Exegetical and Hermeneutical Commentary of Job 3:20
Wherefore is light given to him that is in misery, and life unto the bitter [in] soul;
20. Wherefore is light given ] This is a possible translation, but more probably we should render, wherefore gives He light? the Author of light and life being alluded to obliquely and not named. The bitter is plur., those that are bitter in soul. Job’s eye looks over mankind and sees many in the same condition of misery as himself. Comp. ch. Job 7:1 seq.
Fuente: The Cambridge Bible for Schools and Colleges
20 26. Why does God continue life to the wretched, who long for death?
The vision of the peacefulness of death passes away, and Job awakens again to the consciousness of his real condition, and his words, which had sunk into calmness as he contemplated the peace of death, now seem to rise again like the storm after a lull, Wherefore gives He light to him that is in misery? He does not name though he alludes to God, and the indirect reference though partly due to reverence betrays a rising alienation in his heart. His question is one of anguish and impatience. His own condition throws its gloom over all human life, and he puts the question first generally, Job 3:20-22; there are many like him seeking death and unable to find it, who would exult for joy if they could find the grave. Then he comes to the individual, Job 3:23, meaning himself, Wherefore gives He life to the man whose way is hid? the man who cannot see and cannot move, who can discover no solution of the riddle of his life, and find no course of action to relieve himself, who lies in the grasp of a calamity which has too surely come from God, and which has introduced confusion among all the principles of religion which he has hitherto held and into the relation to God in which he has hitherto stood, Job 3:23. And finally he adds some touches to the picture of his misery, his constant moaning, and the unbroken succession of troubles that afflict him, which come so thick that he has no respite from one before another overtakes him, Job 3:24-26.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore is light given to him that is in misery? – The word light here is used undoubtedly to denote life. This verse commences a new part of Jobs complaint. It is that God keeps people alive who would prefer to die; that he furnishes them with the means of sustaining existence, and actually preserves them, when they would consider it an inestimable blessing to expire. Schultens remarks, on this part of the chapter, that the tone of Jobs complaint is considerably modified. He has given vent to his strong feelings, and the language here is more mild and gentle. Still it implies a reflection on God. It is not the language of humble submission. It contains an implied charge of cruelty and injustice; and it laid the foundation for some of the just reproofs which follow.
And life unto the bitter in soul – Who are suffering bitter grief. We use the word bitter yet to denote great grief and pain.
Fuente: Albert Barnes’ Notes on the Bible
Job 3:20
Wherefore is light given to him that is in misery.
Christian posture of the problem of evil in life
This question of universal, intellectual, and moral interest, as to the purpose of evil, is a question which has always been raised by ghastly facts in human life, parallel to Jobs. Why wert thou so visited, didst thou ask, O Job? Why but that, through thy momentary temptation to wonder and murmur, that beautiful patience and admirable piety of thine might be afterwards developed, and that thou mightest thus set up on earth a school of patience and trust in God, where all the after generations of men might study? Even so we may answer this old why and wherefore in our own experience. To what do we owe all that is soft, beautiful, and gentle in this rough, cross world, but to just such instances as we deplore? Jobs question, Why the light of human life is mixed with bitterness and misery, is answered then, in the demonstration that we are indebted for what is most valuable in temper, character, and hope, not alone to what is sunny and sweet, but to the shadow that hides our landscape, and the wormwood that dashes our cup. For the present let us not be anxious to know more. (C. A. Barrel.)
Reasons for lifes continuance
When it is asked why a man is kept in misery on earth, when he would be glad to be released by death, perhaps the following among others may be the reasons.
1. Those sufferings may be the very means which are needful to develop the true state of his soul. Such was the case with Job.
2. They may be the proper punishment of sin in the heart, of which the individual was not fully aware, but which may be distinctly seen by God. There may be pride, and the love of ease, and self-confidence, and ambition, and a desire of reputation. Such appear to have been some of the besetting sins of Job.
3. They are needful to teach true submission, and to show whether a man is willing to resign himself to God.
4. They may be the very things which are necessary to prepare the individual to die. At the same time that men often desire death, and feel that it would be a relief, it might be to them the greatest possible calamity. They may be wholly unprepared for it. For a sinner, the grave contains no rest; the eternal world furnishes no repose. One design of God in such sorrows may be to show to the wicked how intolerable will be future pain, and how important it is for them to be ready to die. If they cannot bear the pains and sorrows of a few hours in this short life, how can they endure eternal sufferings? If it is so desirable to be released from the sorrows of the body here,–if it is felt that the grave, with all that is repulsive in it, would be a place of repose, how important is it to find some way to be secured from everlasting pains! The true place of release from suffering, for a sinner, is not the grave; it is in the pardoning mercy of God, and in that pure heaven to which he is invited through the blood of the Cross. In that holy heaven is the only real repose from suffering and from sin; and heaven will be all the sweeter in proportion to the extremity of pain which is endured on earth. (A. Barnes.)
The will of God a sufficient reason for existence
The will of God is reason enough for man, and ought to be the most satisfying reason. If God say, I will have life remain in a man that is bitter in soul, that man should say, Lord, it is reason I should, because it is Thy pleasure, though it be to my own trouble. Yet it is but seldom that God makes His will His reason, and answers by His bare prerogative: He hath often given weighty reasons to this query. First, the life of nature is continued, that the life of grace may be increased. Again, such live in sufferings, that they may learn obedience by the things which they suffer. God teacheth us by His works, as well as by His Word, His dealings speak to us. Another reason of this wherefore may be this, God sets up some as patterns to posterity; He therefore gives the light of life to some that are in misery, to show that it is no new nor strange thing for His saints to be in darkness.
1. That the best things in this world may come to be burthens to us. See here a man, weary of light and life.
2. It is a trouble to possess good things when we cannot enjoy them. (J. Caryl.)
Why is the miserable man kept alive
The question here asked is, Why should man, whose misery leads him to desire death, be kept in life? A very natural question this. A modern expositor has answered the question thus–
1. Those sufferings may be the very means which are needful to develop the true state of the soul. Such was the case with Job.
2. They may be the proper punishment of sin in the heart, of which the individual was not fully aware, but which may be distinctly seen by God. There may be pride, and the love of ease, and self-confidence, and ambition, and a desire of reputation. Such appear to have been some of the besetting sins of Job.
3. They are needful to teach true submission, and to show whether a man is willing to resign himself to God.
4. They may be the very things which are necessary to prepare the individual to die. At the same time that men often desire death, and feel that it would be a great relief, it might be to them the greatest possible calamity. They may be wholly unprepared for it. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Wherefore is light given] Why is life granted to him who is incapable of enjoying it, or of performing its functions?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Heb. Wherefore (for what cause, or use, or good) doth he (i.e. God, though he forbear to name him, out of that holy fear and reverence which still he retained towards him) give light? either the light of the sun, which the living only behold, Ecc 6:5; 7:11; or the light of life, as may seem both by the next words, and by comparing Psa 56:13, and because death is off set forth by the name of darkness, as life by the name of light. These are strong expostulations with God, and quarrelling with his providence and with his blessings; but we must consider that Job was but a man, and a man of like passions and infirmities with other men, and now in grievous agonies, being not only under most violent, and yet continual, torments of body, but also under great disquietments of mind, and the deep sense of Gods displeasure, and was also left to himself, that he might see what was in his heart, and that all succeeding ages might have in him an illustrious example of mans infirmity, and the necessity of Gods grace to help them in time of need. And therefore it is no wonder if his passions boil up and break forth in same indecent and sinful expressions.
Unto the bitter in soul; unto such to whom life itself is very bitter and burdensome. Why doth he obtrude his favours upon those who abhor them?
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. Wherefore giveth helightnamely, God; often omitted reverentially (Job 24:23;Ecc 9:9). Light, that is, life.The joyful light ill suits the mourners. The grave is most in unisonwith their feelings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore is light given to him that is in misery,…. That labours under various calamities and afflictions, as Job did, being stripped of his substance, deprived of his children, and now in great pain of body and distress of mind; who, since he died not so soon as he wished he had, expostulates why his life is protracted; for that is what he means by light, as appears from the following clause, even the light of the living, or the light of the world; which though sweet and pleasant to behold to a man in health, yet not to one in pain of body and anguish of mind, as he was, who chose rather to be in the dark and silent grave; this he represents as a gift, as indeed life is, and the gift of God: the words may be rendered, “wherefore does he give light?” y that is, God, as some z supply it, who is undoubtedly meant, though not mentioned, through reverence of him, and that he might not seem to quarrel with him; the principle of life is from him, and the continuance and protraction of it, and all the means and mercies by which it is supported; and Job asks the reasons, which he seems to be at a loss for, why it should be continued to a person in such uncomfortable circumstances as he was in; though these, with respect to a good man as he was, are plain and obvious: such are continued in the world under afflictions, both for their own good, and for the glory of God, that their graces may be tried, their sins purged away or prevented, and they made more partakers of divine holiness; and be weaned from this world, and fitted for another, and not be condemned with the world of the ungodly:
and life unto the bitter [in] soul; whose lives are embittered to them by afflictions, comparable to the waters of Marah, and to wormwood and gall, which occasion bitterness of spirit in them, and bitter complaints from them; see Job 13:26.
y “quare dat”, Cocceius, Schmidt, Schultens, Michaelis. z So Junius & Tremellius, Piscator. vid. Schultens in loc.
Fuente: John Gill’s Exposition of the Entire Bible
20 Why is light given to the wretched,
And life to the sorrowful in soul?
21 Who wait for death, and he comes not,
Who dig after him more than for treasure,
22 Who rejoice with exceeding joy,
Who are enraptured, when they can find the grave?
23 To the man whose way is hidden,
And whom Eloah hath hedged round?
The descriptive partt. Job 3:21, Job 3:22, are continued in predicative clauses, which are virtually relative clauses; Job 3:21 has the fut. consec., since the sufferers are regarded as now at least dead; Job 3:22 the simple fut., since their longing for the grave is placed before the eye (on this transition from the part. to the verb. fin., vid., Ges. 134, rem. (2). Schlottm. and Hahn wrongly translate: who would dig (instead of do dig) for him more than for treasure. (with poetical instead of ) might signify, accompanied by rejoicing, i.e., the cry and gesture of joy. The translation usque ad exultationem , is however, more appropriate here as well as in Hos 9:1. With Job 3:23 Job refers to himself: he is the man whose way of suffering is mysterious and prospectless, and whom God has penned in on all sides (a fig. like Job 19:8; comp. Lam 3:5). , sepire , above, Job 1:10, to hedge round for protection, here: forcibly straiten.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 (v. 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, v. 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, v. 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; Lam 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 (ch. i. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
3. And why he should go on living (Job. 3:20-26)
TEXT 3:2026
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 3:2026
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 (1Sa. 1:10; 2Sa. 17:8).
Job. 3:21In Hos. 6:9 the same verb used here means lying in ambush. The term who long for death expresses Jobs 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 Kafkas 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 1Sa. 1:16 and Psa. 42:3). The word translated my groanings is used of the roaring of the lion, and here emphasizes Jobs loud cries.
[59] For examination of the meaning of this rare word, see G. R. Driver, Jewish Quarterly Review, XXVIII, 19378, 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 Jobs 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. Mat. 26:24. See my essay, The Nature of Gifts, in The Christian Standard; and P. Tourniers 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?
Fuente: College Press Bible Study Textbook Series
(20) Wherefore is light given.Comp. the connection between life and light in Psa. 36:9 and Joh. 1:4.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Third long strophe THE IMPENETRABLE MYSTERIOUSNESS OF A LIFE OF MISERY, Job 3:20-26.
a. Why is life given to the wretched, when death is so much to be preferred? Job 3:20-22.
20. Wherefore is light given Literally, Wherefore doth he give light? which is far more expressive. The poet omits the name of deity, either because of secret misgiving as to the propriety of asking such a question, or because, in the bitterness of his heart, he grudges to name God. In the same manner, Adam, sullenly referring to his wife, (Gen 3:12,) calls her she, not deigning to mention the once dear name, Eve. Hirtzel, however, adduces many passages where, in like manner, Job omits the name of God. (Job 8:18; Job 12:13; Job 16:7; Job 20:23; Job 22:21; Job 24:22-23, etc.; also Pro 10:24.) Notwithstanding, this significant silence at least an incipient suspense of faith already shadows forth the fierce storm in which passion will more directly arraign the ways of God. The most that Job now does, is to intimate that God is at the base of a scheme that thrusts life upon those who are too wretched to live. The poet (Longfellow) has truly sung
“This life of ours is a wild Eolian harp of many a joyous strain,
Yet under them all there runs a loud perpetual wail, as of souls in pain.”
Why has life been given to such? The question cannot be answered apart from belief in another life. The only key which unlocks the mystery of existence is that which faith proffers. This life is meant for soul-discipline. It is a brief but sharp tutelage for the true existence, which commences with death. (See an able sermon by Dr. Olin on “Life Inexplicable Except as a Probation,” page 28.)
Fuente: Whedon’s Commentary on the Old and New Testaments
(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.
These questions and conclusions, if dictated by the Spirit of grace, would have gone much further to have softened the sorrows of the man of Uz; in looking to the Lord, than all the vehement expressions we read before. But alas! a mind under the impulse of temptation makes sad work of it, and, like Jonah, if the gentle and tender expostulation of God puts the enquiry, Dost thou well to be angry? For the moment, will boldly and impudently say, as he did, I do well to be angry, even unto death. Jon 4:9 . But did Jonah think so when the boiling anger of the moment was over, Jon 2 ? Did Job think so when he prayed, Job 42:5-6 ?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 3:20 Wherefore is light given to him that is in misery, and life unto the bitter [in] soul;
Ver. 20. Wherefore is light given to him that is in misery ] Job hath not done yet, though he had said more than enough of this matter; but for want of the oil of joy and gladness his doors move not without creaking, his lips (like rusty hinges) open not without murmuring and complaining: good, therefore, is that counsel given by David, Cease from anger, and forsake wrath; take up in time, before it hath wholly leavened and soured you: “Fret not thyself in any wise to do evil,” Psa 37:8 . He shall not choose but do evil who is sick of the fret. David had the sad experience of this when he had carted the ark, and thereupon God had made a breach upon Uzzah: David was displeased, saith the text; and how untowardly spake he, as if the fault were more in God than in himself; though afterwards he came to a sight of his own error, 1Ch 13:11 ; 1Ch 15:2 . And so did Job, no doubt, when come to himself; but here he proceeds to express his peevishness and impatience, yea, against God himself (though not by name, forsan sese cohibens – ob bonae mentis reliquias, saith Mercer, out of his good respect to God, which he still retained), and calls for a reason why the miserable should be condemned to live, since death would be much more welcome to them. How apt are men to think there is no reason for that for which they can see no reason!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Wherefore . . . ? Figure of speech Erotesis. App-6.
soul. Hebrew. nephesh. App-13.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 3:20-26
Job 3:20-26
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!
E.M. Zerr:
Job 3:20. Wherefore means “why is it?” Light is used in reference to the mature existence of a man when he is compelled to undergo the misery of misfortune; Job could not see the reason for such an experience.
Job 3:21-22. The unfortunate person described above would rather die than live, and he would gladly obtain it by greater exertion than that used by the searcher for gold. Of course it must be understood that Job would not commit any violence against himself in order to obtain death. His comparison was only for the purpose of expressing his natural yearning for rest in death.
Job 3:23. This verse starts the same as Job 3:20, then makes mention of a man whose way is hid. The phrase in italics means that the man is “at the end of his row” and does not know where to go next. Hedged in means about the same as the preceding phrase commented upon. It might be illustrated by a man who had found himself at the “dead end” of a street since it says that God had hedged him in.
Job 3:24. Sighing and roaring are used to refer to the same thing in this place. The comparison to waters is made for two reasons; waters have long been considered as a figure of troubles, and the full flowing of waters illustrates the volume of Job’s ills.
Job 3:25-26. We do not have any information about how or when Job had the thoughts expressed in this paragraph. There is a certain amount of uneasiness that is natural to any man, but this seems to have been something special in the experience of Job. The word yet is not in the original and should not be in the translation, for it makes a false impression. The word sometimes has the force of “nevertheless” and is more commonly so used. That would not be correct in this case because there is no contrast between the thoughts on each side of the word. If it is retained in the text at all it should be used in the sense of “and furthermore,” which is one of its meanings. That would make the paragraph teach that Job first had fear and dread of some kind of misfortune, then it came upon him in reality.
Fuente: Old and New Testaments Restoration Commentary
Wherefore: Job 6:9, Job 7:15, Job 7:16, Jer 20:18
light: Job 3:16, Job 33:28, Job 33:30
the bitter: Job 7:15, Job 7:16, 1Sa 1:10, 2Ki 4:27, Pro 31:6
Reciprocal: Gen 27:46 – I am Gen 30:1 – or else I die Exo 16:3 – we had Num 11:15 – kill me 1Ki 19:4 – he requested Job 9:18 – filleth me Job 10:1 – My soul Job 13:26 – writest Job 18:18 – He shall be driven Job 21:25 – in the bitterness Job 36:20 – Desire Job 40:2 – he that reproveth Ecc 2:17 – I hated Isa 15:4 – his Jer 8:3 – death Jon 4:3 – take Rev 9:6 – shall men
Fuente: The Treasury of Scripture Knowledge
Job 3:20. Wherefore is light given , lama jitten; why doth he give, or hath he given, light, namely, the light of life, to him that is in misery, whose life is a scene of sorrow and distress, loaded and pressed with numberless calamities? and life unto the bitter in soul Unto those whose life itself is very bitter and burdensome, whose souls are full of heaviness, being overpowered with the weight of affliction? Why doth he obtrude his favours upon those that abhor them?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Job 3:20-26. Why does God continue life to the wretch who longs for death? Jobs words again rise to a passionate intensity. The vision of the peacefulness of death vanishes, and he reawakens to the consciousness of his actual state. In Job 3:20 f. Job generalises from his own position, to which he returns in Job 23 : he is hedged in like a captive beast. His sighs have become his daily meat (mg. like my meat, cf. Psa 42:3), and his roarings resemble an overflowing stream. Let me fear a fear, he says, and it comes upon me. It is a terrible picture of misery.
Fuente: Peake’s Commentary on the Bible
3:20 Wherefore is light given to him that is in misery, and {n} life unto the bitter [in] soul;
(n) He shows that the benefits of God are not comfortable, unless the heart is joyful, and the conscience quieted.
Fuente: Geneva Bible 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.]