Verse-by-Verse Bible Commentary
Job 6:16

Clarke's Commentary

Verse Job 6:16. Blackish by reason of the ice — He represents the waters as being sometimes suddenly frozen, their foam being turned into the semblance of snow or hoar-frost: when the heat comes, they are speedily liquefied; and the evaporation is so strong from the heat, and the absorption so powerful from the sand, that they soon disappear.

Bridgeway Bible Commentary

Job’s reply to Eliphaz (6:1-7:21)

Eliphaz had rebuked Job for his impatient outburst. In reply Job acknowledges that God is the one who has sent this affliction, but he points out that if Eliphaz knew how great this suffering was he would understand why Job spoke rashly (6:1-4). An animal cries out only with good reason (for example, if it is hungry for food). Job likewise cries out only with good reason. His tormenting thoughts and Eliphaz’s useless words are to him like food that makes him sick (5-7). He still refuses to curse God, and wishes that God would give him his request and kill him, even if the death is painful (8-10). He cannot endure much more suffering; he is not made of rock or bronze (11-13)!
Job expected kindness from his friends but found none. They are like useless streams that overflow with destructive ice and snow in winter, but dry up in summer (14-17). They disappoint all who go to them expecting to find something beneficial (18-21). Job has not asked his friends for money or help, but he had hoped for sympathy (22-23).
Instead Job receives from his friends nothing but rebuke for his rash words. They make no effort to understand what despair must have caused him to make such an outburst. He accuses them of being heartless, and challenges them to show him plainly where he is wrong (24-27). He is being honest with them; in return he wants some understanding. At least he wants their acknowledgment that he can tell the difference between suffering that is deserved and suffering that is not (28-30).
Life for Job has no pleasure. He looks for death as a worker looks for wages or a slave looks for rest at the end of a hard day’s work. Day and night he has nothing but pain (7:1-5). Bitterly Job says that if God is going to help him, he should do it quickly, otherwise Job will soon be dead. It will then be too late for God to do anything (6-10).
This leads Job to an angry outburst addressed to God. Job asks why God must treat him with such severity, as if he were a wild monster (11-12). Tortured with pain by day and horrible dreams by night, he wants only to die (13-16). If God is so great, why doesn’t he leave Job alone? Job complains that God’s torment of him is so constant he does not even have time to swallow his spittle (17-19). He cannot understand why the mighty God is so concerned over the small sins of one person. Surely they are not such a burden. Surely God can forgive. If he does not hurry and forgive soon, it will be too late, because Job will be dead (20-21).

Coffman's Commentaries on the Bible

JOB LEVELED HIS COMPLAINT AGAINST HIS FRIENDS

“To him that is ready to faint kindness should be showed from his friend; Even to him that forsaketh the fear of the Almighty. My brethren have dealt deceitfully as a brook, As the channel of brooks that pass away; Which are black by reason of the ice, And wherein the snow hideth itself. What time they wax warm, they vanish; When it is hot, they are consumed out of their place. The caravans that travel by the way of them turn aside; They go up into the waste and perish. The Caravans of Tema looked, The companies of Sheba waited for them. They were put to shame because they had hoped; They came thither and were confounded. For now ye are nothing; Ye are a terror, and are afraid. Did I say, Give unto me? Or, Offer a present to me of your substance? Or, Deliver me from the adversary’s hand? Or, Redeem me from the hand of the oppressors?”

In these verses, Job not only replied to Eliphaz, but to all of his comforters.

“To him that is ready to faint should be showed kindness from his friend” This was the very thing his three friends had not shown Job. Job even went further and declared that such sympathy and kindness should be extended to a person, `if he had forsaken,’ God (Job 6:14). Hesser described this anguished cry as:

“One of the most pathetic lines in literature.”R. B. Sweet Publishing Company, No. 216, p. 20. This verse carries with it the strong implication that, “Eliphaz had let Job down.”The Bible Speaks Today (Downer’s Grove, Illinois: InterVarsity Press, 1976), The Message of Job, p. 72. “Job’s friends had come to him physically, but they had disappointed him because they showed no pity.”Edwin Young, The Purpose of Suffering (Eugene, Oregon: Harvest House Publishers, 1985), p. 49.

“My brethren have dealt deceitfully as a brook” The type of brook to which Job compared his friends was that intermittent `wash’ or wady of the desert, sure to be dry if any one depended on it for water.

“The caravans of Tema… companies of Sheba” These were probably well known examples of caravans that were lost in the desert because of the untimely failure of such `brooks.’ The tragedies that befell them, unknown to us, might have been remembered by many in Job’s generation.

DeHoff explained what Job meant by this remarkable simile. “When Job was in prosperity, his friends were loyal to him; but, when he was struck down with suffering, they rejected him.”George DeHoff’s Commentary, Vol. 3, p. 22. They were just like those undependable `brooks’ that had water in the winter time, but none at all when the water was needed.

“Ye are nothing” That was just Job’s way of saying his friends were worthless as far as any benefit to Job was concerned. The prodigal son in the parable also saw all of his friends forsake him when he ran out of money.

“Ye see a terror, and are afraid” Here Job gives the reason for his friend’s refusal to comfort him. “Their conduct is dictated by fear that, if they show compassion on Job, God may view it as criticism of his providence and suddenly plague them like Job.”Wycliffe Old Testament Commentary, Job, p. 468.

“Did I say give unto me” In this and the following two verses, “Job’s friends treat him like he had requested a loan, plenty of advice, but no hard cash.”The New Layman’s Bible Commentary, p. 565. “Job desired only one thing of his friends, sympathy; and that he did not get.”International Critical Commentary, Job, p. 65.

Barnes' Notes on the Whole Bible

Which are blackish - Or, rather, which are turbid. The word used here (קדרים qoderı̂ym) means to be turbid, foul, or muddy, spoken of a torrent, and then to be of a dusky color, to be dark-colored, as e. g. the skin scorched by the sun, Job 30:28; or to be dark - as when the sun is obscured; Joel 2:10; Joel 3:15. Jerome renders it, Qui timent pruinam - “which fear the frost, when the snow comes upon them.” The Septuagint renders it, “they who had venerated me now rushed upon me like snow or hoar frost, which melting at the approach of heat, it was not known whence it was.” The expression in the Hebrew means that they were rendered dark and turbid by the accumulated torrents caused by the dissolving snow and ice.

By reason of the ice - When it melts and swells the streams.

And wherein the snow is hid - That is, says Noyes, melts and flows into them. It refers to the melting of the snow in the spring, when the streams are swelled as a consequence of it. Snow, by melting in the spring and summer, would swell the streams, which at other times were dry. Lucretius mentions the melting of the snows on the mountains of Ethiopia, as one of the causes of the overflowing of the Nile:

Forsitan Aethiopum pentrue de montibus altis

Crescat, ubi in campos albas descendere ningues

Tahificiss subigit radiis sol, omnia lustrans.

vi. 734.

Or, from the Ethiop-mountains, the bright sun,

Now full matured, with deep-dissolving ray,

May melt the agglomerate snows, and down the plains

Drive them, augmenting hence the incipient stream.

Good

A similar description occurs in Homer, Iliad xi. 492:

Ὡς δ ̓ ὁπόε πλήφων ποταμός πεδίνδε κάτεισι

Χειμάῤῥους κατ ̓ ὄρεσφιν, κ. τ. λ.

Hōs d' hopote plēthōn potamos pedionde kateisi

Cheimarrous kat' oresfin, etc.

And in Ovid also, Fast. ii. 219:

Ecce, velut torrens andis pluvialibus auctus,

Ant hive, quae, Zephyro victa, repente fluit,

Per sara, perque vias, tertur; nec, ut ante solebat,

Riparum clausas margine finit aquas.

Smith's Bible Commentary

Chapter 6

So Job responds to him and he says, Oh that my grief were thoroughly weighed, and my calamities laid in the balances together! ( Job 6:1-2 )

Now, of course, picturesque, you got to see it. In those days, the balances, the scales were always balances and they had the little weights that they would put on the one side and then, you know, the grapes or whatever you were buying were put on the other side. And when the balance came to be equal, then you had the talent, the weight of the talent, the talent of grapes and so forth. And you've got to see these balances. Now he said, "Oh that my calamities, my griefs were laid in the balance."

They would be heavier than the sands of the sea ( Job 6:3 ):

So you picture all of the sand of the sea put in the one side of the balance, and now you're pouring in Job's calamities and Job's grief and it balances up. I think he's exaggerating a little bit. "They would be heavier than the sand of the sea."

therefore my words are swallowed up. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. Does the wild donkey bray when he hath grass? or does the ox loweth over his fodder? Can that which is unsavory be eaten without salt? or is there any taste in the white of an egg? The things that my soul refused to touch are as my sorrowful meat. Oh that I might have my request; and that God would just grant me the thing that I long for! ( Job 6:3-8 )

Oh, what is it, Job, that you request?

Even that it would please God to destroy me; that he would let loose his hand, and cut me off! ( Job 6:9 )

And poor old Job, he's really in desperate straits. "I just wish God would grant me my request, the thing that I long for. And it's just that I be dead; I be cut off. I can't stand life anymore." And I'm certain that all of us have come to situations in our own lives that are so unsavory, so distasteful that there have been those same thoughts pass through. "Oh, that God would grant me my desire." But yet, I don't think that we always really think those thoughts sincerely. I think a lot of times we say that. "Oh, I wish I were dead." But we really don't mean it.

Like the fellow who was carrying his heavy load on a hot, hot day. And he finally came to this river. And he just sort of collapsed and he set the load down and he was just sitting there by the river, and he said, "Oh, death, death, please come, death." And he felt a tap on his shoulder and he looked up and there was death. It said, "Did you call me?" And he said, "Yes, would you mind helping me get this back on my back so I can get going again?" So we don't always mean what we say when we call for death or wish it was all over. But yet we feel that way sometimes, you know, at least for the moment of despair. And Job is expressing it himself. Now he's still, though, expressing about, he doesn't know what death is all about. "For if I were destroyed,"

Then should I yet have comfort; yes, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One. What is my strength, that I should hope? and what is mine end, that I should prolong my life? Is my strength the strength of stones? or is my flesh of brass? Is not my help in me? and is wisdom driven quite from me? To him ( Job 6:10-14 )

Now he's talking to Eliphaz and to the whole speech that Eliphaz had given to him.

To him that is afflicted pity should be showed from his friend ( Job 6:14 );

Look, man, I need pity. I don't need someone to come and jump on my case at this point. I need pity.

My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away; Which are blackish by reason of the ice, and wherein the snow is hid: What time they wax warm, they vanish: when it is hot, they are consumed out of their place ( Job 6:15-17 ).

Now this is very picturesque and it's poetry. And thus, it's meant to be picturesque and he's just saying, "My friends are like ice or like snow. They appear to be friends, but when things get hot, they melt. They don't exist." I've had those kind of friends. They're called fair-weather friends. When things get hot, you'll never find them.

The paths of their way are turned aside; they go to nothing, and perish ( Job 6:18 ).

Down to verse Job 6:21 :

For now you are nothing; you see my casting down, and you are afraid. Did I say unto you, Come to me? Give me a reward of your substance? Or, Deliver me from the enemy's hand? Redeem me from the hand of the mighty? ( Job 6:21-23 )

Job said, "Look, man, did I ask you to come around? Did I ask you for anything? Don't give me anymore. I'm tired of you. I didn't ask you for anything. I didn't say I want you to give me something." He said, "I didn't call for you." And then he went on to say,

Teach me, and I will hold my tongue ( Job 6:24 ):

Tell me something that's worthwhile and I'll be quiet. You haven't told me anything worthwhile.

and cause me to understand wherein I have erred. How forcible are right words! but what doth your arguing reprove? ( Job 6:24-25 )

Boy, Job gets really cutting with his tongue.

Do you imagine to reprove words, and the speeches of one that is desperate, which are as wind? ( Job 6:26 )

Just a bag of wind, man, it just...you don't have anything to say of any value.

Yea, you overwhelm the fatherless, and you dig a pit for your friend. Now therefore be content, look on me; for it is evident unto you if I lie. Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it. Is there any iniquity in my tongue? cannot my taste discern perverse things? ( Job 6:27-30 ) "

Dr. Constable's Expository Notes

Job’s disappointment with his friends 6:14-23

"If, up to this point, Job has been praying, or at least soliloquizing, now he makes a more direct attack on the friends (the ’you’ in Job 6:21 is plural)." [Note: Ibid., p. 130.]

"Eliphaz has attacked Job’s complaint; Job now attacks Eliphaz’ ’consolation.’" [Note: Kline, p. 468.]

Job’s friends had not been loyal to him when they judged him as they had. "Kindness" in Job 6:14 is literally "loyalty." Consequently, Job was close to forsaking his fear of God. Job’s friends should have encouraged and supported him. Instead they proved as disappointing as a wadi. A wadi is a streambed that is full of water in the rainy season, but when the heat of summer comes it dries up completely. Job replied that his friends were no help in his distress.

Evidently, Job’s friends were afraid of him (Job 6:21) in the sense that they feared that if they comforted him, God would view them as approving of his sin and would punish them as well. [Note: Rowley, pp. 73-74. Cf. Andrew Blackwood Jr., A Devotional Introduction to Job, p. 65.]

"Verse 21 is the climax of Job’s reaction to his friends’ counsel [thus far]. They offered no help." [Note: Smick, "Job," p. 901.]

"There is no act of pastoral care more unnerving than trying to say the right thing to someone hysterical with grief. It is early in the day for Job to lose patience with them. But the point is not whether Job is unfair: this is how he feels. The truth is already in sight that only God can speak the right word. And Job’s wits are sharp enough to forecast where Eliphaz’s trend of thought will end-in open accusation of sin. Hence he gets in first with a pre-emptive strike, anticipating in the following denials his great speech of exculpation in chapter 31." [Note: Andersen, p. 133.]

Gill's Exposition of the Whole Bible

Which are blackish by reason of the ice,.... When frozen over, they look of a blackish colour, and is what is called a black frost; and these either describe Job and his domestics, as some h think whom Eliphaz and his two friends compared to the above streams water passed away from, or passed by and neglected, and showed no friendship to; who were in black, mournful and rueful circumstances, through the severe hand of God upon them. The word is rendered, "those which mourn", Job 5:11; or rather the friends of Job compared to foul and troubled waters frozen over which cannot be so well discerned, or which were black through being frozen, and which describes the inward frame of their minds the foulness of their spirits the blackness of their hearts, though they outwardly appeared otherwise, as follows:

[and] wherein the snow is hid; or "on whom the snow" falling, and lying on heaps, "hides" i, or covers; so Job's friends, according to this account, were, though black within as a black frost yet white without as snow; they appeared, in their looks and words at first as candid, kind, and generous, but proved the reverse.

h So Michaelis. i עלימו יתעלם שלג "super quibus accumulatur nix", Beza, "tegit se, q. d. multa nive teguntur", Drusius; "the frost is hidden by the snow", so Sephorno; or rather "the black and frozen waters".

Henry's Complete Commentary on the Bible

      14 To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty.   15 My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away;   16 Which are blackish by reason of the ice, and wherein the snow is hid:   17 What time they wax warm, they vanish: when it is hot, they are consumed out of their place.   18 The paths of their way are turned aside; they go to nothing, and perish.   19 The troops of Tema looked, the companies of Sheba waited for them.   20 They were confounded because they had hoped; they came thither, and were ashamed.   21 For now ye are nothing; ye see my casting down, and are afraid.

      Eliphaz had been very severe in his censures of Job; and his companions, though as yet they had said little, yet had intimated their concurrence with him. Their unkindness therein poor Job here complains of, as an aggravation of his calamity and a further excuse of his desire to die; for what satisfaction could he ever expect in this world when those that should have been his comforters thus proved his tormentors?

      I. He shows what reason he had to expect kindness from them. His expectation was grounded upon the common principles of humanity (Job 6:14; Job 6:14): "To him that is afflicted, and that is wasting and melting under his affliction, pity should be shown from his friend; and he that does not show that pity forsakes the fear of the Almighty." Note, 1. Compassion is a debt owing to those that are in affliction. The least which those that are at ease can do for those that are pained and in anguish is to pity them,--to manifest the sincerity of a tender concern for them, and to sympathize with them,--to take cognizance of their case, enquire into their grievances, hear their complaints, and mingle their tears with theirs,--to comfort them, and to do all they can to help and relieve them: this well becomes the members of the same body, who should feel for the grievances of their fellow-members, not knowing how soon the same may be their own. 2. Inhumanity is impiety and irreligion. He that withholds compassion from his friend forsakes the fear of the Almighty. So the Chaldee. How dwells the love of God in that man?1 John 3:17. Surely those have no fear of the rod of God upon themselves who have no compassion for those that feel the smart of it. See James 1:27. 3. Troubles are the trials of friendship. When a man is afflicted he will see who are his friends indeed and who are but pretenders; for a brother is born for adversity,Proverbs 17:17; Proverbs 18:24.

      II. He shows how wretchedly he was disappointed in his expectations from them (Job 6:15; Job 6:15): "My brethren, who should have helped me, have dealt deceitfully as a brook." They came by appointment, with a great deal of ceremony, to mourn with him and to comfort him (Job 2:11; Job 2:11); and some extraordinary things were expected from such wise, learned, knowing men, and Job's particular friends. None questioned but that the drift of their discourses would be to comfort Job with the remembrance of his former piety, the assurance of God's favour to him, and the prospect of a glorious issue; but, instead of this, they most barbarously fall upon him with their reproaches and censures, condemn him as a hypocrite, insult over his calamities, and pour vinegar, instead of oil, into his wounds, and thus they deal deceitfully with him. Note, It is fraud and deceit not only to violate our engagements to our friends, but to frustrate their just expectations from us, especially the expectations we have raised. Note, further, It is our wisdom to cease from man. We cannot expect too little from the creature nor too much from the Creator. It is no new thing even for brethren to deal deceitfully (Jeremiah 9:4; Jeremiah 9:5; Micah 7:5); let us therefore put our confidence in the rock of ages, not in broken reeds-in the fountain of life, not in broken cisterns. God will out-do our hopes as much as men come short of them. This disappointment which Job met with he here illustrates by the failing of brooks in summer.

      1. The similitude is very elegant, Job 6:15-20; Job 6:15-20. (1.) Their pretensions are fitly compared to the great show which the brooks make when they are swollen with the waters of a land flood, by the melting of the ice and snow, which make them blackish or muddy, Job 6:16; Job 6:16. (2.) His expectations from them, which their coming so solemnly to comfort him had raised, he compares to the expectation which the weary thirsty travellers have of finding water in the summer where they have often seen it in great abundance in the winter, Job 6:19; Job 6:19. The troops of Tema and Sheba, the caravans of the merchants of those countries, whose road lay through the deserts of Arabia, looked and waited for supply of water from those brooks. "Hard by here," says one, "A little further," says another, "when I last travelled this way, there was water enough; we shall have that to refresh us." Where we have met with relief or comfort we are apt to expect it again; and yet it does not follow; for, (3.) The disappointment of his expectation is here compared to the confusion which seizes the poor travellers when they find heaps of sand where they expected floods of water. In the winter, when they were not thirsty, there was water enough. Every one will applaud and admire those that are full and in prosperity. But in the heat of summer, when they needed water, then it failed them; it was consumed (Job 6:17; Job 6:17); it was turned aside, Job 6:18; Job 6:18. When those who are rich and high are sunk and impoverished, and stand in need of comfort, then those who before gathered about them stand aloof from them, those who before commended them are forward to run them down. Thus those who raise their expectations high from the creature will find it fail them when it should help them; whereas those who make God their confidence have help in the time of need,Hebrews 4:16. Those who make gold their hope will sooner or later be ashamed of it, and of their confidence in it (Ezekiel 7:19); and the greater their confidence was the greater their shame will be: They were confounded because they had hoped,Job 6:20; Job 6:20. We prepare confusion for ourselves by our vain hopes: the reeds break under us because we lean upon them. If we build a house upon the sand, we shall certainly be confounded, for it will fall in the storm, and we must thank ourselves for being such fools as to expect it would stand. We are not deceived unless we deceive ourselves.

      2. The application is very close (Job 6:21; Job 6:21): For now you are nothing. They seemed to be somewhat, but in conference they added nothing to him. Allude to Galatians 2:6. He was never the wiser, never the better, for the visit they made him. Note, Whatever complacency we may take, or whatever confidence we may put, in creatures, how great soever they may seem and how dear soever they may be to us, one time or other we shall say of them, Now you are nothing. When Job was in prosperity his friends were something to him, he took complacency in them and their society; but "Now you are nothing, now I can find no comfort but in God." It were well for us if we had always such convictions of the vanity of the creature, and its insufficiency to make us happy, as we have sometimes had, or shall have on a sick-bed, a death-bed, or in trouble of conscience: "Now you are nothing. You are not what you have been, what you should be, what you pretend to be, what I thought you would have been; for you see my casting down and are afraid. When you saw me in my elevation you caressed me; but now that you see me in my dejection you are shy of me, are afraid of showing yourselves kind, lest I should thereby be emboldened to beg something of you, or to borrow" (compare Job 6:22; Job 6:22); "you are afraid lest, if you own me, you should be obliged to keep me." Perhaps they were afraid of catching his distemper or of coming within smell of the noisomeness of it. It is not good, either out of pride or niceness, for love of our purses or of our bodies, to be shy of those who are in distress and afraid of coming near them. Their case may soon be our own.