TRV
Translation
American Standard Version
Now therefore be pleased to look upon me; For surely I shall not lie to your face.
World English Bible Messianic
Now therefore be pleased to look at me, for surely I shall not lie to your face.
Geneva Bible (1599)
Nowe therefore be content to looke vpon me: for I will not lie before your face.
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In the KJVVerse 13,007 of 31,102
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Commentary on Job 6 verses 22–30
22 ¶ Did I say, Bring unto me? or, Give a reward for me of your substance?
23 Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?
24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
25 How forcible are right words! but what doth your arguing reprove?
26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.
28 Now therefore be content, look upon me; for it is evident unto you if I lie.
29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
30 Is there iniquity in my tongue? cannot my taste discern perverse things?
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 6:29
While convincing his friends that they are not acting friendly but speaking against common sense, Job now tries to show that he cannot appropriately be accused of speaking harshly or of desiring death by just judges. “And judge by saying what is just.” Be judges of the words that we said in common, so that your judgment may be in compliance with justice and not with a feeling of hostility.
Gregory the DialogistAD 604
2. For because he does not fear to endure adversities, let him say, But fulfil what ye have begun; and because he does not withhold the announcements of the Truth from his very persecutors themselves, let him add, Give ear, and see if I lie. As if he said in plain words, ‘Neither do I tremble at the mischiefs done me before, nor do I withhold the succours of correction from ungrateful hearers, in that I both have exercise through being driven to straits by misfortune, and gain increase by being kindly devoted to my very persecutors themselves.’ For the mind of the Saints, in this war of temptations, being at once defended by the shield of patience, and begirt with the swords of love, obtains resolution for the enduring of bad treatment, and puts forth kindness in the recompensing good, so as both to receive stoutly the weapons of enmities, and return forcibly the darts of love. For he does not in any way go armed to the wars, who either taking a shield, uses no swords, or using swords, is not protected by a shield. And hence the soldier of God, encountered by a war of adversity, ought both to hold before him the shield of patience, lest he perish, and being prompt to preach he should launch the darts of love, that he may win the victory. The sum of which armour Paul briefly informs us of, saying, Charity suffereth long, and is kind. [1 Cor. 13, 4] But when one of either is wanting, charity is not, i.e. if bearing with the wicked without kindness, he has no love; or again if showing himself without patience, he neglect to bear with the wicked whom he loves. Therefore that true charity may be retained by us, it must needs be that both patience support kindness, and again kindness support patience, that building up a large edifice as it were in our breast, both patience may give strength to the tower of kindness, and kindness give grace to the firmly founded edifices of patience. Therefore let blessed Job, as being prompt to patience, say, But fulfil what ye have begun; and as endued with kindness let him add, Give ear, and see I lie,
3. But because Holy Church, being well trained in the school of humility, does not enjoin as by authority the right instructions which she delivers to those that be gone astray, but wins acceptance for them by reason, it is well said in this place, See if I lie. As though it were in plain words, ‘In all that I declare, give no credence to me upon grounds of authority, but consider on grounds of reason whether they be true. And if at any time she says what cannot be comprehended by reason, she reasonably advises that human reasoning should not be looked for in hidden truths.’ But it often happens that heretics, when they meet with opportunity for reasoning, give themselves a loose in the brawlings of strife.
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 6:28 encapsulates Job's fervent appeal to his friends, urging them to abandon their preconceived judgments and instead genuinely observe his character and suffering. In the midst of their relentless accusations of hidden sin, Job steadfastly maintains his integrity, challenging them to scrutinize him closely, confident that his truthfulness and innocence will be undeniably evident upon honest inspection. This verse serves as a powerful declaration of his unwavering conviction in the face of profound misunderstanding and the inadequacy of their theological counsel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 6:28 masterfully employs several potent literary devices to convey Job's intense frustration and unwavering conviction. The most prominent is Direct Address, as Job speaks immediately and personally to his friends, shifting abruptly from his lament to a confrontational tone. This is powerfully combined with the Imperative Mood ("look upon me"), which functions as a direct Challenge or Defiance. Job is not passively defending himself but actively daring his accusers to find fault. There is an element of Rhetorical Question implicitly embedded in "it is evident unto you if I lie," as Job assumes the answer will be a resounding "no," they cannot prove him a liar. Finally, a subtle Irony pervades the verse: Job's friends claim to possess superior wisdom and insight into divine justice, yet Job implies they are utterly blind to the obvious truth of his character, which he believes is plainly visible to any honest observer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:28 stands as a profound testament to the human cry for vindication in the face of false accusation and profound misunderstanding. Theologically, it underscores the paramount importance of truth and integrity, even when one is severely tested and unjustly condemned by others. Job's demand for scrutiny highlights the enduring biblical principle that genuine truth can withstand rigorous examination, and that authentic righteousness, though it may endure immense suffering, will ultimately be revealed. It directly challenges the simplistic notion that suffering is always a direct consequence of sin, a theological error that the book of Job meticulously dismantles throughout its narrative. This verse also speaks to the profound pain of being misunderstood and misjudged by those who should offer comfort, emphasizing the critical need for empathetic and discerning judgment rather than rigid adherence to flawed doctrines.
REFLECTION AND APPLICATION
Job 6:28 offers profound and enduring lessons for navigating relationships, enduring suffering, and pursuing truth in our contemporary lives. It challenges us to cultivate a posture of deep empathy and careful observation when encountering others, particularly those experiencing profound pain or distress. Instead of rushing to judgment, offering simplistic answers, or imposing our own theological frameworks onto their suffering, we are called to truly "look upon" them, listening deeply and seeking to understand their unique experience with compassion. This verse also serves as a powerful encouragement for those who find themselves unjustly accused, misunderstood, or maligned. Like Job, we are called to stand firm in our integrity, confident that truth will ultimately prevail, even if it requires courageously inviting scrutiny. It reminds us that our primary concern should always be living authentically and transparently before God, rather than merely satisfying the often-flawed judgments of others. In a world quick to label, condemn, and dismiss, Job's unwavering call for honest assessment is a beacon for integrity, courageous vulnerability, and the steadfast pursuit of truth.
Questions for Reflection
FAQ
What does "be content, look upon me" mean in this context?
Answer: The KJV phrase "be content, look upon me" can be somewhat misleading to modern readers. The Hebrew word underlying "be content" (H2974, yâʼal) carries the sense of "to yield," "to assent," or "to be willing." Coupled with "look upon me" (H6437, pânâh, to turn or face), Job is not asking them to be satisfied or complacent. Rather, he is issuing a direct, urgent command for his friends to shift their perspective and genuinely scrutinize him. He is urging them to move beyond their abstract theological arguments and to engage with his concrete reality, believing that his truthfulness will be undeniably evident upon honest examination. It's a plea for them to be willing to see him as he truly is.
Why is Job so insistent on his innocence and truthfulness?
Answer: Job's unwavering insistence on his innocence is central to the entire theological and narrative thrust of the book. His friends operate under the prevailing ancient Near Eastern belief that all suffering is a direct result of sin, a system of retributive justice. By vehemently maintaining his integrity and denying any hidden sin, Job directly challenges this simplistic and ultimately flawed theology. His suffering is extraordinary and unparalleled; if he were to admit guilt for a sin he did not commit, it would validate his friends' erroneous theology and utterly undermine his own profound experience of being righteous yet suffering. His truthfulness is not merely about personal pride but about the very nature of God's justice and the reality of innocent suffering, themes foundational to the entire book of Job.
CHRIST-CENTERED FULFILLMENT
Job's impassioned plea for his friends to "look upon me" and his assertion that his truthfulness would be "evident" finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Like Job, Jesus was a righteous sufferer, unjustly accused and condemned by those who claimed to represent God's truth. Yet, unlike Job, Jesus was utterly without sin, a perfect Lamb of God (e.g., Hebrews 4:15). His entire earthly life was a transparent and unwavering demonstration of divine truth and perfect integrity. When challenged by His accusers, Jesus could boldly declare, "Which of you convicts me of sin?" (John 8:46). His life, His sacrificial death on the cross, and His glorious resurrection were the ultimate vindication, proving His perfect righteousness and the absolute truth of His divine claims. The cross, though appearing to be a defeat to human eyes, was the ultimate "evidence" of His boundless love and perfect obedience to the Father's will, and His resurrection definitively confirmed His blamelessness and divine identity (e.g., Romans 1:4). We, as believers, are called to "look to Jesus, the founder and perfecter of our faith" (Hebrews 12:2), for in Him, the truth of God's justice, His unfathomable mercy, and His glorious redemptive plan for humanity are fully, perfectly, and eternally evident.