| Barnes' Notes on the Bible For it increaseth - Our translators understand this as meaning that the calamities of Job, so far from becoming less, were constantly increasing, and thus augmenting his perplexity and embarrassment. But a somewhat different explanation is given to it by many interpreters. The word rendered "increaseth" (גאה gâ'âh) means properly, to lift up, to lift up oneself, to rise; and Gesenius supposes that it refers here to "the head," and that the meaning is, "if it lift up itself (sc. my head), thou huntest me as a lion." It cannot be denied that the notion of pride, elation, haughtiness, is usually connected with the use of the word, but it is not necessary here to depart from the common interpretation, meaning that the increase of his affliction greatly augmented his perplexity. Jerome, however, readers it, "and on account of pride, thou dost seize me as a lioness." The idea is, "my affliction, as it were, exalts itself, or, becomes more and more prominent." This is a better interpretation than to refer it to the raising up of his head. Thou huntest me as a fierce lion - On the meaning of the word here rendered "fierce lion" שׁחל shachal, see the notes at Job 4:10. The sense here is, that God hunted or followed him as a fierce lion pursued his prey. And again thou showest thyself marvelous - Or rather, "thou turnest, and art wonderful toward me." The meaning is, that he did not at once spring upon his prey and then leave it, but he came back as if it had not been put to death when first seized, as if a lion should come back and torture his victim again. The meaning of the phrase "shewest thyself marvelous" is, that the dealings of God toward him were wonderful. They were wholly incomprehensible. He had no means of finding out the reasons of his doings. On the word used here, compare the notes at Isaiah 9:6.
Clarke's Commentary on the BibleFor it increaseth - Probably this refers to the affliction mentioned above, which is increased in proportion to its duration. Every day made his escape from such a load of evils less and less probable. Thou huntest me as a fierce lion - As the hunters attack the king of beasts in the forest, so my friends attack me. They assail me on every side. Thou showest thyself marvelous - Thy designs, thy ways, thy works, are all incomprehensible to me; thou dost both confound and overpower me. Mr. Good translates thus: - "For uprousing as a ravenous lion dost thou spring upon me. And again thou showest over me thy vast power."
Gill's Exposition of the Entire BibleFor it increaseth,.... That is, the affliction increaseth; which is a reason why pity should be shown him, seeing his troubles instead of abating were growing upon him; he had as much, or more, than he could well bear, and yet more was added to it; so that he was an object of compassion: or, "it lifteth itself up" (c); these proud waves of affliction rise, swell, and lift themselves on high, and threaten to overwhelm and utterly destroy; some render it as a "wish, oh, that it increased" (d); that it would come to its height, and quickly and at once put an end to this miserable life of mine: Job's affliction was a lingering one, it proceeded slowly; he wished it would make more haste, and become stronger, and soon dispatch him; see Job 6:9; thou huntest me as a fierce lion; as the ramping shakal, as Mr. Broughton; the lion rampant, that is hungry, fierce, and ravenous, that pursues its prey with great eagerness, and never leaves till it comes up to it, when it seizes and devours it at once; or it, the affliction, hunteth me, pursues me closely, and will not leave, but threatens destruction to me; or rather, thou, that is God, who is often in Scripture compared to a lion, particularly when afflicting, or about to afflict the sons of men; see Isaiah 38:13; some (e) interpret the words, as if Job was compared to a lion hunted by men, at which darts were cast, for which nets were prepared, and pits were dug: according to this sense Job was dealt with as if, in the time of his prosperity, he had been like a fierce and cruel lion, preying upon and oppressing others; now the Lord was taking methods with him, both to restrain him from hurting others, and to chastise him for what he had done to them: but it would be much better to consider this in a light more agreeable to Job's character as a good man, a righteous one, who is as bold as a lion, and fears nothing, Proverbs 28:1; and such an one was Job; and in his prosperity lifted up his head and walked boldly, and consequently not fearing the frowns of men, nor the malice of Satan; but now this lion was hunted by the Lord himself, and compassed with his net, Job 19:6; and to this sense is the version of Schultens, connecting the words with the preceding clause, "him therefore, who walked high as a lion, thou humblest"; he who before carried his head high, being afraid of none, is now hunted down, and lies low enough, prostrate and distressed: and again thou showest thyself marvellous upon me; or, "thou returnest (f) and showest", &c. after he had afflicted him in one way, he returned and afflicted him in another; and he not only repeated his afflictions, but devised new ways of afflicting him, uncommon ones, such as raised admiration in all beholders, as things rare and uncommon do: Job's afflictions were surprising ones; to be stripped at once of his substance, servants, children, and health; and it might be more wonderful to some, that God, so gracious and merciful as he is, should afflict in such a severe and rigorous manner; and especially that he should afflict so good a man, one so just and upright as Job was, in such a way: and it was even marvellous to Job himself, who was at a loss to account for it, not being conscious to himself of any gross enormity he had committed, or of a sinful course of life, or of anyone sin he had indulged to, wherefore God should come forth "against" (g) him as an enemy, in so terrible a manner: so some render the particle. (c) "attollit sese", Junius & Tremellius, Piscator; so Mercerus. (d) So Pagninus, Montanus, Vatablus, Bolducius. (e) So Jarchi and Nachmanides; to which sense the Septuagint and Vulgate Latin versions incline. (f) "et reverteris", Pagninus, Montanus, Bolducius, Vatablus, Mercerus; so Beza. (g) "adversum me", Beza; "contra me", Vatablus, Junius & Tremellius.
Keil and Delitzsch Biblical Commentary on the Old Testamentיגאה is hypothetical, like וצדקתי, but put in the future form, because referring to a voluntary act (Ewald, 357, b): and if it (the head) would (nevertheless) exalt itself (גאה, to raise proudly or in joyous self-consciousness), then (without waw apod., which is found in other passages, e.g., Job 22:28) Thou wouldst hunt me like a shachal (vid., Job 4:10), - Job likens God to the lion (as Hosea 5:14; Hosea 13:7), and himself to the prey which the lion pursues-Thou wouldst ever anew show Thyself wonderful at my expense (תּשׁב, voluntative form, followed by a future with which it is connected adverbially, Ges. 142, 3, b; תּתפּלּא, with in the last syllable, although not in pause, as Numbers 19:12; Ewald, 141, c.), i.e., wonderful in power, and inventive by ever new forms off suffering, by which I should be compelled to repent this haughtiness. The witnesses (עדים) that God continually brings forth afresh against him are his sufferings (vid., Job 16:8), which, while he is conscious of his innocence, declare him to be a sinner; for Job, like the friends, cannot think of suffering and sin otherwise than as connected one with the other: suffering is partly the result of sin, and partly it sets the mark of sin on the man who is no sinner. תּרב (fut. apoc. Hiph. Ges. 75, rem. 15) is also the voluntative form: Thou wouldst multiply, increase Thy malignity against me. עם, contra, as also in other passages with words denoting strife and war, Job 13:19; Job 23:6; Job 31:13; or where the context implies hostility, Psalm 55:19; Psalm 94:16. The last line is a clause by itself consisting of nouns. וצבא חליפות is considered by all modern expositors as hendiadys, as Mercier translates: impetor variis et sibi succedentibus malorum agminibus; and צבא is mostly taken collectively. Changes and hosts equals hosts continuously dispersing themselves, and always coming on afresh to the attack. But is not this form of expression unnatural? By חליפות Job means the advancing troops, and by צבא the main body of the army, from which they are reinforced; the former stands first, because the thought figuratively expressed in תחדשׁ and תרב is continued (comp. Job 19:12): the enmity of God is manifested against him by ever fresh sufferings, which are added to the one chief affliction. Bttcher calls attention to the fact that all the lines from v. 14 end in , a rhythm formed by the inflection, which is also continued in v. 18. This repetition of the pronominal suffix gives intensity to the impression that these manifestations of the divine wrath have special reference to himself individually.
Geneva Study BibleFor it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself {q} marvellous upon me. (q) Job being sore assaulted in this battle between the flesh and the spirit, breaks out into these affections, wishing rather for short days than long pain.
Wesley's Notes 10:16 Lion - Which hunteth after his prey with great eagerness, and when he overtakes it, falls upon it with great fury. Returnest - The lion tears its prey speedily, and so ends its torments; but thou renewest my calamities again and again, and makest my plagues wonderful both for kind and extremity, and continuance.
Jamieson-Fausset-Brown Bible Commentary16. increaseth-rather, "(if) I lift up (my head) Thou wouldest hunt me," &c. [Umbreit]. and again-as if a lion should not kill his prey at once, but come back and torture it again.
Matthew Henry's Concise Commentary10:14-22 Job did not deny that as a sinner he deserved his sufferings; but he thought that justice was executed upon him with peculiar rigour. His gloom, unbelief, and hard thoughts of God, were as much to be ascribed to Satan's inward temptations, and his anguish of soul, under the sense of God's displeasure, as to his outward trials, and remaining depravity. Our Creator, become in Christ our Redeemer also, will not destroy the work of his hands in any humble believer; but will renew him unto holiness, that he may enjoy eternal life. If anguish on earth renders the grave a desirable refuge, what will be their condition who are condemned to the blackness of darkness for ever? Let every sinner seek deliverance from that dreadful state, and every believer be thankful to Jesus, who delivereth from the wrath to come.
Matthew Henry's Whole Bible CommentaryVerses 14-22 Here we have, I. Job's passionate complaints. On this harsh and unpleasant string he harps much, in which, though he cannot be justified, he may be excused. He complained not for nothing, as the murmuring Israelites, but had cause to complain. If we think it looks ill in him, let it be a warning to us to keep our temper better. 1. He complains of the strictness of God's judgment and the rigour of his proceedings against him, and is ready to call it summum jus-justice bordering on severity. (1.) That he took all advantages against him: "If I sin, then thou markest me, v. 14.(1.) If I do but take one false step, misplace a word, or cast a look awry, I shall be sure to hear of it. Conscience, thy deputy, will be sure to upbraid me with it, and to tell me that this gripe, this twitch of pain, is to punish me for that." If God should thus mark iniquities, we should be undone; but we must acknowledge the contrary, that, though we sin, God does not deal in extremity with us. (2.) That he prosecuted those advantages to the utmost: Thou wilt not acquit me from my iniquity. While his troubles he could not take the comfort of his pardon, nor hear that voice of joy and gladness; so hard is it to see love in God's heart when we see frowns in his face and a rod in his hand. (3.) That, whatever was his character, his case at present was very uncomfortable, v. 15. [1.] If he be wicked, he is certainly undone in the other world: If I be wicked, woe to me. Note, A sinful state is a woeful state. This we should each of us believe, as Job here, with application to ourselves: "If I be wicked, though prosperous and living in pleasure, yet woe to me." Some especially have reason to dread double woes if they be wicked. "I that have knowledge, that have made a great profession of religion, that have been so often under strong convictions, and have made so many fair promises-I that was born of such good parents, blessed with a good education, that have lived in good families, and long enjoyed the means of grace-if I be wicked, woe, and a thousand woes, to me." [2.] If he be righteous, yet he dares not lift up his head, dares not answer as before, ch. 9:15. He is so oppressed and overwhelmed with his troubles that he cannot look up with any comfort or confidence. Without were fightings, within were fears; so that, between both, he was full of confusion, not only confusion of face for the disgrace he was brought down to and the censures of his friends, but confusion of spirit; his mind was in a constant hurry, and he was almost distracted, Ps. 88:15. 2. He complains of the severity of the execution. God (he thought) did not only punish him for every failure, but punish him in a high degree, v. 16, 17. His affliction was, (1.) Grievous, very grievous, marvellous, exceedingly marvellous. God hunted him as a lion, as a fierce lion hunts and runs down his prey. God was not only strange to him, but showed himself marvellous upon him, by bringing him into uncommon troubles and so making him prodigy, a wonder unto many. All wondered that God would inflict and that Job could bear so much. That which made his afflictions most grievous was that he felt God's indignation in them; it was this that made them taste so bitter and lie so heavy. They were God's witnesses against him, tokens of his displeasure; this made the sores of his body wounds in his spirit. (2.) It was growing, still growing worse and worse. This he insists much upon; when he hoped the tide would turn, and begin to ebb, still it flowed higher and higher. His affliction increased, and God's indignation in the affliction. He found himself no better, no way better. These witnesses were renewed against him, that, if one did not reach to convict him, another might. Changes and war were against him. If there was any change with him, it was not for the better; still he was kept in a state of war. As long as we are here in this world we must expect that the clouds will return after the rain, and perhaps the sorest and sharpest trials may be reserved for the last. God was at war with him, and it was a great change. He did not use to be so, which aggravated the trouble and made it truly marvellous. God usually shows himself kind to his people; if at any time he shows himself otherwise, it is his strange work, his strange act, and he does in it show himself marvellous. 3. He complains of his life, and that ever he was born to all this trouble and misery (v. 18, 19): "If this was designed for my lot, why was I brought out of the womb, and not smothered there, or stifled in the birth?" This was the language of his passion, and it was a relapse into the same sin he fell into before. He had just now called life a favour (v. 12), yet now he calls it a burden, and quarrels with God for giving it, or rather laying it upon him. Mr. Caryl gives this a good turn in favour of Job. "We may charitably suppose," says he, "that what troubled Job was that he was in a condition of life which (as he conceived) hindered the main end of his life, which was the glorifying of God. His harp was hung on the willow-tress, and he was quite out of tune for praising God. Nay, he feared lest his troubles should reflect dishonour upon God and give occasion to his enemies to blaspheme; and therefore he wishes, O that I had given up the ghost! A godly man reckons that he lives to no purpose if he do not live to the praise and glory of God." If that was his meaning, it was grounded on a mistake; for we may glorify the Lord in the fires. But this use we may make of it, not to be over-fond of life, since the case has been such sometimes, even with wise and good men, that they have complained of it. Why should we dread giving up the ghost, or covet to be seen of men, since the time may come when we may be ready to wish we had given up the ghost and no eye had seen us? Why should we inordinately lament the death of our children in their infancy, that are as if they had not been, and are carried from the womb to the grave, when perhaps we ourselves may sometimes wish it had been our own lot? II. Job's humble requests. He prays, 1. That God would see his affliction (v. 15), take cognizance of his case, and take it into his compassionate consideration. Thus David prays (Ps. 25:18), Look upon my affliction and my pain. Thus we should, in our troubles, refer ourselves to God, and may comfort ourselves with this, that he knows our souls in adversity. 2. That God would grant him some ease. If he could not prevail for the removal of his trouble, yet might he not have some intermission? "Lord, let me not be always upon the rack, always in extremity: O let me alone, that I may take comfort a little! v. 20. Grant me some respite, some breathing-time, some little enjoyment of myself." This he would reckon a great favour. Those that are not duly thankful for constant ease should think how welcome one hour's ease would be if they were in constant pain. Two things he pleads:-(1.) That life and its light were very short: "Are not my days few? v. 20. Yes, certainly they are, very few. Lord, let them not be all miserable, all in the extremity of misery. I have but a little time to live; let me have some comfort of life while it does last." This plea fastens on the goodness of God's nature, the consideration of which is very comfortable to an afflicted spirit. And, if we would use this as a plea with God for mercy ("Are not my days few? Lord, pity me"), we should use it as a plea with ourselves, to quicken us to duty: "Are not my days few? Then it concerns me to redeem time, to improve opportunities, what my hand finds to do to do it with all my might, that I may be ready for the days of eternity, which shall be many." (2.) That death and its darkness were very near and would be very long (v. 21, 22): "Lord, give me some ease before I die," that is, "lest I die of my pain." Thus David pleads (Ps. 13:3), "Lest I sleep the sleep of death, and then it will be too late to expect relief; for wilt thou show wonders to the dead?" Ps. 88:10. "Let me have a little comfort before I die, that I may take leave of this world calmly, and not in such confusion as I am now in." Thus earnest should we be for grace, and thus we should plead, "Lord, renew me in the inward man; Lord, sanctify me before I die, for otherwise it will never be done." See how he speaks here of the state of the dead. [1.] It is a fixed state, whence we shall not return ever again to live such a life as we now live, ch. 7:10. At death we must bid a final farewell to this world. The body must then be laid where it will lie long, and the soul adjudged to that state in which it must be for ever. That had need be well done which is to be done but once, and done for eternity. [2.] It is a very melancholy state; so it appears to us. Holy souls, at death, remove to a land of light, where there is no death; but their bodies they leave to a land of darkness and the shadow of death. He heaps up expressions here of the same import to show that he has as dreadful apprehensions of death and the grave as other men naturally have, so that it was only the extreme misery he was in that made him wish for it. Come and let us look a little into the grave, and we shall find, First, That there is no order there: it is without any order, perpetual night, and no succession of day. All there lie on the same level, and there is no distinction between prince and peasant, but the servant is there free from his master, ch. 3:19. No order is observed in bringing people to the grave, not the eldest first, not the richest, not the poorest, and yet every one in his own order, the order appointed by the God of life. Secondly, That there is no light there. In the grave there is thick darkness, darkness that cannot be felt indeed, yet cannot but be feared by those that enjoy the light of life. In the grave there is no knowledge, no comfort, no joy, no praising God, no working out our salvation, and therefore no light. Job was so much ashamed that others should see his sores, and so much afraid to see them himself, that the darkness of the grave, which would hide them and huddle them up, would upon that account be welcome to him. Darkness comes upon us; and therefore let us walk and work while we have the light with us. The grave being a land of darkness, it is well we are carried thither with our eyes closed, and then it is all one. The grave is a land of darkness to man; our friends that have gone thither we reckon removed into darkness, Ps. 88:18. But that it is not so to God will appear by this, that the dust of the bodies of the saints, though scattered, though mingled with other dust, will none of it be lost, for God's eye is upon every grain of it and it shall be forth-coming in the great day. |
