Exegetical and Hermeneutical Commentary of Job 3:21

Which long for death, but it [cometh] not; and dig for it more than for hid treasures;

Which long for death – Whose pain and anguish are so great that they would regard it as a privilege to die. Much as people dread death, and much as they have occasion to dread what is beyond, yet there is no doubt that this often occurs. Pain becomes so intense, and suffering is so protracted, that they would regard it as a privilege to be permitted to die. Yet that sorrow must be intense which prompts to this wish, and usually must be long continued. In ordinary cases such is the love of life, and such the dread of death and of what is beyond, that people are willing to bear all that human nature can endure rather than meet death; see the notes at Job 2:4. This idea has been expressed with unsurpassed beauty by Shakespeare:

For who would bear the whips and scorns of time,

The oppressors wrong, the proud mans contumely

The pangs of despised love. the laws delay,

The insolence of office. and the spurns

That patient merit of the unworthy takes,

When be himself might his quietus make

With a bare bodkin? Who would fardels bear,

To grunt and sweat under a weary life,

But that the dread of something after death –

The undiscovered country, from whose bourne

No traveler returns-puzzles the will;

And makes us rather bear those ills we have,

Than fly to others that we know not of.

Hamlet.

And dig for it – That is, express a stronger desire for it than people do who dig for treasures in the earth. Nothing would more forcibly express the intense desire to die than this expression.

Fuente: Albert Barnes’ Notes on the Bible

Verse 21. Which long for death] They look to it as the end of all their miseries; and long more for a separation from life, than those who love gold do for a rich mine.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

i.e. Desire and pray for it with as much earnestness as men dig for treasure. But it is observable that Job durst not lay violent hands upon himself, nor do any thing to hasten or procure his death; but notwithstanding all his miseries and complaints, he was contented to wait all the days of his appointed time, till his change came, Job 14:14.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Which long for death, but it [cometh] not,…. Who earnestly desire, wistly look out, wish for, and expect it, and with open mouth gape for it, as a hungry man for his food, or as the fish for the bait, or the fishermen for the fish, as some a observe the word may signify; but it comes not to their wish and expectation, or so soon as they would have it; the reason is, because the fixed time for it is not come, otherwise it will certainly come at God’s appointed time, and often in an hour not thought of; death is not desirable in itself, being a dissolution of nature, or as it is the sanction of the law, or the wages of sin, or a penal evil; and though it is and may be lawfully desired by good men, that they may be free from sin, and be in a better capacity to serve the Lord, and that they may be for ever with him; yet such desires should be expressed with submission to the divine will, and the appointed time should be patiently waited for, and should not be desired merely to be rid of present afflictions and troubles, which was the case of Job, and of those he here describes; see Re 9:6;

and dig for it more than for hid treasures; which are naturally hid in the earth; as gold and silver ore, with other metals and precious stones; or which are of choice concealed there from the plunder of others; the former seems rather to be meant, and in digging for which great pains, diligence, and industry, are used, see Pr 2:4; and is expressive of the very great importunity and strong desire of men in distressed circumstances after death, seeking diligently and pressing importunately for it; the sin of suicide not being known, or very rare, in that early time, or however was shunned and abhorred even by those that were most weary of their lives: some render it, “who dig for it out off hid treasures” b; out of the bowels of the earth, and the lowest parts of it, could they but find it there: but the Targum, Jarchi, and others, understand it comparatively, as we do.

a So Junius Tremellius, Piscator. vid. Schultens in loc. b “e thesauris”, Cocceius “ex imis terrae latebris”, Mercerus: “ex locis absconditis”, Schmidt.

Fuente: John Gill’s Exposition of the Entire Bible

21. Which long for death Of the sufferings of the miserable slaves anciently employed in the Egyptian mines, to whom Hitzig and others think Job refers, Diodorus Siculus gives a long and most painful description. It contains a passage strikingly similar to that of the text: “so that these miserable creatures always expect worse to come than that which they then at present endure, and therefore long for death, as far more desirable than life.” BOOTH’S Edit., 1:159.

Hid treasures Such is the instability of eastern governments, and the rapacity of monarchs, that it has ever been common for the wealthy to hide their treasures beneath the ground. There are many engaged, even at the present day, in digging for treasures supposed to have been concealed in the remote past. The fortunate finder, Dr. Thomson ( Land and the Book, 1:195) tells us, often swoons away. The digger “becomes positively frantic, digs all night with desperate earnestness, and continues to work till utterly exhausted. There are at this hour hundreds of persons thus engaged all over the country.” The figure sets before us the ardour and persistence of the search for death, and the overwhelming joy of discovery, and is one of the most powerful within the compass of literature. The antithesis of death to hidden treasures leads Ewald to remark that death, like such treasures, seems to come out of earth’s most secret womb, even as Pluto is the god of both. Dr. Evans bases upon the “Vav consecutive,” used here, the just observation that the digging for death is consequent upon waiting for it the passive waiting and longing being succeeded by the more active digging and searching for it. A terrible picture of the progress of human misery. (Compare the address of Eleazar, in JOSEPHUS, Wars of the Jews, b. vii, chap. viii, sec. 7.)

Fuente: Whedon’s Commentary on the Old and New Testaments

Job 3:21. Which long for death Who call aloud for death. Heath.

Fuente: Commentary on the Holy Bible by Thomas Coke

Job 3:21 Which long for death, but it [cometh] not; and dig for it more than for hid treasures;

Ver. 21. Which long for death, but it cometh not ] The bitter in soul long for death, those that are in pain or penury are apt to desire to be dispatched upon any terms, and would freely pardon them, they say, that would give them their passport. But these, for the most part, consider not the unsupportableness of the wrath to come, that eternity of extremity in hell, that death usually baleth at the heels of it; so that by death, whereof they are so desirous, they would but leap out of the frying pan into the fire, as Judas did: they do so, as the ass in the fable, who desired to die, that he might be no more beaten; at post mortem factus est tympanum, but when he was dead he was made a drum head of, and so was ten times more laid on than ever in his lifetime before.

And dig for it more than for hid treasures ] Covetousness is , all daring, saith an ancient; and men, for love of wealth, will dig to hell, light a candle at the devil, as they say: with such an eagerness of desire do some (that have little reason for it, all things reckoned) long and labour after death, not to be rid of sin, or to be with Christ, as Phi 1:23 , but to be freed from misery incumbent or impendent. Thus Cato (having first read Plato’s book of the soul’s immortality) committed suicide, that he might not fall into the hands of the conqueror. Thus Adrian the emperor, having lain long sick (and could get no help by physicians, but was the worse for them, as he complained at his death, ), would gladly have slain himself, if those about him would have suffered it. It is said that Severianus, whom this emperor injuriously put to death, wished of God, ut Adrianus, quamvis mortem obire percupiat, tamen non possit, that Adrian might desire to die, and not be able, or find opportunity. There is an epistle of his extant, saith the historian, wherein is set forth what a misery it is to desire to die, and yet to be denied it (Dio Cass. in Adrian). This was the case of those popelings, Rev 9:6 . And in particular of Roger, bishop of Salisbury in King Stephen’s time; who, through long and strait imprisonment, was brought to that evil pass, ut vivere noluerit, mori nescierit, live he would not, and yet die he could not. This is a very typical hell, and a foretaste of eternal torment.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

long = wait, or look for.

Fuente: Companion Bible Notes, Appendices and Graphics

long: Heb. wait, Num 11:15, 1Ki 19:4, Jon 4:3, Jon 4:8, Rev 9:6

dig: Pro 2:4

Reciprocal: Job 36:20 – Desire

Fuente: The Treasury of Scripture Knowledge

Job 3:21. Who long for death With eagerness and impatience, as the Hebrew means. Who calls aloud for death, as Heath translates it. Qui gre expectant, inhiant morti, who anxiously long and gasp for death; but it cometh not They long and gasp in vain. And dig for it more than for hid treasures Whose thoughts and wishes are so intent on their dissolution, that they expect it with as much earnestness as miners look for their golden treasures, who, being indefatigable in their pursuit, spare neither time nor labour, but penetrate still further into the deep caverns of the earth, to find out and enrich themselves with the secret, wished-for gain. It is observable, that Job durst not do any thing to hasten or procure his death. Notwithstanding all his miseries, he was contented to wait all the days of his appointed time till his change should come, Job 14:14.

Fuente: Joseph Bensons Commentary on the Old and New Testaments