Job 6:22
Did I say, Bring unto me? or, Give a reward for me of your substance?
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EXPOSITORY (ENGLISH BIBLE)
(22) Did I say, Bring unto me?—“It is not as though I had abused your former kindness. I never laid myself under obligations to you; I never asked for your help before. Had I done so, I might have wearied out your patience, and brought upon myself your present conduct justly; but you cannot convict me of this.”

Job 6:22-23. Did I say — Or, is it because I said; Bring unto me? — Give me something for my support or relief? Is this, or what else is the reason why you are afraid of me, or alienated from me? Did either my former covetousness, or my present necessity, make me troublesome or chargeable to you? or, Give a reward for me of your substance — Or, Give a gift for my use or need? Did I send for you to come and visit me for this end? Nay, did you not come of your own accord? Why then are you so unmerciful to me? You might at least have given me comfortable words, when I expected nothing else from you. Or, Deliver me from the enemy’s hand? — By power and the force of your arms, as Abraham delivered Lot; or, Redeem me from the hand of the mighty? — Namely, by price or ransom.

6:14-30 In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make God their confidence, have help in the time of need, Heb 4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; for now ye are nothing. It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from God, even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright believer shall have praise of God.Did I say, Bring unto me? - Job proceeds to state that their conduct in this had been greatly aggravated by the fact that they had come voluntarily. He had not asked them to come. He had desired no gift; no favor. He had not applied to them in any way or form for help. They had come of their own accord, and when they came they uttered only the language of severity and reproach. If he had asked them to aid him, the case would have been different. That would have given them some excuse for interposing in the case. But now the whole was gratuitous and unasked. He did not desire their interference, and he implies by these remarks that if they could say nothing that would console him, it would have been kindness in them to have said nothing.

Or, Give a reward for me of your substance? - That is, did I ask a present from you out of your property? I asked nothing. I have on no occasion asked you to interpose and aid me.

22. And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment. Did I say? or, Is it because I said? Is this, or what else is the reason why you are afraid of me, or alienated from me? Bring unto me; give me something for my support or relief. Did either my former covetousness or my present necessity make me troublesome or chargeable to you? Give a reward for me; either to the judge before whom I am brought and accused, that he may give a favourable sentence in my behalf; or to the enemy who hath taken me captive. Or, give a gift for me, i.e. for my use or need. Did I send for you to come and visit me for this end? nay, did you not come of your own accords. Why then are you thus unmerciful to me? Methinks you might at least have given me good and comfortable words, which is the easiest and cheapest part of a friend’s work, when I desired and expected nothing else from you.

Did I say, bring unto me?.... Or, "give unto me" (b); did I invite you to come to me, and bring in your hands presents for me, to support me under my necessitous circumstances?

or give a reward for me of your substance? did I ever ask anything of you? if I had, it would have been but your duty to have given freely to me in my deplorable circumstances; and it might have been expected you would have given without asking, seeing my necessities so great: or did I desire you to communicate out of the great wealth and abundant riches you are possessed of to others on my behalf, to plead my cause among men, and to get a favourable sentence upon me, that I might not be traduced as a wicked man by censorious tongues? had I ever been troublesome to you in any respect, you might have been provoked to use me ill; but since nothing of this kind has ever been requested of you, you might have forborne ill language and hard words; which are often given to beggars; for when a man is fallen to decay, and becomes troublesome by his importunity, twenty things are raked up by his friends against his character; as that he has been lazy and indolent, or lavish and extravagant, &c. to save their money, and excuse them from acts of charity; but this was not the case here.

(b) "date mihi", Junius & Tremellius, Piscator, Drusius, Cocceius, Michaelis.

Did I say, Bring unto me? or, Give a reward for me of your {n} substance?

(n) He touches the worldlings who for need will give part of their goods, and much more these men, who would not give him comfortable words.

EXEGETICAL (ORIGINAL LANGUAGES)
22. a reward] Rather, a gift.

22, 23. He had not asked anything very great from his friends, which would have been too severe a strain on their friendship, only sympathy, and straightforward dealing, and that they should consider him the truthful man whom they knew him to be.

Verse 22. - Did I say, Bring unto me? The meaning is probably - If this be the case, if ye are afraid of helping me, why have ye come? Did I ask for your aid? No. I neither requested you to bring me anything for myself, nor to make a present to any one on my behalf; much less did I call upon you to deliver me out of the hand of my enemies, to chastize the Chaldeans and the men of Sheba (Job 1:15, 17), and recover. from them my property. No; I asked nothing at all of you; but when you came voluntarily, I did expect your pity (ver. 14). Or, Give a reward for me of your substance? i.e. give a present on my behalf to some influential person, who might thereupon take up my cause and befriend me. There is no need of supposing a "bribe" to be meant. Job 6:2221 For now ye are become nothing;

You see misfortune, and are affrighted.

22 Have I then said, Give unto me,

And give a present for me from your substance,

23 And deliver me from the enemy's hand,

And redeem me from the hand of the tyrant?

In Job 6:21, the reading wavers between לו and לא, with the Keri לו; but לו, which is consequently the lectio recepta, gives no suitable meaning, only in a slight degree appropriate, as this: ye are become it, i.e., such a mountain brook; for הייתם is not to be translated, with Stickel and others, estis, but facti estis. The Targum, however, translates after the Chethib: ye are become as though ye had never been, i.e., nothingness. Now, since לא, Aramaic לה, can (as Daniel 4:32 shows) be used as a substantive (a not equals a null), and the thought: ye are become nothing, your friendship proves itself equal to null, suits the imagery just used, we decide in favour of the Chethib; then in the figure the בתּהוּ עלה corresponds most to this, and is also, therefore, not to be explained away. The lxx, Syr., Vulg., translate לי instead of לו: ye are become it (such deceitful brooks) to me. Ewald proposes to read לי הייתם עתה כן (comp. the explanation, Ges. 137, rem. 3), - a conjecture which puts aside all difficulty; but the sentence with לא commends itself as being bolder and more expressive. All the rest explains itself. It is remarkable that in Job 6:21 the reading תּירוּ is also found, instead of תּראוּ: ye dreaded misfortune, and ye were then affrighted. הבוּ is here, as an exception, properispomenon, according to Ges. 29, 3. כּח, as Proverbs 5:10; Leviticus 26:20, what one has obtained by putting forth one's strength, syn. חיל, outward strength.

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