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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)

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The Expositor's Greek Testament

ed. W. Robertson Nicoll (다저자) · 1910

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헬라어 신약 학술 (권별 저자 PD 확인 필요)

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Meyer's Critical and Exegetical Commentary on the New Testament

Heinrich A.W. Meyer · 1880

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Job Kabanata 7 서론

5 mga komentaryo na inihambing

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Matthew Henry's Complete Commentary

Walang pamagat

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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, Job 7:1-6. II. He turns to God, and expostulates with him (Job 7:7-21, to the end), in which, 1. He pleads the final period which death puts to our present state, Job 7:7-10. 2. He passionately complains of the miserable condition he was now in, Job 7:11-16. 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, Job 7:17-21. It is hard to methodize the speeches of one who owned himself almost desperate, Job 6:26.

Adam Clarke's Commentary and Critical Notes on the Bible

Job 7 Introduction

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Job continues to deplore his helpless and afflicted state, Job 7:1-6. He expostulates with God concerning his afflictions, Job 7:7-12; describes the disturbed state of his mind by visions in the night season; abhors life, Job 7:13-16; and, showing that he is unworthy of the notice of God, begs pardon and respite, Job 7:17-21.

John Gill's Exposition of the Bible

Job 7 Introduction

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INTRODUCTION TO Job 7

In this chapter Job goes on to defend himself in an address to God; as that he had reason to complain of his extraordinary afflictions, and wish for death; by observing the common case of mankind, which he illustrates by that of an hireling, Job 7:1; and justifies his eager desire of death by the servant and hireling; the one earnestly desiring the shadow, and the other the reward of his work, Job 7:2; by representing his present state as exceeding deplorable, even worse than that of the servant and hireling, since they had rest at night, when he had none, and were free from pain, whereas he was not, Job 7:3; by taking notice of the swiftness and shortness of his days, in which he had no hope of enjoying any good, Job 7:6; and so thought his case hard; and the rather, since after death he could enjoy no temporal good: and therefore to be deprived of it while living gave him just reason of complaint, Job 7:8; and then he expostulates with God for setting such a strict watch upon him; giving him no ease night nor day, but terrifying him with dreams and visions, which made life disagreeable to him, and death more eligible than that, Job 7:12; and represents man as unworthy of the divine regard, and below his notice to bestow favours on him, or to chastise him for doing amiss, Job 7:17; and admitting that he himself had sinned, yet he should forgive his iniquity, and not bear so hard upon him, and follow him with one affliction after another without intermission, and make him the butt of his arrows; but should spare him and let him alone, or however take him out of the world, Job 7:19.

Ellicott's Commentary for English Readers

Job 7 Introduction

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VII.

In this chapter Job turns away from his friends to God, to whom he appeals for compassion (Job 7:1-11). He asks whether man hath not a campaign to serve upon earth. The English Version suggests a limited period; but it is apparently not so much that as what is required to be done in the period. “Hath not man a time of service upon earth? Is he not appointed to sorrow (Job 7:5-7), because his life is one of toil? Is not his life a life of servitude? and is he not like a very slave?” Job does not regret that man’s time is short upon earth, for he says that he longs eagerly for his end, but he regrets that it is so full of misery. The context, therefore, shows that it is the character of the appointed time, and not the shortness of it, that he laments.

Cambridge Bible for Schools and Colleges

Job 7 Introduction

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Ch. 7. Renewed outburst of despair at the thought of his sorrowful destiny

With a deeper pathos than any that had gone before, this innocence of his and this capacity to form true moral judgments regarding his history (ch. Job 6:28-30) being his starting-point, Job turns to the broad world, to contemplate how helpless man is with these qualities against that fated, inexorable misery called human life. His view is general, though he himself is the centre of it, and his own history gives colour to that of man.

First, Job 7:1-10, his complaint is that human life is short and evil, inexorably short and arbitrarily evil. It is a soldier’s “campaign,” and a hired labourer’s “day,” a time of heavy, forced toil at the stern will of another, in which one longs for discharge, and pants for the shadow,—the release and the night of death. The toil of this time and the fated compulsion of it Job chiefly describes in Job 7:2-5; its brevity and the regrets that accompany having lived and ceasing to live, in Job 7:6-10.

Second, Job 7:11-21. It is dangerous dwelling on misery, it usually but adds to it. The misery of feeling we are miserable is exquisite. With too fertile a fancy Job had heaped images together to picture out the fatal brevity of life,—the motion of the shuttle (Job 7:6), the wind (Job 7:7), the glance of the eye (Job 7:8), the cloud of vapour gorgeous for a moment but dissolved by the very light that illuminates it (Job 7:9)—and the inexorable “nevermore” that death writes on things, on one’s “home” and “place” (Job 7:10) when he is carried from it; and these regrets combine with that impatience of coercion natural to the mind and drive him on with a certain recklessness to utter his feelings in the face of that Power whose irresistible constraint presses upon him. He is not unconscious of the meaning of what he is going to do, for that which binds him in such chains of misery is not a power but a Person. Nevertheless he will not be deterred—I also will not refrain my mouth (Job 7:11).

Thus commences a remonstrance with God, who disposes all, which is only saved, if it be saved, from being too bold by that reverential hesitation and half pause which marks the commencement of it. First, he asks if he be dangerous to the peace and stability of the universe that he needs to be so restrained and subdued with plagues by God? In the description of these plagues his tone rises into the sharpest despair and he begs for death, desiring only that God would leave him alone and give him a little respite before he departs, Job 7:11-16.

Then he asks whether man is not too mean a thing for God to torment? appealing to the Almighty’s sense of His own greatness and the unworthiness of distressing so slight a thing as man; and travestying with a surprising acuteness of mind and bitterness of irony the admiring gratefulness of the Psalmist that God “made so much” of man (Psalms 8), Job 7:17-19.

Finally he comes to that to which perhaps he would rather not come at all, the supposition, which he will hazard though scarcely concede, that he has sinned, and asks, If so, what can I do unto thee? how can I by my sin injure thee? Even in hazarding this supposition he casts a side-glance of discontent on God, naming Him watcher or spy of men, as if it was due to Him if not that sin was at least that it was raked to the surface. And he concludes with asking why God does not take away his sin and spare him—for soon it will be too late, Job 7:20-21.

Job Kabanata 7 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Job 7:1-21.

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Job 7:1-21.

JOB EXCUSES HIS DESIRE FOR DEATH.

1. appointed time--better, "a warfare," hard conflict with evil (so in

Isa 40:2; Da 10:1).

Translate it "appointed time"

(Job 14:14).

Job reverts to the sad picture of man, however great, which he had drawn

(Job 3:14),

and details in this chapter the miseries which his friends will see, if, according to his request

(Job 6:28),

they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed

(1Ti 1:18; 2Ti 2:3; 4:7, 8).

Barnes' Notes on the Bible

Job 7:1

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Is there not an appointed time to man upon earth? - Margin, or, warfare. The word used here צבא tsâbâ' means properly a host, an army, see the notes, Isaiah 1:9; then it means warfare, or the hard service of a soldier; notes, Isaiah 40:2. Here it means that man on the earth was enlisted, so to speak, for a certain time. He had a certain and definite hard service to perform, and which he must continue to discharge until he was relieved by death. It was a service of hazard, like the life of a soldier, or of toil, like that of one who had been hired for a certain time, and who anxiously looked for the period of his release. The object of Job in introducing this remark evidently is, to vindicate himself for the wish to die which he had expressed. He maintains that it is as natural and proper for man in his circumstances to wish to be released by death, as for a soldier to desire that his term of service might be accomplished, or a weary servant to long for the shades of the evening. The Septuagint renders it, "Is not the life of man upon the earth peirateerion " - explained by Schleusner and rendered by Good, as meaning a band of pirates. The Vulgate renders it, militia - miltary service. The sense is, that the life of man was like the hard service of a soldier; and this is one of the points of justification to which Job referred in Job 6:29-30. He maintains that it is not improper to desire that such a service should close.

The days of an hireling - A man who has been hired to perform some service with a promise of a reward, and who is not unnaturally impatient to receive it. Job maintained that such was the life of man. He was looking forward to a reward, and it was not unnatural or improper to desire that that reward should be given to him.

Job 7:1But if a man die - shall he indeed live again?

All the days of my appointed time (Hebrew, my warfare) will Iwait,

Till my change come.

Adam Clarke's Commentary and Critical Notes on the Bible

Job 7:1

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Is there not an appointed time to man - The Hebrew, with its literal rendering, is as follows: הלא צבא לאנוש עלי ארץ halo tsaba leenosh aley arets, "Is there not a warfare to miserable man upon the earth?" And thus most of the versions have understood the words. The Septuagint: Ποτερον ουχι πειρατηριον εστι ὁ βιος ανθρωπου επι της γης; "Is not the life of man a place of trial upon earth?" The Vulgate: Militia est vita hominis super terram, "The life of man is a warfare upon earth?" The Chaldee is the same. N'y a-t-il pas comme un train de guerre ordonne aux mortels sur la terre? "Is there not a continual campaign ordained for mortals upon the earth?" French Bible. The German and Dutch the same. Coverdale: Is not the life off man upon earth a very batayle? Carmarden, Rouen, 1566: Hath man any certayne tyme upon earth? Syriac and Arabic: "Now, man has time upon the earth." Non e egli il tempo determinato a l'huomo sopra la terra?" "Is there not a determined time to man upon the earth?" Bib. Ital., 1562. All these are nearer to the true sense than ours; and of a bad translation, worse use has been made by many theologians. I believe the simple sentiment which the writer wished to convey is this: Human life is a state of probation; and every day and place is a time and place of exercise, to train us up for eternal life. Here is the exercise, and here the warfare: we are enlisted in the bands of the Church militant, and must accomplish our time of service, and be honorably dismissed from the warfare, having conquered through the blood of the Lamb; and then receive the reward of the heavenly inheritance.