TRV
See on the biblical-era map
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 7:17–21. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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?
48. Which is there of us that does not know that it is called the ‘dawn,’ when the night season is now changing into the brightness of light? so we too are closed in by the darkness of night, when we are dimmed by the practice of wickedness; but the night is turned into light, when the darkness of our erring state is illuminated by knowledge of the Truth. The night is turned into light, when the splendour of righteousness lights up our hearts, which the blindness of sin lay heavy upon. This dawn Paul saw rise in the minds of the disciples, when he said, The night is far spent, the day is at hand. [Rom. 13, 12] And so the Lord ‘visits us at the dawn,’ in that He illumines the darkness of our state of error with the light of the knowledge of Himself, uplifts us with the gift of contemplation, exalts us to the stronghold of virtue. But it is to be observed, that after God ‘visits him at the dawn,’ He ‘tries man suddenly,’ in that both in drawing near He advances our souls to virtuous heights, and in withdrawing Himself He suffers them to be assaulted with temptation. For if after the bestowal of the gifts of virtue, she is never moved by any assault of temptation, the soul boasts that she has these of herself. Therefore that she may at one and the same time enjoy the gifts of a firm state, and humbly acknowledge her own state of infirmity, by the visitation of grace she is lifted up on high, and by the withdrawal of the same, it is proved what she is in herself. Which is well intimated to us in the history of the book of sacred reading, wherein Solomon is recorded both to have received wisdom from on high, and yet directly after that very wisdom was received, to have been assailed by the disputing of the harlots. [1 Kings 3, 16, &c.] For immediately after he had received the grace of that great enlightenment, he was exposed to the strife of base women; for that oftentimes when the visiting of the interior bounty illuminates our mind with virtues vouchsafed it, even filthy imaginations forthwith disorder it, that the soul, which being lifted up exults in the immensity of the gift, being at the same time struck by temptation, may discover what she is. So Elijah both being visited at the dawn, opened the doors of heaven by a word, and yet being ‘tried suddenly,’ fleeing helpless through the desert, was in dread of a single woman. [1 Kings 19, 3] Thus Paul is carried to the third heaven, and penetrating into the secrets of Paradise, he is held in contemplation; and yet when he returns to himself, travails against the assaults of the flesh, and is subject to another law in his members, by whose rebellion within him he grieves to see the law of the Spirit hard bestead. [2 Cor. 12, 2] Therefore God ‘visits at the dawn,’ but, after this visiting, He ‘tries suddenly,’ in that He both lifts up by the gift vouchsafed, and by the same being for a while withdrawn, shows unaided [ipsum] man to himself. Which doubtless we are so long subject to, until the time, when the pollution of sin being clean taken away, we be renewed to the substance of promised incorruption.
Continue studying Job 7:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Job 7:18 captures the profound anguish and exasperation of a man subjected to inexplicable suffering, expressed as a rhetorical question directed at God. Job questions the divine rationale for such continuous, meticulous attention to frail humanity, specifically himself, perceiving it as relentless scrutiny and testing. This verse is a poignant cry from a soul feeling hounded by overwhelming divine oversight, longing desperately for a moment of respite from his intense pain and the perceived unending divine examination.
Context
Literary Context
Job 7:18 is embedded within Job's second major lament, a raw outpouring of despair that follows the initial, somewhat accusatory, speech of Eliphaz in Job 4-5. At this point, Job is at the absolute nadir of his suffering, having endured the catastrophic loss of his children, wealth, and health, and now grappling with debilitating physical ailments and the unhelpful, dogmatic counsel of his friends. Prior to this verse, Job articulates a desperate longing for death as the only release from his torment, comparing his life to that of a hired servant who yearns for the end of a grueling day, a sentiment powerfully conveyed in Job 7:1-6. His rhetorical questions in verses 17-19 are not expressions of praise or wonder, but rather a bitter, almost accusatory protest, questioning why God would expend such relentless energy on a fragile, suffering mortal like himself, subjecting him to constant, intrusive examination. He feels God is perpetually "visiting" and "trying" him, a sentiment that resonates with his later questioning of God's human-like perception in Job 10:4-5.
Historical & Cultural Context
The Book of Job stands as a profound masterpiece of ancient Near Eastern wisdom literature, set in the land of Uz, a location generally believed to be in Edom or northern Arabia. It directly confronts the complex and enduring theological problem of suffering, particularly the suffering of the righteous, challenging the prevailing retribution theology of the era that posited a direct, causal link between sin and suffering. Job, introduced as "blameless and upright" and one who "feared God and shunned evil" in Job 1:1, embodies humanity's struggle to reconcile inexplicable pain with the justice, goodness, and omnipotence of God. The cultural backdrop includes a strong communal and individual emphasis on divine justice and a clear understanding of cause and effect in the moral universe, which Job's suffering dramatically disrupts. His lament is a stark departure from expected piety, yet it is presented as a legitimate, albeit agonizing, form of prayer and protest before God.
Key Themes
Job 7:18 contributes significantly to several overarching themes within the book. It powerfully articulates the theme of Divine Scrutiny and Oversight, where God's constant attention is perceived by Job not as comforting care but as an overwhelming, burdensome, and punitive examination. This starkly contrasts with the typical biblical portrayal of God's watchful eye as benevolent and protective. The verse also underscores the profound dynamic of Human Frailty vs. Divine Power, emphasizing the stark contrast between the temporary, suffering nature of humanity and the all-powerful, ever-present nature of God. Job questions why such a mighty God would focus so intensely on a weak mortal, feeling like a target of divine attention rather than a cherished creation. Furthermore, it exemplifies the theme of Lament and Complaint, showcasing a raw, honest expression of profound distress and a struggle to reconcile suffering with theological understanding. This demonstrates that it is permissible to bring one's deepest pains and questions before God, even in complaint, as long as it is ultimately done within the framework of God's sovereignty, even if that sovereignty feels oppressive in the moment, as it does to Job here. Underlying Job's questions is a deep Desire for Respite, a yearning for a moment of peace and a break from the relentless pain and perceived divine examination, a longing that recurs throughout Job's speeches.
Exposition and Analysis
Key Word Analysis
The Hebrew word פָּקַד (pâqad) is exceptionally rich in meaning, encompassing ideas of "to attend to," "to inspect," "to muster," "to appoint," "to hold accountable," or even "to punish." While it can denote benevolent care (as in God "visiting" His people with blessing or provision), in Job's context, it carries a heavy sense of burdensome inspection or accountability. Job perceives God as not merely observing but actively "checking up" on him, as if to find fault or to impose further suffering, rather than to offer comfort or relief. This "visitation" is experienced as an intrusive, critical examination.
The Hebrew word בָּחַן (bâchan) means "to test," "to examine," "to prove," or "to scrutinize." This term suggests a thorough, often intense, examination, typically with the purpose of revealing truth, quality, or loyalty. Job perceives himself as being under an unceasing, meticulous examination, as if God is constantly putting him through a crucible, not for refinement (a later biblical understanding of trials), but for an unending, painful assessment from which he cannot escape. It implies a rigorous, almost forensic, divine investigation into his very being.
These phrases serve as powerful intensifiers, emphasizing the unrelenting and continuous nature of this divine scrutiny from Job's perspective. "Every morning" (בֹּקֶר, bôqer', from H1242, meaning "dawn" or "morning") suggests a daily, fresh imposition of suffering or examination, implying that the torment renews with each new day. "Every moment" (רֶגַע, regaʻ', from H7281, meaning "a wink," "instant," or "a very short space of time") conveys an incessant, inescapable vigilance, indicating that there is not even a fleeting instant of peace. Together, they paint a vivid picture of a man who feels perpetually hounded, never granted a moment of peace or privacy from God's overwhelming and oppressive attention.
Verse Breakdown
"And [that] thou shouldest visit him every morning"
This clause expresses Job's exasperation that God's attention to humanity, and specifically to him, is not only constant but also feels like a burdensome inspection that renews daily. The "visitation" here is perceived as a critical, perhaps even punitive, examination rather than a benevolent act of care. Job feels God is waking him up each day only to continue His relentless scrutiny of his suffering, offering no reprieve from the previous day's torment.
"[and] try him every moment?"
This second clause amplifies the first, extending the perceived divine scrutiny from daily to moment-by-moment. Job feels that God is not just observing him periodically but is actively and incessantly "testing" or "examining" him at every single instant, leaving no room for rest or escape. This intense, unceasing attention is not a source of comfort but of profound distress, as if Job is under constant, painful evaluation without end.
Literary Devices
Job 7:18 is rich in literary devices that amplify Job's profound distress and his desperate plea. The primary device is a Rhetorical Question, where Job asks, "And [that] thou shouldest visit him every morning, [and] try him every moment?" This is not a genuine request for information but a powerful expression of exasperation, protest, and a deep sense of injustice. Job is essentially crying out, "Why do you bother with me so intensely, God, only to inflict more pain and scrutiny?" This question highlights his bewilderment and the perceived disproportionate attention from an omnipotent God to a frail human being. Furthermore, Hyperbole is evident in the phrases "every morning" and "every moment." These are not literal statements of God's continuous, minute-by-minute action but rather exaggerated expressions of Job's subjective experience of relentless, unending divine scrutiny and suffering. He feels hounded and never left alone, as if God's eye is perpetually fixed on his misery. Finally, there is an element of Personification in how God's actions are described. God is depicted as actively "visiting" and "trying" in a manner that mirrors human inspection or examination, lending a tangible, albeit oppressive, quality to Job's perception of divine interaction.
Theological and Thematic Connections
Job 7:18, while a raw cry of despair and perceived abandonment, inadvertently touches upon profound theological truths regarding God's intimate knowledge of humanity and His sovereign involvement in human life. While Job perceives this attention as burdensome and punitive, the broader biblical narrative affirms God's omnipresence and omniscience as foundational to His character, often presented as a source of comfort, security, and guidance for His people. The tension lies in Job's interpretation of God's actions through the lens of his overwhelming suffering and his limited understanding of the cosmic drama unfolding. Nevertheless, the verse forces us to confront the mystery of divine providence and the often incomprehensible nature of God's ways, especially in the crucible of affliction. It also implicitly raises questions about the purpose of suffering and testing, which other biblical texts address with a view towards refinement, spiritual growth, and the demonstration of genuine faith.
Reflection and Application
Job 7:18 offers a profound validation of the human experience of lament and despair in the face of overwhelming suffering. It reminds us that it is natural, in times of intense pain and inexplicable hardship, to feel scrutinized, abandoned, or even targeted by circumstances that seem beyond our control, and to question God's methods or even His presence. Job's raw honesty in bringing his complaints directly to God, without pretense or polite religious language, serves as a powerful model for authentic faith. It teaches us that true faith does not require suppressing our doubts, anger, or pain, but rather, it involves bringing our whole, broken selves before a God who is big enough to handle our questions, our accusations, and our deepest sorrows. While God's ultimate purposes are always good and His ways are often beyond our immediate comprehension, as Isaiah 55:8-9 reminds us, this verse encourages us to persevere in our faith even when God's actions feel burdensome or His silence deafening. It highlights the importance of trusting in His sovereignty and ultimate goodness, even when we cannot discern the immediate purpose of our trials, knowing that He is intimately aware of our every moment.
Questions for Reflection
FAQ
Does Job 7:18 imply that God is cruel or arbitrary in His dealings with humanity?
Job 7:18 reflects Job's perception and experience of God's actions from his limited, suffering perspective, not necessarily a definitive theological statement about God's character. In his profound anguish, Job interprets God's constant attention as burdensome scrutiny and testing, almost as if God is toying with him or finding fault. The book of Job as a whole, however, ultimately affirms God's sovereignty, justice, and goodness, even if His ways are inscrutable to humanity (Job 42:1-6). While Job feels hounded, the narrative reveals that God's ultimate purpose is not cruelty but a demonstration of Job's unwavering faith and a deeper revelation of Himself, leading Job to a more profound understanding of God's majesty.
Christ-Centered Fulfillment
Job's lament in Job 7:18, with its cry against relentless divine scrutiny and testing, finds a profound and redemptive fulfillment in the person and work of Jesus Christ. While Job felt God's "visitation" as an oppressive burden, Christ perfectly embodies God's visitation to humanity as one of grace, empathy, and ultimate salvation. The Word became flesh and dwelt among us, not to scrutinize with condemnation, but to redeem and reconcile. Jesus, the Son of God, truly "visited" humanity, not "every morning" as a taskmaster to inflict pain, but perfectly, once for all, entering into the full scope of human suffering and temptation. He was "tried" and tested in every way, yet without sin (Hebrews 4:15), enduring the ultimate divine scrutiny and wrath on the cross, not for His own sin, but for ours. Where Job longed for respite from God's gaze and the relentless trials, Christ willingly subjected Himself to it, bearing the full weight of the world's sin and the Father's turning away, so that we, His followers, might never be abandoned or merely "tested" for our own sake. His suffering transforms the meaning of divine "visitation" and "trying" from a source of dread to a wellspring of empathy, deliverance, and eternal rest, offering true peace to those who are weary and burdened (Matthew 11:28-30). In Christ, God's "visitation" is no longer a source of fear but an invitation to intimate communion and abundant life.