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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 7:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
Job is here excusing what he could not justify, even his inordinate desire of death. Why should he not wish for the termination of life, which would be the termination of his miseries? To enforce this reason he argues,
I.From the general condition of man upon earth (Job 7:1):
"He is of few days, and full of trouble. Every man must die shortly, and every man has some reason (more or less) to desire to die shortly; and therefore why should you impute it to me as so heinous a crime that I wish to die shortly?" Or thus: "Pray mistake not my desires of death, as if I thought the time appointed of God could be anticipated: no, I know very well that that is fixed; only in such language as this I take the liberty to express my present uneasiness: Is there not an appointed time (a warfare, so the word is) to man upon earth? and are not his days here like the days of a hireling?" Observe,
1.Man's present place. He is upon earth, which God has given to the children of men, Psa 115:16. This bespeaks man's meanness and inferiority. How much below the inhabitants of yonder elevated and refined regions is he situated! It also bespeaks God's mercy to him. He is yet upon the earth, not under it; on earth, not in hell. Our time on earth is limited and short, according to the narrow bounds of this earth; but heaven cannot be measured, nor the days of heaven numbered.
2.His continuance in that place. Is there not a time appointed for his abode here? Yes, certainly there is, and it is easy to say by whom the appointment is made, even by him that made us and set us here. We are not to be on this earth always, nor long, but for a certain time, which is determined by him in whose hand our times are. We are not to think that we are governed by the blind fortune of the Epicureans, but by the wise, holy, and sovereign counsel of God.
3.His condition during that continuance. Man's life is a warfare, and as the days of a hireling. We are every one of us to look upon ourselves in this world,
(1.)As soldiers, exposed to hardship and in the midst of enemies; we must serve and be under command; and, when our warfare is accomplished, we must be disbanded, dismissed with either shame or honour, according to what we have done in the body.
(2.)As day-labourers, that have the work of the day to do in its day and must make up their account at night.
II.From his own condition at this time.
He had as much reason, he thought, to wish for death, as a poor servant or hireling that is tired with his work has to wish for the shadows of the evening, when he shall receive his penny and go to rest, Job 7:2. The darkness of the night is as welcome to the labourer as the light of the morning is to the watchman, Psa 130:6. The God of nature has provided for the repose of labourers, and no wonder that they desire it. The sleep of the labouring man is sweet, Ecc 5:12. No pleasure more grateful, more relishing, to the luxurious than rest to the laborious; nor can any rich man take so much satisfaction in the return of his rent-days as the hireling in his day's wages. The comparison is plain, the application is concise and somewhat obscure, but we must supply a word or two, and then it is easy: exactness of language is not to be expected from one in Job's condition. "As a servant earnestly desires the shadow, so and for the same reason I earnestly desire death; for I am made to possess, etc." Hear his complaint.
1.His days were useless, and had been so a great while. He was wholly taken off from business, and utterly unfit for it. Every day was a burden to him, because he was in no capacity of doing good, or of spending it to any purpose. Et vitae partem non attigit ullam - He could not fill up his time with any thing that would turn to account. This he calls possessing months of vanity, Job 7:3. It very much increases the affliction of sickness and age, to a good man, that he is thereby forced from his usefulness. He insists not so much upon it that they are days in which he has no pleasure as that they are days in which he does not good; on that account they are months of vanity. But when we are disabled to work for God, if we will but sit still quietly for him, it is all one; we shall be accepted.
2.His nights were restless, Job 7:3, Job 7:4. The night relieves the toil and fatigue of the day, not only to the labourers, but to the sufferers: if a sick man can but get a little sleep in the night, it helps nature, and it is hoped that he will do well, Joh 11:12. However, be the trouble what it will, sleep gives some intermission to the cares, and pains, and griefs, that afflict us; it is the parenthesis of our sorrows. But poor Job could not gain this relief.
(1.)His nights were wearisome, and, instead of taking any rest, he did but tire himself more with tossing to and fro until morning. Those that are in great uneasiness, through pain of body or anguish of mind, think by changing sides, changing places, changing postures, to get some ease; but, while the cause is the same within, it is all to no purpose; it is but a resemblance of a fretful discontented spirit, that is ever shifting, but never easy. This made him dread the night as much as the servant desires it, and, when he lay down, to say, When will the night be gone?
(2.)These wearisome nights were appointed to him. God, who determines the times before appointed, had allotted him such nights as these. Whatever is at any time grievous to us, it is good to see it appointed for us, that we may acquiesce in the event, not only as unavoidable because appointed, but as therefore designed for some holy end. When we have comfortable nights we must see them also appointed to us and be thankful for them; many better than we have wearisome nights.
3.His body was noisome, Job 7:5. His sores bred worms, the scabs were like clods of dust, and his skin was broken; so evil was the disease which cleaved fast to him. See what vile bodies we have, and what little reason we have to pamper them or be proud of them; they have in themselves the principles of their own corruption: as fond as we are of them now, the time may come when we may loathe them and long to get rid of them.
4.His life was hastening apace towards a period, Job 7:6. He thought he had no reason to expect a long life, for he found himself declining fast (Job 7:6): My days are swifter than a weaver's shuttle, that is, "My time is now but short, and there are but a few sands more in my glass, which will speedily run out." Natural motions are more swift near the centre. Job thought his days ran swiftly because he thought he should soon be at his journey's end; he looked upon them as good as spent already, and he was therefore without hope of being restored to his former prosperity. It is applicable to man's life in general. Our days are like a weaver's shuttle, thrown from one side of the web to the other in the twinkling of an eye, and then back again, to and fro, until at length it is quite exhausted of the thread it carried, and then we cut off, like a weaver, our life, Isa 38:12. Time hastens on apace; the motion of it cannot be stopped, and, when it is past, it cannot be recalled. While we are living, as we are sowing (Gal 6:8), so we are weaving. Every day, like the shuttle, leaves a thread behind it. Many weave the spider's web, which will fail them, Job 8:14. If we are weaving to ourselves holy garments and robes of righteousness, we shall have the benefit of them when our work comes to be reviewed and every man shall reap as he sowed and wear as he wove.
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.
Not only is this life painful, but it is also frightful, because, after being wounded, I am now in the condition to fear the blows of the Lord. This is why I jump from one place to another in fright, like those slaves who are threatened by their master. In addition, every day, like laborers who wait for their wages—and the wages are all their wealth and hope for nourishment—I also wait for the reward of my endurance, but I never meet it, because a long time and many months have passed. In those days I have exhausted myself in waiting for an empty hope.
15. For the Elect serve the Creator of things, and yet are often driven to straits by the want of things; they hold fast in God by love, and yet they lack the supports of the present life. So they who do not aim at present objects by their actions, as to the profits of the world, spend ‘months of vanity.’ Moreover they are subject to ‘wearisome nights,’ in that they bear the darkness of adversity not only to the extent of want, but oftentimes to the anguish of the body. For to undergo contempt and want is not hard to virtuous minds; but when adversity is turned to the paining of the flesh, then surely wearisomeness is felt from pain. It may also be not unsuitably interpreted, that each one of the Saints as a hireling spends ‘months of vanity,’ in that he now already bears the toil, but does not yet hold the reward; the one he undergoes, the other he looks for; but ‘he numbers him wearisome nights,’ in that by exercising himself in virtuous habits, he is accumulating upon his own head the ills of the present life: for if he does not aim to advance in spirit, he finds the things of the world perchance less galling to him.
16. Yet, if this sentence be referred to the voice of Holy Church, the meaning thereof is traced out with a little more particularity. For she herself has ‘months of vanity,’ who in her weak members has to bear earthly actions running on to nought without the meed of life. She ‘numbers to herself wearisome nights,’ in that in her strong members she bears manifold afflictions. For in this life there be some things that are hard, and some that are empty, and some that are both hard and empty at one and the same time. For from love of the Creator to be tried with the afflictions of the present life, is hard indeed, but not empty. For love of the present world to be dissolved in pleasures, is empty indeed, but not hard. But for the love of that world, to be exposed to any adversities, is at one and the same time both empty and laborious, in that the soul is at once ‘afflicted by adversity, and not replenished with the compensation of the reward. And so in those who being now placed within the pale of Holy Church, still let themselves out in the pursuit of their pleasures, and are thenceforth not enriched with the fruit of good works, she passes ‘months of vanity,’ in that she spends the periods of life without the gift of the reward. But in those who, being devoted to everlasting aims, meet with the crosses of this world, ‘she numbers herself wearisome nights,’ in that she as it were in the obscurity of the present life undergoes the darkness of woe. But in those who at one and the same time love this transitory world, and yet are wearied with its contradiction, she sustains at once ‘days of vanity,’ and ‘wearisome nights,’ in that neither does any recompense coming after reward their lives, and, yet present affliction straitens them. But it is rightly that she never says that she has ‘days,’ but ‘months of vanity’ in these. For by the name of ‘months,’ the sum and total amount of days is represented, and so by the ‘day,’ we have each individual action set forth: but by ‘months,’ the conclusion of those actions is implied. But it often happens that when we do anything in this world, being buoyed up by the eager intentness of our hope, this particular thing that we are about, we never think empty; but when we are come to the end of our doings, failing to obtain the object of our aims, we are grieved that we have been labouring for emptiness, and so we spend not only days, but likewise ‘months of vanity,’ in that not in the beginning of our actions, but only at the end, we bethink ourselves that we have been toiling in earthly practices without fruit. For when trouble follows upon our actions, it is as if the months of vanity of our life were brought home to us: in that it is only in the consummation of our actions that we learn, how vain was all our toil therein.
17. But because in the sacred word sometimes ‘night’ is put for ignorance, according to the testimony of Paul, who saith to his disciples instructed in the life to come; Ye are all the children of the light, and the children of the day; we are not of the night, nor of darkness. [1 Thess. 5, 5] To which words he prefixed, But ye, brethren, are not in darkness, that that day should overtake you as a thief. [ib. 4] In this place the voice of Holy Church may be understood in the person of those of her members, who after the darkness of their state of ignorance are brought back to the love of righteousness, and being enlightened by the rays of truth, wash out with their tears all that they have done amiss. For every one that has been enlightened looks back to see how polluted all that was that he laboured at, in love with the present life. And therefore Holy Church in the case of these, in whom there is a return to life, compares her toils to ‘a servant’ in a state of heat, and to ‘an hireling longing for the end of his work,’ in the words, As a servant earnestly desireth the shadow, and as an hireling looketh for the end of his work; so am I made to possess months of vanity, and wearisome nights have I numbered me. For in drawing the comparison there are two things which he premised, as also in the describing of weariness there are two which he thereupon added. For to the one oppressed with heat he gave ‘months of vanity,’ in that in proportion as the refreshing of eternity is more the object of our desire, it is more clearly seen how vainly we spend our labour for this life. But to the one in expectance he brought in ‘wearisome nights,’ in that the more that at the end of our works we look at the reward we are to have given us, the more we lament that we so long knew nothing of the thing that we now aim at. And hence the very solicitude of the penitent is carefully set forth, so that it is said, ‘that he numbered to himself wearisome nights,’ in that the more truly we return to God, the more exactly we consider, while we grieve over them, those toils which we underwent in this world from ignorance. For as everyone finds that to become more and more sweet which he desires of the things of eternity, so that which he was undergoing for the love of the present world, is made appear to him proportionably burthensome. Now if the following words be considered with reference to the historical import alone, doubtless we have the mind of one in sorrow described by them, viz. how in the different impulses of desire he is variously urged by the force of grief.
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Summary
Job 7:3 encapsulates Job's profound despair and sense of utter futility in the face of relentless suffering. He describes his life as a meaningless succession of days and nights, characterized by emptiness and an unceasing, divinely ordained torment. This verse powerfully articulates his deep anguish and the perceived absence of any respite from his overwhelming affliction, highlighting a profound existential crisis where time itself has become an instrument of his pain.
Context
Literary Context
Job 7:3 is a pivotal part of Job's second major lament, an emotionally charged and deeply personal response to the simplistic theological framework presented by his friend Eliphaz in Job 4-5 and subsequently by Bildad in Job 8. Following his initial outburst in Job 3, where he cursed the day of his birth and longed for the oblivion of death, Job's words here deepen his expression of relentless suffering, shifting from a desire for non-existence to a lament over the quality of his present existence. This verse immediately follows his comparison of his life to that of a hired servant longing for the end of a grueling day or a worker anticipating his wages (Job 7:1-2). It precedes his direct, desperate appeal to God, questioning divine surveillance and the brevity of human life (Job 7:17-21), emphasizing his desire for God to simply leave him alone. Thus, Job 7:3 serves as a poignant articulation of his current state of being, where time itself has become an instrument of his suffering, offering no solace or escape.
Historical & Cultural Context
The Book of Job is set in the land of Uz, a non-Israelite territory, suggesting a universal scope to its profound themes of suffering and divine justice. While the exact historical period is debated, the patriarchal customs, wealth measurements (e.g., livestock), and the nature of the dialogues point to an ancient Near Eastern context. In this culture, prosperity was often seen as a clear sign of divine favor and righteousness, while suffering was conventionally interpreted as a direct consequence of sin. Job's friends operate rigidly within this conventional wisdom, intensifying Job's agony as he grapples with inexplicable suffering despite his unwavering righteousness. The concept of "appointed" suffering might reflect a common ancient understanding of fate or divine decree, though Job wrestles profoundly with the justice of such an appointment. Nights were traditionally times for rest, recuperation, and quiet reflection, but for Job, they become periods of intensified torment and sleeplessness, a stark reversal of the natural order and a testament to the totality of his affliction.
Key Themes
This verse powerfully contributes to several foundational themes in the Book of Job. Firstly, it underscores the theme of unjust suffering, as Job, a man explicitly described as blameless and upright (Job 1:1), endures inexplicable pain, thereby challenging the prevailing conventional wisdom of retribution theology. Secondly, it highlights the futility and meaninglessness of human existence when stripped of all purpose and blessing. Job's "months of vanity" speak to a profound existential crisis, where time itself becomes an unbearable burden rather than a precious gift, echoing sentiments found later in Ecclesiastes. Thirdly, the phrase "wearisome nights are appointed to me" emphasizes the relentless and pervasive nature of suffering, which invades even the private hours meant for rest and renewal, leaving no escape. This contributes to the broader theme of Job's lament and protest, as he articulates his anguish directly and unreservedly before God and his friends, a motif that permeates much of Job 7.
Exposition and Analysis
Key Word Analysis
This term (שָׁוְא, H7723) denotes emptiness, futility, worthlessness, or meaninglessness. It suggests a time that is devoid of true purpose, profit, or value. For Job, it's not merely about idleness but about a profound sense of pointlessness and unreality in his experience of time, contrasting sharply with a life that once held great purpose and blessing. This word is famously used in Ecclesiastes 1:2 to describe the transient and ultimately empty nature of all earthly endeavors apart from God.
This word (עָמָל, H5999) signifies toil, wearing effort, worry, pain, sorrow, or trouble. It conveys the immense physical and mental exertion Job experiences due to his suffering. It's not just about being tired, but about being utterly consumed and exhausted by the relentless nature of his affliction, which brings grief and distress without end.
Derived from the root מָנָה (H4487), this verb implies something being weighed out, allotted, constituted officially, or enumerated. In this context, it conveys a strong sense of divine decree or inescapable destiny. Job perceives that his suffering is not accidental but has been deliberately fixed or imposed upon him by an external, authoritative agent, emphasizing his struggle with God's sovereignty and justice.
Verse Breakdown
"So am I made to possess months of vanity"
Job articulates his current state, where his life, measured in "months," is characterized by emptiness and futility. The passive construction "am I made to possess" suggests that this state is not of his own choosing but has been imposed upon him, stripping his time of any inherent meaning or value. His days, once full of purpose, joy, and blessing, now stretch out as a barren wasteland of existence, a succession of meaningless periods.
"and wearisome nights are appointed to me"
This clause further intensifies Job's lament, focusing on the relentless and inescapable nature of his suffering. Nights, typically a time for rest, recuperation, and escape from the day's burdens, have become periods of intensified pain, anxiety, and sleeplessness. The term "wearisome" underscores the profound physical and emotional exhaustion that consumes him. The phrase "are appointed to me" reiterates the sense of a divine decree, suggesting that even his nights of torment are a fixed and inescapable part of his divinely ordained experience, offering no respite or escape from his overwhelming affliction.
Literary Devices
Job 7:3 employs several powerful literary devices to convey Job's profound and pervasive suffering. The use of Hyperbole is evident in "months of vanity," suggesting an overwhelming and unending sense of meaninglessness that pervades his entire existence, rather than merely isolated moments of despair. The phrase "wearisome nights" functions as Metonymy, where "nights" (a period of time) represent the entirety of his periods of rest and sleep, which are now consumed by pain, anxiety, and sleeplessness. The stark contrast between the universal expectation of rest at night and Job's reality of torment creates a powerful sense of Irony. Furthermore, the Personification of time itself, with "months" being "possessed" and "nights" being "appointed," imbues the abstract concept of time with an active, almost antagonistic, role in his suffering, making it a tangible instrument of his affliction. The overall tone is one of deep Lament, characteristic of wisdom literature when grappling with inexplicable and seemingly unjust suffering.
Theological and Thematic Connections
Job 7:3 powerfully articulates the human experience of profound despair and the perception of life's futility when suffering becomes relentless and seemingly without purpose. It challenges simplistic theological frameworks that directly link suffering to sin, forcing a deeper inquiry into the nature of divine justice, sovereignty, and the mysterious ways of God. Job's raw honesty in expressing his anguish resonates deeply with the human condition, validating the experience of feeling abandoned, overwhelmed, or utterly devoid of hope by circumstances. His lament serves as a poignant reminder that even in the deepest valleys of despair, the human spirit grapples with meaning, purpose, and the perceived presence or absence of God. This verse underscores that true faith is not the absence of doubt or pain, but the courage to voice one's deepest struggles to the divine.
Reflection and Application
Job's agonizing cry in this verse offers profound validation for those who endure prolonged periods of suffering, chronic illness, mental health struggles, or deep emotional distress. It acknowledges that pain can feel endless, stripping life of its perceived purpose and even disrupting the natural rhythms of rest and renewal. Job's unvarnished honesty reminds us that it is not only permissible but often necessary to voice our deepest pains, frustrations, and questions to God, even when His plan remains incomprehensible or His presence seems distant. This passage encourages us to cultivate radical empathy and patience when encountering others in similar situations, resisting the urge to offer trite answers or spiritual platitudes. Instead, we are called to sit with them in their pain, affirming their experience, bearing witness to their suffering, and offering a compassionate presence that reflects the heart of Christ. Ultimately, Job's perseverance, despite his intense despair, points to the enduring human spirit and the eventual, though often delayed, restoration and understanding that God can bring, even if not fully revealed in this life.
Questions for Reflection
FAQ
Does Job truly believe his suffering is "appointed" by God, or is he merely expressing despair?
Job's language, particularly the use of "appointed" (מָנָה, mânâh), strongly suggests he perceives his suffering as divinely ordained or at least permitted by God. Throughout the book, Job grapples with God's role in his affliction, not denying God's power but vehemently questioning His justice and wisdom in his specific case. This is a central tension of the book: Job maintains his integrity while protesting his treatment by God. His despair is deeply intertwined with this conviction that his suffering is not random but has been intentionally laid upon him, as seen in his earlier statements about God's hand being against him (Job 6:4).
How does Job's "vanity" relate to the "vanity" in Ecclesiastes?
The Hebrew word for "vanity" (שָׁוְא, shâvᵉʼ) in Job 7:3 is indeed related to the concept of emptiness and futility, similar to the word used extensively in Ecclesiastes (הֶבֶל, hevel, often translated as "vanity" or "meaningless"). While both convey a sense of emptiness and futility, their contexts differ. In Job, shâvᵉʼ refers specifically to the meaninglessness of his personal suffering and time, which has been stripped of purpose due to his overwhelming affliction. In Ecclesiastes, hevel describes the inherent transience and ultimate futility of all human endeavors "under the sun," apart from God. Both books grapple with the limitations of human understanding and the often-perceived emptiness of life, but Job's focus is on his individual, intense suffering, whereas Ecclesiastes takes a broader philosophical stance on life's ultimate meaning and purpose.
What is the significance of "nights" being wearisome for Job?
Nights are universally understood as a time for rest, recuperation, and escape from the day's toil and burdens. For Job, the fact that his nights are "wearisome" and "appointed" to him signifies the relentless, pervasive, and inescapable nature of his suffering. His torment is not confined to the daylight hours but invades his most private and vulnerable moments, robbing him of sleep, peace, and the natural cycle of renewal. This highlights the depth of his physical and emotional agony, as even the promise of rest is denied, emphasizing the totality of his affliction. This is a common motif in laments found throughout the Psalms and prophetic literature, as seen in Psalm 77:2-4.
Christ-Centered Fulfillment
While Job's lament in Job 7:3 expresses the profound despair of a righteous man under inexplicable suffering, it finds its ultimate answer and transformation in the person of Jesus Christ. Job's "months of vanity" and "wearisome nights" powerfully prefigure the ultimate suffering of the Son of God, who truly experienced the depths of human futility, abandonment, and torment. Jesus, the perfectly righteous one, willingly endured a life of hardship, rejection, and ultimately a death that brought forth the ultimate "vanity" of the cross, where he cried out, "My God, my God, why have you forsaken me?" Yet, unlike Job's appointed suffering which he protested as unjust, Christ's suffering was a willing and redemptive act of self-sacrifice, "appointed" by the Father for the atonement of humanity's sin (Isaiah 53:10). Through his resurrection, Christ transformed the meaning of suffering and death, offering true purpose, eternal hope, and ultimate rest to all who believe. The wearisome nights of Job find their resolution in the promise of Christ, who offers a peace that transcends all understanding (Philippians 4:7) and the ultimate rest for our souls from all our labors and burdens (Matthew 11:28). In Christ, the "vanity" of earthly suffering is redeemed, and our appointed trials become pathways to deeper communion with the One who suffered for us, ensuring that no moment of pain is truly without purpose in the grand, redemptive narrative of God.