Job 3:20
Why is light given to the miserable, and life to the bitter of soul,
Why is light given
The word "light" in Hebrew is "אוֹר" (or), which often symbolizes life, understanding, or divine presence. In the context of Job's lament, "light" represents the gift of life itself. Job is questioning the purpose of life when it is filled with suffering. This reflects a deep theological inquiry into the nature of God's providence and the reason for human suffering. Historically, light has been a symbol of hope and divine favor, yet Job feels its presence is paradoxical in his misery.

to the miserable
The Hebrew word for "miserable" is "עָמֵל" (amel), which can also mean laborious or toiling. This term captures the essence of human struggle and the burdens of life. Job's use of this word underscores his perception of life as a relentless toil without reward. In the broader scriptural context, it echoes the curse of labor from Genesis, where toil is a consequence of the Fall, suggesting that suffering is an intrinsic part of the human condition.

and life
The Hebrew word for "life" is "חַיִּים" (chayyim), which is often used to denote not just physical existence but a state of being that encompasses joy, purpose, and vitality. Job's lament questions the value of life when it is devoid of these qualities. This reflects a common biblical theme where life is a precious gift from God, yet Job's suffering leads him to question its worth when stripped of peace and happiness.

to the bitter of soul
The phrase "bitter of soul" in Hebrew is "מַר נֶפֶשׁ" (mar nephesh). "Mar" means bitter, and "nephesh" refers to the soul or life force. This phrase captures the depth of Job's anguish, indicating a profound internal suffering that affects his very essence. In the biblical narrative, bitterness of soul is often associated with deep grief or distress, as seen in the accounts of Hannah and Naomi. Job's use of this phrase highlights the intensity of his emotional and spiritual turmoil, questioning why life is sustained in such a state of despair.

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 his quest to understand the reasons behind it.

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 Lament
This chapter marks the beginning of Job's lament, where he curses the day of his birth and questions the purpose of his suffering.
Teaching Points
Understanding Suffering
Job 3:20 invites us to grapple with the reality of suffering in a fallen world. It challenges us to seek God's presence and wisdom even when answers are not immediately apparent.

The Role of Lament
Lament is a biblical response to suffering. It provides a way to express our deepest pains and questions to God, trusting that He hears and understands our cries.

The Search for Purpose
In times of despair, like Job, we may question the purpose of our existence. This verse encourages us to seek God's purpose and light, even when life feels bitter.

Compassion for the Suffering
Job's lament reminds us to be compassionate towards those who are suffering. We are called to support and comfort others, recognizing the depth of their pain.
Bible Study Questions
1. How does Job's expression of despair in Job 3:20 reflect the human experience of suffering, and how can we relate to it in our own lives?

2. In what ways does the theme of lament in Job 3:20 connect with other biblical passages, and how can these connections deepen our understanding of suffering?

3. How can we find hope and purpose in God when we, like Job, feel bitter of soul and question the meaning of our circumstances?

4. What role does community play in supporting those who are experiencing deep suffering, as seen in the broader context of Job's account?

5. How can the practice of lament, as demonstrated by Job, be incorporated into our personal prayer life and spiritual journey?
Connections to Other Scriptures
Psalm 88
This psalm echoes the themes of despair and questioning found in Job 3:20, as the psalmist cries out to God from a place of deep affliction.

Ecclesiastes 2:17
Solomon's reflections on the futility of life and the bitterness of soul resonate with Job's lament, as he too questions the purpose of life amidst suffering.

Jeremiah 20:14-18
Jeremiah's curse on the day of his birth parallels Job's lament, highlighting a shared experience of prophetic suffering and questioning.
Christian Posture of the Problem of Evil in LifeC. A. Barrel.Job 3:20
Reasons for Life's ContinuanceA. Barnes.Job 3:20
The Will of God a Sufficient Reason for ExistenceJ. Caryl.Job 3:20
Why is the Miserable Man Kept AliveHomilistJob 3:20
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
Bitter, Giveth, Miserable, Misery, Soul, Suffers, Trouble, Wherefore, Wherewith
Dictionary of Bible Themes
Job 3:20

     4835   light, spiritual
     9022   death, believers

Job 3:1-26

     5945   self-pity

Job 3:20-21

     9614   hope, results of absence

Job 3:20-26

     5928   resentment, against God
     8713   discouragement

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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