1 Man that is born of a woman is of few days, and full of trouble.
2 He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.
3 And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?
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Here we can also recall the Gospel words about the equally brief beauty of the lilies of the field, which serves as an argument for God's care for people: "if God so clothes the grass of the field, which today exists and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith" Matt. 6:28-30. Job sees no way out of the situation in which he finds himself, and this no longer concerns only his personal situation. Job's troubles have sharpened in him the sense of the unbearable tragedy of existence, and he constantly returns to thoughts about the desirability of ending earthly existence, and with it suffering. Job can no longer think about anything else. He is nothing but pain, his flesh aches upon him, and his soul within him suffers.
Acceptance of life is inseparable from acceptance of the Giver of life. But Job, before our eyes, is losing trust in Him. Job does not look beyond earthly life, and life itself appears to him so unbearable that it seems equally hopeless to him on both sides of the line of death. And this is a terrible moment for any person who is deprived of the Revelation about Christ crucified and risen.
Other notes
For Job 14:1-22
1 Man that is born of a woman is of few days, and full of trouble.
2 He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.
3 And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?
4 Who can bring a clean thing out of an unclean? not one.
5 Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;
6 Turn from him, that he may rest, till he shall accomplish, as an hireling, his day.
7 For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.
8 Though the root thereof wax old in the earth, and the stock thereof die in the ground;
9 Yet through the scent of water it will bud, and bring forth boughs like a plant.
10 But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?
11 As the waters fail from the sea, and the flood decayeth and drieth up:
12 So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.
13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!
14 If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.
15 Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.
16 For now thou numberest my steps: dost thou not watch over my sin?
17 My transgression is sealed up in a bag, and thou sewest up mine iniquity.
18 And surely the mountain falling cometh to nought, and the rock is removed out of his place.
19 The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man.
20 Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away.
21 His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.
22 But his flesh upon him shall have pain, and his soul within him shall mourn.
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Job clearly understands no worse than his friends that there are no sinless people in the world...
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Job clearly understands no worse than his friends that there are no sinless people in the world (v. 4). He also understands that human life is short and, as a rule, joyless (vv. 1-2). That is why he asks God for mercy toward man (vv. 3, 5-6), because man can do nothing about his own sinfulness. Besides, man is mortal, his life is passing, and he has nothing to hope for (vv. 7-12). Job believes in the resurrection, and he would also like to believe that after the resurrection the situation will change radically (vv. 13-17). Job dreams of the day when God, bringing him out of Sheol, will free him from the power of evil and cleanse him from all sins. Then at last Job will be able to stand face to face with God, and his sinfulness, from which no one can completely free himself, will no longer darken his righteousness. But this hope clearly seems ghostly to Job; he understands that everything will be very different and that there is no hope of better things for him (vv. 18-22).
Such hopelessness against the background of faith in the possibility of resurrection seems strange. But this passage in the Book of Job clearly reflects the spirit of the age in which it was written. Of course, Judaism of the fifth-fourth centuries BC had not completely lost faith in the resurrection and the day of Judgment, just as it had not completely lost its messianism. But this perspective was evidently not very distinct in it. In the Judaism of that age, it most plausibly happened as it did in medieval Christianity, where, unlike the first centuries of Christian history, the expectation of the second coming of Christ was usually not very intense. Job could not have been unaware that Judgment awaited everyone at the end of time, and that the existing order of things was to be replaced by the messianic Kingdom. Yet this knowledge remained somewhat abstract for him, abstract enough that he does not even firmly and unambiguously connect the day of Judgment and the resurrection with the complete transformation of the human person and his cleansing from sin.
Such cleansing, even after the resurrection on the day of Judgment, seems to him an impossible dream. It is no wonder that Job's view of human life in general, and of his own life in particular, proves so pessimistic: outside the context of the messianic perspective in the fullness revealed to the prophets, man truly had nothing to count on before the face of God's eternity. Job understands this, but he cannot change anything. Indeed, the perspective of the Kingdom was revealed to the prophets as part of the revelation they received from God. For Job, however, the main revelation was still ahead, and without it there is no serious way to speak about such things as Judgment, resurrection, and the Kingdom; they will still remain no more than theological abstractions or beautiful fantasies. Job has no time for abstractions or fantasies. He is seeking the answer to the chief question of his life, and he has no time left for anything else.