Verse-by-Verse Bible Commentary
Job 17:6

Clarke's Commentary

Verse Job 17:6. He hath made me also a by-word — My afflictions and calamities have become a subject of general conversation, so that my poverty and affliction are proverbial. As poor as Job, As afflicted as Job, are proverbs that have even reached our times and are still in use.

Aforetime I was as a tabret. — This is not the translation of the Hebrew ותפת לפנים אהיה vethopheth lephanim eheyeh. Instead of לפנים lephanim, I would read לפניהם liphneghem, and then the clause might be translated thus: I shall be as a furnace, or consuming fire (Topheth) before them. They shall have little reason to mock when they see the end of the Lord's dealings with me; my example will be a consuming fire to them, and my false friends will be confounded. COVERDALE translates thus: He hath made me as it were a byworde of the comon people. I am his gestinge stocke amonge them.

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

CERTAIN OF FINAL VINDICATION, JOB VOWED TO KEEP HIS INTEGRITY

"But he hath made me a byword of the people; And they spit in my face. Mine eye is dim also by reason of sorrow, And all my members are as a shadow. Upright men shall be astonished at this, And the innocent shall stir up himself against the godless. Yet shall the righteous hold on his way, And he that hath clean hands shall wax stronger and stronger. But as for you all, come on now again; And I shall not find a wise man among you. My days are past, my purposes are broken off, Even the thoughts of my heart. They change the night into the day: The light, say they, is near unto the darkness. If l took for Sheol as my house; If I have spread my couch in the darkness; If I have said to corruption, Thou art my father; To the worm, Thou art my mother and my sister; Where then is my hope? And, as for my hope, who shall see it? It shall go down to the bars of Sheol, When once there is rest in the dust."

Job 17:6-9 here are difficult. "It is hard to find a path through the profusion of ideas here."Tyndale Old Testament Commentaries, op. cit., p. 184.

"All my members are as a shadow" Barnes paraphrased this, "I am a mere skeleton; I am emaciated and exhausted by my sufferings."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Job, Vol. 1, p. 300.

"Upright men shall be astonished at this" "They will be amazed that God has permitted a holy man to suffer such calamity and to be treated in such a manner by his friends."George DeHoff's Commentary, op. cit., p. 42.

"Yet shall the righteous hold on their way" "As these words stand, they express Job's conviction of final victory."Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 357. They do even more than that. They constitute Job's pledge, that in spite of his friends' unbelief, in spite of his terrible sufferings, in spite of everything, he will continue in the way of righteousness.

"These words confounded the hopes of Satan to destroy Job's integrity; for they indicate that the righteous (including Job), in spite of the irregular dealings of providence and the slanders of the public (including Job's friends), will persevere more and more in righteousness."Wycliffe Old Testament Commentary, p. 475. "The human spirit here rose to the height of moral grandeur."New Century Bible Commentary, op. cit., p. 125.

The authorship of Job continues to be more and more impossible to attribute to anyone other than to Job himself. No writer during Israel's captivity, or at any other time than that of Job's lifetime, could have revealed the innermost thoughts of Job, as do these chapters. Job himself is the author of this great central section of the book; and his words are most certainly inspired of God.

"But as for you all, come on now again; and I shall not find a wise man among you" Rawlinson gave the meaning here as, "A challenge to Job's detractors. `Return, all of you, to your old work of detraction, if you please'; I don't even care."The Pulpit Commentary, Vol. 7d, p. 295. Jamieson interpreted it thus: "Return if you have anything really wise to advance, although I doubt it. As yet, I cannot find one wise man among you all."Jamieson, Fausset, and Brown's Commentary, p. 323.

"My purposes are broken off" No sadder words than these were ever written. "How many unfinished plans are terminated every day! The farmer leaves his plow in the furrow; the lawyer his brief half prepared, the mechanic his work undone, the student his books lying open, the author his writing not finished! How many schemes of wickedness or of benevolence, of fraud or of kindness, or of hatred or mercy are concluded every day by death! Dear reader, soon all your plans, and mine will be forever terminated.Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), op. cit., p. 301.

In the concluding verses of this chapter, Job clearly contemplated death, but there is no hint of disrespect for God. "There is a note of acceptance and confidence throughout the passage."Tyndale Old Testament Commentaries, op. cit., p. 187. Despite his perplexity and suffering, "One finds this growing sense that all is not as it seems, and that one day, at another time, and another place, he will be vindicated."The Bible Speaks Today (Downer's Grove, Illinois: InterVarsity Press, 1976), p. 90.

"When once there is rest in the dust" Rowley wrote that this rendition does not conform to the Masoretic text, and recommended the RSV which reads: "Where then is my hope… Shall we descend together into the dust"?New Century Bible Commentary, op. cit., p. 126.

Barnes' Notes on the Whole Bible

He hath also - That is, God has done this.

Also a by-word - A proverb (משׁל mâshâl); a term of reproach, ridicule, or scorn. lie has exposed me to derision.

And aforetime - Margin “before them.” The margin is the correct translation of the Hebrew, פנים pânı̂ym. It means, in their presence, or in their view.

I was as a tabret - This is an unhappy translation. The true meaning is,” I am become their “abhorrence,” or am to them an object of contempt.” Vulgate, “I am an exampie (“exemplum”) to them.” Septuagint, “I am become a laughter (γέλως gelōs) to them.” The Chaldee renders it, “Thou hast placed me for a proverb to the people, and I shall be Gehenna (גיהנם gayhı̂nnôm) to them.” The Hebrew word תפת tôpheth - or “Tophet,” is the name which is often given in the Scriptures to the valley of Hinnom - the place where children were sacrificed to Moloch; see the notes at Matthew 5:22. But there is no evidence or probability that the word was so used in the time of Job. It is never used in the Scriptures in the sense of a “tabret,” that is a tabor or small drum; though the word תף toph is thus used; see the notes at Isaiah 5:12. The word used here is derived, probably, from the obsolete verb תיף typ - “to spit out;” and then to spit out with contempt. The verb is so used in Chaldee. “Castell.” The meaning of the word probably still lives in the Arabic, The Arabic word means to spit out with contempt; and the various forms of the nouns derived from the verb are applied to anything detested, or detestable; to the parings of the nails; to an abandoned woman; to a dog, etc. See “Castell” on this word. I have no doubt that is the sense here, and that we have here a word whose true signification is to be sought in the Arabic; and that Job means to say that he was treated as the most loathsome and execrable object.

Smith's Bible Commentary

Chapter 17

My breath is corrupt, my days are extinct, the grave is ready for me. Are there not mockers with me? and doth not my eye continue in their provocation? Lay down now, put me in a surety with thee; who is he that will strike hands with me? ( Job 17:1-3 )

Who will be my friend?

For you have hid your heart from understanding: therefore thou shalt not exalt them. He that speaketh flattery to his friends, even the eyes of his children shall fail. He hath made me also a byword of the people; and aforetime I was as a tabret ( Job 17:4-6 ).

Before, I was actually a song to them. Now I'm a curse.

My eye also is dim by reason of sorrow, and all my members are as a shadow. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger. But as for you all, do ye return, and come now: for I cannot find one wise man among you. My days are past, my purposes are broken off, even the thoughts of my heart. They change the night into day: the light is short because of darkness. If I wait, the grave is my house: I have made my bed in the darkness. I have said to corruption, You are my father: to the worm, You are my mother, and my sister. And where is now my hope? as for my hope, who shall see it? They shall go down to the bars of the pit, when our rest together is in the dust ( Job 17:7-16 ).

I mean, this is really a dirge of the lowest you can imagine. "I've had it. You know, I'm just waiting for the grave. It's my house. I've made my bed in darkness. I've said to the corruption, 'Hey, corruption, you're my dad.' To the worms, 'You're my mother, eat me up.' You know, waiting for the maggots to come along and just destroy me, and then I'll be at rest." "

Dr. Constable's Expository Notes

Job’s despair in the face of death 17:6-16

Job proceeded to accuse God of making him a byword (proverb) to others (Job 17:6). Perhaps parents were pointing to him as an example of what happens to a person who lives a hypocritical life. One writer suggested that Job 17:6 should read, "Therefore I repudiate and repent of dust and ashes." [Note: Dale Patrick, "The Translation of Job XVII 6," Vetus Testamentum 26:3 (July 1976):369-71.] This statement would express Job’s intention to abandon mourning. However, most interpreters have not adopted this rendering. Job did not stop mourning.

Bright flashing eyes were and still are a sign of vitality, but Job’s eyes had grown dim because of his suffering (Job 17:7). Nonetheless, Job still believed that his experiences would not discourage other godly people from opposing the wicked (Job 17:8 b).

Again, Job ended his speech with a gloomy reference to the grave and his anticipated death (Job 17:13-16).

"However, at no time did Job ever consider taking his own life or asking someone else to do it for him. Life is a sacred gift from God, and only God can give it and take it away." [Note: Wiersbe, p. 35.]

3. Bildad’s second speech ch. 18

In his second speech, Bildad emphasized the fate of the wicked. There is little that is unique in Bildad’s second speech, but it was harsher than his first speech.

"Bildad’s second speech is straightforward. It is no more than a long diatribe on the fate of the wicked (5-21), preceded by a few reproaches addressed to Job (2-4)." [Note: Andersen, p. 187.]

Gill's Exposition of the Whole Bible

He hath made me also a byword of the people,.... Either Eliphaz, or God; for whatsoever befell him, whether more immediately by the hand of God, or by any instrument, the ascribes it to him, as being suffered in Providence to befall him; as when he became a byword or proverb to the people in common, to whom an example might be set by one or more of Job's friends. The name of Job is to this day a byword or proverb among men, both for his poverty and his patience; if a man is described as very poor, he is said to be as poor as Job; or if very patient under his afflictions, he is said to be as patient as Job; but as neither of these are to the disgrace of Job, something else seems rather intended here, even something to his reproach; as when a man was represented as a very wicked man, or an hypocrite, it used to be said, such an one is as wicked a creature, and as arrant an hypocrite, as Job:

and aforetime I was as a tabret; the delight of the people, who, when he appeared in the public streets, came out and went before him, singing, and dancing, and beating on tabrets, and such like musical instruments, to express their joy upon the sight of him; but now it was otherwise with him, and he whom they could not sufficiently extol and commend, now knew not well what to say bad enough of him; such a change in the sentiments and conduct of men must needs be very chagrining: or "aforetime I was as a lord", as Ben Gersom, from the use of the word in Daniel 3:2; as he supposes; he was like a lord or nobleman, or as one in some high office, and now as the offscouring of all things; or it denotes what he was "before them", the people, in their sight at present, and should be: the word used is "Tophet", which Aben Ezra takes to be the name of a place, and as it seems of that place where children were offered to Moloch, and which place was in being, and such practices used by the Canaanites in the times of Job; and this place, which was also called the valley of Hinnom, being afterwards used for hell, led the Targum to paraphrase the words thus, "and hell from within shall I be"; and so Sephorno, in appearance hell to all that see me; and in general it may signify that he was, or should be, avoided, as any unclean place, very ungrateful and disagreeable, as that place was; or as anything abominable, and to be loathed and rejected, and this way go several interpreters s; though some think respect is had to the punishment of tympanization, in which sufferers were beaten upon in several parts of their bodies, as if men were beating upon a tabret or drum, which gave great pain and torment, see Hebrews 11:35; and with such like cruelty and indignity Job suggests he was or should be used; and therefore begs for a surety, for one to interpose and plead on his behalf; let the carriage of men to him be what it will, that is here referred to; compare with this Psalms 69:11.

s Schmidt, Michaelis, Schultens.

Henry's Complete Commentary on the Bible

      1 My breath is corrupt, my days are extinct, the graves are ready for me.   2 Are there not mockers with me? and doth not mine eye continue in their provocation?   3 Lay down now, put me in a surety with thee; who is he that will strike hands with me?   4 For thou hast hid their heart from understanding: therefore shalt thou not exalt them.   5 He that speaketh flattery to his friends, even the eyes of his children shall fail.   6 He hath made me also a byword of the people; and aforetime I was as a tabret.   7 Mine eye also is dim by reason of sorrow, and all my members are as a shadow.   8 Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite.   9 The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger.

      Job's discourse is here somewhat broken and interrupted, and he passes suddenly from one thing to another, as is usual with men in trouble; but we may reduce what is here said to three heads:--

      I. The deplorable condition which poor Job was now in, which he describes, to aggravate the great unkindness of his friends to him and to justify his own complaints. Let us see what his case was.

      1. He was a dying man, Job 17:1; Job 17:1. He had said (Job 16:22; Job 16:22), "When a few years have come, I shall go that long journey." But here he corrects himself. "Why do I talk of years to come? Alas! I am just setting out on that journey, am now ready to be offered, and the time of my departure is at hand. My breath is already corrupt, or broken off; my spirits are spent; I am a gone man." It is good for every one of us thus to look upon ourselves as dying, and especially to think of it when we are sick. We are dying, that is, (1.) Our life is going; for the breath of life is going. It is continually going forth; it is in our nostrils (Isaiah 2:22), the door at which it entered (Genesis 2:7); there it is upon the threshold, ready to depart. Perhaps Job's distemper obstructed his breathing, and short breath will, after a while, be no breath. Let the Anointed of the Lord be the breath of our nostrils, and let us get spiritual life breathed into us, and that breath will never be corrupted. (2.) Our time is ending: My days are extinct, are put out, as a candle which, from the first lighting, is continually wasting and burning down, and will by degrees burn out of itself, but may by a thousand accidents be extinguished. Such is life. It concerns us therefore carefully to redeem the days of time, and to spend them in getting ready for the days of eternity, which will never be extinct. (3.) We are expected in our long home: The graves are ready for me. But would not one grave serve? Yes, but he speaks of the sepulchres of his fathers, to which he must be gathered: "The graves where they are laid are ready for me also," graves in consort, the congregation of the dead. Wherever we go there is but a step between us and the grave. Whatever is unready, that is ready; it is a bed soon made. If the graves be ready for us, it concerns us to be ready for the graves. The graves for me (so it runs), denoting not only his expectation of death, but his desire of it. "I have done with the world, and have nothing now to wish for but a grave."

      2. He was a despised man (Job 17:6; Job 17:6): "He" (that is, Eliphaz, so some, or rather God, whom he all along acknowledges to be the author of his calamities) "has made me a byword of the people, the talk of the country, a laughing-stock to many, a gazing-stock to all; and aforetime (or to men's faces, publicly) I was as a tabret, that whoever chose might play upon." They made ballads of him; his name became a proverb; it is so still, As poor as Job. "He has now made me a byword," a reproach of men, whereas, aforetime, in my prosperity, I was as a tabret, deliciæ humani generis--the darling of the human race, whom they were all pleased with. It is common for those who were honoured in their wealth to be despised in their poverty.

      3. He was a man of sorrows, Job 17:7; Job 17:7. He wept so much that he had almost lost his sight: My eye is dim by reason of sorrow,Job 16:16; Job 16:16. The sorrow of the world thus works darkness and death. He grieved so much that he had fretted all the flesh away and become a perfect skeleton, nothing but skin and bones: "All my members are as a shadow. I have become so poor and thin that I am not to be called a man, but the shadow of a man."

      II. The ill use which his friends made of his miseries. They trampled upon him, and insulted over him, and condemned him as a hypocrite, because he was thus grievously afflicted. Hard usage! Now observe,

      1. How Job describes it, and what construction he puts upon their discourses with him. He looks upon himself as basely abused by them. (1.) They abused him with their foul censures, condemning him as a bad man, justly reduced thus and exposed to contempt, Job 17:2; Job 17:2. "They are mockers, who deride my calamities, and insult over me, because I am thus brought low. They are so with me, abusing me to my face, pretending friendship in their visit, but intending mischief. I cannot get clear of them; they are continually tearing me, and they will not be wrought upon, either by reason or pity, to let fall the prosecution." (2.) They abused him too with their fair promises, for in them they did but banter him. He reckons them (Job 17:5; Job 17:5) among those that speak flattery to their friends. They all came to mourn with him. Eliphaz began with a commendation of him, Job 4:3; Job 4:3. They had all promised him that he would be happy if he would take their advice. Now all this he looked upon as flattery, and as designed to vex him so much the more. All this he calls their provocation,Job 17:2; Job 17:2. They did what they could to provoke him and then condemned him for his resentment of it; but he thinks himself excusable when his eye continued thus in their provocation: it never ceased, and he never could look off it. Note, The unkindness of those that trample upon their friends in affliction, that banter and abuse them then, is enough to try, if not to tire, the patience even of Job himself.

      2. How he condemns it. (1.) It was a sign that God had hidden their heart from understanding (Job 17:4; Job 17:4), and that in this matter they were infatuated, and their wonted wisdom had departed from them. Wisdom is a gift of God, which he grants to some and withholds from others, grants at some times and withholds at other times. Those that are void of compassion are so far void of understanding. Where there is not the tenderness of a man one may question whether there be the understanding of a man. (2.) It would be a lasting reproach and diminution to them: Therefore shalt thou not exalt them. Those are certainly kept back from honour whose hearts are hidden from understanding. When God infatuates men he will abase them. Surely those who discover so little acquaintance with the methods of Providence shall not have the honour of deciding this controversy! That is reserved for a man of better sense and better temper, such a one as Elihu afterwards appeared to be. (3.) It would entail a curse upon their families. He that thus violates the sacred laws of friendship forfeits the benefit of it, not only for himself, but for his posterity: "Even the eyes of his children shall fail, and, when they look for succour and comfort from their own and their father's friends, they shall look in vain as I have done, and be as much disappointed as I am in you." Note, Those that wrong their neighbours may thereby, in the end, wrong their own children more than they are aware of.

      3. How he appeals from them to God (Job 17:3; Job 17:3): Lay down now, put me in a surety with thee, that is, "Let me be assured that God will take the hearing and determining of the cause into his own hands, and I desire no more. Let some one engage for God to bring on this matter." Thus those whose hearts condemn them not have confidence towards God, and can with humble and believing boldness beg of him to search and try them. Some make Job here to glance at the mediation of Christ, for he speaks of a surety with God, without whom he durst not appear before God, nor try his cause at his bar; for, though his friends' accusations of him were utterly false, yet he could not justify himself before God but in a mediator. Our English annotations give this reading of the verse: "Appoint, I pray thee, my surety with thee, namely, Christ who is with thee in heaven, and has undertaken to be my surety let him plead my cause, and stand up for me; and who is he then that will strike upon my hand?" that is, "Who dares then contend with me? Who shall lay any thing to my charge if Christ be an advocate for me?" Romans 8:32; Romans 8:33. Christ is the surety of the better testament (Hebrews 7:22), a surety of God's appointing; and, if he undertake for us, we need not fear what can be done against us.

      III. The good use which the righteous should make of Job's afflictions from God, from his enemies, and from his friends, Job 17:8; Job 17:9. Observe here,

      1. How the saints are described. (1.) They are upright men, honest and sincere, and that act from a steady principle, with a single eye. This was Job's own character (Job 1:1; Job 1:1), and probably he speaks of such upright men especially as had been his intimates and associates. (2.) They are the innocent, not perfectly so, but innocence is what they aim at and press towards. Sincerity is evangelical innocency, and those that are upright are said to be innocent from the great transgression,Psalms 19:13. (3.) They are the righteous, who walk in the way of righteousness. (4.) They have clean hands, kept clean from the gross pollutions of sin, and, when spotted with infirmities, washed with innocency,Psalms 26:6.

      2. How they should be affected with the account of Job's troubles. Great enquiry, no doubt, would be made concerning him, and every one would speak of him and his case; and what use will good people make of it? (1.) It will amaze them: Upright men shall be astonished at this; they will wonder to hear that so good a man as Job should be so grievously afflicted in body, name, and estate, that God should lay his hand so heavily upon him, and that his friends, who ought to have comforted him, should add to his grief, that such a remarkable saint should be such a remarkable sufferer, and so useful a man laid aside in the midst of his usefulness; what shall we say to these things? Upright men, though satisfied in general that God is wise and holy in all he does, yet cannot but be astonished at such dispensations of Providence, paradoxes which will not be unfolded till the mystery of God shall be finished. (2.) It will animate them. Instead of being deterred from and discouraged in the service of God, by the hard usage which this faithful servant of God met with, they shall be so much the more emboldened to proceed and persevere in it. That which was St. Paul's care (1 Thessalonians 3:3) was Job's, that no good man should be moved, either from his holiness or his comfort, by these afflictions, that none should, for the sake hereof, think the worse of the ways or work of God. And that which was St. Paul's comfort was his too, that the brethren in the Lord would wax confident by his bonds,Philippians 1:14. They would hereby be animated, [1.] To oppose sin and to confront the corrupt and pernicious inferences which evil men would draw from Job's sufferings, as that God has forsaken the earth, that it is in vain to serve him, and the like: The innocent shall stir up himself against the hypocrite, will not bear to hear this (Revelation 2:2), but will withstand him to his face, will stir up himself to search into the meaning of such providences and study these hard chapters, that he may read them readily, will stir up himself to maintain religion's just but injured cause against all its opposers. Note, The boldness of the attacks which profane people make upon religion should sharpen the courage and resolution of its friends and advocates. It is time to stir when proclamation is made in the gate of the camp, Who is on the Lord's side? When vice is daring it is no time for virtue, through fear, to hide itself. [2.] To persevere in religion. The righteous, instead of drawing back, or so much as starting back, at this frightful spectacle, or standing still to deliberate whether he should proceed or no (allude to 2 Samuel 2:23), shall with so much the more constancy and resolution hold on his way and press forward. "Though in me he foresees that bonds and afflictions abide him, yet none of these things shall move him," Acts 20:24. Those who keep their eye upon heaven as their end will keep their feet in the paths of religion as their way, whatever difficulties and discouragements they meet with in it [3.] In order thereunto to grow in grace. He will not only hold on his way notwithstanding, but will grow stronger and stronger. By the sight of other good men's trials, and the experience of his own, he will be made more vigorous and lively in his duty, more warm and affectionate, more resolute and undaunted; the worse others are the better he will be; that which dismays others emboldens him. The blustering wind makes the traveller gather his cloak the closer about him and gird it the faster. Those that are truly wise and good will be continually growing wiser and better. Proficiency in religion is a good sign of sincerity in it.