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.

Verse 11. - Therefore I will not refrain my mouth; rather, I moreover will not refrain my lips; that is, "You may do as you like under affliction, I claim the right of complaining." Job has already pointed out that nature teaches the animals to complain when they suffer (Job 6:5). Why, then, should not he? Complaint is not necessarily murmuring; it is sometimes merely expostulation, which God allows (comp. Psalm 4:2; Psalm 77:3; Psalm 142:2, etc.). I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. Extreme "anguish" and "bitter" suffering excuse complaints that would otherwise be, blare-able (comp. Job 6:2-4).

Therefore I will not refrain my mouth,.... From speaking and complaining; seeing, besides the common lot of mankind, which is a state of warfare, sorrow, and trouble, and is as much as a man can well grapple with, extraordinary afflictions are laid upon me, which make life insupportable; and seeing I enjoy no good in this present life, and am shortly going where no temporal good is to be expected, and shall never return to this world any more to enjoy any; therefore I will not be silent, and forbear speaking my mind freely, and uttering my just complaint, for which I think I have sufficient reason: or "I also will not refrain my mouth" (c); in turn, as a just retaliation, so Jarchi; since God will not refrain his hand from me, I will not refrain my mouth from speaking concerning him; since he shows no mercy to me, I shall utter my miserable complaints, and not keep them to myself; this was Job's infirmity when he should have held his peace, as Aaron, and been dumb and silent as David, and been still, and have known, owned, and acknowledged the sovereignty of God, and not vented himself in passion as he did:

I will speak in the anguish of my spirit; or "in the straitness" (d) of it; he was surrounded on all sides with distress, the sorrows of death compassed him about, and the pains of hell got hold upon him; he was like one pent up in a narrow place, in a close confinement, that he could not get out of, and come forth from; and he felt not only exquisite pains of body from his boils and sores, but great anguish of soul; and therefore he determines to speak in and "of" (e) all this, to give vent to his grief and sorrow, his passion and resentment:

I will complain in the bitterness of my soul; his afflictions were like the waters of Marah, bitter ones, very grievous and disagreeable to flesh and blood, and by which his life and soul were embittered to him; and in and of (f) this he determines to complain, or to utter in a complaining way what he had been meditating on, as the word (g) signifies; so that this was not an hasty and precipitate action, but what upon deliberation he resolved to do; to pour out his complaint before God, and leave it with him, in a submissive way, would not have been amiss, but if he complained of God and his providence, it was wrong: "why should a living man complain?" not even a wicked man, of "the punishment of his sin", and much less a good man of fatherly chastisements? We see what the will of man is, what a stubborn and obstinate thing it is, "I will, I will, I will", even of a good man when left to himself, and not in the exercise of grace, and under the influence of it; the complaint follows, by way of expostulation.

(c) "etiam ego", Vatablus, Beza, Piscator, Bolducius, Cocceius, Schmidt, Michaelis, Schultens; "vicissim", Noldius, p. 222. (d) "in angustia", Junius & Tremellius, Schmidt; "in arcto", Cocceius; "in angusto", Schultens. (e) "De angustia", Vatablus, Drusius, Mercerus, Piscator. (f) "de amaritudine", Drusius, Piscator, Mercerus. (g) "meditabor et eloquar", Michaelis.

11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, "Therefore I, at all events," express self-elevation [Umbreit].

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