Job 7:9 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.

As the cloud is consumed and vanisheth away,.... Which being dispersed by the wind, or broke up by the sun, is never seen, or returns more; for though the wise man speaks of clouds returning after the rain, this is not to be understood of the same clouds, but of succeeding ones, Ecc 12:2; so pardon of sin is expressed by the same metaphor, to show that sin thereby is no more, no more to be seen or remembered, Isa 43:25; the Targum renders it "as smoke", by which the shortness and consumption of men's days are expressed, Psa 102:3; but by the simile of a cloud here is not so much designed the sudden disappearance of life as the irrevocableness of it when gone, as the reddition or application following shows: so he that goeth down to the grave shall come up no more; the grave is the house or long home that all must go to, it being the appointment of God that all should die, or be in the state of the dead; which is meant by the grave, since all are not interred in the earth; and this, as here, is frequently expressed, as if it was man's act being hither brought; and when it designs an interment in the earth, it is with great propriety called a going down; and however that be, yet the state of the dead is a state of humiliation, a coming down from all the grandeur, honour, and glory of the present state, which are all laid in the dust; and when this is man's case, he comes up no more from it, that is, of himself, by his own power; none but Christ, who is God over all, ever did this; or none naturally, or by the laws of nature, for noticing short of almighty power can effect this; it must be done in an extraordinary way, and is no less than a miraculous operation; nor will this be done until the general resurrection of the just and unjust, when all that are in their graves shall come forth, the one to the resurrection of life, and the other to the resurrection of damnation; excepting in some few instances, as the Shunammite's son, Kg2 4:32; the man that touched the bones of the prophet Elisha, Kg2 13:21; the daughter of Jairus, Mar 5:41; the widow of Nain's son, Luk 7:14; Lazarus, Joh 11:43; and those that rose at our Lord's resurrection, Mat 27:53; this is further explained in Job 7:10.

As the cloud is consumed and vanisheth away; so he that goeth down to hell shall come up no more. For a cloud is suspended in the higher regions, but it is condensed and driven by the wind that it flies, and it is scattered by the heat of the sun that it vanishes. Thus, thus verily is it with the hearts of men, which by the faculty of reason bestowed upon them dart on high, but driven by the blasts of the evil spirit, they are forced hither and thither by the bad impulses of their desires, but by the searching eye of the Judge above they are melted as if by the heat of the sun, and being once consigned to the regions of woe, never return for the benefit of working. Let the holy man then, in setting forth the elevation, the career, and the eclipse of the human race, exclaim, As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more. As if he spake in plain words, saying, 'In flying on high he is brought to nought, who by exalting himself is advancing to destruction, whom, if sin once force to punishment, mercy never more restores to pardon.' Hence it is yet further added, He shall return no more to his own house. As the house of the body is a bodily habitation, so that becomes to each separate mind 'its own house,' whatsoever thing it is used to inhabit in desire. And so 'there is no more returning to his own house,' because, when once a man is given over to eternal punishments, he is henceforth no more recalled thither, where he had attached himself in love. Moreover by the designation of hell the despair of the sinner may also be set forth, of which it is said by the Psalmist, In hell, who shall confess to Thee? Whence again it is written, When the ungodly man cometh into the pit of sinners, he contemneth. Now whosoever yields himself to ungodliness, doth assuredly quit the life of righteousness by a proper death. But when a man after sin is furthermore overwhelmed by a mountain of despair, what else is this but that after death he is buried in the torments of hell? Therefore it is rightly said, As the cloud is consumed, and vanisheth alway, so he that goeth down to hell shall come up no more; in that it very often happens, that with the commission of wickedness despair also is united, and the way of returning is henceforth cut off. But the hearts of the despairing are rightly compared to clouds, in that they are at once darkened with the mists of error, and thick with the number of sins; but being consumed, they vanish away, in that being lighted up by the blaze of the final Judgment, they are scattered to the winds. 'The house' too is often understood for the dwelling-place of the heart. Hence it is said to one that was healed, Go to thine house; in that it is most meet that the sinner after pardon should turn back into his own mind, so as not to do aught a second time which may justly subject him to the scourge. But he that has 'gone down to hell,' shall no more 'ascend into his own house,' in that him, that despair overwhelms, it puts forth without from the habitation of the heart. And he cannot return back within, because when he has been ejected without, day by day he falls urged on into worse extremes.

He proves this by a comparison when he adds, "As a cloud dissolves and is gone, so he who goes down below, will not ascend." The dead are said to go down to the underworld either because they all descended to Sheol according to the soul there before the death of Christ, or because according to the flesh, they are buried under the earth. The exegesis here makes no difference for the meaning of the present text. For he only wants to say that the dead do not return to their past life and he proves this in the comparison using a sufficient proof. As Aristotle says in On Generation: a kind of circular motion appears in both corruptible and incorruptible bodies. But there is this difference. In heavenly bodies, the same one in number returns in the circular motion, as the same sun in number sets and returns at dawn. This is so because the substance is not corrupted in such a change, but only the place changes. But in the motion of generation and corruption, the same one in number does not return, but the same species does. It is clear that according to the annual circular motion of the sun, a kinds of circulation happens in the disposition of the atmosphere, for in winter there are clouds, which are dispersed later in the summer. When the winter returns again, the clouds return, yet not the identical clouds in number, but only the same in species because these clouds which existed before perish completely. It is so with men. The same men do not return in number through generation who formerly existed, but only in species. From this the solution to the argument of those who posited a return to the same life and the same acts becomes clear. For they believed that lower things are disposed according to the motion of the heavenly spheres; hence when the same constellation returned after a very long time, they believed that the same thing would return in number. But it is not necessary that the same things return in number as has been said, but only things like them in species.

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.

As the cloud is consumed - As the cloud is dissipated, so is the breath of those that go down to the grave. As that cloud shall never return, so shall it be with the dead; they return no more to sojourn with the living. See on the following verses.

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).

(Sa2 12:23). the grave--the Sheol, or place of departed spirits, not disproving Job's belief in the resurrection. It merely means, "He shall come up no more" in the present order of things.