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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.
Why do we build palaces? Why do we care for the drapery of beds and for the different garments? Why do we add estate to estate, strangle the poor and strike the needy? Why do we want to increase those riches that will not come together with us? And why do we not bend our ears to the truthful oracles? Why do we not believe in the commandment of the Judge and do not obey what he said, “Do not lay up for yourselves treasures on earth, where moth and rust corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust corrupt and where thieves do not break through nor steal”? For our angels protect our treasures, and, above all, the Lord of the angels.
53. Whereas it appears that among those below the righteous are held bound not in places of punishment, but in the bosom of tranquillity above, an important question springs up before us, why it is that blessed Job declares, saying, All of mine shall descend into the lowest hell; who even if before the Advent of the Mediator between God and man he had to descend into hell, yet it is plain that into the lowest hell he had not to descend. Does he call the very higher regions of hell, ‘the lowest hell?’ Plainly because in relation to the loftiness of heaven, the region of this sky may not unappropriately be called the lower region. Whence when the Apostate Angels were plunged from the seats of heaven into this darksome region of the air, the Apostle Peter says, For if God spared not the Angels that sinned, but delivered them, dragged down with infernal chains, into hell, to be reserved for torments in the Judgment. [2 Pet. 2, 4] If then relatively to the height of heaven this darksome air is infernal, relatively to the elevation of this air, the earth which lies below may be taken both as infernal, and as deep; and relatively to the height of that earth, even those parts of hell which are higher than the other mansions of the place below, may in this place not unsuitably be denoted by the designation of the lowest hell; in that what the sky is to heaven, and the earth to the sky, the same is that higher hollow of the regions below to the earth.
54. But that is very wonderful which he subjoins, All of mine shall descend; for whereas the soul alone shall descend into the regions of hell, how is it that the holy man tells that ‘all of his’ shall descend there, but that he saw himself to be there entire where he perceives the great weight of his recompense? seeing that this which he leaves of himself without sense on the earth, until he returns to the incorruption of the resurrection, he does not feel to be himself. And so he declares that ‘all of his will descend into the lowest hell,’ whither he sees his soul only shall descend; in that the whole of him is there, where he is capable of having a sense of that which he has got. Or, surely, ‘all of his did descend into hell,’ in that the recompensing of all his toils was as yet expected to be received only in the rest of hell; and all that he has done as it were ‘descends’ there, in that there he finds rest in his recompensing for all things. Whence also the expected rest is itself added, when the words are thereupon introduced,
Dost thou think at least there will be rest for me there?
55. By which same words he both makes known what he desires, and yet marks that he is still doubtful of receiving the rest, lest he whose holy works so many scourges followed, should by the hidden judgment of the heavenly Judge, after temporal scourges, have lasting torments likewise following him. Wherein it behoves ourselves to consider with exceeding fear which of us is now secure of the everlasting rest, if even he still trembles for it, proclaim of whose virtue the very Judge, Who smites, does Himself sound: For if the righteous scarcely be saved, where shall the sinner and the ungodly appear? [1 Pet. 4, 18] For blessed Job knew that he should attain to rest after the strokes of affliction, but that he might shake our hearts with fear, he himself seemed to doubt about the recompensing of Eternal rest, when he says, Dost thou think? plainly that we might think well with what exceeding apprehension we ought ever to dread the Judgment to come, if even he, who was commended by the Judge, was not yet in his own words secure of the rewards of the Judgment.
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SUMMARY
Job 17:16 profoundly articulates Job's ultimate resignation to death, depicting it as an inescapable descent into the underworld. In this poignant declaration, Job expresses his conviction that all his earthly hopes, his very being, and the prospect of any earthly vindication will ultimately be swallowed by the grave, a place of finality where all humanity finds a shared, silent cessation of existence in the dust. This verse is a stark and deeply sorrowful expression of his perceived ultimate end, devoid of any discernible hope beyond the grave in his immediate understanding.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 17:16 is rich in Imagery and Symbolism, which powerfully convey Job's despair. The phrase "bars of the pit" is a potent Metaphor for Sheol, the underworld. The "pit" itself is a common symbol for the grave or the realm of the dead, evoking a sense of darkness, depth, and enclosure. The addition of "bars" transforms this pit into a prison, emphasizing the inescapable and irreversible nature of death. This imagery creates a vivid mental picture of confinement and finality, underscoring Job's belief that once one enters this realm, there is no exit. Furthermore, "dust" serves as a powerful Symbol of human mortality and decay, connecting Job's individual fate to the universal human condition established in the creation narrative. The juxtaposition of "rest" with the bleak imagery of "bars" and "dust" creates a stark Irony, as this "rest" is not one of peace or comfort, but of silent, inanimate oblivion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 17:16 stands as a stark testament to the human experience of profound despair in the face of suffering and the perceived finality of death. Theologically, it highlights the ancient Israelite understanding of Sheol as a shadowy realm, a place of universal descent where human activity and connection with God's vibrant presence ceased. Job's lament underscores the deep human longing for justice and vindication, even as he sees the grave as the ultimate equalizer that swallows all distinctions. While his perspective is limited by the prevailing eschatological understanding of his time, it powerfully articulates the human struggle with mortality and the search for meaning when hope seems to vanish. This verse invites us to consider the biblical progression of revelation regarding the afterlife, moving from the ambiguous realm of Sheol towards a clearer hope of resurrection and eternal life.
REFLECTION AND APPLICATION
Job 17:16 serves as a powerful, albeit somber, reminder of the universal reality of human mortality and the inevitability of death. Job's raw expression of despair resonates deeply with the human experience of suffering, loss, and the feeling of being utterly forsaken. While his understanding of the afterlife was limited, his longing for rest and an end to his torment is profoundly relatable. For believers today, this verse prompts us to reflect on the transient nature of earthly life and to cultivate a hope that transcends the "bars of the pit." It challenges us to find our ultimate rest and vindication not in the grave, but in the promises of God, which offer a far greater hope than Job could conceive in his moment of despair. It also calls us to cultivate empathy for those who suffer profoundly, recognizing that feelings of hopelessness are a deeply human response to overwhelming pain.
Questions for Reflection
FAQ
Does Job 17:16 imply that Job has no hope of an afterlife or resurrection?
Answer: Job 17:16, in its immediate context, reflects Job's profound despair and his understanding of death as a final, inescapable descent into Sheol, the common grave or underworld in ancient Israelite thought. At this point in his lament, Job sees no possibility of return or vindication from this realm. The "bars of the pit" emphasize the finality and confinement of death. While later in the book (e.g., Job 19:25-27) Job expresses a remarkable, albeit fleeting, glimmer of hope in a Redeemer and a future vindication beyond the grave, his dominant sentiment in chapter 17 is one of resignation to the silence and oblivion of the dust. This verse accurately portrays the prevailing ancient Israelite view of Sheol as a shadowy realm from which there was generally no return, rather than a place of conscious reward or punishment.
CHRIST-CENTERED FULFILLMENT
Job 17:16, with its bleak depiction of the "bars of the pit" and "rest in the dust," powerfully articulates the ultimate human dilemma: the inescapable finality of death and the profound despair it can bring. This verse, therefore, sets the stage for the glorious and radical hope found in Jesus Christ. Where Job saw only an unyielding prison, Christ has burst through the "bars of the pit." His death on the cross and subsequent descent into the realm of the dead (Ephesians 4:9) was not a surrender to oblivion, but a triumphant invasion. On the third day, Christ rose from the grave, demonstrating His ultimate victory over death and Sheol itself (Acts 2:24). He is the firstfruits of those who have fallen asleep (1 Corinthians 15:20), and because He lives, believers too shall live (John 14:19). The "rest in the dust" that Job envisioned as an eternal sleep is transformed by Christ into a temporary slumber, awaiting a glorious resurrection when the trumpet sounds (1 Thessalonians 4:16). Jesus Himself declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25). Thus, Job's lament, while expressing a universal human fear, ultimately points to the one who conquered death and opened the way to eternal life, turning the "bars of the pit" into a gateway to resurrection and everlasting communion with God.