Job 7:10
He shall return no more to his house, neither shall his place know him any more.
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(10) Neither shall his place . . .—This language is imitated in Psalm 103:16. We need not force these words too much, as though they forbad our ascribing to Job any belief in a future life or in the resurrection, because, under any circumstances, they are evidently and accurately true of man as we know him here. Even though he may live again in another way, it is not in this world that he lives again, and it is of this world and of man in this world that Job is speaking. And man, in the aspect of his mortality, is truly a pitiable object, demanding our compassion and sympathy. Happily, the appeal to man’s Maker is not in vain, and He who has made him what he is has looked upon his misery. Consequently Job can say, therefore, “I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.”

7:7-16 Plain truths as to the shortness and vanity of man's life, and the certainty of death, do us good, when we think and speak of them with application to ourselves. Dying is done but once, and therefore it had need be well done. An error here is past retrieve. Other clouds arise, but the same cloud never returns: so a new generation of men is raised up, but the former generation vanishes away. Glorified saints shall return no more to the cares and sorrows of their houses; nor condemned sinners to the gaieties and pleasures of their houses. It concerns us to secure a better place when we die. From these reasons Job might have drawn a better conclusion than this, I will complain. When we have but a few breaths to draw, we should spend them in the holy, gracious breathings of faith and prayer; not in the noisome, noxious breathings of sin and corruption. We have much reason to pray, that He who keeps Israel, and neither slumbers nor sleeps, may keep us when we slumber and sleep. Job covets to rest in his grave. Doubtless, this was his infirmity; for though a good man would choose death rather than sin, yet he should be content to live as long as God pleases, because life is our opportunity of glorifying him, and preparing for heaven.He shall return no more to his house - He shall not revisit his family. Job is dwelling on the calamity of death, and one of the circumstances most deeply felt in the prospect of death is, that a man must leave his own house to return no more. The stately palaces that he has built; the splendid halls which he has adorned; the chamber where he slept; the cheerful fireside where he met his family; the place at the table which he occupied, he will revisit no more. His tread will be no more heard; his voice will no more awaken delight in the happy family group; the father and husband returning from his daily toil will no more give pleasure to the joyous circle. Such is death. It removes us from all earthly comforts, takes us away from home and kindred - from children and friends, and bids us go alone to an unknown world. Job felt that it was a sad and gloomy thing. And so it is, unless there is a well-founded hope of a better world. It is the gospel only that can make us willing to leave our happy dwellings, and the embraces of kindred and friends, and to tread the lonely path to the regions of the dead. The friend of God has a brighter home in heaven. He has more numerous and better friends there. He has there a more splendid and happy mansion than any here on earth. He will be engaged in more blissful scenes there, than can be enjoyed by the most happy fireside here; will have more cheerful employments there, than any which can be found on earth; and will have higher and purer pleasures there, than can be found in parks, and lawns, and landscapes; in splendid halls, in music, and the festive board; in literary pursuits, and in the love of kindred. How far Job had the means of consolation from such reflections as these, it is not easy now to determine. The probability, however, is, that his views were comparatively dim and obscure. 10. (Ps 103:16). The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a theme of sorrow. Grace overcomes this also (Lu 18:29; Ac 4:34). He shall return no more, to enjoy his house and possessions again; he shall no more be seen and known in his former habitation and condition by his friends and neighbours. The

place put for the men of the place, as Job 8:18 20:9 Psalm 37:10.

He shall return no more to his house,.... In a literal sense, built or hired by him, or however in which he dwelt; and if a good man, he will have no desire to return to that any more, having a better house, an house not made with hands, eternal in the heavens; or in a figurative sense, either his body, the earthly house of his tabernacle, an house of clay, which has its foundation in the dust; to this he shall not return until the resurrection, when it will be rebuilt, and fitted up for the better reception and accommodation of him; or else his family, to whom he shall not come back again, to have any concern with them in domestic affairs, or in part of the business of life, as David said of his child when dead, "I shall go to him, but he shall not return to me", 2 Samuel 12:23,

neither shall his place know him any more; the place of his office, or rather of his habitation; his dwelling house, his farms and his fields, his estates and possessions, shall no more know, own, and acknowledge him as their master, proprietor, and possessor, these, coming at his death into other hands, who now are regarded as such; or the inhabitants of the place, country, city, town, village, and house in which he lived, shall know him no more; no more being seen among them, he will soon be forgotten; out of sight, out of mind (b).

(b) "Linquenda tellus et domus", &c. Horat. Carmin. l. 2. Ode 14.

He shall return no more to his house, neither shall his place know him any more.
Verse 10. - He shall return no more to his house. This is best taken literally. Men do not, after death, return to their houses and resume their old occupations. From the life in this world they disappear for ever. Neither shall his place know him any mere (comp. Psalm 103:16). Job 7:10 7 Remember that my life is a breath,

That my eye will never again look on prosperity.

8 The eye that looketh upon me seeth me no more;

Thine eyes look for me, - I am no more!

9 The clouds are vanished and passed away,

So he that goeth down to Shel cometh not up.

10 He returneth no more to his house,

And his place knoweth him no more.

11 Therefore I will not curb my mouth;

I will speak in the anguish of my spirit;

I will complain in the bitterness of my soul.

We see good, i.e., prosperity and joy, only in the present life. It ends with death. שׁוּב with ל infin. is a synonym of הוסיף, Job 20:9. No eye (עין femin.) which now sees me (prop. eye of my seer, as Genesis 16:13, comp. Job 20:7; Psalm 31:12, for ראני, Isaiah 29:15, or ראני, Isaiah 47:10; according to another reading, ראי: no eye of seeing, i.e., no eye with the power of seeing, from ראי, vision) sees me again, even if thy eyes should be directed towards me to help me; my life is gone, so that I can no more be the subject of help. For from Shel there is no return, no resurrection (comp. Psalm 103:16 for the expression); therefore will I at least give free course to my thoughts and feelings (comp. Psalm 77:4; Isaiah 38:15, for the expression). The גּם, Job 7:11, is the so-called גם talionis; the parallels cited by Michalis are to the point, Ezekiel 16:43; Malachi 2:9; Psalm 52:7. Here we first meet with the name of the lower world; and in the book of Job we learn the ancient Israelitish conception of it more exactly than anywhere else. We have here only to do with the name in connection with the grammatical exposition. שׁאול (usually gen. fem.) is now almost universally derived from שׁאל equals שׁעל, to be hollow, to be deepened; and aptly so, for they imagined the Sheôl as under ground, as Numbers 16:30, Numbers 16:33 alone shows, on which account even here, as from Genesis 37:35 onwards, שׁאולה ירד is everywhere used. It is, however, open to question whether this derivation is correct: at least passages like Isaiah 5:14; Habakkuk 2:5; Proverbs 30:15., show that in the later usage of the language, שׁאל, to demand, was thought of in connection with it; derived from which Sheôl signifies (1) the appointed inevitable and inexorable demanding of everything earthly (an infinitive noun like אלוהּ, פּקוד); (2) conceived of as space, the place of shadowy duration whither everything on earth is demanded; (3) conceived of according to its nature, the divinely appointed fury which gathers in and engulfs everything on the earth. Job knows nothing of a demanding back, a redemption from Sheôl.

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