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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 7:7–16. His three-level outline is real structure in the source text, so it is rendered as structure.
Job, observing perhaps that his friends, though they would not interrupt him in his discourse, yet began to grow weary, and not to heed much what he said, here turns to God, and speaks to him. If men will not hear us, God will; if men cannot help us, he can; for his arm is not shortened, neither is his ear heavy. Yet we must not go to school to Job here to learn how to speak to God; for, it must be confessed, there is a great mixture of passion and corruption in what he here says. But, if God be not extreme to mark what his people say amiss, let us also make the best of it. Job is here begging of God either to ease him or to end him. He here represents himself to God,
I.As a dying man, surely and speedily dying.
It is good for us, when we are sick, to think and speak of death, for sickness is sent on purpose to put us in mind of it; and, if we be duly mindful of it ourselves, we may in faith put God in mind of it, as Job does here (v. 7): O remember that my life is wind. He recommends himself to God as an object of his pity and compassion, with this consideration, that he was a very weak frail creature, his abode in this world short and uncertain, his removal out of it sure and speedy, and his return to it again impossible and never to be expected - that his life was wind, as the lives of all men are, noisy perhaps and blustering, like the wind, but vain and empty, soon gone, and, when gone, past recall. God had compassion on Israel, remembering that they were but flesh, a wind that passeth away and cometh not again, Psa 78:38, Psa 78:39. Observe,
1.The pious reflections Job makes upon his own life and death. Such plain truths as these concerning the shortness and vanity of life, the unavoidableness and irrecoverableness of death, then do us good when we think and speak of them with application to ourselves. Let us consider then,
(1.)That we must shortly take our leave of all the things that are seen, that are temporal. The eye of the body must be closed, and shall no more see good, the good which most men set their hearts upon; for their cry is, Who will make us to see good? Psa 4:6. If we be such fools as to place our happiness in visible good things, what will become of us when they shall be for ever hidden from our eyes, and we shall no more see good? Let us therefore live by that faith which is the substance and evidence of things not seen.
(2.)That we must then remove to an invisible world: The eye of him that hath here seen me shall see me no more there. It is hadēs - an unseen state, Job 7:8. Death removes our lovers and friends into darkness (Psa 88:18), and will shortly remove us out of their sight; when we go hence we shall be seen no more (Psa 39:13), but go to converse with the things that are not seen, that are eternal.
(3.)That God can easily, and in a moment, put an end to our lives, and send us to another world (Job 7:8): "Thy eyes are upon me and I am not; thou canst look me into eternity, frown me into the grave, when thou pleasest."
Shouldst thou, displeased, give me a frowning look,
I sink, I die, as if with lightning struck.
- Sir R. Blackmore
He takes away our breath, and we die; nay, he but looks on the earth and it trembles, Psa 104:29, Psa 104:30. (4.) That, when we are once removed to another world, we must never return to this. There is constant passing from this world to the other, but vestigia nulla retrorsum - there is no repassing. "Therefore, Lord, kindly ease me by death, for that will be a perpetual ease. I shall return no more to the calamities of this life." When we are dead we are gone, to return no more, [1.] From our house under ground (Job 7:9): He that goeth down to the grave shall come up no more until the general resurrection, shall come up no more to his place in this world. Dying is work that is to be done but once, and therefore it had need be well done: an error there is past retrieve. This is illustrated by the blotting out and scattering of a cloud. It is consumed and vanisheth away, is resolved into air and never knits again. Other clouds arise, but the same cloud never returns: so a new generation of the children of men is raised up, but the former generation is quite consumed and vanishes away. When we see a cloud which looks great, as if it would eclipse the sun and drawn the earth, of a sudden dispersed and disappearing, let us say, "Just such a thing is the life of man; it is a vapour that appears for a little while and then vanishes away." [2.] To return no more to our house above ground (Job 7:10): He shall return no more to his house, to the possession and enjoyment of it, to the business and delights of it. Others will take possession, and keep it till they also resign to another generation. The rich man in hell desired that Lazarus might be sent to his house, knowing it was to no purpose to ask that he might have leave to go himself. Glorified saints shall return no more to the cares, and burdens, and sorrows of their house; nor damned sinners to the gaieties and pleasures of their house. Their place shall no more know them, no more own them, have no more acquaintance with them, nor be any more under their influence. It concerns us to secure a better place when we die, for this will no more own us.
2.The passionate inference he draws from it. From these premises he might have drawn a better conclusion that this (Job 7:11): Therefore I will not refrain my mouth; I will speak; I will complain. Holy David, when he had been meditating on the frailty of human life, made a contrary use of it (Psa 39:9, I was dumb, and opened not my mouth); but Job, finding himself near expiring, hastens as much to make his complaint as if he had been to make his last will and testament or as if he could not die in peace until he had given vent to his passion. When we have but a few breaths to draw we should spend them in the holy gracious breathings of faith and prayer, not in the noisome noxious breathings of sin and corruption. Better die praying and praising than die complaining and quarrelling.
II.As a distempered man, sorely and grievously distempered both in body and mind.
In this part of his representation is he is very peevish, as if God dealt hardly with him and laid upon him more than was meet: "Am I a sea, or a whale (Job 7:12), a raging sea, that must be kept within bounds, to check its proud waves, or an unruly whale, that must be restrained by force from devouring all the fishes of the sea? Am I so strong that there needs so much ado to hold me? so boisterous that no less than all these mighty bonds of affliction will serve to tame me and keep me within compass?" We are very apt, when we are in affliction, to complain of God and his providence, as if he laid more restraints upon us that there is occasion for; whereas we are never in heaviness but when there is need, nor more than the necessity demands.
1.He complains that he could not rest in his bed, Job 7:13, Job 7:14. There we promise ourselves some repose, when we are fatigued with labour, pain, or traveling: "My bed shall comfort me, and my couch shall ease my complaint. Sleep will for a time give me some relief;" it usually does so; it is appointed for that end; many a time it has eased us, and we have awaked refreshed, and with new vigour. When it is so we have great reason to be thankful; but it was not so with poor Job: his bed, instead of comforting him, terrified him; and his couch, instead of easing his complaint, added to it; for if he dropped asleep, he was disturbed with frightful dreams, and when those awaked him still he was haunted with dreadful apparitions. This was it that made the night so unwelcome and wearisome to him as it was (Job 7:4): When shall I arise? Note, God can, when he pleases, meet us with terror even where we promise ourselves ease and repose; nay, he can make us a terror to ourselves, and, as we have often contracted guilt by the rovings of an unsanctified fancy, he can likewise, by the power of our own imagination, create us much grief, and so make that our punishment which has often been our sin. In Job's dreams, though they might partly arise from his distemper (in fevers, or small pox, when the body is all over sore, it is common for the sleep to be unquiet), yet we have reason to think Satan had a hand, for he delights to terrify those whom it is out of his reach to destroy; but Job looked up to God, who permitted Satan to do this (thou scarest me), and mistook Satan's representations for the terror of God setting themselves in array against him. We have reason to pray to God that our dreams may neither defile nor disquiet us, neither tempt us to sin nor torment us with fear, that he who keeps Israel, and neither slumbers nor sleeps, may keep us when we slumber and sleep, that the devil may not then do us a mischief, either as an insinuating serpent or as a roaring lion, and to bless God if we lie down and our sleep is sweet and we are not thus scared.
2.He covets to rest in his grave, that bed where there are no tossings to and fro, nor any frightful dreams, Job 7:15, Job 7:16.
(1.)He was sick of life, and hated the thoughts of it: "I loathe it; I have had enough of it. I would not live always, not only not live always in this condition, in pain and misery, but not live always in the most easy and prosperous condition, to be continually in danger of being thus reduced. My days are vanity at the best, empty of solid comfort, exposed to real griefs; and I would not be for ever tied to such uncertainty." Note, A good man would not (if he might) life always in this world, no, not though it smile upon him, because it is a world of sin and temptation and he has a better world in prospect.
(2.)He was fond of death, and pleased himself with the thoughts of it: his soul (his judgment, he thought, but really it was his passion) chose strangling and death rather than life; any death rather than such a life as this. Doubtless this was Job's infirmity; for though a good man would not wish to live always in this world, and would choose strangling and death rather than sin, as the martyrs did, yet he will be content to live as long as pleases God, not choose death rather than life, because life is our opportunity of glorifying God and getting ready for heaven.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
For in holy Scripture a “bed,” a “couch” or “litter” usually represents the heart’s secret depth. Hence, the spouse in the Song of Songs, urged by the piercing darts of holy love, speaks under the likeness of each separate soul: “By night on my bed I sought him whom my soul loves.” For “the beloved is sought by night and lying in bed,” much as the appearance of the invisible Creator is found in the chamber of the heart, apart from every image of a bodily appearing. Thus “Truth” says to those same lovers of him, “The kingdom of God is within you.” And again, “If I do not go away, the Comforter will not come.” As if it were in plain words, “If I do not withdraw my body from your gaze, I will not lead you by the Comforter, the Spirit, to the perception of the unseen.” The psalmist also states concerning the just, “The saints shall be joyful in glory, they shall rejoice upon their beds”; for when they flee the mischief of external things, they exult in safety within the recesses of their hearts. But the joy of the heart will then be complete when the fight of the flesh shall have ceased outwardly. It is as if when the wall of the house is shaken, the bed itself is disturbed. This is so as long as the flesh allures.
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Summary
Job 7:14 offers a poignant window into the profound and pervasive nature of Job's suffering, revealing that his torment extends beyond physical ailments and material losses to invade his very subconscious. In this lament, Job attributes his terrifying dreams and visions directly to God, portraying a comprehensive and unrelenting anguish that robs him of any respite, even in sleep, and underscores his deep sense of divine antagonism.
Context
Literary Context
Job 7:14 is situated within Job's second major lament, a deeply personal and emotionally charged address to God that immediately follows Eliphaz's first speech (Job 4-5) and Job's initial, despairing response (Job 6). In this chapter, Job articulates the utter depth of his misery, expressing a profound weariness with life and a desperate longing for death as the only escape from his relentless pain. He compares his existence to that of a weary hired hand longing for evening (Job 7:1-2), and vividly describes his nights as filled with restless tossing and turning (Job 7:3-4). His body is wracked with pain, covered in loathsome sores (Job 7:5), and his days are fleeting and devoid of hope (Job 7:6). Verse 14 specifically highlights the psychological and spiritual dimensions of his torment, demonstrating that his suffering is not confined to his waking hours but infiltrates his subconscious, making even sleep a source of terror and preventing any escape from his anguish. This lament is a direct, unfiltered address to God, questioning divine justice and the purpose of his suffering, echoing the raw honesty and desperate plea found in the psalmist's cry in Psalm 88.
Historical & Cultural Context
The Book of Job is set in the land of Uz, a location generally believed to be outside of Israel, possibly in Edom or northern Arabia, suggesting a non-Israelite setting for the narrative, though its theological themes are universal. In the ancient Near East, dreams and visions were often considered significant channels of divine communication, revelation, or even prophetic insight. Figures like Joseph received divine guidance through dreams, and prophets like Daniel experienced profound visions. For Job, however, these traditional avenues of divine interaction are tragically inverted; instead of bringing comfort, guidance, or peace, they become instruments of terror and further torment. This inversion underscores the depth of his perceived abandonment and the radical disruption of his world order. His lament reflects a common human experience of profound suffering, where even the natural restorative power of sleep is corrupted by overwhelming distress, a phenomenon recognized across cultures and throughout history.
Key Themes
Job 7:14 contributes significantly to several overarching themes in the Book of Job. Firstly, it powerfully illustrates the theme of unrelenting anguish and the comprehensive nature of suffering. Job's torment is not merely physical or material; it extends into his mental and emotional state, permeating his subconscious and robbing him of peace even in sleep. This highlights how suffering can consume every aspect of a person's existence, leaving no refuge. Secondly, the verse underscores Job's perceived divine antagonism. Job attributes his terrifying dreams and visions directly to God ("thou scarest me," "thou terrifiest me"), reflecting his profound confusion and sense of betrayal. He sees God not as a comforter but as an active agent of his torment, a perception that challenges traditional understandings of divine justice and benevolence prevalent among his friends. This contributes to the broader theme of the problem of innocent suffering and the mystery of God's ways, as Job grapples with a reality that contradicts his theological framework, much like the psalmist wrestling with God's apparent absence in Psalm 77.
Exposition and Analysis
Key Word Analysis
This primitive root means "to prostrate," "to break down," or "to terrify." It conveys a sense of being utterly overwhelmed and broken, not merely frightened. The active form here ("thou scarest") emphasizes Job's perception of God as the direct agent of this profound, spirit-crushing terror, suggesting a deliberate act of divine intimidation that leaves Job feeling utterly defeated and without strength.
This primitive root means "to fear," "to affright," or "to trouble." This word intensifies the previous verb, indicating that the dreams and visions don't just frighten Job but actively disturb and disorient him, robbing him of any mental or emotional equilibrium. It speaks to a deep internal agitation and a sense of being violently disturbed, making any form of rest or peace impossible.
This noun refers to "a revelation, expectation by dream; vision." While "dreams" (chălôwm, H2472) refers to ordinary nocturnal experiences, "visions" often carries a connotation of divine communication or revelation in biblical literature, as seen in prophetic experiences. The fact that these "visions" are a source of terror for Job is deeply ironic and underscores the inversion of his world. What should be a potential avenue for comfort or understanding from God has become another instrument of torment, amplifying his sense of abandonment and perceived divine hostility.
Verse Breakdown
"Then thou scarest me with dreams"
Job directly addresses God, attributing the source of his torment to the Almighty. The use of "then" connects this statement to his previous laments about his sleepless nights and restless bed (Job 7:3-4). The "dreams" are not natural occurrences but are perceived as divinely orchestrated instruments of terror, preventing any mental or emotional escape from his suffering even during sleep. This highlights the comprehensive nature of his anguish, invading even his subconscious and demonstrating that his torment knows no bounds.
"and terrifiest me through visions"
This clause intensifies the previous one, employing synonymous parallelism to deepen the sense of psychological distress. "Visions" often implied a more profound, sometimes divinely inspired, experience than mere dreams. For these to be terrifying suggests an even deeper level of divine antagonism in Job's perception. The terror is not just superficial fear but a profound shattering of his spirit, leaving him utterly dismayed and broken, even when his body is at rest and should be finding solace.
Literary Devices
Job 7:14 employs several powerful literary devices to convey the depth of Job's despair and his perception of divine hostility. Parallelism, specifically synonymous parallelism, is evident in the repetition of similar ideas in "scarest me with dreams" and "terrifiest me through visions." This structural technique serves to intensify the comprehensive and unrelenting nature of his nocturnal torment, emphasizing that both dreams and visions, traditionally distinct experiences, are equally instruments of his anguish. Hyperbole is also at play, as Job's language is often exaggerated to express the overwhelming and all-encompassing nature of his suffering, making every aspect of his existence, even sleep, a source of agony. Perhaps most striking is the irony: dreams and visions, which in many biblical contexts are conduits for divine communication, comfort, or guidance, are here presented as instruments of divine terror. This inversion highlights Job's profound sense of abandonment and his perception of God as an active antagonist rather than a benevolent protector. Furthermore, Job's direct accusation of God ("thou scarest me," "thou terrifiest me") employs a form of anthropomorphism, attributing human-like actions and intentions (specifically, active torment) to God, reflecting his raw, unfiltered lament and his struggle to reconcile his suffering with his understanding of a just God.
Theological and Thematic Connections
Job 7:14 is a poignant expression of the comprehensive nature of human suffering, illustrating how anguish can permeate every aspect of one's being, including the subconscious. It challenges simplistic theological frameworks that equate suffering directly with sin, as Job, though righteous, experiences profound and inexplicable torment. The verse also delves into the complex theme of divine sovereignty and human perception of God's actions; Job attributes his terror directly to God, wrestling with the mystery of a seemingly hostile deity. This honest lament, though fraught with despair, opens a theological space for expressing raw human emotion before God, acknowledging that faith does not preclude profound questioning and even accusations in the face of overwhelming pain. It underscores the biblical allowance for lament and the wrestling of faith in the crucible of suffering, reminding us that God is big enough to hear our deepest cries and our most challenging questions.
Reflection and Application
Job 7:14 offers a profound glimpse into the depths of human despair, reminding us that suffering is not always confined to the physical or material realm but can profoundly impact our mental and emotional well-being, even invading our moments of supposed rest. This verse validates the experience of those who struggle with anxiety, nightmares, or intrusive thoughts, underscoring that such internal torment is a real and often debilitating aspect of suffering. Job's raw honesty in attributing his terror to God, however challenging it may seem, provides a crucial model for authentic lament. It teaches us that faith does not require us to sanitize our pain or pretend that our experience aligns perfectly with our theological understanding. Instead, it invites us to bring our whole, broken selves—including our confusion, anger, and terror—before God, trusting that He is big enough to handle our questions and our accusations. In a world where mental health struggles are increasingly recognized, Job's experience reminds us to approach suffering holistically, acknowledging the spiritual, emotional, and psychological dimensions, and to seek solace and healing in all its forms, knowing that God meets us even in our darkest nights.
Questions for Reflection
FAQ
Does Job 7:14 suggest that God directly causes nightmares or mental anguish?
Job 7:14 reflects Job's perception and attribution of his suffering directly to God. In his profound despair, Job sees God as the active agent behind his terrifying dreams and visions, not merely permitting them but actively inflicting them. This is a common feature of lament literature in the Bible, where the suffering individual often expresses their pain and perceived abandonment by God in stark, direct terms. It doesn't necessarily present a definitive theological statement on God's direct causation of all nightmares or mental anguish, but rather showcases the depth of Job's personal anguish and his wrestling with God's mysterious ways. The book as a whole ultimately reveals that while God is sovereign, the immediate cause of Job's suffering was Satan, though God allowed it for His own purposes (see Job 1:12). Job's words are a raw, honest expression of his experience, not necessarily a theological treatise on divine causality.
Christ-Centered Fulfillment
Job 7:14, with its raw depiction of pervasive terror and the corruption of even sleep by anguish, finds its ultimate resonance and resolution in the person and work of Jesus Christ. Job's experience of being "scared" and "terrified" by divinely-attributed dreams and visions foreshadows the profound spiritual and psychological torment that Jesus endured, particularly in the Garden of Gethsemane. There, Jesus' soul was "overwhelmed with sorrow to the point of death" (Matthew 26:38), experiencing a depth of anguish that surpassed any human nightmare, as He contemplated bearing the world's sin and facing the Father's wrath. Unlike Job, whose suffering was inexplicable to him, Jesus willingly entered into the full scope of human suffering, including its mental and spiritual dimensions, to conquer it. He is the one who truly knows what it is to be consumed by terror, yet He did so not as a victim of divine antagonism but as the obedient Son, securing our peace. Through His death and resurrection, Jesus triumphed over the powers of darkness that inflict fear and despair, offering a peace that "transcends all understanding" (Philippians 4:7), a true rest that Job desperately longed for but could not find. In Christ, the terrifying visions are replaced by the vision of God's glory, and the restless nights by the promise of eternal rest in Him (Hebrews 4:9), where His presence dispels all fear and brings ultimate comfort.