Verse-by-Verse Bible Commentary
Job 7:21

Clarke's Commentary

Verse Job 7:21. And why dost thou not pardon — These words are spoken after the manner of men. If thou have any design to save me, if I have sinned, why dost thou not pardon my transgression, as thou seest that I am a dying man; and to-morrow morning thou mayest seek me to do me good, but in all probability I shall then be no more, and all thy kind thoughts towards me shall be unavailing? If I have sinned, then why should not I have a part in that mercy that flows so freely to all mankind?

That Job does not criminate himself here, as our text intimates, is evident enough from his own repeated assertions of his innocence. And it is most certain that Bildad, who immediately answers, did not consider him as criminating but as justifying himself; and this is the very ground on which he takes up the subject. Were we to admit the contrary, we should find strange inconsistencies, if not contradictions, in Job's speeches: on such a ground the controversy must have immediately terminated, as he would then have acknowledged that of which his friends accused him; and here the book of Job would have ended.

Bridgeway Bible Commentary

Job’s reply to Eliphaz (6:1-7:21)

Eliphaz had rebuked Job for his impatient outburst. In reply Job acknowledges that God is the one who has sent this affliction, but he points out that if Eliphaz knew how great this suffering was he would understand why Job spoke rashly (6:1-4). An animal cries out only with good reason (for example, if it is hungry for food). Job likewise cries out only with good reason. His tormenting thoughts and Eliphaz’s useless words are to him like food that makes him sick (5-7). He still refuses to curse God, and wishes that God would give him his request and kill him, even if the death is painful (8-10). He cannot endure much more suffering; he is not made of rock or bronze (11-13)!
Job expected kindness from his friends but found none. They are like useless streams that overflow with destructive ice and snow in winter, but dry up in summer (14-17). They disappoint all who go to them expecting to find something beneficial (18-21). Job has not asked his friends for money or help, but he had hoped for sympathy (22-23).
Instead Job receives from his friends nothing but rebuke for his rash words. They make no effort to understand what despair must have caused him to make such an outburst. He accuses them of being heartless, and challenges them to show him plainly where he is wrong (24-27). He is being honest with them; in return he wants some understanding. At least he wants their acknowledgment that he can tell the difference between suffering that is deserved and suffering that is not (28-30).
Life for Job has no pleasure. He looks for death as a worker looks for wages or a slave looks for rest at the end of a hard day’s work. Day and night he has nothing but pain (7:1-5). Bitterly Job says that if God is going to help him, he should do it quickly, otherwise Job will soon be dead. It will then be too late for God to do anything (6-10).
This leads Job to an angry outburst addressed to God. Job asks why God must treat him with such severity, as if he were a wild monster (11-12). Tortured with pain by day and horrible dreams by night, he wants only to die (13-16). If God is so great, why doesn’t he leave Job alone? Job complains that God’s torment of him is so constant he does not even have time to swallow his spittle (17-19). He cannot understand why the mighty God is so concerned over the small sins of one person. Surely they are not such a burden. Surely God can forgive. If he does not hurry and forgive soon, it will be too late, because Job will be dead (20-21).

Coffman's Commentaries on the Bible

MORE OF JOB'S ANQUISHED CRY TO GOD

"What is man that thou shouldest magnify him, That thou shouldest set thy mind upon him? And that thou shouldest visit him every morning, And try him every moment. How long wilt thou not look away from me, Nor let me alone till I swallow down my spittle? If l have sinned, what do I unto thee, O thou watcher of men? Why hast thou set me as a mark for thee, So that I am a burden to myself?. And why dost thou not pardon my transgression, And take away mine iniquity? For now shall I lie down in the dust; And thou shalt seek me diligently, but I shall not be."

"Once again the angry questions pour out. Why, why, why?"The Bible Speaks Today (Downer's Grove, Illinois: InterVarsity Press, 1976), p. 73.

"What is man… that thou shouldest set thy mind against him" "Job here demands to know why God concerns himself to interfere with so insignificant a being as man."J. R. Dummelow's Commentary, p. 297.

"The language of Job 7:17 is too much like Psalms 8 to be a coincidence; and some think that Job was twisting the Psalm into a parody";Tyndale Old Testament Commentary, Vol. 13, p. 138. but we reject this as absolutely impossible of any proof. It is far more likely that the author of the Psalm was changing the expression from what he read in Job. Besides that, the resemblance of the two passages might very well be pure coincidence.

"Till I swallow down my spittle" "This is a figurative expression with the meaning of `a mere moment.'"The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), op. cit., p. 62, A similar rude proverb from West Texas is, "time to spit on his hands."

Barnes' Notes on the Whole Bible

And why dost thou not pardon my transgression? - Admitting that I have sinned Job 7:20, yet why dost thou not forgive me? I shall soon pass away from the land of the living. I may be sought but I shall not be found. No one would be injured by my being pardoned - since I am so short-lived, and so unimportant in the scale of being. No one can be benefited by pursuing a creature of a day, such as I am, with punishment. Such seems to be the meaning of this verse. It is the language of complaint, and is couched in language filled with irreverence. Still it is language such as awakened and convicted sinners often use, and expresses the feelings which often pass through their hearts. They admit that they are sinners. They know that they must be pardoned or they cannot be saved. They are distressed at the remembrance of guilt, and under this state of mind, deeply convicted and distressed, they ask with a complaining spirit why God does not pardon them? Why does he allow them to remain in this state of agitation, suspense, and deep distress? Who could be injured by their being forgiven? Of what consequence to others can it be that they should not be forgiven? How can God be benefited by his not pardoning them? It may not be easy to answer these questions in a manner wholly satisfactory; but perhaps the following may be some of the reasons why Job had not the evidence of forgiveness which he now desired, and why the convicted sinner has not. The main reason is, that they are not in a state of mind to make it proper to forgive them.

(1) There is a feeling that they have a claim on God for pardon, or that it would be wrong for God not to pardon them. When people feel that they have a claim on God for pardon, they cannot be forgiven. The very notion of pardon implies that it must be when there is no claim existing or felt.

(2) There is no proper submission to God - to his views, his terms, his plan. In order that pardon may be extended to the guilty, there should be acquiescence in God’s own terms, and time, and mode. The sinner must resign himself into his hands, to be forgiven or not as he pleases - feeling that the whole question is lodged in his bosom, and that if he should not forgive, still it would be right, and his throne would be pure. In particular, under the Christian method of pardon, there must be entire acquiescence in the plan of salvation by the Lord Jesus Christ; a willingness to accept of forgiveness, not on the ground of personal claim, but on the ground of his merits; and it is because the convicted sinner is not willing to be pardoned in this way, that he remains unforgiven. There should be a feeling, also, that it would be right for God to pardon others, if he pleases, even though we are not saved; and it is often because the convicted sinner is not willing that that should be done, because he feels that it would be wrong in God to save others and not him, that he is not forgiven. The sinner is often suffered to remain in this state until he is brought to acquiesce in the right of a sovereign God to save whom he pleases.

(3) There is a complaining spirit - and that is a reason why the sinner is not forgiven. That was manifestly the case with Job; and when that exists, how can God forgive? How can a parent pardon an offending child, when he is constantly complaining of his injustice and of the severity of his government? This very spirit is a new offence, and a new reason why he should be punished. So the awakened sinner murmurs. He complains of the government of God as too severe; of his law, as too strict; of his dealings, as harsh and unkind. He complains of his sufferings, and thinks they are wholly beyond his deserts. He complains of the doctrines of the Bible as mysterious, incomprehensible, and unjust. In this state how can he be forgiven? God often suffers the awakened sinner, therefore, to remain under conviction for sin, until he is willing to acquiesce in all his claims, and to submit without a complaint; and then, and not until then, he extends forgiveness to the guilty and troubled spirit.

For now shall I sleep in the dust - On the word sleep, as applied to death, see the notes at Job 3:13. The meaning is, that he was soon to die. He urges the shortness of the time which remained to him as a reason why his afflictions should be lightened, and why he should be pardoned. If God had anything that he could do for him, it must be done soon. But only a brief period remained, and Job seems to be impatient lest the whole of his life should be gone, and he should sleep in the dust without evidence that his sins were pardoned. Olympiodorus, as quoted by Rosenmuller, expresses the sense in the following manner: “If, therefore, I am so short-lived (or momentary, πρόσκαιρος proskairos) and obnoxious to death, and must die after a short time, and shall no more arise, as if from sleep, why dost not thou suffer the little space of life to be free from punishment?”

And thou shalt seek me in the morning, but I shall not be - That is, thou shalt seek to find me after I have slept in the dust, as if with the expectation that I should wake, but I shall not be found. My sleep will be perpetual, and I shall no more return to the land of the living. The idea seems to be, that if God were to show him any favor, it must be done soon. His death, which must happen soon, would put it out of the power even of God to show him mercy on earth, if he should relent and be inclined to favor him. He seems not to doubt that God would be disposed yet to show him favor; that he would be inclined to pardon him, and to relax the severity of his dealings with him, but he says that if it were done it must be done soon, and seems to apprehend that it would be delayed so long that it could not be done. The phrase “in the morning” here is used with reference to the sleep which he had just mentioned.

We sleep at night, and awake and arise in the morning. Job says it would not be so with him in the sleep of death. He would awake no more; he could no more be found. - In this chapter there is much language of bitter complaint, and much which we cannot justify. It should not be taken as a model for our language when we are afflicted, though Job may have only expressed what has passed through the heart of many an afflicted child of God. We should not judge him harshly. Let us ask ourselves how we would have done if we had been in similar circumstances. Let us remember that he had comparatively few of the promises which we have to comfort us, and few of the elevated views of truth as made known by revelation, which we have to uphold us in trial. Let us be thankful that when we suffer, promises and consolations meet us on every hand. The Bible is open before us - rich with truth, and bright with promise.

Let us remember that death is not as dark and dismal to us as it was to the pious in the time of the patriarchs - and that the grave is not now to us as dark and chilly, and gloomy, and comfortless an abode. To their view, the shadow of death cast a melancholy chillness over all the regions of the dead; to us the tomb is enlightened by Christian hope. The empire of Death has been invaded, and his power has been taken away. Light has been shed around the tomb, and the grave to us is the avenue to immortal life; the pathway on which the lamp of salvation shines, to eternal glory. Let us not complain, therefore, when we are afflicted, as if the blessing were long delayed, or as if it could not be conferred should we soon die. If withheld here, it will be imparted in a better world, and we should be willing to bear trials in this short life, with the sure promise that God will meet and bless us when we pass the confines of life, and enter the world of glory.

Smith's Bible Commentary

Chapter 7

Is there not an appointed time to man upon the earth? are not his days also like the days of a hireling? As a servant earnestly desires the shadow ( Job 7:1-2 ),

That is, the shadow of the clock going down so that the shadow disappears. The servant waits for that because he has rest in the evening.

and as the hireling looks for the reward of his work: So am I made to possess months of vanity, and wearisome nights are appointed to me. When I lie down, I say, When will I arise, and when will the night be gone? I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; my skin is broken, and it's become loathsome ( Job 7:2-5 ).

Now Job is telling about his horrible condition. Clods of dirt are clinging to the sores where they would begin to dry up and then the clods of dirt just clinging there and his flesh all over is just loathsome.

My days are swifter than a weaver's shuttle, and are spent without hope. O remember that my life is wind: mine eye shall no more see good. The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not. As the cloud is consumed and vanishes away; so is he that goeth down to the grave, he shall come up no more ( Job 7:6-9 ).

Job, you don't know what you're talking about.

He shall return no more to his house, neither shall his place know him any more. 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. Am I a sea, or a whale, that you set a watch over me? When I say, My bed shall comfort me, my couch shall ease my complaint; Then you come along and try to scare me with your dreams, and you terrify me through your visions: So that my soul chooses strangling, and death rather than my life. I loathe it; I would not live always: let me alone; for my days are empty. What is man, that you should magnify him? ( Job 7:10-17 )

Let me say at this point Job is turning from Eliphaz. He said it. He said, "Just leave me alone. I will choose to strangle on my own spittle than to hear any more of your words. Death is better than life." Now he turns to God in verse Job 7:17 . And addressing himself to God he says, "What is man that You should magnify him?"

and that you should set your heart upon him? ( Job 7:17 )

Interesting question. What is man that God should exalt man? And that God should set His heart upon man? I liked what Dave said this morning as he was leading us in singing. "And can it be that I should gain an interest in the Savior's blood? Died He for me who caused His pain." He said he likes to sing that looking in the mirror. "Amazing love, how can it be? That Thou, my God, shouldst die for me." You ought to sing that looking in the mirror. Job is sort of looking in the mirror saying, "God, what is man that You should magnify him or that You should set Your heart upon him?" What am I that God should set His heart upon me? That God should desire my love. That God should desire my fellowship. That God should desire my responses to Him. It's the amazing mysteries of God and I cannot understand it.

And that you should visit him every morning, and try him every moment? How long wilt you not depart from me, nor let me alone till I swallow down my spittle? I have sinned; what shall I do unto thee ( Job 7:18-20 ),

And, of course, Job's talking about, it's quite a picturesque phrase for death, "I began to just swallow my own spit. That's it. I can't cough it up any more. I'm gone. I have sinned; what shall I do unto Thee."

O thou preserver of men? why have you set me as a mark against thee, so that I am a burden to myself? Why do you not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be ( Job 7:20-21 ).

So his complaint to God. "Why don't You forgive me, God? Why don't You relieve me of this? What's going on?" And Job is crying out of the misery. "

Dr. Constable's Expository Notes

Job’s prayer to God 7:7-21

Throughout his sufferings, Job did not turn away from God. Often people undergoing severe affliction do forsake Him. However, Job kept God in view and kept talking to God, even though he did not know what to ask, which was a major part of his torment. I believe this accounts for his ability to maintain his sanity and to come through his adversity finally. It is when people abandon God in their suffering that they get into serious trouble spiritually.

Job believed he would die soon. Yet he did not ask to die here as he had earlier (Job 3:20-22). This slight upturn in his feelings may be the result of his praying to God. [Note: Carter, 2:65.] Sheol (Job 7:9) refers to the grave in the Old Testament. The ancients thought it was the place where the spirits of people went when they died. Their condition there was a mystery in the patriarchal period. [Note: See H. C. Brichto, "Kin, Cult, Land and Afterlife-A Biblical Complex." Hebrew Union College Annual 44 (1973):1-54.]

Since his friends could not identify his sin, Job asked God why he was suffering. In this prayer Job complained that God would not leave him alone so he could die. Job felt God was hounding him for no apparent reason. God would not let Job alone long enough for him even to swallow his saliva (Job 7:19), a proverbial expression meaning "for a moment." He asked God to point out his sin if he had sinned (Job 7:20; cf. Job 6:24). Job believed he had done nothing worthy of such suffering (Job 7:21).

"I would suggest that the imagery of Job 7:12 . . . has been chosen by the poet to articulate precisely the main thrust of Job’s protest against God (i.e., the deity’s relentless surveillance), and in doing so the poet has created a text with clear mythologized content but without a strict parallel . . . he has molded general mythological ideas to suit his own purpose." [Note: David A. Diewert, "Job 7:12: Yam, tannin and the surveillance of Job," Journal of Biblical Literature 106:2 (1987):215. See also Elmer B. Smick, "Mythology and the Book of Job," Journal of the Evangelical Theological Society 13 (Spring 1970):101-8; and idem, "Another Look at the Mythological Elements in the Book of Job," Westminster Theological Journal 40 (1978):213-28.]

Some people are afraid to pray frankly and honestly to God, but Job had nothing to hide. He was open to God’s correction even though he believed God was dealing with him unjustly. In this, his prayer of complaint is a model for us. God understood Job’s chafed feelings and did not "kick him when he was down" for his bitter words.

I think Job reacted with hostility toward Eliphaz partly because of the way his friend tried to comfort him. Eliphaz assumed a position of having superior knowledge based on his personal experience. He forced Job into the mold of being a great sinner to keep his theory of retribution intact. Job did not appreciate being put down or made to look like a greater sinner than he was. He had formerly held Eliphaz’s theory, but now he believed that it was not always true. Job’s was a common reaction to counsel that comes from someone who claims greater experience, either direct or vicarious, even experience derived from Scripture. This approach often produces an overreaction. Job refused to admit he was a sinner at all, though later he did admit it. Such an approach also offends people who have considerable experience in life. Eliphaz had no reason to be surprised when the person he was trying to help rebuked him.

Gill's Exposition of the Whole Bible

And why dost thou not pardon my transgression,.... Or "lift [it] up" d; every sin is a transgression of the law of God, and the guilt of it upon the conscience is a burden too heavy to bear, and the punishment of it is intolerable; pardon lifts up and takes away all manner of sin, and all that is in sin; it takes off the load of sin from the conscience, and eases it, and loosens from obligation to punishment for it, which comes to pass in this manner: Jehovah has taken lifted up sin from his people, and has put and laid it, or caused it to meet on his Son, by the imputation of it to him; and he has voluntarily taken it on himself, and has bore it, and has taken it away by his blood and sacrifice, which being applied to the conscience of a sinner, lifts it up and takes it from thence, and speaks peace and pardon to him; it wholly and entirely removes it from him, even as far as the east is from the west; and for such an application Job postulates with God, with whom there was forgiveness, and who had proclaimed himself a God pardoning iniquity, transgression, and sin; and which he does when he both removes the guilt of it from the conscience, and takes away all the effects of it, such as afflictions and the like; in which latter sense Job may well be understood, as agreeing with his case and circumstances:

and take away mine iniquity? or "cause it to pass away" e from him, by applying his pardoning grace and mercy to his conscience, and by removing his afflicting hand from him:

for now shall I sleep in the dust; having sin pardoned, and the hand of God removed; I shall depart out of the world in peace, lie down in the grave, and rest quietly till the resurrection; there being in the bed of dust no tossings to and fro as now, nor a being scared with dreams and terrified with night visions. Mr. Broughton renders it, "whereas I lie now in the dust"; as if it referred to his present case, sitting as a mourner in dust and ashes, and his flesh clothed with clods of dust; or, in a figurative sense, lying in the dust of self-abhorrence; but the former sense seems best:

and thou shalt seek me in the morning, but I [shall] not [be]; meaning not in the morning of the resurrection, for then he will be found; but it is a figurative way of speaking, as Bar Tzemach observes, just as one goes to visit a sick man in a morning, and he finds him dead, and he is not any more in the land of the living: many interpreters understand this as Job's sense, that he should quickly die; he could not be a long time in the circumstances he was; and therefore if the Lord had a mind to bestow any good thing on him in the present life, he must make haste to do it, since in a short time he should be gone, and then, if he sought for him, it would be too late, he should be no more; but the sense is this, that when he lay down in the dust, in the grave, he should be seen no more on earth by any man, nay, not by the eye of God himself, should the most early and the most diligent search be made for him. Mr. Broughton takes it to be a petition and request to die, rendering the words,

"why dost thou not quickly seek me out, that I should be no more?''

and to which others f agree.

d תשא "tolles", Montanus, Beza, Drusius, Mercerus, Michaelis. e תעביר "transire facies", Pagninus, Montanus, Drusius. f So Junius & Tremellius.

Henry's Complete Commentary on the Bible

      17 What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?   18 And that thou shouldest visit him every morning, and try him every moment?   19 How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?   20 I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?   21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be.

      Job here reasons with God,

      I. Concerning his dealings with man in general (Job 7:17; Job 7:18): What is man, that thou shouldst magnify him? This may be looked upon either, 1. As a passionate reflection upon the proceedings of divine justice; as if the great God did diminish and disparage himself in contending with man. "Great men think it below them to take cognizance of those who are much their inferiors so far as to reprove and correct their follies and indecencies; why then does God magnify man, by visiting him, and trying him, and making so much ado about him? Why will he thus pour all his forces upon one that is such an unequal match for him? Why will he visit him with afflictions, which, like a quotidian ague, return as duly and constantly as the morning light, and try, every moment, what he can bear?" We mistake God, and the nature of his providence, if we think it any lessening to him to take notice of the meanest of his creatures. Or, 2. As a pious admiration of the condescensions of divine grace, like that, Psalms 8:4; Psalms 144:3. He owns God's favour to man in general, even when he complains of his own particular troubles. "What is man, miserable man, a poor, mean, weak creature, that thou, the great and glorious God, shouldst deal with him as thou dost? What is man," (1.) "That thou shouldst put such honour upon him, shouldst magnify him, by taking him into covenant and communion with thyself?" (2.) "That thou shouldst concern thyself so much about him, shouldst set thy heart upon him, as dear to thee, and one that thou hast a kindness for?" (3.) "That thou shouldst visit him with thy compassions every morning, as we daily visit a particular friend, or as the physician visits his patients every morning to help them?" (4.) "That thou shouldst try him, shouldst feel his pulse and observe his looks, every moment, as in care about him and jealous over him?" That such a worm of the earth as man is should be the darling and favourite of heaven is what we have reason for ever to admire.

      II. Concerning his dealings with him in particular. Observe,

      1. The complaint he makes of his afflictions, which he here aggravates, and (as we are all too apt to do) makes the worst of, in three expressions:-- (1.) That he was the butt to God's arrows: "Thou hast set me as a mark against thee," Job 7:20; Job 7:20. "My case is singular, and none is shot at as I am." (2.) That he was a burden to himself, ready to sink under the load of his own life. How much delight soever we take in ourselves God can, when he pleases, make us burdens to ourselves. What comfort can we take in ourselves if God appear against us as an enemy and we have not comfort in him. (3.) That he had no intermission of his griefs (Job 7:19; Job 7:19): "How long will it be ere thou cause thy rod to depart from me, or abate the rigour of the correction, at least for so long as that I may swallow down my spittle?" It should seem, Job's distemper lay much in his throat, and almost choked him, so that he could not swallow his spittle. He complains (Job 30:18; Job 30:18) that it bound him about like the collar of his coat. "Lord," says he, "wilt not thou give me some respite, some breathing time?" Job 9:18; Job 9:18.

      2. The concern he is in about his sins. The best men have sin to complain of, and the better they are the more they will complain of it. (1.) He ingenuously owns himself guilty before God: I have sinned. God had said of him that he was a perfect and an upright man; yet he says of himself, I have sinned. Those may be upright who yet are not sinless; and those who are sincerely penitent are accepted, through a Mediator, as evangelically perfect. Job maintained, against his friends, that he was not a hypocrite, not a wicked man; and yet he owned to his God that he had sinned. If we have been kept from gross acts of sin, it does not therefore follow that we are innocent. The best must acknowledge, before God, that they have sinned. His calling God the observer, or preserver, of men, may be looked upon as designed for an aggravation of his sin: "Though God has had his eye upon me, his eye upon me for good, yet I have sinned against him." When we are in affliction it is seasonable to confess sin, as the procuring cause of our affliction. Penitent confessions would drown and silence passionate complaints. (2.) He seriously enquires how he may make his peace with God: "What shall I do unto thee, having done so much against thee?" Are we convinced that we have sinned, and are we brought to own it? We cannot but conclude that something must be done to prevent the fatal consequences of it. The matter must not rest as it is, but some course must be taken to undo what has been ill done. And, if we are truly sensible of the danger we have run ourselves into, we shall be willing to do any thing, to take a pardon upon any terms; and therefore shall be inquisitive as to what we shall do (Micah 6:6; Micah 6:7), what we shall do to God, not to satisfy the demands of his justice (that is done only by the Mediator), but to qualify ourselves for the tokens of his favour, according to the tenour of the gospel-covenant. In making this enquiry it is good to eye God as the preserver or Saviour of men, not their destroyer. In our repentance we must keep up good thoughts of God, as one that delights not in the ruin of his creatures, but would rather they should return and live. "Thou art the Saviour of men; be my Saviour, for I cast myself upon thy mercy." (3.) He earnestly begs for the forgiveness of his sins, Job 7:21; Job 7:21. The heat of his spirit, as, on the one hand, it made his complaints the more bitter, so, on the other hand, it made his prayers the more lively and importunate; as here: "Why dost thou not pardon my transgression? Art thou not a God of infinite mercy, that art ready to forgive? Hast not thou wrought repentance in me? Why then dost thou not give me the pardon of my sin, and make me to hear the voice of that joy and gladness?" Surely he means more than barely the removing of his outward trouble, and is herein earnest for the return of God's favour, which he complained of the want of, Job 6:4; Job 6:4. "Lord, pardon my sins, and give me the comfort of that pardon, and then I can easily bear my afflictions," Matthew 9:2; Isaiah 33:24. When the mercy of God pardons the transgression that is committed by us the grace of God takes away the iniquity that reigns in us. Wherever God removes the guilt of sin he breaks the power of sin. (4.) To enforce his prayer for pardon he pleads the prospect he had of dying quickly: For now shall I sleep in the dust. Death will lay us in the dust, will lay us to sleep there, and perhaps presently, now in a little time. Job had been complaining of restless nights, and that sleep departed from his eyes (Job 7:3; Job 7:4; Job 7:13; Job 7:14); but those who cannot sleep on a bed of down will shortly sleep in a bed of dust, and not be scared with dreams nor tossed to and fro: "Thou shalt seek me in the morning, to show me favour, but I shall not be; it will be too late then. If my sins be not pardoned while I live, I am lost and undone for ever." Note, The consideration of this, that we must shortly die, and perhaps may die suddenly, should make us all very solicitous to get our sins pardoned and our iniquity taken away.