Verse-by-Verse Bible Commentary

Job 30:23

"For I know that You will bring me to death And to the house of meeting for all living.
New American Standard Version

Bible Study Resources

Nave's Topical Bible - Death;   Thompson Chain Reference - Dying;   Life-Death;   Man;   Universal;   Torrey's Topical Textbook - Houses;  
Baker Evangelical Dictionary of Biblical Theology - Grave;   Fausset Bible Dictionary - Tombs;   Holman Bible Dictionary - Job, the Book of;   Resurrection;   Sheol;   The Hawker's Poor Man's Concordance And Dictionary - House;  
The Jewish Encyclopedia - Ancestor Worship;   Cemetery;   Sheol;   Synagogue;   Tombs;  

Adam Clarke Commentary

Thou wilt bring me to death - This must be the issue of my present affliction: to God alone it is possible that I should survive it.

To the house appointed for all living - Or to the house, מועד moed, the rendezvous, the place of general assembly of human beings: the great devourer in whose jaws all that have lived, now live, and shall live, must necessarily meet.

" - O great man-eater!

Whose every day is carnival; not sated yet!

Unheard of epicure! without a fellow!

The veriest gluttons do not always cram!

Some intervals of abstinence are sought

To edge the appetite: thou seekest none.

Methinks the countless swarms thou hast devour'd,

And thousands that each hour thou gobblest up,

This, less than this, might gorge thee to the full.

But O! rapacious still, thou gap'st for more,

Like one, whole days defrauded of his meals,

On whom lank hunger lays her skinny hand,

And whets to keenest eagerness his cravings;

As if diseases, massacres, and poisons,

Famine, and war, were not thy caterers."

The Grave.

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Clarke, Adam. "Commentary on Job 30:23". "The Adam Clarke Commentary". 1832.

Albert Barnes' Notes on the Whole Bible

For I know that thou wilt bring me to death - This is the language of despair. Occasionally Job seems to have had an assurance that his calamities would pass by, and that God would show himself to be his friend on earth (compare the notes at Job 19:25), and at other times he utters the language of despair. Such would be commonly the case with a good man afflicted as he was, and agitated with alternate hopes and fears. We are not to set these expressions down as contradictions. All that inspiration is responsible for, is the fair record of his feelings; and that he should have alternate hopes and fears is in entire accordance with what occurs when we are afflicted. Here the view of his sorrows appears to have been so overwhelming, that he says he knew they must terminate in death. The phrase “to death” means to the house of the dead, or to the place where the dead are. Umbreit.

And to the house appointed for all living - The grave; compare Hebrews 9:27. That house or home is “appointed” for all. It is not a matter of chance that we come there, but it is because the Great Arbiter of life has so ordained. What an affecting consideration it should be, that such a house is designated for all! A house so dark, so gloomy, so solitary, so repulsive! For all that sit on thrones; for all that move in the halls of music and pleasure; for all that roll along in splendid carriages; for all the beautiful, the happy, the vigorous, the manly; for all in the marts of business, in the low scenes of dissipation, and in the sanctuary of God; for every one who is young, and every one who is aged, this is the home! Here they come at last; and here they lie down in the narrow bed! God‘s hand will bring them all there; and there will they lie until his voice summons them to judgment!

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These files are public domain.
Bibliographical Information
Barnes, Albert. "Commentary on Job 30:23". "Barnes' Notes on the Whole Bible". 1870.

The Biblical Illustrator

Job 30:23

To the house appointed for all living.

The house appointed for all living

What were the definite grounds on which Job formed this conclusion?

1. What he saw around him on every side.

2. Job’s bodily sufferings intimated also the same result. These increased and accumulated, and plainly tended, unless arrested, in the providence of God, to dissolution.

3. Creation around him impressed on him the same conclusion.

4. Job learned the lesson from Divine teaching. Learn who is the dispenser of death. We are prone to attribute all to second causes. Notice Job’s personal application and appropriation to the truth in the text. We must translate Christianity from the impersonal to the personal. We have a description of that change of which the patriarch was thus personally assured. He calls it “death,” and the “house appointed for all living.” Death is the child of sin, though grace has made it the servant of Jesus. It is not annihilation. There is nothing natural or desirable in death itself. This is the only house that may be called the house of humanity. It is a dark house, a solitary house, a silent house, an ancient house. Even this house has a sunlit side. It is not an eternal prison house, but a resting place, a cemetery or sleeping place. (John Cumming, D. D.)

Variety in the conduct of men at death

1. Consider those whom we esteem pious. Of these, in the time of death, there are three classes, widely differing from each other in their dying experiences. Some are agitated by terror, doubts, and apprehensions. Some are exulting and triumphant. Some, without any extraordinary raptures, have a sweet calm and tranquillity of spirit, a filial confidence and trust in their Redeemer. We refer, of course, only to those whose rational powers are unimpaired. We are not to judge of the future state of a man merely by his death-bed exercises. This is an error to which we are far too prone; an error that in its consequences is most pernicious.

2. The deathbeds of those who have lived impenitent and unbelieving without God, and without Christ in the world. Here we find similar diversity. Some are filled with agony and horror, some have a false joy, and an unwarranted exultation; and some are stupid, insensible, and unconcerned. (H. Kollock, D. D.)

Death universal

Man’s life is a stream, running into death’s devouring deeps. Doctrine--All must die. There is an unalterable statute of death, under which men are concluded. This is confirmed by daily observation. The human body consists of perishable materials. We have sinful souls, and therefore have dying bodies; death follows sin, as the shadow follows the body.

1. Man’s life is a vain and empty thing. Our life, in the several parts of it, is a heap of vanities.

2. Man’s life is a short thing; a short-lived vanity.

3. Man’s life is a swift thing; a flying vanity. Having thus discoursed of death, let us improve it in discerning the vanity of the world in bearing up, with Christian contentment and patience, under all troubles and difficulties in it; in mortifying our lusts; in cleaving unto the Lord with full purpose of heart at all hazards, and in preparing for death’s approach. (T. Boston, D. D.)

The certainty of death

The certainty of death. “All must die.”

1. There is an unalterable statute of death, under which men are included.

2. If we consult daily observation. Everyone seeth that “wise men die, likewise the fool and brutish person.”

3. The human body consists of perishing principles.

4. We have sinful souls, and therefore have dying bodies.

5. Man’s life in this world is but a few degrees removed from death. Scripture represents it as vain and empty, short in continuance, and swift in its passage.


1. Let us hence, as in a glass, behold the vanity of the world; look into the grave, and listen to the doctrine of death.

This world is a false friend, who leaves a man in time of greatest need.

2. It may serve as a storehouse for Christian contentment and patience under worldly crosses and losses.

3. It may serve as a bridle to curb all manner of lust.

The mission of death

Since we know assuredly that God will bring us to death, consider--

I. The certainty of its approaching soon. All the works of nature, in this inferior system, seem only made to be destroyed. Man is not exempted. Our life is forever on the wing, although we mark not its flight. Even now death is doing its work. If death be certainly approaching, let us learn the value of life. If death be at hand, then certainly time is precious.

II. The time and manner of the arrival of death. Death is called in Scripture “the land without any order.” And without any order the king of terrors makes his approaches in the world. He wears a thousand forms, marking out the unhappy man for their prey.

III. The change which death introduces. When we pass from the living world to the dead, what a sad picture do we behold! The periods of human life passing away, the certainty of the dissolution that awaits us, and the frequent examples of mortality which continually strike our view, lead us to reflect with seriousness upon the house appointed for all living. Death is the great teacher of mankind. (J. Logan, F. R. S. E.)

Death and the grave our common inheritance

The Coptic version reads thus:--“I know now that death will destroy me, for the earth is the house of all the dead.” We have in the text two personifications. “Death will destroy me.” “The grave is the house for all the dead.” The power to wound and the pleasure of victory are figuratively ascribed to death and the grave. Death is said to be the extinction of life, but that neither defines nor explains it. We know death by its results. Life! Is it important to us, and wherein is its value and importance? The importance of life to every one of us is for our virtue, religion, happiness, and usefulness among our fellowmen, and to determine the character of our responsibility, our afterlife, our destiny. Life, as connected with this world only, is the precious time for the discipline of the passions and affections, the elevation of our nature, the accumulations of virtue, the influence, principles, and power of religion, the happiness that ordinarily accompanies them, and the usefulness suggested and sustained by them. Our virtue, our religious character, the state of our hearts, veiled and unveiled, and the actions of our lives, will determine our everlasting destiny. Our responsibility relates to the honest convictions of our minds and hearts. (R. Ainslie.)


I. The divinity of death. “I know that Thou wilt bring me to death.” Men ascribe death to one of three causes--disease, accident, or age; but the Bible ascribes it to God. “Thou wilt bring me to death.”

1. Nothing else can bring me to death unless Thou wilt. My existence depends every moment on Thy will.

2. Nothing else can prevent me from dying if Thou wiliest that I should depart; all is with Thee. “Thou turnest man to destruction. Thou changest his countenance and sendest him away.” There are no premature deaths.

II. The ordination of death. “The house appointed.” Death is no chance matter. “It is appointed unto all men once to die.”

1. This appointment is very natural; all organic life dies: all sublunary life finds the “house” of mortality. To this “house” all plants, reptiles, insects, birds, fishes, beasts direct their steps.

2. This appointment is very settled. This appointment is kept as immutably as the ordinances of heaven or any of the laws of nature.

III. The universality of death. “For all living.” Men, when living, have houses of various shapes, sizes, value, according to their tastes and means, but in dying they have only one “house.” All go to one place. What a “house” is this grave! ancient--desolate--spacious--crowded. (Homilist.)

Relieving thoughts concerning death

The text suggests some thoughts of Job concerning his own death.

I. There will be nothing unnatural in my death. It is “appointed” as the death of every other kind of organised life on earth: it is the natural law of all organised bodies to wear out, decay, dissolve. As the earth takes back to itself all the elements that have entered into the composition of vegetables and animals, why should I refuse or dread the demand? I may rest assured that kind nature will make a benign and beneficent use of all the elements that have entered into my corporeal existence. Let me be ready to yield them up unreluctantly, ungrudgingly, thanking the Infinite for their use.

1. It is dishonest for me to object to this; for my body was only borrowed property, a temporary loan, nothing more.

2. It is ungrateful for me to object to this. Though I never had a claim to such a boon, it has been of great service to my spiritual nature.

3. It is unphilosophic for me to object to this. Whatever my objections and resistance, it must come.

II. There will he nothing uncommon in my death. “The house appointed for all living.” Were I one of a few, amongst the millions of the race, singled out for such a destiny, I might complain; but since all, without any exception, must die, who am I that I should complain?

III. There will be nothing accidental in my death. “I know that Thou wilt bring me to death.” (Homilist.)

Concerning death

Job suffered from a terrible sickness, which filled him with pain both day and night. He says in the eighteenth verse, “By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.” When our God by our affliction calls upon us to number our days, let us not refuse to do so. Yet Job made a mistake in the hasty conclusion which he drew from his grievous affliction. Under depression of spirit he felt sure that he must very soon die. But he did not die at that time. He was fully recovered, and God gave him twice as much as he had before. It is a pity for us to pretend to predict the future, for we certainly cannot see an inch before us. It is the part of a brave man, and especially of a believing man, neither to dread death nor to sigh for it; neither to fear it nor to court it. Job made a mistake as to the date of his death, but he made no mistake as to the fact itself. He spake truly when he said, “I know that Thou wilt bring me to death.” “Oh,” saith one, “but I do not feel called upon to think of it.” Why, the very season of the year calls you to it. Each fading leaf admonishes you. Oh! you that are youngest, you that are fullest of health and strength, I lovingly invite you not to put away this subject from you. Remember, the youngest may be taken away.

I. I call your attention to a piece of personal knowledge: “I know that Thou wilt bring me to death, and to the house appointed for all living.” A general truth here receives a personal application.

1. Job knew that he should be brought to the grave, because he perceived the universality of that fact in reference to others.

2. He knew it also because he had considered the origin of mankind. We were taken out of the earth, and it is only by a prolonged miracle that this dust of ours is kept from going back to its kindred. If we had come from heaven we might dream that we should not die. Thus we have affinities which call us back to the dust.

3. Further, Job had a recollection of man’s sin, and knew that all men are under condemnation on account of it. Does he not say that the grave is a “house appointed for all living”? It is appointed simply because of the penal sentence passed upon our first parent, and in him upon the whole race.

4. Once more, Job arrived at this personal knowledge through his own bodily feebleness. Those who die daily will die easily. Those who make themselves familiar with the tomb will find it transfigured into a bed: the charnel will become a couch. The man who rejoices in the covenant of grace is cheered by the fact that even death itself is comprehended among the things which belong to the believer.

II. Having thus discoursed upon a piece of personal knowledge, I now beg you to see in my text the shining of holy intelligence. Job, even in his anguish, does not for a moment forget his God. He speaks of Him here: “I know that Thou wilt bring me to death.”

1. He perceives that he will not die apart from God. He does not say his sore boils or his strangulation will bring him to death; but, “Thou wilt bring me to death.” He does not trace his approaching death to chance, or to fate, or to second causes; no, he sees only the hand of the Lord. Let us rejoice that in life and death we are in the Lord’s hands.

2. The text seems to me to cover another sweet and comforting thought, namely, that God will be with us in death. “I know that Thou wilt bring me to death.” He will bring us on our journey till He brings us to the journey’s end: Himself our convoy and our leader.

3. It may not be in the text, but it naturally follows from it, that if God brings us to death, He will bring us up again.

III. I pass on to notice the quiet expectation which breathes in this text. I want to reason with those disciples of our Lord Jesus who are in bondage from fear of death. What are the times when men are able to speak of death quietly and happily?

1. Sometimes they do so in periods of great bodily suffering. I have on several occasions felt everything like fear of dying taken from me simply by the process of weariness.

2. The growing infirmities of age work in the same way, beloved, without falling into sickness.

3. By being filled with an entire submission to the will of God. Delight in God is the cure for dread of death.

4. Next, I believe that great holiness sets us free from the love of this world, and makes us ready to depart.

5. Another thing that will make us look at death with complacency is when we have a full assurance that we are in Christ, and that, come what may, nothing can separate us from the love of God which is in Christ Jesus our Lord. Live in such a way that any day would make a suitable topstone for life. Let me add that there are times when our joys run high, when the big waves come rolling in from the Pacific of eternal bliss; then we see the King in His beauty by the eye of faith, and though it be but a dim vision, we are so charmed with it that our love of Him makes us impatient to behold Him face to face.

IV. I conclude by saying that this subject affords us sacred instruction. “I know that Thou wilt bring me to death, and to the house appointed for all living.”

1. Let us prepare for death.

2. Live diligently.

3. Next to that, let us learn from the general assembly in the house appointed for all living to walk very humbly. A common caravansary must accommodate us all in the end; wherefore let us despise all pride of birth, rank, or wealth.

4. Be prompt, for life is brief.

5. Men and women, project yourselves into eternity; get away from time, for you must soon be driven away from it. You are birds with wings; sit not on these boughs forever blinking in the dark like owls; bestir yourselves, and mount like eagles. (C. H. Spurgeon.)

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Bibliographical Information
Exell, Joseph S. "Commentary on "Job 30:23". The Biblical Illustrator. 1905-1909. New York.

John Gill's Exposition of the Whole Bible

For I know that thou wilt bring me to death,.... Quickly and by the present affliction upon him; he was assured, as he thought, that this was the view and design of God in this providence, under which he was to bring him to death and the grave; that he would never take off his hand till he had brought him to the dust of death, to that lifeless dust from whence he had his original; otherwise, that he would he brought thither, sooner or later, was no great masterpiece of knowledge; every man knows this will be the case with him as with all; death is become necessary by sin, which brought it into the world, and the sentence of it on all men in it, and by the decree and appointment of God, by which it is fixed and settled that all should die; and this is confirmed by all experience in all ages, a very few excepted, only two persons, Enoch and Elijah, Genesis 5:24, sometimes the death of persons is made known to them by divine revelation, as to Aaron and Moses, Numbers 20:12; and sometimes it may be gathered to be nigh from the symptoms of it on the body; from growing diseases, and the infirmities of old age; but Job concluded it from the manner of God's dealing with him, as he thought in wrath and indignation, determining to make an utter end of him:

and to the house appointed for all living; the grave, which is the house for the body when dead to be brought unto and lodged in; as the "house not made with hands, eternal in the heavens", 2 Corinthians 5:1, is for the soul in its separate state, until the resurrection morn; which house or grave is man's "long home", Ecclesiastes 12:5; and this is prepared and appointed for all men living, since all must die; and all that die have a house or grave, though that is sometimes a watery, and not an earthy one; however the dust of everybody has a receptacle provided for it, where it is reserved until the time of the resurrection, and then it is brought forth, Revelation 20:13; and this is by divine appointment; the word used signifies both an appointed time and place, and is often used of the Jewish solemnities, which were fixed with respect to both; and also of the people or congregation that attended them; the grave is the general rendezvous of mankind, and both the time when and the place where the dead are gathered and brought unto it are fixed by the determinate will and counsel of God.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Job 30:23". "The New John Gill Exposition of the Entire Bible". 1999.

Commentary Critical and Explanatory on the Whole Bible

This shows Job 19:25 cannot be restricted to Job‘s hope of a temporal deliverance.

death — as in Job 28:22, the realm of the dead (Hebrews 9:27; Genesis 3:19).

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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Job 30:23". "Commentary Critical and Explanatory on the Whole Bible". 1871-8.

Wesley's Explanatory Notes

For I know that thou wilt bring me to death, and to the house appointed for all living.

House appointed — The grave is a narrow, dark, cold house, but there we shall rest and be safe. It is our home, for it is our mother's lap, and in it we are gathered to our fathers. It is an house appointed for us, by him that has appointed the bounds of all our habitations. And it is appointed for all living. It is the common receptacle for rich and poor: we must all be brought thither, and that shortly.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Bibliographical Information
Wesley, John. "Commentary on Job 30:23". "John Wesley's Explanatory Notes on the Whole Bible". 1765.

James Nisbet's Church Pulpit Commentary


‘For I know that Thou wilt bring me to death, and to the house appointed for all living.’

Job 30:23

I. The reflections suggested.—(a) Death and the grave are the lot of all. (b) Each of us should think of his individual liability—‘I know that Thou wilt bring me.’ (c) The hand of God is to be owned—‘Thou wilt bring me to death.’ (d) The certainty of all this, ‘I know that Thou wilt bring me to death, and to the house appointed for all living.’

II. The lessons we should learn.—(a) To moderate our attachment to earthly things; not to be unduly elated by the joys, or unduly depressed by the sorrows of life, (b) Diligently to apply ourselves to our proper work—‘Work while it is day, for the night cometh when no man can work.’ (c) To direct our thoughts onward and upward, (d) To make sure of our union to Him who is the Resurrection and the Life—for ‘Blessed are the dead that die in the Lord from henceforth. Yea, saith the Spirit, they rest from their labours and their works do follow them.’


‘Job’s description of his pain is very touching. His pains prevent his rest; his disease clings to him like a garment; God seems to have removed far away. The most pitiful thing was, that, though he had always helped those who were in similar trouble, for him there was no help found. But out of all this sorrow he was enriching the world for ever with the priceless juice of the crushed grapes of his life, for it is only that which we have acquired in suffering that becomes the true help of other souls.’

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Nisbet, James. "Commentary on Job 30:23". Church Pulpit Commentary. 1876.

John Trapp Complete Commentary

Job 30:23 For I know [that] thou wilt bring me [to] death, and [to] the house appointed for all living.

Ver. 23. For I know that thou wilt bring me to death] Such hard thoughts had Job of God, and such heavy thoughts of himself. Nam experior, mors avocat me so Tremellius: For I feel it, death calleth me away. Sic ludis mecum, ut facile conieciam mibi moriendum esse saith Brentius: Thou so dalliest with me, that I plainly perceive I must shortly die, there is no avoiding of it. Thus good Job was pressed out of measure, above strength, insomuch as he despaired even of life; and had the sentence (or denunciation) of death in himself, &c., 2 Corinthians 1:8-10. But God was better to him than his fears, and delivered him from so great a death: this is usual.

Qui nil sperare potest, desperet nihil.

And to the house appointed for all living] That is, the grave, Psalms 49:14; Psalms 89:48, that congregation house of all living; as heaven is called Pανηγυρις, the congregation house of the firstborn, Hebrews 12:23, the public or common meeting place, as Isaiah 14:13, the house of constitution or assignation to all living, as the Hebrew here hath it, that is, to all men, who are by an excellence called, "every creature," Mark 16:15, as being the best living creatures upon earth.

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Trapp, John. "Commentary on Job 30:23". John Trapp Complete Commentary. 1865-1868.

Charles Simeon's Horae Homileticae



Job 30:23. I know that thou wilt bring me to death, and to the house appointed for all living.

WE cannot certainly know the ultimate intentions of Providence from any thing we either see or feel. A man to whom God has given a robust constitution, cannot therefore be sure that he shall attain to old age: nor can a man that is bowed down with complicated diseases, be certain that his health shall not be restored. Presumption too often attends the former state, and despair the latter; as appears in the instance of Job. In his prosperity he said, “I shall die in my nest,” without living to experience any material trials: and in his adversity he felt confident that God, whom now he thought his enemy, was bringing him down to the grave; and that his present troubles would terminate in death. In both these opinions he was mistaken: he did experience very heavy afflictions: and those were succeeded by brighter days of happiness than ever he had before known. But though he erred as to the expectations he had formed respecting the time and manner of his death, his general assertion was founded in truth, and conveys to us a most instructive lesson. Let us consider,

I. The truth affirmed—

Nothing can be more certain than that we shall all die—

[The grave is “the house appointed for all living.” Adam was doomed to it for his transgression [Note: Genesis 2:17; Genesis 3:19.], and all his posterity have been involved in his sentence [Note: Romans 5:12.]. It is not in the power of wisdom, or strength, or riches, to avert the stroke of death [Note: Psalms 49:7-10.]. All, whatever be their rank or condition, must pay the debt of nature [Note: Ecclesiastes 8:8.]; whether we have lived in a palace or a cottage, the grave is the house in which we must all abide at last. The righteous are, in this respect, on a par with the wicked [Note: Romans 8:10. Zechariah 1:5.]. The moment that God says to any, “Thy soul is required of thee,” “his body must return to its native dust, and his spirit must return unto Him that gave it [Note: Ecclesiastes 12:7.].”]

And this is a truth universally acknowledged—

[Every one “knows” that he himself must die. We look back to the antediluvian world; and though we find that they lived eight or nine hundred years, they all died at last. Since that time, successive generations have come and passed away. Our own near ancestors are removed, and “their places know them no more.” There are few amongst us who have not, within a very few years, lost some friend or relative. And we all feel, that if we have not any disorder at present, we are at least liable to those diseases and decays which are daily weakening the strongest constitutions, and executing the Divine appointments in bringing us to the grave.

The time of our death, as we observed before, is known to none: but its approach is not for one moment doubted by any [Note: Ecclesiastes 9:5.].]

As this thing is so plain, we hasten to,

II. The improvement we should make of it—

The certainty of death should,

1. Moderate our regards to the things of this world—

[Were our present possessions to abide with us for ever, there were some reason for our eagerness respecting them: but, as they are so soon to be removed from us, or we from them, it is folly to let them occupy so large a portion of out affections — — — We are not greatly elated with the comforts of an inn, where we are to stop but an hour; nor are we greatly depressed with any want of comforts which we may find there: the thought of our stay there being so short, renders us comparatively indifferent to our present accommodations. Thus the thought, that “the Lord is at hand,” should cause us to make “our moderation known unto all men [Note: Philippians 4:5.]” — — — This is elsewhere enforced by the Apostle in relation to every thing, whether pleasant or painful; all is but a pageant passing by; and whether the spectacle be mournful or joyous, it is scarcely sooner arrived that it vanishes from before our eyes [Note: 1 Corinthians 7:29-31. σχη̄μα.]. Our joys and our sorrows will both appear light and momentary, when viewed in reference to the transitoriness of what is visible, and the endless duration of the things invisible [Note: 2 Corinthians 4:17-18.] — — —]

2. Make us diligent in preparing for a better world—

[The time allotted us here, is given on purpose that we may prepare for another and a better state. If the present hour be not seized, all opportunity of securing happiness in another world will be lost — — — Should not this thought stimulate us to activity in the concerns of our souls? Solomon was clearly of this opinion [Note: Ecclesiastes 9:10.]; and so must every one, who reflects a moment on the comparative importance of time and eternity. If we could return hither after having once departed, or begin in the invisible world the work which we have neglected here, we might have some excuse: but to know that death and the grave are ready to swallow us up, and yet to trifle with the interests of the soul, which, if neglected now, are gone for ever, this, I say, is a madness, which credulity itself could never imagine to exist, if its existence were not daily and hourly before our eyes — — — The prayer of Moses is that which reason dictates, and which God approves: “So teach us to number our days, that we may apply our hearts unto wisdom [Note: Psalms 90:12.].”]


1. Those who know this truth, and feel it—

[Happy they whose minds are by meditation and prayer rendered familiar with death: and who know, that while the grave is the receptacle of their bodies, they have for their souls an house not made with hands, eternal in the heavens [Note: If this be a subject for a Funeral Sermon, the person’s character may be mentioned here—Thus; “Such was the state of him whose loss we now deplore.”] — — — Happy they who in the view of this are cleaving unto Christ with full purpose of heart. O that we all might be like-minded, living in an habitual dependence upon Christ, and in a zealous performance of his will! Then may we look forward to our dissolution with joy, accounting death our gain [Note: Philippians 1:21.], and placing it amongst our choicest treasures [Note: 1 Corinthians 3:22.] — — —]

2. Those who know and disregard it—

[This, alas! forms the greater part of every congregation; insomuch, that they who act up to this truth are gazed at “as signs and as wonders” in the world. But how will this supineness appear in a little time? We do not positively say, that you will look with regret on your present conduct on your death-bed; for many die as stupid, as ignorant, and as hardened as they lived. But we are well assured, that you will have far other thoughts of your conduct as soon as you come into the presence of your Judge — — — Let me then entreat you to “redeem the present time,” and to “work while it is day; for the night cometh wherein no man can work.”]

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Simeon, Charles. "Commentary on Job 30:23". Charles Simeon's Horae Homileticae. 1832.

Matthew Poole's English Annotations on the Holy Bible

I see nothing will satisfy thee but my death, which thou art bringing upon me in a lingering and dismal manner.

To the house appointed for all living; to the grave, to which all living men are coming and hastening.

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Poole, Matthew, "Commentary on Job 30:23". Matthew Poole's English Annotations on the Holy Bible. 1685.

Whedon's Commentary on the Bible

23.Appointed , according to Dr. Clarke and most moderns, means assembly; here with beth, the house of assembly, the involuntary rendezvous of all of woman born. Comp. Job 3:18-19. The idea of a gathering of the dead “to the fathers,” or “to their people,” appears frequently in the oldest of the Scriptures. Note on Job 27:19. “All such language must have come from some idea of death, or sheol, being a place of waiting for something to come after it.” — T. Lewis. See Excursus III, page 73.


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Whedon, Daniel. "Commentary on Job 30:23". "Whedon's Commentary on the Bible". 1874-1909.

George Haydock's Catholic Bible Commentary

Liveth. Death is a relief to a just man in tribulation. (Worthington)

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Haydock, George Leo. "Commentary on Job 30:23". "George Haydock's Catholic Bible Commentary". 1859.

Mark Dunagan Commentary on the Bible

"Job sensed that God would eventually end his life in death. "The house of the meeting for all living" to which God would bring him means death, the appointed place where all the living eventually meet" (p. 132).

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Dunagan, Mark. "Commentary on Job 30:23". "Mark Dunagan Commentaries on the Bible". 1999-2014.

Treasury of Scripture Knowledge

For I know that thou wilt bring me to death, and to the house appointed for all living.
the house
14:5; 21:33; Genesis 3:19; 2 Samuel 14:14; Ecclesiastes 8:8; 9:5; 12:5-7; Hebrews 9:27
Reciprocal: Genesis 5:5 - and he died;  Genesis 23:4 - burying place;  Genesis 23:19 - GeneralGenesis 47:29 - must die;  Genesis 49:33 - and yielded;  Genesis 50:5 - bury me;  Genesis 50:24 - I die;  Joshua 23:14 - I am going;  Joshua 24:33 - died;  2 Samuel 12:23 - I shall go;  1 Kings 2:2 - I go;  Job 3:14 - kings;  Job 3:19 - The small;  Job 14:12 - So man;  Job 17:13 - the grave;  Job 27:19 - shall lie;  Job 34:15 - GeneralPsalm 49:14 - they;  Psalm 89:48 - What;  Ecclesiastes 6:6 - do;  Isaiah 14:18 - house

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Torrey, R. A. "Commentary on Job 30:23". "The Treasury of Scripture Knowledge".