Job 3:24
I sigh when food is put before me, and my groans pour out like water.
I sigh
The Hebrew word for "sigh" here is "anah," which conveys a deep, mournful expression of grief or distress. In the context of Job's suffering, this sigh is not just a physical reaction but a spiritual and emotional lament. It reflects the depth of Job's anguish, as sighing is often associated with a heart burdened by sorrow. In the broader biblical narrative, sighing is a common response to suffering, seen in the Psalms and Lamentations, where the faithful cry out to God in their distress. This highlights the human condition of suffering and the natural response of seeking divine intervention.

when food is put before me
The phrase "when food is put before me" indicates a time of daily sustenance, which should be a moment of nourishment and satisfaction. However, for Job, even this basic necessity becomes a reminder of his misery. The Hebrew culture placed significant importance on meals as times of fellowship and blessing, yet Job's suffering is so profound that even eating becomes a burden. This reflects the extent of his despair, where even life's simplest pleasures are overshadowed by his pain. It serves as a reminder of the trials that can turn ordinary experiences into moments of sorrow.

and my groans
The word "groans" is translated from the Hebrew "sheagah," which implies a loud, mournful cry. This is not a silent suffering but an audible expression of Job's inner turmoil. In the ancient Near Eastern context, groaning was often associated with intense grief or distress, akin to the cries of those in mourning. Job's groans are a testament to his profound suffering, echoing the cries of the Israelites in Egypt, who groaned under the weight of their oppression. It underscores the theme of human suffering and the longing for relief and redemption.

pour out like water
The imagery of groans pouring out "like water" suggests an unceasing, overwhelming flow of emotion. Water, in biblical symbolism, often represents life and cleansing, but here it conveys the relentless nature of Job's anguish. Just as water flows continuously and cannot be easily contained, so too do Job's groans spill forth without restraint. This metaphor emphasizes the depth and persistence of his suffering, illustrating how his pain permeates every aspect of his existence. It serves as a poignant reminder of the human capacity for enduring hardship and the hope for eventual restoration.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, known for his immense suffering and perseverance.

2. Uz
The land where Job lived. It is often associated with the region east of Israel, though its exact location is uncertain.

3. Job's Suffering
The context of Job 3:24 is Job's lamentation over his intense suffering, having lost his wealth, children, and health.
Teaching Points
The Reality of Suffering
Job's expression of sorrow reminds us that suffering is a real and profound part of the human experience. It is not a sign of weak faith but a part of living in a fallen world.

The Language of Lament
Job's groans "pour out like water," illustrating the importance of expressing our pain honestly before God. Lament is a biblical way to process grief and seek God's presence in our trials.

Dependence on God in Despair
Even in his despair, Job's turning to God with his complaints shows a deep-seated faith. In our darkest moments, we are encouraged to bring our burdens to God, trusting in His ultimate sovereignty and goodness.

The Temporary Nature of Earthly Comforts
Job's inability to find comfort in food highlights the insufficiency of earthly pleasures to satisfy the soul in times of deep distress. True comfort is found in God alone.

Empathy and Support for the Suffering
As believers, we are called to support those who are suffering, offering empathy and compassion, much like the friends who initially came to sit with Job in silence.
Bible Study Questions
1. How does Job's expression of sorrow in Job 3:24 help us understand the role of lament in the life of a believer?

2. In what ways can we support someone who is experiencing deep suffering, as Job did, according to biblical principles?

3. How can we find comfort in God when earthly comforts fail us, as seen in Job's experience?

4. What other biblical figures experienced deep sorrow, and how did they respond to their suffering?

5. How can Job's account encourage us to maintain our faith in God during times of personal crisis?
Connections to Other Scriptures
Psalm 42:3
This verse speaks of tears being the psalmist's food day and night, similar to Job's expression of sorrow and constant groaning.

Lamentations 3:17-20
These verses reflect a deep sense of affliction and bitterness, akin to Job's lament in his suffering.

Matthew 26:38
Jesus expresses His soul being overwhelmed with sorrow to the point of death, paralleling Job's deep anguish.
Birth DeploredT. T. Munger.Job 3:1-26
Defect in the Best of MenDean Farrar.Job 3:1-26
Good Men not Always At Their BestJ. Caryl.Job 3:1-26
Good Men Weakened by CalamitiesH. E. Stone.Job 3:1-26
Infirmity AppearingFootsteps of Truth.Job 3:1-26
Job Cursing His DayJoseph Caryl.Job 3:1-26
Job's DistemperGeorge Hutcheson.Job 3:1-26
Mistaken SpeechJ. Parker, D. D.Job 3:1-26
The Cry from the DepthsRobert A. Watson, D. D.Job 3:1-26
The Eloquence of GriefE. Johnson Job 3:1-26
The Maddening Force of SufferingHomilistJob 3:1-26
The Peril of Impulsive SpeechAlbert Barnes.Job 3:1-26
The Speech of Job and its MisapprehensionsJoseph Parker, D. D.Job 3:1-26
The Unanswered QuestionR. Green Job 3:20-26
People
Job
Places
Uz
Topics
Bread, Cries, Eat, Grief, Groaning, Groanings, Groans, Instead, Pour, Poured, Roarings, Sighing, Sight, Sorrow, Waters
Dictionary of Bible Themes
Job 3:1-26

     5945   self-pity

Job 3:20-26

     5928   resentment, against God

Library
March 2 Evening
There remaineth therefore a rest to the people of God.--HEB. 4:9. There the wicked cease from troubling; and there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor. Blessed are the dead which die in the Lord from henceforth; they . . . rest from their labours; and their works do follow them. Our friend Lazarus sleepeth . . . Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. We that are in this tabernacle do groan,
Anonymous—Daily Light on the Daily Path

The Trouble and Rest of Good Men "There the Wicked Cease from Troubling
Sermon 127 The Trouble and Rest of Good Men "There the wicked cease from troubling, and there the weary be at rest." Job 3:17. When God at first surveyed all the works he had made, "behold, they were very good." All were perfect in beauty, and man, the lord of all, was perfect in holiness. And as his holiness was, so was his happiness. Knowing no sin, he knew no pain. But when sin was conceived, it soon brought forth pain; the whole scene was changed in a moment. He now groaned under the weight of
John Wesley—Sermons on Several Occasions

The Sorrowful Man's Question
"Why is light given to a man whose way is hid, and whom God hath hedged in?"--Job 3:23. I AM VERY THANKFUL that so many of you are glad and happy. There is none too much joy in the world, and the more that any of us can create, the better. It should be a part of our happiness, and a man part of it, to try to make other people glad. "Comfort ye, comfort ye my people," is a commission which many of us ought to feel is entrusted to us. If your own cup of joy is full, let it run over to others who
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath
Lewis Bayly—The Practice of Piety

Whether Servile Fear is Good
Whether Servile Fear is Good We proceed to the fourth article thus: 1. It seems that servile fear is not good. If the use of a thing is evil, the thing itself is evil. Now the use of servile fear is evil, since "he who does something out of fear does not do well, even though that which is done be good," as the gloss says on Rom. ch. 8. It follows that servile fear is not good. 2. Again, that which has its origin in a root of sin is not good. Servile fear has its origin in a root of sin. For on Job
Aquinas—Nature and Grace

Whether it is Lawful to Curse an Irrational Creature?
Objection 1: It would seem that it is unlawful to curse an irrational creature. Cursing would seem to be lawful chiefly in its relation to punishment. Now irrational creatures are not competent subjects either of guilt or of punishment. Therefore it is unlawful to curse them. Objection 2: Further, in an irrational creature there is nothing but the nature which God made. But it is unlawful to curse this even in the devil, as stated above [2960](A[1]). Therefore it is nowise lawful to curse an irrational
Saint Thomas Aquinas—Summa Theologica

Whether in the State of Innocence Children Would have Been Born Confirmed in Righteousness?
Objection 1: It would seem that in the state of innocence children would have been born confirmed in righteousness. For Gregory says (Moral. iv) on the words of Job 3:13: "For now I should have been asleep, etc.: If no sinful corruption had infected our first parent, he would not have begotten "children of hell"; no children would have been born of him but such as were destined to be saved by the Redeemer." Therefore all would have been born confirmed in righteousness. Objection 2: Further, Anselm
Saint Thomas Aquinas—Summa Theologica

Whether the Blessed virgin was Sanctified Before Animation?
Objection 1: It would seem that the Blessed Virgin was sanctified before animation. Because, as we have stated [4127](A[1]), more grace was bestowed on the Virgin Mother of God than on any saint. Now it seems to have been granted to some, to be sanctified before animation. For it is written (Jer. 1:5): "Before I formed thee in the bowels of thy mother, I knew thee": and the soul is not infused before the formation of the body. Likewise Ambrose says of John the Baptist (Comment. in Luc. i, 15): "As
Saint Thomas Aquinas—Summa Theologica

Whether Servile Fear is Good?
Objection 1: It would seem that servile fear is not good. For if the use of a thing is evil, the thing itself is evil. Now the use of servile fear is evil, for according to a gloss on Rom. 8:15, "if a man do anything through fear, although the deed be good, it is not well done." Therefore servile fear is not good. Objection 2: Further, no good grows from a sinful root. Now servile fear grows from a sinful root, because when commenting on Job 3:11, "Why did I not die in the womb?" Gregory says (Moral.
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful to Curse Anyone?
Objection 1: It would seem unlawful to curse anyone. For it is unlawful to disregard the command of the Apostle in whom Christ spoke, according to 2 Cor. 13:3. Now he commanded (Rom. 12:14), "Bless and curse not." Therefore it is not lawful to curse anyone. Objection 2: Further, all are bound to bless God, according to Dan. 3:82, "O ye sons of men, bless the Lord." Now the same mouth cannot both bless God and curse man, as proved in the third chapter of James. Therefore no man may lawfully curse
Saint Thomas Aquinas—Summa Theologica

Wesley and his Barber
Thursday, April 11 (Bolton).--The barber who shaved me said, "Sir, I praise God on your behalf. When you were at Bolton last, I was one of the most eminent drunkards in all the town; but I came to listen at the window, and God struck me to the heart. I then earnestly prayed for power against drinking; and God gave me more than I asked: He took away the very desire of it. Yet I felt myself worse and worse, till on April 5 last, I could hold out no longer. I knew I must drop into hell that moment unless
John Wesley—The Journal of John Wesley

The Rich Sinner Dying. Psa. 49:6,9; Eccl. 8:8; Job 3:14,15.
The rich sinner dying. Psa. 49:6,9; Eccl. 8:8; Job 3:14,15. In vain the wealthy mortals toil, And heap their shining dust in vain, Look down and scorn the humble poor, And boast their lofty hills of gain. Their golden cordials cannot ease Their pained hearts or aching heads, Nor fright nor bribe approaching death From glitt'ring roofs and downy beds. The ling'ring, the unwilling soul The dismal summons must obey, And bid a long, a sad farewell To the pale lump of lifeless clay. Thence they are
Isaac Watts—The Psalms and Hymns of Isaac Watts

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the
E. P. Barrows—Companion to the Bible

The Writings of Israel's Philosophers
[Sidenote: Discussions the problem of evil] An intense interest in man led certain of Israel's sages in time to devote their attention to more general philosophical problems, such as the moral order of the universe. In the earlier proverbs, prophetic histories, and laws, the doctrine that sin was always punished by suffering or misfortune, and conversely that calamity and misfortune were sure evidence of the guilt of the one affected, had been reiterated until it had become a dogma. In nine out
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

One Thing is Needful;
or, SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT, HEAVEN, AND HELL UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE CURSE, by John Bunyan. London: Printed for Nath. Ponder, at the Peacock in the Poultry, 1688.[1] ADVERTISEMENT BY THE EDITOR. According to Charles Doe, in that curious sheet called The Struggler for the Preservation of Mr. John Bunyan's Labours, these poems were published about the year 1664, while the author was suffering imprisonment for conscience
John Bunyan—The Works of John Bunyan Volumes 1-3

Death Swallowed up in victory
Then shall be brought to pass the saying that is written, Death is swallowed up in victory! D eath, simply considered, is no more than the cessation of life --that which was once living, lives no longer. But it has been the general, perhaps the universal custom of mankind, to personify it. Imagination gives death a formidable appearance, arms it with a dart, sting or scythe, and represents it as an active, inexorable and invincible reality. In this view death is a great devourer; with his iron tongue
John Newton—Messiah Vol. 2

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining
Lewis Bayly—The Practice of Piety

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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