I have sinned - חטאתי châṭâ'tı̂y. This is a literal translation, and as it stands in the common version it is the language of a penitent - confessing that he had erred, and making humble acknowledgment of his sins. That such a confession became Job, and that he would be willing to admit that he was a sinner, there can be no doubt; but the connection seems rather to require a different sense - a sense implying that though he had sinned, yet his offences could not be such as to require the notice which God had taken of them. Accordingly this interpretation has been adopted by many, and the Hebrew will bear the construction. It may be rendered as a question, "Have I sinned; what did I against thee" Herder. Or, the sense may be, "I have sinned. I admit it. Let this be conceded. But what can that be to a being like God, that he should take such notice of it? Have I injured him? Have I deserved these heavy trials? Is it proper that he should make me a special mark, and direct his severest judgments against me in this manner?" compare the notes at -Job 35:6-8. The Syriac renders it in this manner, "If I have sinned, what have I done to thee?" So the Arabic, according to Walton. So the Septuagint, Εἰ ἐγὼ ἥμαρτον Ei egō hēmarton - "if I have sinned." This expresses the true sense. The object is not so much to make a penitent confession, as it is to say, that on the worst construction of the case, on the admission of the truth of the charge, he had not deserved the severe inflictions which he had received at the hand of God.

What shall I do unto thee? - Or, rather, what have I done unto thee? How can my conduct seriously affect thee? It will not mar thy happiness, affect thy peace, or in any way injure a being so great as God. This sentiment is often felt by people - but not often so honestly expressed.

O thou Preserver of men - Or, rather, "O thou that dost watch or observe men." The word rendered "Preserver" נצר notsēr is a participle from נצר nâtsar which means, according to Gesenius, to watch, to guard, to keep, and is used here in the sense of observing one's faults; and the idea of Job is, that God closely observed the conduct of people; that he strictly marked their faults, and severely punished them; and he asks with impatience, and evidently with improper feeling, why he thus closely watched people. So it is understood by Schultens, Rosenmuller, Dr. Good, Noyes, Herder, Kennicott, and others. The Septuagint renders it, "who knowest the mind of men?"

Why hast thou set me as a mark? - The word rendered "mark" מפגע mı̂phgâ‛, means properly that which one impinges against - from פגע pâga‛, to impinge against, to meet, to rush upon anyone - and here means, why has God made me such an object of attack or assault? The Septuagint renders it, κατεντευκτήν σου katenteuktēn sou, "an accuser of thee."

So that I am a burden to myself - The Septuagint renders this, ἐπὶ σοὶ φορτίον epi soi phortion, a burden to thee. The copy from which they translated evidently had עליך ‛alēykā - to thee, instead of עלי ‛ālay - to me, as it is now read in the Hebrew. "The Masoretes also place this among the eighteen passages which they say were altered by transcribers." Noyes. But the Received Text is sustained by all the versions except the Septuagint and by all the Hebrew manuscripts hitherto examined, and is doubtless the true reading. The sense is plain, that life had become a burden to Job. He says that God had made him the special object of his displeasure, and that his condition was insupportable. That there is much in this language which is irreverent and improper no one can doubt, and it is not possible wholly to vindicate it. Nor are we called to do it by any view which we have of the nature of inspiration. He was a good, but not a perfect man. These expressions are recorded, not for our imitation, but to show what human nature is. Before harshly condemning him, however, we should ask what we would be likely to do in his circumstances; we should remember also, that he had few of the truths and promises to support him which we have.

I have sinned; what shall I do - Dr. Kennicott contends that these words are spoken to Eliphaz, and not to God, and would paraphrase them thus: "You say I must have been a sinner. What then? I have not sinned against thee, O thou spy upon mankind! Why hast thou set up me as a butt or mark to shoot at? Why am I become a burden unto thee? Why not rather overlook my transgression, and pass by mine iniquity? I am now sinking to the dust! To-morrow, perhaps, I shall be sought in vain!" See his vindication of Job at the end of these notes on this book. Others consider the address as made to God. Taken in this light, the sense is plain enough. Those who suppose that the address is made to God, translate the Job 7:20 thus: "Be it that I have sinned, what injury can I do unto thee, O thou Observer of man? Why hast thou set me up as a mark for thee, and why am I made a burden to thee?" The Septuagint is thus: Ει εγω ἡμαρτον, τι δυνησομαι πραξαι, ὁ επισταμενος τον νουν των ανθρωπων; If I have sinned, what can I do, O thou who knowest the mind of men? Thou knowest that it is impossible for me to make any restitution. I cannot blot out my offenses; but whether I have sinned so as to bring all these calamities upon me, thou knowest, who searchest the hearts of men.

I have sinned,.... Some render it, "if I have sinned" (w); be it so that I have, as my friends say, yet since there is forgiveness with thee, why should I be so afflicted as I am? but there is no need of such a supplement, the words are an affirmation, I have sinned, or I am a sinner; not that he owned that he had been guilty of any notorious sin, or had lived a sinful course of life, on account of which his afflictions came upon him, as his friends suggested; but that he was not without sin, was daily guilty of it, as men, even the best of men, ordinarily are; and being a sinner was not a match for a holy God; he could not contend with him, nor answer him for one sin of a thousand committed by him in thought, word, or deed; and therefore desires him to desist and depart from him, see Luke 5:8,

what shall I do unto thee? this he said, not as one in distress of mind on account of sin, and under the load of the guilt of it, inquiring what he must do to make satisfaction for it, how and what way he could be saved from it; for he knew that nothing done by him in a ceremonial way by sacrifices, nor in a moral way by the performance of duties, could take away sin, or atone for it, or save him from it; he knew this was only by his living Redeemer, and whom he knew and determined should be his salvation, and he only; see Job 9:30; but rather as it may be rendered, "what can or ought I do unto thee?" (x) that is, more than I have done, namely, to confess my sin unto thee; what more dost thou require of me? or what more can be done by me, than to repent of my sin, acknowledge it, and beg pardon for it? as he does in Job 7:21, or "what can I do unto thee?" thou art all over match for me, I cannot struggle and contend with thee, a sinful man with an holy God:

O thou preserver of men? as he is in a providential way, the supporter of men in their lives and beings; or, "O thou keeper of men" (y), as he is, not only of Israel, but of all others, and that night and day; perhaps Job may refer to his setting and keeping a watch over him, Job 7:12; and enclosing and hedging him all around with afflictions, so that he could not get out of the world as he desired; or, "O thou observer of men" (z), of their words, ways, works, and actions, and who kept such a strict eye upon him while wrestling with him, and therefore what could he do? or, "O thou Saviour of men" (a), by whom only I can be saved from the sins I have been and am daily guilty of:

why hast thou set me as a mark against thee? as a butt to shoot thine arrows at, one affliction after another, thick and fast, see Job 16:12 Lamentations 3:12; the words I think may be rendered, "why hast thou appointed me to meet thee", or "for a meeting with thee?" (b) as one man challenge, another to meet him in such a place and fight him: alas! I am not equal to thee, I am a mere worm, not able to contend with thee the mighty God, or to meet thee in the way of thy judgments, and to endure the heavy strokes of thy angry hand; and so Bar Tzemach paraphrases it,"thou hast hated me, and not loved me; that thou hast set, or appointed me to meet thee, as a man meets his enemy in the time of his wrath, and he stirs up against him all his fury:''and to the same sense, and much in the same words, Jarchi interprets it:

so that I am a burden to myself? weary of his life, through the many pressing and heavy afflictions upon him, as Rebekah was of hers, because of the daughters of Heth, Genesis 27:46. The reading which we follow, and is followed by the Targum, and by most interpreters, Jewish and Christian, is a correction of the scribes, and one of the eighteen places corrected by them; which is no argument of the corruption of the Hebrew text, but of the contrary; since this was only placed in the margin of the Bible, as the Masorites afterwards did with their various readings, showing only what was their sense of this, and the like passages; and as an instruction how in their opinion to understand them, still retaining the other reading or writing; and which, according to Aben Ezra, may be rightly interpreted, and is, "so that I am a burden to thee" (c); and which is followed by some, signifying, as Job thought at least, that he was so offensive to him that he could not bear him, but treated him as an enemy; was weary of him, as God is said to be of sinners and their sins, and of the services and duties of carnal professors, see Isaiah 1:14; so Abendana interprets it,"thou hast set me for a mark unto thee, as if I was a burden to thee.''

(w) Vatablus, Drusius, Schmidt; so Sept. Syr. & Ar. (x) "quid faciam aut facere possum tibi", Michaelis; "debeam", Schmidt. (y) "custos hominum". V. L. Pagninus, Junius & Tremellius, Piscator, Mercerus. (z) "Observator", Schultens. (a) "Sospitatur", Codurcus; "servator", Drusius, Schmidt, Michaelis. Vid. Witsii Oeconom. Foeder. l. 4. c. 3. sect. 30. (b) "in occursum tibi", Pagninus, Montanus, Mercerus, Drusius. (c) , Sept. "et tibi", Beza, Grotius.

20 Have I sinned - what could I do to Thee?!

O Observer of men,

Why dost Thou make me a mark to Thee,

And am I become a burden to Thee?

21 And why dost Thou not forgive my transgression,

And put away my iniquity?

For now I will lay myself in the dust,

And Thou seekest for me, and I am no more.

"I have sinned" is hypothetical (Ges. 155, 4, a): granted that I have sinned. According to Ewald and Olsh., אפעל־לך מה defines it more particularly: I have sinned by what I have done to Thee, in my behaviour towards Thee; but how tame and meaningless such an addition would be! It is an inferential question: what could I do to Thee? i.e., what harm, or also, since the fut. may be regulated by the praet.: what injury have I thereby done to Thee? The thought that human sin, however, can detract nothing from the blessedness and glory of God, underlies this. With a measure of sinful bitterness, Job calls God האדם נצר, the strict and constant observer of men, per convicium fere, as Gesenius not untruly observes, nevertheless without a breach of decorum divinum (Renan: O Espion de l'homme), since the appellation, in itself worthy of God (Isaiah 27:3), is used here only somewhat unbecomingly. מפגּע is not the target for shooting at, which is rather מטּרה (Job 16:12; Lamentations 3:12), but the object on which one rushes with hostile violence (בּ פּגע). Why, says Job, hast Thou made me the mark of hostile attack, and why am I become a burden to Thee? It is not so in our text; but according to Jewish tradition, עלי, which we now have, is only a סופרים תקון, correctio scribarum,

(Note: Vid., the Commentary on Habakkuk, S. 206-208; comp. Geiger, Urschrift und Uebersetzungen der Bibel, S. 308ff.)

for אליך, which was removed as bordering on blasphemy: why am I become a burden to Thee, so that Thou shouldest seek to get rid of me? This reading I should not consider as the original, in spite of the tradition, if it were not confirmed by the lxx, εἰμὶ δὲ ἐπὶ σοὶ φορτίον.

It is not to be objected, that he who is fully conscious of sin cannot consider the strictest divine punishment even of the smallest sin unjust. The suffering of one whose habitual state is pleasing to God, and who is conscious of the divine favour, can never be explained from, and measured according to, his infirmities: the infirmities of one who trusts in God, or the believer, and the severity of the divine justice in the punishment of sin, have no connection with one another. Consequently, when Eliphaz bids Job regard his affliction as chastisement, Job is certainly in the wrong to dispute with God concerning the magnitude of it: he would rather patiently yield, if his faith could apprehend the salutary design of God in his affliction; but after his affliction once seems to him to spring from wrath and enmity, and not from the divine purpose of mercy, after the phantom of a hostile God is come between him and the brightness of the divine countenance, he cannot avoid falling into complaint of unmercifulness. For this the speech of Eliphaz is in itself not to blame: he had most feelingly described to him God's merciful purpose in this chastisement, but he is to blame for not having taken the right tone.

The speech of Job is directed against the unsympathetic and reproving tone which the friends, after their long silence, have assumed immediately upon his first manifestation of anguish. He justifies to them his complaint (ch. 3) as the natural and just outburst of his intense suffering, desires speedy death as the highest joy with which God could reward his piety, complains of his disappointment in his friends, from whom he had expected affectionate solace, but by whom he sees he is now forsaken, and earnestly exhorts them to acknowledge the justice of his complaint (ch. 6). But can they? Yes, they might and should. For Job thinks he is no longer an object of divine favour: an inward conflict, which is still more terrible than hell, is added to his outward suffering. For the damned must give glory to God, because they recognise their suffering as just punishment: Job, however, in his suffering sees the wrath of God, and still is at the same time conscious of his innocence. The faith which, in the midst of his exhaustion of body and soul, still knows and feels God to be merciful, and can call him "my God," like Asaph in Psalm 73, - this faith is well-nigh overwhelmed in Job by the thought that God is his enemy, his pains the arrows of God. The assumption is false, but on this assumption Job's complaints (ch. 3) are relatively just, including, what he himself says, that they are mistaken, thoughtless words of one in despair. But that despair is sin, and therefore also those curses and despairing inquiries!

Is not Eliphaz, therefore, in the right? His whole treatment is wrong. Instead of distinguishing between the complaint of his suffering and the complaint of God in Job's outburst of anguish, he puts them together, without recognising the complaint of his suffering to be the natural and unblamable result of its extraordinary magnitude, and as a sympathizing friend falling in with it. But with regard to the complaints of God, Eliphaz, acting as though careful for his spiritual welfare, ought not to have met them with his reproofs, especially as the words of one heavily afflicted deserve indulgence and delicate treatment; but he should have combated their false assumption. First, he should have said to Job, "Thy complaints of thy suffering are just, for thy suffering is incomparably great." In the next place, "Thy cursing thy birth, and thy complaint of God who has given thee thy life, might seem just if it were true that God has rejected thee; but that is not true: even in suffering He designs thy good; the greater the suffering, the greater the glory." By this means Eliphaz should have calmed Job's despondency, so as to destroy his false assumption; but he begins wrongly, and consequently what he says at last so truly and beautifully respecting the glorious issue of a patient endurance of chastisement, makes no impression on Job. He has not fanned the faintly burning wick, but his speech is a cold and violent breath which is calculated entirely to extinguish it.

continued...

I have {n} sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?

(n) After all temptations faith steps forth and leads Job to repentance: yet it was not in such perfection that he could bridle himself from reasoning with God, because he still tried his faith.

7:20 Sinned - Although I am free from those crying sins, for which my friends suppose thou hast sent this judgment upon me, yet, I freely confess I am a sinner, and therefore obnoxious to thy justice. What, and c. - To satisfy thy justice, or regain thy favour? Who dost know and diligently observe all mens inward motions, and outward actions; and therefore, if thou shalt be severe to mark mine iniquities, I have not what to say or do unto thee. My case is singular, none is shot at as I am.

20. I have sinned-Yet what sin can I do against ("to," Job 35:6) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? Yet thou art one who hast men ever in view, ever watchest them-O thou Watcher (Job 7:12; Da 9:14) of men. Job had borne with patience his trials, as sent by God (Job 1:21; 2:10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the divine nature.

set me as a mark-Wherefore dost thou make me thy point of attack? that is, ever assail me with new pains? [Umbreit] (La 3:12).

7:17-21 Job reasons with God concerning his dealings with man. But in the midst of this discourse, Job seems to have lifted up his thoughts to God with some faith and hope. Observe the concern he is in about his sins. The best men have to complain of sin; and the better they are, the more they will complain of it. God is the Preserver of our lives, and the Saviour of the souls of all that believe; but probably Job meant the Observer of men, whose eyes are upon the ways and hearts of all men. We can hide nothing from Him; let us plead guilty before his throne of grace, that we may not be condemned at his judgment-seat. Job maintained, against his friends, that he was not a hypocrite, not a wicked man, yet he owns to his God, that he had sinned. The best must so acknowledge, before the Lord. He seriously inquires how he might be at peace with God, and earnestly begs forgiveness of his sins. He means more than the removing of his outward trouble, and is earnest for the return of God's favour. Wherever the Lord removes the guilt of sin, he breaks the power of sin. To strengthen his prayer for pardon, Job pleads the prospect he had of dying quickly. If my sins be not pardoned while I live, I am lost and undone for ever. How wretched is sinful man without a knowledge of the Saviour!