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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.
Since Job wants to show that not only the body is resurrected but also the soul whose thoughts are fixed on God, he says, “You would call, and I would answer you.” For listening when God calls is a quality of a creature endowed with reason, that is, the soul.
We are said to answer anyone, when we work in a way answerable to what another requires. Thus, in that change the Lord “calls,” and a person “answers.” Thus, before the brightness of the Incorrupt, humankind is shown forth as incorrupt even after being corrupted. For now so long as we are subject to corruption, we do not in any way “answer” our Creator, seeing that whereas corruption is far from incorruption, there is no similarity suitable to our answering. But of that change it is written, “When he shall appear, we shall be like him, for we shall see him as he is.” Then, therefore, we shall truly “answer God,” who “calls,” when at the bidding of the supreme Incorruption we shall arise incorruptible.
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SUMMARY
Job 14:15 encapsulates a profound and audacious expression of hope amidst Job's deep despair, envisioning a future where God, far from abandoning His suffering creation, actively seeks and responds to humanity. This verse reveals a core aspect of divine character: God's enduring and affectionate desire for humanity, whom He meticulously fashioned as "the work of thine hands," suggesting an unbreakable, covenantal bond that transcends even death and the most severe trials of life. It is a powerful declaration of God's vested interest in His creation, promising a restoration of communication and relationship.
CONTEXT
Literary Context: Job 14:15 is situated within a lengthy lament (Job 14:1-22) where Job grapples with the inherent brevity, fragility, and pervasive suffering of human existence. He contrasts the cyclical renewal observed in nature—such as a tree that, though cut down, can sprout again—with the apparent finality of human death, from which there seems to be no return. Job expresses a desperate longing for respite, even wishing to be hidden in Sheol until God's wrath passes, as articulated in Job 14:13. Within this profound context of existential despair and a yearning for an end to his earthly torment, verse 15 emerges as a startling and poignant shift. It represents a moment of audacious faith, a glimmer of hope that despite his present abandonment and the seemingly insurmountable barrier of death, God will ultimately initiate a loving reconnection with His human creation. This verse provides a crucial pivot, foreshadowing the greater theological breakthroughs and Job's eventual restoration that will unfold later in the book.
Historical & Cultural Context: In the ancient Near East, the prevailing understanding of the afterlife was often vague and shadowy, typically involving a descent to Sheol—a realm characterized by silence, inactivity, and from which there was generally no return. Job's contemporaries would have largely shared this somber view of mortality, making his expressions of hope for future divine interaction particularly radical and counter-cultural. The concept of God "calling" and "answering" would resonate deeply with the established covenant relationship between deity and worshiper, where communication was expected, though often perceived as one-sided, with humans petitioning God. The phrase "work of thine hands" is a common biblical idiom emphasizing divine craftsmanship, ownership, and the personal investment of the Creator in His creation. It underscores that humanity is not a product of chance but a deliberate, cherished creation, a concept deeply rooted in the foundational narratives of creation, such as those found in Genesis 1:26-27.
Key Themes: This verse powerfully contributes to several overarching themes present throughout the Book of Job and broader biblical theology. Firstly, it highlights God's Enduring Desire for Humanity, positing that the Creator's affection for His creation is fundamental to His character and is not extinguished by suffering or even death. This speaks profoundly to the inherent value God places on human life, even when it seems worthless to the sufferer. Secondly, it introduces a nascent Hope for Future Interaction and Restoration, suggesting a divine initiative that extends beyond this life's trials, perhaps even hinting at a form of resurrection or renewed relationship. This anticipation of God actively seeking out and responding to His creation transforms the present silence into a promise of future communication, laying crucial groundwork for Job's later, more explicit declaration of faith in a living Redeemer, as seen in Job 19:25-27. Thirdly, the theme of Divine Ownership and Craftsmanship is prominent, with "work of thine hands" emphasizing humanity as a deliberate, cherished masterpiece, aligning with the biblical understanding of humanity being created in God's image and for His purposes, as described in Psalm 139:13-16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 14:15 employs several powerful literary devices that amplify its theological weight. Anticipation is central, as Job projects a future scenario of divine interaction, contrasting sharply with his present despair and the grim realities of mortality he has just described. This creates a profound sense of hope that defies the immediate circumstances. The verse also utilizes Personification by attributing "desire"—a deeply human emotion—to God, thereby emphasizing His relational, affectionate, and deeply invested nature towards His creation. The phrase "work of thine hands" functions as a rich Metaphor for humanity, highlighting God's role as the divine artisan and humanity as His cherished masterpiece, a product of His deliberate skill and care. Furthermore, the verse stands in stark Contrast to the preceding verses in Job 14, which dwell on the brevity, fragility, and apparent finality of human life and the grave. This sudden, audacious shift from lament to a declaration of God's enduring desire for His creation creates a powerful moment of light and theological breakthrough within Job's dark monologue, underscoring the enduring nature of divine love against the backdrop of human mortality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 14:15 offers a profound theological insight into the nature of God and His relationship with humanity. It speaks to God's enduring faithfulness and His intrinsic desire for communion with His creation, even beyond the veil of death. This verse anticipates the broader biblical narrative of God's redemptive plan, where His love for "the work of His hands" culminates in a desire to restore and resurrect. It underscores that humanity's value is not derived from its earthly achievements, health, or even its physical existence, but from its intrinsic identity as God's deliberate and cherished creation. This divine desire provides the ultimate ground for hope in the face of mortality and suffering, assuring believers that they are never truly forgotten or abandoned by their Creator, but are destined for a renewed relationship with Him.
REFLECTION AND APPLICATION
Job 14:15 provides immense comfort and a powerful reorientation of perspective for those grappling with suffering, loss, and the inevitability of death. It serves as a profound reminder that our worth is not contingent on our circumstances, our perceived usefulness, or even our physical existence, but is deeply rooted in our identity as the "work of His hands." This truth can be an extraordinary source of dignity, reassurance, and resilience when we feel insignificant, broken, or forgotten by the world or even by God. The verse also instills a vibrant hope in the face of mortality, suggesting that death is not the final word in God's relationship with His people. Job's audacious hope for God to "call" and "answer" encourages us to maintain a living, active faith, even when God seems silent, distant, or His ways inscrutable. It invites us to persist in prayer, trusting that the God who possesses such a profound desire for His creation will indeed hear and respond, extending His relationship with us beyond the confines of this earthly life, pointing towards resurrection and eternal communion.
Questions for Reflection
FAQ
Does Job 14:15 explicitly teach resurrection from the dead?
Answer: While Job 14:15 does not explicitly articulate the full New Testament doctrine of resurrection, it represents a profound and significant step towards that understanding within the Old Testament. Job expresses a deep longing and hope for future divine interaction and restoration beyond the grave, implying that death is not the absolute end of God's relationship with His creation. This verse, particularly "Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands," suggests a re-engagement and re-animation, a divine initiative to reclaim what is His. This concept lays crucial theological groundwork for later, more explicit declarations of resurrection hope, such as Job's own powerful confession in Job 19:25-27, where he states his belief in a living Redeemer who will stand upon the earth and that he himself will see God. Thus, while not a full theological exposition of resurrection, it is a powerful anticipation and a seed of that glorious truth that blossoms fully in the New Testament.
CHRIST-CENTERED FULFILLMENT
Job 14:15 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Job's yearning for God to “call” and for God to “desire the work of His hands” is answered definitively through the Son. The incarnation of Jesus is the supreme demonstration of God's profound desire for humanity; in Christ, God Himself entered into the "work of His hands," taking on human flesh to dwell among us (John 1:14). Jesus's death and resurrection are the climactic fulfillment of Job's hope for a future beyond the grave. He is the one who possesses the authority to call the dead forth from their tombs (John 5:28-29), and in His own resurrection, He decisively conquered death, becoming the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20). Through Christ, God's desire for His creation is not merely a longing but a realized salvation, offering eternal life and communion to all who believe. The "work of thine hands" is redeemed, restored, and perfected in Christ, who reconciles humanity to its intended relationship with the Father, ensuring that those who are His sheep hear His voice and will never perish (John 10:27-28).