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Commentary on Job 6 verses 14–21
Eliphaz had been very severe in his censures of Job; and his companions, though as yet they had said little, yet had intimated their concurrence with him. Their unkindness therein poor Job here complains of, as an aggravation of his calamity and a further excuse of his desire to die; for what satisfaction could he ever expect in this world when those that should have been his comforters thus proved his tormentors?
I. He shows what reason he had to expect kindness from them. His expectation was grounded upon the common principles of humanity (Job 6:14): "To him that is afflicted, and that is wasting and melting under his affliction, pity should be shown from his friend; and he that does not show that pity forsakes the fear of the Almighty." Note, 1. Compassion is a debt owing to those that are in affliction. The least which those that are at ease can do for those that are pained and in anguish is to pity them, - to manifest the sincerity of a tender concern for them, and to sympathize with them, - to take cognizance of their case, enquire into their grievances, hear their complaints, and mingle their tears with theirs, - to comfort them, and to do all they can to help and relieve them: this well becomes the members of the same body, who should feel for the grievances of their fellow-members, not knowing how soon the same may be their own. 2. Inhumanity is impiety and irreligion. He that withholds compassion from his friend forsakes the fear of the Almighty. So the Chaldee. How dwells the love of God in that man? Jo1 3:17. Surely those have no fear of the rod of God upon themselves who have no compassion for those that feel the smart of it. See Jam 1:27. 3. Troubles are the trials of friendship. When a man is afflicted he will see who are his friends indeed and who are but pretenders; for a brother is born for adversity, Pro 17:17; Pro 18:24.
II. He shows how wretchedly he was disappointed in his expectations from them (Job 6:15): "My brethren, who should have helped me, have dealt deceitfully as a brook." They came by appointment, with a great deal of ceremony, to mourn with him and to comfort him (Job 2:11); and some extraordinary things were expected from such wise, learned, knowing men, and Job's particular friends. None questioned but that the drift of their discourses would be to comfort Job with the remembrance of his former piety, the assurance of God's favour to him, and the prospect of a glorious issue; but, instead of this, they most barbarously fall upon him with their reproaches and censures, condemn him as a hypocrite, insult over his calamities, and pour vinegar, instead of oil, into his wounds, and thus they deal deceitfully with him. Note, It is fraud and deceit not only to violate our engagements to our friends, but to frustrate their just expectations from us, especially the expectations we have raised. Note, further, It is our wisdom to cease from man. We cannot expect too little from the creature nor too much from the Creator. It is no new thing even for brethren to deal deceitfully (Jer 9:4, Jer 9:5; Mic 7:5); let us therefore put our confidence in the rock of ages, not in broken reeds - in the fountain of life, not in broken cisterns. God will out-do our hopes as much as men come short of them. This disappointment which Job met with he here illustrates by the failing of brooks in summer.
1.The similitude is very elegant, Job 6:15-20. (1.) Their pretensions are fitly compared to the great show which the brooks make when they are swollen with the waters of a land flood, by the melting of the ice and snow, which make them blackish or muddy, Job 6:16. (2.) His expectations from them, which their coming so solemnly to comfort him had raised, he compares to the expectation which the weary thirsty travellers have of finding water in the summer where they have often seen it in great abundance in the winter, Job 6:19. The troops of Tema and Sheba, the caravans of the merchants of those countries, whose road lay through the deserts of Arabia, looked and waited for supply of water from those brooks. "Hard by here," says one, "A little further," says another, "when I last travelled this way, there was water enough; we shall have that to refresh us." Where we have met with relief or comfort we are apt to expect it again; and yet it does not follow; for, (3.) The disappointment of his expectation is here compared to the confusion which seizes the poor travellers when they find heaps of sand where they expected floods of water. In the winter, when they were not thirsty, there was water enough. Every one will applaud and admire those that are full and in prosperity. But in the heat of summer, when they needed water, then it failed them; it was consumed (Job 6:17); it was turned aside, Job 6:18. When those who are rich and high are sunk and impoverished, and stand in need of comfort, then those who before gathered about them stand aloof from them, those who before commended them are forward to run them down. Thus those who raise their expectations high from the creature will find it fail them when it should help them; whereas those who make God their confidence have help in the time of need, Heb 4:16. Those who make gold their hope will sooner or later be ashamed of it, and of their confidence in it (Eze 7:19); and the greater their confidence was the greater their shame will be: They were confounded because they had hoped, Job 6:20. We prepare confusion for ourselves by our vain hopes: the reeds break under us because we lean upon them. If we build a house upon the sand, we shall certainly be confounded, for it will fall in the storm, and we must thank ourselves for being such fools as to expect it would stand. We are not deceived unless we deceive ourselves.
2.The application is very close (Job 6:21): For now you are nothing. They seemed to be somewhat, but in conference they added nothing to him. Allude to Gal 2:6. He was never the wiser, never the better, for the visit they made him. Note, Whatever complacency we may take, or whatever confidence we may put, in creatures, how great soever they may seem and how dear soever they may be to us, one time or other we shall say of them, Now you are nothing. When Job was in prosperity his friends were something to him, he took complacency in them and their society; but "Now you are nothing, now I can find no comfort but in God." It were well for us if we had always such convictions of the vanity of the creature, and its insufficiency to make us happy, as we have sometimes had, or shall have on a sick-bed, a death-bed, or in trouble of conscience: "Now you are nothing. You are not what you have been, what you should be, what you pretend to be, what I thought you would have been; for you see my casting down and are afraid. When you saw me in my elevation you caressed me; but now that you see me in my dejection you are shy of me, are afraid of showing yourselves kind, lest I should thereby be emboldened to beg something of you, or to borrow" (compare Job 6:22); "you are afraid lest, if you own me, you should be obliged to keep me." Perhaps they were afraid of catching his distemper or of coming within smell of the noisomeness of it. It is not good, either out of pride or niceness, for love of our purses or of our bodies, to be shy of those who are in distress and afraid of coming near them. Their case may soon be our own.
28. Who else is here denoted by the name of a friend, saving every neighbour, who is united to us in a faithful attachment in proportion as, having received from us good service in this present time, he effectually aids us toward attaining hereafter the eternal country? For because there are two precepts of charity viz. the love of God and the love of our neighbour, by the love of God the love of our neighbour is brought into being, and by the love of our neighbour the love of God is fostered. For he that cares not to love God, verily knows nothing how to love his neighbour, and we then advance more perfectly in the love of God, if in the bosom of this love we first be suckled with the milk of charity towards our neighbour. For because the love of God begets the love of our neighbour, the Lord, when going on to say in the voice of the Law the words, Thou shalt love thy neighbour, prefaced it by saying, Thou shalt love the Lord thy God; [Matt. 22, 37. 39. Deut. 6, 5; 10, 12] for this reason, that in the soil of our breast He might first fix the root of His love, so that afterwards in the branches the love of our brethren should shoot forth. Again, that the love of God grows to strength by the love of our neighbour, is testified by John, where he says, For he that loveth not his brother, whom he hath seen, how can he love God, Whom he hath not seen?[1 John 4, 20] Which love of God, though it has its birth in fear, yet it is changed by growing into affection.
29. But oftentimes Almighty God, to make known how far anyone is from the love of Him and of his neighbour, or what proficiency he has made therein, regulating all things in a marvellous order, puts down some by strokes, and sets up others by successes; and as often as He forsakes certain persons in their temporal estate and condition, He shows the evil that lurks in the hearts of certain others. For very often the persons that courted us in the season of prosperity without an equal, are the very ones to persecute us in distress. For when a man in a prosperous condition is beloved, it is very doubtful whether his good fortune or the individual be the object of love. But the loss of prosperity puts to the test the force of the affection. Whence a certain wise man saith rightly, A friend cannot be known in prosperity; and an enemy cannot be hidden in adversity. [Ecclus. 12, 8] For neither does prosperity show a friend, nor adversity hide an enemy, in that both the first is often hidden by awe for our high fortune, and the latter is disclosed to view from presuming on our adverse condition. Let the holy man then, set in the midst of scourges, exclaim, He that taketh away pity from his friend, forsaketh the fear of the Lord; in that doubtless he that contemns his neighbour in consequence of his adversity, is clearly convicted never to have loved him in his prosperity. And since Almighty God smites some for this reason, that He may both discipline the individuals stricken, and afford to those that are not stricken opportunity for doing good; whosoever disregards one that is smitten, puts away from him an occasion of virtue, and lifts himself up the more wickedly against his Maker, in proportion as he views Him as neither merciful in the saving of himself, nor just in the wounding of another. But we must observe that blessed Job in such sort describes his own case, that the life of all the Elect People is at the same time set forth by him. For seeing that he is a member of that People, when he describes what he himself undergoes, he is also relating what that People is subject to.
“What is my strength, that I should wait? And what is my end, that I should be patient?” It is necessary to bear in mind that the “strength” of the righteous is of one sort and the strength of the reprobate of another. For the strength of the righteous is to subdue the flesh, to thwart our own wills, to annihilate the gratification the present life offers, to be in love with the roughness of this world for the sake of eternal rewards, to consider as nothing the allurements of prosperity, to overcome in our hearts the dread of adversity. But the strength of the reprobate is to set their affection unceasingly on transitory things. To endure insensibly the strokes of our Creator (not even by adversity to be brought to cease loving temporal things); to attain vain glory even with a wasted life; to search out ever more wickedness; to attack the life of the good (not only with words and by behavior but even with weapons); to put their trust in themselves; to perpetrate iniquity daily without any diminution of desire.… “Is my strength the strength of stones, or is my flesh bronze?” … Let the holy one, then, who amid the scourges eschewed the reprobate’s hardness, exclaim, “Neither is my strength the strength of stones, nor is my flesh made of brass.” It is as though Job openly confessed in plain words, “Under discipline’s lash I keep clear of acting like the reprobate. For neither have I become like stones so hardened that under the lash’s impulse I remained silent when I should have confessed, nor again have I like brass echoed the voice of confession, while not understanding the meaning of what I was saying. Yet under the scourge, the reprobate manifest a strength that is actually weakness and the elect a weakness that is actually strength. Blessed Job, while declaring that he is not strong due to the disease, makes it plain that he is strong in his state of saving health. So let him inform us as to the source from whom he received this same strength, lest Job ascribe to himself the powers that he possesses … “Those who withhold kindness from a friend forsake the fear of the Almighty.” Who else is here denoted by the name of a friend except every neighbor who is united to us in a faithful attachment proportionate to the good service received from us in this present time? Is this not he who effectually aids us in attaining hereafter the eternal country? For charity possesses two key principles: the love of God and the love of our neighbor. It is through the love of God that the love of our neighbor is born, and by the love of our neighbor the love of God is fostered. For one who does not care to love God truly knows nothing about how to love his neighbor. In turn, we advance more perfectly in the love of God if in the bosom of this love we first be suckled with the milk of charity toward our neighbor. For the love of God begets the love of our neighbor. The Lord, when proceeding to speak in the voice of the law the words “you shall love your neighbor” prefaced it by saying, “You shall love the Lord your God.” The Lord desires to first plant the root of his love in our breast so that afterwards the love of our brothers should blossom in the branches. Again, the love of God grows strong through the love of our neighbor. John testifies to this truth when he says, “For he that does not love his brother, whom he has seen, how can he love God, whom he has not seen?” This love of God, though it is born in fear, is transformed by growing into affection.
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SUMMARY
Job 6:14 encapsulates Job's profound disappointment and bitter accusation against his friends, asserting that compassion should be a fundamental duty owed to the afflicted by their companions. He argues that by withholding such pity and offering condemnation instead, his friends have not merely failed in human fellowship but have, in essence, abandoned a core principle of reverent obedience and devotion to God Himself. This verse highlights the expected moral and spiritual obligation of empathy in the face of suffering, serving as a powerful indictment of insincere piety.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 6:14 employs several potent literary devices to convey Job's anguish and accusation. The primary device is Antithetical Parallelism, where the two clauses present a contrasting idea, emphasizing the stark opposition between what should be done (showing pity to the afflicted) and what is being done (forsaking the fear of the Almighty). This parallelism highlights the moral and spiritual chasm Job perceives between his friends' actions and their professed faith. There is also a strong element of Irony, as those who claim to speak for God and uphold His righteousness are simultaneously accused by Job of failing in a fundamental expression of that righteousness—compassion. Furthermore, the verse functions as both a Lament and an Indictment, conveying Job's deep sorrow over his friends' betrayal while simultaneously condemning their spiritual insensitivity and theological error. The use of Rhetorical Question is implicit in Job's appeal, challenging the friends to recognize their own hypocrisy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:14 profoundly connects to the biblical emphasis on God's character as compassionate and merciful, and the corresponding call for His people to reflect that character in their dealings with one another. True piety is never merely ritualistic or intellectual; it is always expressed in tangible acts of love, justice, and mercy, especially towards the vulnerable. Job's accusation implies that a failure in human compassion is a failure in divine reverence, suggesting that the "fear of the Almighty" is intrinsically linked to ethical conduct and empathetic engagement with suffering. This challenges any theology that prioritizes rigid doctrine over practical love, reminding us that our understanding of God must lead to actions that mirror His own steadfast love and mercy, particularly towards those who are hurting.
REFLECTION AND APPLICATION
Job 6:14 serves as a timeless mirror, reflecting the quality of our own compassion and the authenticity of our faith. It challenges us to examine how we respond to those in distress, whether they are friends, family, or strangers. Do we offer genuine empathy and practical support, or do we, like Job's friends, resort to judgment, simplistic explanations, or even abandonment? The verse reminds us that true "fear of the Almighty" is not merely about adhering to a set of beliefs, but about embodying God's character of chêçêd—loyal, steadfast love—in our relationships. When we withhold compassion, we not only fail our fellow human beings but also betray the very principles of faith and the nature of God we claim to uphold. This verse calls us to cultivate a heart that is quick to pity, slow to judge, and always ready to extend the mercy and steadfast love that God Himself so abundantly demonstrates towards us, recognizing that our treatment of others is a direct reflection of our reverence for Him.
Questions for Reflection
FAQ
What does "fear of the Almighty" truly mean in this context, and why is it connected to showing pity?
Answer: In this context, "fear of the Almighty" (Hebrew: yirʼâh Shadday) does not mean being terrified of God, but rather a profound reverence, awe, and respectful submission to Him. It's a foundational concept in wisdom literature, signifying the beginning of true wisdom and knowledge, as seen in Proverbs 1:7. This "fear" leads to ethical living and obedience to God's will. Job connects it to showing pity because, for him, genuine reverence for God is not merely an internal feeling or theological assent, but it must manifest in outward actions of compassion and justice towards others. To withhold chêçêd (loyal love/pity) from the afflicted is to act contrary to God's own character and commands, thus demonstrating a practical "forsaking" or abandonment of true reverence for Him. It implies that a truly God-fearing person would naturally extend mercy and support to those in need, reflecting the divine nature.
Is Job accusing his friends of being godless or apostate by saying they "forsake the fear of the Almighty"?
Answer: While strong, Job's accusation is likely less about outright apostasy and more about a profound disconnect between his friends' theological claims and their practical ethics. Job is not necessarily saying they no longer believe in God, but that their actions betray a fundamental misunderstanding or neglect of what it truly means to live in reverence for God. They cling to a rigid, retributive theology that dictates suffering must be due to sin, which prevents them from showing the compassion that Job believes is a hallmark of true piety. In Job's view, their lack of empathy reveals a spiritual deficiency—they have "forsaken" the practical implications of fearing God, which includes embodying His compassion and justice in their relationships. It's an indictment of their spiritual integrity and consistency, not necessarily their belief in God's existence.
CHRIST-CENTERED FULFILLMENT
Job 6:14, with its lament over the absence of pity for the afflicted and the betrayal of true reverence for God, finds its ultimate fulfillment and answer in the person and work of Jesus Christ. Jesus is the quintessential "afflicted one," who perfectly embodied the "fear of the Almighty" through His unwavering obedience to the Father's will, even unto death on the cross, as He humbled himself and became obedient to the point of death, even death on a cross. Unlike Job's friends, who offered condemnation, Jesus consistently demonstrated profound compassion for the suffering, the marginalized, and the brokenhearted, healing the sick, feeding the hungry, and comforting the grieving, for He was moved with compassion when he saw the crowds, because they were harassed and helpless. He is the true friend who lays down His life for His friends, showing that greater love has no one than this, that someone lay down his life for his friends, thereby displaying the ultimate chêçêd (loyal love) of God to humanity by becoming the Lamb of God, who takes away the sin of the world!. In Christ, we see that the "fear of the Almighty" is perfectly expressed through self-sacrificial love and boundless compassion, fulfilling the very pity Job longed for and setting the supreme example for all who follow Him to love one another: just as I have loved you, you also are to love one another.