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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.
Let us be imitators also of those who in goat-skins and sheep-skins [Hebrews 11:37] went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." [Genesis 18:27] Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." [Job 1:1] But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." [Job 14:4-5] Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that You send me? I am a man of a feeble voice and a slow tongue." [Exodus 4:10] And again he said, "I am but as the smoke of a pot."
You see Job taking refuge again in his nature, because it is impossible, he says, to be pure. [He implores God] not only because of our weakness or our ephemeral nature or the disheartening that fills our life, but because it is also impossible to be pure. “Stay away from me, so that I may be peaceful and satisfied about my life like a laborer.” Job expresses again the ephemeral, miserable and unhappy character of life. “And since I am overwhelmed and unhappy, I ask only to be left in peace.” Then Job demonstrates that human beings are the unhappiest of all, more than trees, rivers and the sea.
1. For he sees that that as it were is not with us, which runs by with such great rapidity, but seeing that even things passing away stand with Almighty God, he declares that ‘the number of our months is with Him.’ Or, indeed, by the ‘days,’ the shortness of time is denoted, but by the ‘months’ the spaces of the days are multiplied. Thus to ourselves ‘the days are short;’ but seeing that our life is further extended afterwards, ‘the number of our months’ is recorded ‘to be with God.’ Hence also it is said by Solomon, Length of days is in her right hand. [Prov. 3, 16] It goes on;
Thou hast appointed his bounds, that he cannot pass.
2. Of the things that happen to men in this world, none come to pass without the secret counsel of Almighty God; for God, foreseeing all things that should follow, before the ages of the world decreed how they should be ordered in the ages of the world. Since it is already appointed to man both to what extent the prosperity of the world shall attend him, or in what degree adversity shall fall upon him, that His Elect neither unbounded prosperity may exalt, nor overmuch adversity sink them too low; moreover it is appointed in this very life of mortality how long he shall live with the conditions of time. For although Almighty God added fifteen years to the life of King Hezekiah, yet at that moment that he suffered him to die, He foresaw he would die. Wherein a question presents itself, viz. how it is that it should be said to him by the Prophet, Set thine house in order for thou shalt die, and not live? [2 Kings 20, 1] For he, to whom sentence of death was declared, immediately upon his tears had life added to him. Now, the Lord said by the Prophet at what time he in himself deserved to die, but by the bountifulness of mercy, He kept him for the undergoing death at that time, which He Himself foreknew before the ages began. Nor even therefore was the Prophet deceptive, because he made known the time of death, at which that man deserved to die, nor were the appointments of the Lord rent and torn, forasmuch as this also, that the years of life should be added to by the bountifulness of God, was foreordained before the ages began; and the period of life, which was added contrary to expectation without, was inwardly appointed without increase upon foreknowledge; and so it is well said, Thou hast appointed his bounds which he cannot pass.
3. Which may also be taken according to the spirit, in that we sometimes endeavour to advance in virtuous attainments, and some gifts we are vouchsafed, but being kept off from some, we lie prone in things below. For there is no man who masters that degree of goodness which he desires, in that Almighty God, Who discerneth the inward parts, sets bounds to the very spiritual attainments themselves; that by reason of that which man tries to master, and is unable, he may not exalt himself in those things, in which he has the power. Whence too that great Preacher, that had been carried up into the third heaven, and penetrated the secrets of Paradise, after that revelation, was not left the power to be at rest, and without temptation; but whereas Almighty God has ‘appointed man his bounds, which he cannot pass,’ he both exalted him to know things on high, and set him down again to be subject to weak things, that he looking at the measure of his compass, whilst he endeavoured to lay hold on security, and could not, that he might not be carried out of himself in pride, might be forced in humility ever to return back within his own bounds.
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SUMMARY
Job 14:5 articulates a profound truth regarding the divinely ordained limits of human existence. Within a lament concerning the brevity and suffering of life, Job acknowledges that every person's days and months are precisely numbered and determined by God. This verse underscores the Creator's absolute sovereignty over the duration of human life, establishing an unalterable boundary that no individual can transgress, thereby highlighting humanity's inherent finitude and dependence on divine decree.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Job 14:5 is Contrast, which is central to Job's entire monologue in chapter 14. Job contrasts the fleeting, finite nature of human life, which is strictly bounded by divine decree, with the cyclical renewal and resilience observed in the natural world, particularly the sprouting of a cut tree. This stark juxtaposition amplifies Job's despair and sense of hopelessness regarding his own suffering and mortality. The verse also employs Declarative Statement to assert a theological truth with absolute certainty, leaving no room for doubt about God's ultimate control. Furthermore, the language carries an element of Lament, as Job's acknowledgment of these fixed bounds is not one of peaceful acceptance but of sorrowful resignation in the face of his perceived injustice and the irreversible nature of his suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 14:5 is a cornerstone statement on divine sovereignty, articulating that God is not merely an observer of human life but its ultimate architect and determiner. This truth resonates throughout biblical theology, affirming that every breath, every heartbeat, and every moment of existence is held within the Creator's hand. It challenges human autonomy and self-sufficiency, reminding us that our lives are not our own but are gifts with divinely appointed limits. This understanding encourages a posture of humility and trust, even when the brevity or suffering of life seems inexplicable. It points to a God who is intimately involved in the details of His creation, whose wisdom and purposes extend far beyond human comprehension, even in matters of life and death.
REFLECTION AND APPLICATION
Understanding that our days are "determined" and "numbered" by God, with "bounds that he cannot pass," offers a profound perspective on the preciousness and purpose of life. Rather than fostering fatalism, this truth should ignite a sense of urgency and intentionality in how we live. It calls us to be good stewards of the time God has graciously allotted, recognizing that each day is a gift with eternal implications. This perspective encourages us to prioritize what truly matters, to invest in relationships, to pursue righteousness, and to faithfully fulfill the unique calling God has placed on our lives. In the face of suffering or uncertainty, knowing that our lives are held within the sovereign hand of an all-wise God can provide a deep well of peace and trust, even when we don't understand His timing or His ways. It compels us to live with a humble awareness of our finitude, prompting us to seek God's will daily and to make the most of every opportunity for His glory.
Questions for Reflection
FAQ
Does Job 14:5 imply that humans have no free will or responsibility for their actions, since their days are determined?
Answer: Job 14:5 primarily speaks to the duration of human life being divinely appointed, not necessarily every single event or choice within that life. While God's sovereignty is absolute over the span of our existence, the Bible consistently affirms human responsibility and free will within that determined framework. We are called to make choices, to obey God, and to live purposefully. The verse highlights God's ultimate control over life and death, which is distinct from His allowing human agency and moral choices. Our "determined" days are the stage upon which we exercise our God-given freedom and are held accountable for our actions, as seen in passages like Deuteronomy 30:19 and Romans 2:6.
If God has "appointed his bounds that he cannot pass," does this mean all deaths, including accidents or illnesses, are directly willed by God?
Answer: This verse asserts God's ultimate sovereignty over the limit of life, meaning no one can live beyond their divinely appointed time. It doesn't necessarily mean God causes every specific event leading to death in a deterministic sense. The Bible presents a complex reality where God's sovereign plan interacts with natural laws, human sin, and the fallenness of the world. While God knows and permits all things, His direct will is not always the immediate cause of suffering or death. For example, Romans 6:23 states that "the wages of sin is death," indicating that death is also a consequence of the fall. However, even within these realities, God's overarching purpose and timing remain supreme, and He can use any circumstance to fulfill His greater plan, as Romans 8:28 suggests.
How can this verse, which seems to emphasize human powerlessness, offer comfort to someone grieving the loss of a loved one?
Answer: While the verse highlights human finitude, it also underscores God's ultimate control and wisdom. For those grieving, it can offer comfort in knowing that their loved one's life, however short or long, was not random but was known and numbered by an all-wise and loving God. Their "bounds" were appointed by Him. This perspective encourages trust in God's perfect timing and purposes, even when they are beyond human understanding. It reminds believers that life and death are ultimately in God's hands, and He works all things according to His sovereign will, which is ultimately good for those who love Him (Romans 8:28).
CHRIST-CENTERED FULFILLMENT
While Job 14:5 laments the fixed and unalterable bounds of human life, pointing to humanity's ultimate powerlessness before divine decree, the New Testament reveals how these very "determined" days find their ultimate meaning and transformation in Jesus Christ. His own life and death were not accidental but precisely "determined" by God's plan from eternity past, as foretold by the prophets and fulfilled in His passion (Acts 2:23; Acts 4:27-28). Jesus entered human history "in the fullness of time" (Galatians 4:4), living a life perfectly aligned with the Father's will, culminating in His voluntary submission to death on the cross. Through His resurrection, Christ conquered the very "bounds" of death that Job lamented, offering eternal life to all who believe in Him (Hebrews 2:14-15; John 11:25-26). For the believer, our "determined" days on earth are not a source of despair but a sacred stewardship, lived in union with the One who is the "resurrection and the life" (John 14:6), whose finished work ensures that even though our earthly lives have bounds, our spiritual existence in Him is eternal.