| Barnes' Notes on the Bible My flesh is clothed with worms - Job here undoubtedly refers to his diseased state, and this is one of the passages by which we may learn the nature of his complaint; compare the notes at Job 2:7. There is reference here to the worms which are produced in ulcers and in other forms of disease. Michaelis remarks that such effects are produced often in the elephantiasis. Bochart, Hieroz. P. II, Lib. IV. c. xxvi. pp. 619-621, has abundantly proved that such effects occur in disease, and has mentioned several instances where death ensued from this cause; compare Acts 12:23. The same thing would often happen - and particularly in hot climates - if it were not for the closest care and attention in keeping running sores as clean as possible. And clods of dust - Accumulated on the ulcers which covered his whole body. This effect would be almost unavoidable. Dr. Good renders this, "worms and the imprisoning dust," and supposes that the image is taken from the grave, and that the idea in the whole passage is that of one who is "dead while he lives;" that is, of one who is undergoing putrefaction before he is buried. But the more common and correct interpretation is that which refers it to the accumulated filth attending a loathsome disease; see Job 2:8. The word which is used here and rendered clods (גוּשׁ gûsh) means a lump of earth or dust. Septuagint, βώλακας γῆς bōlakas gēs; Vulgate, sordes pulveris," clods of earth." The whole verse is rendered by the Septuagint," My body swarms with the putrefaction of worms, and I moisten the clods of earth with the ichor (ἰχῶρος ichōros) of ulcers." My skin is broken - - רגע râga‛. This word means, to make afraid, to terrify; and then to shrink together from fear, or to contract. Here it means, according to Gesenius, that "the skin came together and healed, and then broke forth again and ran with pus." Jerome renders it, aruit - dries up. Herder, "my skin becometh closed." Dr. Good, "my skin becometh stiff;" and carries out his idea that the reference here is to the stiffened and rigid appearance of the body after death. Doederlin supposes that it refers to the rough and horrid appearance of the skin in the elephantiasis, when it becomes rigid and frightful by the disease. Jarchi renders it, cutis mea corrugata - my skin is rough, or filled with wrinkles. This seems to me to be the idea, that it was filled with wrinkles and corrugations; that it became stiff, fixed, frightful, and was such as to excite terror in the beholder. And become loathsome - Gesenius, "runs again with pus." The word here used מאס mâ'as means properly to reject, contemn, despise. A second sense which it has is, to melt, to run like water; Psalm 58:7, "Let them melt away (ימאסוּ yı̂mâ'asû) as waters." But the usual meaning is to be preferred here. His skin became abhorrent and loathsome in the sight of others.
Clarke's Commentary on the BibleMy flesh is clothed with worms - This is perhaps no figure, but is literally true: the miserably ulcerated state of his body, exposed to the open air, and in a state of great destitution, was favorable to those insects that sought such places in which to deposit their ova, which might have produced the animals in question. But the figure is too horrid to be farther illustrated. Clods of dust - I believe all the commentators have here missed the sense. I suppose Job to allude to those incrustations of indurated or dried pus, which are formed on the tops of pustules in a state of decay: such as the scales which fall from the pustules of the smallpox, when the patient becomes convalescent. Or, if Job's disease was the elephantiasis, it may refer to the furfuraceous scales which are continually falling off the body in that disorder. It is well known, that in this disease the skin becomes very rigid, so as to crack across, especially at the different joints, out of which fissures a loathsome ichor is continually exuding. To something like this the words may refer, My Skin is Broken, and become Loathsome.
Gill's Exposition of the Entire BibleMy flesh is clothed with worms and clods of dust,.... Not as it would be at death, and in the grave, as Schmidt interprets it, when it would be eaten with worms and reduced to dust; but as it then was, his ulcers breeding worms, or lice, as some (y); these spread themselves over his body: some think it was the vermicular or pedicular disease that was upon him, and the scabs of them, which were all over him like one continued crust, were as a garment to him; or those sores of his, running with purulent matter, and he sitting and rolling himself in dust and ashes, and this moisture mingling therewith, and clotted together, formed clods of dust, which covered him all over; a dismal spectacle to look upon! a precious saint in a vile body! my skin is broken: with the boils and ulcers in all parts, and was parched and cleft with the heat and breaking of them: and become loathsome; to himself and others; exceeding nauseous, and extremely disagreeable both to sight and smell: or "liquefied" (z); moistened with corrupt matter flowing from the ulcers in all parts of his body; the word in Arabic signifies a large, broad, and open wound, as a learned man (a) has observed; and it is as if he should say, whoever observes all this, this long time of distress, night and day, and what a shocking figure he was, as here represented, could blame him for wishing for death in the most passionate manner? (y) So Sephorno and Bar Tzemach. (z) "liquefit", Junius & Tremellius; "colliquefacta est", Piscator, Mercerus. (a) Hinckelman. Praefat. ad Alcoran. p. 30.
Geneva Study BibleMy flesh is {c} clothed with worms and clods of dust; my skin is broken, and become loathsome. (c) This signifies that his disease was rare and most horrible.
Wesley's Notes 7:5 Worms - Which were bred out of Job's corrupted flesh and sores. Dust - The dust of the earth upon which he lay. Broken - By ulcers in all parts of it.
Jamieson-Fausset-Brown Bible Commentary5. In elephantiasis maggots are bred in the sores (Ac 12:23; Isa 14:11). clods of dust-rather, a crust of dried filth and accumulated corruption (Job 2:7, 8). my skin is broken and . loathsome-rather, comes together so as to heal up, and again breaks out with running matter [Gesenius]. More simply the Hebrew is, "My skin rests (for a time) and (again) melts away" (Ps 58:7).
Matthew Henry's Concise Commentary7:1-6 Job here excuses what he could not justify, his desire of death. Observe man's present place: he is upon earth. He is yet on earth, not in hell. Is there not a time appointed for his abode here? yes, certainly, and the appointment is made by Him who made us and sent us here. During that, man's life is a warfare, and as day-labourers, who have the work of the day to do in its day, and must make up their account at night. Job had as much reason, he thought, to wish for death, as a poor servant that is tired with his work, has to wish for the shadows of the evening, when he shall go to rest. The sleep of the labouring man is sweet; nor can any rich man take so much satisfaction in his wealth, as the hireling in his day's wages. The comparison is plain; hear his complaint: His days were useless, and had long been so; but when we are not able to work for God, if we sit still quietly for him, we shall be accepted. His nights were restless. Whatever is grievous, it is good to see it appointed for us, and as designed for some holy end. When we have comfortable nights, we must see them also appointed to us, and be thankful for them. His body was noisome. See what vile bodies we have. His life was hastening apace. While we are living, every day, like the shuttle, leaves a thread behind: many weave the spider's web, which will fail, ch. 8:14. But if, while we live, we live unto the Lord, in works of faith and labours of love, we shall have the benefit, for every man shall reap as he sowed, and wear as he wove.
Matthew Henry's Whole Bible CommentaryChapter 7 Job, in this chapter, goes on to express the bitter sense he had of his calamities and to justify himself in his desire of death. I. He complains to himself and his friends of his troubles, and the constant agitation he was in (v. 1-6). II. He turns to God, and expostulates with him (v. 7, to the end), in which, 1. He pleads the final period which death puts to our present state (v. 7-10). 2. He passionately complains of the miserable condition he was now in (v. 11-16). 3. He wonders that God will thus contend with him, and begs for the pardon of his sins and a speedy release out of his miseries (v. 17-21). It is hard to methodize the speeches of one who owned himself almost desperate, ch. 6:26. Verses 1-6 Job is here excusing what he could not justify, even his inordinate desire of death. Why should he not wish for the termination of life, which would be the termination of his miseries? To enforce this reason he argues, I. From the general condition of man upon earth (v. 1): "He is of few days, and full of trouble. Every man must die shortly, and every man has some reason (more or less) to desire to die shortly; and therefore why should you impute it to me as so heinous a crime that I wish to die shortly?" Or thus: "Pray mistake not my desires of death, as if I thought the time appointed of God could be anticipated: no, I know very well that that is fixed; only in such language as this I take the liberty to express my present uneasiness: Is there not an appointed time (a warfare, so the word is) to man upon earth? and are not his days here like the days of a hireling?" Observe, 1. Man's present place. He is upon earth, which God has given to the children of men, Ps. 115:16. This bespeaks man's meanness and inferiority. How much below the inhabitants of yonder elevated and refined regions is he situated! It also bespeaks God's mercy to him. He is yet upon the earth, not under it; on earth, not in hell. Our time on earth is limited and short, according to the narrow bounds of this earth; but heaven cannot be measured, nor the days of heaven numbered. 2. His continuance in that place. Is there not a time appointed for his abode here? Yes, certainly there is, and it is easy to say by whom the appointment is made, even by him that made us and set us here. We are not to be on this earth always, nor long, but for a certain time, which is determined by him in whose hand our times are. We are not to think that we are governed by the blind fortune of the Epicureans, but by the wise, holy, and sovereign counsel of God. 3. His condition during that continuance. Man's life is a warfare, and as the days of a hireling. We are every one of us to look upon ourselves in this world, (1.) As soldiers, exposed to hardship and in the midst of enemies; we must serve and be under command; and, when our warfare is accomplished, we must be disbanded, dismissed with either shame or honour, according to what we have done in the body. (2.) As day-labourers, that have the work of the day to do in its day and must make up their account at night. II. From his own condition at this time. He had as much reason, he thought, to wish for death, as a poor servant or hireling that is tired with his work has to wish for the shadows of the evening, when he shall receive his penny and go to rest, v. 2. The darkness of the night is as welcome to the labourer as the light of the morning is to the watchman, Ps. 130:6. The God of nature has provided for the repose of labourers, and no wonder that they desire it. The sleep of the labouring man is sweet, Eccl. 5:12. No pleasure more grateful, more relishing, to the luxurious than rest to the laborious; nor can any rich man take so much satisfaction in the return of his rent-days as the hireling in his day's wages. The comparison is plain, the application is concise and somewhat obscure, but we must supply a word or two, and then it is easy: exactness of language is not to be expected from one in Job's condition. "As a servant earnestly desires the shadow, so and for the same reason I earnestly desire death; for I am made to possess, etc." Hear his complaint. 1. His days were useless, and had been so a great while. He was wholly taken off from business, and utterly unfit for it. Every day was a burden to him, because he was in no capacity of doing good, or of spending it to any purpose. Et vitae partem non attigit ullam-He could not fill up his time with any thing that would turn to account. This he calls possessing months of vanity, v. 3. It very much increases the affliction of sickness and age, to a good man, that he is thereby forced from his usefulness. He insists not so much upon it that they are days in which he has no pleasure as that they are days in which he does not good; on that account they are months of vanity. But when we are disabled to work for God, if we will but sit still quietly for him, it is all one; we shall be accepted. 2. His nights were restless, v. 3, 4. The night relieves the toil and fatigue of the day, not only to the labourers, but to the sufferers: if a sick man can but get a little sleep in the night, it helps nature, and it is hoped that he will do well, Jn. 11:12. However, be the trouble what it will, sleep gives some intermission to the cares, and pains, and griefs, that afflict us; it is the parenthesis of our sorrows. But poor Job could not gain this relief. (1.) His nights were wearisome, and, instead of taking any rest, he did but tire himself more with tossing to and fro until morning. Those that are in great uneasiness, through pain of body or anguish of mind, think by changing sides, changing places, changing postures, to get some ease; but, while the cause is the same within, it is all to no purpose; it is but a resemblance of a fretful discontented spirit, that is ever shifting, but never easy. This made him dread the night as much as the servant desires it, and, when he lay down, to say, When will the night be gone? (2.) These wearisome nights were appointed to him. God, who determines the times before appointed, had allotted him such nights as these. Whatever is at any time grievous to us, it is good to see it appointed for us, that we may acquiesce in the event, not only as unavoidable because appointed, but as therefore designed for some holy end. When we have comfortable nights we must see them also appointed to us and be thankful for them; many better than we have wearisome nights. 3. His body was noisome, v. 5. His sores bred worms, the scabs were like clods of dust, and his skin was broken; so evil was the disease which cleaved fast to him. See what vile bodies we have, and what little reason we have to pamper them or be proud of them; they have in themselves the principles of their own corruption: as fond as we are of them now, the time may come when we may loathe them and long to get rid of them. 4. His life was hastening apace towards a period, v. 6. He thought he had no reason to expect a long life, for he found himself declining fast (v. 6): My days are swifter than a weaver's shuttle, that is, "My time is now but short, and there are but a few sands more in my glass, which will speedily run out." Natural motions are more swift near the centre. Job thought his days ran swiftly because he thought he should soon be at his journey's end; he looked upon them as good as spent already, and he was therefore without hope of being restored to his former prosperity. It is applicable to man's life in general. Our days are like a weaver's shuttle, thrown from one side of the web to the other in the twinkling of an eye, and then back again, to and fro, until at length it is quite exhausted of the thread it carried, and then we cut off, like a weaver, our life, Isa. 38:12. Time hastens on apace; the motion of it cannot be stopped, and, when it is past, it cannot be recalled. While we are living, as we are sowing (Gal. 6:8), so we are weaving. Every day, like the shuttle, leaves a thread behind it. Many weave the spider's web, which will fail them, ch. 8:14. If we are weaving to ourselves holy garments and robes of righteousness, we shall have the benefit of them when our work comes to be reviewed and every man shall reap as he sowed and wear as he wove. |
