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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.
The streams’ waters fall from heaven and are symbols of the prophecies and oracles announced to the Jewish people through the prophets, just as through mystic clouds, as if the prophets’ words were rains falling from heaven.
Even this happened to test Job. For the absence of friends in the midst of suffering is no small pain. Even the holy David sang as he experienced similar suffering, “Look on my right hand and see—there is no one who takes notice of me.” Consider whether Job desired to show here that even the invisible holy powers “passed away” above him, so that his virtue may appear to be even greater. This interpretation fits for the one that has been given the words “the providence of the Lord has looked after me.” For the Lord of all did not neglect Job out of hate but in order to show the adversary that his wickedness is useless against human virtue. Likewise, perhaps the divine powers do not protect Job and allow him to struggle so that the righteous behavior of the saint would become even more visible, for one must assume that they know God’s will.
30. Because the mind of the reprobate is set on present things alone, for the most part it proves a stranger to the scourge now, in proportion as hereafter it remains an exile from the inheritance. But oftentimes the lost hold the same faith by which we live, receive the same Sacraments of faith, are bound in the unity of the same religion, yet they are unacquainted with the bowels of compassion; of the force of that love, with which we are inflamed, both towards God and our neighbour, they know nothing. Therefore they are rightly called both ‘brethren,’ and those that ‘pass by,’ in that by faith they come forth from the same mother's womb with ourselves, but are not rooted in one and the same earnestness of charity towards God and our neighbour. Whence they are also fitly likened to a ‘brook which passes by rapidly in the valleys.’ For a brook flows from the highlands down below, and while it gathers its waters from the winter rains, is dried up by the summer heats; for they that from love of earthly objects quit the hope of the land above, seek the valley as it were from the uplands, and these are replenished with the winter season of the present life; but the summer of the Judgment to come dries them up, in that so soon as the sun of the rigour of the Most High waxes hot, it turns the joy of the reprobate into drought. Therefore it is rightly said, Rapidly passeth by in the valleys. Since for a torrent to pass by rapidly [c] to the valleys, is for the mind of the froward, without any pains or hindrance to descend to the lowest aims. For all ascending is in painstaking, but all descending is in pleasure, in that in effect the step is strained to reach a higher level, but in relaxation, it is let down to a lower one. For it is a matter of much toil to get a stone up to the top of a mountain, but it is no labour to let the same down from the top to the bottom. Surely, that same is propelled down without let, which did not reach the top without mighty pains. The crop is sown by long application, it is nourished by a long course of shower and sunshine, yet it is consumed by a single instantaneous spark. By little and little buildings mount to a height, but by instantaneous falls they come to the ground. A vigorous tree lifts itself in the air by slow accessions of growth, but all that it has in a long course reared on high, is brought down at once and together. Therefore forasmuch as ascending is with pains and descending with pleasure, it is rightly expressed in this place, My brethren have passed by me like a brook which passeth by rapidly in the valleys; which too may be taken in another sense likewise.
31. For if we understand the valleys to be the regions of punishment below, then all the unrighteous ‘pass away rapidly like a brook to the valleys,’ in that in this life, which; they go after with all the desire of their heart, they can never stay for long, since for all the days that they add to their age, they are as it were daily tending by so many steps to their end. They wish for the periods to be lengthened to them, but forasmuch as when granted they cannot hold; for as many additions as they are allowed to their life, they are losing just so many from their period of living; therefore the moments of time, in so far as they pursue, they are fleeing from; in so far as they get them, they are parting with them. Thus they ‘pass away rapidly to the valleys,’ who indeed draw out to a great length their desires for the pleasures, but on a sudden are brought down to the dungeons of hell. For because even that period which is protracted by any length of life whatever, if it be closed by an ending; is not long, those wretched persons learn from the end that: that was but short, which they held only in letting go. Whence also it is well said by Solomon, But if a man live many years and rejoice in them all; yet let him remember the days of darkness; for they shall be many: and when they have come, the past shall be convicted of vanity. [Eccles. 11, 8] For when the foolish mind meets on a sudden with evil which never passes away, it is made to understand by undergoing the eternal durations thereof, that the thing which could pass away was vain. But we should know that the greater number desire to do right, but there are some things calculated to cross and thwart their weak minds arising from the present life; and whereas they fear to undergo crosses in the lowest things, they offend against the rule of right set by the decree above.
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SUMMARY
Job 6:15 encapsulates the patriarch Job's profound disappointment and sense of betrayal by his friends, whom he refers to as "brethren." Having expected steadfast support and empathy in his immense suffering, Job laments that their comfort has proven as unreliable and fleeting as a seasonal wadi, which dries up precisely when its water is most desperately needed. This verse powerfully conveys the pain of human abandonment and the fragility of earthly relationships in the crucible of severe adversity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The power of Job 6:15 lies in its masterful use of metaphor and simile. Job directly compares his friends' unreliability to a "brook" and "stream of brooks," which are seasonal wadis in the arid Middle East. This imagery serves as a potent symbolism for fleeting and unreliable support. The simile ("as a brook," "as the stream of brooks") explicitly draws the comparison, making the abstract concept of betrayal tangible and relatable through a common natural phenomenon. Furthermore, the verse employs synonymous parallelism, where the second clause ("as the stream of brooks they pass away") reiterates and intensifies the meaning of the first clause ("My brethren have dealt deceitfully as a brook"). This rhetorical technique emphasizes the complete and utter failure of his friends' support, driving home Job's profound sense of abandonment and disappointment. The vivid imagery of disappearing water in a parched land effectively communicates Job's spiritual and emotional drought.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job's lament in Job 6:15 resonates deeply with the broader biblical narrative concerning human frailty and God's steadfastness. While human relationships, even the closest ones, can prove unreliable and disappointing in times of severe trial, the Scriptures consistently affirm the unwavering faithfulness of God. Job's experience serves as a stark reminder that ultimate reliance should never be placed on human comfort or wisdom, but rather on the Lord, who remains constant through all seasons of life. This verse implicitly sets up a theological contrast between the shifting sands of human loyalty and the unchanging rock of divine presence, a theme central to the book's resolution.
REFLECTION AND APPLICATION
Job's poignant cry in Job 6:15 offers a sobering yet vital lesson for all who navigate the complexities of human relationships, especially in times of suffering. It acknowledges the painful reality that even those we consider "brethren" can fail us, their support evaporating like a seasonal brook when our need is greatest. This verse challenges us to cultivate a realistic understanding of human limitations, recognizing that while we are called to bear one another's burdens (Galatians 6:2), perfect empathy and unwavering support are often beyond human capacity. It redirects our ultimate hope and trust away from fallible human beings and towards the unfailing faithfulness of God. Furthermore, it serves as a powerful call to self-examination, prompting us to consider what kind of friend we are: do we offer steadfast, empathetic presence, or do we, like Job's friends, contribute to the suffering of others through ill-timed advice or judgmental attitudes? True comfort often lies not in having all the answers, but in simply being present and unwavering, reflecting the steadfast love of Christ.
Questions for Reflection
FAQ
Why does Job call his friends "brethren" if he feels betrayed by them?
Answer: Job uses the term "brethren" (אֶחָי, 'echay) to emphasize the depth of his relationship with his friends and, consequently, the profound nature of their betrayal. "Brethren" implies a close bond, kinship, and an expectation of loyalty and solidarity. By using this term, Job highlights the irony and pain of their actions: those who should have been closest and most supportive have instead acted treacherously, failing to provide the comfort and understanding he desperately needed. It underscores his disappointment that even family-like bonds can prove unreliable in the crucible of suffering, making their failure all the more poignant.
What is the significance of the "brook" metaphor in Job 6:15?
Answer: The "brook" (נַחַל, nachal) in the context of the ancient Near East refers to a wadi or seasonal stream that flows only during the rainy season. During the long, dry summers, these wadis become parched riverbeds, offering no water. This metaphor is highly significant because it perfectly illustrates the unreliability of Job's friends' support. Just as a traveler might rely on a wadi for water only to find it dry when most thirsty, Job relied on his friends for comfort and empathy, only to find their support had vanished or turned into harsh judgment precisely when his suffering was most intense. It highlights their fleeting and untrustworthy nature, contrasting sharply with the expectation of steadfast friendship and the desperate need for sustenance in a time of drought.
Does this verse suggest that all human support is inherently unreliable?
Answer: While Job 6:15 powerfully expresses the pain of unreliable human support, it does not suggest that all human relationships are inherently untrustworthy. Instead, it serves as a realistic acknowledgment of human limitations and fallibility. Even well-meaning friends can fail to provide adequate comfort or understanding in the face of immense, inexplicable suffering. The verse implicitly encourages a discerning approach to human relationships and, more importantly, redirects ultimate trust and dependence to God, whose faithfulness is unwavering. It also challenges believers to strive to be the kind of steadfast friend that Job longed for, recognizing the high calling of empathy and loyalty in the body of Christ (Romans 12:15 and Proverbs 17:17).
CHRIST-CENTERED FULFILLMENT
Job's lament in Job 6:15 finds profound Christ-centered fulfillment, not only in the person of Jesus but also in the nature of God's unwavering faithfulness. While Job experienced the pain of "brethren" dealing deceitfully and passing away like a brook, Jesus Christ Himself knew the ultimate betrayal by those closest to Him. His own disciples, whom He called friends, abandoned Him in His hour of greatest need, with Peter denying Him three times (Matthew 26:69-75) and Judas betraying Him with a kiss (Matthew 26:47-50). Yet, unlike Job's friends, God the Father did not abandon Jesus, but upheld Him through the Spirit, leading to His ultimate triumph over sin and death, as foretold in Isaiah 42:1-4. Furthermore, Christ is the "living water" (John 4:10; John 7:38), the never-failing spring of spiritual sustenance, in stark contrast to the deceitful, drying brooks of human support. He is the faithful friend who "sticks closer than a brother" (Proverbs 18:24), whose love and presence are constant, even in our deepest suffering, offering true comfort and hope that will never pass away. His steadfast love and ultimate sacrifice demonstrate the perfect, unfailing support that Job longed for, and that we find fully in Him, the one who promised, "I am with you always, to the very end of the age" (Matthew 28:20).