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Commentary on Job 17 verses 10–16
Job's friends had pretended to comfort him with the hopes of his return to a prosperous estate again; now he here shows,
I. That it was their folly to talk so (Job 17:10): "Return, and come now, be convinced that you are in an error, and let me persuade you to be of my mind; for I cannot find one wise man among you, that knows how to explain the difficulties of God's providence or how to apply the consolations of his promises." Those do not go wisely about the work of comforting the afflicted who fetch their comforts from the possibility of their recovery and enlargement in this world; though that is not to be despaired of, it is at the best uncertain; and if it should fail, as perhaps it may, the comfort built upon it will fail too. It is therefore our wisdom to comfort ourselves, and others, in distress, with that which will not fail, the promise of God, his love and grace, and a well-grounded hope of eternal life.
II. That it would he much more his folly to heed them; for,
1.All his measures were already broken and he was full of confusion, Job 17:11, Job 17:12. He owns he had, in his prosperity, often pleased himself both with projects of what he should do and prospects of what he should enjoy; but now he looked upon his days as past, or drawing towards a period; all those purposes were broken off and those expectations dashed. He had had thoughts about enlarging his border, increasing his stock, and settling his children, and many pious thoughts, it is likely, of promoting religion in his country, redressing grievances, reforming the profane, relieving the poor, and raising funds perhaps for charitable uses; but he concluded that all these thoughts of his heart were now at an end, and that he should never have the satisfaction of seeing his designs effected. Note, The period of our days will be the period of all our contrivances and hopes for this world; but, if with full purpose of heart we cleave to the Lord, death will not break off that purpose. Job, being thus put upon new counsels, was under a constant uneasiness (Job 17:12): The thoughts of his heart being broken, they changed the night into day and shortened the light. Some, in their vanity and riot, turn night into day and day into night; but Job did so through trouble and anguish of spirit, which were a hindrance, (1.) To the repose of the night, keeping his eyes waking, so that the night was as wearisome to him as the day, and the tossings of the night tired him as much as the toils of the day. (2.) To the entertainments of the day. "The light of the morning is welcome, but, by reason of this inward darkness, the comfort of it is soon gone, and the day is to me as dismal as the black and dark night," Deu 28:67. See what reason we have to be thankful for the health and ease which enable us to welcome both the shadows of the evening and the light of the morning.
2.All his expectations from this world would very shortly be buried in the grave with him; so that it was a jest for him to think of such mighty things as they had flattered him with the hopes of, Job 5:19; Job 8:21; Job 11:17. "Alas! you do but make a fool of me."
(1.)He saw himself just dropping into the grave. A convenient house, an easy bed, and agreeable relations, are some of those things in which we take satisfaction in this world: Job expected not any of these above ground; all he felt, and all he had in view, was unpleasing and disagreeable, but under ground he expected them. [1.] He counted upon no house but the grave (Job 17:13): "If I wait, if there be any place where I shall ever be easy again, it must be in the grave. I should deceive myself if I should count upon any out-let from my trouble but what death will give me. Nothing is so sure as that." Note, In all our prosperity it is good to keep death in prospect. Whatever we expect, let us be sure to expect that; for that may prevent other things which we expect, but nothing will prevent that. But see how he endeavours not only to reconcile himself to the grave, but to recommend it to himself: "It is my house." The grave is a house; to the wicked it is a prison-house (Job 24:19, Job 24:20); to the godly it is Bethabara, a passage-house in their way home. "It is my house, mine by descent, I am born to it; it is my father's house. It is mine by purchase. I have made myself obnoxious to it." We must everyone of us shortly remove to this house, and it is our wisdom to provide accordingly; let us think of removing, and send before to our long home. [2.] He counted upon no quiet bed but in the darkness: "There," says he, "I have made my bed. It is made, for it is ready, and I am just going to it." The grave is a bed, for we shall rest in it in the evening of our day on earth, and rise from it in the morning of our everlasting day, Isa 57:2. Let this make good people willing to die; it is but going to bed; they are weary and sleepy, and it is time that they were in their beds. Why should they not go willingly, when their father calls? "Nay, I have made my bed, by preparation for it, have endeavoured to make it easy, by keeping conscience pure, by seeing Christ lying in this bed, and so turning it into a bed of spices, and by looking beyond it to the resurrection." [3.] He counted upon no agreeable relations but what he had in the grave (Job 17:14): I have cried to corruption (that is, to the grave, where the body will corrupt), Thou art my father (for our bodies were formed out of the earth), and to the worms there, You are my mother and my sister, to whom I am allied (for man is a worm) and with whom I must be conversant, for the worms shall cover us, Job 21:26. Job complained that his kindred were estranged from him (Job 19:13, Job 19:14); therefore here he claims acquaintance with other relations that would cleave to him when those disowned him. Note, First, We are all of us near akin to corruption and the worms. Secondly, It is therefore good to make ourselves familiar with them, by conversing much with them in our thoughts and meditations, which would very much help us above the inordinate love of life and fear of death.
(2.)He saw all his hopes from this world dropping into the grave with him (Job 17:15, Job 17:16): "Seeing I must shortly leave the world, where is now my hope? How can I expect to prosper who do not expect to live?" He is not hopeless, but his hope is not where they would have it be. If in this life only he had hope, he was of all men most miserable. "No, as for my hope, that hope which I comfort and support myself with, who shall see it? It is something out of sight that I hope for, not things that are seen, that are temporal, but things not seen, that are eternal." What is his hope he will tell us (Job 19:25), Non est mortale quod opto, immortale peto - I seek not for that which perishes, but for that which abides for ever. "But, as for the hopes you would buoy me up with, they shall go down with me to the bars of the pit. You are dying men, and cannot make good your promises. I am a dying man, and cannot enjoy the good you promise. Since, therefore, our rest will be together in the dust, let us all lay aside the thoughts of this world and set our hearts upon another." We must shortly be in the dust, for dust we are, dust and ashes in the pit, under the bars of the pit, held fast there, never to loose the bands of death till the general resurrection. But we shall rest there; we shall rest together there. Job and his friends could not agree now, but they will both be quiet in the grave; the dust of that will shortly stop their mouths and put an end to the controversy. Let the foresight of this cool the heat of all contenders and moderate the disputers of this world.
46. The Holy Church of the Elect sees that the spaces of her life pass in periods of day and night, in that it is hers in adversity to have ‘a night,’ and in prosperity, ‘a day.’ For there riseth as it were light unto her from the tranquillity of peace, and night from the grief of persecution. Now as often as after the pauses of rest she returns to the toilsomeness of persecution, growing to a head against her, she testifies that her ‘days have past;’ in which days, however, she is accustomed to be weighed down with so much the heavier cares, in proportion as she bethinks her that for that very tranquillity of rest a more exact reckoning is required of her by the Judge. For in the tranquil state of peace, at one time she is employed with the profits of souls, at another time she attends to the ministrations of earthly things, which same ministrations of earthly affairs are more burthensome to the minds of good men, in proportion as by the act of looking at them they are torn away though but for a brief space from looking at the things of heaven. Whence blessed Job, whether in his own voice, or the voice of the Church Universal, after testifying that ‘his days were past,’ thereupon subjoined, My thoughts are scattered, racking my heart; in that when temporal glory is gone to the minds of the good, even that charge of earthly stewardship is likewise removed from them, which seemed to be torturing them within their thoughts; for while they aim to be always bent upward for the perception of the things of heaven, by this very circumstance that sometimes in their earthly stewardships they are made to descend to take thought of the lowest matters, they feel themselves to be put to torture. Whence it is brought to pass, that the very hostility of persecution is itself too changed into a mighty exultation of joy, on account of the repose of the heart that is obtained.
It is to the elect that Job frames these words, whom he calls to the eternal world. They are exhorted in two ways, namely, that they should “turn” and that they should “come” (meaning “turn” by faith and “come” by practice), that is, “turn” by abandoning evil deeds and “come” by doing good. As it is written, “Depart from evil, and do good.” But Job amazingly adds, “I shall not find a sensible person among you.” What does it mean that Job bids them to wisdom and yet wishes that he may not find them wise? Concerning them it is written, “Woe to you that are wise in your own eyes and prudent in your own sight;” and to whom it is said again, “Be not wise with your own selves.” Hence that same great preacher desired that those whom he found carnally wise, in order that they might attain true wisdom, should first become foolish, saying, “If anyone among you seems to be wise in this world, let him become a fool, that he may be wise.” And the living Truth said elsewhere, “I thank you, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and have revealed them to babes.” And so because they that are wise in themselves cannot come to true wisdom, blessed Job, being anxious for the conversion of his hearers, rightly desires that he may not “find any wise man among them.” It is as if Job said to them in plain speech, “Learn to be foolish in your own selves, that you may be truly wise in God.” … The holy church of the elect perceives that the spaces of its life pass in periods of day and night. This suggests that the church in adversity is experiencing a night to be followed by a day of prosperity. For there rises, as it were, light on it from the tranquility of peace and night from the grief of persecution. Now after each pause of rest [the church] returns to the labor of persecution, growing to a head against it. [The church] testifies that “its days have past.” In these days, however, it is accustomed to be weighed down proportionally with so many heavier cares. As [the church] things of the true tranquility of rest, a more exact reckoning is required of it by the Judge.… Hence blessed Job, whether in his own voice or the voice of the universal church, after testifying that “his days were past,” thereupon added, “My thoughts are scattered, racking my heart.”
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SUMMARY
Job 17:11 encapsulates the profound depths of Job's despair, articulating a complete and devastating collapse of his life's trajectory and inner world. In this poignant lament, he expresses a harrowing sense of finality, believing his days of meaningful existence have concluded, his life's purposes have been abruptly and violently terminated, and even the innermost intentions, hopes, and aspirations of his heart have been utterly shattered. It is a raw and visceral cry of psychological and spiritual anguish, revealing the comprehensive devastation that accompanies overwhelming suffering, leaving Job with a void where his future once lay.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 17:11 masterfully employs several potent literary devices to convey the overwhelming depth of Job's anguish and despair. Parallelism is prominently featured, particularly synonymous parallelism, where "my purposes are broken off" echoes and intensifies "My days are past," and "the thoughts of my heart" further elaborates on the internal destruction implied by the shattering of his "purposes." This repetition with variation emphasizes the comprehensive and all-encompassing nature of his loss. The phrase "broken off" functions as a striking metaphor, likening his life's trajectory and plans to something once whole and connected that has been violently severed. This evokes a strong visual and emotional image of abrupt, irreversible destruction. The entire verse can also be seen as a form of hyperbole, as Job, in his extreme suffering, expresses his situation in absolute and definitive terms, suggesting a complete and utter end to all hope and future, even though the narrative will eventually reveal a different outcome. This hyperbolic language effectively communicates the intensity of his subjective experience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 17:11 stands as a poignant testament to the universal human experience of shattered plans and the profound despair that can accompany overwhelming loss. It challenges the simplistic notion prevalent in Job's time (and often subtly echoed in our own) that righteousness always leads to prosperity and suffering to sin, forcing a deeper theological wrestling with the nature of divine justice and the mystery of human suffering. While Job feels utterly abandoned and his life's purposes thwarted by an inscrutable God, his lament paradoxically serves as a persistent cry to that very God, demonstrating a faith that, though wounded and expressed in raw anguish, still engages with the divine. This verse invites us to acknowledge the validity of lament within faith, recognizing that even the most devout can experience moments where their world feels completely undone, yet still direct their cries to the heavens, trusting in God's ultimate sovereignty even when His ways are incomprehensible.
REFLECTION AND APPLICATION
Job 17:11 offers a profound space for empathy and self-reflection, inviting us to confront the stark reality of life's unpredictable nature and the deep pain that arises when our carefully constructed plans, aspirations, and even our innermost hopes are suddenly dismantled. In a world that often values control, progress, and achievement, Job's raw declaration reminds us of the inherent fragility of human endeavors and the inevitability of experiencing loss and profound disappointment. This verse validates the human experience of profound despair, assuring us that it is not only permissible but often necessary to lament when our "days are past" and our "purposes are broken off." It encourages us to bring our brokenness, our shattered dreams, and our deepest inner anguish before God, just as Job did, rather than suppressing or denying them. In doing so, we acknowledge our vulnerability and open ourselves to a deeper, more resilient form of hope that transcends earthly circumstances—a hope found not in the fulfillment of our plans, but in the steadfast character and unchanging sovereignty of God Himself, who remains faithful even when our world feels utterly undone.
Questions for Reflection
FAQ
Does Job 17:11 suggest that Job had lost his faith in God entirely?
Answer: No, Job 17:11 expresses profound despair and a sense of utter hopelessness concerning his earthly life and plans, but it does not signify a complete abandonment of faith. Throughout the Book of Job, even in his most anguished laments and accusations, Job continues to address God, wrestle with Him, and ultimately seeks an audience with Him. His cries are those of a deeply wounded believer struggling with an incomprehensible reality, not an atheist renouncing God. This verse highlights the raw, honest, and sometimes accusatory nature of lament found in biblical wisdom literature and the Psalms, where faith is expressed not as a denial of pain but as a persistent engagement with God even in the midst of it. Job's faith, though severely tested and expressed through cries of despair, ultimately endures and is vindicated, leading to a deeper understanding of God's sovereignty later in the book (e.g., Job 42:5).
CHRIST-CENTERED FULFILLMENT
Job 17:11, with its raw depiction of shattered plans and a life seemingly cut short, finds its ultimate echo and profound fulfillment in the person and work of Jesus Christ. While Job's purposes were broken off due to inexplicable suffering, Christ's life and mission, though culminating in an apparent defeat on the cross, were the perfect fulfillment of God's eternal purpose. Jesus, the Lamb of God, willingly embraced the ultimate suffering, experiencing a profound sense of abandonment (as cried out in Matthew 27:46) and the crushing of His earthly life and human aspirations. Yet, it was precisely through this "brokenness" and the apparent termination of His earthly ministry that God's grandest purpose—the redemption of humanity and the defeat of sin and death—was accomplished. For believers, our own experiences of shattered plans and despair, mirroring Job's lament, are not the final word. In Christ, our broken purposes are not merely restored but are subsumed into God's perfect and unfailing plan, which culminates in eternal life and a new creation where "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away" (Revelation 21:4). The resurrection of Jesus demonstrates that even when life's purposes seem utterly broken off, God's ultimate design for glory and renewal prevails, offering a hope that transcends all earthly despair and points to a future where all things are made new in Him.