but he ignores this, and acts as though sorrow were now first come upon Job. (3.) Instead of recognising therein the reason of Job's despondency, that he thinks that he has fallen from the love of God, and become an object of wrath, he treats him as self-righteous;[1] and to excite his feelings, presents an oracle to him, which contains nothing but what Job might sincerely admit as true. (4.) Instead of considering that Job's despair and murmuring against God is really of a different kind from that of the godless, he classes them together, and instead of gently correcting him, present to Job the accursed end of the fool, who also murmurs against God, as he has himself seen it. Thus, in consequence of the false application which Eliphaz makes of it, the truth contained in his speech is totally reversed. Thus delicately and profoundly commences the dramatical entanglement. The skill of the poet is proved by the difficulty which the expositor has in detecting that which is false in the speech of Eliphaz. The idea of the book does not float on the surface. It is clothed with flesh and blood. It is submerged in the very action and history.
Chap. 6
Verses 1-4
Job 6:1-4 1 Then began Job, and said: 2 Oh that my vexation were but weighed,
And they would put my suffering in the balance against it! 3 Then it would be heavier than the sand of the sea:
Therefore my words are rash. 4 The arrows of the Almighty are in me,
The burning poison whereof drinketh up my spirit;
The terrors of Eloah set themselves in array against me.
- ↑ Oetinger: “Eliphaz mentioned the oracle to affect seriously the hidden hypocrisy of Job's heart.”
