Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Job answers, and vindicates himself; and shows that the great affliction which he suffered was the cause of his complaining, by which life was rendered burdensome to him, Job 6:1-13. He complains that, whereas he expected consolation from his friends, he had received nothing but the bitterest reproaches, on the assumed ground that he must be a wicked man, else God would not so grievously afflict him, Job 6:14-20. He shows them that they knew nothing of his case, and that they had no compassion, Job 6:21-23. And then entreats them, if they can, to show him in what he has offended, as he is ready to acknowledge and correct every trespass, Job 6:24-30.
INTRODUCTION TO Job 6
This and the following chapter contain Job's answer to the speech of Eliphaz in the two foregoing; he first excuses his impatience by the greatness of his afflictions, which, if weighed by good and impartial hands, would be found to be heavier than the sand of the sea, and which words were wanting to express, Job 6:1; and the reason why they were so heavy is given, they being the arrows and terrors of the Almighty, Job 6:4; and by various similes he shows that his moans and complaints under them need not seem strange and unreasonable, Job 6:5; and what had been said not being convincing to him, he continues in the same sentiment and disposition of mind, and wishes to be removed by death out of his miserable condition, and gives his reasons for it, Job 6:8; and though his case was such as required pity from his friends, yet this he had not from them, but represents them as deceitful, and as having sadly disappointed him, and therefore he neither hoped nor asked for anything of them, Job 6:14; and observes that their words and arguments were of no force and weight with him, but harmful and pernicious, Job 6:24; and in his turn gives them some exhortations and instructions, and signifies that he was as capable of discerning between right and wrong as they, with which this chapter is concluded, Job 6:28.
Ch. 6–7. Job’s reply to Eliphaz
Job’s reply to the first of his three friends falls into three great sections:—
First, Job 6:1-13. He defends against the remonstrances of Eliphaz the bitterness of his complaining and his despair.
Second, Job 6:14-30. He laments with sorrowful disappointment the attitude his friends have taken up towards him.
Third, ch. 7. He falls anew into a bitter lamentation over his sorrowful destiny, and appeals against God’s treatment of him in language much more direct and keen than that used in ch. 3.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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FIRST SERIES CONTINUED.
Job 6:1-30.
REPLY OF JOB TO ELIPHAZ.
But Job answered and said. Though Eliphaz thought his speech was unanswerable, being, as he and his friends judged, unquestionably true, and the fruit of strict, laborious, and diligent search and inquiry; or, "then Job answered" (t), as the same particle is rendered, Job 4:1; after he had heard Eliphaz out; he waited with patience until he had finished his discourse, without giving him any interruption, though there were many things that were very provoking, particularly in Job 4:5; and when he had done, then he made his reply; and this was no other than what every man has a right unto, to answer for himself when any charge or accusation is brought against him; when his character is attacked, or his good name, which is better the precious ointment, is taken from him; and is what all reasonable men, and the laws of all civilized nations, allow of.
(t) "tunc respondit", Drusius.
Job’s answer: he wisheth his troubles were duly weighed, for then would his complaints appear just, Job 6:1-7: prayeth for death; his hope in it, Job 6:8-10. He is unable to bear up under his burden, Job 6:11,12. He vindicateth himself against his friends, and reproveth them, Job 6:13-30.
No text from Poole on this verse.
Verses 1, 2. - But Job answered and said, Oh that my grief were throughly weighed! rather, my anger, or my vexation - the same word as that used by Eliphaz when reproaching Job, in Job 5:2. Job wishes that, before men blame him, they would calmly weigh the force of his feelings and expressions against the weight of the calamity which oppresses him. His words may seem too strong and too violent; but are they more than a just counterpoise to the extreme character of his afflictions? The weighing of words and thoughts was an essential element in the Egyptian conception of the judgment, where Thoth held the balance, and in the one scale were placed the merits of the deceased, in the other the image of Ma, or Truth, and his fate was determined by the side to which the balance inclined ('Ritual of the Dead,' ch. 125; Wilkinson, 'Ancient Egyptians,' vol. 5. p. 252). And my calamity laid in the balances together. My calamity placed in one scale, and my vexation in the other, and so weighed, each against each.
Eliphaz concluded his discourse with an air of assurance; very confident he was that what he had said was so plain and so pertinent that nothing could be objected in answer to it. But, though he that is first in his own cause seems just, yet his neighbour comes and searches him. Job is not convinced by all he had said, but still justifies himself in his complaints and condemns him for the weakness of his arguing. I. He shows that he had just cause to complain as he did of his troubles, and so it would appear to any impartial judge, Job 6:2-7. II. He continues his passionate wish that he might speedily be cut off by the stroke of death, and so be eased of all his miseries, Job 6:8-13. III. He reproves his friends for their uncharitable censures of him and their unkind treatment, Job 6:14-30. It must be owned that Job, in all this, spoke much that was reasonable, but with a mixture of passion and human infirmity. And in this contest, as indeed in most contests, there was fault on both sides.