Job 3:9
May its morning stars grow dark; may it wait in vain for daylight; may it not see the breaking of dawn.
May its morning stars grow dark
In this phrase, "morning stars" can be understood as a poetic reference to the stars that are visible in the early morning sky, often associated with hope and the promise of a new day. The Hebrew word for "stars" is "כּוֹכָבִים" (kokhavim), which often symbolizes guidance and divine order in the cosmos. Job's wish for these stars to "grow dark" reflects his deep despair and desire for the obliteration of hope and guidance. In the ancient Near Eastern context, stars were seen as celestial beings or deities that governed the night. Job's lamentation here is a profound expression of his wish for the reversal of creation's order, highlighting the depth of his suffering and his feeling of being abandoned by the divine order.

may it wait in vain for daylight
The phrase "wait in vain for daylight" conveys a sense of hopeless anticipation. The Hebrew root for "wait" is "קָוָה" (qavah), which implies an eager expectation or longing. Job's use of this term underscores his profound sense of futility and the absence of relief or redemption. In the biblical narrative, daylight often symbolizes God's presence, truth, and salvation. By wishing for the night to "wait in vain," Job is expressing his feeling that divine intervention and relief are unattainable, emphasizing the depth of his existential crisis and the perceived absence of God's light in his life.

may it not see the breaking of dawn
The "breaking of dawn" is a powerful symbol of renewal, hope, and the triumph of light over darkness. The Hebrew word for "dawn" is "שַׁחַר" (shachar), which is often associated with new beginnings and divine mercy. Job's desire for the night to "not see the breaking of dawn" is a poignant expression of his wish for the cessation of time and the obliteration of hope. In the broader scriptural context, dawn is frequently used as a metaphor for God's intervention and the arrival of justice and righteousness. Job's lament here reflects his profound sense of abandonment and his struggle to find meaning and hope amidst his suffering. This verse, therefore, captures the intensity of Job's anguish and his yearning for an end to his pain, even if it means the cessation of the natural order.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man described as blameless and upright, who feared God and shunned evil. In this chapter, Job is lamenting the day of his birth due to his immense suffering.

2. Morning Stars
A poetic reference to the stars that appear in the early morning sky, often symbolizing hope and the promise of a new day.

3. Daylight/Dawn
Represents new beginnings, hope, and the renewal of life. Job's wish for darkness instead of dawn reflects his deep despair and desire for his suffering to end.
Teaching Points
The Depth of Despair
Job's lamentation shows the profound depth of human suffering and despair. It is a reminder that even the most faithful can experience moments of deep anguish.

The Symbolism of Light and Darkness
Light often symbolizes hope, life, and God's presence, while darkness can represent despair and the absence of hope. Understanding this symbolism can help us navigate our own times of darkness by seeking God's light.

The Importance of Lament
Job's honest expression of his pain teaches us the value of lament in our spiritual lives. It is okay to bring our deepest sorrows and questions before God.

Hope Beyond Despair
While Job wishes for darkness, the broader biblical account assures us that God's light ultimately overcomes darkness. This encourages us to hold onto hope even in our darkest times.

Community Support in Suffering
Job's account reminds us of the importance of community and support during times of suffering. We are called to be present for others in their times of need.
Bible Study Questions
1. How does Job's wish for darkness in Job 3:9 reflect his emotional and spiritual state at this point in the account?

2. In what ways can the symbolism of light and darkness in the Bible help us understand our own experiences of hope and despair?

3. How can we incorporate the practice of lament into our spiritual lives, and why is it important to do so?

4. What are some practical ways we can be a source of light and hope for others who are experiencing their own "dark nights"?

5. How do other scriptures, such as those in Psalms or the New Testament, provide a counterbalance to Job's despair by offering hope and assurance of God's presence?
Connections to Other Scriptures
Genesis 1:3-5
The creation of light and the separation of light from darkness. This passage highlights the significance of light as a symbol of God's order and goodness, contrasting with Job's wish for darkness.

Psalm 30:5
The psalmist speaks of joy coming in the morning, which contrasts with Job's desire for the morning stars to grow dark, emphasizing the hope that comes with God's deliverance.

Revelation 22:16
Jesus is referred to as the "bright Morning Star," symbolizing hope and redemption, contrasting with Job's lament for darkness.
Human Infirmity Revealed in Deep AfflictionR. Green Job 3:1-12
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
People
Job
Places
Uz
Topics
Behold, Breaking, Dark, Darkened, Dawn, Dawning, Daylight, Eyelids, Hope, Morning, None, Rays, Stars, Thereof, Twilight, Vain, Wait
Dictionary of Bible Themes
Job 3:9

     4918   dawn

Job 3:1-10

     4810   darkness, natural
     5827   curse

Job 3:1-26

     5945   self-pity

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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