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Commentary on Job 7 verses 17–21
Job here reasons with God,
I. Concerning his dealings with man in general (Job 7:17, Job 7:18): What is man, that thou shouldst magnify him? This may be looked upon either, 1. As a passionate reflection upon the proceedings of divine justice; as if the great God did diminish and disparage himself in contending with man. "Great men think it below them to take cognizance of those who are much their inferiors so far as to reprove and correct their follies and indecencies; why then does God magnify man, by visiting him, and trying him, and making so much ado about him? Why will he thus pour all his forces upon one that is such an unequal match for him? Why will he visit him with afflictions, which, like a quotidian ague, return as duly and constantly as the morning light, and try, every moment, what he can bear?" We mistake God, and the nature of his providence, if we think it any lessening to him to take notice of the meanest of his creatures. Or, 2. As a pious admiration of the condescensions of divine grace, like that, Psa 8:4; Psa 144:3. He owns God's favour to man in general, even when he complains of his own particular troubles. "What is man, miserable man, a poor, mean, weak creature, that thou, the great and glorious God, shouldst deal with him as thou dost? What is man," (1.) "That thou shouldst put such honour upon him, shouldst magnify him, by taking him into covenant and communion with thyself?" (2.) "That thou shouldst concern thyself so much about him, shouldst set thy heart upon him, as dear to thee, and one that thou hast a kindness for?" (3.) "That thou shouldst visit him with thy compassions every morning, as we daily visit a particular friend, or as the physician visits his patients every morning to help them?" (4.) "That thou shouldst try him, shouldst feel his pulse and observe his looks, every moment, as in care about him and jealous over him?" That such a worm of the earth as man is should be the darling and favourite of heaven is what we have reason for ever to admire.
II. Concerning his dealings with him in particular. Observe,
1.The complaint he makes of his afflictions, which he here aggravates, and (as we are all too apt to do) makes the worst of, in three expressions: - (1.) That he was the butt to God's arrows: "Thou hast set me as a mark against thee," Job 7:20. "My case is singular, and none is shot at as I am." (2.) That he was a burden to himself, ready to sink under the load of his own life. How much delight soever we take in ourselves God can, when he pleases, make us burdens to ourselves. What comfort can we take in ourselves if God appear against us as an enemy and we have not comfort in him. (3.) That he had no intermission of his griefs (Job 7:19): "How long will it be ere thou cause thy rod to depart from me, or abate the rigour of the correction, at least for so long as that I may swallow down my spittle?" It should seem, Job's distemper lay much in his throat, and almost choked him, so that he could not swallow his spittle. He complains (Job 30:18) that it bound him about like the collar of his coat. "Lord," says he, "wilt not thou give me some respite, some breathing time?" Job 9:18.
2.The concern he is in about his sins. The best men have sin to complain of, and the better they are the more they will complain of it. (1.) He ingenuously owns himself guilty before God: I have sinned. God had said of him that he was a perfect and an upright man; yet he says of himself, I have sinned. Those may be upright who yet are not sinless; and those who are sincerely penitent are accepted, through a Mediator, as evangelically perfect. Job maintained, against his friends, that he was not a hypocrite, not a wicked man; and yet he owned to his God that he had sinned. If we have been kept from gross acts of sin, it does not therefore follow that we are innocent. The best must acknowledge, before God, that they have sinned. His calling God the observer, or preserver, of men, may be looked upon as designed for an aggravation of his sin: "Though God has had his eye upon me, his eye upon me for good, yet I have sinned against him." When we are in affliction it is seasonable to confess sin, as the procuring cause of our affliction. Penitent confessions would drown and silence passionate complaints. (2.) He seriously enquires how he may make his peace with God: "What shall I do unto thee, having done so much against thee?" Are we convinced that we have sinned, and are we brought to own it? We cannot but conclude that something must be done to prevent the fatal consequences of it. The matter must not rest as it is, but some course must be taken to undo what has been ill done. And, if we are truly sensible of the danger we have run ourselves into, we shall be willing to do any thing, to take a pardon upon any terms; and therefore shall be inquisitive as to what we shall do (Mic 6:6, Mic 6:7), what we shall do to God, not to satisfy the demands of his justice (that is done only by the Mediator), but to qualify ourselves for the tokens of his favour, according to the tenour of the gospel-covenant. In making this enquiry it is good to eye God as the preserver or Saviour of men, not their destroyer. In our repentance we must keep up good thoughts of God, as one that delights not in the ruin of his creatures, but would rather they should return and live. "Thou art the Saviour of men; be my Saviour, for I cast myself upon thy mercy." (3.) He earnestly begs for the forgiveness of his sins, Job 7:21. The heat of his spirit, as, on the one hand, it made his complaints the more bitter, so, on the other hand, it made his prayers the more lively and importunate; as here: "Why dost thou not pardon my transgression? Art thou not a God of infinite mercy, that art ready to forgive? Hast not thou wrought repentance in me? Why then dost thou not give me the pardon of my sin, and make me to hear the voice of that joy and gladness?" Surely he means more than barely the removing of his outward trouble, and is herein earnest for the return of God's favour, which he complained of the want of, Job 6:4. "Lord, pardon my sins, and give me the comfort of that pardon, and then I can easily bear my afflictions," Mat 9:2; Isa 33:24. When the mercy of God pardons the transgression that is committed by us the grace of God takes away the iniquity that reigns in us. Wherever God removes the guilt of sin he breaks the power of sin. (4.) To enforce his prayer for pardon he pleads the prospect he had of dying quickly: For now shall I sleep in the dust. Death will lay us in the dust, will lay us to sleep there, and perhaps presently, now in a little time. Job had been complaining of restless nights, and that sleep departed from his eyes (Job 7:3, Job 7:4, Job 7:13, Job 7:14); but those who cannot sleep on a bed of down will shortly sleep in a bed of dust, and not be scared with dreams nor tossed to and fro: "Thou shalt seek me in the morning, to show me favour, but I shall not be; it will be too late then. If my sins be not pardoned while I live, I am lost and undone for ever." Note, The consideration of this, that we must shortly die, and perhaps may die suddenly, should make us all very solicitous to get our sins pardoned and our iniquity taken away.
It is necessary, actually, to call that time “morning,” because it is entirely light and drives the night away from this life. “You judge them for the time of rest,” that is, not for the torments but for the delights and the reward. He, who is now constantly worthy of the “visit” of God, will receive then his judgment “for the rest.” He is judged with the righteous, that is, is received [in heaven] together with the righteous, so that it may be known, in accordance with them what part is assigned to him and what is his destiny. Must he be placed with the patriarchs, or the prophets, or the apostles or the martyrs?
47. God magnifieth man, in that He enriches him with the bountiful gift of reason, visits him with the inspiration of grace, exalts him with the greatness of imparted virtue; and whereas he is nothing in himself, yet through the bounty of His lovingkindness He vouchsafes to him to be a partaker of the knowledge of Himself. And the Lord ‘setteth His heart upon man’ so magnified, in that after His gifts He brings forth judgment, weighs merits with exactness, rigidly tries the weights of life, and exacts punishment from him afterwards the more strictly, in proportion as He prevents him here more bounteously by the benefit bestowed. So then let the holy man view the immensity of the Supreme Majesty, and recall the eye of reflection to his own frailty. Let him see that flesh cannot comprehend that which Truth through the Spirit teaches concerning Himself. Let him see that man's spirit, even when it is lifted up, is not able to bear the Judgment, which God holds over it, on a trial of strict recompensing, and let him say, What is man, that Thou shouldest magnify him? and that Thou shouldest set Thine heart upon him? As though he cried out in plain words, saying, ‘Man is magnified with a spiritual gift, but yet he is flesh, and after Thy gifts, Thou takest strict account of his ways; yet if he be judged with pity set aside, the weight that rests over him from Thine exactness, not even the spirit that is raised to righteousness has strength to sustain, seeing that though Thy gifts draw him out beyond his own compass, yet at the inquest of Thy strict scrutiny his own frailty contracts him.’
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SUMMARY
Job 7:17 is a profound and anguished rhetorical question from Job, expressing his utter bewilderment and despair amidst his intense suffering. He challenges the divine focus, asking why God, in His infinite power and majesty, would devote such meticulous and seemingly burdensome attention to a frail, fleeting human being like himself. For Job, this relentless divine preoccupation feels less like benevolent care and more like an oppressive, scrutinizing gaze that exacerbates his affliction, prompting a desperate cry for relief from what he perceives as a relentless divine pursuit.
CONTEXT
Literary Context: Job 7:17 is situated within Job's second discourse (chapters 6-7), a direct and passionate response to the unhelpful, retributive theology offered by his friend Eliphaz. Having already expressed a fervent desire for death and a plea for God to end his suffering in Job 6:8-9, Job continues his lament by directly addressing God in a series of rhetorical questions and desperate pleas. This particular verse follows Job's desperate cry for God to simply leave him alone, asserting that his life is but a breath (Job 7:16). It precedes his direct challenge to God regarding his sin and his plea for God to withdraw His gaze and forgive him before he perishes (Job 7:20-21). The verse encapsulates Job's overwhelming feeling of being relentlessly pursued and scrutinized by the Almighty, a divine focus he perceives as oppressive and punitive rather than comforting or redemptive, reflecting his profound sense of abandonment and injustice.
Historical & Cultural Context: The Book of Job is set in the land of Uz, a region likely in the ancient Near East, where the prevailing theological framework often linked suffering directly to sin. In this cultural milieu, a deity's "attention" could be a double-edged sword: a sign of favor, blessing, and covenant faithfulness, or a mark of judgment, scrutiny, and punishment for transgression. Job's experience fundamentally challenges this simplistic retribution theology, as he is consistently portrayed as "blameless and upright" (Job 1:1). For Job, enduring inexplicable and profound suffering, God's intense attention feels like the latter—a relentless, burdensome pursuit that offers no solace or explanation. His lament, a common literary and spiritual form in the ancient world (found extensively in the Psalms and prophetic books), reflects a deep human struggle with divine justice, the meaning of suffering, and the perceived silence or harshness of God in times of crisis.
Key Themes: This verse powerfully contributes to several foundational themes woven throughout the Book of Job and the broader biblical narrative. It starkly highlights the Divine Sovereignty and Human Frailty, questioning why an omnipotent and eternal God would focus so intensely on a mere mortal, especially in a way that brings affliction rather than relief. It delves into the Paradox of God's Attention, where what is often understood as a source of comfort, honor, and blessing (God's mindfulness of humanity, as celebrated in Psalm 8:4) becomes, for Job, a source of intense burden, despair, and perceived oppression. Furthermore, the verse underscores the theme of Lament and Protest, demonstrating that even in profound and inexplicable suffering, it is permissible—and indeed, a vital act of faith—to voice raw questions, frustrations, and desperate pleas directly to God, challenging simplistic theological answers and pushing for a deeper, more mysterious understanding of God's ways. Job's cry is a testament to the honesty and depth of biblical faith.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The entire verse functions as a powerful Rhetorical Question, designed not to elicit an answer but to express Job's profound anguish, frustration, and bewilderment at what he perceives as God's oppressive attentiveness. There is a deep Irony at play: what is often understood and celebrated as a source of comfort, honor, and blessing—God's attention and mindfulness of humanity (as seen in Psalm 8:4)—is, for Job, a source of intense suffering and perceived oppression. This highlights the subjective and often paradoxical experience of divine interaction during times of profound crisis. Furthermore, the phrase "set thine heart upon him" employs Anthropomorphism, attributing a human-like emotional and mental focus, intention, and preoccupation to God. This literary device allows Job to articulate his perception of God's intense, seemingly relentless engagement with his suffering in terms that are relatable to human experience, even as he grapples with the incomprehensibility of God's actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 7:17 encapsulates a profound theological tension: the immense, transcendent God engaging intimately with the frail, immanent human. While Job experiences this divine attention as burdensome scrutiny and a source of his affliction, the broader biblical narrative consistently affirms God's meticulous mindfulness of humanity as a foundational aspect of His character and covenant relationship. God's "setting His heart upon" humanity is ultimately an act of sovereign love, purposeful engagement, and profound commitment, even when it involves discipline, testing, or allowing suffering for a greater, often inscrutable, divine plan. Job's lament, though born of pain and a limited perspective, forces us to grapple with the mystery of God's ways and the depth of His unwavering engagement with His creation, inviting us to trust His ultimate benevolence even when His methods are beyond our comprehension.
REFLECTION AND APPLICATION
Job's desperate question in Job 7:17 resonates deeply with anyone who has felt overwhelmed by life's inexplicable trials, particularly when suffering seems without cause or God's presence feels like a heavy, scrutinizing gaze rather than a comforting embrace. This verse profoundly validates the raw human experience of pain and the spiritual integrity of lament—the right to express profound anguish, frustration, and even challenging questions directly to God from a place of deep suffering. It reminds us that God is indeed intimately aware of every detail of our lives, even when we feel forgotten, misunderstood, or unjustly afflicted. While Job's perspective was born of extreme and unique suffering, the Bible also teaches that God's attention, though sometimes leading to trials, discipline, or refinement, is ultimately purposeful and for our ultimate good, aiming to purify us, draw us closer to Him, and reveal His glory. Our challenge, in the midst of our own Job-like moments, is to trust in God's ultimate benevolence and sovereign wisdom, even when His ways are inscrutable and His intense attention feels overwhelming in the moment of pain. We are called to hold onto faith in His character, even when His plan is hidden.
Questions for Reflection
FAQ
Is Job accusing God of being cruel?
Answer: Job is not necessarily accusing God of being inherently cruel or malicious in a blasphemous sense, but rather expressing his profound bewilderment, anguish, and despair at God's seemingly relentless and overwhelming focus on his suffering. He perceives God's attention as burdensome, punitive, and a source of his affliction, rather than benevolent or comforting. His questions, as seen in Job 7:17 and throughout his laments, are born of intense pain and a desperate desire for relief. He is questioning God's method of interaction and the reason for his suffering, seeking understanding and relief, rather than denying God's existence or fundamental goodness. It is a cry of protest from a place of deep faith, not an accusation of evil.
How does this verse relate to Psalm 8:4?
Answer: While both Job 7:17 and Psalm 8:4 ask the rhetorical question "What is man?", their tone, context, and underlying sentiment are diametrically opposed, creating a powerful biblical paradox. In Psalm 8, the question is asked in profound awe and wonder, marveling at God's benevolent mindfulness and the incredible dignity He bestows upon frail humanity, crowning humanity with glory and honor and giving them dominion over creation. It is a celebration of God's gracious condescension. For Job, however, the question is a cry of despair, frustration, and perceived injustice, viewing God's intense attention as oppressive scrutiny leading to affliction and relentless suffering. The stark contrast between these two verses highlights the differing human experiences of divine interaction, demonstrating how the same theological truth (God's attention to humanity) can be perceived vastly differently depending on one's circumstances, spiritual state, and the immediate experience of God's mysterious ways.
CHRIST-CENTERED FULFILLMENT
Job's lament in Job 7:17, questioning why God would "magnify" and "set His heart upon" frail humanity, finds its ultimate and transformative answer in the person and work of Jesus Christ. God's "magnifying" of humanity is not for punitive scrutiny, but for redemptive love, culminating in the Incarnation where God Himself "set His heart upon" humanity by becoming one with us, taking on our very flesh and dwelling among us (John 1:14). Jesus, the perfect Man, truly experienced the ultimate divine scrutiny and abandonment on the cross, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Yet, this was not for His own sin, but to bear the judgment for ours, transforming the meaning of God's intense focus from potential condemnation to the very act of salvation. Through Christ's sacrifice and resurrection, human nature is not merely scrutinized but glorified, elevated to co-heirship with Christ (Romans 8:17). Thus, God's heart is indeed set upon humanity, not to afflict eternally, but to redeem, restore, and bring us into eternal fellowship, demonstrating that His profound attention is the very essence of His unfailing, covenantal love, a love that ultimately triumphs over suffering and death (John 3:16).