Job 3:7 Kommentar

"You have heard of the patience of Job," says the apostle, Jam 5:11. So we have, and of his impatience too. We wondered that a man should be so patient as he was (ch. 1 and Job 2:1-13), but we wonder also that a good man should be so impatient as he is in this chapter, where we find him cursing his day, and, in passion, I. Complaining that he was born (Job 3:1-10). II. Complaining that he did not die as soon as he was born (Job 3:11-19). III. Complaining that his life was now continued when he was in misery (Job 3:20-26). In this it must be owned that Job sinned with his lips, and it is written, not for our imitation, but our admonition, that he who things he stands may take heed lest he fall.

INTRODUCTION TO JOB 3 In this chapter we have an account of Job's cursing the day of his birth, and the night of his conception; Job 3:1; first the day, to which he wishes the most extreme darkness, Job 3:4; then the night, to which he wishes the same and that it might be destitute of all joy, and be cursed by others as well as by himself, Job 3:6; The reasons follow, because it did not prevent his coming into the world, and because he died not on it, Job 3:10; which would, as he judged, have been an happiness to him; and this he illustrates by the still and quiet state of the dead, the company they are with, and their freedom from all trouble, oppression, and bondage, Job 3:13; but however, since it was otherwise with him, he desires his life might not be prolonged, and expostulates about the continuance of it, Job 3:20; and this by reason of his present troubles, which were many and great, and came upon him as he feared they would, and which had made him uneasy in his prosperity, Job 3:24.

Lo, let that night be solitary,.... Let there be no company for journeys, or doing any business; no meetings of friends, neighbours, or relations on it, for refreshment, pleasure, and recreation, after the business of the day is over, as is frequently done; let there be no associations of this kind, or any other: in the night it was usual to have feasts on various accounts, and especially on account of marriage; but now let there be none, let there be as profound a silence as if all creatures, men and beasts, were dead, and removed from off the face of the earth, and nothing to be heard and seen on it: or, "let it be barren" or "desolate" (e), so R. Simeon bar Tzemach interprets it, and refers to Isa 49:21; that is, let no children be born in it, and so no occasion for any joy on that account, as follows; let it be as barren as a flint (f): let no joyful voice come therein; which some even carry to the nocturnal singing of saints in private or in public assemblies, and to the songs of angels, those morning stars in heaven; but it seems rather to design natural or civil joy, or singing on civil accounts; as on account of marriage, and particularly on account of the birth of a child, and especially his own birth, and even any expressions of joy on any account; and that there might not be so much as the crowing of a cock heard, as the Targum has it. (e) "orba", Syr. "desolata", Ar. "vasta", Schmidt. (f) "Sterilis", Schultens; "effoetus", apud Arab. in ib. See Hottinger. Smegma Orientale, l. 1. c. 7. p. 136.

HISTORICAL INTERPRETATION. Lo, let that night be solitary, let it be worthy of no praise. That night is made solitary, in that it is divided by an eternal separation from the company of the land above. Yet this may be also taken in another sense, viz. that he loses man, whom he had made his fellow in ruin, and that the enemy perishes alone together with his body, while many that he had destroyed are restored by the Redeemer's grace. The night then is made solitary, when they that are Elect being raised up, our old enemy is made over alone to the eternal flames of hell. And it is well said, Let it be worthy of no praise. For when mankind, encompassed with the darkness of error, took stones for gods, in this, that they worshipped idols, what else did they but praise the deeds of their seducer? Hence Paul rightly remarks, We know that an idol is nothing. But I say that the things which the Gentiles sacrifice, they sacrifice to devils. How else then is it with those that have bowed themselves to the worship of idols, but that they have 'praised the darkness of night?' But, lo! we see now that that night is known to be unworthy 'of any praise,' since now the worship of idols is condemned by the human race redeemed; and that 'night is left solitary,' in that there is none that goeth with the damned apostate spirit to suffer torments.

MORAL INTERPRETATION. Lo, let that night be solitary, and worthy of no praise. There are some men that not only never bewail what they do, but who do not cease to uphold and applaud it, and verily a sin that is upheld, is doubled. And against this it is rightly said by one, My son, hast thou sinned? add not again thereto. For he 'adds sin to sin,' who over and above maintains what he has done amiss; and he does not 'leave the night alone,' who adds the support of vindication also to the darkness of his fault. It is hence that the first man, when called in question concerning the 'night' of his error, would not have the same 'night' to be 'solitary,' in that while by that questioning he was called to repentance, he added the props of self-exculpation, saying, The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat; i.e. covertly turning the fault of his transgression upon his Maker; as if he said, 'Thou gavest me occasion of transgressing, Who gavest me the woman.' It is hence that in the human race the branch of this sin is drawn out from that root so far as to this present time, that what is done amiss should be yet further maintained. Let him say then, Let that light be solitary, and not worthy of any praise. As though he besought in plain words, 'Let the fault that we have done remain alone, lest while it is praised and upheld, it bind us a hundredfold more in the sight of our Judge. We ought not indeed to have sinned, but would that, by not adding others, we would even leave those by themselves, which we have committed.' But here it is to be impressed upon our minds, that he in a true sense bears hard upon his sin, whose heart is no longer set to the love of the present state of being by any longing for prosperity, who sees how deceitful are the caresses of this world, and reckons its smiles as a kind of persecution.

Among the nights which find a place in the memories of men, some are not only remembered, but are also celebrated and festive on which people gather together to make merry. He takes this good away from this night saying, "Let that night be lonely." When men come together for things like this on a given night, they do so in praise and celebration of that night because of some important deed which is remembered on that night, as is the case with the faithful when they celebrate the night of the Lord's Resurrection. So he adds, "let it not be worthy of praise." For certain nights are worthy of praise because of some great deed which happened on that night.

Every thing has its time and season, Ecc 3:1-8. Men are exercised with labor, Ecc 3:9, Ecc 3:10. Every thing is beautiful in its season, Ecc 3:11. Men should enjoy thankfully the gifts of God, Ecc 3:12, Ecc 3:13. What God does is for ever, Ecc 3:14. There is nothing new, Ecc 3:15. The corruption of judgment; but the judgments of God are right, Ecc 3:16, Ecc 3:17. Man is brutish, and men and brutes die in like manner, Ecc 3:18-21. Man may enjoy the fruit of his own labors, Ecc 3:22.

Lo, let that night be solitary - The word הנה hinneh, behold, or lo, is wanting in one of De Rossi's MSS., nor is it expressed in the Septuagint, Vulgate, Syriac, or Arabic. The word גלמוד galmud, which we translate solitary, is properly Arabic. From ghalama or jalama, signifying to cut off, make bare, amputate, comes jalmud, a rock, a great stone; and jalameedet, weight, a burden, trouble, from which we may gather Job's meaning: "Let that night be grievous, oppressive, as destitute of good as a bare rock is of verdure." The Targum gives the sense, In that night let there be tribulation. Let no joyful voice come therein - Let there be no choirs of singers; no pleasant music heard; no dancing or merriment. The word רננה renanah signifies any brisk movement, such as the vibration of the rays of light, or the brisk modulation of the voice in a cheerful ditty. The Targum has, Let not the crowing of the rural or wild cock resound in it. Let all work be intermitted; let there be no sportive exercises, and let all animals be totally silent.

JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19) opened his mouth--The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Psa 78:2). He formally began. cursed his day--the strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.

solitary--rather, "unfruitful." "Would that it had not given birth to me."