Verse-by-Verse Bible Commentary
Job 3:24

Clarke's Commentary

Verse Job 3:24. For my sighing cometh — Some think that this refers to the ulcerated state of Job's body, mouth, hands, c. He longed for food, but was not able to lift it to his mouth with his hands, nor masticate it when brought thither. This is the sense in which Origen has taken the words. But perhaps it is most natural to suppose that he means his sighing took away all appetite, and served him in place of meat. There is the same thought in Psalms 42:3: My tears have been my meat day and night which place is not an imitation of Job, but more likely Job an imitation of it, or, rather, both an imitation of nature.

My roarings are poured out — My lamentations are like the noise of the murmuring stream, or the dashings of the overswollen torrent.

Bridgeway Bible Commentary

3:1-14:22 FIRST ROUND OF ARGUMENT

Job’s bitterness (3:1-26)

The long silence breaks when Job curses the day of his birth. He wishes he had never been born (3:1-7). He would like sorcerers also to curse that dark day. If they have power over the mythical sea monster Leviathan, they should have power to declare the day of his birth a day of darkness and sorrow, a day on which no person should have been born (8-10). If he had to be born, he wishes he had been stillborn. Then he would have gone straight to the place of the dead (11-16). Death releases all people from the sufferings of life, whether old or young, rich or poor, good or bad, kings or prisoners, masters or slaves (17-19).
Life only increases Job’s misery. He feels that he would be better dead than alive, better in darkness than in light. It is a cruel mockery when the sole purpose of life seems to be to make him conscious of his distress, the sole purpose of light to show him how horrible are his sufferings (20-24).
Yet Job’s suffering is more than physical. The inner conflict is more tormenting. According to what he has always believed, his great suffering means that he must be a great sinner, but he knows he is not. What he has always dreaded has apparently come true: he is cut off from God and he does not know why (25-26).

The debate

Although we shall see that in the end Job is proved right, this does not mean that everything he says during the debate is true (cf. 6:26; 42:1-6). Likewise, although the book will show that the arguments of the three friends are not the answer to Job’s suffering, this does not mean that everything they say is wrong.
The chief fault of the three friends is that they try to explain all the facts of human suffering on the basis that suffering is always the result of personal sin. Certainly, it sometimes is, but the special knowledge we are given in Chapters 1 and 2 of God’s control of events shows us that this is not always the case. No one can be certain of the underlying reason for another person’s suffering.
Also, amid all the friends’ words of advice there is no real sympathy for Job, and no acknowledgment of the remarkable patience and humble submission to God that he has already shown (see 1:21; 2:10). They firmly believe their traditional theories, but they have never been in Job’s position where they can test those theories in practice. They are in the dangerous position of having religious beliefs without corresponding personal experience. While they talk about God, Job talks to God.

Coffman's Commentaries on the Bible

JOB IS TORTURED BOTH PHYSICALLY AND MENTALLY

“Wherefore is light given to him that is in misery, And life unto the bitter in soul; Who long for death, but it cometh not, And dig for it more than for hid treasures; Who rejoice exceedingly, and are glad, when they can find the grave? Why is light given to a man whose way is hid, And whom God hath hedged in? For my sighing cometh before I eat, And my groanings are poured out like water. For the thing which I fear cometh upon me, And that which I am afraid of cometh unto me. I am not at ease, neither am I quiet, neither have I rest; But trouble cometh.”

In spite of the fact that Job longed for the release of his miseries in death, there is not the slightest hint in anything that he said of any desire to commit suicide. Suicide is simply one thing that practically all of the great souls mentioned in the Bible rejected as any kind of a practical solution, only four suicides being mentioned in the whole Bible.

We have here as terrible a picture of human misery as may be found anywhere in the literature of all mankind. One might think that Job’s misery could not possibly have been made any worse; but not so! Wait until old Eliphaz opens his mouth!

Barnes' Notes on the Whole Bible

For my sighing cometh before I eat - Margin, “My meat.” Dr. Good renders this,” Behold! my sighing takes the place of my daily food, and refers to Psalms 42:3, as an illustration:

My tears are my meat day and night.

So substantially Schultens renders it, and explains it as meaning, “My sighing comes in the manner of my food,” “Suspirium ad modum panis veniens” - and supposes it to mean that his sighs and groans were like his daily food; or were constant and unceasing. Dr. Noyes explains it as meaning, “My sighing comes on when I begin to eat, and prevents my taking my daily nourishment;” and appeals to a similar expression in Juvenal. Sat. xiii. 211:

Perpetua anxietas, nec mensae tempore cessat.

Rosenmuller gives substantially the same explanation, and remarks, also, that some suppose that the mouth, hands, and tongue of Job were so affected with disease, that the effort to eat increased his sufferings, and brought on a renewal of his sorrows. The same view is given by Origen; and this is probably the correct sense.

And my roarings - My deep and heavy groans.

Are poured out like the waters - That is,

(1) “in number” - they were like rolling billows, or like the heaving deep.

(2) Perhaps also in “sound” like them. His groans were like the troubled ocean, that can be heard afar. Perhaps, also,

(3.) he means to say that his groans were attended with “a flood of tears,” or that his tears were like the waves of the sea.

There is some hyperbole in the figure, in whichever way it is understood; but we are to remember that his feelings were deeply excited, and that the Orientals were in the habit of expressing themselves in a mode, which to us, of more phlegmatic temperament, may seem extravagant in the extreme. We have, however, a similar expression when we say of one that “he burst into a “flood of tears.””

Smith's Bible Commentary

Chapter 3

And finally Job spoke up. Job begins to curse the day of his birth.

Job opened his mouth, and he cursed his day ( Job 3:1 ).

Notice he didn't curse God; just the day in which he was born.

Let the day perish wherein I was born, and the night in which it was said, There is a boy that is conceived. Let that day be darkness; let not God regard it from above, neither let the light shine upon it. Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. As for the night, let darkness seize upon it ( Job 3:3-6 );

You notice the repetition of darkness, blackness, darkness. This is Hebrew poetry. It's that repetition and all of a thought and of an idea with amplification upon it.

Let that night be solitary, let no joyful sound come therein. Let them curse it as the curse of the day, who are ready to raise up their mourning. Let the stars of the twilight thereof be dark; let it look for light, and have none; neither let it see the dawning of the day: Because it shut not up the doors of my mother's womb, nor hid the sorrows from mine eyes. Why died I not from the womb? ( Job 3:7-11 )

Why wasn't I stillborn?

why did I not give up the ghost when I came out of her belly? Why did the knees prevent me? or why the breasts that I should nurse? For now should I have lain still and been quiet, I should have slept: then had I been at rest, With kings and counselors of the earth, which built desolate places for themselves; Or with princes that had gold, who filled their houses with silver: Or as a hidden untimely birth I had not been; as infants which never saw light ( Job 3:11-16 ).

Why didn't I die where it would all be over with? I would have just been quiet. I would have never experienced anything.

There [he said] the wicked cease from troubling; and there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and the great are there; and the servant is free from his master. Wherefore is light given to him that is in misery, and life to the bitter in soul; Which long for death, but it does not come; they dig for it more than for hid treasures; Which rejoice exceedingly, and are glad, which can find the grave. Why is light given to a man whose way is hid, and whom God hath hedged in? For my sighing cometh before I eat, and my roarings are poured out like the waters. For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. I was not in safety, neither had I rest, neither was I quiet; yet trouble came ( Job 3:17-26 ).

Now let me point out, first of all, that you should not take the statements of Job in his misery and seek to develop from them biblical doctrine. For the Seventh Day Adventists, Jehovah Witnesses, and others have taken these statements of Job here and they have developed the doctrine of soul sleep out of these statements of Job where he declares, verse Job 3:17 , "There the wicked cease from troubling; there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor." He's talking about the grave. "Why didn't I just die where even the wicked is at rest? Where nobody is troubled. Where there's silence. Where there's nothing." Remember now the context. This is Job, he's crying out of the misery of his own experience. These are not God's inspired truths that he is crying. These are his endeavors to understand God and the ways of God. Job is actually challenging God. "Why did God ever allow me to live? Why wasn't I born dead?" And the reason why you cannot take these statements of Job as he is talking about death where there is no trouble, where everybody is at rest and peace and so forth, the reason why you cannot take these for biblical doctrine is verified in the thirty-eighth chapter of the book of Job. For after the vain endeavor of man to understand what was going on, God finally came on the scene.

And in the thirty-eighth chapter, when God began to speak to Job, God began to question Job. He said, first of all, the first question, "Who is this that darkeneth counsel by words without knowledge?" ( Job 38:2 ) Now what is expressed in Job is the greatest knowledge of the day. The philosophies of men and the wise men of that day. And God speaks of all of their speculations of being words without knowledge, which indeed they were. All of this counsel lacks real knowledge to it. It did. None of them really understood what was really going on behind the scenes. "Who is this that darkeneth words of counsel without knowledge?" And then in verse Job 3:17 , God said to Job, "Have the gates of death been opened unto you? Or have you seen the doors of the shadow of the death?" ( Job 38:17 ) Okay, Job, you've been talking about hey, I wish I were dead where everything is quiet, where there is no trouble. Where there are no problems. Everyone rests together. God said, "Wait, have the gates of death, have you been there? Do you know what's going on there? You know, you're talking, Job, with words that have no knowledge. You're talking of things you don't know about. You haven't been there. You don't know that that's the case."

Therefore, if you want to develop doctrine concerning what transpires to a person when he dies, you cannot go to the words of Job or to the words of Solomon in Ecclesiastes. Nor even to the Psalms, because many times these men were speaking of things of which they did not know. Expressing the ideas, the thoughts, the wisdom of man and the limited knowledge of man. If you really want to know what happens beyond the grave, you better go to the words of Jesus. Who knows better than He? If you want to develop doctrine of what happens when a person dies, you have to go to the words of Christ or to the inspired words of the Holy Spirit in the New Testament. God rebukes Job because he's talking about something that he knows nothing about. Talking about death and what he imagines what would be if he were dead. But God says, "You're wrong."

Now there are those blessed, misguided saints who are just as ignorant as Zophar and Bildad and Eliphaz who take the scripture where Job declared, "What the thing I feared, the thing I feared is come upon me," and they say that was Job's problem. He lacked faith and he was fearing these things all the time, and you know, what you say is what you get. And so Job had this fear which shows the lack of faith. Had he had enough faith, this never would have happened to him. That's as stupid and ignorant as Eliphaz or Bildad or any of the rest of them that were trying to understand Job's condition. These men showed the same ignorance. Only they have no excuse for their ignorance because God had told us in the beginning what was going on. At least Eliphaz and Bildad, Zophar, they have an excuse for their ignorance because they weren't able to read the first chapter of Job to know what was really happening. But it is, well, I can't get into that. But it is so...it's not biblical exposition. It is sheer stupidity to use this scripture, to say, "Well, you know, the person, because you were fearing this, this is why it happened to you and all. The thing that you fear is going to come upon you." That is not true. You can look at David and he said, "I know that one day Saul is going to kill me." That's a negative confession, Dave. What you say is what you get. No, Saul didn't kill him. You don't have to be worried about making some negative confession. It isn't that God is waiting and listening and you make some negative. "All right, you said it so I'm going to do it." What kind of a God is that?

In the same token, you can make a positive confession for something that is not good for you and God is gracious enough not to do it for you. You don't control God, and please don't try. The world is in enough of a mess now. And it would be even worse if I were the one that began to take over and ordered the things that were going to happen. "

Dr. Constable's Expository Notes

A. Job’s Personal Lament ch. 3

The poetic body to the book begins with a soliloquy in which Job cursed the day of his birth. This introductory soliloquy corresponds to another one Job gave at the end of his dialogue with his three friends (chs. 29-31), especially chapter 31 in which he uttered another curse against himself. These two soliloquies bracket the three cycles of speeches like the covers of a book and bind them together into a unified whole.

Evidently the passing of time brought Job no relief but only continued the irritation of his persisting pain. In chapter 2, Job restrained his words and manifested a submissive attitude. In chapter 3, his statements are assertive and angry. In this individual lament Job articulated a death wish. He actually expressed three wishes. Another way to divide chapter 3 is: Job’s curse (Job 3:3-13) and his lament (Job 3:14-26). [Note: Hartley, p. 88.]

Dr. Constable's Expository Notes

3. The wish that he could die then 3:20-26

Much of Job’s suffering was intellectual. He asked, "Why?" frequently in this soliloquy (Job 3:11-12; Job 3:20; Job 3:23) and in the dialogue that follows (Job 7:20-21; Job 9:29; Job 13:24; Job 21:4; Job 24:1).

"My groaning comes at the sight of my food" (Job 3:24) may mean that food was not appealing to him. Probably he also meant that his groaning was as regular and frequent as his meals. The parallel idea at the end of Job 3:24 means his pain was as unending as a stream.

This is how Job felt when he uttered this soliloquy. He was bitter (Job 3:20) but not out of control. He was angry with God (Job 3:23) but not cursing God. The writer used the same Hebrew word to describe Job as one "hedged in" by God with darkness and disfavor (Job 3:23) that Satan used to describe Job as one whom God had "made a hedge about" to protect him from evil (Job 1:10). Job was in despair but not defiant toward God. He was feeling his pain intensely but not accusing God of being unjust. His grief had not yet descended to its lowest depths.

Many people reach the same level in the strata of grief that Job did here. They long to die but do not contemplate suicide. Job evidently did not entertain the option of suicide because suicide implied that one had lost all hope in God. [Note: Hartley, p. 92.] The pressure of pain squeezes out the memories of past pleasures. The present agony becomes so overwhelming that sufferers often cannot see hope beyond it. My own father suffered with bone cancer and before he died longed for death even though he was a godly believer. This experience of great pain is the will of God for some people. We must not make the mistake of misjudging those who are going through this "valley of the shadow of death"-as Job’s friends did.

"These are the harshest words Job utters against himself in the entire book." [Note: Ibid., p. 101.]

Gill's Exposition of the Whole Bible

For my sighing cometh before I eat,.... Or, "before my bread", or "food" g; before he sat down to eat, or had tasted of his food, there were nothing but sighing and sobbing, so that he had no appetite for his food, and could take no delight in it; and, while he was eating, his tears mingled with it, so that these were his meat and his drink continually, and he was fed with the bread and water of affliction; and therefore what were light and life to such a person, who could not have the pleasure of one comfortable meal?

and my roarings are poured out like the waters; he not only wept privately and in secret, and cried more publicly both to God and in the presence of men, but such was the force and weight of his affliction, that he even roared out, and that like a lion; and his afflictions, which were the cause of these roarings, are compared to waters and the pouring of them out; for the noise these waterspouts made, and for the great abundance of them, and for their quick and frequent returns, and long continuance, one wave and billow rolling upon another.

g לפני לחמי "ante cibum meum", Junius Tremellius, Piscator "ante panem meum", Cocceius, Schmidt, Michaelis.

Henry's Complete Commentary on the Bible

      20 Wherefore is light given to him that is in misery, and life unto the bitter in soul;   21 Which long for death, but it cometh not; and dig for it more than for hid treasures;   22 Which rejoice exceedingly, and are glad, when they can find the grave?   23 Why is light given to a man whose way is hid, and whom God hath hedged in?   24 For my sighing cometh before I eat, and my roarings are poured out like the waters.   25 For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.   26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came.

      Job, finding it to no purpose to wish either that he had not been born or had died as soon as he was born, here complains that his life was now continued and not cut off. When men are set on quarrelling there is no end of it; the corrupt heart will carry on the humour. Having cursed the day of his birth, here he courts the day of his death. The beginning of this strife and impatience is as the letting forth of water.

      I. He thinks it hard, in general, that miserable lives should be prolonged (Job 3:20-22; Job 3:20-22): Wherefore is light in life given to those that are bitter in soul? Bitterness of soul, through spiritual grievances, makes life itself bitter. Why doth he give light? (so it is in the original): he means God, yet does not name him, though the devil had said, "He will curse thee to thy face;" but he tacitly reflects on the divine Providence as unjust and unkind in continuing life when the comforts of life are removed. Life is called light, because pleasant and serviceable for walking and working. It is candle-light; the longer it burns the shorter it is, and the nearer to the socket. This light is said to be given us; for, if it were not daily renewed to us by a fresh gift, it would be lost. But Job reckons that to those who are in misery it is doron adoron--gift and no gift, a gift that they had better be without, while the light only serves them to see their own misery by. Such is the vanity of human life that it sometimes becomes a vexation of spirit; and so alterable is the property of death that, though dreadful to nature, it may become desirable even to nature itself. He here speaks of those, 1. Who long for death, when they have out-lived their comforts and usefulness, are burdened with age and infirmities, with pain or sickness, poverty or disgrace, and yet it comes not; while, at the same time, it comes to many who dread it and would put it far from them. The continuance and period of life must be according to God's will, not according to ours. It is not fit that we should be consulted how long we would live and when we would die; our times are in a better hand than our own. 2. Who dig for it as for hidden treasures, that is, would give any thing for a fair dismission out of this world, which supposes that then the thought of men's being their own executioners was not so much as entertained or suggested, else those who longed for it needed not take much pains for it, they might soon come at it (as Seneca tells them) if they are pleased. 3. Who bid it welcome, and are glad when they can find the grave and see themselves stepping into it. If the miseries of this life can prevail, contrary to nature, to make death itself desirable, shall not much more the hopes and prospects of a better life, to which death is our passage, make it so, and set us quite above the fear of it? It may be a sin to long for death, but I am sure it is no sin to long for heaven.

      II. He thinks himself, in particular, hardly dealt with, that he might not be eased of his pain and misery by death when he could not get ease in any other way. To be thus impatient of life for the sake of the troubles we meet with is not only unnatural in itself, but ungrateful to the giver of life, and argues a sinful indulgence of our own passion and a sinful inconsideration of our future state. Let it be our great and constant care to get ready for another world, and then let us leave it to God to order the circumstances of our removal thither as he thinks fit: "Lord, when and how thou pleasest;" and this with such an indifference that, if he should refer it to us, we would refer it to him again. Grace teaches us, in the midst of life's greatest comforts, to be willing to die, and, in the midst of its greatest crosses, to be willing to live. Job, to excuse himself in this earnest desire which he had to die, pleads the little comfort and satisfaction he had in life.

      1. In his present afflicted state troubles were continually felt, and were likely to be so. He thought he had cause enough to be weary of living, for, (1.) He had no comfort of his life: My sighing comes before I eat,Job 3:24; Job 3:24. The sorrows of life prevented and anticipated the supports of life; nay, they took away his appetite for his necessary food. His griefs returned as duly as his meals, and affliction was his daily bread. Nay, so great was the extremity of his pain and anguish that he did not only sigh, but roar, and his roarings were poured out like the waters in a full and constant stream. Our Master was acquainted with grief, and we must expect to be so too. (2.) He had no prospect of bettering his condition: His way was hidden, and God had hedged him in,Job 3:23; Job 3:23. He saw no way open of deliverance, nor knew he what course to take; his way was hedged up with thorns, that he could not find his path. See Job 23:8; Lamentations 3:7.

      2. Even in his former prosperous state troubles were continually feared; so that then he was never easy, Job 3:25; Job 3:26. He knew so much of the vanity of the world, and the troubles to which, of course, he was born, that he was not in safety, neither had he rest then. That which made his grief now the more grievous was that he was not conscious to himself of any great degree either of negligence or security in the day of his prosperity, which might provoke God thus to chastise him. (1.) He had not been negligent and unmindful of his affairs, but kept up such a fear of trouble as was necessary to the maintaining of his guard. He was afraid for his children when they were feasting, lest they should offend God (Job 1:5; Job 1:5), afraid for his servants lest they should offend his neighbours; he took all the care he could of his own health, and managed himself and his affairs with all possible precaution; yet all would not do. (2.) He had not been secure, nor indulged himself in ease and softness, had not trusted in his wealth, nor flattered himself with the hopes of the perpetuity of his mirth; yet trouble came, to convince and remind him of the vanity of the world, which yet he had not forgotten when he lived at ease. Thus his way was hidden, for he knew not wherefore God contended with him. Now this consideration, instead of aggravating his grief, might rather serve to alleviate it. Nothing will make trouble easy so much as the testimony of our consciences for us, that, in some measure, we did our duty in a day of prosperity; and an expectation of trouble will make it sit the lighter when it comes. The less it is a surprise the less it is a terror.