Giobbe 30:15 Commento

It is a melancholy "But now" which this chapter begins with. Adversity is here described as much to the life as prosperity was in the foregoing chapter, and the height of that did but increase the depth of this. God sets the one over-against the other, and so did Job, that his afflictions might appear the more grievous, and consequently his case the more pitiable. I. he had lived in great honour, but now he had fallen into disgrace, and was as much vilified, even by the meanest, as ever he had been magnified by the greatest; this he insists much on (Job 30:1-14). II. He had had much inward comfort and delight, but now he was a terror and burden to himself (Job 30:15, Job 30:16) and overwhelmed with sorrow (Job 30:28-31). III. He had long enjoyed a good state of health, but now he was sick and in pain (Job 30:17-18, Job 30:29, Job 30:30). IV. Time was when the secret of God was with him, but now his communication with heaven was cut off (Job 30:20-22). V. He had promised himself a long life, but now he saw death at the door (Job 30:23). One thing he mentions, which aggravated his affliction, that it surprised him when he looked for peace. But two things gave him some relief: - 1. That his troubles would not follow him to the grave (Job 30:24). 2. That his conscience witnessed for him that, in his prosperity, he had sympathized with those that were in misery (Job 30:25).

In this second part of Job's complaint, which is very bitter, and has a great many sorrowful accents in it, we may observe a great deal that he complains of and some little that he comforts himself with. I. Here is much that he complains of. 1. In general, it was a day of great affliction and sorrow. (1.) Affliction seized him, and surprised him. It seized him (Job 30:16): The days of affliction have taken hold upon me, have caught me (so some); they have arrested me, as the bailiff arrests the debtor, claps him on the back, and secures him. When trouble comes with commission it will take fast hold, and not lose its hold. It surprised him (Job 30:27): "The days of affliction prevented me," that is, "they came upon me without giving me any previous warning. I did not expect them, nor make any provision for such an evil day." Observe, He reckons his affliction by days, which will soon be numbered and finished, and are nothing to the ages of eternity, Co2 4:17. (2.) He was in great sorrow by reason of it. His bowels boiled with grief, and rested not, Job 30:27. The sense of his calamities was continually preying upon his spirits without any intermission. He went mourning from day to day, always sighing, always weeping; and such cloud was constantly upon his mind that he went, in effect, without the sun, Job 30:28. He had nothing that he could take any comfort in. He abandoned himself to perpetual sorrow, as one that, like Jacob, resolved to go to the grave mourning. He walked out of the sun (so some) in dark shady places, as melancholy people use to do. If he went into the congregation, to join with them in solemn worship, instead of standing up calmly to desire their prayers, he stood up and cried aloud, through pain of body, or anguish of mind, like one half distracted. If he appeared in public, to receive visits, when the fit came upon him he could not contain himself, nor preserve due decorum, but stood up and shrieked aloud. Thus he was a brother to dragons and owls (Job 30:29), both in choosing solitude and retirement, as they do (Isa 34:13), and in making a fearful hideous noise as they do; his inconsiderate complaints were fitly compared to their inarticulate ones. 2. The terror and trouble that seized his soul were the sorest part of his calamity, Job 30:15, Job 30:16. (1.) If he looked forward, he saw every thing frightful before him: if he endeavoured to shake off his terrors, they turned furiously upon him: if he endeavoured to escape from them, they pursued his soul as swiftly and violently as the wind. He complained, at first, of the terrors of God setting themselves in array against him, Job 6:4. And still, which way soever he looked, they turned upon him; which way soever he fled, they pursued him. My soul (Heb., my principal one, my princess); the soul is the principal part of the man; it is our glory; it is every way more excellent than the body, and therefore that which pursues the soul, and threatens that, should be most dreaded. (2.) If he looked back, he saw all the good he had formerly enjoyed removed from him, and nothing left him but the bitter remembrance of it: My welfare and prosperity pass away, as suddenly, swiftly, and irrecoverably, as a cloud. (3.) If he looked within, he found his spirit quite sunk and unable to bear his infirmity, not only wounded, but poured out upon him, Job 30:16. He was not only weak as water, but, in his own apprehension, lost as water spilt upon the ground. Compare Psa 22:14, My heart is melted like wax. 3. His bodily diseases were very grievous; for, (1.) He was full of pain, piercing pain, pain that went to the bone, to all his bones, Job 30:17. It was a sword in his bones, which pierced him in the night season, when he should have been refreshed with sleep. His nerves were affected with strong convulsions; his sinews took no rest. By reason of his pain, he could take no rest, but sleep departed from his eyes. His bones were burnt with heat, Job 30:30. He was in a constant fever, which dried up the radical moisture and even consumed the marrow in his bones. See how frail our bodies are, which carry in themselves the seeds of our own disease and death. (2.) He was full of sores. Some that are pained in their bones, yet sleep in a whole skin, but, Satan's commission against Job extending both to his bone and to his flesh, he spared neither. His skin was black upon him, Job 30:30. The blood settled, and the sores suppurated and by degrees scabbed over, which made his skin look black. Even his garment had its colour changed with the continual running of his boils, and the soft clothing he used to wear had now grown so stiff that all his garments were like his collar, Job 30:18. It would be noisome to describe what a condition poor Job was in for want of clean linen and good attendance, and what filthy rags all his clothes were. Some think that, among other diseases, Job was ill of a quinsy or swelling in his throat, and that it was this which bound him about like a stiff collar. Thus was he cast into the mire (Job 30:19), compared to mire (so some); his body looked more like a heap of dirt than any thing else. Let none be proud of their clothing nor proud of their cleanness; they know not but some disease or other may change their garments, and even throw them into the mire, and make them noisome both to themselves and others. Instead of sweet smell, there shall be a stench, Isa 3:24. We are but dust and ashes at the best, and our bodies are vile bodies; but we are apt to forget it, till God, by some sore disease, makes us sensibly to feel and own what we are. "I have become already like that dust and ashes into which I must shortly be resolved: wherever I go I carry my grave about with me." 4. That which afflicted him most of all was that God seemed to be his enemy and to fight against him. It was he that cast him into the mire (Job 30:19), and seemed to trample on him when he had him there. This cut him to the heart more than any thing else, (1.) That God did not appear for him. He addressed himself to him, but gained no grant - appealed to him, but gained no sentence; he was very importunate in his applications, but in vain (Job 30:20): "I cry unto thee, as one in earnest, I stand up, and cry, as one waiting for an answer, but thou hearest not, thou regardest not, for any thing I can perceive." If our most fervent prayers bring not in speedy and sensible returns, we must not think it strange. Though the seed of Jacob did never seek in vain, yet they have often thought that they did and that God has not only been deaf, but angry, at the prayers of his people, Psa 80:4. (2.) That God did appear against him. That which he here says of God is one of the worst words that ever Job spoke (Job 30:21): Thou hast become cruel to me. Far be it from the God of mercy and grace that he should be cruel to any (his compassions fail not), but especially that he should be so to his own children. Job was unjust and ungrateful when he said so of him: but harbouring hard thoughts of God was the sin which did, at this time, most easily beset him. Here, [1.] He thought God fought against him and stirred up his whole strength to ruin him: With thy strong hand thou opposest thyself, or art an adversary against me. He had better thoughts of God (Job 23:6) when he concluded he would not plead against him with his great power. God has an absolute sovereignty and an irresistible strength, but he never uses either the one or the other for the crushing or oppressing of any. [2.] He thought he insulted over him (Job 30:22): Thou lifted me up to the wind, as a feather or the chaff which the wind plays with; so unequal a match did Job think himself for Omnipotence, and so unable was he to help himself when he was made to ride, not in triumph, but in terror, upon the wings of the wind, and the judgments of God did even dissolve his substance, as a cloud is dissolved and dispersed by the wind. Man's substance, take him in his best estate, is nothing before the power of God; it is soon dissolved. 5. He expected no other now than that God, by these troubles, would shortly make an end of him: "If I be made to ride upon the wind, I can count upon no other than to break my neck shortly;" and he speaks as if God had no other design upon him than that in all his dealings with him: "I know that thou wilt bring me, with so much the more terror, to death, though I might have been brought thither without all this ado, for it is the house appointed for all living," Job 30:23. The grave is a house, a narrow, dark, cold, ill-furnished house, but it will be our residence, where we shall rest and be safe. It is our long home, our own home; for it is our mother's lap, and in it we are gathered to our fathers. It is a house appointed for us by him that has appointed us the bounds of all our habitations. It is appointed for all the living. It is the common receptacle, where rich and poor meet; it is appointed for the general rendezvous. We must all be brought thither shortly. It is God that brings us to it, for the keys of death and the grave are in his hand, and we may all know that, sooner or later, he will bring us thither. It would be well for us if we would duly consider it. The living know that they shall die; let us, each of us, know it with application. 6. There were two things that aggravated his trouble, and made it the less tolerable: - (1.) That it was a very great disappointment to his expectation (Job 30:26): "When I looked for good, for more good, or at least for the continuance of what I had, then evil came" - such uncertain things are all our worldly enjoyments, and such a folly is it to feed ourselves with great expectations from them. Those that wait for light from the sparks of their creature comforts will be wretchedly disappointed and will make their bed in the darkness. (2.) That is was a very great change in his condition (Job 30:31): "My harp is not only laid by, and hung upon the willow-trees, but it is turned to mourning, and my organ into the voice of those that weep." Job, in his prosperity, had taken the timbrel and harp, and rejoiced at the sound of the organ, Job 21:12. Notwithstanding his gravity and grace, he had found time to be cheerful; but now his tune was altered. Let those therefore that rejoice be as though they rejoiced not, for they know not how soon their laughter will be turned into mourning and their joy into heaviness. Thus we see how much Job complains of; but, II. Here is something in the midst of all with which he comforts himself, and it is but a little. 1. He foresees, with comfort, that death will be the period of all his calamities (Job 30:24): Though God now, with a strong hand, opposed himself against him, "yet," says he, "he will not stretch out his hand to the grave." The hand of God's wrath would bring him to death, but would not follow him beyond death; his soul would be safe and happy in the world of spirits, his body safe and easy in the dust. Though men cry in his destruction (though, when they are dying, there is a great deal of agony and out-cry, many a sigh, and groan, and complaint), yet in the grave they feel nothing, they fear nothing, but all is quiet there. "Though in hell, which is called destruction, they cry, yet not in the grave; and, being delivered from the second death, the first to me will be an effectual relief." Therefore he wished he might be hidden in the grave, Job 14:13. 2. He reflects with comfort upon the concern he always had for the calamities of others when he was himself at ease (Job 30:25): Did not I weep for him that was in trouble? Some think he herein complains of God, thinking it very hard that he who had shown mercy to others should not himself find mercy. I would rather take it as a quieting consideration to himself; his conscience witnessed for him that he had always sympathized with persons in misery and done what he could to help them, and therefore he had reason to expect that, at length, both God and his friends would pity him. Those who mourn with them that mourn will bear their own sorrows the better when it comes to their turn to drink of the bitter cup. Did not my soul burn for the poor? so some read it, comparing it with that of St. Paul, Co2 11:29, Who is offended, and I burn not? As those who have been unmerciful and hard-hearted to others may expect to hear of it from their own consciences, when they are themselves in trouble, so those who have considered the poor and succoured them shall have the remembrance thereof to make their bed easy in their sickness, Psa 41:1, Psa 41:3.

INTRODUCTION TO JOB 30 Job in this chapter sets forth his then unhappy state and condition, in contrast with his former state of prosperity described in the preceding chapter: things had taken a strange turn, and were just the reverse of what they were before; he that was before in such high esteem and credit with all sorts of men, young and old, high and low, rich and poor, now is had in derision by the meanest and basest of men, whose characters are described, Job 30:1; and the instances of their contempt of him by words and gestures are given, Job 30:9; he who enjoyed so much ease of mind, and health of body, is now filled with distresses of soul, and bodily diseases, Job 30:15; and he who enjoyed so much of the presence of God, and communion with him, and of his love and favour, was now disregarded, and, as he thought, cruelly used by him, who not only had destroyed his substance, but was about to bring him to the grave, Job 30:20; all which came upon him, though he had a sympathizing heart with the poor, and them that were in trouble, and when he expected better things, Job 30:25; and he close the chapter, lamenting his sad and sorrowful circumstances, Job 30:29.

Terrors are turned upon me,.... Not the terrors of a guilty conscience, for Job had a clear one, and held fast his integrity; nor the terrors of a cursing and condemning law, for he knew he was justified by his living Redeemer, and his sins forgiven for his sake; nor the terrors of death, for that he had made familiar to him, and greatly desired it; nor the terrors of a future judgment, for there was nothing he was more solicitous for than to appear before the judgment seat of God, and take his trial there; but the afflictions that were upon him from the hand of God that was turned on him, who now hid his face from him, and withheld the influences of his grace and layout, and appeared as an enemy, and as a cruel one to him; the reason of all which he knew not, and this threw him into consternation of mind, and filled him with terror. Some (s) read the words "my glory is turned into terrors;'' instead of being in the honour and glory, prosperity and happiness, he had been in, he was now possessed of terrors and distresses of various kinds: others render the words, "he is turned against me, as terrors", or "into terrors", or "with them" (t); God cannot be turned or changed in his nature, in his will, counsel, purposes, and decrees, nor in his love and affection to his people; but he may turn in the outward dispensations of his providence according to his unchangeable will, as from evil to good, Jon 3:9; so from doing good to evil, Isa 63:10; this is complained of by the church, Lam 3:3; and deprecated by Jeremiah, Jer 17:17; or there is "a turn, terrors are upon me"; there was a very visible turn in Job's affairs in many respects, in his health, substance, and family, and particularly in this; while he was in his office as a civil magistrate, and in all the glory of it, he was a terror to evil doers; and young men, when he appeared, hid themselves for fear of him; but now those impudently rise up against him, and are terrors to him: or there is an "overthrow" (u), an overturning of things, as of his civil and temporal affairs, so of his spiritual ones; instead of that peace, serenity, and tranquillity of mind he had enjoyed; now nothing but terror and distress of mind on account of his afflictions and troubles: they pursue my soul as the wind; terrors one after another; they pursued him closely, with great swiftness, and with a force irresistible, like the wind; they pursued his soul, his life, and threatened the taking away of it: the word for soul is not the usual word for it; it signifies "my principal one", as in the margin, as the soul is the principal part of man, the immortal breath of God, the inhabitant in the tenement of the body, the jewel in the cabinet, immaterial and immortal, and of more worth than the whole world; or "my princely one", being of a princely original, is from God, the Father of spirits, of a noble extract: Mr. Broughton renders it my "nobility", having princely rule and government in the body; that using the members of the body as its instruments; and especially it may be said to have such rule, when grace is implanted in it, as a ruling governing principle; and the Targum is, my principality or government: it may be rendered, "my free" (w), liberal, ingenuous, and munificent one: Job had such a generous and beneficent soul; but now all means of exercising generosity and liberality were cut off from him; and particularly he had find a free ingenuous one, as he was actuated by the free spirit of God, Psa 51:12, where this word is used; but now terrors pursuing him, a spirit of bondage unto fear was brought upon him: some (x) consider it as an apostrophe to God, "thou pursues, my soul, O God", &c. but rather the meaning is, a distress or affliction pursued it, or everyone of the above terrors: and my welfare passeth away as a cloud; or "my salvation" (y); not spiritual and eternal salvation, that was firm and stable, being fixed by the unalterable decree of God, secured in the covenant of grace, and engaged for to be wrought out by his living. Redeemer, and of which he had an application by the Spirit of God, and was possessed of the blessings of it; and though the joys and comforts of it, and views of interest in it, may go off for a while, yet Job seems to have had a strong faith of interest in it, and a lively and well grounded hope of its being his, Job 13:15; but his temporal salvation, health, and happiness, were gone suddenly, swiftly, utterly, entirely, totally, as a cloud dissolved into rain, or dissipated by the rays of the sun, or driven away with the wind, so as to be seen no more; nor had he any hope of its being restored to him: some understand this, as Sephorno, of the salvation with which he had saved others; but it was no more in the power of his hands, and the remembrance of it was gone from those who shared in it; see Hos 6:4. (s) So some in Bar Tzemach in loc. (t) "conversus est contra me, sicut terrores", Schmidt; "in meros terrores, vel cum terroribus", Michaelis. (u) "Eversio", Schultens. (w) "principalem meam", Mercerus; "meam principem", Vatablus, Piscator; "meam spontaneam", Pagninus, Montanus, Michaelis; "meam ultroneam", Drusius; "generosum meam spiritum", Schultens. (x) Schmidt. (y) "salus mea", Pagninus, Montanus, &c.

After those things that used to or could move my affections in themselves have dispersed, that is, after I have been deprived of both comforts and occupations, I know that no hope is left for me through which I may be supported. “And my welfare has passed like clouds.” He said that his welfare has passed—not his life—which was placed in the comforts of his home and in his body for his safety.

I was reduced to nought. As the wind thou didst take away my desire. And as a cloud my health hath passed away. For in the reckoning of the wicked we are 'brought to nought,' when those temporal goods, which they themselves love as chief, we do not retain in our bands. Because the promises from Above being disregarded they desire the things of earth, and if ever aught rises up in the mind of those persons in the way of longing after the Eternal world, it is quickly done away by transitory gratification springing up. And hence it is directly subjoined; As the wind thou didst take away my desire. Since the faithful People declares that itself suffers that, wherein those whom it loves it grieves should suffer. Thus 'the wind takes away desire,' when any transitory object does away the longing after Eternity. And hence it is yet further fitly subjoined; And as a cloud my health hath passed away. Since the cloud towers on high, but the breath of wind drives it into career. Thus, surely, then is it with the temporal good things of the wicked. They appear as it were by loftiness of honour to pass their time as on high, but they are daily driven on to the career of life as by a kind of blasts of their mortality. So 'health passes as a cloud,' because the glory of the wicked, in the degree that it is lofty, is not fixed.

Third, he shows that adversities of this kind are sent by God from their effect, because he had been left totally destitute by them; and so he says, "I have been reduced to nothing," because nothing remained for him from his former prosperity. This consisted in two things. First, in exterior goods, which he lost by violence, and so he says, "like the wind he took away," through violence, "my desire," everything which I found I had desirable in exterior things. In another way, his prosperity consisted in the health of his own person, and as to this he says, "and like a cloud," suddenly and completely, "my health," of my person, "vanished."

Agur's confession of faith, Pro 30:1-6. His prayer, Pro 30:7-9. Of wicked generations, Pro 30:10-14. Things that are never satisfied, Pro 30:15, Pro 30:16. Of him who despises his parents, Pro 30:17. Three wonderful things, Pro 30:18-20. Three things that disquiet the land, Pro 30:21-23. Four little but very intelligent animals, Pro 30:24-28. Four things that go well, Pro 30:29-31. A man should cease from doing foolishly, and from strife, Pro 30:32, Pro 30:33.

Terrors are turned upon me - Defence is no longer useful; they have beat down my walls. They pursue my soul as the wind - I seek safety in flight, my strong holds being no longer tenable; but they pursue me so swiftly, that it is impossible for me to escape. They follow me like a whirlwind; and as fast as that drives away the clouds before it, so is my prosperity destroyed. The word נדבתי nedibathi, which we translate my soul, signifies properly my nobility, my excellence: they endeavor to destroy both my reputation and my property.

(Job 30:1-31) younger--not the three friends (Job 15:10; Job 32:4, Job 32:6-7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Lev 19:32), but even the mean and base-born actually deride me; opposed to, "smiled upon" (Job 29:24). This goes farther than even the "mockery" of Job by relations and friends (Job 12:4; Job 16:10, Job 16:20; Job 17:2, Job 17:6; Job 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent. dogs--regarded with disgust in the East as unclean (Sa1 17:43; Pro 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Psa 59:14-15). Here again we are reminded of Jesus Christ (Psa 22:16). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock."

they--terrors. soul--rather, "my dignity" [UMBREIT]. welfare--prosperity. cloud-- (Job 7:9; Isa 44:22).