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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 10:14–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.Job's passionate complaints.
On this harsh and unpleasant string he harps much, in which, though he cannot be justified, he may be excused. He complained not for nothing, as the murmuring Israelites, but had cause to complain. If we think it looks ill in him, let it be a warning to us to keep our temper better.
1.He complains of the strictness of God's judgment and the rigour of his proceedings against him, and is ready to call it summum jus - justice bordering on severity.
(1.)That he took all advantages against him: "If I sin, then thou markest me, Job 10:14.(1.) If I do but take one false step, misplace a word, or cast a look awry, I shall be sure to hear of it. Conscience, thy deputy, will be sure to upbraid me with it, and to tell me that this gripe, this twitch of pain, is to punish me for that." If God should thus mark iniquities, we should be undone; but we must acknowledge the contrary, that, though we sin, God does not deal in extremity with us.
(2.)That he prosecuted those advantages to the utmost: Thou wilt not acquit me from my iniquity. While his troubles he could not take the comfort of his pardon, nor hear that voice of joy and gladness; so hard is it to see love in God's heart when we see frowns in his face and a rod in his hand.
(3.)That, whatever was his character, his case at present was very uncomfortable, Job 10:15. [1.] If he be wicked, he is certainly undone in the other world: If I be wicked, woe to me. Note, A sinful state is a woeful state. This we should each of us believe, as Job here, with application to ourselves: "If I be wicked, though prosperous and living in pleasure, yet woe to me." Some especially have reason to dread double woes if they be wicked. "I that have knowledge, that have made a great profession of religion, that have been so often under strong convictions, and have made so many fair promises - I that was born of such good parents, blessed with a good education, that have lived in good families, and long enjoyed the means of grace - if I be wicked, woe, and a thousand woes, to me." [2.] If he be righteous, yet he dares not lift up his head, dares not answer as before, Job 9:15. He is so oppressed and overwhelmed with his troubles that he cannot look up with any comfort or confidence. Without were fightings, within were fears; so that, between both, he was full of confusion, not only confusion of face for the disgrace he was brought down to and the censures of his friends, but confusion of spirit; his mind was in a constant hurry, and he was almost distracted, Psa 88:15.
2.He complains of the severity of the execution. God (he thought) did not only punish him for every failure, but punish him in a high degree, Job 10:16, Job 10:17. His affliction was,
(1.)Grievous, very grievous, marvellous, exceedingly marvellous. God hunted him as a lion, as a fierce lion hunts and runs down his prey. God was not only strange to him, but showed himself marvellous upon him, by bringing him into uncommon troubles and so making him prodigy, a wonder unto many. All wondered that God would inflict and that Job could bear so much. That which made his afflictions most grievous was that he felt God's indignation in them; it was this that made them taste so bitter and lie so heavy. They were God's witnesses against him, tokens of his displeasure; this made the sores of his body wounds in his spirit.
(2.)It was growing, still growing worse and worse. This he insists much upon; when he hoped the tide would turn, and begin to ebb, still it flowed higher and higher. His affliction increased, and God's indignation in the affliction. He found himself no better, no way better. These witnesses were renewed against him, that, if one did not reach to convict him, another might. Changes and war were against him. If there was any change with him, it was not for the better; still he was kept in a state of war. As long as we are here in this world we must expect that the clouds will return after the rain, and perhaps the sorest and sharpest trials may be reserved for the last. God was at war with him, and it was a great change. He did not use to be so, which aggravated the trouble and made it truly marvellous. God usually shows himself kind to his people; if at any time he shows himself otherwise, it is his strange work, his strange act, and he does in it show himself marvellous.
3.He complains of his life, and that ever he was born to all this trouble and misery (Job 10:18, Job 10:19): "If this was designed for my lot, why was I brought out of the womb, and not smothered there, or stifled in the birth?" This was the language of his passion, and it was a relapse into the same sin he fell into before. He had just now called life a favour (Job 10:12), yet now he calls it a burden, and quarrels with God for giving it, or rather laying it upon him. Mr. Caryl gives this a good turn in favour of Job. "We may charitably suppose," says he, "that what troubled Job was that he was in a condition of life which (as he conceived) hindered the main end of his life, which was the glorifying of God. His harp was hung on the willow-tress, and he was quite out of tune for praising God. Nay, he feared lest his troubles should reflect dishonour upon God and give occasion to his enemies to blaspheme; and therefore he wishes, O that I had given up the ghost! A godly man reckons that he lives to no purpose if he do not live to the praise and glory of God." If that was his meaning, it was grounded on a mistake; for we may glorify the Lord in the fires. But this use we may make of it, not to be over-fond of life, since the case has been such sometimes, even with wise and good men, that they have complained of it. Why should we dread giving up the ghost, or covet to be seen of men, since the time may come when we may be ready to wish we had given up the ghost and no eye had seen us? Why should we inordinately lament the death of our children in their infancy, that are as if they had not been, and are carried from the womb to the grave, when perhaps we ourselves may sometimes wish it had been our own lot?
II.Job's humble requests. He prays,
1.That God would see his affliction (Job 10:15), take cognizance of his case, and take it into his compassionate consideration. Thus David prays (Psa 25:18), Look upon my affliction and my pain. Thus we should, in our troubles, refer ourselves to God, and may comfort ourselves with this, that he knows our souls in adversity.
2.That God would grant him some ease. If he could not prevail for the removal of his trouble, yet might he not have some intermission? "Lord, let me not be always upon the rack, always in extremity: O let me alone, that I may take comfort a little! Job 10:20. Grant me some respite, some breathing-time, some little enjoyment of myself." This he would reckon a great favour. Those that are not duly thankful for constant ease should think how welcome one hour's ease would be if they were in constant pain. Two things he pleads: - (1.) That life and its light were very short: "Are not my days few? Job 10:20. Yes, certainly they are, very few. Lord, let them not be all miserable, all in the extremity of misery. I have but a little time to live; let me have some comfort of life while it does last." This plea fastens on the goodness of God's nature, the consideration of which is very comfortable to an afflicted spirit. And, if we would use this as a plea with God for mercy ("Are not my days few? Lord, pity me"), we should use it as a plea with ourselves, to quicken us to duty: "Are not my days few? Then it concerns me to redeem time, to improve opportunities, what my hand finds to do to do it with all my might, that I may be ready for the days of eternity, which shall be many." (2.) That death and its darkness were very near and would be very long (Job 10:21, Job 10:22): "Lord, give me some ease before I die," that is, "lest I die of my pain." Thus David pleads (Psa 13:3), "Lest I sleep the sleep of death, and then it will be too late to expect relief; for wilt thou show wonders to the dead?" Psa 88:10. "Let me have a little comfort before I die, that I may take leave of this world calmly, and not in such confusion as I am now in." Thus earnest should we be for grace, and thus we should plead, "Lord, renew me in the inward man; Lord, sanctify me before I die, for otherwise it will never be done." See how he speaks here of the state of the dead. [1.] It is a fixed state, whence we shall not return ever again to live such a life as we now live, Job 7:10. At death we must bid a final farewell to this world. The body must then be laid where it will lie long, and the soul adjudged to that state in which it must be for ever. That had need be well done which is to be done but once, and done for eternity. [2.] It is a very melancholy state; so it appears to us. Holy souls, at death, remove to a land of light, where there is no death; but their bodies they leave to a land of darkness and the shadow of death. He heaps up expressions here of the same import to show that he has as dreadful apprehensions of death and the grave as other men naturally have, so that it was only the extreme misery he was in that made him wish for it. Come and let us look a little into the grave, and we shall find, First, That there is no order there: it is without any order, perpetual night, and no succession of day. All there lie on the same level, and there is no distinction between prince and peasant, but the servant is there free from his master, Job 3:19. No order is observed in bringing people to the grave, not the eldest first, not the richest, not the poorest, and yet every one in his own order, the order appointed by the God of life. Secondly, That there is no light there. In the grave there is thick darkness, darkness that cannot be felt indeed, yet cannot but be feared by those that enjoy the light of life. In the grave there is no knowledge, no comfort, no joy, no praising God, no working out our salvation, and therefore no light. Job was so much ashamed that others should see his sores, and so much afraid to see them himself, that the darkness of the grave, which would hide them and huddle them up, would upon that account be welcome to him. Darkness comes upon us; and therefore let us walk and work while we have the light with us. The grave being a land of darkness, it is well we are carried thither with our eyes closed, and then it is all one. The grave is a land of darkness to man; our friends that have gone thither we reckon removed into darkness, Psa 88:18. But that it is not so to God will appear by this, that the dust of the bodies of the saints, though scattered, though mingled with other dust, will none of it be lost, for God's eye is upon every grain of it and it shall be forth-coming in the great day.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Someone could think that Job’s statement comes from desperation, but that is proven wrong by what God has said: “Do you believe I treated you like this for any other reason than to reveal your righteousness?” Job, who previously had said, “If I am wicked, woe to me,” does not contradict this assumption but reveals the bitterness of life. An evil person would not do that, for he rejoices in this [life]. Above all, Job wants to reveal to his friends the reason why he did not die at the moment of his birth, namely, because he was to be an example of energy and strength. According to a different interpretation, even the life in the flesh is indicated, about which Paul writes, “If for this life only we have hoped in Christ, we are of all people most to be pitied.” Job experiences the pleasant as well as the bitter sides of life; no one who has rid himself of the flesh rejoices in wealth or excess, nor is he plagued by hardship. Job has tasted this life and its pleasures, for he was blessed with many good children and was rich and healthy. But since his situation turned into its opposite, he also experienced the reverse of his previous life and acknowledged in real life the vanity of these things. This is why Job teaches us not to long for them by saying, “Why did you bring me forth from the womb? Would that I had died before any eye had seen me, and were as though I had not been.”Job expresses this in the form of a prayer, for his burdens were not light and he endured the pains not without feeling them. For it would not have been manful had he not felt his sufferings. But he teaches that he endured the pain with the help of God’s power, by praying in gratefulness. Paul also expresses this: “It was not I, but the grace of God that is with me.”
Job wants to find relief before he has to go from where he cannot return. Therefore, he does not pray for himself, but to teach the friends who think that those who suffer hardship are evil but those who are free from hardship are righteous. He desired that they should gain certainty regarding the divine resolutions about him. One should not assume that Job denies the resurrection of the dead. Rather, Job says, “From where I will not return to lead a mortal life.” Job knows that he will rise as immortal.
Although the brave one was in pain, he talked about the coming age. So he says—not to deny the resurrection—“Before I go from where I will not return.” Job calls the land “a land of gloom and deep darkness, where light is like darkness,” since the holy one ascribes only little to himself. For it would not have been suitable to say, “Before I am in the kingdom of the heavens and in the land of our promises, my God.” Job wants his listener to be instructed about the divine judgment. There has not yet been restitution for deeds done.
In order to avoid scandalizing many who see his life end in affliction and sadness, it is not without reason that the righteous man asks for the termination of his ordeals. That is why [Job] said, “Before I go, never to return,” evidently, to his human life, as if to say “In fact, if I return down here and receive here the reward of my toils, I will not be worn out and will not renounce the fight to the death in my ordeals. Those who are here, knowing my justice, will see that I receive my reward by coming back here. But if they see me die now in my ordeals, they will either think that Job is wicked or will believe that nothing useful comes from justice.”
95. For what is denoted by ‘the land of darkness’ saving the dreary caverns of Tartarus, which are covered by the shadow of eternal death, in that it keeps all the damned for evermore severed from the light of life. Neither is the place below improperly called a land. For all they that have been made captive by it, are held fast and firm. As it is written; One generation passeth away, and another generation cometh, but the earth abideth for ever. [Eccl. 1, 4] Thus the dungeons of hell are rightly designated ‘a land of darkness,’ for all, whom they receive doomed to punishment, they torment with no transient infliction or phantasm of the imagination, but keep in the substantial vengeance of everlasting damnation. Yet they are sometimes denoted by the title of ‘a lake,’ as the Prophet bears witness, when he says, They have borne their shame with them that go down into the lake. [Ezek. 32, 24. 25] Thus hell is both called ‘a land,’ because it holds stedfastly all that it takes in, and ‘a lake,’ because it swallows up those whom it has once received, ever tossing and quaking in weltering floods of torment; but the holy man, whether in his own voice or in the voice of mankind, beseeches that he may be ‘let go’ before he departs, not because he that bewails his sin is to ‘go to the land of darkness,’ but because everyone that neglects to bewail it doth assuredly go thither, according as the creditor says to his debtor, ‘Pay thy debt, before thou art put in bonds for the debt;’ whereas he is not put in bonds, if he delays not to pay all that he owes. In which place too it is rightly added, Whence I shall not return, in that His pity in sparing never any more sets them free, whom His justice in judging once assigns their doom in the places of punishment, which same places are yet more minutely described.
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Summary
Job 10:21 encapsulates Job's profound weariness and resignation as he contemplates his impending death. Having endured unimaginable suffering and feeling relentlessly pursued by God, Job articulates his acceptance of death as an irreversible journey to a realm of utter darkness and despair. This verse serves as a poignant expression of his desperate longing for a brief respite from his torment before he descends into the bleak, silent unknown of the grave, reflecting the Old Testament's limited and often somber understanding of the afterlife.
Context
Literary Context
This verse is situated within Job's third soliloquy (chapters 9-10), a passionate and often despairing lament following the accusations and theological arguments of his friends, particularly Bildad. In Job 10, Job directly addresses God, expressing his profound weariness with life and even a desire for death in Job 10:1. He questions God's motives, feeling unjustly persecuted despite his conviction of innocence, as seen in his plea for God to explain His actions in Job 10:2-7. He recalls God's meticulous creative power in forming him (Job 10:8-12), yet perceives God as now actively seeking his destruction and relentlessly afflicting him (Job 10:13-17). Against this backdrop of intense suffering and perceived divine hostility, Job's plea for a moment of peace before death in Job 10:20-22 is not a request for healing or restoration, but simply for a brief reprieve from his overwhelming pain before he enters the finality of the grave.
Historical & Cultural Context
The ancient Near Eastern understanding of the afterlife, particularly in Israel, was significantly different from later theological developments. The common destination for all the dead was Sheol (שְׁאוֹל), often translated as "the grave," "the pit," or "the underworld." It was generally conceived as a shadowy, silent, and inactive realm, a place of no return, where there was no praise of God (Psalm 6:5) and no work or knowledge (Ecclesiastes 9:10). While distinct from the pagan concept of a vibrant underworld populated by gods or heroes, Sheol in the Old Testament lacked the clear hope of resurrection and eternal fellowship with God that would later be revealed. Job's description of "the land of darkness and the shadow of death" aligns perfectly with this prevailing cultural and theological understanding of Sheol as a bleak and desolate destination, a place of profound separation from the living.
Key Themes
Job 10:21 contributes significantly to several key themes within the book of Job. Firstly, it underscores the theme of human mortality and the inevitability of death. Job's stark acknowledgment, "whence I shall not return," highlights the universal human experience of death as a final, irreversible journey. This theme is pervasive throughout the book, as Job grapples with the brevity and fragility of life in the face of immense suffering (e.g., Job 7:6-10). Secondly, it vividly portrays the bleakness of death from an Old Testament perspective, particularly the concept of Sheol as a desolate realm devoid of light, activity, or direct divine communion. This contrasts sharply with the vibrant life and presence of God experienced on earth, emphasizing the perceived chasm between the living and the dead. Thirdly, the verse reveals Job's profound desire for respite from suffering. His torment is so overwhelming that death, despite its bleakness, appears as a longed-for release, yet he still yearns for a brief pause from his pain before that ultimate end. This reflects the intense psychological and spiritual anguish that permeates Job's laments throughout the book, as he grapples with the problem of suffering and divine justice, often feeling abandoned by God (Job 9:30-31).
Exposition and Analysis
Key Word Analysis
This primitive root means "to walk (literally or figuratively)," and causatively, "to carry." In this context, "Before I go" signifies Job's impending departure or journey towards death. It emphasizes the active, albeit forced, movement towards his end, highlighting the inevitability of this final transition from life to the grave.
This primitive root means "to turn back," "to return," or "to restore." In the context of "whence I shall not return," it powerfully emphasizes the finality and irreversibility of death. Once a person enters this "land of darkness," there is no turning back to the land of the living. This underscores Job's sense of absolute resignation and the grim, one-way nature of his impending journey.
This noun signifies literal darkness, absence of light, but also carries strong connotations of gloom, misery, destruction, and sorrow. In biblical thought, light is often associated with life, knowledge, and divine presence, while darkness is linked to death, ignorance, and separation. Here, "the land of darkness" is a metaphorical description of Sheol, emphasizing its lack of life, joy, and the vibrant presence of God. It paints a picture of a desolate, cheerless realm.
This powerful compound noun literally means "shade of death" or "deep darkness," derived from "shade" (צֵל) and "death" (מָוֶת). It is an intensified form of darkness, conveying not merely an absence of light but an oppressive, terrifying, and perilous gloom associated directly with the grave or extreme danger. It evokes a sense of dread and the terror of the unknown. Its use here, alongside "land of darkness," creates a powerful, almost suffocating image of the grave as a place of profound and terrifying obscurity.
Verse Breakdown
"Before I go whence I shall not return"
This clause expresses Job's deep sense of finality regarding his life. "Whence I shall not return" is a common biblical idiom for death, signifying an irreversible departure from the realm of the living. It highlights Job's resignation to his fate and his understanding that death is a one-way journey. This is not a plea for escape from death, but an acknowledgment of its inevitability and a request for a brief moment of peace before that final, irreversible step. It underscores his profound weariness and the belief that his suffering will only end with his demise.
"[even] to the land of darkness and the shadow of death;"
This phrase further defines and intensifies the destination of Job's irreversible journey. "The land of darkness" is a vivid metaphorical description of Sheol, the common grave or realm of the dead in Old Testament understanding. It emphasizes the absence of light, life, and divine presence. The addition of "and the shadow of death" (צַלְמָוֶת, tsalmâveth) intensifies this imagery, depicting Sheol not just as dark, but as a place of profound, terrifying gloom and the very essence of death's oppressive power. Together, these phrases paint a bleak and desolate picture of the afterlife as Job perceives it, devoid of hope or comfort.
Literary Devices
Job 10:21 employs several effective literary devices to convey Job's despair and his perception of death. The most prominent is Metaphor, where "the land of darkness" and "the shadow of death" serve as powerful metaphorical descriptions for Sheol, the grave, or the realm of the dead. These are not literal places but evocative images designed to convey the absence of light, life, and the terrifying gloom associated with death. The phrase "shadow of death" is itself a vivid metaphor for extreme peril and the oppressive presence of mortality, often used in other biblical texts to denote a place of profound danger or despair. Additionally, Parallelism is evident in the pairing of "land of darkness" and "the shadow of death." These two phrases are synonymous in their intent, reinforcing and intensifying the bleakness of the destination, creating a cumulative effect that underscores the utter despair Job associates with the grave. This rhetorical technique amplifies the emotional impact and the sense of an inescapable, grim future, emphasizing the profound hopelessness of Job's outlook.
Theological and Thematic Connections
Job 10:21 profoundly underscores the Old Testament's limited and often somber revelation concerning the afterlife. While a belief in some form of existence beyond the grave (Sheol) was present, its nature was largely described in terms of darkness, silence, and separation from the vibrant life of God's presence on earth. Job's desperate plea for a moment of peace before entering this bleak realm highlights the deep human yearning for understanding and relief in the face of suffering and death, a yearning that finds its ultimate and glorious answer in the person and work of Jesus Christ. The stark contrast between Job's outlook and the New Testament's hope of resurrection and eternal life with God reveals the progressive nature of divine revelation, where the "shadow of death" is ultimately dispelled by the "light of life." This verse serves as a powerful backdrop against which the New Covenant's promises shine even brighter.
Reflection and Application
Job 10:21 serves as a stark reminder of the universal reality of human mortality and the profound despair that overwhelming suffering can induce. It compels us to cultivate deep empathy for those who feel life's burdens are too heavy to bear, those who, like Job, may long for an end to their pain. It reminds us that suffering can be so intense that even the bleak prospect of death offers a perceived respite. For believers today, this verse powerfully highlights the immense comfort, hope, and radical difference provided by the New Testament's revelation. While Job faced a future of darkness and no return, we are given the assurance that death is not the final word but a transition to eternal life with God, a hope Job did not fully possess. It invites us to appreciate the transformative light of Christ that dispels the "shadow of death" and offers a vibrant, living hope beyond the grave, transforming our understanding of mortality from a descent into darkness to an ascent into eternal light and fellowship. This verse challenges us to live in light of our certain hope, ministering compassionately to those who suffer without it.
Questions for Reflection
FAQ
What is the "land of darkness and the shadow of death" referring to in Job 10:21?
This phrase refers to Sheol (שְׁאוֹל), the common grave or the realm of the dead as understood in the Old Testament. It was generally conceived as a shadowy, silent, and inactive place, a destination for all people after death, regardless of their righteousness. It was not typically seen as a place of reward or punishment in the same way that heaven or hell are understood in later theology, but rather as a desolate realm devoid of light, activity, or direct communion with God. The terms "darkness" and "shadow of death" emphasize its bleak, terrifying, and life-deprived nature, reflecting the ancient Israelite's somber view of the grave.
How does Job's view of the afterlife compare to the New Testament's perspective?
Job's view, as expressed in Job 10:21, reflects the prevailing Old Testament understanding of Sheol as a bleak, dark, and irreversible destination. It lacks the clear hope of resurrection and eternal fellowship with God that is central to the New Testament. In contrast, the New Testament, through the resurrection of Jesus Christ, transforms the understanding of death from a descent into a shadowy realm to a transition into eternal life and conscious fellowship with God (John 11:25-26). Death for the believer is seen as "falling asleep in Christ" (1 Corinthians 15:20) and entering the presence of the Lord (2 Corinthians 5:8). The New Testament offers a vibrant hope of resurrection and a glorious future, fundamentally altering the somber Old Testament perspective.
Christ-Centered Fulfillment
Job 10:21, with its bleak portrayal of death as an irreversible journey into "the land of darkness and the shadow of death," powerfully underscores humanity's desperate need for a redeemer who can conquer death itself. Job's lament reflects the universal human fear of mortality and the limited hope available under the Old Covenant, where the grave was a place of no return. However, this profound despair sets the stage for the glorious revelation of Jesus Christ, who is the ultimate fulfillment of humanity's longing for life beyond the grave. He is the Resurrection and the Life, who, by His own death and resurrection, abolished death and brought life and immortality to light through the gospel (2 Timothy 1:10). Where Job saw a one-way journey into darkness, Christ offers a new way, transforming the "shadow of death" into a pathway to eternal light and fellowship with God (John 8:12). Through faith in Him, believers are no longer bound for a silent, desolate Sheol, but for a vibrant, eternal inheritance in the presence of God, where there is no more death or sorrow (Revelation 21:4). Jesus' victory over death means that Job's lament for a brief respite before an eternal darkness is answered by the promise of an eternal rest and joy in Christ's glorious presence, turning the "not return" into a triumphant return to the Father's house (John 14:2-3).