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Commentary on Job 3 verses 20–26
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.
“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.
9. For as the grave is that place wherein the body is buried, so heavenly contemplation is a kind of spiritual grave wherein the soul is buried. For in a certain sense we still live to this world, when in spirit we roam abroad therein. But we are buried in the grave as dead, when being mortified in things without, we secrete ourselves in the depths of interior contemplation. And therefore holy men never cease to mortify themselves with the sword of the sacred Word to the importunate calls of earthly desires, to the throng of unprofitable cares, and to the din of obstreperous tumults, and they bury themselves within before God's presence in the bosom of the mind. Hence it is well said by the Psalmist, And Thou shalt hide them in the secret of Thy presence from the strife of tongues. [Ps. 31, 20] Which though it be not until afterwards fully brought to pass, is yet even now in a great measure accomplished, when with the feeling of delight they are caught away into the inward parts from the strife of temporal desires, so that, whilst their mind wholly expands in every part to the love of God, it is not rent and torn by any useless anxiety. Hence it is that Paul had seen those disciples as dead, and as it were buried in the grave by contemplation, to whom he said, Ye are dead, and your life is hid with Christ in God. [Col. 3, 3] He, then, that seeks for death rejoices when he finds the grave; for whoso desires to mortify himself, is exceeding joyful on finding the rest of contemplation; that being dead to the world he may lie hid, and bury himself in the bosom of interior love from all the disquietudes of external things.
10. But since in addition to this, that he speaks of a treasure being dug up, the finding of a grave is further introduced, it is needful that our mind's eye should keep this in view, that the ancients buried their dead with their wealth. He, then, that seeks for a treasure, ‘rejoices when he has found the grave,’ in that when we, in quest of wisdom, turn the pages of Holy Writ, when we trace out the examples of those that have gone before us, we as it were derive joy from the grave, for we find the mind's wealth among the dead, who, because they [several Mss. ‘for they who.’] are perfectly dead to this world, rest in secret with their riches beside them. And so he is made rich by the grave, who, following the example of the righteous, is raised up in the excellency of contemplation. But when he asks, saying, Wherefore is light given to him that is in misery? he intimates the reason for which he ventures to put such a question.
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.
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SUMMARY
Job 3:22 captures the raw, paradoxical anguish of Job, who, having lost everything—his children, wealth, and health—expresses a profound longing for death. This verse articulates the extreme depth of his despair, where the grave is not feared but paradoxically welcomed with intense joy and gladness, highlighting the desperate state in which the cessation of suffering becomes the ultimate, longed-for sanctuary.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in literary devices that amplify Job's profound despair and the extremity of his suffering. Irony is central, as the concepts of "rejoicing" and "gladness"—terms typically associated with life, celebration, and divine blessing—are applied to death, an outcome universally associated with sorrow and loss. This stark contrast highlights the inversion of Job's values, driven by his overwhelming pain. The use of hyperbole ("rejoice exceedingly") emphasizes the intensity of his longing, suggesting an almost unimaginable level of desire for death, a state of ultimate relief. The "grave" functions as a metonymy for the cessation of suffering and the longed-for state of peaceful non-existence, a place of escape from the torment of life. The concluding rhetorical question ("when they can find the grave?") serves to underscore the desirability of this outcome, implying that such a discovery would indeed be the ultimate cause for celebration for one in Job's dire condition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 3:22 confronts us with the raw, unvarnished reality of human suffering and the profound despair it can induce, even in the righteous. It challenges simplistic theological frameworks that equate suffering directly with sin, forcing us to grapple with the mystery of pain and the limits of human endurance. While Job's longing for death is born of extreme anguish, it resonates with the universal human desire for rest and an end to torment, a desire ultimately fulfilled not in the grave itself as a finality, but in God's sovereign plan and the hope of resurrection. It reminds us that God is big enough to handle our deepest laments and most desperate cries, even when they express a desire for death.
REFLECTION AND APPLICATION
Job 3:22 offers a profound validation of human despair, reminding us that the Bible does not shy away from portraying the raw, honest experience of suffering. It depicts a righteous man at his absolute breaking point, openly wishing for death as the only conceivable relief from his torment. This should cultivate within us a deep empathy and compassion for those who are in such profound anguish, whether due to physical pain, mental illness, overwhelming grief, or unbearable circumstances. It teaches us to sit with the suffering, to listen without judgment, and to resist the urge to offer trite answers or simplistic spiritual platitudes. Instead, we are called to bear witness to their pain, offering presence and compassion, even when we cannot offer immediate solutions. Job's lament also serves as a stark reminder of the preciousness of life and the transformative power of hope, which, though seemingly absent for Job in this moment, is ultimately revealed through God's redemptive work, offering a path beyond despair and into enduring peace.
Questions for Reflection
FAQ
Does Job's desire for death contradict his righteousness?
Answer: Job's desire for death, as expressed in Job 3:22, does not contradict his righteousness but rather highlights the profound depth of his suffering and the limits of human endurance. The Bible consistently portrays Job as "blameless and upright, one who feared God and turned away from evil" (Job 1:1). His lament is not a rejection of God or a sinful act of rebellion, but an honest, agonizing cry from the depths of his being—a desperate longing for the cessation of unbearable pain. It reveals that even the most righteous individuals can experience extreme despair. God does not condemn Job for these expressions; instead, He ultimately vindicates Job and restores him, demonstrating His understanding of human frailty under immense duress. This passage teaches us that faith does not preclude suffering or even despair, but it provides a framework within which such experiences can be expressed and ultimately, through God's grace, overcome.
CHRIST-CENTERED FULFILLMENT
While Job's longing for the grave in Job 3:22 is a desperate cry for an end to suffering, the Christian hope finds its ultimate fulfillment not in the cessation of life for its own sake, but in the triumph of Christ over death and the promise of eternal life. Job's desire for rest foreshadows the true rest offered in Christ, who invites all who are weary and burdened to find rest for their souls (Matthew 11:28-30). For the believer, death is not merely an escape from pain but a transition into the glorious presence of God, 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 grave, which Job longed for as a release, is ultimately conquered by Christ's resurrection, offering not just rest, but resurrection and new life for all who believe in Him (John 11:25-26). Thus, Job's desperate longing, though born of anguish, unknowingly points to the ultimate and perfect peace found in the finished work of Jesus Christ, who transforms the grave from a symbol of despair into a gateway to eternal hope and everlasting life.