| Barnes' Notes on the Bible As for me, is my complaint to man? - There is some difficulty in the interpretation of this verse, and considerable variety of explanation may be seen among expositors. The "object" of the verse is plain. It is to state a reason why they should hear him with patience and without interruption. The meaning of this part of the verse probably is, that his principal difficulty was not with his friends, but with God. It was not so much what they had said, that gave him trouble, as it was what God had done. Severe and cutting as were their rebukes, yet it was far more trying to him to be treated as he had been by God, "as if" he were a great sinner. That was what he could not understand. Perplexed and troubled, therefore, by the mysteriousness of the divine dealings, his friends ought to be willing to listen patiently to what he had to say; and in his anxiety to find out "why" God had treated him so, they ought not at once to infer that he was a wicked man, and to overwhelm him with increased anguish of spirit. It will be recollected that Job repeatedly expressed the wish to be permitted to carry his cause at once up to God, and to have his adjudication on it. See Job 13:3, note; Job 13:18, notes. It is that to which he refers when he says here, that he wished to have the cause before God, and not before man. It was a matter which he wished to refer to the Almighty, and he ought to be allowed to express his sentiments with entire freedom. One of the difficulties in understanding this verse arises from the word "complaint." We use it in the sense of "murmuring," or "repining;" but this, I think, is not its meaning here. It is used rather in the sense of "cause, argument, reasoning, or reflections." The Hebrew word שׂיח śı̂yı̂ch means, properly, that which is "brought out" - from שׂיח śı̂yach, "to bring out, to put forth, to produce" - as buds, leaves, flowers; and then it means "words" - as brought out, or spoken; and then, meditations, reflections, discourses, speeches; and then it "may" mean "complaint." But there is no evidence that the word is used in that sense here. It means his reflections, or arguments. They were not to man. He wished to carry them at once before God, and he ought, therefore, to be allowed to speak freely. Jerome renders it, "disputatio mea." The Septuagint, ἔλεγξις elengcis - used here, probably, in the sense of "an argument to produce conviction," as it is often. And if it were so, why should not my spirit be troubled? - Margin, "shortened," meaning the same as troubled, afflicted, or impatient. A more literal translation will better express the idea which is now lost sight of, "And if so, why should not my spirit be distressed?" That is, since my cause is with God - since my difficulty is in understanding his dealings with me - since I have carried my cause up to him, and all now depends on him, why should I not be allowed to have solicitude in regard to the result? If I manifest anxiety, who can blame me? Who would not, when his all was at stake, and when the divine dealings toward him were so mysterious?
Clarke's Commentary on the BibleAs for me - האנכי heanochi, "Alas for me!" Is it not with a man that I speak? And, if this be the case, why should not my spirit be troubled? I do not reply against my Maker: I suffer much from God and man; why then may I not have the privilege of complaining to creatures like myself?
Gill's Exposition of the Entire BibleAs for me, is my complaint to man?.... Job had been complaining, and still was, and continued to do so after this, but not to them, his friends, nor any other man; his complaint was made to God, and of him he thought he was hardly dealt with by him, he could not tell for what; he had desired to know the reason why he contended with him in such a manner, but could get no satisfaction; when his friends came first to visit him, they said nothing to him, nor he to them; and when he did speak, it was not to them, but to God, of whom he complains; and expostulates with him why he had ever been born, or had not died as soon as born, and not have lived to have seen such unhappy days, and endured so much affliction and trouble: and if it were so; that he had made his complaint to man, since it would have been in vain, and to no purpose, he should have got no relief, nor obtained any satisfaction: why should not my spirit be troubled? or "shortened" (l); or, as the Targum, be straitened; for as comfort and joy enlarge the heart, trouble contracts and straitens it; or is "my prayer" or (m) "petition to men?" it was not, though he was reduced so low, and was in such a distressed condition; he had asked nothing of men, not of these his friends, neither to give him of their substance, nor to help him out of the hands of his enemies, Job 6:21; he had poured out his complaint before God, and had directed his prayer to the God of his life; he had desired to speak to none but the Almighty, and to reason only with him; he had petitioned him to take cognizance of his case, and to admit of a hearing of it before him, and to have it determined by him; he had complained of wrongs and injuries done him, and begged to be redressed and righted, but got no answer; God did not think fit to answer him, but hid himself from him, and continued so to do: "and if", if this be the case, as it really was, "why should not my spirit be troubled?" is there not reason for it? Some think Job's meaning is, is "my disputation", as the Vulgate Latin version, or is my discourse concerning human things, things within the compass of human knowledge and reasoning? or, to be attained to by the force of that, without divine revelation? no, it is concerning divine things; concerning the mysteries of Providence, with respect to good and bad men; concerning the living Redeemer, his incarnation, resurrection, &c. and faith in him; concerning the general resurrection, the final judgment, and a future state of happiness: or does my complaint, petition, or discourse, savour of that which is human, and is intermixed with human frailty? if it be so, it should be borne with, it should be considered I am but a man, and liable to err; and especially great allowances should be made in my present circumstances, being trader such sore afflictions; and it may be reasonably thought, that though the spirit may be willing to behave in a better manner, the flesh is weak, and much must be imputed unto that; and it will not seem so extravagant to indulge a troubled spirit so severely exercised; persons under afflictions generally think they do well to be troubled, and that there is reason enough for it, and ought to be borne with, and not to be reproached and rallied on that account. (l) "abbreviabitur", Montanus, Vatablus, "abbreviaretur", Drusius, Cocceius, Michaelis. (m) "precatio mea", Drusius.
Geneva Study BibleAs for me, is my complaint to man? and if it {b} were so, why should not my spirit be troubled? (b) As though he would say, I do not talk with man but with God, who will not answer me, and therefore my mind must be troubled.
Wesley's Notes 21:4 Is - I do not make my complaint to, or expect relief from you, or from any men, hut from God only: I am pouring forth my complaints to God. If - If my complaint were to man, have I not cause?
King James Translators' Notestroubled: Heb. shortened?
Jamieson-Fausset-Brown Bible Commentary4. Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, "my disputation." if it were-rather, "since this is the case."
Matthew Henry's Concise Commentary21:1-6 Job comes closer to the question in dispute. This was, Whether outward prosperity is a mark of the true church, and the true members of it, so that ruin of a man's prosperity proves him a hypocrite? This they asserted, but Job denied. If they looked upon him, they might see misery enough to demand compassion, and their bold interpretations of this mysterious providence should be turned into silent wonder.
Matthew Henry's Whole Bible CommentaryChapter 21 This is Job's reply to Zophar's discourse, in which he complains less of his own miseries than he had done in his former discourses (finding that his friends were not moved by his complaints to pity him in the least), and comes closer to the general question that was in dispute between him and them, Whether outward prosperity, and the continuance of it, were a mark of the true church and the true members of it, so that the ruin of a man's prosperity is sufficient to prove him a hypocrite, though no other evidence appear against him: this they asserted, but Job denied. I. His preface here is designed for the moving of their affections, that he might gain their attention (v. 1-6). II. His discourse is designed for the convincing of their judgments and the rectifying of their mistakes. He owns that God does sometimes hang up a wicked man as it were in chains, in terrorem-as a terror to others, by some visible remarkable judgment in this life, but denies that he always does so; nay, he maintains that commonly he does otherwise, suffering even the worst of sinners to live all their days in prosperity and to go out of the world without any visible mark of his wrath upon them. 1. He describes the great prosperity of wicked people (v. 7-13). 2. He shows their great impiety, in which they are hardened by their prosperity (v. 14-16). 3. He foretels their ruin at length, but after a long reprieve (v. 17-21). 4. He observes a very great variety in the ways of God's providence towards men, even towards bad men (v. 22-26). 5. He overthrows the ground of their severe censures of him, by showing that the destruction of the wicked is reserved for the other world, and that they often escape to the last in this world (v. 27, to the end), and in this Job was clearly in the right. Verses 1-6 Job here recommends himself, both his case and his discourse, both what he suffered and what he said, to the compassionate consideration of his friends. 1. That which he entreats of them is very fair, that they would suffer him to speak (v. 3) and not break in upon him, as Zophar had done, in the midst of his discourse. Losers, of all men, may have leave to speak; and, if those that are accused and censured are not allowed to speak for themselves, they are wronged without remedy, and have no way to come at their right. He entreats that they would hear diligently his speech (v. 2) as those that were willing to understand him, and, if they were under a mistake, to have it rectified; and that they would mark him (v. 5), for we may as well not hear as not heed and observe what we hear. 2. That which he urges for this is very reasonable. (1.) They came to comfort him. "No," says he, "let this be your consolations (v. 2); if you have no other comforts to administer to me, yet deny me not this; be so kind, so just, as to give me a patient hearing, and that shall pass for your consolations of me." Nay, they could not know how to comfort him if they would not give him leave to open his case and tell his own story. Or, "It will be a consolation to yourselves, in reflection, to have dealt tenderly with your afflicted friend, and not harshly." (2.) He would hear them speak when it came to their turn. "After I have spoken you may go on with what you have to say, and I will not hinder you, no, though you go on to mock me." Those that engage in controversy must reckon upon having hard words given them, and resolve to bear reproach patiently; for, generally, those that mock will mock on, whatever is said to them. (3.) He hoped to convince them. "If you will but give me a fair hearing, mock on if you can, but I believe I shall say that which will change your note and make you pity me rather than mock me." (4.) They were not his judges (v. 4): "Is my complaint to man? No, if it were I see it would be to little purpose to complain. But my complaint is to God, and to him do I appeal. Let him be Judge between you and me. Before him we stand upon even terms, and therefore I have the privilege of being heard as well as you. If my complaint were to men, my spirit would be troubled, for they would not regard me, nor rightly understand me; but my complaint is to God, who will suffer me to speak, though you will not." It would be sad if God should deal as unkindly with us as our friends sometimes do. (5.) There was that in his case which was very surprising and astonishing, and therefore both needed and deserved their most serious consideration. It was not a common case, but a very extraordinary one. [1.] He himself was amazed at it, at the troubles God had laid upon him and the censures of his friends concerning him (v. 6): "When I remember that terrible day in which I was on a sudden stripped of all my comforts, that day in which I was stricken with sore boils,-when I remember all the hard speeches with which you have grieved me,-I confess I am afraid, and trembling takes hold of my flesh, especially when I compare this with the prosperous condition of many wicked people, and the applauses of their neighbours, with which they pass through the world." Note, The providences of God, in the government of the world, are sometimes very astonishing even to wise and good men, and bring them to their wits' end. [2.] He would have them wonder at it (v. 5): "Mark me, and be astonished. Instead of expounding my troubles, you should awfully adore the unsearchable mysteries of Providence in afflicting one thus of whom you know no evil; you should therefore lay your hand upon your mouth, silently wait the issue, and judge nothing before the time. God's way is in the sea, and his path in the great waters. When we cannot account for what he does, in suffering the wicked to prosper and the godly to be afflicted, nor fathom the depth of those proceedings, it becomes us to sit down and admire them. Upright men shall be astonished at this, ch. 17:8. Be you so." |
