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Commentary on Job 3 verses 1–10
Long was Job's heart hot within him; and, while he was musing, the fire burned, and the more for being stifled and suppressed. At length he spoke with his tongue, but not such a good word as David spoke after a long pause: Lord, make me to know my end, Psa 39:3, Psa 39:4. Seven days the prophet Ezekiel sat down astonished with the captives, and then (probably on the sabbath day) the word of the Lord came to him, Eze 3:15, Eze 3:16. So long Job and his friends sat thinking, but said nothing; they were afraid of speaking what they thought, lest they should grieve him, and he durst not give vent to his thoughts, lest he should offend them. They came to comfort him, but, finding his afflictions very extraordinary, they began to think comfort did not belong to him, suspecting him to be a hypocrite, and therefore they said nothing. But losers think they may have leave to speak, and therefore Job first gives vent to his thoughts. Unless they had been better, it would however have been well if he had kept them to himself. In short, he cursed his day, the day of his birth, wished he had never been born, could not think or speak of his own birth without regret and vexation. Whereas men usually observe the annual return of their birthday with rejoicing, he looked upon it as the unhappiest day of the year, because the unhappiest of his life, being the inlet into all his woe. Now,
I. This was bad enough. The extremity of his trouble and the discomposure of his spirits may excuse it in part, but he can by no means be justified in it. Now he has forgotten the good he was born to, the lean kine have eaten up the fat ones, and he is filled with thoughts of the evil only, and wishes he had never been born. The prophet Jeremiah himself expressed his painful sense of his calamities in language not much unlike this: Woe is me, my mother, that thou hast borne me! Jer 15:10. Cursed be the day wherein I was born, Jer 20:14, etc. We may suppose that Job in his prosperity had many a time blessed God for the day of his birth, and reckoned it a happy day; yet now he brands it with all possible marks of infamy. When we consider the iniquity in which we were conceived and born we have reason enough to reflect with sorrow and shame upon the day of our birth, and to say that the day of our death, by which we are freed from sin (Rom 6:7), is far better. Ecc 7:1. But to curse the day of our birth because then we entered upon the calamitous scene of life is to quarrel with the God of nature, to despise the dignity of our being, and to indulge a passion which our own calm and sober thoughts will make us ashamed of. Certainly there is no condition of life a man can be in in this world but he may in it (if it be not his own fault) so honour God, and work out his own salvation, and make sure a happiness for himself in a better world, that he will have no reason at all to wish he had never been born, but a great deal of reason to say that he had his being to good purpose. Yet it must be owned, if there were not another life after this, and divine consolations to support us in the prospect of it, so many are the sorrows and troubles of this that we might sometimes be tempted to say that we were made in vain (Psa 89:47), and to wish we had never been. There are those in hell who with good reason wish they had never been born, as Judas, Mat 26:24. But, on this side hell, there can be no reason for so vain and ungrateful a wish. It was Job's folly and weakness to curse his day. We must say of it, This was his infirmity; but good men have sometimes failed in the exercise of those graces which they have been most eminent for, that we may understand that when they are said to be perfect it is meant that they were upright, not that they were sinless. Lastly, Let us observe it, to the honour of the spiritual life above the natural, that though many have cursed the day of their first birth, never any cursed the day of their new-birth, nor wished they never had had grace, and the Spirit of grace, given them. Those are the most excellent gifts, above life and being itself, and which will never be a burden.
II. Yet it was not so bad as Satan promised himself. Job cursed his day, but he did not curse his God - was weary of his life, and would gladly have parted with that, but not weary of his religion; he resolutely cleaves to that, and will never let it go. The dispute between God and Satan concerning Job was not whether Job had his infirmities, and whether he was subject to like passions as we are (that was granted), but whether he was a hypocrite, who secretly hated God, and if he were provoked, would show his hatred; and, upon trial, it proved that he was no such man. Nay, all this may consist with his being a pattern of patience; for, though he did thus speak unadvisedly with his lips, yet both before and after he expressed great submission and resignation to the holy will of God and repented of his impatience; he condemned himself for it, and therefore God did not condemn him, nor must we, but watch the more carefully over ourselves, lest we sin after the similitude of this transgression.
1.The particular expressions which Job used in cursing his day are full of poetical fancy, flame, and rapture, and create as much difficulty to the critics as the thing itself does to the divines: we need not be particular in our observations upon them. When he would express his passionate wish that he had never been, he falls foul upon the day, and wishes,
(1.)That earth might forget it: Let it perish (Job 3:3); let it not be joined to the days of the year, Job 3:6. "Let it be not only not inserted in the calendar in red letters, as the day of the king's nativity useth to be" (and Job was a king, Job 29:25), "but let it be erased and blotted out, and buried in oblivion. Let not the world know that ever such a man as I was born into it, and lived in it, who am made such a spectacle of misery."
(2.)That Heaven might frown upon it: Let not God regard it from above, Job 3:4. "Every thing is indeed as it is with God; that day is honourable on which he puts honour, and which he distinguishes and crowns with his favour and blessing, as he did the seventh day of the week; but let my birthday never be so honoured; let it be nigro carbone notandus - marked as with a black coal for an evil day by him that determines the times before appointed. The father and fountain of light appointed the greater light to rule the day and the less lights to rule the night; but let that want the benefit of both." [1.] Let that day be darkness (Job 3:4); and, if the light of the day be darkness, how great is that darkness! how terrible! because then we look for light. Let the gloominess of the day represent Job's condition, whose sun went down at noon. [2.] As for that night too, let it want the benefit of moon and stars, and let darkness seize upon it, thick darkness, darkness that may be felt, which will not befriend the repose of the night by its silence, but rather disturb it with its terrors.
(3.)That all joy might forsake it: "Let it be a melancholy night, solitary, and not a merry night of music and dancing. Let no joyful voice come therein (Job 3:7); let it be a long night, and not see the eye-lids of the morning (Job 3:9), which bring joy with them."
(4.)That all curses might follow it (Job 3:8): "Let none ever desire to see it, or bid it welcome when it comes, but, on the contrary, let those curse it that curse the day. Whatever day any are tempted to curse, let them at the same time bestow one curse upon my birthday, particularly those that make it their trade to raise up mourning at funerals with their ditties of lamentation. Let those that curse the day of the death of others in the same breath curse the day of my birth." Or those who are so fierce and daring as to be ready to raise up the Leviathan (for that is the word here), who, being about to strike the whale or crocodile, curse it with the bitterest curse they can invent, hoping by their incantations to weaken it, and so to make themselves master of it. Probably some such custom might there be used, to which our divine poet alludes. "Let it be as odious as the day wherein men bewail the greatest misfortune, or the time wherein they see the most dreadful apparition;" so bishop Patrick, I suppose taking the Leviathan here to signify the devil, as others do, who understand it of the curses used by conjurors and magicians in raising the devil, or when they have raised a devil that they cannot lay.
2.But what is the ground of Job's quarrel with the day and night of his birth? It is because it shut not up the doors of his mother's womb, Job 3:10. See the folly and madness of a passionate discontent, and how absurdly and extravagantly it talks when the reins are laid on the neck of it. Is this Job, who was so much admired for his wisdom that unto him men gave ear, and kept silence at his counsel, and after his words they spoke not again? Job 29:21, Job 29:11. Surely his wisdom failed him, (1.) When he took so much pains to express his desire that he had never been born, which, at the best was a vain wish, for it is impossible to make that which has been not to have been. (2.) When he was so liberal of his curses upon a day and a night that could not be hurt, or made any the worse for his curses. (3.) When he wished a thing so very barbarous to his own mother as that she had not brought him forth when her full time had come, which must inevitably have been her death, and a miserable death. (4.) When he despised the goodness of God to him in giving him a being (such a being, so noble and excellent a life, such a life, so far above that of any other creature in this lower world), and undervalued the gift, as not worth the acceptance, only because transit cum onere - it was clogged with a proviso of trouble, which now at length came upon him, after many years' enjoyment of its pleasures. What a foolish thing it was to wish that his eyes had never seen the light, that so they might not have seen sorrow, which yet he might hope to see through, and beyond which he might see joy! Did Job believe and hope that he should in his flesh see God at the latter day (Job 19:26), and yet would he wish he had never had a being capable of such a bliss, only because, for the present, he had sorrow in the flesh? God by his grace arm us against this foolish and hurtful lust of impatience.
Do not be amazed when I tell you that Job did not speak these words. I mistake him for another. These are words that I lend to Job and are contrary to his benevolence and profound goodness. In fact, Job had no desire to say anything of the sort. He suffered righteously what he was suffering, so that he reasonably and wisely said that “he was not born.” This is exactly what Christ himself said about Judas: “It would have been better for that man if he had not been born.” And Job says much the same thing: “Why was I born? It would have been better if I had not been born.”
47. As has been likewise remarked above, the words, it shut not up, are ‘it opened,’ and it took not away, ‘it brought upon me.’ So that this night, i.e. sin, opened the door of the womb, in that to man, conceived unto sin, it unsealed the lust of concupiscence [m], whereof the Prophet says, Enter thou into thy chambers, and shut thy doors. [Isa. 26, 20] For we ‘enter our chambers,’ when we go into the recesses of our own hearts. And we ‘shut the doors,’ when we restrain forbidden lusts; and so whereas our consent set open these doors of carnal concupiscence, it forced us to the countless evils of our corrupt state. And so now we henceforth groan under the weight of mortality, though we came [n] thereunto by our own free will, in that the justice of the sentence against us requires thus much, that what we have done willingly, we should bear with against our will.
22. What the womb of his mother is to each individual man, that the primary abode in Paradise became to the whole human race. For from it came forth the family of man as it were from the womb, and tending to the increase of the race, as if to the growth of the body, it issued forth without. There our conception was cemented, where the Man, the origin of mankind, had his abode, but the serpent opened the mouth of this womb, in that by his cunning persuading he broke asunder the decree of heaven in man's heart. The serpent opened the mouth of this womb, in that he burst the barriers of the mind which were fortified with admonitions from above. Let the holy man then in the punishment which he suffers, cast the eyes of his mind far back to the sin. Let him mourn for this, which the neglect of darkness, that is, the dark suggestions of our old enemy lodged in man's mind; for this, that man's mind consented to his cunning suggestions to his own betrayal, and let him say, Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. Nor let this disturb us, that he complains that he only did not shut up, whom he abhors for having opened the gate of Paradise. For ‘he opened,’ he calls shut not up; and ‘he entailed it,’ nor hid sorrow from me. For he would as it were have ‘hid sorrow,’ if he had kept quiet, and have ‘shut up,’ if he had forborne from bursting in. For he is weighing well who it is he speaks of, and he reckons that it would have been as if the evil spirit had bestowed gains upon us if he had only not entailed losses upon our heads. Thus we say of robbers that they give their prisoners their lives, if they do not take them.
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SUMMARY
Job 3:10 encapsulates the profound depth of Job's despair, marking a pivotal moment where his lament transitions from silent grief to vocal anguish. Having endured catastrophic losses—his children, wealth, and health—Job articulates a desperate wish for non-existence, specifically regretting the moment of his birth. This verse expresses a primal yearning that his mother's womb had remained closed, thereby preventing his entry into a life now overwhelmed by unimaginable sorrow and suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 3:10 employs several potent literary devices to convey the depth of Job's despair. Metaphor is central, particularly in the phrase "the doors of my [mother's] womb," which vividly represents the birth canal as a gate that failed to remain closed, allowing him to enter a life of suffering. This imagery is both primal and visceral, enhancing the emotional impact and emphasizing the irreversible nature of his birth. Hyperbole is also evident in Job's wish for non-existence; while extreme, it effectively communicates the overwhelming nature of his pain, suggesting that life itself has become an unbearable burden. This exaggerated expression underscores the severity of his anguish. The entire passage is a profound example of Lament, a common biblical genre where individuals pour out their complaints, questions, and grief to God or the universe. Job's words are raw, unfiltered, and deeply personal, characteristic of this literary form which validates the expression of intense human suffering as a legitimate response to profound tragedy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 3:10 stands as a stark testament to the profound human capacity for despair in the face of inexplicable suffering. Theologically, it challenges the simplistic notion of divine justice that often equates suffering directly with sin, forcing the reader to grapple with the reality of righteous suffering. Job's cry raises fundamental questions about the purpose of life when it is filled with unbearable pain, and the nature of a sovereign God who permits such anguish. It underscores the biblical truth that lament is a legitimate and even necessary expression of faith, allowing individuals to wrestle honestly with God amidst their deepest trials, rather than suppressing their true feelings. This verse also highlights the fragility of human existence and the deep human desire for meaning, even when confronted by apparent meaninglessness, setting the stage for the book's ultimate resolution where God's wisdom transcends human understanding.
REFLECTION AND APPLICATION
Job 3:10 offers profound validation for the human experience of deep despair. It reminds us that the Bible does not shy away from depicting intense grief, even to the point of wishing for non-existence. This gives believers permission to express their true feelings, even when they are dark, without fear of condemnation. Job's words are a powerful example of biblical lament, a tradition that encourages pouring out complaints and questions to God. True faith, as demonstrated by Job, is not the absence of doubt or pain, but often the wrestling with it before God, trusting in His presence even when His purposes are unclear. While Job is in the depths of despair here, the broader narrative of the Book of Job ultimately points to God's sovereignty and restoration, as seen in Job 42:10. This verse, therefore, serves as a crucial starting point for understanding the journey from profound suffering to renewed hope and a deeper understanding of God's ways, reminding us that even in our darkest moments, honest engagement with God is a path towards healing and growth.
Questions for Reflection
FAQ
Is it sinful for a believer to express such deep despair, even wishing they had never been born?
Answer: Job 3:10, along with other biblical laments (e.g., Jeremiah 20:14-18), demonstrates that the Bible provides space for the rawest expressions of human suffering and despair. It is not presented as sinful, but as an honest outpouring of a broken heart. The sin would lie in turning away from God in bitterness or rebellion, which Job notably avoids, even in his darkest moments. Instead, he directs his lament towards the heavens, wrestling with God rather than abandoning Him. This verse validates the human experience of profound grief and teaches us that authentic faith includes the freedom to voice even our most desperate feelings before God, trusting that He is big enough to handle our pain and our questions, as seen in the Psalms which are replete with similar expressions of anguish and doubt, yet always return to God.
CHRIST-CENTERED FULFILLMENT
While Job 3:10 expresses a profound wish for non-existence to escape suffering, its Christ-centered fulfillment lies not in the cessation of life, but in the transformation of suffering through the life, death, and resurrection of Jesus Christ. Job's lament foreshadows the ultimate human experience of pain, a pain fully entered into by the Son of Man, who had no place to lay His head. Jesus, the Man of Sorrows, acquainted with grief, did not wish His life away, even facing the agony of Gethsemane where He prayed, "My Father, if it be possible, let this cup pass from me." Yet, He willingly embraced the cross, enduring the ultimate "sorrow" of bearing the sin of the world, so that those who believe in Him might find life, not escape from it. Where Job desired to avoid seeing sorrow, Christ fully saw and absorbed it, offering a path to redemption and hope that transcends even the deepest human despair. His resurrection guarantees that suffering, though real, does not have the final word, and that through Him, even the most profound laments can ultimately lead to resurrection life and joy, as He wipes away every tear from our eyes and promises a new heaven and new earth where sorrow and pain will be no more (Revelation 21:1-4).