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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 6:22–30. His two-level outline is real structure in the source text, so it is rendered as structure.
Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,
I.That, though he was necessitous, yet he was not craving, nor burdensome to his friends.
Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (Job 6:22), or, Deliver me, Job 6:23. He did not desire to put them to any expense, did not urge his friends either,
1.To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own, - that he was utterly ruined and impoverished, - that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress, - that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or,
2.To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph 3:20.
II.That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (Job 6:24, Job 6:25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note,
1.Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them.
2.It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.
III.That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (Job 6:26, Job 6:27):
"Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him: - 1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Psa 127:5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Psa 39:1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.
IV.That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (Job 6:28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, Job 6:30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (Job 6:29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
However, even in such a condition, Job does not refuse to learn. “You may say something useful. I will be silent, if you speak helpful words.” But they could not, to be sure, present evidence, but simply proceeded through conjectures. And since Job’s life was manifestly full of virtue, they supposed that it was not the ground of his punishments.
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Summary
Job 6:23 captures Job's profound and rhetorical challenge to his friends, particularly Eliphaz, questioning whether his inexplicable and overwhelming suffering is merely a conventional plea for rescue from human adversaries. Through these exasperated queries, Job vehemently denies that his agony is a consequence of typical wrongdoing or that he seeks deliverance from earthly enemies, thereby underscoring the unique, profound, and divinely-orchestrated nature of his plight, which transcends ordinary human conflict and the simplistic framework of retributive theology.
Context
Literary Context
Job 6 serves as Job's passionate and deeply personal lament, directly responding to the accusatory and comfortless speech of Eliphaz in Job 4-5. Eliphaz, operating under the prevailing wisdom theology that suffering is a direct result of sin, had subtly implied Job's guilt. Job, however, vehemently rejects this simplistic explanation, expressing the overwhelming weight of his pain, which he describes as heavier than the sand of the seas (Job 6:3). He longs for death as a merciful release (Job 6:8-9), feeling abandoned by God and profoundly misunderstood by his friends, whose attempts at comfort, he argues, are fleeting and deceptive (Job 6:15-20). Verse 23 is an integral part of Job's defense, where he challenges his friends to identify any conventional wrong he has committed that would necessitate a plea for rescue from human foes, thereby highlighting the profound spiritual and existential crisis he faces with God, not man. His suffering is not a consequence of typical human conflict, and therefore, their advice is irrelevant.
Historical & Cultural Context
The book of Job is set in the land of Uz, a region likely east of Palestine, and its narrative reflects a patriarchal-era setting, though its precise dating remains a subject of scholarly debate. The cultural backdrop is one where a deeply ingrained understanding of divine justice and retribution prevailed: righteousness was believed to lead to prosperity and well-being, while wickedness was thought to inevitably result in suffering and misfortune. This "retribution theology" was a cornerstone of ancient Near Eastern thought, clearly evident in the arguments put forth by Job's friends. Job's unmerited suffering, therefore, posed a significant theological dilemma for them, as he was renowned for his blameless character and piety (Job 1:1). In a world frequently marked by tribal conflicts, banditry, and oppressive rulers, "deliverance from the enemy's hand" or "the hand of the mighty" would have been a frequent and understandable prayer for protection and justice. Job's denial of such a need in his current situation profoundly emphasizes that his suffering is not a mundane human conflict but something far more profound and inexplicable, challenging the very foundations of their theological framework and pointing to a divine mystery.
Key Themes
Job 6:23 contributes significantly to several overarching themes woven throughout the book of Job. Firstly, it powerfully reinforces Job's Assertion of Innocence, as he adamantly denies any conventional wrongdoing that would warrant his current suffering or a plea for human rescue. He is not suffering because he has wronged a powerful person, engaged in a political conflict, or fallen prey to common adversaries; his crisis is of an entirely different order. Secondly, the verse highlights the Unconventional Nature of His Suffering. Job's agony is not a common ailment or a conventional punishment for a clear sin; he is not seeking material or physical rescue from typical adversaries. Instead, he is grappling with an existential and spiritual crisis, demanding an answer from God Himself regarding His inexplicable actions. This underscores the theme of Divine Sovereignty and Incomprehensibility, as Job struggles to reconcile God's justice with his unmerited pain, a pain that seems to originate directly from God's hand (Job 6:4). Finally, it speaks powerfully to the Misunderstanding and Isolation Job experiences, as his friends' simplistic explanations fail to grasp the depth and unique nature of his anguish, leading him to feel utterly alone in his profound and unique torment, a theme echoed in his lament about their unreliability (Job 6:14-20).
Exposition and Analysis
Key Word Analysis
This verb (H4422) literally means "to be smooth," and by implication, "to escape (as if by slipperiness)." Causatively, it means "to release or rescue." It signifies intervention from imminent danger, oppression, or a perilous situation, often implying a swift or decisive act of salvation. Job's rhetorical use here suggests his distress is not the kind that such a conventional "deliverance" from human threats would address.
This noun (H6862) denotes something "narrow" or "tight," often figuratively referring to "trouble" or "distress." Transitionally, it describes "an opponent (as crowding)" or "adversary." It refers to a foe or one who causes anguish. Job's question implies that his suffering does not stem from a conflict with a human adversary or a "tight place" caused by an earthly foe.
This verb (H6299) means "to sever," and by extension, "to ransom," "to buy back," or "to set free." It carries the connotation of liberation from bondage, debt, or a dangerous predicament, often through payment or a powerful act of release. By employing "redeem," Job emphasizes that his suffering is not a state of conventional captivity or debt from which a human "ransom" could free him; his perceived bondage is of a spiritual and existential nature, inflicted by God's mysterious hand.
Verse Breakdown
"Or, Deliver me from the enemy's hand?"
This is the first of two rhetorical questions posed by Job. It implies that Job has not asked his friends for rescue from typical human adversaries, such as raiding parties, personal foes, or military threats. His suffering is not the result of external human conflict, nor is he seeking a conventional, earthly solution. This question underscores his assertion that his current predicament is not a common human problem that his friends' "help" (or lack thereof) could resolve, but something far more profound and divine in origin.
"or, Redeem me from the hand of the mighty?"
The second rhetorical question parallels the first, further clarifying Job's point. "The mighty" (H6184, ʻârîyts) refers to powerful individuals, oppressors, or those with tyrannical authority. Job is denying that his suffering comes from being enslaved, indebted, or oppressed by a powerful human entity, nor has he sought his friends' intervention to "buy him back" from such a situation. This reinforces the idea that his suffering is not a consequence of human injustice or a need for human liberation, but rather a profound, unexplainable affliction that he perceives as coming directly from God. The repetition emphasizes the non-human source of his torment.
Literary Devices
Job 6:23 powerfully employs several literary devices to convey Job's profound anguish and his challenge to his friends. The primary device is the Rhetorical Question, used twice in quick succession. Job asks these questions not to elicit information, but to make a forceful assertion: he has not sought deliverance from human enemies or the mighty. This device underscores his unwavering assertion of innocence and highlights the unique, non-conventional nature of his suffering, which transcends typical human conflicts. The verse also exhibits strong Parallelism, specifically Synonymous Parallelism, where the second half of the verse ("Redeem me from the hand of the mighty") echoes and reinforces the meaning of the first half ("Deliver me from the enemy's hand"). Both phrases refer to rescue from human adversaries, intensifying Job's denial that his suffering is of this conventional kind and emphasizing the extraordinary nature of his plight. Furthermore, there is an element of Irony in Job's questions. His friends are offering simplistic answers based on human sin and retribution, yet Job's questions implicitly point to God as the ultimate source of his inexplicable torment, thereby highlighting the inadequacy of their human-centric understanding of his crisis.
Theological and Thematic Connections
Job 6:23, while seemingly a simple rhetorical question, carries significant theological weight by challenging the prevailing retribution theology of Job's time and of his friends. It highlights that suffering is not always a direct consequence of sin or a call for conventional human rescue. Job's experience forces a profound re-evaluation of divine justice and sovereignty, suggesting that God's ways are often inscrutable and that innocent suffering is a profound reality. This verse pushes the reader to consider that not all pain fits neatly into human explanations, and that sometimes, the deepest need is not for material deliverance from human foes, but for understanding, vindication, or simply the sustaining presence of God in the midst of inexplicable trials. It foreshadows a more nuanced understanding of suffering found later in biblical theology, where righteous individuals can endure immense hardship for purposes beyond their immediate comprehension, often for God's glory or to refine their faith.
Reflection and Application
Job 6:23 serves as a profound reminder that human suffering is multifaceted and often defies simplistic explanations. In a world prone to quick judgments and easy answers, Job's rhetorical questions challenge us to cultivate empathy, humility, and theological depth when encountering those in deep distress. Not every trial is a direct result of personal sin, nor is every cry for help a request for conventional rescue from human adversaries. Sometimes, the pain is existential, spiritual, and seemingly without immediate cause, demanding a deeper level of compassion and a willingness to sit with the mystery of suffering rather than offering unhelpful platitudes or condemning pronouncements. This verse encourages us to recognize that true comfort often lies not in providing immediate solutions, but in acknowledging the profound nature of another's pain, validating their experience, and pointing them towards the God who, though mysterious in His ways, remains sovereign, just, and ultimately compassionate. It calls us to examine our own theological frameworks, ensuring they are robust enough to embrace the complexities of life and suffering without resorting to simplistic, condemnatory conclusions that often do more harm than good.
Questions for Reflection
FAQ
What is the main point Job is trying to make in Job 6:23?
Job's main point in Job 6:23 is to emphatically deny that his current, profound suffering is due to any conventional wrongdoing on his part that would require rescue from human enemies or powerful oppressors. He is not seeking deliverance from a human conflict or a typical form of injustice. Instead, he is highlighting that his torment is of a unique, inexplicable nature, which he perceives as coming directly from God, and therefore, his friends' simplistic accusations of sin are entirely misplaced and unhelpful. He is essentially saying, "I haven't committed the kind of sin that would lead to needing rescue from ordinary human dangers; my problem is far deeper and involves God Himself, and you are missing the point entirely."
Christ-Centered Fulfillment
Job's lament in Job 6:23, where he denies needing rescue from human enemies, finds a profound Christ-centered fulfillment in the person and work of Jesus. Job's unmerited suffering, which he perceives as coming from God's mysterious hand rather than human adversaries, powerfully foreshadows the ultimate innocent sufferer: Jesus Christ. Unlike Job, who was righteous but still a sinner, Jesus was perfectly righteous and "knew no sin" (2 Corinthians 5:21). Yet, He endured the ultimate suffering, not primarily from the "enemy's hand" in a conventional sense (though He faced human opposition and betrayal), but from the hand of God who "made him to be sin who knew no sin" (2 Corinthians 5:21) and "crushed him" (Isaiah 53:10). Jesus did not cry out for deliverance from human foes in Gethsemane, but wrestled with the cup of God's wrath against sin, submitting to the Father's will (Luke 22:42). His suffering was not for His own sin, but to "redeem us from all lawlessness" (Titus 2:14) and "from the power of darkness" (Colossians 1:13). Thus, Job's rhetorical question points to a suffering that transcends human conflict, finding its ultimate answer and redemptive purpose in the cross of Christ, who, by enduring unmerited divine judgment, became our true Deliverer and Redeemer from the ultimate enemy: sin and death (Hebrews 2:14-15).