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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.
What does Job mean when he says, “What shall I be able to do for you?” What should I do in order to expiate my fault, in order to be reconciled with you? “O you who understand the human mind, why did you make me to be your accuser?” Job speaks this way not because he accuses God—God forbid!—but because what has happened to him raises a serious accusation against God. That is why he says, “You who understand the human mind.” Even if they do not speak, you know their secret thoughts and all their intimate reflections, “such a righteous man has suffered such tremendous misfortunes!” But Job does not have the attitude of a man who tries to justify himself. In fact, he has not said, “I am righteous.” Rather, they are deeply concerned about me, and that is why they have complained against you because of my trials.
49. The spittle runs into the mouth from the head, but from the mouth it is carried into the belly by being swallowed. And what is our head saving the Deity, through Whom we derive the original of our being, so as to be ‘creature,’ as Paul bears witness, who declares, The head of every man is Christ, and the head of Christ is God; and what is our belly, saving the mind, which, whilst it takes its food, i.e. heavenly perception, being invigorated, doth surely rule the members of the several actions. For except Holy Writ did sometimes describe the mind by the name of ‘the belly,’ Solomon surely would never have said, The spirit of man is the candle of the Lord, searching all the inward parts of the belly; [Prov. 20, 27] forasmuch as whilst the grace of heavenly visitation illumines us, it discloses even all the depths of the mind that are hidden from our sight. What then is meant by the term ‘spittle,’ but the savour of interior contemplation, which runs down from the head to the mouth, in that issuing from the brightness of the Creator, whilst we are still set in this life, it but just touches us with a taste of revelation. And hence the Redeemer at His coming mixed the spittle with clay, and restored the eyes of him that was born blind, [John 9, 6] in that heavenly grace enlightens the carnal bent of our hearts, by a mixture of the contemplation of Itself, and from his original blindness restores man anew to perception. For whereas nature henceforth brought him forth in this place of exile, since he was banished from all the joys of Paradise, man was produced from his birth, as it were, without eyes. But, as the holy man teaches, this spittle runs into the mouth indeed, but that it should not reach into the belly, it is not swallowed down, in that the contemplation of the Divine Being grazes the sense, but does not perfectly refresh the mind, because the soul is unable perfectly to behold what as yet, the mist of corruption impeding the view, it sees by a hasty glimpse.
50. For see how the soul of the Elect already bears down all earthly desires beneath itself, already mounts above all the objects that it sees are of a nature to pass away, is already lifted up from the enjoyment of external delights, and closely searches what are the invisible good things, and in doing the same is carried away into the sweetness of heavenly contemplation; already very often it sees something of the interior world as it were through the mist, and with burning desire strives to the utmost to be admitted to the spiritual ministries of the Angels, feeds on the taste of the Light Incomprehensible, and being carried out of self disdains to sink back again into self; for forasmuch as the body, which is in the way to corruption, still weighs down the soul, it has not power to attach itself to the Light for long, which it sees in a momentary glimpse. For the mere infirmity of the flesh by itself drags down the soul, as it mounts above itself, and brings it down, as it aspires, to provide for low cares and wants. And so spittle flowing from the head touches the mouth, but never reaches to the belly; in that our understanding indeed is henceforth watered with the dews of heavenly contemplation, but the soul is not at all fully satisfied. For in the mouth is the taste, but fulness in the belly; and so we cannot ‘swallow down our spittle,’ in that we are not suffered to fill ourselves with the excellency of heavenly brightness, which we taste as yet but in a sip. But whereas this very same that we are already in some slight degree made acquainted with above us, comes from the pitifulness of One that spareth, while that we cannot as yet obtain a perfect perception of it is of the punishment of the old curse still, it is rightly said now, How long dost Thou not spare me, nor let me alone, till I swallow down my spittle? As if it were in plain words; ‘Then Thou dost perfectly spare man, when Thou admittest Him to the perfect measure of the contemplation of Thee; that being transported he may behold Thy brightness in the interior, and no corruption of his flesh without should hold him back. Then ‘thou lettest me alone till I swallow down my spittle, when Thou replenishest me with the savour of Thy brightness even to the very overflow of fulness, that I should never henceforth go a hungered, with but a taste of the mouth, through lack of food, but be stedfastly stayed in Thee, the belly of my interior being watered.’ But whoso would obtain the good that he desires must acknowledge the evil that he has done.
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SUMMARY
Job 7:19 encapsulates the raw, desperate anguish of Job, who perceives God as relentlessly scrutinizing and afflicting him. In this poignant lament, Job pleads for even the briefest, most fleeting moment of respite from his overwhelming suffering, expressing a profound sense of exhaustion and a longing for God to withdraw His perceived oppressive gaze, if only for an instant, allowing him the minimal space to simply exist.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 7:19 is rich with literary devices that amplify its profound emotional impact and theological tension. The verse functions as a powerful Lament, a common biblical genre where an individual expresses deep sorrow, pain, and often questions God's actions or apparent inaction. Job's direct address to God, "How long wilt thou not depart from me," is characteristic of this genre, demonstrating a raw, unvarnished, and honest engagement with the divine, even in accusation. The phrase "till I swallow down my spittle" is a prime example of an Idiom, a culturally specific expression whose meaning cannot be deduced from the literal words, conveying a fleeting moment. This particular idiom also functions as a form of Hyperbole, as it exaggerates the brevity of the desired respite to emphasize the overwhelming intensity of Job's suffering and his desperate need for even the slightest relief. Furthermore, Job's perception of God "not departing" or "not letting him alone" can be seen as a form of Anthropomorphism, attributing human-like actions and intentions (relentless pursuit, oppressive gaze, refusal to grant space) to God, reflecting Job's deeply personal, albeit agonizing, relationship with the divine in his suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 7:19 profoundly illustrates the human experience of suffering and the theological tension it creates, particularly concerning the nature of God's omnipresence. For the afflicted Job, God's constant presence feels like relentless scrutiny and active torment rather than comforting sustenance. The verse powerfully validates the authenticity of human lament, demonstrating that it is permissible, even necessary, to voice raw pain, confusion, and even accusation directly to God. It forces us to confront the mystery of divine sovereignty in suffering, where God's purposes are often hidden, and human perception is limited by pain and finite understanding. Job's desperate cry for a moment's respite underscores the deep human need for rest—physical, emotional, and spiritual—especially when overwhelmed by life's trials. This verse reminds us that honest, even agonizing, dialogue with God is a cornerstone of faith, even when understanding is elusive and faith is severely tested.
REFLECTION AND APPLICATION
Job's agonizing plea in Job 7:19 resonates deeply with the universal human experience of feeling overwhelmed and relentlessly pursued by circumstances, chronic pain, anxiety, or even a perceived divine hand. This verse serves as a profound reminder that the biblical narrative does not shy away from depicting the darkest corners of human despair, thereby validating the authenticity of our own laments and struggles. It teaches us that it is not only permissible but often spiritually essential to voice our rawest emotions, our deepest questions, and our most profound frustrations directly to God, just as Job did without pretense or censorship. In moments of extreme duress, the desire for even a fleeting moment of peace, a "swallowing of spittle," is a universal human cry for respite and space to simply exist. This should foster profound empathy within us for those who are suffering, encouraging us to offer compassion, active listening, and understanding rather than simplistic theological answers or platitudes. Ultimately, Job's long and painful journey, which begins with such desperate cries, models a persistent, albeit strained, dialogue with God that eventually leads to a deeper revelation of His character and sovereignty, reminding us that even in our darkest moments, maintaining a connection with God, however tenuous, is vital for eventual healing and understanding.
Questions for Reflection
FAQ
What is the significance of the phrase "till I swallow down my spittle"?
Answer: The phrase "till I swallow down my spittle" (Hebrew: בְּלַע רֻקִּי, bəla‘ ruqqî) is a vivid and well-known Hebrew idiom. It signifies an extremely brief, almost instantaneous moment—the time it takes to perform a trivial, unconscious bodily action like swallowing saliva. Its profound significance in Job 7:19 is to underscore Job's profound desperation for even the shortest, most fleeting interval of relief from his perceived relentless suffering and divine scrutiny. It highlights his utter exhaustion and the feeling that he cannot even perform the most basic, unconscious bodily function without feeling God's oppressive gaze, and thus, he desperately craves even this minuscule moment of peace and privacy.
Does Job's complaint imply God is actively tormenting him?
Answer: In his profound pain and limited understanding, Job perceives God's actions as hostile and unrelenting. This is evident in his earlier statements in Job 6:4, where he speaks of God's "arrows" within him, and in Job 7:17-18, where he questions God's intense scrutiny of humanity. While the book of Job ultimately reveals God's sovereignty and Job's lack of full comprehension regarding the divine purposes behind his suffering, Job's raw lament in this verse is an honest and agonizing expression of his current, subjective experience. He genuinely feels God is the direct source of his affliction, not departing or letting him alone, and his words powerfully reflect the intense psychological and spiritual distress of one who believes God is his adversary.
CHRIST-CENTERED FULFILLMENT
Job's desperate cry for a moment's respite from relentless suffering finds its ultimate and profound fulfillment, not in God departing, but in the person and work of Jesus Christ, who fully embraced suffering. While Job pleaded for God to depart from him, Jesus, the Son of God, willingly embraced the full weight of human suffering and the ultimate experience of divine abandonment on the cross. On Calvary, Jesus cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), a dereliction far deeper than Job could ever comprehend, as He bore the sin of the world and endured the full wrath of God on our behalf. Unlike Job, whose suffering was a test of faith and a mystery, Christ's suffering was a redemptive act, a perfect sacrifice that provides the ultimate relief and rest for all who believe. He became the Lamb of God who takes away the sin of the world, offering not just a fleeting moment of peace, but eternal rest from the burden of sin, guilt, and death. Job's yearning for a brief pause finds its complete answer in the eternal Sabbath rest offered through Christ's finished work, inviting all who are weary and burdened to find rest in Him (Matthew 11:28-30) and enter into God's promised rest (Hebrews 4:9-10).