8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 16:2But in this that is said, viz. burthensome comforters are ye all; what else are we taught by the tutorage of blessed Job, but that everyone should learn to look to it heedfully, that in the season of sorrow he never urge words of upbraiding? For if there be some points which might be justly found fault with in time of distress, they ought to be put aside, lest the comforter by rebuking heighten the sorrow, which he had it in view to alleviate.
But in this that is said, viz. burthensome comforters are ye all; what else are we taught by the tutorage of blessed Job, but that everyone should learn to look to it heedfully, that in the season of sorrow he never urge words of upbraiding? For if there be some points which might be justly found fault with in time of distress, they ought to be put aside, lest the comforter by rebuking heighten the sorrow, which he had it in view to alleviate.
Gregory the Great, Morals on the Book of Job, book 13, on 16:2–3, the moral sense (his Latin Bible has “burthensome comforters”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 16:19For when the Son was brought to His downfall on earth, there was a witness to Him in heaven. Since the Father is the witness of the Son; concerning Whom He Himself saith in the Gospel, And the Father Himself, Which hath sent Me, hath borne witness of Me. … Thus He had then ‘a witness in heaven,’ and His ‘heart’s associate’ on high, when they, who saw Him dying in the flesh, had their eyes closed to see the power of His Divine nature … Yet this voice may together with blessed Job suitably apply to each one of ourselves as well; for every man who in what he does aims at human praises, seeks a ‘witness’ on earth: but he that is eager to please Almighty God by his deeds, takes thought that he has a ‘witness in heaven.’ And it often happens that the very good things themselves in us are found fault with by inconsiderate men; but he that ‘has a witness in heaven,’ has no need to fear men’s reproofs.
For when the Son was brought to His downfall on earth, there was a witness to Him in heaven. Since the Father is the witness of the Son; concerning Whom He Himself saith in the Gospel, And the Father Himself, Which hath sent Me, hath borne witness of Me. … Thus He had then ‘a witness in heaven,’ and His ‘heart’s associate’ on high, when they, who saw Him dying in the flesh, had their eyes closed to see the power of His Divine nature … Yet this voice may together with blessed Job suitably apply to each one of ourselves as well; for every man who in what he does aims at human praises, seeks a ‘witness’ on earth: but he that is eager to please Almighty God by his deeds, takes thought that he has a ‘witness in heaven.’ And it often happens that the very good things themselves in us are found fault with by inconsiderate men; but he that ‘has a witness in heaven,’ has no need to fear men’s reproofs.
Gregory the Great, Morals on the Book of Job, book 13, on 16:19, the allegorical and then the moral sense (his Latin Bible has “my heart’s associate” for “he who vouches for me”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 16:4–5He desires his friends, in imagination, for a little while, to change conditions with him, to put their souls in his soul's stead, to suppose themselves in misery like him and him at ease like them. … Whatever our brethren's sorrows are, we ought by sympathy to make them our own, because we know not how soon they may be so. (2.) He represents the unkindness of their conduct towards him, by showing what he could do to them if they were in his condition: I could speak as you do. It is an easy thing to trample upon those that are down … (3.) He shows them what they should do, by telling them what in that case he would do (Job 16:5): "I would strengthen you, and say all I could to assuage your grief, but nothing to aggravate it." … Good words cost nothing; but they may be of good service to those that are in sorrow … Though hard words (we say) break no bones, yet kind words may help to make broken bones rejoice; and those have the tongue of the learned that know how to speak a word in season to the weary.
He desires his friends, in imagination, for a little while, to change conditions with him, to put their souls in his soul's stead, to suppose themselves in misery like him and him at ease like them. … Whatever our brethren's sorrows are, we ought by sympathy to make them our own, because we know not how soon they may be so. (2.) He represents the unkindness of their conduct towards him, by showing what he could do to them if they were in his condition: I could speak as you do. It is an easy thing to trample upon those that are down … (3.) He shows them what they should do, by telling them what in that case he would do (Job 16:5): "I would strengthen you, and say all I could to assuage your grief, but nothing to aggravate it." … Good words cost nothing; but they may be of good service to those that are in sorrow … Though hard words (we say) break no bones, yet kind words may help to make broken bones rejoice; and those have the tongue of the learned that know how to speak a word in season to the weary.
Matthew Henry, Commentary on the Whole Bible, on 16:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 16:9He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him … Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions … and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy.
He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him … Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions … and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy.
Matthew Henry, Commentary on the Whole Bible, on 16:6–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 16:9By whom is meant not Satan, as Jarchi, though he is an enemy to, and an hater of mankind, especially of good men; nor Eliphaz, as others, who had fallen upon Job with a great deal of wrath and fury, tearing his character in pieces, which Job attributed to his hatred of him; but it rather appears from the context that God himself is intended, of whom Job had now a mistaken notion and apprehension; taking him for his enemy, being treated by him, as he thought, as if he had an aversion to him, and an hatred of him; whereas God hates none of his creatures, being his offspring, and the objects of his tender care, and providential regard … but Job concluded this from the providence he was under, in which God appeared terrible to him, like a lion or any such fierce and furious creature, to which he is sometimes compared, and compares himself, which seizes on its prey, and tears and rends it to pieces
By whom is meant not Satan, as Jarchi, though he is an enemy to, and an hater of mankind, especially of good men; nor Eliphaz, as others, who had fallen upon Job with a great deal of wrath and fury, tearing his character in pieces, which Job attributed to his hatred of him; but it rather appears from the context that God himself is intended, of whom Job had now a mistaken notion and apprehension; taking him for his enemy, being treated by him, as he thought, as if he had an aversion to him, and an hatred of him; whereas God hates none of his creatures, being his offspring, and the objects of his tender care, and providential regard … but Job concluded this from the providence he was under, in which God appeared terrible to him, like a lion or any such fierce and furious creature, to which he is sometimes compared, and compares himself, which seizes on its prey, and tears and rends it to pieces
John Gill, An Exposition of the Old and New Testament, on 16:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 16:21one--rather, "He" (God). "Oh, that He would plead for a man (namely, me) against God." Job quaintly says, "God must support me against God; for He makes me to suffer, and He alone knows me to be innocent" [UMBREIT]. So God helped Jacob in wrestling against Himself (compare Job 23:6; Gen 32:25). God in Jesus Christ does plead with God for man (Rom 8:26-27). … as a man--literally, "the Son of man." A prefiguring of the advocacy of Jesus Christ--a boon longed for by Job (Job 9:33), though the spiritual pregnancy of his own words, designed for all ages, was but little understood by him (Psa 80:17).
one--rather, "He" (God). "Oh, that He would plead for a man (namely, me) against God." Job quaintly says, "God must support me against God; for He makes me to suffer, and He alone knows me to be innocent" [UMBREIT]. So God helped Jacob in wrestling against Himself (compare Job 23:6; Gen 32:25). God in Jesus Christ does plead with God for man (Rom 8:26-27). … as a man--literally, "the Son of man." A prefiguring of the advocacy of Jesus Christ--a boon longed for by Job (Job 9:33), though the spiritual pregnancy of his own words, designed for all ages, was but little understood by him (Psa 80:17).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 16:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 16:4–5The collective thought of what follows is not that he also, if they were in his place, could do as they have done; that he, however, would not so act … This rendering is destroyed by the shaking of the head, which is never a gesture of pure compassion, but always of malignant joy, Sir. 12:18; or of mockery at another's fall … rather: that he also could display the same miserable consolation; he represents to them a change of their respective positions, in order that, as in a mirror, they may recognise the hatefulness of their conduct. … When he says: I would range together, etc. (Carey: I would combine), he gives them to understand that their speeches are more artificial than natural, more declamations than the outgushings of the heart … In Job 16:5 the chief stress is upon "with my mouth," without the heart being there … He also could offer such superficial condolence without the sympathy which places itself in the condition and mood of the sufferer, and desires to afford that relief which it cannot.
The collective thought of what follows is not that he also, if they were in his place, could do as they have done; that he, however, would not so act … This rendering is destroyed by the shaking of the head, which is never a gesture of pure compassion, but always of malignant joy, Sir. 12:18; or of mockery at another's fall … rather: that he also could display the same miserable consolation; he represents to them a change of their respective positions, in order that, as in a mirror, they may recognise the hatefulness of their conduct. … When he says: I would range together, etc. (Carey: I would combine), he gives them to understand that their speeches are more artificial than natural, more declamations than the outgushings of the heart … In Job 16:5 the chief stress is upon "with my mouth," without the heart being there … He also could offer such superficial condolence without the sympathy which places itself in the condition and mood of the sufferer, and desires to afford that relief which it cannot.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:1–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 16:19–21Therefore, in the very God who appears to him to be a blood-thirsty enemy in pursuit of him, Job nevertheless hopes to find a witness of his innocence: He will acknowledge his blood, like that of Abel, to be the blood of an innocent man. It is an inward irresistible demand made by his faith which here brings together two opposite principles - principles which the understanding cannot unite - with bewildering boldness. Job believes that God will even finally avenge the blood which His wrath has shed, as blood that has been innocently shed. … the thought that no one else but He is the final refuge of the oppressed … Job appeals from God to God; he hopes that truth and love will finally decide against wrath.
Therefore, in the very God who appears to him to be a blood-thirsty enemy in pursuit of him, Job nevertheless hopes to find a witness of his innocence: He will acknowledge his blood, like that of Abel, to be the blood of an innocent man. It is an inward irresistible demand made by his faith which here brings together two opposite principles - principles which the understanding cannot unite - with bewildering boldness. Job believes that God will even finally avenge the blood which His wrath has shed, as blood that has been innocently shed. … the thought that no one else but He is the final refuge of the oppressed … Job appeals from God to God; he hopes that truth and love will finally decide against wrath.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:18–22; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 16
Job 16:2–21, World English Bible
Job 16 in the Bible · Told in the Story: Chapter 18, Miserable Comforters
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 16:2But in this that is said, viz. burthensome comforters are ye all; what else are we taught by the tutorage of blessed Job, but that everyone should learn to look to it heedfully, that in the season of sorrow he never urge words of upbraiding? For if there be some points which might be justly found fault with in time of distress, they ought to be put aside, lest the comforter by rebuking heighten the sorrow, which he had it in view to alleviate.
Gregory the Great, Morals on the Book of Job, book 13, on 16:2–3, the moral sense (his Latin Bible has “burthensome comforters”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 16:19For when the Son was brought to His downfall on earth, there was a witness to Him in heaven. Since the Father is the witness of the Son; concerning Whom He Himself saith in the Gospel, And the Father Himself, Which hath sent Me, hath borne witness of Me. … Thus He had then ‘a witness in heaven,’ and His ‘heart’s associate’ on high, when they, who saw Him dying in the flesh, had their eyes closed to see the power of His Divine nature … Yet this voice may together with blessed Job suitably apply to each one of ourselves as well; for every man who in what he does aims at human praises, seeks a ‘witness’ on earth: but he that is eager to please Almighty God by his deeds, takes thought that he has a ‘witness in heaven.’ And it often happens that the very good things themselves in us are found fault with by inconsiderate men; but he that ‘has a witness in heaven,’ has no need to fear men’s reproofs.
Gregory the Great, Morals on the Book of Job, book 13, on 16:19, the allegorical and then the moral sense (his Latin Bible has “my heart’s associate” for “he who vouches for me”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 16:4–5He desires his friends, in imagination, for a little while, to change conditions with him, to put their souls in his soul's stead, to suppose themselves in misery like him and him at ease like them. … Whatever our brethren's sorrows are, we ought by sympathy to make them our own, because we know not how soon they may be so. (2.) He represents the unkindness of their conduct towards him, by showing what he could do to them if they were in his condition: I could speak as you do. It is an easy thing to trample upon those that are down … (3.) He shows them what they should do, by telling them what in that case he would do (Job 16:5): "I would strengthen you, and say all I could to assuage your grief, but nothing to aggravate it." … Good words cost nothing; but they may be of good service to those that are in sorrow … Though hard words (we say) break no bones, yet kind words may help to make broken bones rejoice; and those have the tongue of the learned that know how to speak a word in season to the weary.
Matthew Henry, Commentary on the Whole Bible, on 16:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 16:9He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him … Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions … and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy.
Matthew Henry, Commentary on the Whole Bible, on 16:6–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 16:9By whom is meant not Satan, as Jarchi, though he is an enemy to, and an hater of mankind, especially of good men; nor Eliphaz, as others, who had fallen upon Job with a great deal of wrath and fury, tearing his character in pieces, which Job attributed to his hatred of him; but it rather appears from the context that God himself is intended, of whom Job had now a mistaken notion and apprehension; taking him for his enemy, being treated by him, as he thought, as if he had an aversion to him, and an hatred of him; whereas God hates none of his creatures, being his offspring, and the objects of his tender care, and providential regard … but Job concluded this from the providence he was under, in which God appeared terrible to him, like a lion or any such fierce and furious creature, to which he is sometimes compared, and compares himself, which seizes on its prey, and tears and rends it to pieces
John Gill, An Exposition of the Old and New Testament, on 16:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 16:21one--rather, "He" (God). "Oh, that He would plead for a man (namely, me) against God." Job quaintly says, "God must support me against God; for He makes me to suffer, and He alone knows me to be innocent" [UMBREIT]. So God helped Jacob in wrestling against Himself (compare Job 23:6; Gen 32:25). God in Jesus Christ does plead with God for man (Rom 8:26-27). … as a man--literally, "the Son of man." A prefiguring of the advocacy of Jesus Christ--a boon longed for by Job (Job 9:33), though the spiritual pregnancy of his own words, designed for all ages, was but little understood by him (Psa 80:17).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 16:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 16:4–5The collective thought of what follows is not that he also, if they were in his place, could do as they have done; that he, however, would not so act … This rendering is destroyed by the shaking of the head, which is never a gesture of pure compassion, but always of malignant joy, Sir. 12:18; or of mockery at another's fall … rather: that he also could display the same miserable consolation; he represents to them a change of their respective positions, in order that, as in a mirror, they may recognise the hatefulness of their conduct. … When he says: I would range together, etc. (Carey: I would combine), he gives them to understand that their speeches are more artificial than natural, more declamations than the outgushings of the heart … In Job 16:5 the chief stress is upon "with my mouth," without the heart being there … He also could offer such superficial condolence without the sympathy which places itself in the condition and mood of the sufferer, and desires to afford that relief which it cannot.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:1–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 16:19–21Therefore, in the very God who appears to him to be a blood-thirsty enemy in pursuit of him, Job nevertheless hopes to find a witness of his innocence: He will acknowledge his blood, like that of Abel, to be the blood of an innocent man. It is an inward irresistible demand made by his faith which here brings together two opposite principles - principles which the understanding cannot unite - with bewildering boldness. Job believes that God will even finally avenge the blood which His wrath has shed, as blood that has been innocently shed. … the thought that no one else but He is the final refuge of the oppressed … Job appeals from God to God; he hopes that truth and love will finally decide against wrath.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:18–22; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.