Job 7:11
Ver. 11. Therefore I will not refrain my mouth,.... From speaking and complaining; seeing, besides the common lot of mankind, which is a state of warfare, sorrow, and trouble, and is as much as a man can well grapple with, extraordinary afflictions are laid upon me, which make life insupportable; and seeing I enjoy no good in this present life, and am shortly going where no temporal good is to be expected, and shall never return to this world any more to enjoy any; therefore I will not be silent, and forbear speaking my mind freely, and uttering my just complaint, for which I think I have sufficient reason: or "I also will not refrain my mouth" {c}; in turn, as a just retaliation, so Jarchi; since God will not refrain his hand from me, I will not refrain my mouth from speaking concerning him; since he shows no mercy to me, I shall utter my miserable complaints, and not keep them to myself; this was Job's infirmity when he should have held his peace, as Aaron, and been dumb and silent as David, and been still, and have known, owned, and acknowledged the sovereignty of God, and not vented himself in passion as he did:
I will speak in the anguish of my spirit; or "in the straitness" {d} of it; he was surrounded on all sides with distress, the sorrows of death compassed him about, and the pains of hell got hold upon him; he was like one pent up in a narrow place, in a close confinement, that he could not get out of, and come forth from; and he felt not only exquisite pains of body from his boils and sores, but great anguish of soul; and therefore he determines to speak in and "of" {e} all this, to give vent to his grief and sorrow, his passion and resentment:
I will complain in the bitterness of my soul; his afflictions were like the waters of Marah, bitter ones, very grievous and disagreeable to flesh and blood, and by which his life and soul were embittered to him; and in and of {f} this he determines to complain, or to utter in a complaining way what he had been meditating on, as the word {g} signifies; so that this was not an hasty and precipitate action, but what upon deliberation he resolved to do; to pour out his complaint before God, and leave it with him, in a submissive way, would not have been amiss, but if he complained of God and his providence, it was wrong: "why should a living man complain?" not even a wicked man, of "the punishment of his sin", and much less a good man of fatherly chastisements? We see what the will of man is, what a stubborn and obstinate thing it is, "I will, I will, I will", even of a good man when left to himself, and not in the exercise of grace, and under the influence of it; the complaint follows, by way of expostulation.
{c} yna Mg "etiam ego", Vatablus, Beza, Piscator, Bolducius, Cocceius, Schmidt, Michaelis, Schultens; "vicissim", Noldius, p. 222. {d} rub "in angustia", Junius & Tremellius, Schmidt; "in arcto", Cocceius; "in angusto", Schultens. {e} "De angustia", Vatablus, Drusius, Mercerus, Piscator. {f} rmb "de amaritudine", Drusius, Piscator, Mercerus. {g} hxyva "meditabor et eloquar", Michaelis. Job 7:12Ver. 12. [Am] I a sea, or a whale,.... Like the restless sea, to which very wicked, profligate, and abandoned sinners are compared, that are continually casting up the mire and dirt of sin and wickedness; am I such an one? or like the raging sea, its proud waters and foaming waves, to which fierce and furious persecutors and tyrannical oppressors are compared; did I behave in such a manner to the poor and distressed in the time of prosperity? nay, was I not the reverse of all this, kind and gentle to them, took their part, and rescued them out of the hands of those that oppressed them? see Job 29:12; or like its tossing waves, which attempt to pass the bounds that are set to them; am I such an one, that have transgressed the laws of God and then, which are set as boundaries to restrain the worst of men? and am I a whale, or like any great fish in the ocean, the dragon in the sea, the leviathan, the piercing and crooked serpent? an emblem of cruel princes, as the kings of Egypt and Assyria, or antichrist, Isa 27:1; see Ps 74:13. The Targum is,"as the Egyptians were condemned to be drowned in the Red sea, am I condemned? or as Pharaoh, who was suffocated in the midst of it for his sin, since thou settest a watch over me?''or, as another Targum,"am I as the great sea, which is moved to extreme parts, or the leviathan, which is ready to be taken?''or else the sense is, have I the strength of the sea, which subsists, notwithstanding its waves are continually heating, and which carries such mighty vessels upon it, and would bear down all before it, if not restrained? or of a whale, the leviathan, whose flakes of flesh are joined together, and his heart as firm as a stone, and as hard as a piece of the nether millstone, and laughs at the spear, the sword, and the dart? no, I have not; I am a poor, weak, feeble creature, whose strength is quite exhausted, and not able to bear the weight of the chains and fetters of afflictions upon me; or rather the principal thing complained of, and which he illustrates by these metaphors, is, that he was bound with the cords of afflictions, and compassed with gall and travail, and hedged in hereby, that he could not get out, as the church says, La 3:5; or could not get released from his sorrows by death, or otherwise; just as the sea is shut up with bars and doors, that its waves can come hitherto, and no further; and as the whale is confined to the ocean, or surrounded with vessels and armed men in them, when about to be taken; and thus it was with Job, and of this he complains:that thou settest a watch over me? which Jarchi and others understand of Satan; and though in his hands, he was not suffered to take away his life; but besides him may be meant all his afflictions, calamities, and distresses, in which he lay fettered and bound, in which he was shut up as in a prison, and by which he was watched over and guarded; and from which he could make no escape, nor get a release. Job 7:13Ver. 13. When I say, my bed shall comfort me,.... When he thought within himself that he would lie down upon his bed and try if he could get a little sleep, which might comfort and refresh him, and which he promised himself he should obtain by this means, as he had formerly had an experience of:my couch shall ease my complaint; he concluded, that by lying down upon his couch, and falling asleep, it would give some ease of body and mind; that his body would, at least, for some time be free from pain, and his mind composed, and should cease from complaining for a while; which interval would be a relief to him, and of considerable service. Some render it, "my couch shall burn" {h}; be all on fire, and torture me instead of giving ease; and so may have respect to his burning ulcers.{h} avy "ardebit", Pagninus; so Kimchi in Sepher Shorash. & Ben Melech in loc. Job 7:14Ver. 14. Then thou scarest me with dreams,.... Not with dreams and visions being told him, as were by Eliphaz, Job 4:13; but with dreams he himself dreamed; and which might arise from the force of his distemper, and the pain of his body, whereby his sleep was broken, his imagination disturbed, and his fancy roving, which led him to objects as seemed to him very terrible and dreadful; or from a melancholy disposition his afflictions had brought upon him; and hence in his dreams he had dismal apprehensions of things very distressing and terrifying; or from Satan, in whose hands he was, and who was permitted to distress and disturb him at such seasons; all which he ascribes to God, because he suffered it so to be: and now these dreams not only hindered sound sleep, and getting that ease and refreshment he hoped for from thence, but even they were frightful and scaring to him, so that instead of being the better for his bed and his couch, he was the worse; these dreams added to his afflictions, and in them he suffered much, as Pilate's wife is said to do, Mt 27:19;and terrifiest me through visions; spectres, apparitions, and such like things, being presented to his fancy, while sleeping and dreaming, which filled him with terror, and sorely distressed him, so that he could receive no benefit hereby, but rather was more fatigued and weakened. Job 7:15Ver. 15. So that my soul chooseth strangling,.... Not to strangle himself, as Ahithophel did, or to be strangled by others, this being a kind of death inflicted on capital offenders; but rather, as Mr. Broughton renders it, "to be choked to death" by any distemper and disease, as some are of a suffocating nature, as a catarrh, quinsy, &c. and kill in that way; and indeed death in whatsoever way is the stopping of a man's breath; and it was death that Job chose, let it be in what way it would, whether natural or violent; so weary was he of life through his sore and heavy afflictions:[and] death rather than my life; or, "than my bones" {i}; which are the more solid parts of the body, and the support of it, and are put for the whole and the life thereof; or than these bones of his, which were full of strong pain, and which had nothing but skin upon them, and that was broken and covered with worms, rottenness, and dust; the Vulgate Latin version renders it, "and my bones death"; that is, desired and chose death, being so full of pain, see Ps 35:10.{i} ytwmuem "prae ossibus meis", Montanus, Tigurine version, Bolducius, Cocceius, Schmidt, Schultens; so Mercerus, Piscator, Michaelis. Job 7:16Ver. 16. I loathe [it],.... Or "them" {k}, either his life, which was a weariness to him, or his bones, which were so painful and nauseous; or rather, "I am become loathsome", to himself, to his servants, and to his friends, and even his breath was strange to his wife; or "being ulcerated, I pine and waste away" {l}, and must in course be quickly gone:I would not live always; no man can or will; there is no man that lives but what shall see death, Ps 89:48; Job knew this, nor did he expect or desire it; and this was not his meaning, but that he desired that he might not live long, or to the full term of man's life, yea, that he might die quickly; and indeed to a good man to die is gain; and to depart out of the world, and be with Christ, is far better than to continue in it. And had Job expressed himself without passion, and with submission to the divine will, what he says would not have been amiss:let me alone; or "cease from me" {m}; from afflicting him any more, having as great a weight upon him as he could bear, or greater than he could well stand up under; or from supporting him in life, he wishes that either God would withdraw his afflicting hand from him, or his preserving hand; either abate the affliction, or dismiss him from the world:for my days [are] vanity; a "breath" {n} or puff of wind; a "vapour", as Mr. Broughton renders it, that soon vanishes away; days empty of all that is good, delightful, and pleasant, and full of evil, trouble, and sorrow, as well as fleeting, transitory, and soon gone, are as nothing, yea, less than nothing, and vanity.{k} "Aspernor vitam", Piscator; so Jarchi & Ben Gersom. {l} ytoam "tabui", Cocceius; "ulceratus tabesco", Schultens. {m} ynmm ldx "cessa a me", Pagninus, Montanus, Bolducius, Schmidt. {n} lbh "halitus", Michaelis, Schultens. Job 7:17Ver. 17. What [is] man, that thou shouldest magnify him?.... Man in his best estate, in his original state, was but of the earth, earthly; a mutable creature, and altogether vanity; so that it was wonderful God should magnify him as be did, raise him to such honour and dignity, as to set him over all the works of his hands, and bestow peculiar marks of his favour upon him in Eden's garden; but man in his low and fallen estate, being, as the word here used is generally observed to signify, a frail, feeble, weak, and mortal creature; yea, a sinful one; it is much more marvellous that God should magnify him, or make him great, that is, any of the human race, as he has some, so as "to set his heart upon them", as Jarchi connects this with the following clause; to think of them and provide for them in his purposes and decrees, in his council and covenant, to choose any of them to grace here, and glory hereafter: he has magnified them, by espousing them to his Son, whereby they share with him in his glory, and in all the blessings of his goodness; through the incarnation of Christ, by means of which the human nature is greatly advanced and honoured; and by their redemption through Christ, whereby they are raised to an higher dignity, and restored to a greater estate than they lost by the fall; by clothing them with the rich robe of Christ's righteousness, comparable to the gold of Ophir, and raiment of needlework; and by adorning them with the graces of the blessed Spirit; and, in a word, by taking them into his family, making them his children and his heirs, rich in grace, and heirs of the kingdom of heaven, and kings and priests unto him; taking them as beggars from the dunghill, to sit among princes, and to inherit the throne of glory. The words may be understood in a different sense, and more agreeably to the context, and to the scope of Job's discourse, as they are by some {o}, of God's magnifying men by afflicting them; according to which, man is represented as a poor, weak, strengthless creature, a worm and clod of the earth; and the Lord as the mighty God, as of great and infinite power and strength, between whom there is no manner of proportion; God is not a man, that they should come together, or as if on equal foot; nor man a match for God; to wrestle with principalities and powers, which are not flesh and blood, is too much for men of themselves, and how much less able are they to contend with God? Now Job by this suggests, that his thought and sentiment of the matter was, and in which he has a particular view to himself, and his own case; that as on the one hand it was a demeaning the might and majesty of God, by making himself a combatant with man; so on the other hand it was doing man too much honour, as if he was one of more importance and consequence, and more mighty and powerful than he is; whereas he is unworthy of the divine notice in any respect, either to bestow his favours, or lay his afflicting hand upon him; compare with this 1Sa 24:14. Hence a late learned writer {p}, agreeably to the use of the word in the Arabic language, renders it, "what is mortal man, that thou shouldest wrestle with him?" strive and contend with him as if he was thy match, when thou couldest at one blow, and even at a touch, dispatch him at once?and that thou shouldest set thine heart upon him? have an affection for him, love him, delight in him, highly value and esteem him; it is wonderful that God should have such a regard to any of the sons of men; and yet it is certain that he has, as appears by the good things he has provided and laid up for them in covenant, by sending his Son to die for them, by calling and quickening them by his Spirit and grace, and drawing them with loving kindness to himself; by taking continual care of them, and keeping them as the apple of his eye: though these words may be interpreted agreeably to the other sense, "that thou shouldest set thine heart upon him?" or towards him, to afflict him and chastise him with afflictions, so Bar Tzemach; or to stir up himself against him, as Sephorno: and the above late learned writer chooses to render them, "that thou shouldest set thine heart against him?" {q} and so the Hebrew {r} particle is used in many other places; see Eze 13:2; compare with this Job 34:14, where R. Simeon Bar Tzemach {s} thinks Elihu has respect to this passage of Job, and reproves him for it.{o} So Simeon Bar Tzemach, Sephorno, Mercerus, Diodati, Schultens. {p} Schultens. {q} Kbl wyla tyvt ykw "et quod intendas cor tuum". {r} "Adversus eum". ibid. {s} Vid. Noldii Ebr. Partic. Concord. p. 57. Job 7:18Ver. 18. And [that] thou shouldest visit him every morning,.... That is, "daily", continually, as Aben Ezra interprets it; either in a way of love, grace, and mercy; so God has visited men, by raising up and sending his Son to be a Redeemer of them; the Son of God has visited them, as the dayspring from on high, by his incarnation and appearance in this world; see Lu 1:68; and the Lord visits them, by calling them by his grace, see Ac 15:14; by communing and conversing with them in a free and friendly manner; by helping right early, and by renewing his mercies to them every morning, all which is matter of admiration: or else the word may be taken in a different sense, as it sometimes is, either for punishing man for sin, as in Ex 20:5; or for chastising the Lord's people, which is a visiting them, though in a fatherly way, and in love, and which is often and frequently done, even every morning, see Ps 89:32; and so the sense agrees with the former, though by some given with this difference thus, "what is man, that thou shouldest magnify him?" or make him great both in things temporal and spiritual, as he had made Job in the time of his prosperity, which he may have respect unto; having been the greatest man in all the east, with respect to both characters, whereby it was plain he had interest in the love and affections of the heart of God; and "yet, notwithstanding, nevertheless, thou visitest him" {t}, with afflictions and chastisements continually; which may seem strange, and look like a contradiction, that thou shouldest:[and] try him every moment? by afflictive providences; in this way the Lord often tries the faith and patience, the fear and love, the hope and humility of his people, and all other graces, whereby they appear and shine the brighter, which was Job's case, see Job 23:10; and which he doubtless had in view in all he had said, and more particularly expostulates about in the following verses.{t} wndqptw "et tamen, nihilominus visitas eum", Michaelis. Job 7:19Ver. 19. How long wilt thou not depart from me,.... From wrestling and contending with him, and afflicting of him; the Lord was too hard a combatant for job, and therefore he chose to be rid of him, and was impatient of it; or "look off from me" {u}; so Mr. Broughton renders it, "how long wilt thou not look from me?" this is to be understood not of a look of love, which Job would never have desired to have averted from him; but a frowning and angry look, such as the Lord put on in this dispensation of his providence towards him; the allusion may be to that sharp and constant look, which antagonists in wrestling have upon each other while conflicting together, and so the metaphor before used is still carried on:nor let me alone till I swallow down my spittle? some think Job has reference to his disease which affected his throat, that being so dried up, or having a quinsy in it, that he could not swallow his spittle, or it was with great difficulty he did it; or rather it is a proverbial expression, signifying that his afflictions were incessant, that he had no respite nor intermission, had not space enough given him to swallow down his spittle, or take his breath, as in Job 9:18; so Schultens observes, that with the Arabians this was a proverbial form of speech, when they required time for anything, "give me time to swallow my spittle"; or when they had not proper time, or any intermission, used to say, "you will not give me time to swallow my spittle"; and one being asked a multitude of questions, replied, "suffer me to swallow my spittle", that is, give me time to make an answer: or the sense is, that his antagonist in wrestling with him held him so fast, and kept him so close to it, and so twisted him about, and gave him fall upon fall, so that he had no time to swallow his spittle; or he so collared him, and gripped him, and almost throttled him, that he could not swallow it down; all which intends how closely and incessantly Job was followed with one affliction upon another, and how severe and distressing they were to him.{u} ynmm hevt "respicis a me?" Junius & Tremellius, Piscator, Cocceius, Schmidt, Michaelis; "avertis oculum a me?" Schultens. Job 7:20Ver. 20. I have sinned,.... Some render it, "if I have sinned" {w}; be it so that I have, as my friends say, yet since there is forgiveness with thee, why should I be so afflicted as I am? but there is no need of such a supplement, the words are an affirmation, I have sinned, or I am a sinner; not that he owned that he had been guilty of any notorious sin, or had lived a sinful course of life, on account of which his afflictions came upon him, as his friends suggested; but that he was not without sin, was daily guilty of it, as men, even the best of men, ordinarily are; and being a sinner was not a match for a holy God; he could not contend with him, nor answer him for one sin of a thousand committed by him in thought, word, or deed; and therefore desires him to desist and depart from him, see Lu 5:8;what shall I do unto thee? this he said, not as one in distress of mind on account of sin, and under the load of the guilt of it, inquiring what he must do to make satisfaction for it, how and what way he could be saved from it; for he knew that nothing done by him in a ceremonial way by sacrifices, nor in a moral way by the performance of duties, could take away sin, or atone for it, or save him from it; he knew this was only by his living Redeemer, and whom he knew and determined should be his salvation, and he only; see Job 9:30; but rather as it may be rendered, "what can or ought I do unto thee?" {x} that is, more than I have done, namely, to confess my sin unto thee; what more dost thou require of me? or what more can be done by me, than to repent of my sin, acknowledge it, and beg pardon for it? as he does in Job 7:21: or "what can I do unto thee?" thou art all over match for me, I cannot struggle and contend with thee, a sinful man with an holy God:O thou preserver of men? as he is in a providential way, the supporter of men in their lives and beings; or, "O thou keeper of men" {y}, as he is, not only of Israel, but of all others, and that night and day; perhaps Job may refer to his setting and keeping a watch over him, Job 7:12; and enclosing and hedging him all around with afflictions, so that he could not get out of the world as he desired; or, "O thou observer of men" {z}, of their words, ways, works, and actions, and who kept such a strict eye upon him while wrestling with him, and therefore what could he do? or, "O thou Saviour of men" {a}, by whom only I can be saved from the sins I have been and am daily guilty of:why hast thou set me as a mark against thee? as a butt to shoot thine arrows at, one affliction after another, thick and fast, see Job 16:12 La 3:12; the words I think may be rendered, "why hast thou appointed me to meet thee", or "for a meeting with thee?" {b} as one man challenge, another to meet him in such a place and fight him: alas! I am not equal to thee, I am a mere worm, not able to contend with thee the mighty God, or to meet thee in the way of thy judgments, and to endure the heavy strokes of thy angry hand; and so Bar Tzemach paraphrases it,"thou hast hated me, and not loved me; that thou hast set, or appointed me to meet thee, as a man meets his enemy in the time of his wrath, and he stirs up against him all his fury:''and to the same sense, and much in the same words, Jarchi interprets it:so that I am a burden to myself? weary of his life, through the many pressing and heavy afflictions upon him, as Rebekah was of hers, because of the daughters of Heth, Ge 27:46. The reading which we follow, and is followed by the Targum, and by most interpreters, Jewish and Christian, is a correction of the scribes, and one of the eighteen places corrected by them; which is no argument of the corruption of the Hebrew text, but of the contrary; since this was only placed in the margin of the Bible, as the Masorites afterwards did with their various readings, showing only what was their sense of this, and the like passages; and as an instruction how in their opinion to understand them, still retaining the other reading or writing; and which, according to Aben Ezra, may be rightly interpreted, and is, "so that I am a burden to thee" {c}; and which is followed by some, signifying, as Job thought at least, that he was so offensive to him that he could not bear him, but treated him as an enemy; was weary of him, as God is said to be of sinners and their sins, and of the services and duties of carnal professors, see Isa 1:14; so Abendana interprets it,"thou hast set me for a mark unto thee, as if I was a burden to thee.''{w} Vatablus, Drusius, Schmidt; so Sept. Syr. & Ar. {x} Kl lepa hm "quid faciam aut facere possum tibi", Michaelis; "debeam", Schmidt. {y} Mdah run "custos hominum". V. L. Pagninus, Junius & Tremellius, Piscator, Mercerus. {z} "Observator", Schultens. {a} "Sospitatur", Codurcus; "servator", Drusius, Schmidt, Michaelis. Vid. Witsii Oeconom. Foeder. l. 4. c. 3. sect. 30. {b} Kl enpml "in occursum tibi", Pagninus, Montanus, Mercerus, Drusius. {c} Kyle epi soi, Sept. "et tibi", Beza, Grotius. Job 7:21Ver. 21. And why dost thou not pardon my transgression,.... Or "lift [it] up" {d}; every sin is a transgression of the law of God, and the guilt of it upon the conscience is a burden too heavy to bear, and the punishment of it is intolerable; pardon lifts up and takes away all manner of sin, and all that is in sin; it takes off the load of sin from the conscience, and eases it, and loosens from obligation to punishment for it, which comes to pass in this manner: Jehovah has taken lifted up sin from his people, and has put and laid it, or caused it to meet on his Son, by the imputation of it to him; and he has voluntarily taken it on himself, and has bore it, and has taken it away by his blood and sacrifice, which being applied to the conscience of a sinner, lifts it up and takes it from thence, and speaks peace and pardon to him; it wholly and entirely removes it from him, even as far as the east is from the west; and for such an application Job postulates with God, with whom there was forgiveness, and who had proclaimed himself a God pardoning iniquity, transgression, and sin; and which he does when he both removes the guilt of it from the conscience, and takes away all the effects of it, such as afflictions and the like; in which latter sense Job may well be understood, as agreeing with his case and circumstances:and take away mine iniquity? or "cause it to pass away" {e} from him, by applying his pardoning grace and mercy to his conscience, and by removing his afflicting hand from him:for now shall I sleep in the dust; having sin pardoned, and the hand of God removed; I shall depart out of the world in peace, lie down in the grave, and rest quietly till the resurrection; there being in the bed of dust no tossings to and fro as now, nor a being scared with dreams and terrified with night visions. Mr. Broughton renders it, "whereas I lie now in the dust"; as if it referred to his present case, sitting as a mourner in dust and ashes, and his flesh clothed with clods of dust; or, in a figurative sense, lying in the dust of self-abhorrence; but the former sense seems best:and thou shalt seek me in the morning, but I [shall] not [be]; meaning not in the morning of the resurrection, for then he will be found; but it is a figurative way of speaking, as Bar Tzemach observes, just as one goes to visit a sick man in a morning, and he finds him dead, and he is not any more in the land of the living: many interpreters understand this as Job's sense, that he should quickly die; he could not be a long time in the circumstances he was; and therefore if the Lord had a mind to bestow any good thing on him in the present life, he must make haste to do it, since in a short time he should be gone, and then, if he sought for him, it would be too late, he should be no more; but the sense is this, that when he lay down in the dust, in the grave, he should be seen no more on earth by any man, nay, not by the eye of God himself, should the most early and the most diligent search be made for him. Mr. Broughton takes it to be a petition and request to die, rendering the words,"why dost thou not quickly seek me out, that I should be no more?''and to which others {f} agree.{d} avt "tolles", Montanus, Beza, Drusius, Mercerus, Michaelis. {e} rybet "transire facies", Pagninus, Montanus, Drusius. {f} So Junius & Tremellius.
John Gill's Exposition of the Entire Bible.