Job 3:13

Job 3:13 For now should I have lain still and been quiet, I should have slept: then had I been at rest,

Ver. 13. For now should I have lain still and been quiet] Why, but is it not better to be preserved in salt than to putrefy in sugar? to be emptied from vessel to vessel, than to be at ease, and so to settle on the lees? Jer 48:11; to be tumbled up and down, as fishes are in the streams of Jordan, than to perish in the Dead Sea? It is not always (if at all) a happiness to lie still and be quiet. Life consists in action; and in all these things is the life of my spirit, saith good Hezekiah, who had been in death’s hands (where Job so much desired to be), and could therefore make a better judgment, Isa 38:16. What haste, then, was there of his lying still, and being quiet; say that he were assured of his salvation (for else death had been but a trap door to eternal torments), was there nothing more to be done, but taking present possession? nothing to be suffered with Christ, or ere we come to be glorified with him? Rom 8:17. Ought not he himself first to have suffered and then to have entered into his glory? Luk 24:26. And ought not we to be conformed to his image (in sufferings also) that he might be the firstborn among many brethren? Rom 8:29. Let us run with patience (running is active, and patience passive) the race that is set before us, looking unto Jesus, &c., and looking off our present troubles (as the word αφορωντες, Heb 1:12, importeth), which while Job beheld too wishtly, and was more sensible of than was meet, he brake out in this sort, and showed himself too much a man. Let us do up our work, and then God will send us to bed all in good time, Isa 57:1-21 : 2Ki 16:13.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 3:13-14. For now should I have lain still, and been quiet — Free from those torments of body, and that anguish of mind, which now oppress me. With kings and counsellors of the earth — I had then been as happy as the proudest monarchs, who, after all their great achievements, go down into their graves; which built desolate places for themselves — Who distinguished themselves for a while, and to show their great wealth and power, and to leave behind them a glorious name, and perpetuate their memories, with great labour and expense erected pompous and magnificent buildings; and, to render themselves the more famous, raised them up in places which seemed before to be forsaken, and abandoned to entire desolation.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13. Then had I been at rest — The gradation is to be remarked — lain still, been quiet, have slept, been at rest. The idea of “rest” in our text, is not one of unconsciousness. The expressions are such as we ourselves continue to use in anticipation of the quiet of the grave. The inscriptions in the Catacombs are in harmony with this passage, (Job_3:13-20,) which we may not improperly regard as a strain from nature’s oratorio of the grave. “In those inscriptions the Christian is always at peace — in pace. This phrase occurs either at the beginning or at the end of most of them as a necessary formula.” — NORTHCOTE, Catac., p. 162. The idea of immortality was most vivid in the heart of the infant Church, “yet the Christian, not content with calling his burial ground a sleeping place, (cemetery,) pushes the notion of slumber to its fullest extent.” — MAITLAND, Catac., page 42.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The vehemency of his afflictions made him to utter these words, as though death were the end of all miseries, and as if there were no life after this, which he speaketh not as though it were so, but the infirmities of his flesh caused him to burst out in this error of the wicked.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

lain . . . quiet . . . slept--a gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called "sleep" (Psa 13:3); especially in the New Testament, where the resurrection-awakening is more clearly set forth (Co1 15:51; Th1 4:14; Th1 5:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. For now should I have lain still] In that case I had been insensible; quiet - without these overwhelming agitations; slept - unconscious of evil; been at rest - been out of the reach of calamity and sorrow.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. The words receive their pathos from the contrast of his present anguish, Job_3:26.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For now should I have lain still, and been quiet,.... Signifying, that if the above had been his case, if he had died as soon as born, or quickly after, then he would have been laid in the grave, where he would have lain as still as on a bed; for such is the grave to dead bodies as a bed is to those that lie down and sleep upon it; a place of ease and quiet, where there is freedom from all care and thought, from all trouble, anxiety, and distress; nay, more so than on a bed, where there is often tossing to and fro, and great disquietude, but none to the body in the grave, that is still and silent, where there is no uneasiness nor disturbance, see Job 17:13,

I should have slept; soundly and quietly, which persons do not always upon their beds; sometimes they cannot sleep at all, and when they do, they are frequently distressed with uneasy thoughts, frightful dreams, and terrifying visions, Job 4:13; but death is a sound sleep until the resurrection morn, which Job had knowledge of, and faith in, and so considered the state of the dead in this light; death is often in Scripture expressed by sleeping, Dan 12:2; which refers not to the soul, which in a separate state is active and vigorous, and always employed; but to the body, which, as in sleep, so in death, is deprived of the senses, and the exercise of them; on which account there is a great likeness between sleep and death, and out of which a man awakes brisk and cheerful, as the saints will at the time of their resurrection, which will be like an awaking out of sleep:

then had I been at rest; from all toil and labour, from all diseases and pains of body, from all troubles of whatsoever kind, and particularly from those he now laboured under; see Gill on Job 3:17.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For now should I have lain still - In this verse Job uses four expressions to describe the state in which be would have been if he had been so happy as to have died when an infant. It is evidently a very pleasant subject to him, and he puts it in a great variety of form. He uses thc words which express the most quiet repose, a state of perfect rest, a gentle slumber; and then in the next verses he says, that instead of being in the miserable condition in which he then was, he would have been in the same state with kings and the most illustrious men of the earth.

I should have lain still - - שׁכב shâkab. I should have been “lying down,” as one does who is taking grateful repose. This is a word of less strength than any of those which follow.

And been quiet - - שׁקט shâqaṭ. A word of stronger signification than that before used. It means to rest, to lie down, to have quiet. It is used of one who is never troubled, harassed, or infested by others, Jdg 3:11; Jdg 5:31; Jdg 8:25; and of one who has no fear or dread, Psa 76:9. The meaning is, that he would not only have lain down, but; would have been perfectly tranquil. Nothing would have harassed him, nothing would have given him any annoyance.

I should have slept - - ישׁן yâshên. This expression also is in advance of those before used. There would not only have been “quiet,” but there would have been a calm and gentle slumber. Sleep is often representcd as “the kinsman of death.” Thus, Virgil speaks of it:

“Tum consanguineus Leti sopor - “

Aeneid vi. 278.

So Homer:

Enth' hupnō cumblēto chasignēto thanatoio -

Iliad, 14:231.

This comparsion is an obvious one, and is frequently used in the Classical writers. It is employed to denote the calmness, stillness, and quiet of death. In the Scriptures it frequently occurs, and with a significancy far more beautiful. It is there employed not only to denote the tranquility of death, but also to denote the Christian hopes of a resurrection and the prospect of being awakened out of the long sleep. We lie down to rest at night with the hopes of awaking again. We sleep calmly, with the expectation that it will be only a temporary repose, and that we shall be aroused, invigorated for augmented toil, and refreshed for sweeter pleasure. So the Christian lies down in the grave. So the infant is committed to the calm slumber of the tomb. It may be a sleep stretching on through many nights and weeks and years and centuries, and even cycles of ages, but it is not eternal. The eyes will be opened again to behold the beauties of creation; the ear will be unstoppod to hear the sweet voice of fricndship and the harmony of music; and the frame will be raised up beautiful and immortal to engage in the service of the God that made us; compare Psa 13:3; Psa 90:5; Joh 11:11; 1Co 15:51; 1Th 4:14; 1Th 5:10. Whether Job used the word in this sense and with this understanding, has been made a matter of question, and will be considered more fully in the examination of the passage in Job 19:25-27.

Then had I been at rest - Instead of the troubles and anxieties which I now experience. That is, he would have been lying in calm and honorable repose with the kings and princes of the earth.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CHAPTER III.

Sleep. So death is often styled. Olli dura quies oculos et ferreus urget

Somnus: in æternam clauduntur lumina noctem. (Virgil, Æneid x.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Quiet; free from all those torments of my body and mind which now oppress me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For now should I have lain still and been quiet. "In that case, I should now (hT) have been lying still and resting myself," instead of tossing about, and being full of restlessness and suffering." I should have slept. The life in the intermediate state is called "sleep," even in the New Testament. (Mat_9:24 Joh_11:11 Act_7:60 1Co_15:18, 1Co_15:51, etc.) Job, perhaps, imagined it to be, actually, a sound, dreamless slumber. Then should I have been at rest; literally, then (za) would there have been rest for me.

Vers. 13-19. The grave.

I A REGION OF IMPENETRABLE DARKNESS.

II A REALM OF UNBROKEN SILENCE.

III AN ABODE OF DEEP TRANQUILLITY.

IV A BED OF PEACEFUL SLUMBER.

V A WORLD OF ABSOLUTE EQUALITY.

VI A PLACE OF UNIVERSAL RENDEZVOUS.

VII A HOUSE OF TEMPORARY LODGING. LESSONS.

1. Humility.

2. Contentment.

3. Diligence.

4. Watchfulness.

Vers. 13-19. The grave a rest.

In the toil and sorrow of life men long for rest. They lighten the toils and brighten the darkness of the present by the hope of repose and gladness in the future. Without such a hope life"s burdens would be much heavier than they are; and in some cases almost insupportable. As the worn labourer longs for the rest of the even-tide, so does the over-wrought spirit of the sad desire the rest of the grave. It is proper to consider if this is a healthy, a just, a well-grounded desire. To the grave men of widely different characters look for rest. Let us think of the grave

I AS LONGED FOR BY THE WEARY. "Then had I been at rest." This is not always to be commended. The present is our time for toil. These are the hours of the day. They that sleep should sleep in the night. It is not a Christian spirit to wish life shorter. Rather should we ask for grace to be faithful, even unto death. Resignation, obedience, hope, will check the desire to diminish the term of life. What is suicide but the adding violence to this desire? For our change we must wait.

II AS THE ONLY REST KNOWN TO THE IGNORANT. By Christian teaching and discipline we learn where the spirit may find rest; and we are encouraged to wait for the end of our toil. But the ignorant know nothing of this good hope.

III THE GRAVE BRINGS NO REST TO THE UNFAITHFUL. He owns rest who does a day"s work. To him that rest is sleep. To the idler death will bring no rest. It will change the conditions and surroundings of life. But it is a dire delusion to suppose that the spirit, in putting off the garment of the flesh, will escape from all toil. Its burdens are within itself, not in the fleshy tent. All sensation is in the mind during the bodily life, and all the sad weariness of the spirit, springing from consciousness of disobedience, that spirit carries with it. The sting of punishment for the wicked pierces the spirit; often through the flesh, it is true. But the sting is not left in the flesh, to be cast off when the body is laid down. The weapons of the spiritual foe penetrate beyond the clothes. The wicked deluded in life is deluded by death. Some long so eagerly for death that they rush through the thin veil that separates them from the regions of the dead. But it is rushing from darkness to light. It is rushing into the presence of the All-seeing One whose apprehended judgment upon life is the severest of all punishments.

IV THE REST OF THE GRAVE IS A TRUE REWARD TO THE FAITHFUL. Fidelity in toil has its reward in rest. To the faithful ones it is sweet. But not as a mere cessation of activity.

1. It ends for them the time of exposure to temptation.

2. It marks the limits of probation.

3. It exchanges warfare for triumph; hard toil for honourable repose; danger for safety; the cross for the crown.

4. It brings the perfectness of all blessing in the everlasting life and the fulness of joy which are promised to the obedient and the pure. R.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

13 So should I now have lain and had quiet,

I should have slept, then it would have been well with me,

14 With kings and councillors of the earth,

Who built ruins for themselves,

15 Or with princes possessing gold,

Who filled their houses with silver:

16 Or like a hidden untimely birth I had not been,

And as children that have never seen the light.

The perf. and interchanging fut. have the signification of oriental imperfecta conjunctivi, according to Ges. 126, 5; עתּה כּי is the usual expression after hypothetical clauses, and takes the perf. if the preceding clause specifies a condition which has not occurred in the past (Gen 31:42; Gen 43:10; Num 22:29, Num 22:33; Sa1 14:30), the fut. if a condition is not existing in the present (Job 6:3; Job 8:6; Job 13:19). It is not to be translated: for then; כי rather commences the clause following: so I should now, indeed then I should. Ruins, הרבות, are uninhabited desolate buildings, elsewhere such as have become, here such as are from the first intended to remain, uninhabited and desolate, consequently sepulchres, mausoleums; probably, since the book has Egyptian allusions, in other passages also, a play upon the pyramids, in whose name (III-XPAM, according to Coptic glossaries) III is the Egyptian article (vid., Bunsen, Aeg. ii. 361); Arab. without the art. hirâm or ahrâm (vid., Abdollatf, ed. de Sacy, p. 293, s.).

(Note: We think that חרבות sounds rather like חרמות, the name of the pyramids, as the Arabic haram (instead of hharam), derived from XPAM, recalls harmân (e.g., beith harmân, a house in ruins), the synonym of hhardân (חרבאן).)

Also Renan: Qui se btissent des mausoles. Bttch. de inferis, 298 (who, however, prefers to read רחבות, wide streets), rightly directs attention to the difference between החרבות בנה (to rebuild the ruins) and לו בנה ח (to build ruins for one's self). With או like things are then ranged after one another. Builders of the pyramids, millionaires, abortions (vid., Ecc 6:3), and the still-born: all these are removed from the sufferings of this life in their quiet of the grave, be their grave a "ruin" gazed upon by their descendants, or a hole dug out in the earth, and again filled in as it was before.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

For now I would have been lying down quietly. I would have slept and been at rest

Job uses two sentences to think about what it would be like if he had never been born or had died at birth. (See: Parallelism and Euphemism)

I would have been lying down quietly

Job imagines something that could have happened in the past but which did not happen, as noted above. AT: "I should have been lying down quietly" (See: Hypothetical Situations)

lying down quietly

"asleep, resting peacefully"

been at rest

Here the word "rest" means to sleep peacefully, but also that Job would not be experiencing the pain that he does. (See: Idiom)

with kings and counselors of the earth

"with kings and their advisers"

translationWords

asleep

king

advice

earth

grave

ruin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

I would be lying Heb. ושכבתי, I would be lying in the grave.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.