Like It Never Happened

And Job said, “May the day on which I was to be born perish, as well as the night which said, ‘A boy is conceived.’”  Job 3:2-3  NASB

Perish – “The verb ʾābad is a common word for to die, or, in the case of things, reputation, etc., to pass away. . . Probably the main theological question about this root is whether it refers merely to physical death or also to eternal punishment.”^[1]  Harris’ further adds:

The verses that may look beyond the grave to further affliction for the wicked may be listed: Ps 49:10 [H 11]; cf. vv. 12, 20 [H 13, 21]); 73:27 (cf. vv. 18, 19); 83:17 [H 18]; Prov 10:28; 11:7 (cf. 24:20); and Ezk 28:16. These verses, like many others, can be interpreted to refer only to death of the body. But they are in a context of consideration of the hereafter. One’s conclusion will doubtless be influenced by general considerations. If the ot“has no belief in any life beyond the grave worthy of the name,” as N. Snaith says (DIOT, p. 89), then these verses will not be pressed to speak of eternal destruction of the wicked. But if immortality is found repeatedly in Ps, Prov, etc. as M. Dahood argues. then they may (See Psalms, III, in AB, pp. xli–lii and Smick, E. B., in Bibliography).^[2]

We aren’t concerned about the theological implications of ʾābad in this verse in Job.  The context is obvious.  Job wishes he were never born.  The idea can be found in other ancient cultures.  Babylonian poets write about the tragedy of humanity.  Their assessment is that it is better not to be born, but if you are, to die as quickly as possible.  Why?  Because life is a continual journey of enormous risk.  There is no safe place in this world.  Job will later say, “For disaster does not come from the dust, nor does trouble sprout from the ground, for man is born for trouble, as sparks fly upward” (Job 5:6-7).

This pessimistic view of life is often disparaged because of our contemporary penchant for the “Santa Claus” God.  For more than a century, Western Christianity has emphasized the forgiveness and benevolence of God, almost ignoring the parallel theme of judgment and wrath.  The ancient world had exactly the opposite approach.  The gods were angry and fickle.  Anything could happen, and usually did.  “The sparks fly upward,” notes Job, in concert with this pessimistic view.  Prosperity and good health were the exception, not the norm, and aside from the modern manipulated world in which we live, most of humanity finds expectations of the “good life” still the exception to the rule.  I am quite sure that the vast majority of human beings alive today would echo Job’s plea.

I often hear the statement that the poor of the world may lack material wealth, but they are happy as opposed to our pointless opulence and its accompanying depression.  I doubt that people who make comments like this have ever really spent time with the wretched.  Happiness is not a by-product of poverty.  The “happiness” of the poor is often disguised resignation.  Job’s exceptional prior life only highlights the misery of most of the world.  Now he shares what the other ninety-five percent know as their reality.  No wonder he wishes he’d never been born.  Perhaps you can relate.  If not, try walking in the shoes of one of the two billion who survive on less than $1 a day.  Then you will understand Job.

Topical Index: ʾābad, perish, tragedy, Job 5:6-7, Job 3:2-3

^[1] Harris, R. L. (1999). 2 אָבַד. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 3). Moody Press.

AB Anchor Bible (cited by author and book)

^[2] Ibid.