Verse-by-Verse Bible Commentary
Job 16:2

Clarke's Commentary

Verse Job 16:2. I have heard many such things — These sayings of the ancients are not strange to me; but they do not apply to my case: ye see me in affliction; ye should endeavour to console me. This ye do not; and yet ye pretend to do it! Miserable comforters are ye all.

Bridgeway Bible Commentary

Job’s reply to Eliphaz (16:1-17:16)

Tired at this repetition of the friends’ unhelpful teaching, Job says he could give similar ‘comfort’ if he were in their position and they in his (16:1-5). His argument with God may not have brought relief from his pain, but neither has his silence. In fact, his physical condition only becomes worse (6-8). God opposes him and people insult him. Some deliberately try to do him harm (9-11). He feels like a helpless victim that wild animals attack, like a target that archers fire at, like a weak city wall that enemy soldiers smash to pieces (12-14). He mourns and suffers, though he is innocent (15-17).
For a moment Job’s faith grows strong again despite his bitter anguish. His innocent blood has been spilt on the earth, and he asks the earth to cry to heaven that justice might be done on his behalf (18). He believes he has a heavenly witness who knows he is not guilty of the wrongdoing of which people accuse him (19-21). Although he is confident that this witness hears his cries and affirms his innocence, he nevertheless fears that he is on the way to his death (22-17:2).
Job asks God himself to guarantee that in the end he will be declared righteous. He has given up expecting any understanding from those who have closed their minds to reason. He feels they have betrayed him (3-5). Job is sad that he, a godly person, must suffer such pain and insults, but his sufferings make him the more determined to do right and oppose wrong (6-9).
As he returns to consider the so-called comfort of his friends, Job becomes discouraged again. There is no wisdom in what any of them say (10). It is useless for them to try to comfort him by saying that the night of suffering will soon be past and a new day of joy will dawn. He expects only the greater darkness of death (11-16).

Coffman's Commentaries on the Bible

JOB'S REJECTION OF THEIR SO-CALLED "COMFORTING"

"Then Job answered and said, I have heard many such things: Miserable comforters are ye all. Shall vain words have an end? Or what provoketh thee that thou answerest? I also could speak as ye do; If your soul were in my soul's stead, I could join words together against you, And shake my head at you, But I would strengthen you with my mouth, And the solace of my lips would assuage your grief."

"Miserable comforters are ye all" Job in these words rejected the speeches of his friends as worthless to him.

"Shall vain words have an end" This was Job's way of asking if they were ever going to shut up!

"I could speak as ye do… but I would strengthen you… assuage your grief" Job promised here, that if their roles should be reversed, he would comfort instead of torment them, as they were doing him.

Barnes' Notes on the Whole Bible

Many such things - That is, either things fitted to provoke and irritate, or sentiments that are common-place. There was nothing new in what they said, and nothing to the purpose.

Miserable comforters - Compare Job 13:4. They had come professedly to condole with him. Now all that they said was adapted only to irritate, and to deepen his distress. He was disappointed; and he was deeply wounded and grieved.

Smith's Bible Commentary

Chapter 16

So Job answered and said, I have heard many such things: miserable comforters are you all. Shall empty words ( Job 16:1 )

Talking about vanity, he said,

Shall empty words have an end? or what emboldens you that you answer? I also could speak as you do: if you were in my place, I could heap up words against you, and shake my head at you ( Job 16:1-4 ).

So, here now, visualize it when they're talking. They're just shaking their head, and they do that, they shake their head and yell at each other. And he said, "Hey, if I were in your place and you were in my place, I could yell at you and shake my head at you too. You know, it's nothing to that. I could do it."

But I would rather to strengthen you with my mouth, and the moving of my lips should assuage your grief. Though I speak, my grief is not assuaged: and though I forbear, what am I eased? ( Job 16:5-6 )

If I'm quiet, you tell me to be quiet, I ought to be quiet. What good would it do? You guys will mouth off.

But now he hath made me weary: you have made me desolate all my company. And you have filled me with wrinkles, which is a witness against me: and my leanness rising up in me bears witness to my face. He tears me in his wrath, who hates me: he gnashes upon me with his teeth; mine enemy sharpeneth his eyes upon me ( Job 16:7-9 ).

So here they're talking through their teeth at him, and they're looking, sharpening their eyes, squinting as they're looking at him and yelling in his face. And, oh man, what a sight this must have been.

They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me. God hath delivered me unto the ungodly, and turned me over into the hands of the wicked. I was at ease ( Job 16:10-12 ),

Until you came.

but he also has taken me by my neck, and shaken me to pieces, and set me up for his mark ( Job 16:12 ).

Now he's referring to God again.

His archers compass me round about, he cleaves my reins asunder [he cuts me in two], he does not spare; he pours out my gall upon the ground. He breaks me with the branch upon branch, he runs upon me like a giant. I have sewed sackcloth upon my skin, and defiled my horn in the dust. My face is foul with weeping, and on my eyelids is the shadow of death; Not only for any injustice in mine hands: also my prayer is pure. O earth, cover not thou my blood, and let my cry have no place. Also now, behold, my witness is in heaven, and my record is on high ( Job 16:13-19 ).

Okay, "God is my witness," is what he is saying. "My record is on high. God has the records, my witness is there in heaven. I'm not even going to try to justify myself before you guys. Think what you will of me. God knows the truth."

It's comforting when we are misunderstood by others. Totally misunderstood sometimes. Our motivations are misread by others. Many times we are accused of things of which we are not at all guilty. Someone has totally misread our thought, our ideas, our motivations. They've imputed wicked, evil motivations to us when they weren't there. But my witness is in heaven; God knows the truth about me. And that's to me a comfort. That God keeps the books. He knows the truth. He knows what's in my heart. He keeps the records.

My friends scorn me: but my eye pours out tears unto God. Oh that one might plead for a man with God, as a man pleads for his neighbor! ( Job 16:20-21 )

"Oh, that you'd intercede for me, that you'd pray for me." I wonder why they hadn't thought of that. Here their friend's in trouble, why didn't they come and pray, intercede for the guy? As one intercedes for his friends, instead of just heaping all kinds of abuse upon him.

When a few years are come, I'm going to go the way from which I shall not return ( Job 16:22 ). "

Dr. Constable's Expository Notes

Job’s disgust with his friends 16:1-5

Job said his visitors had said nothing new to help him (Job 16:1). He picked up Eliphaz’s word (translated "mischief" in Job 15:35) and used it to describe him and his companions as "sorry," pain-inflicting comforters (an oxymoron, Job 16:2). Eliphaz’s words had not brought the consolation he had promised (Job 15:11). Job charged his visitors with being the real windbags (Job 16:3; cf. Job 8:2; Job 15:2). He claimed that he himself would provide more comfort than they were delivering, which Eliphaz had previously admitted Job could do (Job 4:4).

Gill's Exposition of the Whole Bible

I have heard many such things,.... As those Eliphaz has been discoursing of, concerning the punishment of wicked men; many instances of this kind had been reported to him from his preceptors, and from his parents, and which they had had from theirs, as well as Eliphaz had from his; and he had heard these things, or such like, told "many times" from one to another, as Ben Gersom interprets it; or "frequently", as the Vulgate Latin version, yea, he had heard them his friends say many things of this kind; so that there was nothing new delivered, nothing but what was "crambe millies cocta", the same thing over and over again; insomuch that it was not only needless and useless, but nauseous and disagreeable, and was far from carrying any conviction with it, or tracing weight and influence upon him; that he only gave it the hearing, and that was all, and scarce with any patience, it being altogether inapplicable to him: that wicked men were punished for their sins, he did not deny; and that good men were also afflicted, was a very plain case; and that neither good nor hatred, or an interest in the favour of God or not, were not known by these things; nor could any such conclusion be fairly drawn, that because Job was afflicted, that therefore he was a bad man:

miserable comforters [are] ye all; his friends came to comfort him, and no doubt were sincere in their intentions; they took methods, as they thought, proper to answer such an end; and were so sanguine as to think their consolations were the consolations of God, according to his will; and bore hard upon Job for seeming to slight them, Job 15:11; to which Job here may have respect; but they were so far from administering divine consolation, that they were none at all, and worse than none; instead of yielding comfort, what they said added to his trouble and affliction; they were, as it may be rendered, "comforters of trouble", or "troublesome comforters" k, which is what rhetoricians call an oxymoron; what they said, instead of relieving him, laid weights and heavy pressures upon him he could not bear; by suggesting his afflictions were for some enormous crime and secret sin that he lived in the commission of; and that he was no other than an hypocrite: and unless he repented and reformed, he could not expect it would be better with him; and this was the sentiment of them one and all: so to persons under a sense of sin, and distressed about the salvation of their souls, legal preachers are miserable comforters, who send them to a convicting, condemning, and cursing law, for relief; to their duties of obedience to it for peace, pardon, and acceptance with God; who decry the grace of God in man's salvation, and cry up the works of men; who lay aside the person, blood, and righteousness of Christ, the consolation of Israel, and leave out the Spirit of God the Comforter in their discourses; and indeed all that can be said, or directed to, besides the consolation that springs from God by Christ, through the application of the Spirit, signifies nothing; for if any comfort could be had from any other, he would not be, as he is called, the God of all comfort; all the creatures and creature enjoyments, even the best are broken cisterns, and like the deceitful brooks Job compares his friends to, Job 6:15, that disappoint when any expectations of comfort are raised upon them.

k מנחמי עמל "consolatores molestiae", Vatablus, Drusius, Mercerus, Cocceius, Schmidt, Michaelis; "molesti", Beza, Junius Tremellius, Piscator, Codurcus, Tigurine version "molestissimi", Schultens.

Henry's Complete Commentary on the Bible

      1 Then Job answered and said,   2 I have heard many such things: miserable comforters are ye all.   3 Shall vain words have an end? or what emboldeneth thee that thou answerest?   4 I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you.   5 But I would strengthen you with my mouth, and the moving of my lips should assuage your grief.

      Both Job and his friends took the same way that disputants commonly take, which is to undervalue one another's sense, and wisdom, and management. The longer the saw of contention is drawn the hotter it grows; and the beginning of this sort of strife is as the letting forth of water; therefore leave it off before it be meddled with. Eliphaz had represented Job's discourses as idle, and unprofitable, and nothing to the purpose; and Job here gives his the same character. Those who are free in passing such censures must expect to have them retorted; it is easy, it is endless: but cui bono?--what good does it do? It will stir up men's passions, but will never convince their judgments, nor set truth in a clear light. Job here reproves Eliphaz, 1. For needless repetitions (Job 16:2; Job 16:2): "I have heard many such things. You tell me nothing but what I knew before, nothing but what you yourselves have before said; you offer nothing new; it is the same thing over and over again." This Job thinks as great a trial of his patience as almost any of his troubles. The inculcating of the same things thus by an adversary is indeed provoking and nauseous, but by a teacher it is often necessary, and must not be grievous to the learner, to whom precept must be upon precept, and line upon line. Many things we have heard which it is good for us to hear again, that we may understand and remember them better, and be more affected with them and influenced by them. 2. For unskilful applications. They came with a design to comfort him, but they went about it very awkwardly, and, when they touched Job's case, quite mistook it: "Miserable comforters are you all, who, instead of offering any thing to alleviate the affliction, add affliction to it, and make it yet more grievous." The patient's case is sad indeed when his medicines are poisons and his physicians his worst disease. What Job says here of his friends is true of all creatures, in comparison with God, and, one time or other, we shall be made to see it and own it, that miserable comforters are they all. When we are under convictions of sin, terrors of conscience, and the arrests of death, it is only the blessed Spirit that can comfort effectually; all others, without him, do it miserably, and sing songs to a heavy heart, to no purpose. 3. For endless impertinence. Job wishes that vain words might have an end,Job 16:3; Job 16:3. If vain, it were well that they were never begun, and the sooner they are ended the better. Those who are so wise as to speak to the purpose will be so wise as to know when they have said enough of a thing and when it is time to break off. 4. For causeless obstinacy. What emboldeneth thee, that thou answerest? It is a great piece of confidence, and unaccountable, to charge men with those crimes which we cannot prove upon them, to pass a judgment on men's spiritual state upon the view of their outward condition, and to re-advance those objections which have been again and again answered, as Eliphaz did. 5. For the violation of the sacred laws of friendship, doing by his brother as he would not have been done by and as his brother would not have done by him. This is a cutting reproof, and very affecting, Job 16:4; Job 16:5. (1.) 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. This was no absurd or foreign supposition, but what might quickly become true in fact. So strange, so sudden, frequently, are the vicissitudes of human affairs, and such the turns of the wheel, that the spokes soon change places. 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, and to find fault with what those say that are in extremity of pain and affliction: "I could heap up words against you, as you do against me; and how would you like it? how would you bear it?" (3.) He shows them what they should do, by telling them what in that case he would do (Job 16:5; Job 16:5): "I would strengthen you, and say all I could to assuage your grief, but nothing to aggravate it." It is natural to sufferers to think what they would do if the tables were turned. But perhaps our hearts may deceive us; we know not what we should do. We find it easier to discern the reasonableness and importance of a command when we have occasion to claim the benefit of it than when we have occasion to do the duty of it. See what is the duty we owe to our brethren in their affliction. [1.] We should say and do all we can to strengthen them, suggesting to them such considerations as are proper to encourage their confidence in God and to support their sinking spirits. Faith and patience are the strength of the afflicted; whatever helps these graces confirms the feeble knees. [2.] To assuage their grief--the causes of their grief, if possible, or at least their resentment of those causes. Good words cost nothing; but they may be of good service to those that are in sorrow, not only as it is some comfort to them to see their friends concerned for them, but as they may be so reminded of that which, through the prevalency of grief, was forgotten. 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.