Job 7:21

Septuagint: Ποτερον ουχι πειρατηριον εστι ὁ βιος ανθρωπου επι της γης; "Is not the life of man a place of trial upon earth?" The Vulgate: Militia est vita hominis super terram, "The life of man is a warfare upon earth?" The Chaldee is the same. N'y a-t-il pas comme un train de guerre ordonne aux mortels sur la terre? "Is there not a continual campaign ordained for mortals upon the earth?" French Bible. The German and Dutch the same. Coverdale: Is not the life off man upon earth a very batayle? Carmarden, Rouen, 1566: Hath man any certayne tyme upon earth? Syriac and Arabic: "Now, man has time upon the earth." Non e egli il tempo determinato a l'huomo sopra la terra?" "Is there not a determined time to man upon the earth?" Bib. Ital., 1562. All these are nearer to the true sense than ours; and of a bad translation, worse use has been made by many theologians. I believe the simple sentiment which the writer wished to convey is this: Human life is a state of probation; and every day and place is a time and place of exercise, to train us up for eternal life. Here is the exercise, and here the warfare: we are enlisted in the bands of the Church militant, and must accomplish our time of service, and be honorably dismissed from the warfare, having conquered through the blood of the Lamb; and then receive the reward of the heavenly inheritance. Verse 2 Earnestly desireth the shadow - As a man who labors hard in the heat of the day earnestly desires to get under a shade, or wishes for the long evening shadows, that he may rest from his labor, get his day's wages, retire to his food, and then go to rest. Night is probably what is meant by the shadow; as in Virgil, Aen. iv., ver. 7: Humentemque Aurora polo dimoverat Umbram. "The morning had removed the humid shadow, i.e., night, from the world." Where Servius justly observes: Nihil interest, utrum Umbram an Noctem dicat: Nox enim Umbra terrae est, "It makes no difference whether he says shadow or night; for night is the shadow of the earth." Verse 3 So am I made to possess - But night is no relief to me, it is only a continuance of my anxiety and labor. I am like the hireling, I have my appointed labor for the day. I am like the soldier harassed by the enemy: I am obliged to be continually on the watch, always on the look out, with scarcely any rest. Verse 4 When I lie down - I have so little rest, that when I do lie down I long for the return of the light, that I may rise. Nothing can better depict the state of a man under continual afflictions, which afford him no respite, his days and his nights being spent in constant anguish, utterly unable to be in any one posture, so that he is continually changing his position in his bed, finding ease nowhere: thus, as himself expresses it, he is full of tossings. Verse 5 My flesh is clothed with worms - This is perhaps no figure, but is literally true: the miserably ulcerated state of his body, exposed to the open air, and in a state of great destitution, was favorable to those insects that sought such places in which to deposit their ova, which might have produced the animals in question. But the figure is too horrid to be farther illustrated. Clods of dust - I believe all the commentators have here missed the sense. I suppose Job to allude to those incrustations of indurated or dried pus, which are formed on the tops of pustules in a state of decay: such as the scales which fall from the pustules of the smallpox, when the patient becomes convalescent. Or, if Job's disease was the elephantiasis, it may refer to the furfuraceous scales which are continually falling off the body in that disorder. It is well known, that in this disease the skin becomes very rigid, so as to crack across, especially at the different joints, out of which fissures a loathsome ichor is continually exuding. To something like this the words may refer, My Skin is Broken, and become Loathsome. Verse 6 Swifter than a weaver's shuttle - The word ארג areg signifies rather the weaver than his shuttle. And it has been doubted whether any such instrument were in use in the days of Job. Dr. Russell, in his account of Aleppo, shows that though they wove many kinds of curious cloth, yet no shuttle was used, as they conducted every thread of the woof by their fingers. That some such instrument as the shuttle was in use from time immemorial, there can be no doubt: and it is certain that such an instrument must have been in the view of Job, without which the figure would lose its expression and force. In almost every nation the whole of human existence has been compared to a web; and the principle of life, through the continual succession of moments, hours, days, weeks, months, and years, to a thread woven through that web. Hence arose the fable of the Parcae or Fates, called also the Destinies or Fatal Sisters. They were the daughters of Erebus and Nox, darkness and night; and were three in number, and named Clotho, Lachesis, and Atropos. Clotho held the distaff; Lachesis spun off the thread; and Atropos cut it off with her scissors, when it was determined that life should end. Job represents the thread of his life as being spun out with great rapidity and tenuity, and about to be cut off. And are spent without hope - Expectation of future good was at an end; hope of the alleviation of his miseries no longer existed. The hope of future good is the balm of life: where that is not, there is despair; where despair is, there is hell. The fable above mentioned is referred to by Virgil, Ecl. iv., ver. 46, but is there applied to time: - Talia Secla, suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. "The Fates, when they this happy thread have spun Shall bless the sacred clue, and bid it smoothly run." Dryden. Isaiah uses the same figure, Isa 38:12: - My life is cut off, as by the weaver: He will sever me from the loom. In the course of the day thou wilt finish my web. Lowth. Coverdale translates thus: My dayes passe over more spedely then a weaver can weave out his webbe and are gone or I am awarre. A fine example of this figure is found in the Teemour Nameh, which I shall give in Mr. Good's translation: - "Praise be to God, who hath woven the web of human affairs in the loom of his will and of his wisdom, and hath made waves of times and of seasons to flow from the fountain of his providence into the ocean of his power." The simile is fine, and elegantly expressed. Verse 7 My life is wind - Mr. Good translates, "O remember that, if my life pass away, mine eye shall turn no more to scenes of goodness;" which he paraphrases thus: "O remember that, if my life pass away, never more shall I witness those scenes of Divine favor, never more adore thee for those proofs of unmerited mercy, which till now have been so perpetually bestowed on me." I think the common translation gives a very good sense. Verse 8 Shall see me no more - If I die in my present state, with all this load of undeserved odium which is cast upon me by my friends, I shall never have an opportunity of vindicating my character, and regaining the good opinion of mankind. Thine eyes are upon one, and I am not - Thou canst look me into nothing. Or, Let thine eye be upon me as judged to death, and I shall immediately cease to live among men. Verse 9 As the cloud is consumed - As the cloud is dissipated, so is the breath of those that go down to the grave. As that cloud shall never return, so shall it be with the dead; they return no more to sojourn with the living. See on the following verses. Verse 10 He shall return no more to his house, neither shall his place know him any more - He does not mean that he shall be annihilated but that he shall never more become an inhabitant of the earth. The word שאול, which we properly enough translate grave, here signifies also the state of the dead, hades, and sometimes any deep pit, or even hell itself. Verse 11 Therefore I will not refrain - All is hopeless; I will therefore indulge myself in complaining. Verse 12 Am I a sea, or a whale - "Am I condemned as the Egyptians were who were drowned in the Red Sea? or am I as Pharaoh, who was drowned in it in his sins, that thou settest a keeper over me?" Targum. Am I as dangerous as the sea, that I should be encompassed about with barriers, lest I should hurt mankind? Am I like an ungovernable wild beast or dragon, that I must be put under locks and bars? I think our own version less exceptionable than any other hitherto given of this verse. The meaning is sufficiently plain. Job was hedged about and shut in with insuperable difficulties of various kinds; he was entangled as a wild beast in a net; the more he struggled, the more he lost his strength, and the less probability there was of his being extricated from his present situation. The sea is shut in with barriers, over which it cannot pass; for God has "placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it," Jer 5:22. "For thou hast set a bound that they may not pass over; that they turn not again to cover the earth;" Psa 104:9. "Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddling band for it, and brake up for it my decreed place, and set bars and doors; and said, Hitherto shalt thou come, but no farther: and here shall thy proud waves be stayed;" Job 38:8. Here then is Job's allusion: the bounds, doors, garment, swaddling bands, decreed place, and bars, are the watchers or keepers which God has set to prevent the sea from overflowing the earth; so Job's afflictions and distresses were the bounds and bars which God had apparently set to prevent him from injuring his fellow creatures. At least Job, in his complaint, so takes it. Am I like the sea, which thou hast imprisoned within bounds, ready to overwhelm and destroy the country? or am I like a dragon, which must be cooped up in the same way, that it may not have the power to kill and destroy? Surely in my prosperity I gave no evidence of such a disposition; therefore should not be treated as a man dangerous to society. In this Job shows that he will not refrain his mouth. Verse 14 Thou sparest me with dreams - There is no doubt that Satan was permitted to haunt his imagination with dreadful dreams and terrific appearances; so that, as soon as he fell asleep, he was suddenly roused and alarmed by those appalling images. He needed rest by sleep, but was afraid to close his eyes because of the horrid images which were presented to his imagination. Could there be a state more deplorable than this? Verse 15 Chooseth strangling - It is very likely that he felt, in those interrupted and dismal slumbers, an oppression and difficulty of breathing something like the incubus or nightmare; and, distressing as this was, he would prefer death by this means to any longer life in such miseries. Verse 16 I loathe it; I would not live alway - Life, in such circumstances, is hateful to me; and though I wish for long life, yet if length of days were offered to me with the sufferings which I now undergo, I would despise the offer and spurn the boon. Mr. Good is not satisfied with our common version, and has adopted the following, which in his notes he endeavors to illustrate and defend: Job 7:15 So that my soul coveteth suffocation,And death in comparison with my suffering. Job 7:16 No longer would I live! O, release me!How are my days vanity! Verse 17 What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him? - Two different ideas have been drawn from these words: - 1. Man is not worth thy notice; why therefore dost thou contend with him? 2. How astonishing is thy kindness that thou shouldest fix thy heart - thy strongest affections, on such a poor, base, vile, impotent creature as man, (אנוש enosh), that thou shouldest so highly exalt him beyond all other creatures, and mark him with the most particular notice of thy providence and grace! The paraphrase of Calmet is as follows: "Does man, such as he at present is, merit thy attention! What is man that God should make it his business to examine, try, prove, and afflict him? Is it not doing him too much honor to think thus seriously about him? O Lord! I am not worthy that thou shouldest concern thyself about me!" Verse 19 Till I swallow down my spittle? - This is a proverbial expression, and exists among the Arabs to the present day; the very language being nearly the same. It signifies the same as, Let me draw my breath; give me a moment's space; let me have even the twinkling of an eye. I am urged by my sufferings to continue my complaint; but my strength is exhausted, my mouth dry with speaking. Suspend my sufferings even for so short a space as is necessary to swallow my spittle, that my parched tongue may be moistened, so that I may renew my complaint. Verse 20 I have sinned; what shall I do - Dr. Kennicott contends that these words are spoken to Eliphaz, and not to God, and would paraphrase them thus: "You say I must have been a sinner. What then? I have not sinned against thee, O thou spy upon mankind! Why hast thou set up me as a butt or mark to shoot at? Why am I become a burden unto thee? Why not rather overlook my transgression, and pass by mine iniquity? I am now sinking to the dust! To-morrow, perhaps, I shall be sought in vain!" See his vindication of Job at the end of these notes on this book. Others consider the address as made to God. Taken in this light, the sense is plain enough. Those who suppose that the address is made to God, translate the Job 7:20 thus: "Be it that I have sinned, what injury can I do unto thee, O thou Observer of man? Why hast thou set me up as a mark for thee, and why am I made a burden to thee?" The Septuagint is thus: Ει εγω ἡμαρτον, τι δυνησομαι πραξαι, ὁ επισταμενος τον νουν των ανθρωπων; If I have sinned, what can I do, O thou who knowest the mind of men? Thou knowest that it is impossible for me to make any restitution. I cannot blot out my offenses; but whether I have sinned so as to bring all these calamities upon me, thou knowest, who searchest the hearts of men. Verse 21 And why dost thou not pardon - These words are spoken after the manner of men. If thou have any design to save me, if I have sinned, why dost thou not pardon my transgression, as thou seest that I am a dying man; and to-morrow morning thou mayest seek me to do me good, but in all probability I shall then be no more, and all thy kind thoughts towards me shall be unavailing? If I have sinned, then why should not I have a part in that mercy that flows so freely to all mankind? That Job does not criminate himself here, as our text intimates, is evident enough from his own repeated assertions of his innocence. And it is most certain that Bildad, who immediately answers, did not consider him as criminating but as justifying himself; and this is the very ground on which he takes up the subject. Were we to admit the contrary, we should find strange inconsistencies, if not contradictions, in Job's speeches: on such a ground the controversy must have immediately terminated, as he would then have acknowledged that of which his friends accused him; and here the book of Job would have ended. Introduction Bildad answers, and reproves Job for his justifying himself, Job 8:1, Job 8:2. Shows that God is just, and never punishes but for iniquity; and intimates that it was on account of their sins that his children were cut off, Job 8:3, Job 8:4. States that, if Job would humble himself to the Almighty, provided he were innocent, his captivity would soon be turned, and his latter end be abundantly prosperous, Job 8:5-7. Appeals to the ancients for the truth of what he says; and draws examples from the vegetable world, to show how soon the wicked may be cut off, and the hope of the hypocrite perish, Job 8:8-19. Asserts that God never did cast off a perfect man nor help the wicked; and that, if Job be innocent, his end shall be crowned with prosperity, Job 8:20-22. Vers

17 What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? 18 And that thou shouldest visit him every morning, and try him every moment? 19 How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? 20 I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? 21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be. Job here reasons with God, I. Concerning his dealings with man in general ( v. 17, 18 ): What is man, that thou shouldst magnify him? This may be looked upon either, 1. As a passionate reflection upon the proceedings of divine justice; as if the great God did diminish and disparage himself in contending with man. "Great men think it below them to take cognizance of those who are much their inferiors so far as to reprove and correct their follies and indecencies; why then does God magnify man, by visiting him, and trying him, and making so much ado about him? Why will he thus pour all his forces upon one that is such an unequal match for him? Why will he visit him with afflictions, which, like a quotidian ague, return as duly and constantly as the morning light, and try, every moment, what he can bear?" We mistake God, and the nature of his providence, if we think it any lessening to him to take notice of the meanest of his creatures. Or, 2. As a pious admiration of the condescensions of divine grace, like that, Ps. viii. 4 ; cxliv. 3 . He owns God's favour to man in general, even when he complains of his own particular troubles. " What is man, miserable man, a poor, mean, weak creature, that thou, the great and glorious God, shouldst deal with him as thou dost? What is man," (1.) "That thou shouldst put such honour upon him, shouldst magnify him, by taking him into covenant and communion with thyself?" (2.) "That thou shouldst concern thyself so much about him, shouldst set thy heart upon him, as dear to thee, and one that thou hast a kindness for?" (3.) " That thou shouldst visit him with thy compassions every morning, as we daily visit a particular friend, or as the physician visits his patients every morning to help them?" (4.) "That thou shouldst try him, shouldst feel his pulse and observe his looks, every moment, as in care about him and jealous over him?" That such a worm of the earth as man is should be the darling and favourite of heaven is what we have reason for ever to admire. II. Concerning his dealings with him in particular. Observe, 1. The complaint he makes of his afflictions, which he here aggravates, and (as we are all too apt to do) makes the worst of, in three expressions:—(1.) That he was the butt to God's arrows: " Thou hast set me as a mark against thee, " v. 20 . "My case is singular, and none is shot at as I am." (2.) That he was a burden to himself, ready to sink under the load of his own life. How much delight soever we take in ourselves God can, when he pleases, make us burdens to ourselves. What comfort can we take in ourselves if God appear against us as an enemy and we have not comfort in him. (3.) That he had no intermission of his griefs ( v. 19 ): " How long will it be ere thou cause thy rod to depart from me, or abate the rigour of the correction, at least for so long as that I may swallow down my spittle? " It should seem, Job's distemper lay much in his throat, and almost choked him, so that he could not swallow his spittle. He complains ( ch. xxx. 18 ) that it bound him about like the collar of his coat. "Lord," says he, "wilt not thou give me some respite, some breathing time?" ch. ix. 18 . 2. The concern he is in about his sins. The best men have sin to complain of, and the better they are the more they will complain of it. (1.) He ingenuously owns himself guilty before God: I have sinned. God had said of him that he was a perfect and an upright man; yet he says of himself, I have sinned. Those may be upright who yet are not sinless; and those who are sincerely penitent are accepted, through a Mediator, as evangelically perfect. Job maintained, against his friends, that he was not a hypocrite, not a wicked man; and yet he owned to his God that he had sinned. If we have been kept from gross acts of sin, it does not therefore follow that we are innocent. The best must acknowledge, before God, that they have sinned. His calling God the observer, or preserver, of men, may be looked upon as designed for an aggravation of his sin: "Though God has had his eye upon me, his eye upon me for good, yet I have sinned against him." When we are in affliction it is seasonable to confess sin, as the procuring cause of our affliction. Penitent confessions would drown and silence passionate complaints. (2.) He seriously enquires how he may make his peace with God: " What shall I do unto thee, having done so much against thee?" Are we convinced that we have sinned, and are we brought to own it? We cannot but conclude that something must be done to prevent the fatal consequences of it. The matter must not rest as it is, but some course must be taken to undo what has been ill done. And, if we are truly sensible of the danger we have run ourselves into, we shall be willing to do any thing, to take a pardon upon any terms; and therefore shall be inquisitive as to what we shall do ( Mic. vi. 6, 7 ), what we shall do to God, not to satisfy the demands of his justice (that is done only by the Mediator), but to qualify ourselves for the tokens of his favour, according to the tenour of the gospel-covenant. In making this enquiry it is good to eye God as the preserver or Saviour of men, not their destroyer. In our repentance we must keep up good thoughts of God, as one that delights not in the ruin of his creatures, but would rather they should return and live. "Thou art the Saviour of men; be my Saviour, for I cast myself upon thy mercy." (3.) He earnestly begs for the forgiveness of his sins, v. 21 . The heat of his spirit, as, on the one hand, it made his complaints the more bitter, so, on the other hand, it made his prayers the more lively and importunate; as here: "Why dost thou not pardon my transgression? Art thou not a God of infinite mercy, that art ready to forgive? Hast not thou wrought repentance in me? Why then dost thou not give me the pardon of my sin, and make me to hear the voice of that joy and gladness?" Surely he means more than barely the removing of his outward trouble, and is herein earnest for the return of God's favour, which he complained of the want of, ch. vi. 4 . "Lord, pardon my sins, and give me the comfort of that pardon, and then I can easily bear my afflictions," Matt. ix. 2 ; Isa. xxxiii. 24 . When the mercy of God pardons the transgression that is committed by us the grace of God takes away the iniquity that reigns in us. Wherever God removes the guilt of sin he breaks the power of sin. (4.) To enforce his prayer for pardon he pleads the prospect he had of dying quickly: For now shall I sleep in the dust. Death will lay us in the dust, will lay us to sleep there, and perhaps presently, now in a little time. Job had been complaining of restless nights, and that sleep departed from his eyes ( v. 3, 4 , 13 , 14 ); but those who cannot sleep on a bed of down will shortly sleep in a bed of dust, and not be scared with dreams nor tossed to and fro: " Thou shalt seek me in the morning, to show me favour, but I shall not be; it will be too late then. If my sins be not pardoned while I live, I am lost and undone for ever." Note, The consideration of this, that we must shortly die, and perhaps may die suddenly, should make us all very solicitous to get our sins pardoned and our iniquity taken away.

Pardon - Seeing thou art so gracious to others, why may not I hope for the same favour from thee? Dust - If thou dost not speedily help me, it will be too late. But I shall not be - It will be to late to shew me favour.