Job 3:20-26

3. And why he should go on living (Job 3:20-26)

TEXT 3:20-26

20 Wherefore is light given to him that is in misery,

And life unto the bitter in soul;

21 Who long for death, but it cometh not,

And dig for it more than for hid treasures;

22 Who 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 hi?

24 For my sighing cometh before I eat,

And my groanings are poured out like water.

25 For the thing which I fear cometh upon me,

And that which I am afraid of cometh unto me.

26 I am not at ease, neither am I quiet, neither have I rest;

But trouble cometh.

COMMENT 3:20-26

Job 3:20Though the verb in the Hebrew text should be translated actively, i.e., gives, the versions construe the verb to be passive. The omission of the subject may be due to the reluctance to charge God directly (Job 3:23 provides an implied subject). But under the attack of his three consolers, Job later charges God directly. Here light is life. The bitter in soul is plural, thus Job has reference to all those who suffer, not only himself. So, he clearly identifies himself with the fellowship of suffering (1 Samuel 1:10; 2 Samuel 17:8).

Job 3:21In Hosea 6:9 the same verb used here means lying in ambush. The term who long for death expresses Job's eagerness for death. Buried treasure creates its own fever to dominate all searchers. Even the rumor of treasure creates almost uncontrolled excitement. This is the kind of frenzied search for death which is enslaving Job.

Job 3:22Job searches beyond measure, literally to the point of exultation for the place to house his body racked with excruciating pain. The grave would also free his agonizing soul. Spiritual hurt is always more painful than physical malady.

Job 3:23Why is life (light) given when the way of fulfillment is hidden?[58] Bewilderment intensifies because he cannot see any way out. Whom God has hedged in in a restrictive sense. The same verb hedge appears in Job 1:10 in the conversation of Satan, when he said that God has put a protective hedge about Job.

[58] This is the thesis of Kafka's The Castle: There is no way, what appears to be the way is only wavering. The theme is that of a man who has been invited to the castle of the prince-king, but he can only look from afar; he can never arrive. Deep despair is inevitable.

Job 3:24The first clause makes little sense. The phrase before I eat in the A.V. is literally in Hebrew as or like my bread[59] (see 1 Samuel 1:16 and Psalms 42:3). The word translated my groanings is used of the roaring of the lion, and here emphasizes Job's loud cries.

[59] For examination of the meaning of this rare word, see G. R. Driver, Jewish Quarterly Review, XXVIII, 1937-8, 121ff. Some needlessly omit the verse because of difficulty in attaining the meaning of this word.

Job 3:25The torturous power of fear is actively controlling Job's imagination. What new evil will befall him next? Why make a gift that is a painful burden to the recipient? (The Jerome Biblical Commentary, Job, p. 515).[60]

[60] Jesus said of Judas, It would have been better for that man if he had not been own. Matthew 26:24. See my essay, The Nature of Gifts, in The Christian Standard; and P. Tournier's Gifts. Many gifts are given for the purpose of domination, or to get something in return. Is that what God has done with His gift of life?

Job 3:26Continual agony (same word as in Job 3:10; Job 3:20). The patient submissiveness of the Prologue has turned to bitter complaint throughout this soliloquy. But still Job has not cursed God! Surrounded by trouble, drowned by trouble, agitation keeps coming. Will it ever stop? What does it all mean? Why me, Lord? Note that Job does not merely ask why? He asks Why me?