Verse-by-Verse Bible Commentary
Job 14:4

Clarke's Commentary

Verse Job 14:4. Who can bring a clean thing] This verse is thus rendered by the Chaldee: "Who will produce a clean thing from man, who is polluted with sins, except God, who is one?" By Coverdale thus: Who can make it cleane, that commeth of an uncleane thinge? No body.

The text refers to man's original and corrupt nature. Every man that is born into the world comes into it in a corrupt or sinful state. This is called original sin; and is derived from fallen Adam, who is the stock, to the utmost ramifications of the human family. Not one human spirit is born into the world without this corruption of nature. All are impure and unholy; and from this principle of depravity all transgression is produced; and from this corruption of nature God alone can save.

The Septuagint, in the Codex Alexandrinus, reads the verse thus: Τις γαρ εσται καθαρο· απο ῥυπου; ουδε εἱς, εαν και μιας ἡμερας γενηται ὁ βιος αυτου επι της γης; "Who is pure from corruption? Not one, although he had lived but one day upon the earth."

Bridgeway Bible Commentary

Job’s reply to Zophar (12:1-14:22)

The reply from Job opens with a sarcastic comment on the supposed wisdom of the three friends. They have merely been repeating general truths that everybody knows (12:1-3). They do not have the troubles Job has, and they make no attempt to understand how Job feels. A good person suffers while wicked people live in peace and security (4-6).
Job does not argue with the fact that all life is in God’s hands. What worries him is the interpretation of that fact (7-10). As a person tastes food before swallowing it, so Job will test the old interpretations before accepting them (11-12).
Being well taught himself, Job then quotes at length from the traditional teaching. God is perfect in wisdom and his power is irresistible (13-16). He humbles the mighty (17-22) and overthrows nations (23-25). Job knows all this as well as his friends do. What he wants to know is why God does these things (13:1-3). The three friends think they are speaking for God in accusing Job, but Job points out that this cannot be so, because God does not use deceit. They would be wiser to keep quiet (4-8). They themselves should fear God, because he will one day examine and judge them as they believe he has examined and judged Job (9-12).

The friends are now asked to be silent and listen as Job presents his case before God (13). He knows he is risking his life in being so bold, for an ungodly person could not survive in God’s presence. Job, however, believes he is innocent. If God or anyone else can prove him guilty, he will willingly accept the death sentence (14-19). Job makes just two requests of God. First, he asks God to give him some relief from pain so that he can present his case. Second, he asks that God will not cause him to be overcome with fear as he comes into the divine presence. He wants to ask God questions, and he promises to answer any questions God asks him (20-22).
To begin with, Job asks what accusations God has against him. Why is he forced to suffer (23-25)? Is he, for example, reaping the fruits of sins done in his youth? Whatever the answer, he feels completely helpless in his present plight (26-28).
Life is short and a certain amount of trouble and wrongdoing is to be expected (14:1-5). Why then, asks Job, does God not leave people alone so that they can enjoy their short lives without unnecessary suffering (6)? Even trees are better off than people. A tree that is cut down may sprout again, but a person who is ‘cut down’ is dead for ever (7-10). He is (to use another picture) like a river or lake that has dried up (11-12).
Job wishes that Sheol, the place of the dead, were only a temporary dwelling place. Then, after a period when he gains relief from suffering and cleansing from sin, he could continue life in a new and more meaningful fellowship with God. If he knew this to be true, he would be able to endure his present sufferings more patiently (13-17). Instead, the only feeling that accompanies his pain is the feeling of hopelessness. He knows he will be cut off from those he loves most, never to see them or hear of them again. Like soil washed away by a river he will disappear, never to return (18-22).

Coffman's Commentaries on the Bible

THE CONCLUSION OF JOB'S FOURTH DISCOURSE:
JOB'S SOLILOQUY UPON LIFE'S BREVITY

"Man that is born of a woman Is of few days and full of trouble. He cometh forth like a flower, and is cut down: He fleeth also as a shadow, and continueth not. And dost thou open thine eyes upon such a one, And bringest me into judgment with thee? Who can bring a clean thing out of an unclean? not one. Seeing his days are determined, The number of his months is with thee, And thou hast appointed his bounds that he cannot pass; Look away from him, that he may rest, Till he shall accomplish, as a hireling, his day."

"Man… is of few days and full of trouble" The brevity of mortal life is a fact that is alike applicable to men who live but a few years or many. Jacob, when presented before Pharaoh said, "The days of the years of my pilgrimage are a hundred and thirty years: few and evil have been the days of my life" (Genesis 47:9). Troubles of all kinds fall upon mankind in every walk of life; and even in those instances of remarkable health, prosperity and longevity that come to a few; even for them, the disasters that fall upon their loved ones have tremendous impact, with the result that none are exempt. Troubles come to all.

Job did not have the advantage that we have. The Christ had not come; the apostles had not yet lived. And although Job recognized the fact of countless troubles, he might not have known why. Paul tells us why. "By one man, sin entered the world, and death by sin; so that death passed upon all men" (Romans 5:12). Also, that Evil One who engineered the entry of death into our mortal life through that `one man,' Adam, was also the architect of all those evils that came upon Job.

Although Job mentions human misery and suffering here, "His emphasis in this paragraph is upon the brevity of life."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), Job, p. 100. The literature and musical excellence of mankind has been exhausted upon this very subject. As Shakespeare said it, "Life is like a poor player that struts and frets his hour upon the stage, and then is heard no more." From the H.M.S. Pinafore, who can forget the words, "Here today and gone tomorrow, yes I know, that is so"?

"Like a flower… like a shadow" There are no more beautiful metaphors than are these, regarding the brevity of life. Mortal existence is like a falling star (a meteorite) that streaks across the November sky at night, only for a moment, and then disappears forever. When one thinks of all the powers and abilities of men at their best, their excellence, their brilliance, their genius, their incredible abilities, their beautiful and adorable persons - when one thinks of all this and then remembers that it all collapses and self-destructs at last in the rottenness of a grave, he will instantly understand why Jesus wept at the tomb of Lazarus. Life on earth, at its best, is an epic tragedy.

In view of the ephemeral nature of mortal life, Job marveled that God was concerned at all with such a creature as man.

"And dost thou open thine eyes upon such a one" "Job, not for an instant, questioned the fact of God's interest in men; he only expressed amazement at it."The Pulpit Commentary, Vol. 7d, 243. However, there are profound implications in this. In spite of man's fleeting citizenship on earth, God has planted eternity in his heart; and God's attention to the affairs of mortals is itself a pledge of man's cosmic importance and of his restored fellowship with the Creator.

"Who then can bring a clean thing out of an unclean" This passage does not teach, as some have asserted that, "Anyone born of woman is born in sin."Blair, p. 112. "It cannot be true that original sin is thus distinctly recognized. It is not man's sinfulness, but his weakness, that Job was discussing here."The Pulpit Commentary, op. cit., p. 243.

"(Man's) days are determined" "It is appointed unto man once to die." There is nothing accidental about death. If it were merely a matter of chance, all of the billions who have lived on earth would certainly have exhibited one person who escaped it. Men vainly dream of conquering death, but it can never be done. We praise the medical fraternity, and well we should; but, although here and there, they may have plucked a feather from the wing of the death angel, his darkening shadow still falls upon us all.

"Thou hast appointed his (man's) bounds that he cannot pass" God has set the boundaries, not only for men, but for nations also, "Having determined their appointed seasons and the boundaries of their habitation" (Acts 17:26).

Barnes' Notes on the Whole Bible

Who can bring a clean - thing “out of an unclean?” This is evidently a proverb or an adage; but its connection here is not very apparent. Probably, however, it is designed as a plea of mitigation for his conscious frailties and infirmities. He could not but admit that he had faults. But he asks, how could it be expected to be otherwise? He belonged to a race that was sinful and depraved. Connected with such a race, how could it be otherwise than that he should be prone to evil? Why then did God follow him with so much severity, and hold him with a grasp so close and so unrelenting? Why did he treat him as if he ought to be expected to be perfectly pure, or as if it were reasonable to suppose he would be otherwise than unholy? This passage is of great value as showing the early opinion of the world in regard to the native character of man. The sentiment was undoubtedly common - so common as to have passed into a proverb - that man was a sinner; and that it could not be expected that anyone of the race should be pure and holy.

The sentiment is as true as it is obvious - like will beget like all over the world. The nature of the lion, the tiger, the hyaena, the serpent is propagated, and so the same thing is true of man. It is a great law, that the offspring will resemble the parentage; and as the offspring of the lion is not a lamb but a young lion; of a wolf is not a kid but a young wolf, so the offspring of man is not an angel, but is a man with the same nature, the same moral character, the same proneness to evil with the parent. The Chaldee renders this: “Who will give one pure from a man polluted in sin, except God, who is one, and who forgiveth him?” But this is manifestly a departure from the sense of the passage. Jerome, however, has adopted nearly the same translation. As a historical record, this passage proves that the doctrine of original sin was early held in the world. Still it is true that the same great law prevails, that the off-spring of woman is a sinner - no matter where he may be born, or in what circumstances he may be placed. No art, no philosophy, no system of religion can prevent the operation of this great law under which we live, and by which we die; compare the notes at Romans 5:19.

Smith's Bible Commentary

Chapter 14

Man that is born of a woman is of few days, he's full of trouble. He comes forth like a flower, and is cut down: he flees also as a shadow [or the shadow on the sundial], and continues not ( Job 14:1-2 )

Oh, what a pessimistic kind of view of life. "Man that is born of a woman is of a few days and full of troubles." Cheer up. It will soon be over. You're of few days but it's full of trouble. "Like a flower you blossom out but then you're cut down. Like the declining shadow on the sundial." You're soon off into oblivion. You cease to exist.

And do you open your eyes upon such a one, and bring me into judgment with thee? Who can bring a clean thing out of an unclean? Not one. Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass; Turn from him, that he may rest, till he shall accomplish, as an hireling, his day ( Job 14:3-6 ).

Job is really here sort of speaking to God now.

For there is hope of a tree, if it is cut down, that it will sprout again, as a tender branch thereof it will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; Yet through the scent of water it will bud, and bring forth boughs like a plant ( Job 14:7-9 ).

Now Job says, "There is no hope for man, he's cut down and that's it, that's the end. Now even for a tree there is hope if you cut a tree off, it may spring up again out of the trunk, or out of the roots. There's hope for a tree, that it might bud forth again even if it's cut down. But for man there is no hope. You cease to exist. You're cut off and that's it."

The man dies, and wastes away: yea, man gives up the ghost, and where is he? As the waters fail from the sea, and the flood decays and dries up: So man lies down, and rises not: till the heavens be no more, they shall not awake, nor be raised out of their sleep. Oh that you would hide me in the grave, that you would keep me secret, until thy wrath be past, that you would appoint me a set time, and remember me! ( Job 14:10-13 )

Oh, Job said that it was just all over. That I would go into that oblivion. Now, again, we must remember that Job is speaking not divinely inspired truths. The things that Job are saying about death cannot be taken for doctrinal truth. This is Job talking. This is Job talking out of his own limited knowledge and understanding. This is Job expressing his own ideas of what death is, not what God's truth is about death, but what his own ideas are about death. And the Jehovah Witnesses, Seventh Day Adventists, and others have made a tragic mistake in turning to the book of Job for their proof text for the soul sleep doctrines. In the thirty-eighth chapter, when God comes on the scene, and God begins to question Job, the first thing that God says is, "Who is this who darkeneth with words of counsel without wisdom or without knowledge?" All you guys talking all these things and you don't know what you're talking about. Then God said to Job, "Okay, gird yourself up, I'll ask you a few questions. You think you've got the answers, let Me ask you a few questions. Number one, have you been beyond the gates of death? You know what's there? You've been talking about death, 'Oh death come, you know, hide me in oblivion, and all. There I'll know nothing. There everything is silent, and all.' Hey, have you been there? Do you know what's going on there?" And God rebuked him for the statements that he was making concerning death, because he didn't know anything about it. And thus, it is absolutely wrong to go to the book of Job to find scripture proof text for soul sleep.

Job then in verse Job 14:14 cried out, "If a man dies, does he go on living?" Now this is one of the basic questions that lies deep underneath a lot of crud in all of our lives. When you get right down to basic issues. When you get right down to the bottom line. What are the really important things? Surely it isn't what you take in your lunch pail for lunch tomorrow, or what shoes shall you wear, or what suit shall you wear to work. The really important things are questions like Job is asking now. And these are the questions that are deep down in every man, and when someone who is close to you dies, it becomes very important to you. If a man dies, does he go on living? Or is death the end? Is death the final chapter? Is the book closed and is it all over when a man dies? Is that the end? Or does he go on living? Is there a dimension or sphere where life continues? Is there a continuation of life after death?

Jesus answered this question of Job. Up until the time of Jesus there was no adequate answer; it was just a burning question. But Jesus said, "I am the resurrection and the life, and he that believeth on Me, though he were dead, yet shall he live; and he who lives and believes in Me shall never die" ( John 11:25 ). If a man dies, does he go on living? Jesus said, "Absolutely yes. If he lives and believes in Me, he'll never die." He goes on living. It's in another sphere, it's in another dimension, but life continues. Life does not end. You experience a metamorphosis. You move out of your tent, this earthly tent, your body, and you move into the building of God, not made with hands, that is eternal in the heavens. "For as long as we are at home in this body, living in this body, we are absent from the Lord," but he said, "I would choose rather to be absent from this body and to be present with the Lord." ( 2 Corinthians 5:7-8 ) "We know that when the earthly tent, our body, is dissolved, we have a building of God, not made with hands, eternal in heaven. So we who are in this body do often groan, earnestly desiring to be freed, not to be an unembodied spirit but to be clothed upon with the body which is from heaven" ( 2 Corinthians 5:1-2 ). So, if a man dies, yes, he does go on living in a new form, a new body, there in the presence of God.

all the days of my appointed time [Job said] will I wait, till my change comes ( Job 14:14 ).

A little glimmer of hope in a question, but then he goes right back into despair.

Thou shalt call, I will answer thee: thou wilt have a desire to the work of thine hands. For now thou numberest my steps: dost thou not watch over my sin? My transgression is sealed up in a bag, thee sew up mine iniquity. And surely the mountains falling cometh to nothing, and the rock is removed out of his place. The waters wear the stones: and they wash away the things which grow out of the dust of the earth; and you destroy the hope of man. You prevail for ever against him, and he passes: you change his countenance, and send him away. His sons come to honor, and he doesn't even know it; they are brought low, but he perceives not of them. But his flesh upon him shall have pain, and his soul within him shall mourn ( Job 14:15-22 ). "

Dr. Constable's Expository Notes

Job’s despair ch. 14

In this melancholic lament Job bewailed the brevity of life (Job 14:1-6), the finality of death (Job 14:7-17), and the absence of hope (Job 14:18-22).

"Born of woman" (Job 14:1) reflects man’s frailty since woman who bears him is frail. Job 14:4 means, "Who can without God’s provision of grace make an unclean person clean?" (cf. Job 9:30-31; Job 25:4). God has indeed determined the life span of every individual (Job 14:5).

It seemed unfair to Job that a tree could come back to life after someone had cut it down, but a person could not (Job 14:7-10). As I mentioned before, Job gives no evidence of knowing about divine revelation concerning what happens to a human being after death. He believed in life after death (Job 14:13) but he did not know that there would be bodily resurrection from Sheol, the place of departed spirits (Job 14:12). [Note: See Hartley, pp. 235-37.] He longed for the opportunity to stand before God after he entered Sheol (Job 14:14), to get the answers from God that God would not give him on earth.

Essentially, "Sheol" in the Old Testament is the place where the dead go. There was common belief in the continuing personal existence of one’s spirit after death. When the place where unrighteous people go is in view, the reference is to hell. When the righteous are in view, Sheol refers to either death or the grave. [Note: See A. Heidel, The Gilgamesh Epic and the Old Testament Parallels, ch. 3: "Death and Afterlife."]

God later revealed that everyone, righteous and unrighteous, will stand before Him some day (Acts 24:15; Hebrews 9:27; et al.), and God will resurrect the bodies of the dead (1 Corinthians 15). Job believed he would stand before God, though he had no assurance from God that he would (Job 14:16). Evidently Job believed as he did because it seemed to him that such an outcome would be right. He evidently believed in the theoretical possibility of resurrection but had no assurance of it. [Note: See James Orr, "Immortality in the Old Testament," in Classical Evangelical Essays in Old Testament Interpretation, pp. 259.] When he finally had his meeting with God, Job was confident that God would clear him of the false charges against him.

The final section (Job 14:18-22) contains statements that reflect the despair Job felt as he contemplated the remainder of his life without any changes or intervention by God. All he could look forward to, with any "hope" or "confidence," was death.

This reply by Job was really his answer to the major argument and several specific statements all three of his companions had made so far. Job responded to Zophar (Job 12:3), but his words in this reply (chs. 12-14) responded to statements his other friends had made as well.

Gill's Exposition of the Whole Bible

Who can bring a clean [thing] out of an clean?.... Either produce a clean person from an unclean one: it is not to be expected that one, perfectly free from sin, should be generated by, or brought out of, one that is defiled with it; which is the case of all men; the first man, though made upright, sinned, and by sinning defiled himself, and all human nature in him: and so those that immediately descended from him were polluted likewise, and so on in all generations, every man being conceived and shaped in iniquity; so that it is not possible that man that is born of a woman, sinful and unclean, should be clean himself, or be free from sin; by which it is manifest, that the sinfulness of human nature is unavoidable; it is natural and necessary, and cannot be otherwise, such being the case and circumstances of immediate parents, from whom men descend; and that this is the case of all men that come into the world by ordinary and natural generation; there is none righteous or pure from sin: no,

not one; and things being so, Job thought it hard that he should be singled out, and so severely chastised, when the sinfulness of nature was from and by his birth, and was natural and unavoidable, and when there was not a single person on earth free from it. There never was but one instance of one clean being brought out of an unclean person, and that was our Lord Jesus Christ of the Virgin Mary; which was not in the ordinary way of generation, but by a supernatural and extraordinary production of his human nature, through the power of the Holy Ghost, whereby it escaped the original contagion and pollution of mankind: or else, in consequence of this, the sense is, who can bring forth or produce a good work from an impure person? or how can it be expected that a man that is defiled with sin should do a good work perfectly pure? for there is not even a just and good man that doth good and sinneth not; and much less is it to be looked for, that men in a mere state of nature, that are as they come into the world, sinful and impure, should ever be able to perform good works; it may as well be thought that grapes are to be gathered of thorns, or figs of thistles; men must be born again, created in Christ Jesus, have faith in him, and the Spirit of God in them, before they can do that which is truly good from right principles, and with right views; and man at most and best must be an imperfect creature, and deficient in his duty, and cannot bear to be strictly examined, and rigorously prosecuted: or the meaning is, "who can make" g an unclean man a clean one? "no, not one"; a man cannot make himself clean by anything he can do, by his repentance and humiliation, by his good works, duties, and services; none can do this but God; and to this sense some render the words, "who can--is there one" h? there is, that is, God, he can do it, and he only: though men are exhorted to cleanse themselves, this does not suppose a power in them to do it; this is only designed to convince them of the necessity of being cleansed, and to awaken a concern for it; and such as are made sensible thereof will apply to God to purge them, and make them clean, and create a clean heart within them: and this God has promised to do, and does do; he sprinkles the clean water of his grace, and purifies the heart by faith in the blood of Jesus, which cleanses from all sin, and is the fountain opened to wash in for sin and uncleanness; the Targum is,

"who can give a clean thing out of a man that is defiled with sins, except God who is one, and can forgive him?''

none can pardon sin but God, or justify a sinner besides him; and he can do both in a way of justice, upon the foot of the blood and righteousness of Christ.

g מי יתן "quis potest facere?" V. L. "dabit", i.e. "faciet", Vatablus; "sistet aut efficiet", Michaelis; "quis efficiet?" Cocceius. h לא אחד "nonne tu qui solus est?" V. L. "annon unus?" sc. Mediator, Cocceius.

Henry's Complete Commentary on the Bible

      1 Man that is born of a woman is of few days, and full of trouble.   2 He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.   3 And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?   4 Who can bring a clean thing out of an unclean? not one.   5 Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;   6 Turn from him, that he may rest, till he shall accomplish, as a hireling, his day.

      We are here led to think,

      I. Of the original of human life. God is indeed its great original, for he breathed into man the breath of life and in him we live; but we date it from our birth, and thence we must date both its frailty and its pollution. 1. Its frailty: Man, that is born of a woman, is therefore of few days,Job 14:1; Job 14:1. This may refer to the first woman, who was called Eve, because she was the mother of all living. Of her, who being deceived by the tempter was first in the transgression, we are all born, and consequently derive from her that sin and corruption which both shorten our days and sadden them. Or it may refer to every man's immediate mother. The woman is the weaker vessel, and we know that partus sequitur ventrem--the child takes after the mother. Let not the strong man therefore glory in his strength, or in the strength of his father, but remember that he is born of a woman, and that, when God pleases, the mighty men become as women,Jeremiah 51:30. 2. Its pollution (Job 14:4; Job 14:4): Who can bring a clean thing out of an unclean? If man be born of a woman that is a sinner, how can it be otherwise than that he should be a sinner? See Job 25:4; Job 25:4. How can he be clean that is born of a woman? Clean children cannot come from unclean parents any more than pure streams from an impure spring or grapes from thorns. Our habitual corruption is derived with our nature from our parents, and is therefore bred in the bone. Our blood is not only attainted by a legal conviction, but tainted with an hereditary disease. Our Lord Jesus, being made sin for us, is said to be made of a woman,Galatians 4:4.

      II. Of the nature of human life: it is a flower, it is a shadow,Job 14:2; Job 14:2. The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost and drowned in the shadows of the night. Of neither do we make any account; in neither do we put any confidence.

      III. Of the shortness and uncertainty of human life: Man is of few days. Life is here computed, not by months or years, but by days, for we cannot be sure of any day but that it may be our last. These days are few, fewer than we think of, few at the most, in comparison with the days of the first patriarchs, much more in comparison with the days of eternity, but much fewer to most, who come short of what we call the age of man. Man sometimes no sooner comes forth than he is cut down--comes forth out of the womb than he dies in the cradle--comes forth into the world and enters into the business of it than he is hurried away as soon as he has laid his hand to the plough. If not cut down immediately, yet he flees as a shadow, and never continues in one stay, in one shape, but the fashion of it passes away; so does this world, and our life in it, 1 Corinthians 7:31.

      IV. Of the calamitous state of human life. Man, as he is short-lived, so he is sad-lived. Though he had but a few days to spend here, yet, if he might rejoice in those few, it were well (a short life and a merry one is the boast of some); but it is not so. During these few days he is full of trouble, not only troubled, but full of trouble, either toiling or fretting, grieving or fearing. No day passes without some vexation, some hurry, some disorder or other. Those that are fond of the world shall have enough of it. He is satur tremore--full of commotion. The fewness of his days creates him a continual trouble and uneasiness in expectation of the period of them, and he always hangs in doubt of his life. Yet, since man's days are so full of trouble, it is well that they are few, that the soul's imprisonment in the body, and banishment from the Lord, are not perpetual, are not long. When we come to heaven our days will be many, and perfectly free from trouble, and in the mean time faith, hope, and love, balance the present grievances.

      V. Of the sinfulness of human life, arising from the sinfulness of the human nature. So some understand that question (Job 14:4; Job 14:4), Who can bring a clean thing out of an unclean?--a clean performance from an unclean principle? Note, Actual transgressions are the natural product of habitual corruption, which is therefore called original sin, because it is the original of all our sins. This holy Job here laments, as all that are sanctified do, running up the streams to the fountain (Psalms 51:5); and some think he intends it as a plea with God for compassion: "Lord, be not extreme to mark my sins of human frailty and infirmity, for thou knowest my weakness. O remember that I am flesh!" The Chaldee paraphrase has an observable reading of this verse: Who can make a man clean that is polluted with sin? Cannot one? that is, God. Or who but God, who is one, and will spare him? God, by his almighty grace, can change the skin of the Ethiopian, the skin of Job, though clothed with worms.

      VI. Of the settled period of human life, Job 14:5; Job 14:5.

      1. Three things we are here assured of:-- (1.) That our life will come to an end; our days upon earth are not numberless, are not endless, no, they are numbered, and will soon be finished, Daniel 5:26. (2.) That it is determined, in the counsel and decree of God, how long we shall live and when we shall die. The number of our months is with God, at the disposal of his power, which cannot be controlled, and under the view of his omniscience, which cannot be deceived. It is certain that God's providence has the ordering of the period of our lives; our times are in his hand. The powers of nature depend upon him, and act under him. In him we live and move. Diseases are his servants; he kills and makes alive. Nothing comes to pass by chance, no, not the execution done by a bow drawn at a venture. It is therefore certain that God's prescience has determined it before; for known unto God are all his works. Whatever he does he determined, yet with a regard partly to the settled course of nature (the end and the means are determined together) and to the settled rules of moral government, punishing evil and rewarding good in this life. We are no more governed by the Stoic's blind fate than by the Epicurean's blind fortune. (3.) That the bounds God has fixed we cannot pass; for his counsels are unalterable, his foresight being infallible.

      2. These considerations Job here urges as reasons, (1.) Why God should not be so strict in taking cognizance of him and of his slips and failings (Job 14:3; Job 14:3): "Since I have such a corrupt nature within, and am liable to so much trouble, which is a constant temptation from without, dost thou open thy eyes and fasten them upon such a one, extremely to mark what I do amiss? Job 13:27; Job 13:27. And dost thou bring me, such a worthless worm as I am, into judgment with thee who art so quick sighted to discover the least failing, so holy to hate it, so just to condemn it, and so mighty to punish it?" The consideration of our own inability to contend with God, of our own sinfulness and weakness, should engage us to pray, Lord, enter not into judgment with thy servant. (2.) Why he should not be so severe in his dealings with him: "Lord, I have but a little time to live. I must certainly and shortly go hence, and the few days I have to spend here are, at the best, full of trouble. O let me have a little respite! Job 14:6; Job 14:6. Turn from afflicting a poor creature thus, and let him rest awhile; allow him some breathing time, until he shall accomplish as a hireling his day. It is appointed to me once to die; let that one day suffice me, and let me not thus be continually dying, dying a thousand deaths. Let it suffice that my life, at best, is as the day of a hireling, a day of toil and labour. I am content to accomplish that, and will make the best of the common hardships of human life, the burden and heat of the day; but let me not feel those uncommon tortures, let not my life be as the day of a malefactor, all execution-day." Thus may we find some relief under great troubles by recommending ourselves to the compassion of that God who knows our frame and will consider it, and our being out of frame too.