King James Version
Job 17
16 verses with commentary
Job Continues: My Spirit Is Broken
My breath is corrupt, my days are extinct, the graves are ready for me. breath: or, spirit is spent
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'My breath is corrupt, my days are extinct, the graves are ready for me.' Job's lament intensifies: 'breath' (רוּחִי, ruchi—spirit) is 'corrupt' (חֻבָּלָה, chubbalah—ruined, destroyed), 'days' (יָמַי, yamay) are 'extinct' (נִזְעֲכוּ, niz'akhu—extinguished, snuffed out), 'graves' (קְבָרִים, qevarim) await. The triple parallelism emphasizes complete deterioration—spirit, time, and body all failing. This is depression's language, describing the feeling of imminent death. Job isn't exaggerating but expressing genuine death-proximity. The Psalms model such lament (Psalm 88:3-5). The Reformed pastoral tradition recognizes that faith doesn't preclude despair's expression. Job's honesty about his condition doesn't negate faith but exercises it by continuing to address God.
Are there not mockers with me? and doth not mine eye continue in their provocation? continue: Heb. lodge
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Are there not mockers with me? and doth not mine eye continue in their provocation? Job's rhetorical questions express his anguish over the relentless taunting he endures from his so-called friends. The Hebrew hatulim (הֲתֻלִים, "mockers") denotes scoffers who ridicule and belittle—not merely those who disagree but those who deride with contempt. Job's companions, who should have comforted him, instead accused him of secret sin and hypocrisy, making his suffering unbearable.
The phrase "mine eye continue in their provocation" (uvehamerotam talin eini, וּבְהַמְּרוֹתָם תָּלִן עֵינִי) is vivid: Job's eyes—representing his consciousness and perception—must dwell constantly upon their bitter provocations. The verb talin (תָּלִן) means "to lodge" or "remain overnight," suggesting unceasing exposure to antagonism. The noun merotam (הַמְּרוֹתָם) comes from marah (מָרָה), meaning rebellion or bitter provocation—the same word used for Israel's rebellion against God.
Job's lament reveals profound psychological torment: physical suffering compounded by social isolation and theological assault. His friends' accusations that suffering always results from personal sin represented a simplistic theology that failed to account for God's mysterious purposes. Job's experience prefigures Christ, the righteous Sufferer who endured mockery from religious accusers while innocent (Matthew 27:41-44). This verse validates that suffering believers may honestly express their anguish to God.
The phrase "mine eye continue in their provocation" (uvehamerotam talin eini, וּבְהַמְּרוֹתָם תָּלִן עֵינִי) is vivid: Job's eyes—representing his consciousness and perception—must dwell constantly upon their bitter provocations. The verb talin (תָּלִן) means "to lodge" or "remain overnight," suggesting unceasing exposure to antagonism. The noun merotam (הַמְּרוֹתָם) comes from marah (מָרָה), meaning rebellion or bitter provocation—the same word used for Israel's rebellion against God.
Job's lament reveals profound psychological torment: physical suffering compounded by social isolation and theological assault. His friends' accusations that suffering always results from personal sin represented a simplistic theology that failed to account for God's mysterious purposes. Job's experience prefigures Christ, the righteous Sufferer who endured mockery from religious accusers while innocent (Matthew 27:41-44). This verse validates that suffering believers may honestly express their anguish to God.
Lay down now, put me in a surety with thee; who is he that will strike hands with me?
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Job challenges God: 'Lay down now, put me in a surety with thee; who is he that will strike hands with me?' This legal language asks God to provide bail or pledge. Job seeks divine guarantee of justice, recognizing no human can provide security before God's court.
For thou hast hid their heart from understanding: therefore shalt thou not exalt them.
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For thou hast hid their heart from understanding (כִּי־לִבָּם צָפַנְתָּ מִשָּׂכֶל, ki-libbam tsafanta mi-sakel)—Job addresses God directly: tsafanta (you have hidden/concealed) indicates divine agency in his friends' blindness. Sakel (understanding/insight/wisdom) is the discernment they lack despite their verbose arguments. This echoes Isaiah 6:9-10 and anticipates Jesus's teaching on spiritual blindness (Matthew 13:13-15).
Therefore shalt thou not exalt them (עַל־כֵּן לֹא תְרוֹמֵם, al-ken lo teromem)—Teromem (exalt, lift up) means vindication or honor. Job prophesies that God will not honor his friends' false theology—a prophecy fulfilled in 42:7-9 when God rebukes them and requires Job's intercession for their forgiveness.
Therefore shalt thou not exalt them (עַל־כֵּן לֹא תְרוֹמֵם, al-ken lo teromem)—Teromem (exalt, lift up) means vindication or honor. Job prophesies that God will not honor his friends' false theology—a prophecy fulfilled in 42:7-9 when God rebukes them and requires Job's intercession for their forgiveness.
He that speaketh flattery to his friends, even the eyes of his children shall fail.
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He that speaketh flattery to his friends (לְחֵלֶק יַגִּיד רֵעִים, le-kheleq yaggid re'im)—Kheleq means 'portion, share, flattery'—here referring to those who betray friends for personal gain or approval. Yaggid (declares, informs against) has legal overtones of bearing witness.
Even the eyes of his children shall fail (וְעֵינֵי בָנָיו תִּכְלֶינָה, ve-einei vanav tikhleinah)—Tikhleinah (shall fail/waste away/be consumed) describes complete depletion. This proverbial curse warns that false testimony brings generational judgment—the informer's children will suffer for the father's treachery. Job applies this to his friends who have abandoned him in suffering to maintain their theological comfort.
Even the eyes of his children shall fail (וְעֵינֵי בָנָיו תִּכְלֶינָה, ve-einei vanav tikhleinah)—Tikhleinah (shall fail/waste away/be consumed) describes complete depletion. This proverbial curse warns that false testimony brings generational judgment—the informer's children will suffer for the father's treachery. Job applies this to his friends who have abandoned him in suffering to maintain their theological comfort.
He hath made me also a byword of the people; and aforetime I was as a tabret. aforetime: or, before them
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'He hath made me also a byword of the people; and aforetime I was as a tabret.' Job becomes a 'byword' (מָשָׁל, mashal—proverb, object lesson) of 'the people' (עַמִּים, ammim), and 'aforetime' (לְפָנִים, lefanim—formerly) people came 'as a tabret' (כְּתֹף, ketofe—like a drum/tambourine, for joy). The Hebrew is difficult but suggests Job has become a proverbial example of calamity, and people spit in his face (many translations). From respected to reviled, from joy-bringer to object lesson of disaster. This social reversal compounds suffering. Proverbs 3:35 warns that fools inherit shame. Job experiences this despite being righteous. Christ too became a byword (Psalm 69:11). Job's experience anticipates the Suffering Servant who bore reproach.
Mine eye also is dim by reason of sorrow, and all my members are as a shadow. my members: or, my thoughts
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Mine eye also is dim by reason of sorrow (וַתֵּכַהּ מִכַּעַשׂ עֵינִי, vattekhah mikka'as eini)—Tekhah (grows dim/darkens) describes failing vision from grief or age. Ka'as (sorrow/grief/vexation) is emotional and physical anguish. Job's suffering has literal physiological effects, contradicting his friends' assumption that only the wicked suffer visibly.
And all my members are as a shadow (וִיצֻרַי כַּצֵּל כֻּלָּם, viytsurai khatsel kullam)—Yetsurai (my members/forms/frame) refers to Job's bodily parts. Khatsel (as a shadow) evokes Psalm 102:11 and 144:4—human life's brevity and fragility. Job describes his body wasting to nothing, becoming insubstantial as a passing shadow.
And all my members are as a shadow (וִיצֻרַי כַּצֵּל כֻּלָּם, viytsurai khatsel kullam)—Yetsurai (my members/forms/frame) refers to Job's bodily parts. Khatsel (as a shadow) evokes Psalm 102:11 and 144:4—human life's brevity and fragility. Job describes his body wasting to nothing, becoming insubstantial as a passing shadow.
Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite.
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Upright men shall be astonied at this (יָשָׁרִים יָשֹׁמּוּ עַל־זֹאת, yesharim yashommu al-zot)—Yesharim (upright, righteous) are the truly godly, contrasted with Job's judgmental friends. Yashommu (shall be appalled/astonished/desolate) expresses horrified shock. Job prophesies that genuinely righteous observers will be appalled at his undeserved suffering—and perhaps at God's apparent injustice.
And the innocent shall stir up himself against the hypocrite (וְנָקִי עַל־חָנֵף יִתְעֹרָר, ve-naqi al-khanef yit'orer)—Naqi (innocent/clean) will yit'orer (rouse himself, be stirred to action) against the khanef (hypocrite/godless/profane). Job inverts his friends' categories: they are the hypocrites, not him. True righteousness awakens moral outrage against false piety.
And the innocent shall stir up himself against the hypocrite (וְנָקִי עַל־חָנֵף יִתְעֹרָר, ve-naqi al-khanef yit'orer)—Naqi (innocent/clean) will yit'orer (rouse himself, be stirred to action) against the khanef (hypocrite/godless/profane). Job inverts his friends' categories: they are the hypocrites, not him. True righteousness awakens moral outrage against false piety.
The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger. be: Heb. add strength
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Job's confidence emerges: 'The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger.' Despite personal despair, Job affirms that righteousness ultimately prevails. This faith in moral order coexists with personal suffering's mystery.
But as for you all, do ye return, and come now: for I cannot find one wise man among you.
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Job challenges his friends to respond with wisdom: 'But as for you all, do ye return, and come now: for I cannot find one wise man among you.' This devastating assessment of his counselors declares their collective failure. The call to 'return' suggests they need to rethink their positions. Job's inability to 'find one wise man' among them indicts their theology. True wisdom requires humility to admit mystery; the friends' certainty reveals foolishness. God later vindicates this assessment (42:7).
My days are past, my purposes are broken off, even the thoughts of my heart. the thoughts: Heb. the possessions
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'My days are past, my purposes are broken off, even the thoughts of my heart.' Job mourns lost future: 'days' (יָמַי, yamay) are 'past' (עָבְרוּ, avru), 'purposes' (זִמֹּתַי, zimmotay—plans, schemes) are 'broken off' (נִתְּקוּ, nittequ—torn away), and 'thoughts of heart' (מוֹרָשֵׁי לְבָבִי, morashey levavi—possessions of heart) shattered. This describes the grief of lost dreams. Job had plans, hopes, and heart-desires now impossible. Proverbs 13:12 says 'hope deferred maketh the heart sick.' Job's heart is sick with lost possibilities. This grief is legitimate—we're made for purpose and future. The Gospel doesn't diminish this loss but promises better resurrection hope. Job's lament makes room for mourning what's lost while not staying there permanently.
They change the night into day: the light is short because of darkness. short: Heb. near
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Job's world is inverted: 'They change the night into day: the light is short because of darkness.' Job experiences reality's distortion—normal rhythms disrupted, light overwhelmed by darkness. This describes more than insomnia; it's the disorientation suffering brings. Everything feels wrong, upside-down. Yet Job's ability to articulate this chaos shows he hasn't lost all orientation. Naming the experience creates a foothold for faith to maintain grip on reality.
If I wait, the grave is mine house: I have made my bed in the darkness.
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Job sees only death ahead: 'If I wait, the grave is mine house: I have made my bed in the darkness.' Job's expectation has shifted from vindication to death. Making his bed in darkness suggests resigned acceptance of death as only remaining future. The grave as 'house' inverts normal dwelling imagery—Job expects to 'live' in death. This darkness precedes his eventual restoration, showing that even faithful people can lose hope while God's plans remain intact.
I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister. said: Heb. cried, or, called
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'I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister.' Job's dark poetry addresses 'corruption' (לַשַּׁחַת, lashachat—the pit, decay) as father and 'worm' (לָרִמָּה, larimmah) as mother and sister. This inverts family intimacy—instead of human relationships, Job claims kinship with decay. It's both gallows humor and genuine despair. Death and decay are his only remaining 'family.' Yet even here, speaking to corruption and worms, Job maintains speech. Faith survives even when reduced to conversing with death. This anticipates Christ who descended to corruption's domain yet emerged victorious. Job's dark poetry expresses faith's refusal to stay silent even in death's shadow.
And where is now my hope? as for my hope, who shall see it?
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'And where is now my hope? as for my hope, who shall see it?' The double question emphasizes hopelessness: 'where is my hope?' (אַיֵּה אֵפוֹ תִקְוָתִי, ayyeh efo tiqvati) and 'who shall see it?' (מִי יְשׁוּרֶנָּה, mi yeshurenah). This is faith's darkest night—not denying hope's existence but unable to locate it. The Reformed tradition acknowledges such dark nights (St. John of the Cross, Puritan writings on desertion). Job doesn't manufacture false hope but cries from genuine hopelessness. God meets us in this honesty. Interestingly, Job eventually receives answer and restoration, but not through pretending hope when feeling hopeless. Faith sometimes means crying 'where is hope?' to God rather than manufacturing optimism. Truth-telling precedes hope's restoration.
They shall go down to the bars of the pit, when our rest together is in the dust.
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Hope descends to death: 'They shall go down to the bars of the pit, when our rest together is in the dust.' Job's hope—if any remains—has descended to Sheol's bars (gates). Even there, the language of 'rest together' suggests Job hasn't fully abandoned faith. The dust recalls creation ('dust you are,' Genesis 3:19) and anticipates resurrection hope ('your dead shall live,' Isaiah 26:19). Job's lowest point paradoxically points toward hope's only true source—resurrection power.