King James Version
Job 14
22 verses with commentary
Job Continues: Man Born of Woman Has Few Days
Man that is born of a woman is of few days, and full of trouble. few: Heb. short of days
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Job laments: 'Man that is born of a woman is of few days, and full of trouble.' The phrase 'born of a woman' (yelud ishah, יְלוּד אִשָּׁה) emphasizes human frailty and mortality. 'Few days' (qetsar yamim, קְצַר יָמִים) stresses life's brevity. 'Full of trouble' (seva rogez, שְׂבַע־רֹגֶז) uses rogez (רֹגֶז), meaning turmoil, agitation, or distress. Job's description of human existence as brief and troubled reflects the curse's effects (Genesis 3:16-19). Christ echoes this phrase when calling Himself 'the Son of Man' (bar enash, בַּר אֱנָשׁ), identifying with human frailty.
He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.
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Job describes humanity: 'He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.' The double metaphor (flower/shadow) emphasizes life's brevity and insubstantiality. This melancholic wisdom anticipates New Testament teaching on life's fragility (James 4:14).
And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?
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'And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?' Job marvels that God would fix His 'eyes' (עֵינֶיךָ, eynekha) on frail humanity ('such an one') and bring them into 'judgment' (מִשְׁפָּט, mishpat). The question echoes Psalm 8:4—why does God notice humans? But Job's tone differs—not wonder at divine care but perplexity at divine scrutiny. Why would the infinite God judge finite creatures so strictly? This anticipates the Gospel mystery: God does fix His eyes on us, but in Christ faces judgment in our place. Job's question reveals the scandal of both judgment and grace—that God cares enough to hold us accountable yet merciful enough to provide redemption.
Who can bring a clean thing out of an unclean? not one. can: Heb. will give
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Job asks 'Who can bring a clean thing out of an unclean? not one.' This recognition of inherited depravity predates full biblical revelation yet captures the doctrine of original sin. The rhetorical question expects no answer - human effort cannot overcome fundamental corruption.
Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;
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'Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass.' Job affirms divine sovereignty over lifespan: days are 'determined' (חֲרוּצִים, charutsim—decided, decreed), months numbered, 'bounds' (חֻקּוֹ, chuqo—statute, limit) 'appointed' (עָשִׂיתָ, asita—made). This echoes Psalm 139:16 and Acts 17:26. If God sovereignly determines our days, why judge us for sins committed in that predetermined timeframe? Job isn't denying human responsibility but highlighting the mystery of divine sovereignty and human accountability coexisting. The Reformed tradition embraces this mystery (Westminster Confession 3.1), affirming both without explaining how they fit together.
Turn from him, that he may rest, till he shall accomplish, as an hireling, his day. rest: Heb. cease
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Turn from him, that he may rest, till he shall accomplish, as an hireling, his day. Job pleads for God to grant human beings respite, using the metaphor of a hired laborer. The Hebrew shaah (שָׁעָה, "turn from") means to look away, avert one's gaze—Job asks God to stop scrutinizing humanity's sins so intensely. "That he may rest" (veyechdal, וְיֶחְדַּל) employs a verb meaning cease, desist, find relief from labor or trouble.
"Till he shall accomplish" (ad-ritzsoto, עַד־רִצּוֹתוֹ) means "until he delights in" or "until he completes"—suggesting finding satisfaction or pleasure in completing work. "As an hireling" (ke-sakhir, כְּשָׂכִיר) refers to a day laborer who works for wages and eagerly anticipates quitting time. "His day" (yomo, יוֹמוֹ) means his appointed time, his allotted work period.
Job's plea reveals profound weariness under God's sovereign scrutiny. He compares human life to hired labor—toil under a master's watchful eye, longing for release when the workday ends. This isn't rebellion but exhausted honest prayer, expressing what many feel but fear to voice. Job's theology recognizes God's right to examine and judge, yet pleads for temporary mercy within human finitude. The passage anticipates Christ who grants true rest to the weary and heavy-laden (Matthew 11:28), accomplishing our work through His finished work.
"Till he shall accomplish" (ad-ritzsoto, עַד־רִצּוֹתוֹ) means "until he delights in" or "until he completes"—suggesting finding satisfaction or pleasure in completing work. "As an hireling" (ke-sakhir, כְּשָׂכִיר) refers to a day laborer who works for wages and eagerly anticipates quitting time. "His day" (yomo, יוֹמוֹ) means his appointed time, his allotted work period.
Job's plea reveals profound weariness under God's sovereign scrutiny. He compares human life to hired labor—toil under a master's watchful eye, longing for release when the workday ends. This isn't rebellion but exhausted honest prayer, expressing what many feel but fear to voice. Job's theology recognizes God's right to examine and judge, yet pleads for temporary mercy within human finitude. The passage anticipates Christ who grants true rest to the weary and heavy-laden (Matthew 11:28), accomplishing our work through His finished work.
For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.
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Job's famous hope: 'For there is hope of a tree, if it be cut down, that it will sprout again' contrasts vegetative regeneration with human mortality. Trees can revive; humans die permanently. Yet this observation prepares for Job's greater hope in resurrection (14:14).
Though the root thereof wax old in the earth, and the stock thereof die in the ground;
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Though the root thereof wax old in the earth (יַזְקִין בָּאָרֶץ שָׁרְשׁוֹ, yazqin baaretz shorsho)—Job describes a tree whose root (שֹׁרֶשׁ, shoresh) grows old (זָקֵן, zaqen), seemingly dead. And the stock thereof die in the ground (גֶּזַע, geza, 'stump/stock')—the visible trunk dies, appearing completely lifeless. Yet this apparent death sets up verse 9's resurrection imagery. Job uses botanical observation to explore whether humans, unlike trees, have hope beyond death.
The tree metaphor runs throughout Scripture: Psalm 1's righteous person is 'like a tree planted by rivers of water,' and Jeremiah 17:8 describes the blessed person as a tree that 'shall not see when heat cometh.' Job reverses this—he envisions not the flourishing tree but the dead tree, asking if it can revive. This anticipates Christian resurrection theology. Jesus Himself uses the metaphor: 'Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit' (John 12:24). Job gropes toward resurrection hope that only Christ fully reveals.
The tree metaphor runs throughout Scripture: Psalm 1's righteous person is 'like a tree planted by rivers of water,' and Jeremiah 17:8 describes the blessed person as a tree that 'shall not see when heat cometh.' Job reverses this—he envisions not the flourishing tree but the dead tree, asking if it can revive. This anticipates Christian resurrection theology. Jesus Himself uses the metaphor: 'Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit' (John 12:24). Job gropes toward resurrection hope that only Christ fully reveals.
Yet through the scent of water it will bud, and bring forth boughs like a plant.
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Yet through the scent of water it will bud (מֵרֵיחַ מַיִם יַפְרִיחַ, mereach mayim yafriach)—the 'scent' or 'fragrance' (רֵיחַ,reach) of water causes the seemingly dead tree to sprout (פָּרַח, parach, 'bud/blossom/flourish'). The poetic 'scent of water' suggests even minimal moisture—morning dew, distant rainfall—triggers resurrection. And bring forth boughs like a plant (קָצִיר, qatzir, 'harvest/branch')—the dead stump produces new growth like a freshly planted tree.
Job's observation is botanically accurate: many trees, especially in Mediterranean climates, can regenerate from seemingly dead roots. But theologically, he asks: do humans have similar hope? His question receives its answer in Christ's resurrection. The 'scent of water' foreshadows the Holy Spirit's life-giving work—Jesus promises 'living water' (John 4:10), and Paul describes resurrection bodies as seeds planted (1 Corinthians 15:35-44). What Job observes in nature, Christians experience spiritually: regeneration through the Spirit's water (Titus 3:5, John 3:5) and physically through bodily resurrection.
Job's observation is botanically accurate: many trees, especially in Mediterranean climates, can regenerate from seemingly dead roots. But theologically, he asks: do humans have similar hope? His question receives its answer in Christ's resurrection. The 'scent of water' foreshadows the Holy Spirit's life-giving work—Jesus promises 'living water' (John 4:10), and Paul describes resurrection bodies as seeds planted (1 Corinthians 15:35-44). What Job observes in nature, Christians experience spiritually: regeneration through the Spirit's water (Titus 3:5, John 3:5) and physically through bodily resurrection.
But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? wasteth: Heb. is weakened, or, cut off
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'But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?' Job contrasts nature's cycles (trees sprouting again) with human death's finality. Man 'dieth' (יָמוּת, yamut), 'wasteth away' (וַיֶּחֱלָשׁ, vayechelash—becomes weak, helpless), 'giveth up the ghost' (וַיִּגְוָע, vayigva—expires), and vanishes—'where is he?' (אַיּוֹ, ayyo). This expresses the horror of death's apparent finality from an earthly perspective. Without clear resurrection hope, death seems ultimate loss. Job's lament reveals humanity's deep need for resurrection—a need Christ fulfills (1 Corinthians 15:55-57). The Reformed doctrine of resurrection addresses this existential despair.
As the waters fail from the sea, and the flood decayeth and drieth up:
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As the waters fail from the sea (אָזְלוּ־מַיִם מִנִּי־יָם, azlu-mayim minni-yam)—'fail' uses אָזַל (azal, 'to go away, be exhausted'). Ancient observers noted inland seas and lakes that evaporated during drought. And the flood decayeth and drieth up (נָהָר יֶחֱרַב וְיָבֵשׁ, nahar yecharav veyavesh)—'flood' (נָהָר, nahar, 'river/stream') becomes 'parched' (חָרֵב, charev) and 'dry' (יָבֵשׁ, yavesh, thoroughly dried). Job uses permanent, irreversible drying—not seasonal variation—to illustrate human mortality's finality.
The contrast is devastating: trees revive (verses 8-9), but humans, like dried-up seas, do not return. This reflects Job's limited revelation—he lacks the full resurrection hope revealed in Christ. Yet his question prepares the way. Jesus reverses the metaphor: believers have 'living water' that becomes 'a well of water springing up into everlasting life' (John 4:14). What appears permanently dried up in Job's understanding, Christ promises to restore eternally. Revelation 21:1 envisions new creation where 'there was no more sea'—the old order, including death symbolized by dried seas, passes away.
The contrast is devastating: trees revive (verses 8-9), but humans, like dried-up seas, do not return. This reflects Job's limited revelation—he lacks the full resurrection hope revealed in Christ. Yet his question prepares the way. Jesus reverses the metaphor: believers have 'living water' that becomes 'a well of water springing up into everlasting life' (John 4:14). What appears permanently dried up in Job's understanding, Christ promises to restore eternally. Revelation 21:1 envisions new creation where 'there was no more sea'—the old order, including death symbolized by dried seas, passes away.
So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.
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'So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.' The imagery: man 'lieth down' (שָׁכַב, shakhav) and 'riseth not' (לֹא־יָקוּם, lo-yaqum), remaining unawakened 'till the heavens be no more' (עַד־בִּלְתִּי שָׁמָיִם, ad-bilti shamayim). This seems to deny resurrection, but actually affirms it won't occur until cosmic renewal. 'Sleep' (שְׁנָתָם, shenatam) as a death metaphor appears throughout Scripture (1 Thessalonians 4:13-14). Job here glimpses, however dimly, that resurrection awaits new creation. The Reformed eschatology of new heavens and new earth (2 Peter 3:13, Revelation 21:1) fulfills this hope.
O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!
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Job's prayer 'O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past' reveals hope beyond death. The grave becomes a hiding place rather than final destination. Job envisions death as temporary concealment until God's anger subsides.
If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.
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Job asks: 'If a man die, shall he live again?' This is Scripture's great question about resurrection. The verb chayah (חָיָה, live) means to revive, be restored to life. Job immediately answers: 'all the days of my appointed time will I wait, till my change come.' The word tsava (צָבָא, appointed time) suggests military service or hard labor—Job will endure his difficult time waiting for transformation. Chaliphah (חֲלִיפָה, change) means renewal or relief. Though Job lacks full resurrection theology, he grasps that death isn't final and waits for God's appointed deliverance.
Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.
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'Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.' In this hypothetical resurrection scenario, God will 'call' (תִּקְרָא, tiqra) and Job will 'answer' (אֶעֱנֶה, e'eneh). God will 'desire' (תִּכְסֹף, tikhsof—long for, yearn) 'the work of [His] hands' (מַעֲשֵׂה יָדֶיךָ, ma'aseh yadekha). This beautiful image portrays God longing for His creatures, desiring restoration of relationship. It echoes the Father running to embrace the prodigal (Luke 15:20) and anticipates God dwelling with redeemed humanity (Revelation 21:3). Job glimpses God's heart—not a stern judge eager to condemn but a loving Creator yearning for His handiwork. The Reformed emphasis on God's electing love undergirds this hope.
For now thou numberest my steps: dost thou not watch over my sin?
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Job contrasts potential future grace with present experience: 'For now thou numberest my steps: dost thou not watch over my sin?' In Job's imagination of restoration, God numbers steps not to judge but to guide. Yet presently, he feels God watches only to condemn. The Hebrew 'shamar' (watch over) can mean both 'guard protectively' and 'observe suspiciously.' Job longs for interpretation to shift from the latter to the former.
My transgression is sealed up in a bag, and thou sewest up mine iniquity.
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'My transgression is sealed up in a bag, and thou sewest up mine iniquity.' Job describes God storing his 'transgression' (פִּשְׁעִי, pish'i) in a sealed bag (צְרוֹר, tseror) and sewing up his 'iniquity' (עֲוֹנִי, avoni). This imagery can be read two ways: (1) God carefully preserves evidence for judgment, or (2) God covers and hides sin. Context suggests the former—Job feels God meticulously records every fault. Yet this same imagery appears positively in Hosea 13:12 (sin stored for future reckoning) and negatively in Deuteronomy 32:34. The Gospel transforms this: Christ's blood covers our sins permanently (Hebrews 10:17, Micah 7:19—sins cast into the sea).
And surely the mountain falling cometh to nought, and the rock is removed out of his place. cometh: Heb. fadeth
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Yet Job returns to present reality—everything decays: 'And surely the mountain falling cometh to nought, and the rock is removed out of his place.' Even the most permanent-seeming things—mountains and rocks—erode and crumble. If nature's strongest elements fail, how much more do humans? This recognizes entropy and decay as universal post-Fall realities. Only divine intervention can reverse this trajectory toward dissolution.
The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man. washest: Heb. overflowest
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Water's power to wear away stone illustrates relentless erosion: 'The waters wear the stones: thou washest away the things which grow out of the dust of the earth.' Patient, persistent water eventually wears down hard rock—a process Job observes in wadis and rivers. Similarly, suffering gradually erodes human hope and strength. The imagery is both natural observation and spiritual metaphor: persistent trials wear down even strong faith without divine intervention.
Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away.
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God's power overwhelms human resistance: 'Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away.' The Hebrew 'takeph' (prevail) suggests overpowering strength—humans cannot resist divine power. The changed countenance may refer to death's effects or the shame of defeat. Humans 'pass away'—they're transient before eternal God. This stark realism about human powerlessness before God prepares for later hope in divine mercy.
His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.
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The dead know nothing of their descendants: 'His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.' Death severs earthly connections—the deceased don't experience their family's fortunes. This counters pagan practices of ancestor veneration and intercession. It emphasizes death's finality apart from resurrection hope. Only divine intervention can overcome this separation.
But his flesh upon him shall have pain, and his soul within him shall mourn.
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Job concludes with focus on personal suffering: 'But his flesh upon him shall have pain, and his soul within him shall mourn.' Despite death's separation from family, the suffering person remains keenly aware of personal pain. The body aches ('flesh'), and the inner person grieves ('soul'). Job emphasizes the individualized nature of suffering—it's experienced personally and cannot be shared or diluted. This prepares for Christ's substitutionary suffering, where one bears pain for others.