| Barnes' Notes on the Bible They have gaped upon me - Changing the form from the singular to the plural, and including "all" his pretended friends. Such a change in the number is not uncommon. His mind seems to have passed from the particular instance which he was contemplating, to "all" his friends, and he suddenly felt that "all" had treated him alike. The meaning is, that, like wild beasts, they open their mouth to devour me. They have gathered themselves together - They have entered into a conspiracy, and have "agreed" to oppose me. They are united in this thing, and all feel and act alike.
Gill's Exposition of the Entire BibleThey have gaped upon me with their mouth,.... Here Job speaks of the instruments which God suffered to use him ill; and he has respect to his friends who came with open mouth against him, loading him with calumnies and reproaches, laying charges to him he was not conscious of, and treating him with scorn and contempt, which such a gesture is sometimes a token of, Lamentations 3:46; and in which manner also Christ was used by men, on whom the reproach of them that reproached God and his people fell, and who exhibited false charges against him of various sorts; and he was the reproach of men and the contempt of the people, who laughed him to scorn, opened their mouths in derision; they shot out the lip and shook the head, and mocked and scoffed at him; yea, "they gaped upon him with their mouth as a ravening and a roaring lion", Psalm 22:6; to which the allusion is here, when they cried out themselves and called upon others to join them, saying, "Crucify him, crucify him", Luke 23:21, they have smitten me on the cheek reproachfully; to be smitten on the cheek is a reproach itself, and is a suffering not very patiently endured. Hence Christ, to teach his followers patience, advised when they were smitten on the one cheek to turn the other, that is, to take the blow patiently; and it is not the smart of the stroke that is so much regarded as the shame of it, the affront given, and the indignity offered; see 2 Corinthians 11:20; so that the phrase may be taken for reproaching him; and indeed it may be rendered, "they have smitten on the cheek with reproach" (a); they reproached him, which was the same as if they had smitten him on the cheek; they smote him with their tongues, as Jeremiah's enemies smote him, Jeremiah 18:18; they threw the dirt of scandal and calumny at him, and which is the common lot of God's people; and though since they are reproached for Christ's sake, for the Gospel's sake, and for righteousness sake, they should not be disturbed at that; but rather reckon themselves happy, as they are said to be, and bind these reproaches about their necks as chains of gold, and esteem them greater riches than all the treasures of Egypt. This was literally true of Job's antitype, the Messiah, for as it was foretold of him that he should give his cheek to those that plucked off the hair, and they should smite the Judge of Israel with a rod upon his cheek, Isaiah 50:6, so this was done unto him by the servants of the high priest in his hall, and by others, Matthew 26:67; they have gathered themselves together against me; Job's friends got together in order to visit him and comfort him, but it proved otherwise, and he viewed it in no other light than as a combination against him: the words may be rendered, "they filled themselves against me" (b); their hearts with wrath and anger, as the Targum; their mouths with reproaches and calumnies, and their eyes with pleasure and delight, and satisfaction at his miseries and afflictions; and so the Vulgate Latin version, "they are satiated with my punishments;'' though rather this may respect the high spirits they were in, the boldness and even impudence, as Job interpreted it, they showed in their conduct towards him, their hearts being swelled with pride and haughtiness and passion (c); see Esther 7:5; or else their numbers that came against him; so Mr. Broughton renders the words, "they came by full troops upon me"; Job's three friends, being great personages, very probably brought a large retinue and train of servants with them; who, observing their master's conduct, behaved in an indecent manner towards him themselves, to whom he may have respect, Job 30:1; this was verified in Christ his antitype, whom Judas, with a multitude of men, with swords and staves, even with a band of soldiers, came to apprehend in the garden; and when Herod and Pontius Pilate, with the Gentiles, and people of Israel, were gathered against him to do what God had determined should be done, Matthew 26:46. (a) "cum opprobrio", Beza, Vatablus, Drusius; so Schmidt, Michaelis, Schultens; "with reproaches", Broughton. (b) "impleverunt sese", De Dieu. (c) Vid. De Dieu in loc.
Keil and Delitzsch Biblical Commentary on the Old Testament10 They have gaped against me with their mouth, In contempt they smite my cheeks; They conspire together against me. 11 God left me to the mercy of the ungodly, And cast me into the hands of the evil-doer. He does not mean the friends by those who mock and vex him with their contemptuous words, but the men around him who envied his prosperity and now rejoice at his misfortune; those to whom his uprightness was a burden, and who now consider themselves disencumbered of their liege lord, the over-righteous, censorious, godly man. The perfects here also have not a present signification; he depicts his suffering according to the change it has wrought since it came upon him. The verb פּער is used with the instrumental Beth instead of with the acc., as Job 29:23 (comp. on במלים, Job 16:4): they make an opening with their mouth (similar to Psalm 22:8, they make an opening with the lips, for diducunt labia). Smiting on the cheeks is in itself an insult (Lamentations 3:30); the additional בּחרפּה will therefore refer to insulting words which accompany the act. The Hithpa. התמלּא, which occurs only here, signifies not only to gather together a מלא in general, Isaiah 31:4, but (after the Arab. tamâla'a ‛ala, to conspire against any one) (Note: Wetzstein thinks the signification conspirare for יתמלאון poor in this connection, and prefers to translate: All together they eat themselves full upon me, התמלּא as reflexive of מלּא, Job 38:39, synon. of נשׂבע, as in "the Lovers of Amsi," Ferhht, after the death of his beloved, cries out: We are not separated! To-morrow (i.e., soon) the All-kind One will unite us in paradise, and we shall satisfy ourselves one with another (Arab. w-ntmll' mn b-'dn 'l-b'd). One would, however, expect ממּנּי instead of עלי; but perhaps we may refer to the interchange of התענג על, Job 22:26; Job 27:10, with התענג מן, Isaiah 66:11.) to complete one's self, to strengthen one's self (for a like hostile purpose): Reiske correctly: sibi invicem mutuam et auxiliatricem operam contra me simul omnes ferunt. (Note: The signification to help, which belongs to the I. form Arab. mala'a, proceeds from malâ'un, to have abundance, to be well off; prop. to be able to furnish any one with the means (opes, copias) for anything, and thereby to place him in a position to accomplish it. Comp. the Lat. ops, opem ferre, opitulari, opes, opulentus (Arab. mal'un). - Fl.) The meaning of עויל is manifest from Job 21:11; from עוּל, to suckle, alere (Arab. ‛âl med. Wau, whence the inf. ‛aul, ‛uwûl, and ‛ijâle), it signifies boys, knaves; and it is as unnecessary to suppose two forms, עויל and עויל, as two meanings, puer and pravus, since the language and particularly the book of Job has coined עוּל for the latter signification: it signifies in all three passages (here and Job 19:18; Job 21:11) boys, or the boyish, childish, knavish. The Arabic warratta leaves no doubt as to the derivation and meaning of ירטני; it signifies to cast down to destruction (warttah, a precipice, ruin, danger), and so here the fut. Kal ירטני for יירטני (Ges. 69, rem. 3), praecipitem me dabat (lxx ἔῤῥιψε, Symm. ἐνέβαλε), as the praet. Kal, Numbers 22:32 : praeceps equals exitiosa est via. The preformative Jod has Metheg in correct texts, so that we need not suppose, with Ralbag, a רטה, similar in meaning to ירט.
Geneva Study BibleThey have gaped upon me with their mouth; they have smitten me upon the {l} cheek reproachfully; they have gathered themselves together against me. (l) That is, has handled me contemptuously: for so slapping the cheek signified, 1Ki 22:24, Mr 14:65
Wesley's Notes 16:10 They - My friends. Gaped - Opened their mouths wide against me. In all this Job was a type of Christ. These very expressions are used in the predictions of his sufferings, Psal 22:13. They gaped upon me with their mouths, and Mic 5:1. They shall smite the judge of Israel upon the check.
Jamieson-Fausset-Brown Bible Commentary10. gaped-not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (Job 16:10) is added to the hostile treatment from God (Job 16:9). smitten . cheek-figurative for contemptuous abuse (La 3:30; Mt 5:39). gathered themselves-"conspired unanimously" [Schuttens].
Matthew Henry's Concise Commentary16:6-16 Here is a doleful representation of Job's grievances. What reason we have to bless God, that we are not making such complaints! Even good men, when in great troubles, have much ado not to entertain hard thoughts of God. Eliphaz had represented Job as unhumbled under his affliction: No, says Job, I know better things; the dust is now the fittest place for me. In this he reminds us of Christ, who was a man of sorrows, and pronounced those blessed that mourn, for they shall be comforted.
Matthew Henry's Whole Bible CommentaryVerses 6-16 Job's complaint is here as bitter as any where in all his discourses, and he is at a stand whether to smother it or to give it vent. Sometimes the one and sometimes the other is a relief to the afflicted, according as the temper or the circumstances are; but Job found help by neither, v. 6. 1. Sometimes giving vent to grief gives ease; but, "Though I speak" (says Job), "my grief is not assuaged, my spirit is never the lighter for the pouring out of my complaint; nay, what I speak is so misconstrued as to be turned to the aggravation of my grief." 2. At other times keeping silence makes the trouble the easier and the sooner forgotten; but (says Job) though I forbear I am never the nearer; what am I eased? If he complained he was censured as passionate; if not, as sullen. If he maintained his integrity, that was his crime; if he made no answer to their accusations, his silence was taken for a confession of his guilt. Here is a doleful representation of Job's grievances. O what reason have we to bless God that we are not making such complaints! He complains, I. That his family was scattered (v. 7): "He hath made me weary, weary of speaking, weary of forbearing, weary of my friends, weary of life itself; my journey through the world proves so very uncomfortable that I am quite tired with it." This made it as tiresome as any thing, that all his company was made desolate, his children and servants being killed and the poor remains of his great household dispersed. The company of good people that used to meet at his house for religious worship, was now scattered, and he spent his sabbaths in silence and solitude. He had company indeed, but such as he would rather have been without, for they seemed to triumph in his desolation. If lovers and friends are put far from us, we must see and own God's hand in it, making our company desolate. II. That his body was worn away with diseases and pains, so that he had become a perfect skeleton, nothing but skin and bones, v. 8. His face was furrowed, not with age, but sickness: Thou hast filled me with wrinkles. His flesh was wasted with the running of his sore boils, so that his leanness rose up in him, that is, his bones, that before were not seen, stuck out, ch. 33:21. These are called witnesses against him, witnesses of God's displeasure against him, and such witnesses as his friends produced against him to prove him a wicked man. Or, "They are witnesses for me, that my complaint is not causeless," or "witnesses to me, that I am a dying man, and must be gone shortly." III. That his enemy was a terror to him, threatened him, frightened him, looked sternly upon him, and gave all the indications of rage against him (v. 9): He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him; his eyes were sharpened to spy out matter of reproach against Job, and very barbarously both he and the rest of them used him. Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions, as (some think) he terrified our Saviour, which put him into his agonies in the garden; and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy. If the wrath of a king be as messengers of death, what is the wrath of the King of kings! IV. That all about him were abusive to him, v. 10. They came upon him with open mouth to devour him, as if they would swallow him alive, so terrible were their threats and so scornful was their conduct to him. They offered him all the indignities they could invent, and even smote him on the cheek; and herein many were confederate. They gathered themselves together against him, even the abjects, Ps. 35:15. Herein Job was a type of Christ, as many of the ancients make him: these very expressions are used in the predictions of his sufferings, Ps. 22:13, They gaped upon me with their mouths; and (Mic. 5:1), They shall smite the Judge of Israel with a rod upon the cheek, which was literally fulfilled, Mt. 26:67. How were those increased that troubled him! V. That God, instead of delivering him out of their hands, as he hoped, delivered him into their hands (v. 11): He hath turned me over into the hands of the wicked. They could have had no power against him if it had not been given them from above. He therefore looks beyond them to God who gave them their commission, as David did when Shimei cursed him; but he thinks it strange, and almost thinks it hard, that those should have power against him who were God's enemies as much as his. God sometimes makes use of wicked men as his sword to one another (Ps. 17:13) and his rod to his own children, Isa. 10:5. Herein also Job was a type of Christ, who was delivered into wicked hands, to be crucified and slain, by the determinate counsel and fore-knowledge of God, Acts 2:23. VI. That God not only delivered him into the hands of the wicked, but took him into his own hands too, into which it is a fearful thing to fall (v. 12): "I was at ease in the comfortable enjoyment of the gifts of God's bounty, not fretting and uneasy, as some are in the midst of their prosperity, who thereby provoke God to strip them; yet he has broken me asunder, put me upon the rack of pain, and torn me limb from limb." God, in afflicting him, had seemed, 1. As if he were furious. Though fury is not in God, he thought it was, when he took him by the neck (as a strong man in a passion would take a child) and shook him to pieces, triumphing in the irresistible power he had to do what he would with him. 2. As if he were partial. "He has distinguished me from the rest of mankind by this hard usage of me: He has set me up for his mark, the butt at which he is pleased to let fly all his arrows: at me they are directed, and they come not by chance; against me they are levelled, as if I were the greatest sinner of all the men of the east or were singled out to be made an example." When God set him up for a mark his archers presently compassed him round. God has archers at command, who will be sure to hit the mark that he sets up. Whoever are our enemies, we must look upon them as God's archers, and see him directing the arrow. It is the Lord; let him do what seemeth him good. 3. As if he were cruel, and his wrath as relentless as his power was resistless. As if he contrived to touch him in the tenderest part, cleaving his reins asunder with acute pains; perhaps they were nephritic pains, those of the stone, which lie in the region of the kidneys. As if he had no mercy in reserve for him, he does not spare nor abate any thing of the extremity. And as if he aimed at nothing but his death, and his death in the midst of the most grievous tortures: He pours out my gall upon the ground, as when men have taken a wild beast, and killed it, they open it, and pour out the gall with a loathing of it. He thought his blood was poured out, as if it were not only not precious, but nauseous. 4. As if he were unreasonable and insatiable in his executions (v. 14): "He breaketh me with breach upon breach, follows me with one wound after another." So his troubles came at first; while one messenger of evil tidings was speaking another came: and so it was still; new boils were rising every day, so that he had no prospect of the end of his troubles. Thus he thought that God ran upon him like a giant, whom he could not possibly stand before or confront; as the giants of old ran down all their poor neighbours, and were too hard for them. Note, Even good men, when they are in great and extraordinary troubles, have much ado not to entertain hard thoughts of God. VII. That he had divested himself of all his honour, and all his comfort, in compliance with the afflicting providences that surrounded him. Some can lessen their own troubles by concealing them, holding their heads as high and putting on as good a face as ever; but Job could not do so: he received the impressions of them, and, as one truly penitent and truly patient, he humbled himself under the mighty hand of God, v. 15, 16. 1. He now laid aside all his ornaments and soft clothing, consulted not either his ease or finery in his dress, but sewed sackcloth upon his skin; that clothing he thought good enough for such a defiled distempered body as he had. Silks upon sores, such sores, he thought, would be unsuitable; sackcloth would be more becoming. Those are fond indeed of gay clothing that will not be weaned from it by sickness and old age, and, as Job was (v. 8), by wrinkles and leanness. He not only put on sackcloth, but sewed it on, as one that resolved to continue his humiliation as long as the affliction continued. 2. He insisted not upon any points of honour, but humbled himself under humbling providences: He defiled his horn in the dust, and refused the respect that used to be paid to his dignity, power, and eminency. Note, When God brings down our condition, that should bring down our spirits. Better lay the horn in the dust than lift it up in contradiction to the designs of Providence and have it broken at last. Eliphaz had represented Job as high and haughty, and unhumbled under his affliction. "No," says Job, "I know better things; the dust is now the fittest place for me." 3. He banished mirth as utterly unseasonable, and set himself to sow in tears (v. 16): "My face is foul with weeping so constantly for my sins, for God's displeasure against me, and for my friends unkindness: this has brought a shadow of death upon my eyelids." He had not only wept away all his beauty, but almost wept his eyes out. In this also he was a type of Christ, who was a man of sorrows, and much in tears, and pronounced those blessed that mourn, for they shall be comforted. |
