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Commentary on Job 14 verses 1–6
We are here led to think,
I. Of the original of human life. God is indeed its great original, for he breathed into man the breath of life and in him we live; but we date it from our birth, and thence we must date both its frailty and its pollution. 1. Its frailty: Man, that is born of a woman, is therefore of few days, Job 14:1. This may refer to the first woman, who was called Eve, because she was the mother of all living. Of her, who being deceived by the tempter was first in the transgression, we are all born, and consequently derive from her that sin and corruption which both shorten our days and sadden them. Or it may refer to every man's immediate mother. The woman is the weaker vessel, and we know that partus sequitur ventrem - the child takes after the mother. Let not the strong man therefore glory in his strength, or in the strength of his father, but remember that he is born of a woman, and that, when God pleases, the mighty men become as women, Jer 51:30. 2. Its pollution (Job 14:4): Who can bring a clean thing out of an unclean? If man be born of a woman that is a sinner, how can it be otherwise than that he should be a sinner? See Job 25:4. How can he be clean that is born of a woman? Clean children cannot come from unclean parents any more than pure streams from an impure spring or grapes from thorns. Our habitual corruption is derived with our nature from our parents, and is therefore bred in the bone. Our blood is not only attainted by a legal conviction, but tainted with an hereditary disease. Our Lord Jesus, being made sin for us, is said to be made of a woman, Gal 4:4.
II. Of the nature of human life: it is a flower, it is a shadow, Job 14:2. The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost and drowned in the shadows of the night. Of neither do we make any account; in neither do we put any confidence.
III. Of the shortness and uncertainty of human life: Man is of few days. Life is here computed, not by months or years, but by days, for we cannot be sure of any day but that it may be our last. These days are few, fewer than we think of, few at the most, in comparison with the days of the first patriarchs, much more in comparison with the days of eternity, but much fewer to most, who come short of what we call the age of man. Man sometimes no sooner comes forth than he is cut down - comes forth out of the womb than he dies in the cradle - comes forth into the world and enters into the business of it than he is hurried away as soon as he has laid his hand to the plough. If not cut down immediately, yet he flees as a shadow, and never continues in one stay, in one shape, but the fashion of it passes away; so does this world, and our life in it, Co1 7:31.
IV. Of the calamitous state of human life. Man, as he is short-lived, so he is sad-lived. Though he had but a few days to spend here, yet, if he might rejoice in those few, it were well (a short life and a merry one is the boast of some); but it is not so. During these few days he is full of trouble, not only troubled, but full of trouble, either toiling or fretting, grieving or fearing. No day passes without some vexation, some hurry, some disorder or other. Those that are fond of the world shall have enough of it. He is satur tremore - full of commotion. The fewness of his days creates him a continual trouble and uneasiness in expectation of the period of them, and he always hangs in doubt of his life. Yet, since man's days are so full of trouble, it is well that they are few, that the soul's imprisonment in the body, and banishment from the Lord, are not perpetual, are not long. When we come to heaven our days will be many, and perfectly free from trouble, and in the mean time faith, hope, and love, balance the present grievances.
V. Of the sinfulness of human life, arising from the sinfulness of the human nature. So some understand that question (Job 14:4), Who can bring a clean thing out of an unclean? - a clean performance from an unclean principle? Note, Actual transgressions are the natural product of habitual corruption, which is therefore called original sin, because it is the original of all our sins. This holy Job here laments, as all that are sanctified do, running up the streams to the fountain (Psa 51:5); and some think he intends it as a plea with God for compassion: "Lord, be not extreme to mark my sins of human frailty and infirmity, for thou knowest my weakness. O remember that I am flesh!" The Chaldee paraphrase has an observable reading of this verse: Who can make a man clean that is polluted with sin? Cannot one? that is, God. Or who but God, who is one, and will spare him? God, by his almighty grace, can change the skin of the Ethiopian, the skin of Job, though clothed with worms.
VI. Of the settled period of human life, v. 5.
1.Three things we are here assured of: - (1.) That our life will come to an end; our days upon earth are not numberless, are not endless, no, they are numbered, and will soon be finished, Dan 5:26. (2.) That it is determined, in the counsel and decree of God, how long we shall live and when we shall die. The number of our months is with God, at the disposal of his power, which cannot be controlled, and under the view of his omniscience, which cannot be deceived. It is certain that God's providence has the ordering of the period of our lives; our times are in his hand. The powers of nature depend upon him, and act under him. In him we live and move. Diseases are his servants; he kills and makes alive. Nothing comes to pass by chance, no, not the execution done by a bow drawn at a venture. It is therefore certain that God's prescience has determined it before; for known unto God are all his works. Whatever he does he determined, yet with a regard partly to the settled course of nature (the end and the means are determined together) and to the settled rules of moral government, punishing evil and rewarding good in this life. We are no more governed by the Stoic's blind fate than by the Epicurean's blind fortune. (3.) That the bounds God has fixed we cannot pass; for his counsels are unalterable, his foresight being infallible.
2.These considerations Job here urges as reasons, (1.) Why God should not be so strict in taking cognizance of him and of his slips and failings (Job 14:3): "Since I have such a corrupt nature within, and am liable to so much trouble, which is a constant temptation from without, dost thou open thy eyes and fasten them upon such a one, extremely to mark what I do amiss? Job 13:27. And dost thou bring me, such a worthless worm as I am, into judgment with thee who art so quick sighted to discover the least failing, so holy to hate it, so just to condemn it, and so mighty to punish it?" The consideration of our own inability to contend with God, of our own sinfulness and weakness, should engage us to pray, Lord, enter not into judgment with thy servant. (2.) Why he should not be so severe in his dealings with him: "Lord, I have but a little time to live. I must certainly and shortly go hence, and the few days I have to spend here are, at the best, full of trouble. O let me have a little respite! Job 14:6. Turn from afflicting a poor creature thus, and let him rest awhile; allow him some breathing time, until he shall accomplish as a hireling his day. It is appointed to me once to die; let that one day suffice me, and let me not thus be continually dying, dying a thousand deaths. Let it suffice that my life, at best, is as the day of a hireling, a day of toil and labour. I am content to accomplish that, and will make the best of the common hardships of human life, the burden and heat of the day; but let me not feel those uncommon tortures, let not my life be as the day of a malefactor, all execution-day." Thus may we find some relief under great troubles by recommending ourselves to the compassion of that God who knows our frame and will consider it, and our being out of frame too.
Job has surveyed both the power of Almighty God and his own frailty. Before he brought himself and God together, he considered who would come into judgment and who would judge. He saw on the one side man, and on the other side his Creator, that is, dust and God. And Job rightly exclaims, “Do you deign to open your eyes on such a one?” With almighty God, to open the eyes is to execute his judgments, to look upon whom to smite. For as it were, with eyes closed, God does not wish to look at him whom he does not wish to smite. Hence it is immediately added also about the judgment itself, “To bring him into judgment with you?” But whereas Job had viewed God coming to judgment, he again takes a view of his own frailty. He sees that no one who comes forth from uncleanness can be clean by his own will.
69. For he surveyed above both the power of Almighty God and his own frailty; he brought before his view himself and God, he considered Who would come into judgment, and with whom. He saw on the one side man, on the other side his Creator, i.e. dust and God; and he lightly exclaims, Dost Thou deign to open Thine eyes upon such an one? With Almighty God, to open the eyes is to execute His judgments, to look whom to smite. For as it were with eyes closed He does not wish to look at him, whom He does not wish to smite. Hence it is immediately added also about the judgment itself, To bring him into judgment with Thee? But whereas he had viewed God coming to judgment, he again takes a view of his own frailty. He sees that he cannot be clean of himself, who, that he might be able to be, came forth out of uncleanness.
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SUMMARY
Job 14:3 captures Job's profound exasperation and rhetorical challenge to God, questioning the divine rationale behind such intense scrutiny of fragile humanity. Following a poignant reflection on the brevity and inherent weakness of human life, Job expresses his bewilderment that an omnipotent and eternal God would fix His gaze so intently on a transient, suffering being, only to then subject that individual to a rigorous and seemingly unjust judgment. This verse articulates Job's deep distress, feeling unfairly targeted by God's attention despite his perceived innocence and inherent frailty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 14:3 employs several powerful literary devices to convey Job's distress and theological struggle. The primary device is a Rhetorical Question, where Job poses a question not to elicit an answer, but to express his strong indignation, bewilderment, and protest against God's actions. This question highlights the perceived absurdity of God's intense scrutiny of frail humanity. There is also an element of Irony, as Job, a righteous man, is being treated as if he were a grave sinner, subjected to a divine trial. The phrase "open thine eyes upon" can be seen as a form of Anthropomorphism, attributing a human action (opening eyes with intent) to God, emphasizing the directness and intensity of divine observation. Furthermore, the entire verse functions as a Metaphor for a divine courtroom or legal proceeding, where Job is the accused and God is the judge, creating a vivid image of Job's perceived predicament. Job's language also contains Hyperbole, exaggerating the perceived injustice of God's attention on such a "small" being, to underscore his emotional anguish.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job's lament in Job 14:3 touches upon fundamental theological questions regarding human frailty, divine justice, and the nature of suffering. It highlights the profound mystery of God's interaction with His creation, particularly when that interaction appears to be one of relentless scrutiny and judgment rather than compassionate care. Job, from his limited human perspective, struggles to reconcile God's omnipotence and holiness with his own experience of undeserved suffering, feeling that a just God should not subject such a weak and transient being to such a rigorous and seemingly unfair trial. This verse implicitly points to the universal human dilemma of standing before a holy God, acknowledging the inherent sinfulness and weakness of humanity that makes perfect righteousness impossible on our own merits. It foreshadows the ultimate need for divine grace and a perfect mediator to bridge the infinite gap between a holy God and sinful humanity.
REFLECTION AND APPLICATION
Job's raw and honest lament in Job 14:3 offers profound insights for our own spiritual journeys. It validates the human experience of feeling overwhelmed by life's difficulties and questioning God's involvement, especially when suffering seems inexplicable or unjust. Job's wrestling reminds us that faith is not always about having all the answers, but about honestly engaging with God even in our confusion and pain. His cry underscores the inherent human vulnerability and the vast chasm between our finite understanding and God's infinite wisdom. While Job perceived God's gaze as judgmental, the broader biblical narrative reveals God's omniscience as encompassing both perfect justice and profound, intimate knowledge coupled with loving care. Our perception of God can be deeply shaped by our circumstances, yet we are called to trust in His unchanging character. Ultimately, Job's desperate longing for an arbiter, for a way to stand before God without condemnation, points to the universal human need for grace and mercy, which no human effort can provide.
Questions for Reflection
FAQ
Why does Job feel God is unfairly scrutinizing him?
Answer: Job feels God is unfairly scrutinizing him because he perceives himself as a righteous man who has been unjustly afflicted with immense suffering. In Job 14:1-2, he has just emphasized the extreme frailty and brevity of human life. From his perspective, it seems disproportionate and cruel for an all-powerful God to fix an intense, critical gaze on such a weak and transient being, only to then drag him into a divine trial. He believes his suffering is not commensurate with any sin he has committed, making God's scrutiny feel like an unwarranted, oppressive act rather than a just examination.
Is it acceptable to question God, as Job does in this verse?
Answer: The Book of Job, particularly this verse, strongly suggests that it is acceptable to question God, even to lament and express confusion, in times of profound suffering. Job does not deny God's existence or power; rather, he wrestles honestly and directly with God's justice and His ways. His questions are born out of deep pain and a desire for understanding, not rebellion. The Bible consistently portrays a God who is big enough to handle our doubts and questions, and who often uses such wrestling to deepen our faith and understanding, as seen in the psalms of lament (e.g., Psalm 22:1). The key is to approach God with reverence, even in our questioning, acknowledging His sovereignty while expressing our genuine heart.
CHRIST-CENTERED FULFILLMENT
Job's desperate cry in Job 14:3, feeling dragged into judgment by a holy God, powerfully foreshadows humanity's universal predicament and the ultimate solution found in Jesus Christ. Job's lament over his frailty and his inability to contend with God on his own terms Job 9:32-33 highlights the chasm between a righteous God and sinful humanity. We, like Job, cannot stand in our own merit before God's perfect scrutiny; "all have sinned, and come short of the glory of God" Romans 3:23. However, what Job longed for—an umpire, a mediator, one who could lay his hand on both God and man—is perfectly fulfilled in Christ. Jesus, the sinless Lamb of God, bore the full judgment of God for our sins, taking upon Himself the very scrutiny and condemnation that Job feared. Through His atoning sacrifice, He offers us a righteousness not our own 2 Corinthians 5:21, allowing us to stand before God not in fear of judgment, but with confidence and access by grace Ephesians 3:12. He is our great High Priest who sympathizes with our weaknesses Hebrews 4:15-16, our advocate with the Father 1 John 2:1, who ensures that those who are in Him face no condemnation Romans 8:1. Thus, Job's cry of despair becomes a profound testament to our desperate need for the saving work of Christ, who transforms God's scrutinizing gaze from a source of terror into an embrace of redeeming love.