TRV
Translation
King James Version
¶ Wherefore is light given to him that is in misery, and life unto the bitter in soul;
Complete Jewish Bible
"So why must light be given to the miserable and life to the bitter in spirit?
American Standard Version
Wherefore is light given to him that is in misery, And life unto the bitter in soul;
World English Bible Messianic
“Why is light given to him who is in misery, life to the bitter in soul,
Geneva Bible (1599)
Wherefore is the light giuen to him that is in miserie? and life vnto them that haue heauie hearts?
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In the KJVVerse 12,925 of 31,102
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Commentary on Job 3 verses 20–26
20 ¶ Wherefore is light given to him that is in misery, and life unto the bitter in soul;
21 Which long for death, but it cometh not; and dig for it more than for hid treasures;
22 Which rejoice exceedingly, and are glad, when they can find the grave?
23 Why is light given to a man whose way is hid, and whom God hath hedged in?
24 For my sighing cometh before I eat, and my roarings are poured out like the waters.
25 For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.
26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came.
I. II. Main points1. 2. Sub-points
Job, finding it to no purpose to wish either that he had not been born or had died as soon as he was born, here complains that his life was now continued and not cut off. When men are set on quarrelling there is no end of it; the corrupt heart will carry on the humour. Having cursed the day of his birth, here he courts the day of his death. The beginning of this strife and impatience is as the letting forth of water.
I. He thinks it hard, in general, that miserable lives should be prolonged (Job 3:20-22): Wherefore is light in life given to those that are bitter in soul? Bitterness of soul, through spiritual grievances, makes life itself bitter. Why doth he give light? (so it is in the original): he means God, yet does not name him, though the devil had said, "He will curse thee to thy face;" but he tacitly reflects on the divine Providence as unjust and unkind in continuing life when the comforts of life are removed. Life is called light, because pleasant and serviceable for walking and working. It is candle-light; the longer it burns the shorter it is, and the nearer to the socket. This light is said to be given us; for, if it were not daily renewed to us by a fresh gift, it would be lost. But Job reckons that to those who are in misery it is dōron adōron - gift and no gift, a gift that they had better be without, while the light only serves them to see their own misery by. Such is the vanity of human life that it sometimes becomes a vexation of spirit; and so alterable is the property of death that, though dreadful to nature, it may become desirable even to nature itself. He here speaks of those, 1. Who long for death, when they have out-lived their comforts and usefulness, are burdened with age and infirmities, with pain or sickness, poverty or disgrace, and yet it comes not; while, at the same time, it comes to many who dread it and would put it far from them. The continuance and period of life must be according to God's will, not according to ours. It is not fit that we should be consulted how long we would live and when we would die; our times are in a better hand than our own. 2. Who dig for it as for hidden treasures, that is, would give any thing for a fair dismission out of this world, which supposes that then the thought of men's being their own executioners was not so much as entertained or suggested, else those who longed for it needed not take much pains for it, they might soon come at it (as Seneca tells them) if they are pleased. 3. Who bid it welcome, and are glad when they can find the grave and see themselves stepping into it. If the miseries of this life can prevail, contrary to nature, to make death itself desirable, shall not much more the hopes and prospects of a better life, to which death is our passage, make it so, and set us quite above the fear of it? It may be a sin to long for death, but I am sure it is no sin to long for heaven.
II. He thinks himself, in particular, hardly dealt with, that he might not be eased of his pain and misery by death when he could not get ease in any other way. To be thus impatient of life for the sake of the troubles we meet with is not only unnatural in itself, but ungrateful to the giver of life, and argues a sinful indulgence of our own passion and a sinful inconsideration of our future state. Let it be our great and constant care to get ready for another world, and then let us leave it to God to order the circumstances of our removal thither as he thinks fit: "Lord, when and how thou pleasest;" and this with such an indifference that, if he should refer it to us, we would refer it to him again. Grace teaches us, in the midst of life's greatest comforts, to be willing to die, and, in the midst of its greatest crosses, to be willing to live. Job, to excuse himself in this earnest desire which he had to die, pleads the little comfort and satisfaction he had in life.
1.In his present afflicted state troubles were continually felt, and were likely to be so. He thought he had cause enough to be weary of living, for, (1.) He had no comfort of his life: My sighing comes before I eat, Job 3:24. The sorrows of life prevented and anticipated the supports of life; nay, they took away his appetite for his necessary food. His griefs returned as duly as his meals, and affliction was his daily bread. Nay, so great was the extremity of his pain and anguish that he did not only sigh, but roar, and his roarings were poured out like the waters in a full and constant stream. Our Master was acquainted with grief, and we must expect to be so too. (2.) He had no prospect of bettering his condition: His way was hidden, and God had hedged him in, Job 3:23. He saw no way open of deliverance, nor knew he what course to take; his way was hedged up with thorns, that he could not find his path. See Job 23:8; Lam 3:7.
2.Even in his former prosperous state troubles were continually feared; so that then he was never easy, Job 3:25, Job 3:26. He knew so much of the vanity of the world, and the troubles to which, of course, he was born, that he was not in safety, neither had he rest then. That which made his grief now the more grievous was that he was not conscious to himself of any great degree either of negligence or security in the day of his prosperity, which might provoke God thus to chastise him. (1.) He had not been negligent and unmindful of his affairs, but kept up such a fear of trouble as was necessary to the maintaining of his guard. He was afraid for his children when they were feasting, lest they should offend God (Job 1:5), afraid for his servants lest they should offend his neighbours; he took all the care he could of his own health, and managed himself and his affairs with all possible precaution; yet all would not do. (2.) He had not been secure, nor indulged himself in ease and softness, had not trusted in his wealth, nor flattered himself with the hopes of the perpetuity of his mirth; yet trouble came, to convince and remind him of the vanity of the world, which yet he had not forgotten when he lived at ease. Thus his way was hidden, for he knew not wherefore God contended with him. Now this consideration, instead of aggravating his grief, might rather serve to alleviate it. Nothing will make trouble easy so much as the testimony of our consciences for us, that, in some measure, we did our duty in a day of prosperity; and an expectation of trouble will make it sit the lighter when it comes. The less it is a surprise the less it is a terror.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–26. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 3:20-23
“Why is light given,” Job asks, “to those whose soul dwells in bitterness, and life to those souls who are in pain?” Again this is not the language—God forbid!—of someone who makes rebukes, but of someone who searches and suffers. In fact, when words are spoken with a different spirit, they must not be interpreted in the same manner. Therefore, when a philosopher asserts, “Why does a senseless person have riches at his disposal?” he only shows that he is unworthy of riches. From this we learn that not only life but also death is useful, when it is more desired than evil. In this way Job speaks of “those who long for death,” but, he says, “it does not come.” That is why the Preacher in Ecclesiastes says, “For everything there is a season” and, in another passage, “O death, how your memory is sweet.” When you hear Job’s wife suggesting to him, “Curse God, and die,” you should not suppose that he did not answer because of his love of life but because of his piety. Indeed he who considered death to be very desirable and saw it as a real goodness when he was allowed to obtain it did not dare speak against God. “Death is rest for man.” This is what Job declares. Now if death brings rest, why don’t the majority of people rush to it? Because God has made life desirable in order to prevent us from running to death. “Its way is hidden.” In my opinion Job is speaking about death, but by pretending that his words are about the way of humankind. This indicates that Job’s words concerning death are what has been said before, especially in the expression, “they dig for it more than for hidden treasures,” things that are evidently hidden. Our future is unknown, Job says. We do not uncover it. Please do not speak to me about those who hang themselves, because Job speaks about what conforms to nature and the commandments of God. “God has surrounded it,” he says, “with a wall.” As the gospel states, “The day of the Lord comes as a thief in the night.” To avoid the response, “Why do you not choose death?” Job answers, “The Lord has surrounded it with a wall.” Its doors are closed.
Gregory the DialogistAD 604
2. In holy Scripture prosperity is sometimes represented by the title of light, and this world's adversity by the name of night. Hence it is well said by the Psalmist, As is its darkness, so also is its light. [Ps 139, 12. Vulg.] For as holy men thus trample upon the prosperity of this state by contemning it, as also they sustain its adverse fortune by trampling upon it, by an exceeding highmindedness laying under their feet alike the good and the ill of the world, they declare, As its darkness, so also is its light. As though they said in plain words, ‘as its griefs do not force down the resoluteness of our fixed mind, so neither can its caresses corrupt the same.’ But since these last, as we have said above, though they fail to lift up the mind of the righteous, do yet cause them disquietude; holy men, who know themselves to be in misery in this wearisome exile, shrink from shining in its prosperity. Hence it is well said at this time, Wherefore is light given to one that is in misery? for ‘light is given to those in misery,’ when they, who, by contemplating things above, see themselves to be in misery in this our pilgrimage, have the brightness of transitory prosperity bestowed upon them; and when they are deploring grievously, that they are slow in returning to their country, they are over and above constrained to bear the burthen of honours. The love of eternal things is crushing them, and at the same time the glory of temporal things smiles upon them. When these reflect what the things are, which keep them down below, and what those are that they see not of the things above, what those are that set them up on earth, and what they have lost of heavenly blessings, they are stung with regret of their prosperity. For though they see that they are never wholly overwhelmed thereby, yet they anxiously consider that their thoughts are divided between the love of God, and the gifts of His hand; and hence when he says, Wherefore is light given to him that is in misery? he subjoins forthwith,
And life unto the bitter in soul?
3. For all the Elect are bitter in soul, in that either they never cease to punish themselves by weeping for the transgressions they have committed, or they afflict themselves with regrets, that banished here far from the face of their Creator, they are not yet admitted to the bliss of the eternal country; and of their hearts it is well said by Solomon, The heart knoweth its own bitterness, and a stranger shall not intermeddle with his joy. For the hearts of the reprobate are likewise in bitterness, for that they are afflicted even by their very bad passions themselves. Yet they know not of this very bitterness, because having voluntarily blinded their own eyes, they cannot estimate what they are undergoing; but on the contrary the heart of a good man knoweth its own bitterness, for it knows the hard condition of this place of exile, wherein it is cast forth to be torn in pieces; and it sees how tranquil is all that it has lost, how troubled the condition it has fallen into. Yet this embittered heart is one day brought back to its own joy, and a stranger shall not intermeddle therewith, in that he, who now casts himself forth without, away from this sorrow of the heart, in his aims, will then remain shut out from its interior festival.
4. They then that are in bitterness of soul, long to be wholly dead to the world, that, as they themselves aim at nothing in this present world, so they may not henceforth be fettered by the world with any ties; and it very often happens that a person has already ceased to retain the world in his affections, but the world still ties down that person by its business, and he indeed is already dead to the world, but the world is not yet dead to him. For in a certain sense the world, still alive, regards [D. ‘desires him’ (as below)] him, so long as it strives to carry him away in its actions, when he is bent another way. Hence, since Paul both himself utterly contemned the world, and saw that he was become such an one as this world could not possibly desire, having burst the bonds of this life, and being henceforth at liberty, he rightly exclaims, The world is crucified to me, and I unto the world. For ‘the world was crucified to him,’ because being now dead to his affections it was no longer an object of love to him; and he had likewise ‘crucified himself to the world,’ in that he studied to show himself thereto in such a light, that, as though dead, he might never be coveted by it. For if there be a dead person, and one alive in the same place, though the dead sees not the living, yet the living person does see the dead, but if both are dead, neither can possibly see the other. Thus he, who no longer loves the world, but yet even against his will is loved by the world, though he himself being as it were dead sees nothing of the world, yet the world not being dead sees him; but if he neither himself retains the world in his affections, nor again is retained in the affections of the world, then both are mutually dead to one another; in that whereas neither seeks the other, it is as if the dead heeded not the dead. Therefore, because Paul neither sought the glory of the world, nor was himself sought out by the same, he glories both in being himself crucified to the world, and in the world being crucified to him. Now because there are many that desire this, who yet do not altogether rise up to the very extreme point of such a state of deadness, they may well lament and say; Wherefore is light given to him that is in misery, and life unto the bitter in soul. For ‘life is given to those in bitterness,’ when the glory of this world is bestowed upon the sad and sorrowful, in which same life they do not spare themselves the chastening of most urgent fear; for though they do not themselves hold to the world, yet they still dread being such as the world holds to; and except they were living to it in some slight degree, it would never surely love them for their serviceableness to its interests; just as the sea keeps living bodies in her own bosom, but dead ones she forthwith casts out from herself.
Ishodad of MervAD 850
COMMENTARY ON JOB 3:22
A person’s actions are veiled and hidden by his death. God covers his way. The word covers means that God spares some afflictions through death, because the action of covering on God’s part is an aid.
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 3:20 encapsulates the profound despair of Job, who, having lost everything and afflicted with grievous physical suffering, questions the very purpose of continued existence for those steeped in misery. His rhetorical query expresses a yearning for the cessation of life, viewing "light" and "life" not as blessings but as prolonged torment for a "bitter soul" that longs for the peace of oblivion. This verse marks a pivotal moment, initiating Job's extended lament and setting the stage for the intense theological and existential debates that unfold throughout the book concerning the nature of suffering and divine justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 3:20 employs several powerful literary devices to convey Job's profound despair. The most prominent is Rhetorical Question, as Job poses a question not for an answer, but to express his intense frustration, despair, and bewildered protest at the continuation of life in the face of overwhelming suffering. This question is laden with Irony, as "light" and "life," typically seen as ultimate blessings and symbols of joy and divine favor, are presented as instruments of prolonged torment for the afflicted. There is clear Parallelism between the two clauses ("Wherefore is light given to him that is in misery" and "and life unto the bitter in soul"), where the second line reiterates and amplifies the sentiment of the first, using synonymous terms ("light" / "life"; "misery" / "bitter in soul") to deepen the sense of anguish and emphasize the pervasive nature of his suffering. The phrase "bitter in soul" is also a vivid Metaphor or Idiom, powerfully conveying the internal, pervasive nature of Job's emotional and spiritual pain, as if his very essence has been poisoned by sorrow.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 3:20 stands as a stark biblical testament to the reality of profound human despair, challenging simplistic notions of divine justice and the meaning of suffering. It highlights that even the righteous can experience such depths of anguish that they question the very gift of life. Theologically, it forces us to confront the mystery of suffering, acknowledging that God's ways are often inscrutable and that pain is not always a direct consequence of sin. It validates the raw, unvarnished cries of those who suffer, reminding us that lament is a legitimate form of prayer and expression before God, even when it involves questioning His providence. This verse sets the stage for the book's larger exploration of God's sovereignty, human wisdom, and the ultimate vindication of faith despite unanswered questions, paving the way for a deeper, more nuanced understanding of God's relationship with His suffering creation.
REFLECTION AND APPLICATION
Job's raw and unfiltered lament in Job 3:20 offers invaluable insights for contemporary believers and for those ministering to the suffering. It grants permission for honest expression of pain, validating the experience of profound despair even for those who are righteous. We learn that faith is not the absence of doubt or pain, but often the willingness to bring our deepest questions and bitterest complaints before God. This verse challenges us to cultivate radical empathy for those who are "bitter in soul," resisting the urge to offer trite answers or spiritualize away their agony. Instead, like Job's friends in their initial silence, we are called to sit with the suffering, to listen, and to acknowledge the depth of their pain without judgment. It reminds us that God is big enough to handle our questions, our anger, and our despair, and that true spiritual maturity often involves wrestling with the mysteries of suffering rather than demanding easy answers or quick fixes.
Questions for Reflection
FAQ
Does Job's question imply he wants to commit suicide?
Answer: While Job expresses a profound desire for the cessation of life and wishes he had never been born, his words in Job 3:20 and the surrounding verses (e.g., Job 3:11-19) do not explicitly suggest a desire for self-inflicted death. Rather, they convey a desperate longing for death to come naturally, as a release from unbearable suffering, a return to the quiet of the grave where "the weary are at rest" (Job 3:17). His lament is a cry of anguish and a protest against the continuation of life in misery, not a plan for ending it by his own hand. It is a profound expression of existential weariness, a wish for the peace of oblivion to be granted by divine cessation, not by human intervention.
Is it okay for a believer to feel such despair and question God?
Answer: The book of Job, and specifically verses like Job 3:20, powerfully affirm that it is indeed acceptable for a believer to experience profound despair and even to voice questions and laments to God. The Bible is replete with examples of righteous individuals, from Job to Jeremiah (Jeremiah 20:14-18) and numerous psalmists (Psalm 88), who expressed intense suffering, doubt, and even anger towards God. These expressions are not condemned but are presented as raw, honest prayers. God is big enough to handle our darkest emotions and deepest questions. The key is that Job, despite his lament, never curses God directly or abandons his fundamental faith, ultimately finding a deeper, albeit mysterious, understanding of God's sovereignty and wisdom. His journey teaches us that authentic faith can coexist with profound struggle and questioning.
CHRIST-CENTERED FULFILLMENT
Job's agonizing question in Job 3:20—why life persists for the "bitter in soul"—finds its ultimate, albeit paradoxical, Christ-centered fulfillment not in the absence of suffering, but in the Son of God who fully embraced it. Jesus, the "man of sorrows, and acquainted with grief" (Isaiah 53:3), entered into the depths of human misery far beyond Job's experience. On the cross, He cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), giving voice to an existential bitterness of soul that encompassed the sin and suffering of all humanity. Yet, unlike Job's desire for the cessation of life, Christ's endurance of "light" and "life" in misery was for a redemptive purpose: to conquer death, sin, and despair, and to offer true, eternal life to those who believe (John 3:16). Through His voluntary suffering, Christ transforms the meaning of misery, demonstrating that even in the darkest valleys, God is present, and that suffering can be a pathway to profound spiritual victory and ultimate glory (Romans 8:17-18). He is the ultimate answer to Job's question, not by removing the possibility of suffering, but by entering into it and redeeming it, offering a hope that transcends the bitterest of souls and promises comfort in all affliction (2 Corinthians 1:3-5).