TRV
Translation
American Standard Version
The small and the great are there: And the servant is free from his master.
World English Bible Messianic
The small and the great are there. The servant is free from his master.
Young's Literal Translation
Small and great are there the same. And a servant is free from his lord.
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In the KJVVerse 12,924 of 31,102
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Commentary on Job 3 verses 11–19
11 ¶ Why died I not from the womb? why did I not give up the ghost when I came out of the belly?
12 Why did the knees prevent me? or why the breasts that I should suck?
13 For now should I have lain still and been quiet, I should have slept: then had I been at rest,
14 With kings and counsellors of the earth, which built desolate places for themselves;
15 Or with princes that had gold, who filled their houses with silver:
16 Or as an hidden untimely birth I had not been; as infants which never saw light.
17 There the wicked cease from troubling; and there the weary be at rest.
18 There the prisoners rest together; they hear not the voice of the oppressor.
19 The small and great are there; and the servant is free from his master.
I. II. Main points1. 2. Sub-points
Job, perhaps reflecting upon himself for his folly in wishing he had never been born, follows it, and thinks to mend it, with another, little better, that he had died as soon as he was born, which he enlarges upon in these verses. When our Saviour would set forth a very calamitous state of things he seems to allow such a saying as this, Blessed are the barren, and the wombs that never bore, and the paps which never gave suck (Luk 23:29); but blessing the barren womb is one thing and cursing the fruitful womb is another! It is good to make the best of afflictions, but it is not good to make the worst of mercies. Our rule is, Bless, and curse not. Life is often put for all good, and death for all evil; yet Job here very absurdly complains of life and its supports as a curse and plague to him, and covets death and the grave as the greatest and most desirable bliss. Surely Satan was deceived in Job when he applied that maxim to him, All that a man hath will he give for his life; for never any man valued life at a lower rate than he did.
I. He ungratefully quarrels with life, and is angry that it was not taken from him as soon as it was given him (Job 3:11, Job 3:12): Why died not I from the womb? See here, 1. What a weak and helpless creature man is when he comes into the world, and how slender the thread of life is when it is first drawn. We are ready to die from the womb, and to breathe our last as soon as we begin to breathe at all. We can do nothing for ourselves, as other creatures can, but should drop into the grave if the knees did not prevent us; and the lamp of life, when first lighted, would go out of itself if the breasts given us, that we should suck, did not supply it with fresh oil. 2. What a merciful and tender care divine Providence took of us at our entrance into the world. It was owing to this that we died not from the womb and did not give up the ghost when we came out of the belly. Why were we not cut off as soon as we were born? Not because we did not deserve it. Justly might such weeds have been plucked up as soon as they appeared; justly might such cockatrices have been crushed in the egg. Nor was it because we did, or could, take any care of ourselves and our own safety: no creature comes into the world so shiftless as man. It was not our might, or the power of our hand, that preserved us these beings, but God's power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. It was owing to this that the knees prevented us. Natural affection is put into parents' hearts by the hand of the God of nature: and hence it was that the blessings of the breast attended those of the womb. 3. What a great deal of vanity and vexation of spirit attends human life. If we had not a God to serve in this world, and better things to hope for in another world, considering the faculties we are endued with and the troubles we are surrounded with, we should be strongly tempted to wish that we had died from the womb, which would have prevented a great deal both of sin and misery.
He that is born today, and dies tomorrow,
Loses some hours of joy, but months of sorrow.
4.The evil of impatience, fretfulness, and discontent. When they thus prevail they are unreasonable and absurd, impious and ungrateful. To indulge them is a slighting and undervaluing of God's favour. How much soever life is embittered, we must say, "It was of the Lord's mercies that we died not from the womb, that we were not consumed." Hatred of life is a contradiction to the common sense and sentiments of mankind, and to our own at any other time. Let discontented people declaim ever so much against life, they will be loth to part with it when it comes to the point. When the old man in the fable, being tired with his burden, threw it down with discontent and called for Death, and Death came to him and asked him what he would have with him, he then answered, "Nothing, but to help me up with my burden."
II. He passionately applauds death and the grave, and seems quite in love with them. To desire to die that we may be with Christ, that we may be free from sin, and that we may be clothed upon with our house which is from heaven, is the effect and evidence of grace; but to desire to die only that we may be quiet in the grave, and delivered from the troubles of this life, savours of corruption. Job's considerations here may be of good use to reconcile us to death when it comes, and to make us easy under the arrest of it; but they ought not to be made use of as a pretence to quarrel with life while it is continued, or to make us uneasy under the burdens of it. It is our wisdom and duty to make the best of that which is, be it living or dying, and so to live to the Lord and die to the Lord, and to be his in both, Rom 14:8. Job here frets himself with thinking that if he had but died as soon as he was born, and been carried from the womb to the grave, 1. His condition would have been as good as that of the best: I would have been (says he, Job 3:14) with kings and counsellors of the earth, whose pomp, power, and policy, cannot set them out of the reach of death, nor secure them from the grave, nor distinguish theirs from common dust in the grave. Even princes, who had gold in abundance, could not with it bribe Death to overlook them when he came with commission; and, though they filled their houses with silver, yet they were forced to leave it all behind them, no more to return to it. Some, by the desolate places which the kings and counsellors are here said to build for themselves, understand the sepulchres or monuments they prepared for themselves in their life-time; as Shebna (Isa 22:16) hewed himself out a sepulchre; and by the gold which the princes had, and the silver with which they filled their houses, they understand the treasures which, they say, it was usual to deposit in the graves of great men. Such arts have been used to preserve their dignity, if possible, on the other side death, and to keep themselves from lying even with those of inferior rank; but it will not do: death is, and will be, an irresistible leveller. Mors sceptra ligonibus aequat - Death mingles sceptres with spades. Rich and poor meet together in the grave; and there a hidden untimely birth (Job 3:16), a child that either never saw light or but just opened its eyes and peeped into the world, and, not liking it, closed them again and hastened out of it, lies as soft and easy, lies as high and safe, as kings and counsellors, and princes, that had gold. "And therefore," says Job, "would I had lain there in the dust, rather than to lie here in the ashes!" 2. His condition would have been much better than now it was (Job 3:13): "Then should I have lain still, and been quiet, which now I cannot do, I cannot be, but am still tossing and unquiet; then I should have slept, whereas now sleep departeth from my eyes; then had I been at rest, whereas now I am restless." Now that life and immortality are brought to a much clearer light by the gospel than before they were placed in good Christians can give a better account than this of the gain of death: "Then should I have been present with the Lord; then should I have seen his glory face to face, and no longer through a glass darkly." But all that poor Job dreamed of was rest and quietness in the grave out of the fear of evil tidings and out of the feeling of sore boils. Then should I have been quiet; and had he kept his temper, his even easy temper still, which he was in as recorded in the two foregoing chapters, entirely resigned to the holy will of God and acquiescing in it, he might have been quiet now; his soul, at least, might have dwelt at ease, even when his body lay in pain, Psa 25:13. Observe how finely he describes the repose of the grave, which (provided the soul also be at rest in God) may much assist our triumphs over it. (1.) Those that now are troubled will there be out of the reach of trouble (Job 3:17): There the wicked cease from troubling. When persecutors die they can no longer persecute; their hatred and envy will then perish. Herod had vexed the church, but, when he became a prey for worms, he ceased from troubling. When the persecuted die they are out of the danger of being any further troubled. Had Job been at rest in his grave, he would have had no disturbance from the Sabeans and Chaldeans, none of all his enemies would have created him any trouble. (2.) Those that are now toiled will there see the period of their toils. There the weary are at rest. Heaven is more than a rest to the souls of the saints, but the grave is a rest to their bodies. Their pilgrimage is a weary pilgrimage; sin and the world they are weary of; their services, sufferings, and expectations, they are wearied with; but in the grave they rest from all their labours, Rev 14:13; Isa 57:2. They are easy there, and make no complaints; there believers sleep in Jesus. (3.) Those that were here enslaved are there at liberty. Death is the prisoner's discharge, the relief of the oppressed, and the servant's manumission (Job 3:18): There the prisoners, though they walk not at large, yet they rest together, and are not put to work, to grind in that prison-house. They are no more insulted and trampled upon, menaced and terrified, by their cruel task-masters: They hear not the voice of the oppressor. Those that were here doomed to perpetual servitude, that could call nothing their own, no, not their own bodies, are there no longer under command or control: There the servant is free from his master, which is a good reason why those that have power should use it moderately, and those that are in subjection should bear it patiently, yet a little while. (4.) Those that were at a vast distance from others are there upon a level (Job 3:19): The small and great are there, there the same, there all one, all alike free among the dead. The tedious pomp and state which attend the great are at an end there. All the inconveniences of a poor and low condition are likewise over; death and the grave know no difference.
Levelled by death, the conqueror and the slave,
The wise and foolish, cowards and the brave,
Lie mixed and undistinguished in the grave.
- Sir R. Blackmore
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–19. Public domain.
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Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 4.67-71
Those who are endued with might in the love of their Maker are those who are strengthened in the love of God as the object of their desire. Yet they become in the same degree powerless in their own strength. The more strongly they long for the things of eternity, the more they are disenchanted with earthly objects. The failure of their self-assertive strength is wholesome. Hence the psalmist, wearied by the strength of his love, said, “My soul has fainted in your salvation.” For his soul did faint while making way in God’s salvation, in that he panted with desire for the light of eternity, broken of all confidence in the flesh. Hence he says again, “My soul longs, yes, even faints for the courts of the Lord.” Now when he said “longs,” he added correctly, “and faints,” since that longing for the divine Being is small indeed if not similarly followed by a fainting in one’s self. For it is fitting that one who is inflamed to seek the courts of eternity should be weakened in his love of his temporal state. He should become cold to the pursuits of this world in proportion as he rises with a soul more inflamed to the love of God.… Who else is to be understood by the title of the “taskmaster” other than that insatiate prompter who for once bestowed the coin of deceit upon humanity and from that time has not ceased daily to claim the debt of death? Who lent the man in paradise the money of sin, and by the multiplying of wickedness is daily exacting it with usury? Concerning this taskmaster, the truth is spoken in the Gospel, “And the Judge deliver you to the officer.” Therefore, when we hear the voice of this accuser, we are struck with this temptation. But the temptation does not have effect if we resist the one who accuses us.… And it is well added that “the slave is free from his master.” For it is written, “Everyone that sins is the slave of sin.” For whoever yields himself up to evil desire bends the neck of his mind that previously was free to the dominion of wickedness. When we struggle against the evil by which we had been taken captive, when we forcibly resist the bad habit, when we tread under all such desires, we withstand this taskmaster. When we strike our sin with penitence and cleanse the pollution with our tears, we uphold the right of our inborn liberty against this slavery.
Gregory the DialogistAD 604
70. Forasmuch as there is to us in this life a difference in works, doubtless there will be in the future life a difference in degrees of dignity, that whereas here one surpasses another in desert, there one may excel another in reward. Hence Truth says in the Gospel, In My Father's house are many mansions. [John 14, 2] But in those ‘many mansions,’ the very diversity of rewards will be in some measure in harmony. For an influence so mighty joins us together in that peace, that what any has failed to receive in himself, he rejoices to have received in another. And thus they that did not equally labour in the vineyard, equally obtain all of them a penny. And indeed with the Father are ‘many mansions,’ and yet the unequal labourers receive the same penny, in that the blessedness of joy will be one and the same to all, yet not one and the same sublimity of life to all. He had seen the small and great in this light, who said in the voice of the Head; Thine eyes did see My substance, yet being imperfect, and in Thy book were all My members written. [Ps. 139, 16] He beheld ‘the small and the great together,’ when he declared, He will bless them that fear the Lord, both small and great. [Ps. 115, 13] And it is well added, And the servant is free from his master. For it is written, Everyone that sinneth is the servant of sin [John 8, 34]. For whosoever yields himself up to bad desire, submits the neck of his mind, till now free, to the dominion of wickedness. Now we withstand this master, when we struggle against the evil whereby we had been taken captive, when we forcibly resist the bad habit, and treading under all froward desires, maintain against the same the right of inborn liberty, when we strike our sin by penitence, and cleanse the stains of pollution with our tears. But it oftentimes happens, that the mind indeed already bewails what it remembers itself to have done amiss, that already it not only forsakes its misdeeds, but even chastises them with the bitterest lamentations, yet while it recalls to memory the things that it has done, it is affrighted and sorely dismayed against the Judgment. It already turns itself with a perfect intention, but does not yet lift itself up in a perfect state of security, for while it weighs the rigid exactness of the final scrutiny, it trembles with anxiety between hope and fear, for it knows not, when the righteous Judge comes, what He will reckon, what He will remit of the deeds done. For it remembers what evil deeds it has committed, but it cannot tell whether it has worthily bewailed the commission of them, and it dreads lest the vastness of the sin exceed the measure of penance. And it is very often the case that ‘Truth’ already remits the sin, yet the troubled soul, whilst it is full of anxiety for itself, still trembles for the pardon thereof. So that in this present life the servant already escapes from his master, yet he is not free from him, in that by chastisement and penance man already forsakes his sin, yet he still fears the strict Judge for the recompensing of it. There then ‘the servant will be free from his master,’ when there will be no longer misgiving about the pardon of sin, when the recollection of its sin no longer condemns the soul, now secured, where the conscience does not tremble under a sense of guilt, but exults in the pardon of the same in a state of freedom.
72. But if man is reached there by no remembrance of his sin, how does he congratulate himself that he has been saved therefrom? Or how does he return thanks to his Benefactor for the pardon, which he has received, if by an intervening forgetfulness of his past wickedness, he knows not that he is a debtor to suffer punishment? For we must not pass over negligently that which the Psalmist says, I will sing of the mercies of the Lord for ever. [Ps. 89, 1] For how does he ‘sing of the mercies of God for ever,’ if he knows not that he has been miserable; and if he has no recollection of past misery, whence does he answer with praises the bestowal of mercy? And again, we must enquire how the mind of the Elect can be in perfect bliss, if amidst its joys the memory of its guilt reaches it? Or how does the glory of indefectible light shine out, when it is overcast by the sin that is recalled to mind? But be it known, that just as oftentimes now in joy we call to mind sad things, so in the future life, we bring back the memory of past sin without any hurt to our bliss. For it very often happens, that in the season of health, we recall to mind past pains without feeling pain, and in proportion as we remember ourselves sick, the more we hug ourselves in health. And so in that blissful estate there will be a remembrance of sin, not such as to pollute the mind, but to attach us the more closely to our joy, that while the mind without pain remembers itself of its pain, it may the more clearly perceive itself to be a debtor to the physician, and so much the more cherish the health it has received, in proportion as it remembers what it has escaped of uneasiness. And so then, placed in that state of bliss, we so regard our evil deeds without loathing, as now being set in light, without any inward blindness of the heart, we see the darkness with our mind; for though that be dim which we perceive with the imagination, this comes from the sentence of light, not from the misfortune of blindness. And thus throughout eternity we render to our Benefactor the praise of His mercy, yet are in no degree oppressed with the consciousness of wretchedness; for whilst we review our evils without any evil betiding the mind, on the one hand there will never be ought to defile, the hearts that render praise on the score of past wickednesses, and again there will always be somewhat to inflame them to the praise of their Deliverer. Therefore, because the repose of inward light does in such sort transport the great ones into itself, that yet it does not leave the little ones, let it be rightly said, the small and great are there. Now forasmuch as the mind of the converted sinner is there touched by the recollection of his sin in such sort that he is not overwhelmed by any confusion at that recollection, it is fitly subjoined, And the servant is free from his master.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 3:19, a poignant cry from the depths of Job's despair, articulates a profound longing for the ultimate tranquility of death as a release from unbearable suffering. It envisions the grave as the great equalizer, a realm where all earthly distinctions—whether of social status, power, or servitude—dissolve into a state of universal peace and absolute freedom from oppression. For Job, death is not merely cessation but a desperately desired refuge where the weary find solace and the enslaved are finally liberated from their bonds.
CONTEXT
Literary Context: Job 3 marks a dramatic and pivotal shift in the book, transitioning from the narrative prologue (Job 1-2), which depicts Job's steadfast piety amidst catastrophic losses, to his deeply personal and agonizing lament. This chapter constitutes Job's first utterance after seven days of silent mourning with his friends (Job 2:13). Overwhelmed by his suffering, he curses the day of his birth, expressing a fervent wish that he had never been born or had died at birth. Verses 17 and 18 immediately precede verse 19, setting the stage by describing how "there the wicked cease from troubling, and there the weary are at rest" and "there the prisoners rest together; they hear not the voice of the oppressor." Job 3:19 seamlessly continues and expands upon this theme, extending the idea of universal rest and liberation to encompass all social strata, thereby culminating Job's desperate vision of death as a peaceful and equitable haven.
Historical & Cultural Context: The setting of the book of Job is the ancient Near East, a society fundamentally characterized by rigid social hierarchies and pronounced distinctions. The terms "small and great" directly refer to the stratified social order, encompassing differences in wealth, power, and influence. Similarly, the relationship between "servant" (ʻebed, often a bondservant or slave) and "master" (ʼâdôwn) was a foundational institution of daily life. Servitude, whether entered into voluntarily due to debt or involuntarily through conquest, was a common reality, and the conditions of a servant's life could vary widely, from relatively benign to severely oppressive. Within this societal framework, the concept of death as a state where such profound distinctions vanish, and where the oppressed find ultimate freedom, would have resonated deeply. It offered a stark, almost utopian, contrast to the often harsh and unequal realities of life, speaking to a universal human yearning for justice and release from bondage.
Key Themes: Job 3:19 significantly contributes to several overarching themes present throughout the book of Job and the broader biblical narrative. Foremost among these is the theme of equality in death, which asserts that all human beings, irrespective of their earthly status, ultimately share the same fate in the grave. This truth profoundly challenges human pride and highlights the transient nature of worldly power and possessions, echoing similar sentiments found in the wisdom literature, such as when Ecclesiastes declares that all share the same destiny. Another crucial theme is liberation from suffering and oppression. For Job, death represents the ultimate escape from his excruciating physical agony and profound emotional distress, a final release from the "voice of the oppressor" vividly described in Job 3:18. This deep longing for rest and freedom is a universal human desire, particularly poignant for those experiencing intense pain, injustice, or bondage, and it serves as a recurring motif throughout Job's extended lament.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 3:19 masterfully employs several potent literary devices to convey its profound message. Juxtaposition is central to the verse's impact, starkly contrasting the hierarchical and often oppressive realities of life with the absolute equality and freedom envisioned in death. The pairing of "small and great" with "servant and master" represents the opposing poles of social power and status, which are then dissolved and unified in the common experience of the grave. This creates a powerful image of death as the ultimate equalizer. Symbolism is also profoundly evident, as death is not merely presented as an end to life, but as a profound state of rest, liberation, and peace from all earthly burdens and injustices. For Job, death becomes the ultimate refuge, a sanctuary where the weary find solace and the oppressed find definitive release. The entire lament, including this verse, can also be understood through the lens of hyperbole, as Job's overwhelming despair leads him to idealize death as the sole true escape from his unbearable suffering, perhaps amplifying its perceived benefits beyond a purely theological assessment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 3:19, though born from a place of profound human despair, articulates a stark yet profound theological truth about the transient nature of human life and the ultimate insignificance of earthly distinctions. It powerfully underscores the biblical principle that all humanity stands equal before God in mortality, regardless of social status, wealth, or power. While Job's perspective is shaped by his agonizing suffering, the verse taps into a universal human longing for justice and freedom from oppression—a desire deeply embedded within the human spirit. It serves as a potent reminder that our true worth is not derived from our fleeting position in society but from our inherent dignity as image-bearers of God. This ultimate equality in death functions as a powerful critique of human pride, social injustice, and the often-unjust systems of the world, redirecting our gaze toward what truly endures.
REFLECTION AND APPLICATION
Job 3:19, while spoken from a place of intense suffering and a desire for cessation, offers a sobering and profoundly liberating truth: in the face of mortality, all human distinctions crumble. This perspective can serve as a powerful catalyst for us today to re-evaluate what we truly value and how we live. If earthly status, material wealth, or social power are ultimately temporary and rendered meaningless in death, then our focus should shift decisively to what truly endures—our character, the quality of our relationships, our pursuit of justice, and our spiritual standing before God. For those who currently feel oppressed, marginalized, or burdened by the injustices of life, Job's words, while not advocating for death, acknowledge the deep human yearning for release and rest. It compels us to cultivate profound empathy for those who suffer, to actively work towards justice and liberation in this life, and to remember that God sees and values all equally, irrespective of their "small" or "great" status in the eyes of the world. Ultimately, it calls us to live with an eternal perspective, investing in what truly matters.
Questions for Reflection
FAQ
Does Job 3:19 imply that death is always a desirable escape from suffering?
Answer: Not necessarily. Job 3:19 reflects Job's desperate perspective in a moment of extreme suffering, where he views death as the only viable escape from his unbearable pain and injustice. It's a statement born of profound lament and a longing for rest, not a theological endorsement of death as universally desirable or an advocacy for suicide. The Bible consistently presents death as the consequence of sin (Romans 6:23) and an enemy to be conquered (1 Corinthians 15:26). Job's words here are an expression of raw human anguish and a deep yearning for relief, not a prescriptive theological statement for all circumstances or a model for coping with suffering.
What does "there" refer to in "The small and great are there"?
Answer: In the immediate context of Job 3, "there" refers to the realm of the dead, often understood as Sheol or the grave. Job has been describing this place in the preceding verses (Job 3:13-18) as a place of quietness, rest, and cessation from trouble. It is a metaphorical space where the wicked cease their troubling, the weary find rest, and prisoners are free from their oppressors. Therefore, "there" signifies the ultimate, universal destination for all humanity, where earthly distinctions, struggles, and burdens are finally left behind, and a profound, albeit somber, equality prevails.
CHRIST-CENTERED FULFILLMENT
While Job 3:19 expresses a profound human longing for rest and liberation from the burdens of life and the injustices of social hierarchy, its ultimate fulfillment and the true hope for humanity are found not in the grave itself, but in Christ. Job's vision of death as an equalizer points to a profound truth that finds its ultimate and glorious expression in the gospel: in Christ Jesus, all earthly distinctions are abolished, and all are made one. As the Apostle Paul powerfully declares in Galatians 3:28, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." Christ's sacrificial death on the cross was the ultimate act of liberation, freeing humanity not merely from earthly masters, but from the far more profound bondage of sin and death itself (Romans 8:2). Furthermore, the deep rest that Job desperately sought in the grave is profoundly and eternally realized in the divine "rest" offered by Jesus to all who are weary and burdened by life's struggles (Matthew 11:28). For believers, death is not merely a cessation, but a transition to eternal rest and unbroken fellowship with the Lord, where all tears are wiped away, and there is no more pain, sorrow, or crying (Revelation 21:4). Thus, the freedom and equality Job yearned for in the grave are fully and eternally realized through Christ's triumphant victory over death and His glorious promise of resurrection and new life for all who believe.