Verse-by-Verse Bible Commentary
Job 7:17

Clarke's Commentary

Verse. Job 7:17. What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him? — Two different ideas have been drawn from these words: -

1. Man is not worth thy notice; why therefore dost thou contend with him?

2. How astonishing is thy kindness that thou shouldest fix thy heart - thy strongest affections, on such a poor, base, vile, impotent creature as man, (אנוש enosh,) that thou shouldest so highly exalt him beyond all other creatures, and mark him with the most particular notice of thy providence and grace!

The paraphrase of Calmet is as follows: "Does man, such as he at present is, merit thy attention! What is man that God should make it his business to examine, try, prove, and afflict him? Is it not doing him too much honour to think thus seriously about him? O Lord! I am not worthy that thou shouldest concern thyself about me!"

Bridgeway Bible Commentary

Job’s reply to Eliphaz (6:1-7:21)

Eliphaz had rebuked Job for his impatient outburst. In reply Job acknowledges that God is the one who has sent this affliction, but he points out that if Eliphaz knew how great this suffering was he would understand why Job spoke rashly (6:1-4). An animal cries out only with good reason (for example, if it is hungry for food). Job likewise cries out only with good reason. His tormenting thoughts and Eliphaz’s useless words are to him like food that makes him sick (5-7). He still refuses to curse God, and wishes that God would give him his request and kill him, even if the death is painful (8-10). He cannot endure much more suffering; he is not made of rock or bronze (11-13)!
Job expected kindness from his friends but found none. They are like useless streams that overflow with destructive ice and snow in winter, but dry up in summer (14-17). They disappoint all who go to them expecting to find something beneficial (18-21). Job has not asked his friends for money or help, but he had hoped for sympathy (22-23).
Instead Job receives from his friends nothing but rebuke for his rash words. They make no effort to understand what despair must have caused him to make such an outburst. He accuses them of being heartless, and challenges them to show him plainly where he is wrong (24-27). He is being honest with them; in return he wants some understanding. At least he wants their acknowledgment that he can tell the difference between suffering that is deserved and suffering that is not (28-30).
Life for Job has no pleasure. He looks for death as a worker looks for wages or a slave looks for rest at the end of a hard day’s work. Day and night he has nothing but pain (7:1-5). Bitterly Job says that if God is going to help him, he should do it quickly, otherwise Job will soon be dead. It will then be too late for God to do anything (6-10).
This leads Job to an angry outburst addressed to God. Job asks why God must treat him with such severity, as if he were a wild monster (11-12). Tortured with pain by day and horrible dreams by night, he wants only to die (13-16). If God is so great, why doesn’t he leave Job alone? Job complains that God’s torment of him is so constant he does not even have time to swallow his spittle (17-19). He cannot understand why the mighty God is so concerned over the small sins of one person. Surely they are not such a burden. Surely God can forgive. If he does not hurry and forgive soon, it will be too late, because Job will be dead (20-21).

Coffman's Commentaries on the Bible

MORE OF JOB’S ANQUISHED CRY TO GOD

“What is man that thou shouldest magnify him, That thou shouldest set thy mind upon him? And that thou shouldest visit him every morning, And try him every moment. How long wilt thou not look away from me, Nor let me alone till I swallow down my spittle? If l have sinned, what do I unto thee, O thou watcher of men? Why hast thou set me as a mark for thee, So that I am a burden to myself?. And why dost thou not pardon my transgression, And take away mine iniquity? For now shall I lie down in the dust; And thou shalt seek me diligently, but I shall not be.”

“Once again the angry questions pour out. Why, why, why?”The Bible Speaks Today (Downer’s Grove, Illinois: InterVarsity Press, 1976), p. 73.

“What is man… that thou shouldest set thy mind against him” “Job here demands to know why God concerns himself to interfere with so insignificant a being as man.”J. R. Dummelow’s Commentary, p. 297.

“The language of Job 7:17 is too much like Psalms 8 to be a coincidence; and some think that Job was twisting the Psalm into a parody”;Tyndale Old Testament Commentary, Vol. 13, p. 138. but we reject this as absolutely impossible of any proof. It is far more likely that the author of the Psalm was changing the expression from what he read in Job. Besides that, the resemblance of the two passages might very well be pure coincidence.

“Till I swallow down my spittle” “This is a figurative expression with the meaning of `a mere moment.’“The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), op. cit., p. 62, A similar rude proverb from West Texas is, “time to spit on his hands.”

Barnes' Notes on the Whole Bible

What is man, that thou shouldest magnify him? - That thou shouldst make him great, or that thou shouldst regard him as of so great importance as to fix thine eye attentively upon him. The idea here is, that it was unworthy the character of so great a being as God to bestow so much time and attention on a creature so insignificant as man; and especially that man could not be of so much importance that it was necessary for God to watch all his defects with vigilance, and take special pains to mark and punish all his offences. This question might be asked in another sense, and with another view. Man is so insignificant compared with God, that it may be asked why he should so carefully provide for his needs? Why make so ample provision for his welfare? Why institute measures so amazing and so wonderful for his recovery from sin? The answers to all these questions must be substantially the same.

(1) It is a part of the great plan of a condescending God. No insect is so small as to be beneath his notice. On the humblest and feeblest animalcula a care is bestowed in its formation and support as if God had nothing else to regard or provide for.

(2) Man is of importance. He has an immortal soul, and the salvation of that soul is worth all which it costs, even when it costs the blood of the Son of God.

(3) A creature who sins, always makes himself of importance. The murderer has an importance in the view of the community which he never had before. All good citizens become interested to arrest and punish him. There is no more certain way for a man to give consequence to himself, than to violate the laws, and to subject himself to punishment. An offending member of a family has an importance which he had not before, and all eyes are turned to him with deep interest. So it is with man - a part of the great family of God.

(4) A sufferer is a being of importance, and man as a sufferer is worthy of the notice of God. However feeble may be the powers of anyone, or humble his rank, yet if he suffers, and especially if he is likely to suffer forever, he becomes at once an object of the highest importance: Such is man; a sufferer here, and liable to eternal pain hereafter; and hence, the God of mercy has interposed to visit him, and to devise a way to rescue him from his sorrows, and from eternal death. The Syriac renders this, “What is man, that thou shouldst destroy him?” - but the Hebrew means. “to magnify him, to make him great or of importance.”

That thou shouldest set thine heart upon him? - Not with affection, but to punish him - for so the expression in this connection evidently means. The phrase itself might mean, “Why shouldst thou love him?” - implying that there was nothing in a creature so insignificant that could render him a proper object of the divine regard. But as used here by Job it means, “Why dost thou fix thy attention upon him so closely - marking the slightest offence, and seeming to take a special pleasure in inflicting pain and torture?” The Psalmist makes use of almost the same language, and not improbably copied it from this, though he employs it in a somewhat different sense. As used by him, it means that it was wonderful that the God who made the heavens should condescend to notice a creature so insignificant as man.

When I consider thy heavens, the work of thy fingers;

The moon and the stars, which thou hast ordained;

What is man, that thou art mindful of him?

And the son of man, that thou visitest him:

Psalms 8:3-4.

Smith's Bible Commentary

Chapter 7

Is there not an appointed time to man upon the earth? are not his days also like the days of a hireling? As a servant earnestly desires the shadow ( Job 7:1-2 ),

That is, the shadow of the clock going down so that the shadow disappears. The servant waits for that because he has rest in the evening.

and as the hireling looks for the reward of his work: So am I made to possess months of vanity, and wearisome nights are appointed to me. When I lie down, I say, When will I arise, and when will the night be gone? I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; my skin is broken, and it's become loathsome ( Job 7:2-5 ).

Now Job is telling about his horrible condition. Clods of dirt are clinging to the sores where they would begin to dry up and then the clods of dirt just clinging there and his flesh all over is just loathsome.

My days are swifter than a weaver's shuttle, and are spent without hope. O remember that my life is wind: mine eye shall no more see good. The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not. As the cloud is consumed and vanishes away; so is he that goeth down to the grave, he shall come up no more ( Job 7:6-9 ).

Job, you don't know what you're talking about.

He shall return no more to his house, neither shall his place know him any more. Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. Am I a sea, or a whale, that you set a watch over me? When I say, My bed shall comfort me, my couch shall ease my complaint; Then you come along and try to scare me with your dreams, and you terrify me through your visions: So that my soul chooses strangling, and death rather than my life. I loathe it; I would not live always: let me alone; for my days are empty. What is man, that you should magnify him? ( Job 7:10-17 )

Let me say at this point Job is turning from Eliphaz. He said it. He said, "Just leave me alone. I will choose to strangle on my own spittle than to hear any more of your words. Death is better than life." Now he turns to God in verse Job 7:17 . And addressing himself to God he says, "What is man that You should magnify him?"

and that you should set your heart upon him? ( Job 7:17 )

Interesting question. What is man that God should exalt man? And that God should set His heart upon man? I liked what Dave said this morning as he was leading us in singing. "And can it be that I should gain an interest in the Savior's blood? Died He for me who caused His pain." He said he likes to sing that looking in the mirror. "Amazing love, how can it be? That Thou, my God, shouldst die for me." You ought to sing that looking in the mirror. Job is sort of looking in the mirror saying, "God, what is man that You should magnify him or that You should set Your heart upon him?" What am I that God should set His heart upon me? That God should desire my love. That God should desire my fellowship. That God should desire my responses to Him. It's the amazing mysteries of God and I cannot understand it.

And that you should visit him every morning, and try him every moment? How long wilt you not depart from me, nor let me alone till I swallow down my spittle? I have sinned; what shall I do unto thee ( Job 7:18-20 ),

And, of course, Job's talking about, it's quite a picturesque phrase for death, "I began to just swallow my own spit. That's it. I can't cough it up any more. I'm gone. I have sinned; what shall I do unto Thee."

O thou preserver of men? why have you set me as a mark against thee, so that I am a burden to myself? Why do you not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be ( Job 7:20-21 ).

So his complaint to God. "Why don't You forgive me, God? Why don't You relieve me of this? What's going on?" And Job is crying out of the misery. "

Dr. Constable's Expository Notes

Job’s prayer to God 7:7-21

Throughout his sufferings, Job did not turn away from God. Often people undergoing severe affliction do forsake Him. However, Job kept God in view and kept talking to God, even though he did not know what to ask, which was a major part of his torment. I believe this accounts for his ability to maintain his sanity and to come through his adversity finally. It is when people abandon God in their suffering that they get into serious trouble spiritually.

Job believed he would die soon. Yet he did not ask to die here as he had earlier (Job 3:20-22). This slight upturn in his feelings may be the result of his praying to God. [Note: Carter, 2:65.] Sheol (Job 7:9) refers to the grave in the Old Testament. The ancients thought it was the place where the spirits of people went when they died. Their condition there was a mystery in the patriarchal period. [Note: See H. C. Brichto, "Kin, Cult, Land and Afterlife-A Biblical Complex." Hebrew Union College Annual 44 (1973):1-54.]

Since his friends could not identify his sin, Job asked God why he was suffering. In this prayer Job complained that God would not leave him alone so he could die. Job felt God was hounding him for no apparent reason. God would not let Job alone long enough for him even to swallow his saliva (Job 7:19), a proverbial expression meaning "for a moment." He asked God to point out his sin if he had sinned (Job 7:20; cf. Job 6:24). Job believed he had done nothing worthy of such suffering (Job 7:21).

"I would suggest that the imagery of Job 7:12 . . . has been chosen by the poet to articulate precisely the main thrust of Job’s protest against God (i.e., the deity’s relentless surveillance), and in doing so the poet has created a text with clear mythologized content but without a strict parallel . . . he has molded general mythological ideas to suit his own purpose." [Note: David A. Diewert, "Job 7:12: Yam, tannin and the surveillance of Job," Journal of Biblical Literature 106:2 (1987):215. See also Elmer B. Smick, "Mythology and the Book of Job," Journal of the Evangelical Theological Society 13 (Spring 1970):101-8; and idem, "Another Look at the Mythological Elements in the Book of Job," Westminster Theological Journal 40 (1978):213-28.]

Some people are afraid to pray frankly and honestly to God, but Job had nothing to hide. He was open to God’s correction even though he believed God was dealing with him unjustly. In this, his prayer of complaint is a model for us. God understood Job’s chafed feelings and did not "kick him when he was down" for his bitter words.

I think Job reacted with hostility toward Eliphaz partly because of the way his friend tried to comfort him. Eliphaz assumed a position of having superior knowledge based on his personal experience. He forced Job into the mold of being a great sinner to keep his theory of retribution intact. Job did not appreciate being put down or made to look like a greater sinner than he was. He had formerly held Eliphaz’s theory, but now he believed that it was not always true. Job’s was a common reaction to counsel that comes from someone who claims greater experience, either direct or vicarious, even experience derived from Scripture. This approach often produces an overreaction. Job refused to admit he was a sinner at all, though later he did admit it. Such an approach also offends people who have considerable experience in life. Eliphaz had no reason to be surprised when the person he was trying to help rebuked him.

Gill's Exposition of the Whole Bible

What [is] man, that thou shouldest magnify him?.... Man in his best estate, in his original state, was but of the earth, earthly; a mutable creature, and altogether vanity; so that it was wonderful God should magnify him as be did, raise him to such honour and dignity, as to set him over all the works of his hands, and bestow peculiar marks of his favour upon him in Eden's garden; but man in his low and fallen estate, being, as the word here used is generally observed to signify, a frail, feeble, weak, and mortal creature; yea, a sinful one; it is much more marvellous that God should magnify him, or make him great, that is, any of the human race, as he has some, so as "to set his heart upon them", as Jarchi connects this with the following clause; to think of them and provide for them in his purposes and decrees, in his council and covenant, to choose any of them to grace here, and glory hereafter: he has magnified them, by espousing them to his Son, whereby they share with him in his glory, and in all the blessings of his goodness; through the incarnation of Christ, by means of which the human nature is greatly advanced and honoured; and by their redemption through Christ, whereby they are raised to an higher dignity, and restored to a greater estate than they lost by the fall; by clothing them with the rich robe of Christ's righteousness, comparable to the gold of Ophir, and raiment of needlework; and by adorning them with the graces of the blessed Spirit; and, in a word, by taking them into his family, making them his children and his heirs, rich in grace, and heirs of the kingdom of heaven, and kings and priests unto him; taking them as beggars from the dunghill, to sit among princes, and to inherit the throne of glory. The words may be understood in a different sense, and more agreeably to the context, and to the scope of Job's discourse, as they are by some o, of God's magnifying men by afflicting them; according to which, man is represented as a poor, weak, strengthless creature, a worm and clod of the earth; and the Lord as the mighty God, as of great and infinite power and strength, between whom there is no manner of proportion; God is not a man, that they should come together, or as if on equal foot; nor man a match for God; to wrestle with principalities and powers, which are not flesh and blood, is too much for men of themselves, and how much less able are they to contend with God? Now Job by this suggests, that his thought and sentiment of the matter was, and in which he has a particular view to himself, and his own case; that as on the one hand it was a demeaning the might and majesty of God, by making himself a combatant with man; so on the other hand it was doing man too much honour, as if he was one of more importance and consequence, and more mighty and powerful than he is; whereas he is unworthy of the divine notice in any respect, either to bestow his favours, or lay his afflicting hand upon him; compare with this 1 Samuel 24:14. Hence a late learned writer p, agreeably to the use of the word in the Arabic language, renders it, "what is mortal man, that thou shouldest wrestle with him?" strive and contend with him as if he was thy match, when thou couldest at one blow, and even at a touch, dispatch him at once?

and that thou shouldest set thine heart upon him? have an affection for him, love him, delight in him, highly value and esteem him; it is wonderful that God should have such a regard to any of the sons of men; and yet it is certain that he has, as appears by the good things he has provided and laid up for them in covenant, by sending his Son to die for them, by calling and quickening them by his Spirit and grace, and drawing them with loving kindness to himself; by taking continual care of them, and keeping them as the apple of his eye: though these words may be interpreted agreeably to the other sense, "that thou shouldest set thine heart upon him?" or towards him, to afflict him and chastise him with afflictions, so Bar Tzemach; or to stir up himself against him, as Sephorno: and the above late learned writer chooses to render them, "that thou shouldest set thine heart against him?" q and so the Hebrew r particle is used in many other places; see Ezekiel 13:2; compare with this Job 34:14, where R. Simeon Bar Tzemach s thinks Elihu has respect to this passage of Job, and reproves him for it.

o So Simeon Bar Tzemach, Sephorno, Mercerus, Diodati, Schultens. p Schultens. q וכי תשית אליו לבך "et quod intendas cor tuum". r "Adversus eum". ibid. s Vid. Noldii Ebr. Partic. Concord. p. 57.

Henry's Complete Commentary on the Bible

      17 What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?   18 And that thou shouldest visit him every morning, and try him every moment?   19 How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?   20 I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?   21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be.

      Job here reasons with God,

      I. Concerning his dealings with man in general (Job 7:17; Job 7:18): What is man, that thou shouldst magnify him? This may be looked upon either, 1. As a passionate reflection upon the proceedings of divine justice; as if the great God did diminish and disparage himself in contending with man. "Great men think it below them to take cognizance of those who are much their inferiors so far as to reprove and correct their follies and indecencies; why then does God magnify man, by visiting him, and trying him, and making so much ado about him? Why will he thus pour all his forces upon one that is such an unequal match for him? Why will he visit him with afflictions, which, like a quotidian ague, return as duly and constantly as the morning light, and try, every moment, what he can bear?" We mistake God, and the nature of his providence, if we think it any lessening to him to take notice of the meanest of his creatures. Or, 2. As a pious admiration of the condescensions of divine grace, like that, Psalms 8:4; Psalms 144:3. He owns God's favour to man in general, even when he complains of his own particular troubles. "What is man, miserable man, a poor, mean, weak creature, that thou, the great and glorious God, shouldst deal with him as thou dost? What is man," (1.) "That thou shouldst put such honour upon him, shouldst magnify him, by taking him into covenant and communion with thyself?" (2.) "That thou shouldst concern thyself so much about him, shouldst set thy heart upon him, as dear to thee, and one that thou hast a kindness for?" (3.) "That thou shouldst visit him with thy compassions every morning, as we daily visit a particular friend, or as the physician visits his patients every morning to help them?" (4.) "That thou shouldst try him, shouldst feel his pulse and observe his looks, every moment, as in care about him and jealous over him?" That such a worm of the earth as man is should be the darling and favourite of heaven is what we have reason for ever to admire.

      II. Concerning his dealings with him in particular. Observe,

      1. The complaint he makes of his afflictions, which he here aggravates, and (as we are all too apt to do) makes the worst of, in three expressions:-- (1.) That he was the butt to God's arrows: "Thou hast set me as a mark against thee," Job 7:20; Job 7:20. "My case is singular, and none is shot at as I am." (2.) That he was a burden to himself, ready to sink under the load of his own life. How much delight soever we take in ourselves God can, when he pleases, make us burdens to ourselves. What comfort can we take in ourselves if God appear against us as an enemy and we have not comfort in him. (3.) That he had no intermission of his griefs (Job 7:19; Job 7:19): "How long will it be ere thou cause thy rod to depart from me, or abate the rigour of the correction, at least for so long as that I may swallow down my spittle?" It should seem, Job's distemper lay much in his throat, and almost choked him, so that he could not swallow his spittle. He complains (Job 30:18; Job 30:18) that it bound him about like the collar of his coat. "Lord," says he, "wilt not thou give me some respite, some breathing time?" Job 9:18; Job 9:18.

      2. The concern he is in about his sins. The best men have sin to complain of, and the better they are the more they will complain of it. (1.) He ingenuously owns himself guilty before God: I have sinned. God had said of him that he was a perfect and an upright man; yet he says of himself, I have sinned. Those may be upright who yet are not sinless; and those who are sincerely penitent are accepted, through a Mediator, as evangelically perfect. Job maintained, against his friends, that he was not a hypocrite, not a wicked man; and yet he owned to his God that he had sinned. If we have been kept from gross acts of sin, it does not therefore follow that we are innocent. The best must acknowledge, before God, that they have sinned. His calling God the observer, or preserver, of men, may be looked upon as designed for an aggravation of his sin: "Though God has had his eye upon me, his eye upon me for good, yet I have sinned against him." When we are in affliction it is seasonable to confess sin, as the procuring cause of our affliction. Penitent confessions would drown and silence passionate complaints. (2.) He seriously enquires how he may make his peace with God: "What shall I do unto thee, having done so much against thee?" Are we convinced that we have sinned, and are we brought to own it? We cannot but conclude that something must be done to prevent the fatal consequences of it. The matter must not rest as it is, but some course must be taken to undo what has been ill done. And, if we are truly sensible of the danger we have run ourselves into, we shall be willing to do any thing, to take a pardon upon any terms; and therefore shall be inquisitive as to what we shall do (Micah 6:6; Micah 6:7), what we shall do to God, not to satisfy the demands of his justice (that is done only by the Mediator), but to qualify ourselves for the tokens of his favour, according to the tenour of the gospel-covenant. In making this enquiry it is good to eye God as the preserver or Saviour of men, not their destroyer. In our repentance we must keep up good thoughts of God, as one that delights not in the ruin of his creatures, but would rather they should return and live. "Thou art the Saviour of men; be my Saviour, for I cast myself upon thy mercy." (3.) He earnestly begs for the forgiveness of his sins, Job 7:21; Job 7:21. The heat of his spirit, as, on the one hand, it made his complaints the more bitter, so, on the other hand, it made his prayers the more lively and importunate; as here: "Why dost thou not pardon my transgression? Art thou not a God of infinite mercy, that art ready to forgive? Hast not thou wrought repentance in me? Why then dost thou not give me the pardon of my sin, and make me to hear the voice of that joy and gladness?" Surely he means more than barely the removing of his outward trouble, and is herein earnest for the return of God's favour, which he complained of the want of, Job 6:4; Job 6:4. "Lord, pardon my sins, and give me the comfort of that pardon, and then I can easily bear my afflictions," Matthew 9:2; Isaiah 33:24. When the mercy of God pardons the transgression that is committed by us the grace of God takes away the iniquity that reigns in us. Wherever God removes the guilt of sin he breaks the power of sin. (4.) To enforce his prayer for pardon he pleads the prospect he had of dying quickly: For now shall I sleep in the dust. Death will lay us in the dust, will lay us to sleep there, and perhaps presently, now in a little time. Job had been complaining of restless nights, and that sleep departed from his eyes (Job 7:3; Job 7:4; Job 7:13; Job 7:14); but those who cannot sleep on a bed of down will shortly sleep in a bed of dust, and not be scared with dreams nor tossed to and fro: "Thou shalt seek me in the morning, to show me favour, but I shall not be; it will be too late then. If my sins be not pardoned while I live, I am lost and undone for ever." Note, The consideration of this, that we must shortly die, and perhaps may die suddenly, should make us all very solicitous to get our sins pardoned and our iniquity taken away.