Job 14:19

The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

14:16-22 Job's faith and hope spake, and grace appeared to revive; but depravity again prevailed. He represents God as carrying matters to extremity against him. The Lord must prevail against all who contend with him. God may send disease and pain, we may lose all comfort in those near and dear to us, every hope of earthly happiness may be destroyed, but God will receive the believer into realms of eternal happiness. But what a change awaits the prosperous unbeliever! How will he answer when God shall call him to his tribunal? The Lord is yet upon a mercy-seat, ready to be gracious. Oh that sinners would be wise, that they would consider their latter end! While man's flesh is upon him, that is, the body he is so loth to lay down, it shall have pain; and while his soul is within him, that is, the spirit he is so loth to resign, it shall mourn. Dying work is hard work; dying pangs often are sore pangs. It is folly for men to defer repentance to a death-bed, and to have that to do which is the one thing needful, when unfit to do anything.

Barnes' Notes on the Bible

The waters wear the stones - By their constant attrition they wear away even the hard rocks, and they disappear, and return no more. The sense is, that constant changes are going on in nature, and man resembles those objects which are removed to appear no more, and not the productions of the vegetable world that spring up again. It is possible that there may also be included the idea here, that the patience, constancy, firmness, and life of any man must be worn out by long continued trials, as even hard rocks would be worn away by the constant attrition of waters.

Thou washest away - Margin, "Overflowest." This is literally the meaning of the Hebrew תשׁטף tı̂shâṭaph. But there is included the sense of washing away by the inundation.

The things which grow out of the dust of the earth - Herder and Noyes translate this, "the floods overflow the dust of the earth," and this accords with the interpretation of Good and Rosenmuller. So Castellio renders it, and so Luther - "Tropfen flossen die Erde weg." This is probably the true sense. The Hebrew word rendered "the things which grow out" ספיח sâphı̂yach, means properly that which "is poured out" - from ספח sâphach, to pour out, to spread out - and is applied to grain produced spontaneously from kernels of the former year, without new seed. Leviticus 25:5-11; 2 Kings 19:29. See the notes at Isaiah 37:30. But here it probably means a flood - that which flows out - and which washes away the earth.

The dust of the earth - The earth or the land on the margin of streams. The sense is, that as a flood sweeps away the soil, so the hope of man was destroyed.

Thou destroyest the hope of man - By death - for so the connection demands. It is the language of despondency. The tree would spring up, but man would die like a removed rock, like land washed away, like a falling mountain, and would revive no more. If Job had at times a hope of a future state, yet that hope seems at times, also, wholly to fail him, and he sinks down in utter despondency. At best, his views of the future world were dark and obscure. He seems to have had at no time clear conceptions of heaven - of the future holiness and blessedness of the righteous; but he anticipated, at best, only a residence in the world of disembodied spirits - dark, dreary, sad; - a world to which the grave was the entrance, and where the light was as darkness. With such anticipations, we are not to wonder that his mind sank into despondency; nor are we to be surprised at the expressions which he so often used, and which seem so inconsistent with the feelings which a child of God ought to cherish. In our trials let us imitate his patience, but not his despondency; let us copy his example in his better moments, and when he was full of confidence in God, and not his language of complaint, and his unhappy reflections on the government of the Most High.

Jamieson-Fausset-Brown Bible Commentary

19. The Hebrew order is more forcible: "Stones themselves are worn away by water."

things which grow out of—rather, "floods wash away the dust of the earth." There is a gradation from "mountains" to "rocks" (Job 14:18), then "stones," then last "dust of the earth"; thus the solid mountain at last disappears utterly.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

The waters wear the stones,.... Either by continual running in them, or constant dropping upon them (p); and the excavations or hollow places they: make are never filled up again, these impressions are never effaced, nor the stones reduced to their ancient form; so man, though he may have the strength of stones, yet the waters of afflictions will gradually wear him away, and bring him to the dust of death, and where he must lie till the heavens be no more:

thou washest away the things which grow out of the dust of the earth; herbs, plants, and trees, which a violent inundation of water tears up by the roots, and carries away, and they are never restored to their places any more. The word which we render "the things which grow out", the spontaneous productions of the earth, as in Leviticus 25:5. Aben Ezra interprets of floods of water; and so Schultens, from the use of the word (q) in the Arabic language, translates it, "their effusions"; that is, the effusions of waters before mentioned, the floods and inundations of them overflow, "and wash away the dust of the earth"; not only that which is on the surface of it, the soil of it; but, as the same learned man observes, they plough and tear up the earth itself, and carry it away, and it is never repaired; so men at death are carried away as with a flood, and are no more, see Psalm 90:5;

and or "so" (r).

thou destroyest the hope of man, not the hope of a good man about his eternal state, and of enjoying eternal happiness; which is the gift of God's grace, which is without repentance, never revoked, called in, or taken away or destroyed; it is built upon the promise of God, who cannot lie; it is founded on the person, blood, and righteousness of Christ; and though it may be brought low, it is never lost; the hope of carnal men in an arm of flesh, in the creature and creature enjoyments, is indeed destroyed; and so is the hope of external professors of religion, that is formed on their own works of righteousness, and profession of religion; but of this Job is not speaking, but of the hope of man of living again in this world after death; for this is a reddition or application of the above similes used to illustrate this point, the irreparable state of man at death, so as that he shall never return to this life again, and to the same state and circumstances of things as before; and next follows a description of death, and the state of the dead.

(p) "Gutta cavat lapidem", Ovid. de Ponto, l. 4. (q) "effudit", Golius, col. 1182. Castel. col. 2590. (r) "Sic", Vatablus, Drusius, Mercerus, Schultens; "ita", Junius & Tremellius, Piscator; it answers to Aben Ezra, Gersom.

Geneva Study Bible

The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

19. The turbulent waters wear away the stones of the brook by their constant action.

thou washest away, &c] Rather, the floods thereof (i. e. of the waters) do wash away the soil of the earth.

and thou destroyest] i. e. so thou destroyest. The “hope” of man which God destroys is not the specific hope of a renewed life (Job 14:7)—this idea is dismissed—but more general, the hope of life.

Pulpit Commentary

Verse 19. - The waters wear the stones. The power of the soft element of water, by continual washing or dripping, to wear away the hardest stone, has often been noticed, and is a frequent topic in poetry. Deep ravines have been worn in course of time, through broad and lofty mountain ranges by rivers, the stone yielding little by little to the action of the water, until at last a broad chasm is made. So the continual wearing action of calamity often lays low the prosperous. Thou washest away the things which grow out of the dust of the earth; rather, as in the Revised Version, the overflowings thereof wash away the dust of the earth; i.e. "overflows of water, inundations, floods, not only make a way through rocks, but often carry off great tracts of rich soil, hurrying the alluvium down to the sea, and leaving in its place a marsh or a waste." And thou destroyest the hope of man. Even thus from time to time does God ruin and destroy the hopes of a prosperous man. Job 14:19

Keil and Delitzsch Biblical Commentary on the Old Testament

17 My transgression is sealed up in a bag,

And Thou hast devised additions to my iniquity.

18 But a falling mountain moveth indeed,

And a rock falleth from its place.

19 Water holloweth out stone,

Its overflowings carry away the dust of the earth,

And the hope of man - Thou destroyest.

The meaning of Job 14:17 is, not that the judgment which pronounces him guilty lies in the sealed-up bag of the judge, so that it requires only to be handed over for execution (Hirz., Ew., Renan), for although פּשׁע (though not exactly the punishment of sin, which it does not signify even in Daniel 9:24) can denote wickedness, as proved and recorded, and therefore metonomically the penal sentence, the figure is, however, taken not from the mode of preserving important documents, but from the mode of preserving collected articles of value in a sealed bag. The passage must be explained according to Hosea 13:12; Deuteronomy 32:34; Romans 2:5, comp. Jeremiah 17:1. The evil Job had formerly (Job 13:26) committed according to the sentence of God, God has gathered together as in a money bag, and carefully preserved, in order now to bring them home to him. And not this alone, however; He has devised still more against him than his actual misdeeds. Ewald translates: Thou hast sewed up my punishment; but טפל (vid., on Job 13:4) signifies, not to sew up, but: to sew on, patch on, and gen. to add (טפל, Rabb. accidens, a subordinate matter, opp. עקּר), after which the lxx translates ἐπεσημήνω (noted in addition), and Gecatilia Arab. ḥftṣt (added to in collecting). It is used here just as in the Aramaic phrase טפל שׁקרא (to patch on falsehood, to invent scandal).

The idea of the figures which follow is questionable. Hahn maintains that they do not describe destruction, but change, and that consequently the relation of Job 14:19 to what precedes is not similarity, but contrast: stones are not so hard, that they are not at length hollowed out, and the firm land is not so firm that it cannot be carried away by the flood; but man's prospect is for ever a hopeless one, and only for him is there no prospect of his lot ever being changed. Thus I thought formerly it should be explained: considering the waw, Job 14:19, as indicative not of comparison, but of contrast. But the assumption that the point of comparison is change, not destruction, cannot be maintained: the figures represent the slow but inevitable destruction wrought by the elements on the greatest mountains, on rocks, and on the solid earth. And if the poet had intended to contrast the slow but certain changes of nature with the hopelessness of man's lot, how many more appropriate illustrations, in which nature seems to come forth as with new life from the dead, were at his command! Raschi, who also considers the relation of the clauses to be antithetical, is guided by the right perception when he interprets: even a mountain that is cast down still brings forth fruit, and a rock removed from its place, even these are not without some signs of vitality in them, יבּול equals (יבוּל) יעשׂהבוּל, which is indeed a linguistic impossibility. The majority of expositors are therefore right when they take the waw, Job 14:19, similarly to Job 5:7; Job 11:12; Job 12:11, as waw adaequationis. With this interpretation also, the connection of the clause with what precedes by ואוּלם (which is used exactly as in Job 1:11; Job 11:5; Job 12:7, where it signifies verum enim vero or attamen) is unconstrained. The course of thought is as follows: With unsparing severity, and even beyond the measure of my guilt, hast Thou caused me to suffer punishment for my sins, but (nevertheless) Thou shouldst rather be gentle and forbearing towards me, since even that which is firmest, strongest, and most durable cannot withstand ultimate destruction; and entirely in accordance with the same law, weak, frail man (אנושׁ) meets an early certain end, and at the same time Thou cuttest off from him every ground of hope of a continued existence. The waw, Job 14:19, is consequently, according to the sense, more quanto magis than sic, placing the things to be contrasted over against each other. הר־נופL is a falling, not a fallen (Ralbag) mountain; and having once received the impetus, it continues gradually to give way; Renan: s'effondre peu peu. Carey, better: "will decay," for נבל (cogn. נבל) signifies, decrease from external loses; specially of the falling off of leaves, Isaiah 34:4. The second figure, like Job 18:4, is to be explained according to Job 9:5 : a rock removes (not as Jerome translates, transfertur, which would be יעתק, and also not as lxx παλαιωθήσεται, Schlottm.: becomes old and crumbles away, although in itself admissible both as to language and fact; comp. on Job 21:7) from its place; it does not stand absolutely, immovably fast. In the third figure אבנים is a prominent object, as the accentuation with Mehupach legarmeh or (as it is found in correct Codd.) with Asla legarmeh rightly indicates שׁחק signifies exactly the same as Arab. sḥq, attere, conterere. In the fourth figure, ספיח must not be interpreted as meaning that which grows up spontaneously without re-sowing, although the Targum translates accordingly: it (the water) washes away its (i.e., the dust of the earth's) after-growth (כּתהא), which Symm. follows (τὰ παραλελειμνένα). It is also impossible according to the expression; for it must have been עפר הארץ. Jerome is essentially correct: et alluvione paullatim terra consumitur. It is true that ספח in Hebrew does not mean effundere in any other passage (on this point, vid., on Habakkuk 2:15), but here the meaning effusio or alluvio may be supposed without much hesitation; and in a book whose language is so closely connected with the Arabic, we may even refer to ספח equals Arab. sfḥ (kindred to Arab. sfk, שׁפך), although the word may also (as Ralbag suggests), by comparison with מטר סחף, Proverbs 28:3, and Arab. sḥı̂qt, a storm of rain, be regarded as transposed from חיפיה, from סחף in Arab. to tear off, sweep away, Targ. to thrust away ( equals רחף), Syr., Talm. to overthrow, subvertere (whence s'chifto, a cancer or cancerous ulcer). The suffix refers to מים, and תּשׁטף before a plural subject is quite according to rule, Ges. 146, 3. ספיחיה is mostly marked with Mercha, but according to our interpretation Dech, which is found here and there in the Codd., would be more correct.

The point of the four illustrations is not that not one of them is restored to its former condition (Oetinger, Hirz.), but that in spite of their stability they are overwhelmed by destruction, and that irrecoverably. Even the most durable things cannot defy decay, and now even as to mortal man - Thou hast brought his hope utterly to nought (האבדת with Pathach in pause as frequently; vid., Psalter ii. 468). The perf. is praegnans: all at once, suddenly - death, the germ of which he carries in him even from his birth, is to him an end without one ray of hope, - it is also the death of his hope.