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Commentary on Job 14 verses 7–15
We have seen what Job has to say concerning life; let us now see what he has to say concerning death, which his thoughts were very much conversant with, now that he was sick and sore. It is not unseasonable, when we are in health, to think of dying; but it is an inexcusable incogitancy if, when we are already taken into the custody of death's messengers, we look upon it as a thing at a distance. Job had already shown that death will come, and that its hour is already fixed. Now here he shows,
I. That death is a removal for ever out of this world. This he had spoken of before (Job 7:9, Job 7:10), and now he mentions it again; for, though it be a truth that needs not be proved, yet it needs to be much considered, that it may be duly improved.
1.A man cut down by death will not revive again, as a tree cut down will. What hope there is of a tree he shows very elegantly, Job 14:7-9. If the body of the tree be cut down, and only the stem or stump left in the ground, though it seem dead and dry, yet it will shoot out young boughs again, as if it were but newly planted. The moisture of the earth and the rain of heaven are, as it were, scented and perceived by the stump of a tree, and they have an influence upon it to revive it; but the dead body of a man would not perceive them, nor be in the least affected by them. In Nebuchadnezzar's dream, when his being deprived of the use of his reason was signified by the cutting down of a tree, his return to it again was signified by the leaving of the stump in the earth with a band of iron and brass to be wet with the dew of heaven, Dan 4:15. But man has no such prospect of a return to life. The vegetable life is a cheap and easy thing: the scent of water will recover it. The animal life, in some insects and fowls, is so: the heat of the sun retrieves it. But the rational soul, when once retired, is too great, too noble, a thing to be recalled by any of the powers of nature; it is out of the reach of sun or rain, and cannot be restored but by the immediate operations of Omnipotence itself; for (Job 14:10) man dieth and wasteth, away, yea, man giveth up the ghost, and where is he? Two words are here used for man: - Geber, a mighty man, though mighty, dies; Adam, a man of the earth, because earthy, gives up the ghost. Note, Man is a dying creature. He is here described by what occurs, (1.) Before death: he wastes away; he is continually wasting, dying daily, spending upon the quick stock of life. Sickness and old age are wasting things to the flesh, the strength, the beauty. (2.) In death: he gives up the ghost; the soul leaves the body, and returns to God who gave it, the Father of spirits. (3.) After death: Where is he? He is not where he was; his place knows him no more; but is he nowhere? So some read it. Yes, he is somewhere; and it is a very awful consideration to think where those are that have given up the ghost, and where we shall be when we give it up. It has gone to the world of spirits, gone into eternity, gone to return no more to this world.
2.A man laid down in the grave will not rise up again, Job 14:11, Job 14:12. Every night we lie down to sleep, and in the morning we awake and rise again; but at death we must lie down in the grave, not to awake or rise again to such a world, such a state, as we are now in, never to awake or arise until the heavens, the faithful measures of time, shall be no more, and consequently time itself shall come to an end and be swallowed up in eternity; so that the life of man may fitly be compared to the waters of a land-flood, which spread far and make a great show, but they are shallow, and when they are cut off from the sea or river, the swelling and overflowing of which was the cause of them, they soon decay and dry up, and their place knows them no more. The waters of life are soon exhaled and disappear. The body, like some of those waters, sinks and soaks into the earth, and is buried there; the soul, like others of them, is drawn upwards, to mingle with the waters above the firmament. The learned Sir Richard Blackmore makes this also to be a dissimilitude. If the waters decay and be dried up in the summer, yet they will return again in the winter; but it is not so with the life of man. Take part of his paraphrase in his own words: -
A flowing river, or a standing lake,
May their dry banks and naked shores forsake;
Their waters may exhale and upward move,
Their channel leave to roll in clouds above;
But the returning water will restore
What in the summer they had lost before:
But if, O man! thy vital streams desert
Their purple channels and defraud the heart,
With fresh recruits they ne'er will be supplied,
Nor feel their leaping life's returning tide.
II. That yet there will be a return of man to life again in another world, at the end of time, when the heavens are no more. Then they shall awake and be raised out of their sleep. The resurrection of the dead was doubtless an article of Job's creed, as appears, Job 19:26, and to that, it should seem, he has an eye here, where, in the belief of that, we have three things: -
1.A humble petition for a hiding-place in the grave, Job 14:13. It was not only a passionate weariness of this life that he wished to die, but in a pious assurance of a better life, to which at length he should arise. O that thou wouldst hide me in the grave! The grave is not only a resting-place, but a hiding-place, to the people of God. God has the key of the grave, to let in now and to let out at the resurrection. He hides men in the grave, as we hide our treasure in a place of secresy and safety; and he who hides will find, and nothing shall be lost. "O that thou wouldst hide me, not only from the storms and troubles of this life, but for the bliss and glory of a better life! Let me lie in the grave, reserved for immortality, in secret from all the world, but not from thee, not from those eyes which saw my substance when first curiously wrought in the lowest parts of the earth," Psa 139:15, Psa 139:16. There let me lie, (1.) Until thy wrath be past. As long as the bodies of the saints lie in the grave, so long there are some remains of that wrath which they were by nature children of, so long they are under some of the effects of sin; but, when the body is raised, it is wholly past - death, the last enemy, will then be totally destroyed. (2.) Until the set time comes for my being remembered, as Noah was remembered in the ark (Gen 8:1), where God not only hid him from the destruction of the old world, but reserved him for the reparation of a new world. The bodies of the saints shall not be forgotten in the grave. There is a time appointed, a time set, for their being enquired after. We cannot be sure that we shall look through the darkness of our present troubles and see good days after them in this world; but, if we can but get well to the grave, we may with an eye of faith look through the darkness of that, as Job here, and see better days on the other side of it, in a better world.
2.A holy resolution patiently to attend the will of God both in his death and his resurrection (Job 14:14): If a man die, shall he live again? All the days of my appointed time will I wait until my change come. Job's friends proving miserable comforters, he set himself to be the more his own comforter. His case was now bad, but he pleases himself with the expectation of a change. I think it cannot be meant of his return to a prosperous condition in this world. His friends indeed flattered him with the hopes of that, but he himself all along despaired of it. Comforts founded upon uncertainties at best must needs be uncertain comforts; and therefore, no doubt, it is something more sure than that which he here bears up himself with the expectation of. The change he waits for must therefore be understood either, (1.) Of the change of the resurrection, when the vile body shall be changed (Phi 3:21), and a great and glorious change it will be; and then that question, If a man die, shall he live again? must be taken by way of admiration. "Strange! Shall these dry bones live! If so, all the time appointed for the continuance of the separation between soul and body my separate soul shall wait until that change comes, when it shall be united again to the body, and my flesh also shall rest in hope." Psa 16:9. Or, (2.) Of the change at death. "If a man die, shall he live again? No, not such a life as he now lives; and therefore I will patiently wait until that change comes which will put a period to my calamities, and not impatiently wish for the anticipation of it, as I have done." Observe here, [1.] That it is a serious thing to die; it is a work by itself. It is a change; there is a visible change in the body, its appearance altered, its actions brought to an end, but a greater change with the soul, which quits the body, and removes to the world of spirits, finishes its state of probation and enters upon that of retribution. This change will come, and it will be a final change, not like the transmutations of the elements, which return to their former state. No, we must die, not thus to live again. It is but once to die, and that had need be well done that is to be done but once. An error here is fatal, conclusive, and not again to be rectified. [2.] That therefore it is the duty of every one of us to wait for that change, and to continue waiting all the days of our appointed time. The time of life is an appointed time; that time is to be reckoned by days; and those days are to be spent in waiting for our change. That is, First, We must expect that it will come, and think much of it. Secondly, We must desire that it would come, as those that long to be with Christ. Thirdly, We must be willing to tarry until it does come, as those that believe God's time to be the best. Fourthly, We must give diligence to get ready against it comes, that it may be a blessed change to us.
3.A joyful expectation of bliss and satisfaction in this (Job 14:15): Then thou shalt call, and I will answer thee. Now, he was under such a cloud that he could not, he durst not, answer (Job 9:15, Job 9:35; Job 13:22); but he comforted himself with this, that there would come a time when God would call and he should answer. Then, that is, (1.) At the resurrection, "Thou shalt call me out of the grave, by the voice of the archangel, and I will answer and come at the call." The body is the work of God's hands, and he will have a desire to that, having prepared a glory for it. Or, (2.) At death: "Thou shalt call my body to the grave, and my soul to thyself, and I will answer, Ready, Lord, ready - Coming, coming; here I am." Gracious souls can cheerfully answer death's summons, and appear to his writ. Their spirits are not forcibly required from them (as Luk 12:20), but willingly resigned by them, and the earthly tabernacle not violently pulled down, but voluntarily laid down, with this assurance, "Thou wilt have a desire to the work of thy hands. Thou hast mercy in store for me, not only as made by thy providence, but new-made by thy grace;" otherwise he that made them will not save them. Note, Grace in the soul is the work of God's own hands, and therefore he will not forsake it in this world (Psa 138:8), but will have a desire to it, to perfect it in the other, and to crown it with endless glory.
The meaning is, “Oh that in the time when you were inflamed with rage against me, you would have kept me in custody in the netherworld—there, in fact, custody is not due to faults—and that you would not have forgotten me completely but would have set a time for my custody there!” Job has given us a reason for his desiring death. Without trials, he says, while being kept there, I will wait for resurrection. In fact, Job says, if a person dies after completing the days of this life, he does not withdraw into nonexistence but lives in his soul and waits for resurrection.
16. It is common with righteous men, in that which they themselves feel to be sure and well grounded, to urge something as if in doubting, so as to put the words of the weak into their own lips; and again by a strong sentence they gainsay utterly him that halts in doubtfulness, that by that which they are seen to put forth doubtfully, they may in some degree condescend to the weak, and hereby, that they deliver a sure sentence, they may draw the doubtful minds of the weak to firm ground. Which whilst they do, they are following the pattern of our Head. For our Lord, when He was near to His passion, took up the voice of those that were weak in Himself, saying, O My Father, if it be Possible; let this cup pass from Me; [Matt. 26, 39] and that He might remove their fear, He took it in Himself. And again showing by obedience the force of strength, He saith, Nevertheless, not as I wilt, but as Thou wilt. That so when that thing threatens us which we would not have take place, we should so in weakness pray that it may not, as that in strength we may be ready for the will of our Creator to be done, even in opposition to our own will. After this pattern, then, the words of weakness are sometimes proper to be adopted by the strong, that by their strong preachings afterwards the hearts of the weak may be more acceptably strengthened. Hence blessed Job when he uttered words as of one in doubt, saying, Thinkest thou that a dead man shall live again? presently added the sentence of his sure belief, whereby he saith,
All the days that I now serve militant will I wait, till my change come.
17. He that waits for his change with such ardent longing, shows how great his certainty was of the Resurrection, and he makes it appear how greatly he looks down upon the course of the present life, who designates it a ‘service militant.’ For in the militant state there is the going on continually to an end, day by day the finishing of the conclusion is expected. Thus he despises the course of this life, and looks for the settling of fixedness, who hereby, that he is serving subject to changeableness, is in haste to attain to his change. For to the just man in this life the very load of his corruption is burthensome. Because watchings exhaust with weariness, sleep is sought, that the labour and harassing effect of watchings may be moderated: but sometimes even sleep kills. Hunger wastes the body, and that its craving may be banished, victuals are sought after: but frequently even the very victuals oppress, which had been sought in order to banish the oppression of debility. And so the load of corruption is a heavy burthen, which except it were so heavy, Paul would never have said, For the creature was made subject to vanity, not willingly, but by reason of Him Who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. [Rom. 8, 20—22] So let the holy man, longing for the state of incorruption, say, All the days that I now serve militant will I wait till my change come.
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SUMMARY
Job 14:14 presents a profound and poignant inquiry into the ultimate human condition, encapsulating the universal question of mortality and the possibility of existence beyond the grave. It captures Job's deep despair over the apparent finality of death, contrasting human frailty with the resilience of nature, yet simultaneously introduces a flickering, tenacious hope for a future transformation or release. This "appointed time" of change transcends his present suffering and the perceived permanence of the grave, revealing a nascent yearning for something more than earthly cessation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 14:14 masterfully employs several literary devices to convey its profound message. The most prominent is the Rhetorical Question, "If a man die, shall he live [again]?" This question, rather than seeking an immediate answer, serves to emphasize Job's deep anguish, the universal human dilemma of mortality, and the seeming finality of death. It draws the reader into Job's existential struggle. Closely related is Contrast, as Job has just contrasted the hope of a cut-down tree sprouting again with the apparent hopelessness of human death. This stark comparison highlights humanity's unique vulnerability and the perceived lack of renewal for human life. Finally, the verse utilizes Ambiguity in the word "change" (חֲלִיפָה, chălîyphâh). This deliberate vagueness allows for multiple layers of meaning, from a simple change in circumstances or the cessation of suffering through death, to a more profound, eschatological transformation or resurrection. This ambiguity injects a crucial element of hope into Job's lament, suggesting that even in the depths of despair, a future, divinely appointed "change" is anticipated.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 14:14, though born from a place of profound suffering and limited revelation, stands as a pivotal verse in the biblical unfolding of humanity's destiny. It articulates a universal human question about death and the afterlife, echoing the deep-seated yearning for immortality that is inherent in God's image-bearers. While Job's understanding of resurrection is still nascent, his resolve to "wait" for his "change" foreshadows the broader biblical narrative of God's ultimate victory over death and the promise of new life. This verse sets the stage for a more complete revelation of resurrection hope, moving from the Old Testament's shadowy Sheol to the New Testament's triumphant declaration of Christ's resurrection as the firstfruits of those who sleep. It underscores divine sovereignty over life and death, even as it reflects humanity's struggle to comprehend God's ways amidst suffering.
REFLECTION AND APPLICATION
Job 14:14 invites us to confront the undeniable reality of our own mortality, a truth often suppressed in modern society. It reminds us that our earthly lives are finite and that death is an appointed certainty for all. This confrontation, however, is not meant to lead to despair but to a profound re-evaluation of how we live our "appointed time." For the believer, Job's rhetorical question, "If a man die, shall he live [again]?" is answered with a resounding "Yes!" not through human effort or natural cycles, but through the conquering power of Jesus Christ. We are called to live with purposeful urgency, recognizing the brevity of life, while simultaneously embracing a confident hope in the "change" that awaits us—the resurrection and glorification of our bodies. Job's patient resolve to "wait" models a crucial aspect of faith: enduring suffering with the conviction that God's timing is perfect and His ultimate plan for our transformation is sure. This verse encourages us to trust in God's sovereign hand, even when His ways are mysterious, and to anchor our hope not in fleeting earthly circumstances, but in the eternal promise of life beyond the grave.
Questions for Reflection
FAQ
What is the significance of the KJV's addition of "[again]" to "shall he live?"
Answer: The KJV's insertion of "[again]" is an interpretive choice that adds a nuance not explicitly present in the original Hebrew text. The Hebrew simply asks, "shall he live?" (יִחְיֶה, yichyeh, from H2421 châyâh). By adding "[again]," the KJV implies a question about returning to earthly life or a renewed earthly existence. While this is a valid interpretation of one aspect of the question, the unadorned Hebrew is broader, encompassing any form of continued existence beyond death. This makes Job's question even more profound, reflecting the ancient world's limited understanding and deep uncertainty about the afterlife. It highlights humanity's fundamental yearning for life beyond the grave, not necessarily a return to the physical world, but a continuation of being. The KJV's addition, while an interpretation, does not fundamentally alter the verse's core message of Job's wrestling with mortality and hope.
What "change" is Job referring to in the phrase "till my change come?"
Answer: The "change" (חֲלִיפָה, chălîyphâh, H2487) Job refers to is deliberately ambiguous, allowing for a multifaceted understanding. In its immediate context, it could signify a change in his current state of intense suffering, perhaps a release through death itself, which he often longs for as an escape (Job 3:20-22). However, the broader theological trajectory of the book and the biblical narrative suggests a deeper meaning. It hints at a profound transformation or renewal that transcends mere cessation of suffering or physical death. This "change" can be understood as a nascent anticipation of resurrection, a future state of being where his body will be transformed and his relationship with God fully restored. This interpretation is strongly supported by Job's later, more explicit declaration in Job 19:25-27, where he expresses confidence that his Redeemer lives and that in his flesh he will see God. Thus, the "change" is a divinely appointed alteration of his existence, moving from suffering and mortality to a state of ultimate deliverance and life.
CHRIST-CENTERED FULFILLMENT
Job 14:14, with its poignant question about life beyond death and its longing for a "change," finds its ultimate and triumphant fulfillment in the person and work of Jesus Christ. Job's despairing inquiry, "If a man die, shall he live [again]?" is answered with a resounding "Yes!" in the resurrection of Jesus. Christ is not merely one who lived again, but He is "the resurrection and the life" (John 11:25), the firstfruits of those who have fallen asleep (1 Corinthians 15:20). Job's "appointed time" and anticipated "change" are fully realized in the Christian hope of a future bodily resurrection, where believers, united with Christ, will receive glorified bodies, transformed from perishable to imperishable, from mortal to immortal (1 Corinthians 15:52-54). The "change" Job yearned for is the glorious transformation at Christ's return, when our lowly bodies will be conformed to His glorious body (Philippians 3:20-21). Through Christ's victory over sin and death, the grave is no longer a finality but a temporary resting place, and the promise of eternal life in the new heaven and new earth, where there will be no more death or suffering, becomes a certain reality for all who believe (Revelation 21:4).