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Commentary on Job 6 verses 1–7
1 ¶ But Job answered and said,
2 Oh that my grief were throughly weighed, and my calamity laid in the balances together!
3 For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
4 For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
5 Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
6 Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
7 The things that my soul refused to touch are as my sorrowful meat.
Eliphaz, in the beginning of his discourse, had been very sharp upon Job, and yet it does not appear that Job gave him any interruption, but heard him patiently till he had said all he had to say. Those that would make an impartial judgment of a discourse must hear it out, and take it entire. But, when he had concluded, he makes his reply, in which he speaks very feelingly.
I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, Job 6:2, Job 6:3. He could not fully describe it; they would not fully apprehend it, or at least would not own that they did; and therefore he would gladly appeal to a third person, who had just weights and just balances with which to weigh his grief and calamity, and would do it with an impartial hand. He wished that they would set his grief and all the expressions of it in one scale, his calamity and all the particulars of it in the other, and (though he would not altogether justify himself in his grief) they would find (as he says, Job 23:2) that his stroke was heavier than his groaning; for, whatever his grief was, his calamity was heavier than the sand of the sea: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. "Therefore (says he) my words are swallowed up;" that is, "Therefore you must excuse both the brokenness and the bitterness of my expressions. Do not think it strange if my speech be not so fine and polite as that of an eloquent orator, or so grave and regular as that of a morose philosopher: no, in these circumstances I can pretend neither to the one nor to the other; my words are, as I am, quite swallowed up." Now, 1. He hereby complains of it as his unhappiness that his friends undertook to administer spiritual physic to him before they thoroughly understood his case and knew the worst of it. It is seldom that those who are at ease themselves rightly weigh the afflictions of the afflicted. Every one feels most from his own burden; few feel from other people's. 2. He excuses the passionate expressions he had used when he cursed his day. Though he could not himself justify all he had said, yet he thought his friends should not thus violently condemn it, for really the case was extraordinary, and that might be connived at in such a man of sorrows as he now was which in any common grief would by no means be allowed. 3. He bespeaks the charitable and compassionate sympathy of his friends with him, and hopes, by representing the greatness of his calamity, to bring them to a better temper towards him. To those that are pained it is some ease to be pitied.
II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, Job 6:4. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. Now is my soul troubled, Joh 12:27. My soul is exceedingly sorrowful, Mat 26:38. My God, my God, why hast thou forsaken me? Mat 27:46. Poor Job sadly complains here, 1. Of what he felt The arrows of the Almighty are within me. It was not so much the troubles themselves he was under that put him into this confusion, his poverty, disgrace, and bodily pain; but that which cut him to the heart and put him into this agitation, was to think that the God he loved and served had brought all this upon him and laid him under these marks of his displeasure. Note, Trouble of mind is the sorest trouble. A wounded spirit who can bear! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well afford to submit to it as long as he continues to the use of our reason and the peace of our consciences; but, if in either of these we be disturbed, our case is sad indeed and very pitiable. The way to prevent God's fiery darts of trouble is with the shield of faith to quench Satan's fiery darts of temptation. Observe, He calls them the arrows of the Almighty; for it is an instance of the power of God above that of any man that he can with his arrows reach the soul. He that made the soul can make his sword to approach to it. The poison or heat of these arrows is said to drink up his spirit, because it disturbed his reason, shook his resolution, exhausted his vigour, and threatened his life; and therefore his passionate expressions, though they could not be justified, might be excused. 2. Of what he feared. He saw himself charged by the terrors of God, as by an army set in battle-array, and surrounded by them. God, by his terrors, fought against him. As he had no comfort when he retired inward into his own bosom, so he had none when he looked upward towards Heaven. He that used to be encouraged with the consolations of God not only wanted those, but was amazed with the terrors of God.
III. He reflects upon his friends for their severe censures of his complaints and their unskilful management of his case. 1. Their reproofs were causeless. He complained, it is true, now that he was in this affliction, but he never used to complain, as those do who are of a fretful unquiet spirit, when he was in prosperity: he did not bray when he had grass, nor low over his fodder, Job 6:5. But, now that he was utterly deprived of all his comforts, he must be a stock or a stone, and not have the sense of an ox or a wild ass, if he did not give some vent to his grief. He was forced to eat unsavoury meats, and was so poor that he had not a grain of salt wherewith to season them, nor to give a little taste to the white of an egg, which was now the choicest dish he had at his table, Job 6:6. Even that food which once he would have scorned to touch he was now glad of, and it was his sorrowful meat, Job 6:7. Note, It is wisdom not to use ourselves or our children to be nice and dainty about meat and drink, because we know not how we or they may be reduced, nor how that which we now disdain may be made acceptable by necessity. 2. Their comforts were sapless and insipid; so some understand Job 6:6, Job 6:7. He complains he had nothing now offered to him for his relief that was proper for him, no cordial, nothing to revive and cheer his spirits; what they had afforded was in itself as tasteless as the white of an egg, and, when applied to him, as loathsome and burdensome as the most sorrowful meat. I am sorry he should say thus of what Eliphaz had excellently well said, Job 5:8, etc. But peevish spirits are too apt thus to abuse their comforters.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 6:2A-3A
This is what Job means, you show wisdom in the misfortunes of other people. Since you are far away from my misfortunes, you admonish me while you experience a peaceful life. This remark is an answer to the words that were said earlier, “You have instructed many.” “You have strengthened the feeble knees.” “But now misfortune has come to you, and you are impatient; it touches you, and you are dismayed.” Why does he say, “You are dismayed”? I wanted my affliction to become evident, so you would understand that nobody has ever suffered such tribulations. But I perceive my bad luck. He who should have provided me with forgiveness makes me absolutely unforgivable. My misfortune’s magnitude, he says, not only doesn’t intercede for me, not only makes me seem unworthy of mercy, but condemns me. What should have obtained mercy for me instead makes me hateful and condemnable, and I cannot gain any mercy, in spite of what I say. And the proof is that Eliphaz imputed Job’s misfortune to impiety.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 6:1 serves as a pivotal and concise transition in the dramatic dialogue of the Book of Job, marking the moment Job breaks his profound silence to directly respond to Eliphaz the Temanite. Following Eliphaz's subtle accusations and conventional wisdom regarding suffering as a consequence of sin, this verse signals Job's passionate, anguished, and unyielding defense of his integrity, setting the stage for a profound lament and an intense theological debate that challenges simplistic notions of divine justice and the traditional retribution theology of his era.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 6:1, though remarkably brief, is rich in its literary function within the narrative. It acts as a crucial Transition point, moving the story from the friends' initial, albeit flawed, attempts at comfort to Job's direct and impassioned response. This shift is not merely sequential but thematic, signaling a deepening of the conflict and the commencement of the central theological debate of the book. The verse also employs a subtle form of Dramatic Irony, as the reader is already privy to Job's blamelessness and integrity (established in Job 1) while his friends remain ignorant of this divine perspective, making their accusations and Job's subsequent defense all the more poignant and tragic. Furthermore, it serves as Foreshadowing, hinting at the profound depth of Job's coming lament and his unyielding commitment to his integrity, which will dominate the subsequent chapters as he grapples with his suffering and the nature of God's justice. The simple declarative structure of the verse belies the immense emotional and theological weight it carries, setting the stage for the book's profound exploration of suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:1 encapsulates the profound human need to be heard and understood, especially in the crucible of inexplicable suffering. Job's immediate and forceful response to Eliphaz's well-intentioned but ultimately misinformed counsel highlights a critical theological truth: that authentic lament and even questioning of God are permissible and often necessary components of a genuine faith journey. It challenges the simplistic notion that suffering is always a direct consequence of sin, pushing the boundaries of conventional retribution theology. Job's insistence on speaking his truth, even when it defies the comfortable theological frameworks of his friends, underscores the value of integrity and the right of the afflicted to express their raw emotions without fear of condemnation. This verse sets the stage for a deep exploration of the mystery of suffering and the nature of divine justice, themes that resonate throughout biblical literature and human experience, inviting believers to bring their whole selves, including their pain and doubts, before God.
REFLECTION AND APPLICATION
Job 6:1, though a simple statement of action, carries profound implications for how we engage with suffering, both our own and that of others. It reminds us that when individuals are in deep pain, their primary need is often to be heard, to have their experience acknowledged, rather than to be immediately fixed or judged. Job's immediate "answer" to Eliphaz, rather than a passive acceptance of his friends' pronouncements, models the vital importance of giving voice to our experiences, even when those experiences challenge the comfortable narratives or theological frameworks of those around us. For those who suffer, this verse validates the right to lament, to question, and to express raw emotion without fear of being deemed unfaithful or unspiritual. For those who seek to comfort, it serves as a powerful reminder to listen with profound empathy, to resist the urge to offer simplistic explanations or quick solutions, and to create a safe space for authentic expression, even if it makes us uncomfortable or challenges our preconceived notions about God's ways. True compassion often begins with the humble act of listening to the pain of another, allowing them the dignity of their own voice and their own journey through suffering, trusting that God is present even in the midst of profound mystery.
Questions for Reflection
FAQ
Why is this verse so short yet significant in the Book of Job?
Answer: Job 6:1, despite its brevity, is immensely significant because it marks a critical turning point in the Book of Job. It signals Job's decision to break his seven-day silence and directly engage with the accusations and misguided comfort offered by his friends, particularly Eliphaz. This verse is not just a narrative transition but a theological one, as it initiates Job's profound lament and his robust defense of his integrity, setting the stage for the intense debate about suffering, justice, and the nature of God that forms the core of the book. It is the moment Job takes control of the narrative, moving from a silent sufferer to an active participant in his own theological inquiry, demanding to be heard and understood.
What does the phrase "answered and said" imply about Job's state of mind or the nature of his response?
Answer: The KJV phrase "answered and said" (from the Hebrew vayya'an 'iyyov vayyo'mar) implies a deliberate, formal, and often forceful response. The verb "answered" (‘ânâh) suggests a direct engagement, often in refutation or defense, rather than a casual remark. When paired with "said" (ʼâmar), it emphasizes that Job is not merely reacting emotionally but is about to deliver a structured, articulated speech. This indicates that Job, despite his immense physical and emotional pain, is intellectually and emotionally prepared to challenge Eliphaz's conventional wisdom and the prevailing theological framework. His response is not a whim but a considered, albeit anguished, counter-argument, signaling his unwavering commitment to his blamelessness and his determination to wrestle with the mystery of his suffering.
CHRIST-CENTERED FULFILLMENT
While Job 6:1 specifically highlights Job's right to respond and articulate his suffering, it finds a profound Christ-centered fulfillment in the person and work of Jesus Christ. Job, a righteous man who suffered innocently, foreshadows the ultimate innocent sufferer, Jesus, who bore the full weight of the world's sin without personal culpability. Though Job felt compelled to speak and defend his integrity, Christ, in His ultimate suffering on the cross, often chose profound silence before His accusers, fulfilling prophecies like Isaiah 53:7 ("He was oppressed and He was afflicted, yet He opened not His mouth"). Yet, His silence was not a sign of weakness but of sovereign submission to the Father's will and a powerful testimony to His innocent suffering on behalf of humanity. Furthermore, while Job's cry to be heard resonates deeply with the human condition, Jesus, as our great High Priest, fully understands and sympathizes with our suffering, for He was "in all points tempted as we are, yet without sin" (Hebrews 4:15). He not only validates our right to lament but actively intercedes for us, with the Holy Spirit groaning on our behalf with inexpressible longings (Romans 8:26). Ultimately, Christ's victory over sin and death transforms the meaning of suffering, offering hope and redemptive purpose where Job could only find mystery and lament. In Him, the deepest questions of suffering find their ultimate, compassionate, and victorious answer, for He has overcome the world and offers eternal comfort and justice.