Verse-by-Verse Bible Commentary
Job 6:29

Clarke's Commentary

Verse Job 6:29. Return, I pray you — Reconsider the whole subject. Do not be offended. Yea, reconsider the subject; my righteousness is in it - my argumentation is a sufficient proof of my innocence.

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’S DEMAND THAT HIS FRIENDS IDENTIFY HIS SINS

“Teach me, and I will hold my peace; And cause me to understand wherein I have erred. How forcible are the words of righteousness! But your reproof, what doth it reprove? Do ye think to reprove words, Seeing that the speeches of one that is desperate are as wind? Yea, ye would cast lots upon the fatherless, And make merchandise of your friend. Now therefore be pleased to look upon me; For surely I shall not lie to your face. Return, I pray you, let there be no injustice; Yea, return again, my cause is righteous. Is there injustice on my tongue? Cannot my taste discern mischievous things?”

A paraphrase of this paragraph: “Look, If I am a sinner, tell me what it was in which I sinned. Would I lie to you? Look me in the eye. Don’t get up and leave me. Stay here and help me. Am I so ignorant that I don’t know what sin is.’? No matter what you think, my trouble is not caused by my wickedness. You have criticized my words; but it is silly to make a case based on the words of a man who is suffering desperately. “Allowances must be made for words uttered in deep distress.”Preacher’s Homiletic Commentary, p. 46. “Reconsider my case, for my cause is righteous.”J. R. Dummelow’s Commentary, p. 297.

“Return… return” These words indicate that Job’s friends, at this juncture, were on the verge of getting up and departing from him; and Job pleaded with them not to impose such an injustice upon him, still insisting that he had done no wickedness that might have been the cause of his sufferings.

Barnes' Notes on the Whole Bible

Return, I pray you - That is, return to the argument. Give your attention to it again. Perhaps he may have discerned a disposition in them to turn away from what he was saying, and to withdraw and leave him. Job expresses his belief that he could convince them; and he proposes more fully to state his views, if they would attend to him.

Let it not be iniquity - Let it not be considered as wrong thus to come back to the argument. Or, let it not be assumed that my sentiments are erroneous, and my heart evil. Job means, that it should not be taken for granted that he was a hypocrite; that he was conscious of sincerity, and that he was convinced that he could satisfy them of it if they would lend a listening ear. A similar sentiment he expresses in Job 19:28 :

But ye should say, Why persecute we him?

Seeing the root of the matter is found in me.

My righteousness is in it - Margin, that is, this matter. The sense is, “my complete vindication is in the argument which I propose to state. I am prepared to show that I am innocent.” On that account, he wishes them to return and attend to what he proposed to say.

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 invitation to his friends 6:24-30

Next, Job invited his friends to identify the sin for which they believed God was punishing him. [Note: See Westermann, pp. 97-99, for a discussion of Job’s claim of innocence.] So far Eliphaz had only alluded to it. Job welcomed specific honest criticism, not arguments based on insinuations (Job 6:25). In Job 6:30 Job seems to be claiming the ability to know whether his afflictions were the result of sin or not, as a person can distinguish different tastes in his or her mouth.

Gill's Exposition of the Whole Bible

Return, I pray you,.... From the ill opinion you have of me, and from your hard censures, and entertain other sentiments concerning me: or it may be, upon these words of Job his friends might be rising up as usual to take their leave of him, and break off conversation with him; and therefore he entreats they would return to their seats, and resume the debate, and give a friendly hearing of his case:

let it not be iniquity; either let it not be reckoned an iniquity to return and go on hearing his case; or he entreats that they would take care not to sin in their anger and resentment against him, nor go on to charge him with iniquity: or it may be rendered, "there is no iniquity" h; that is, it should be found that there was no such iniquity in him as he was charged with; not that he was free from all sin, which no man is, but from that which his friends judged he was guilty of, hypocrisy:

yea, return again; he most earnestly importunes them to return and patiently hear him out:

my righteousness [is] in it; in the whole of this affair before them, and which was the matter of controversy between them; meaning, not his justifying righteousness before God, but the righteousness of his cause before men; he doubted not but, when things were thoroughly searched into, that his righteousness would be as clear as the light, and his judgment as the noonday; that he should appear to be a righteous man, and his cause a just one; and should stand acquitted and free from all charges and imputations.

h אל תהי עולה "non erit iniquitas", Beza, Mercerus; "nulla", Schultens.

Henry's Complete Commentary on the Bible

      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; Job 6:22), or, Deliver me,Job 6:23; 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, Ephesians 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 (Psalms 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, Psalms 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; 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; 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; 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.