12 Am I a sea, or a sea-beast, that you put a watch over me?
On what were its pillars based, or who put down its angle-stone, When the morning stars made songs together, and all the sons of the gods gave cries of joy? Or where were you when the sea came to birth, pushing out from its secret place; When I made the cloud its robe, and put thick clouds as bands round it, Ordering a fixed limit for it, with locks and doors; And said, So far you may come, and no farther; and here the pride of your waves will be stopped?
He is so cruel that no one is ready to go against him. Who then is able to keep his place before me? Who ever went against me, and got the better of me? There is no one under heaven! I will not keep quiet about the parts of his body, or about his power, and the strength of his frame. Who has ever taken off his outer skin? who may come inside his inner coat of iron? Who has made open the doors of his face? Fear is round about his teeth. His back is made of lines of plates, joined tight together, one against the other, like a stamp. One is so near to the other that no air may come between them. They take a grip of one another; they are joined together, so that they may not be parted. His sneezings give out flames, and his eyes are like the eyes of the dawn. Out of his mouth go burning lights, and flames of fire are jumping up. Smoke comes out of his nose, like a pot boiling on the fire. His breath puts fire to coals, and a flame goes out of his mouth. Strength is in his neck, and fear goes dancing before him. The plates of his flesh are joined together, fixed, and not to be moved. His heart is as strong as a stone, hard as the lower crushing-stone. When he gets ready for the fight, the strong are overcome with fear. The sword may come near him but is not able to go through him; the spear, or the arrow, or the sharp-pointed iron. Iron is to him as dry grass, and brass as soft wood. The arrow is not able to put him to flight: stones are no more to him than dry stems. A thick stick is no better than a leaf of grass, and he makes sport of the onrush of the spear. Under him are sharp edges of broken pots: as if he was pulling a grain-crushing instrument over the wet earth. The deep is boiling like a pot of spices, and the sea like a perfume-vessel. After him his way is shining, so that the deep seems white. On earth there is not another like him, who is made without fear. Everything which is high goes in fear of him; he is king over all the sons of pride.
Son of man, make a song of grief for Pharaoh, king of Egypt, and say to him, Young lion of the nations, destruction has come on you; and you were like a sea-beast in the seas, sending out bursts of water, troubling the waters with your feet, making their streams dirty. This is what the Lord has said: My net will be stretched out over you, and I will take you up in my fishing-net.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 7
Commentary on Job 7 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 7
Job 7:1-21. Job Excuses His Desire for Death.
1. appointed time—better, "a warfare," hard conflict with evil (so in Isa 40:2; Da 10:1). Translate it "appointed time" (Job 14:14). Job reverts to the sad picture of man, however great, which he had drawn (Job 3:14), and details in this chapter the miseries which his friends will see, if, according to his request (Job 6:28), they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed (1Ti 1:18; 2Ti 2:3; 4:7, 8).
2. earnestly desireth—Hebrew, "pants for the [evening] shadow." Easterners measure time by the length of their shadow. If the servant longs for the evening when his wages are paid, why may not Job long for the close of his hard service, when he shall enter on his "reward?" This proves that Job did not, as many maintain, regard the grave as a mere sleep.
3.—Months of comfortless misfortune.
I am made to possess—literally, "to be heir to." Irony. "To be heir to," is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance.
Months—for days, to express its long duration.
Appointed—literally, "they have numbered to me"; marking well the unavoidable doom assigned to him.
4. Literally, "When shall be the flight of the night?" [Gesenius]. Umbreit, not so well, "The night is long extended"; literally, "measured out" (so Margin).
5. In elephantiasis maggots are bred in the sores (Ac 12:23; Isa 14:11).
clods of dust—rather, a crust of dried filth and accumulated corruption (Job 2:7, 8).
my skin is broken and … loathsome—rather, comes together so as to heal up, and again breaks out with running matter [Gesenius]. More simply the Hebrew is, "My skin rests (for a time) and (again) melts away" (Ps 58:7).
6. (Isa 38:12). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web;
without hope—namely, of a recovery and renewal of life (Job 14:19; 1Ch 29:15).
7. Address to God.
Wind—a picture of evanescence (Ps 78:39).
shall no more see—rather, "shall no more return to see good." This change from the different wish in Job 3:17, &c., is most true to nature. He is now in a softer mood; a beam from former days of prosperity falling upon memory and the thought of the unseen world, where one is seen no more (Job 7:8), drew from him an expression of regret at leaving this world of light (Ec 11:7); so Hezekiah (Isa 38:11). Grace rises above nature (2Co 5:8).
8. The eye of him who beholds me (present, not past), that is, in the very act of beholding me, seeth me no more.
Thine eyes are upon me, and I am not—He disappears, even while God is looking upon him. Job cannot survive the gaze of Jehovah (Ps 104:32; Re 20:11). Not, "Thine eyes seek me and I am not to be found"; for God's eye penetrates even to the unseen world (Ps 139:8). Umbreit unnaturally takes "thine" to refer to one of the three friends.
9. (2Sa 12:23).
the grave—the Sheol, or place of departed spirits, not disproving Job's belief in the resurrection. It merely means, "He shall come up no more" in the present order of things.
10. (Ps 103:16). The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a theme of sorrow. Grace overcomes this also (Lu 18:29; Ac 4:34).
11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, "Therefore I, at all events," express self-elevation [Umbreit].
12. Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams?
Am I a sea—regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who therefore curbs his violence (Jer 5:22).
or a whale—or some other sea monster (Isa 27:1), that Thou needest thus to watch and curb me? The Egyptians watched the crocodile most carefully to prevent its doing mischief.
14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned all night visions to God.
15. Umbreit translates, "So that I could wish to strangle myself—dead by my own hands." He softens this idea of Job's harboring the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror in Job 7:16, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps the meaning is simply, "My soul chooses (even) strangling (or any violent death) rather than my life," literally, "my bones" (Ps 35:10); that is, rather than the wasted and diseased skeleton, left to him. In this view, "I loathe it" (Job 7:16) refers to his life.
16. Let me alone—that is, cease to afflict me for the few and vain days still left to me.
17. (Ps 8:4; 144:3). Job means, "What is man that thou shouldst make him [of so much importance], and that thou shouldst expend such attention [or, heart-thought] upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose in trial. David uses the same words, in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest in the man Christ Jesus may use them still more.
18. With each new day (Ps 73:14). It is rather God's mercies, not our trials, that are new every morning (La 3:23). The idea is that of a shepherd taking count of his flock every morning, to see if all are there [Cocceius].
19. How long (like a jealous keeper) wilt thou never take thine eyes off (so the Hebrew for "depart from") me? Nor let me alone for a brief respite (literally, "so long as I take to swallow my spittle"), an Arabic proverb, like our, "till I draw my breath."
20. I have sinned—Yet what sin can I do against ("to," Job 35:6) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? Yet thou art one who hast men ever in view, ever watchest them—O thou Watcher (Job 7:12; Da 9:14) of men. Job had borne with patience his trials, as sent by God (Job 1:21; 2:10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the divine nature.
set me as a mark—Wherefore dost thou make me thy point of attack? that is, ever assail me with new pains? [Umbreit] (La 3:12).
21. for now—very soon.
in the morning—not the resurrection; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. The reason why God does not give an immediate sense of pardon to awakened sinners is that they think they have a claim on God for it.