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<p>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.</p>
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<p class="tab-1">I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, <a class="bibleref" title="Job.6.2,Job.6.3" href="/passage/?search=Job.6.2,Job.6.3"><span class="bibleref" title="Job.6.2">Job 6:2</span>, <span class="bibleref" title="Job.6.3">3</span></a>. 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, <a class="bibleref" title="Job.23.2" href="/passage/?search=Job.23.2">Job 23:2</a>) that <i>his stroke was heavier than his groaning</i>; for, whatever his grief was, his calamity was <i>heavier than the sand of the sea</i>: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. “Therefore (says he) <i>my words are swallowed up</i>;” 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.</p>
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<p class="tab-1">II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, <a class="bibleref" title="Job.6.4" href="/passage/?search=Job.6.4">Job 6:4</a>. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. <i>Now is my soul troubled</i>, <a class="bibleref" title="John.12.27" href="/passage/?search=John.12.27">John 12:27</a>. <i>My soul is exceedingly sorrowful</i>, <a class="bibleref" title="Matt.26.38" href="/passage/?search=Matt.26.38">Matt. 26:38</a>. <i>My God, my God, why hast thou forsaken me</i>? <a class="bibleref" title="Matt.27.46" href="/passage/?search=Matt.27.46">Matt. 27:46</a>. Poor Job sadly complains here, 1. Of what he felt <i>The arrows of the Almighty are within me</i>. 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. <i>A wounded spirit who can bear</i>! 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 <i>arrows of the Almighty</i>; 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 <i>the terrors of God</i>, 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.</p>
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<p class="tab-1">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 <i>bray when he had grass</i>, nor <i>low over his fodder</i>, <a class="bibleref" title="Job.6.5" href="/passage/?search=Job.6.5">Job 6:5</a>. 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, <a class="bibleref" title="Job.6.6" href="/passage/?search=Job.6.6">Job 6:6</a>. Even that food which once he would have scorned to touch he was now glad of, and it was his <i>sorrowful meat</i>, <a class="bibleref" title="Job.6.7" href="/passage/?search=Job.6.7">Job 6:7</a>. 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 <a class="bibleref" title="Job.6.6,Job.6.7" href="/passage/?search=Job.6.6,Job.6.7"><span class="bibleref" title="Job.6.6">Job 6:6</span>, <span class="bibleref" title="Job.6.7">7</span></a>. 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, <a class="bibleref" title="Job.5.8-Job.5.13" href="/passage/?search=Job.5.8-Job.5.13">Job 5:8-13</a> But peevish spirits are too apt thus to abuse their comforters.</p>
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