Job 17:6
He has made me a byword among the people, a man in whose face they spit.
He has made me
This phrase indicates Job's acknowledgment of God's sovereignty over his circumstances. The Hebrew root here is "שׂוּם" (sum), meaning "to set" or "to place." Job recognizes that his current state is not merely a result of human actions but is under the divine allowance of God. This reflects a deep understanding of God's ultimate control over the affairs of men, a theme that runs throughout the book of Job. It is a reminder of the biblical truth that God is sovereign, even in our suffering.

a byword
The term "byword" comes from the Hebrew "מָשָׁל" (mashal), which can mean a proverb or a parable. In this context, it suggests that Job has become a cautionary tale or a subject of ridicule among the people. Historically, being a byword was a sign of disgrace and shame, indicating that Job's suffering was so severe that it became a topic of public discussion. This reflects the societal tendency to judge and mock those who are suffering, often without understanding the full context of their trials.

to the people
The phrase "to the people" emphasizes the communal aspect of Job's humiliation. The Hebrew word "עַם" (am) refers to a group or nation, indicating that Job's plight was known and discussed widely. This highlights the public nature of his suffering and the isolation he felt as a result. In a conservative Christian perspective, this can be seen as a call to compassion and understanding, urging believers to support rather than judge those who are enduring hardships.

a man
The use of "a man" underscores Job's humanity and vulnerability. The Hebrew "אִישׁ" (ish) is a common term for man, emphasizing that Job, despite his previous status and righteousness, is still subject to the frailties and sufferings of human life. This serves as a reminder of the universal nature of suffering and the need for humility and empathy in the face of others' trials.

in whose face they spit
This vivid imagery of spitting in someone's face is a powerful symbol of contempt and rejection. In ancient Near Eastern culture, spitting was one of the greatest insults, signifying utter disdain. The Hebrew "יָרַק" (ya-raq) means "to spit," and it conveys the depth of Job's humiliation and the extent of his fall from honor. From a scriptural perspective, this act of spitting can be seen as a foreshadowing of the suffering and rejection that Christ would endure, drawing a parallel between Job's undeserved suffering and the ultimate sacrifice of Jesus. It serves as a poignant reminder of the call to endure suffering with faith and integrity, trusting in God's ultimate justice and redemption.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, experiencing intense suffering and loss.

2. God
The sovereign Creator who allows Job's faith to be tested by Satan, yet remains in control of all events.

3. Job's Friends
Eliphaz, Bildad, and Zophar, who visit Job to comfort him but end up accusing him of wrongdoing as the cause of his suffering.

4. The People
The broader community who observe Job's suffering and, as indicated in this verse, use him as a cautionary tale or object of scorn.

5. Satan
The adversary who challenges Job's integrity, suggesting that his faithfulness is due to his prosperity and protection from God.
Teaching Points
Understanding Suffering
Job's experience teaches us that suffering is not always a result of personal sin. It can be a test of faith or a means to demonstrate God's glory.

Endurance in Faith
Despite being a byword and facing humiliation, Job maintains his integrity. Believers are encouraged to hold fast to their faith even when misunderstood or scorned by others.

The Reality of Misunderstanding
Just as Job was misunderstood by his friends and community, Christians may face similar misunderstandings. It is crucial to seek God's perspective rather than man's approval.

Identifying with Christ
Job's suffering foreshadows the suffering of Christ, who was also despised and rejected. Believers can find comfort in knowing that Christ understands their trials.

Responding to Scorn
When faced with ridicule or scorn, believers should respond with grace and trust in God's ultimate justice and vindication.
Bible Study Questions
1. How does Job's experience of being a "byword" among the people challenge our understanding of suffering and righteousness?

2. In what ways can we identify with Job's experience of being misunderstood or scorned in our own lives?

3. How does the example of Jesus' suffering and humiliation provide comfort and strength in times of personal trial?

4. What practical steps can we take to maintain our integrity and faith when facing public ridicule or misunderstanding?

5. How can we support others who are experiencing similar trials of being scorned or misunderstood, drawing from Job's account and other scriptures?
Connections to Other Scriptures
Psalm 44:13-14
This passage speaks of becoming a reproach and a byword among the nations, similar to Job's experience of being scorned by others.

Isaiah 53:3
Describes the suffering servant as "despised and rejected by men," paralleling Job's experience of being scorned and rejected.

Matthew 27:30
The account of Jesus being spat upon by the soldiers, reflecting the ultimate example of righteous suffering and public humiliation.
The Just Holds on His WayE. Johnson Job 17:1-16
People
Job
Places
Uz
Topics
Aforetime, Byword, By-word, Face, Former, Mark, Peoples, Proverb, Shame, Spit, Sport, Tabret, Wonder
Dictionary of Bible Themes
Job 17:6

     5243   byword

Library
9Th Day. Persevering Grace.
"He is Faithful that Promised." "The righteous shall hold on his way."--JOB xvii. 9. Persevering Grace. Reader! how comforting to thee amid the ebbings and flowings of thy changing history, to know that the change is all with thee, and not with thy God! Thy spiritual bark may be tossed on waves of temptation, in many a dark midnight. Thou mayest think thy pilot hath left thee, and be ready continually to say, "Where is my God?" But fear not! The bark which bears thy spiritual destinies is in better
John Ross Macduff—The Faithful Promiser

Whether Limbo is the Same as the Hell of the Damned?
Objection 1: It would seem that the limbo of hell is the same as the hell of the damned. For Christ is said to have "bitten" [*Allusion to Osee 13:14] hell, but not to have swallowed it, because He took some from thence but not all. Now He would not be said to have "bitten" hell if those whom He set free were not part of the multitude shut up in hell. Therefore since those whom He set free were shut up in hell, the same were shut up in limbo and in hell. Therefore limbo is either the same as hell,
Saint Thomas Aquinas—Summa Theologica

Whether Christ Went Down into the Hell of the Lost?
Objection 1: It would seem that Christ went down into the hell of the lost, because it is said by the mouth of Divine Wisdom (Ecclus. 24:45): "I will penetrate to all the lower parts of the earth." But the hell of the lost is computed among the lower parts of the earth according to Ps. 62:10: "They shall go into the lower parts of the earth." Therefore Christ who is the Wisdom of God, went down even into the hell of the lost. Objection 2: Further, Peter says (Acts 2:24) that "God hath raised up Christ,
Saint Thomas Aquinas—Summa Theologica

Another Shorter Evening Prayer.
O eternal God and heavenly Father, if I were not taught and assured by the promises of thy gospel, and the examples of Peter, Mary Magdalene, the publican, the prodigal child, and many other penitent sinners, that thou art so full of compassion, and so ready to forgive the greatest sinners, who are heaviest laden with sin, at what time soever they return unto thee with penitent hearts, lamenting their sins, and imploring thy grace, I should despair for mine own sins, and be utterly discouraged from
Lewis Bayly—The Practice of Piety

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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