Job 7:18 Komentář

Job, in this chapter, goes on to express the bitter sense he had of his calamities and to justify himself in his desire of death. I. He complains to himself and his friends of his troubles, and the constant agitation he was in (Job 7:1-6). II. He turns to God, and expostulates with him (Job 7:7, to the end), in which, 1. He pleads the final period which death puts to our present state (Job 7:7-10). 2. He passionately complains of the miserable condition he was now in (Job 7:11-16). 3. He wonders that God will thus contend with him, and begs for the pardon of his sins and a speedy release out of his miseries (Job 7:17-21). It is hard to methodize the speeches of one who owned himself almost desperate, Job 6:26.

INTRODUCTION TO JOB 7 In this chapter Job goes on to defend himself in an address to God; as that he had reason to complain of his extraordinary afflictions, and wish for death; by observing the common case of mankind, which he illustrates by that of an hireling, Job 7:1; and justifies his eager desire of death by the servant and hireling; the one earnestly desiring the shadow, and the other the reward of his work, Job 7:2; by representing his present state as exceeding deplorable, even worse than that of the servant and hireling, since they had rest at night, when he had none, and were free from pain, whereas he was not, Job 7:3; by taking notice of the swiftness and shortness of his days, in which he had no hope of enjoying any good, Job 7:6; and so thought his case hard; and the rather, since after death he could enjoy no temporal good: and therefore to be deprived of it while living gave him just reason of complaint, Job 7:8; and then he expostulates with God for setting such a strict watch upon him; giving him no ease night nor day, but terrifying him with dreams and visions, which made life disagreeable to him, and death more eligible than that, Job 7:12; and represents man as unworthy of the divine regard, and below his notice to bestow favours on him, or to chastise him for doing amiss, Job 7:17; and admitting that he himself had sinned, yet he should forgive his iniquity, and not bear so hard upon him, and follow him with one affliction after another without intermission, and make him the butt of his arrows; but should spare him and let him alone, or however take him out of the world, Job 7:19.

And that thou shouldest visit him every morning,.... That is, "daily", continually, as Aben Ezra interprets it; either in a way of love, grace, and mercy; so God has visited men, by raising up and sending his Son to be a Redeemer of them; the Son of God has visited them, as the dayspring from on high, by his incarnation and appearance in this world; see Luk 1:68; and the Lord visits them, by calling them by his grace, see Act 15:14; by communing and conversing with them in a free and friendly manner; by helping right early, and by renewing his mercies to them every morning, all which is matter of admiration: or else the word may be taken in a different sense, as it sometimes is, either for punishing man for sin, as in Exo 20:5; or for chastising the Lord's people, which is a visiting them, though in a fatherly way, and in love, and which is often and frequently done, even every morning, see Psa 89:32; and so the sense agrees with the former, though by some given with this difference thus, "what is man, that thou shouldest magnify him?" or make him great both in things temporal and spiritual, as he had made Job in the time of his prosperity, which he may have respect unto; having been the greatest man in all the east, with respect to both characters, whereby it was plain he had interest in the love and affections of the heart of God; and "yet, notwithstanding, nevertheless, thou visitest him" (t), with afflictions and chastisements continually; which may seem strange, and look like a contradiction, that thou shouldest: and try him every moment? by afflictive providences; in this way the Lord often tries the faith and patience, the fear and love, the hope and humility of his people, and all other graces, whereby they appear and shine the brighter, which was Job's case, see Job 23:10; and which he doubtless had in view in all he had said, and more particularly expostulates about in the following verses. (t) "et tamen, nihilominus visitas eum", Michaelis.

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?

And that Thou shouldest visit him in the dawn, and try him suddenly? 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. 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. 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. 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. 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, shews unaided 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.

He shows how God turns his heart towards him when he says, "You visit him at dawn," i.e. from the day of his birth you help him by your providence with things necessary for his life and glorification, whether they are corporeal or spiritual. "And immediately test him," by adversities in which he shows clearly he is disposed to virtue. As Sirach says, "The oven proves the pot of the potter and the trial of trouble proves the just man." (27:6) God is said to test a man not so he may learn what kind of man he is, but to inform others what sort of man he is and also so that he may know himself. These words of Job are not to be understood as expressing contempt for the divine concern for men, but as investigating and wondering. For if man is considered only as he appears exteriorly, he seems small, fragile and perishable. So it would be astonishing for God to have such great care for man unless he should have something hidden which makes him capable of perpetual existence. Thus by inquiry and wonder, the opinion of Eliphaz is refuted, because if there were no other life for man except life on earth, man would not seem worth such great care God has for him. Therefore the very care which God has especially for man demonstrates that there is another life of man after the death of the body.

The value of a good name, Ecc 7:1. Advantages of sorrow and correction, Ecc 7:2-5. The emptiness of a fool's joy, Ecc 7:6. Of oppression, Ecc 7:7. The end better than the beginning, Ecc 7:8. Against hastiness of spirit, Ecc 7:9. Comparison of former and present times, Ecc 7:10. Excellence of wisdom, Ecc 7:11, Ecc 7:12. Of the dispensations of Providence, Ecc 7:13-15. Against extremes, Ecc 7:16-18. The strength of wisdom, Ecc 7:19. Man is ever liable to sin and mistake, Ecc 7:20. We should guard our words, Ecc 7:21, Ecc 7:22. Difficulty of obtaining wisdom, Ecc 7:23-25, A bad woman dangerous, Ecc 7:26. There are few who are really upright, Ecc 7:27-29.

JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21) appointed time--better, "a warfare," hard conflict with evil (so in Isa 40:2; Dan 10:1). Translate it "appointed time" (Job 14:14). Job reverts to the sad picture of man, however great, which he had drawn (Job 3:14), and details in this chapter the miseries which his friends will see, if, according to his request (Job 6:28), they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed (Ti1 1:18; Ti2 2:3; Ti2 4:7-8).

With each new day (Psa 73:14). It is rather God's mercies, not our trials, that are new every morning (Lam 3:23). The idea is that of a shepherd taking count of his flock every morning, to see if all are there [COCCEIUS].