Job 3:22 Ulasan

"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.

Which rejoice exceedingly,.... Or, "which joy till they do skip again", as Mr. Broughton renders it, and to the same purport others (d); are so elated as to skip and dance for joy: and are glad when they can find the grave; which is to be understood either of those who dig in the earth for hid treasure, such as is laid there by men; when they strike and hit upon a grave where they expect to find a booty; it being usual in former times to put much riches into the sepulchres of great personages, as Sanctius on the place observes; so Hyrcanus, opening the sepulchre of David, found in it three thousand talents of silver, as Josephus (e) relates: or rather this is said of the miserable and bitter in soul, who long for death, and seek after it; who, when they perceive any symptoms of its near approach, are exceedingly pleased, and rejoice at it, as when they observe the decays of nature, or any disorder and disease upon them which threaten with death; for this cannot be meant of the dead carrying to the grave, who are insensible of it, and of their being put into it. (d) "qu laetantur ad choream usque", Schultens, "quasi ad tripudium", Michaelis. (e) Antiqu. l. 13. c. 8. sect. 4. Ed. Hudson.

In this way Job speaks of “those who long for death,” but, he says, “it does not come.” That is why the Preacher in Ecclesiastes says, “For everything there is a season” and, in another passage, “O death, how your memory is sweet.” When you hear Job’s wife suggesting to him, “Curse God, and die,” you should not suppose that he did not answer because of his love of life but because of his piety. Indeed he who considered death to be very desirable and saw it as a real goodness when he was allowed to obtain it did not dare speak against God.

Which rejoice exceedingly and are glad, when they can find the grave. For as the grave is that place wherein the body is buried, so heavenly contemplation is a kind of spiritual grave wherein the soul is buried. For in a certain sense we still live to this world, when in spirit we roam abroad therein. But we are buried in the grave as dead, when being mortified in things without, we secrete ourselves in the depths of interior contemplation. And therefore holy men never cease to mortify themselves with the sword of the sacred Word to the importunate calls of earthly desires, to the throng of unprofitable cares, and to the din of obstreperous tumults, and they bury themselves within before God's presence in the bosom of the mind. Hence it is well said by the Psalmist, And Thou shalt hide them in the secret of Thy presence from the strife of tongues. Which though it be not until afterwards fully brought to pass, is yet even now in a great measure accomplished, when with the feeling of delight they are caught away into the inward parts from the strife of temporal desires, so that, whilst their mind wholly expands in every part to the love of God, it is not rent and torn by any useless anxiety. Hence it is that Paul had seen those disciples as dead, and as it were buried in the grave by contemplation, to whom he said, Ye are dead, and your life is hid with Christ in God. He, then, that seeks for death rejoices when he finds the grave; for whoso desires to mortify himself, is exceeding joyful on finding the rest of contemplation; that being dead to the world he may lie hid, and bury himself in the bosom of interior love from all the disquietudes of external things. But since in addition to this, that he speaks of a treasure being dug up, the finding of a grave is further introduced, it is needful that our mind's eye should keep this in view, that the ancients buried their dead with their wealth. He, then, that seeks for a treasure, 'rejoices when he has found the grave,' in that when we, in quest of wisdom, turn the pages of Holy Writ, when we trace out the examples of those that have gone before us, we as it were derive joy from the grave, for we find the mind's wealth among the dead, who, because they are perfectly dead to this world, rest in secret with their riches beside them. And so he is made rich by the grave, who, following the example of the righteous, is raised up in the excellency of contemplation.

A person’s actions are veiled and hidden by his death. God covers his way. The word covers means that God spares some afflictions through death, because the action of covering on God’s part is an aid.

Because desire, when it is fulfilled causes joy, he adds, "and are glad powerfully when they find the grave," i.e. when they see they have arrived at death which procures a grave for them. Some think this passage refers to the fact that those who dig for treasure rejoice in finding a grave because they often found treasures in ancient tombs. But the first explanation is better.

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.

Which rejoice exceedingly - Literally, They rejoice with joy, and exult when they find the grave. There is a various reading here in one of Kennicott's MSS., which gives a different sense. Instead of who rejoice, אלי גיל eley gil, with Joy, it has אלי גל eley gal, who rejoice at the Tomb, and exult when they find the grave.

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.