Chapter 7

1 Job excuseth his desire of death. 12 He complaineth of his own restlessness, 17 and God’s watchfulness.

1. An appointed time. Literally, “war,” “warfare.” Job’s description of life stands in marked contrast with Eliphaz’ fascinating picture in ch. 5:17–27. Job maintains that it is as natural and proper for man in his circumstances to wish to be released by death as for a soldier to desire that his term of service be accomplished (see Job 14:14; Isa. 40:2).

2. Desireth the shadow. As a servant looks impatiently for the shades of the evening, when he will be dismissed from toil, so Job fervently longs for death.

3. Made to possess. Or, “made to inherit.” Job was not able to fill the long months with any good. This does not necessarily imply that his illness had been in progress for months. He may have looked forward to the days ahead.

4. When shall I arise? Anyone who has suffered serious illness can appreciate Job’s reference to his long, seemingly interminable nights of pain and restlessness.

5. Worms. Worms breed in his sores. Crusts form over the eruptions. The ulcers break open and a discharge of a loathsome character occurs.

6. Weaver’s shuttle. He does not here refer so much to the rapidity with which his days were passing away as to the fact that they would soon be gone.

Without hope. Job does not share the hope that Eliphaz holds out (ch. 5:17–27). He sees no hope but death.

7. Remember. Here begins an address to God that continues to the end of the present speech (v. 21). Job lifts his eyes and his heart to his Maker, and urges reasons why God should terminate the life of His despairing servant.

8. Eye. Note the repetition of this word in vs. 7 and 8. First, Job mentions “mine eye,” then “the eye of him that hath seen me,” referring to his fellow men, then “thine eyes,” in reference to the eyes of God.

I am not. Literally, “nothingness of me.” Job is speaking of death (see v. 9).

9. As the cloud. Job compares death to the disappearance of a cloud in the sky as its moisture is absorbed into the air about it.

Grave. Heb. sheХol. The figurative realm of the dead, where the dead are pictured as sleeping and resting together (see ch. 3:13–19).

Come up no more. This statement is not a denial of the resurrection. Its meaning is restricted by the observation of the next verse. The dead rise no more to return to their former households. Even taken independently the Hebrew words translated “shall come up no more” do not express finality, but simply incomplete action.

11. I will not refrain. Job’s suffering is so intense that he feels justified in uninhibited complaint (see Ps. 55:2; 77:3; 142:2).

12. A sea. Job asks, Am I like a raging and tumultuous sea that it is necessary to restrain and confine me?

Whale. Heb. tannin, “sea monster” (see on Gen. 1:21), “dragon” (LXX). Possibly the crocodile. Job inquires, Am I like a dangerous monster that has to be kept under guard?

14. Thou scarest me. When Job seeks comfort in rest and sleep, he is terrified by his dreams. He places upon God the responsibility for this condition.

15. Strangling. It is possible that a sense of choking may have accompanied Job’s affliction. At any rate, he considers strangling as more desirable than life.

My life. Literally, “my bones,” an expression probably equivalent to “a living skeleton.”

16. Loathe. Heb. maХas, “to reject,” “to despise,” “to refuse.” Probably “my life” should be supplied as the object (see ch. 9:21, where maХas is translated “despise” and “my life” occurs in the text).

Let me alone. These were audacious words for any mortal to speak to God. Job is in the depth of despair. He feels that the Almighty has singled him out and pleads for freedom from divine interference. How different he would have felt if he could have looked behind the scenes and could have seen his heavenly Father looking down on him with tender pity and steadfast love. God was suffering with His servant, but Job did not know it.

Vanity. Literally, “breath,” “vapor,” a figure of that which is transitory. Job considers his life as of little value. He was unable to appreciate his tremendous worth in the sight of God.

17. What is man? The psalmist uses similar words in a framework that extols God’s love and care (Ps. 8:3–8). Job, in his suffering, distorts the unsleeping care of God into unwelcome meddling. Job is saying in effect to God, “Why do you annoy man with your tests and trials? Look the other way. Give me time to ‘swallow down my spittle’” (Job 7:19). Unseemly words, yet God did not strike Job down for his audacious declaration.

20. I have sinned. Probably not a confession, but intended in the sense of, “though I have sinned,” or “granted I have sinned.”

Preserver. Or, “watcher.” Here not in a good sense but the thought seems to be, “What if I have sinned—what difference does it make to Thee, Thou watcher of men?”

Mark. Heb.miphgaФ, something to strike against. Some interpret the word as “target.” Others see the idea of “stumbling block” or “obstacle.”

Against thee. Literally, “with respect to thee,” that is, Job considered himself an object for God to strike against.

Burden to myself. The LXX reads “burden to thee.” Jewish tradition claims that this was the original meaning, but that it was corrected by the scribes because it seemed impious.

21. Pardon. Job feels that in a short time he will die—“sleep in the dust”—therefore why should not God pardon him? What advantage is it to God to torment him, when life has so nearly ebbed away? If pardon does not come speedily, it will be too late.

There are those who believe that vs. 20 and 21 were addressed, not to God, but to Eliphaz. According to this view, Job turned to Eliphaz and said in effect, “You say I must have been a sinner. What then? I have not sinned against you, O you spy upon mankind! Why have you set me up as a mark to shoot at? Why am I become a burden to you? Why not rather overlook my transgressions and pass by my iniquity? Tomorrow, perhaps, I shall be sought in vain!” Such an interpretation is possible, but a shift in the person addressed is not obvious in the text.

Job’s speech, recorded in chs. 6 and 7, exhibits certain perils: (1) The danger of too much emphasis on the vanity of life. Men should remember their great value in the sight of God. (2) The danger of unrestrained expression of emotion. When Job removed his inhibitions, he complained in bitterness, questioned with irreverence, accused with rashness, and begged with impatience. (3) The tendency of the human heart, when blinded by grief or agitated by passion, to misconstrue God’s dealings. (4) The certainty that good men may have much of the old unrenewed nature in them lying unsuspected until occasion calls it forth. One would hardly have anticipated Job’s outburst of passion.

Ellen G. White comments

11, 15, 16      PK 163