“My soul is weary of my life. I will give free course to my complaint. I will speak in the bitterness of my soul.
I will tell God, ‘Do not condemn me. Show me why you contend with me.
Is it good to you that you should oppress, that you should despise the work of your hands, and smile on the counsel of the wicked?
Do you have eyes of flesh? Or do you see as man sees?
Are your days as the days of mortals, or your years as man’s years,
that you inquire after my iniquity, and search after my sin?
Although you know that I am not wicked, there is no one who can deliver out of your hand.
“ ‘Your hands have framed me and fashioned me altogether, yet you destroy me.
Remember, I beg you, that you have fashioned me as clay. Will you bring me into dust again?
Haven’t you poured me out like milk, and curdled me like cheese?
You have clothed me with skin and flesh, and knit me together with bones and sinews.
You have granted me life and loving kindness. Your visitation has preserved my spirit.
Yet you hid these things in your heart. I know that this is with you:
if I sin, then you mark me. You will not acquit me from my iniquity.
If I am wicked, woe to me. If I am righteous, I still will not lift up my head, being filled with disgrace, and conscious of my affliction.
If my head is held high, you hunt me like a lion. Again you show yourself powerful to me.
You renew your witnesses against me, and increase your indignation on me. Changes and warfare are with me.
“ ‘Why, then, have you brought me out of the womb? I wish I had given up the spirit, and no eye had seen me.
I should have been as though I had not been. I should have been carried from the womb to the grave.
Aren’t my days few? Stop! Leave me alone, that I may find a little comfort,
before I go where I will not return from, to the land of darkness and of the shadow of death;
the land dark as midnight, of the shadow of death, without any order, where the light is as midnight.’ ”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 12, 13, 15, 16, 17, 20, 21, 22 I am more like to a dead man, than…
I am more like to a dead man, than to one that liveth.
I will make an ample declaration of my torments, accusing myself and not God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–22 Job 10:1 My soul is weary of my life;…
Job 10:1 My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul.
Ver. 1. My soul is weary of my life] Because it is a lifeless life. Mortis habet vires, a death more like. Life is sweet, and every creature maketh much of it, from the highest angel in heaven to the lowest worm on earth. The Scripture setteth it forth as a sweet mercy, Gen 45:28 Lam 3:39 Est 7:3 Jer 39:18; Jer 51:5. But God can so embitter it with outward and inward troubles, that it shall become a burden. "I am weary of my life" (saith good Rebekah, Gen 27:46), and "What good shall my life do me?" David, forced to be in bad company, cries, Oh that I had the wings of a dove, &c. Woe is me that I sojourn in Meshech, &c. Elijah, fleeing from Jezebel, requested for himself that he might die, saying, "It is enough, Lord, take away my life; for I am not better than my fathers," 1Ki 19:4. No: but God had provided some better thing for him (as the apostle speaketh in another case, Heb 11:40), for he was shortly after translated and taken out of the reach both of Jezebel, whom he feared, and of death, which he desired. Sed multi magni viri sub Eliae iunipero sedent, saith one, many good men sit under Elijah’ juniper, wishing to be out of the world, if God were so pleased, that they might rest from their labours, and be rid of their many burdens and bondages; as, in the mean while, they rather endure life than desire it, as holding it little better than hell, were it not for the hopes they have of heaven hereafter.
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I will leave my complaint upon myself] Liberty I will take to complain, whatever come of it. I will lay the reins in the neck, and let my passions have their full swing at my peril. See the like Job 13:3. Verum Iob hac in re nimius, saith Mercer, but Job was to blame in doing and saying thus; and it is to be attributed to the infirmity of the flesh, wherewith, although the spirit do notably combat, yet the flesh seemeth sometimes and in some sort to get the better. Nimis augusta res est, nuspiam errare, saith one; Triste mortalitatis privilegium est, licere aliquando peccare, saith another. The snow like swan hath black legs; and in many things we offend all: gold is not to be refused because it wanteth some grains, and hath a crack, &c.
I will speak in the bitterness of my soul] And so seek to ease my grief by giving a vent unto it. But it is evident that such outbursts and overflowings of the gall and spleen come from a fulness of bad humours.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–22 So the sense is, My soul is weary of…
So the sense is, My soul is weary of dwelling in this rotten and miserable carcass. Or, I am from my heart, or with my very soul, weary of my life; and therefore I may be excused if I complain. Or,
My soul is cut off while I live, i.e. I am dead whilst I live; I am in a manner buried alive.
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I will leave my complaint upon myself: so the sense is, I will complain, and the burden or hazard of so doing I will take upon myself, and be willing to bear it; I must give my sorrows vent, let come on me what will, as he saith, Job 13:13. But the words may be read interrogatively, Shall I then (or how can I then) leave my complaint (i.e. give over complaining) within or concerning (as the Hebrew al oft signifies) myself? Or they may be rendered thus, I will strengthen (as this verb signifies, Neh 3:8) my complaint against myself; whereby he implies that he would not complain against God so as to accuse him of injustice, but only against himself, or against his own life; or, concerning myself, i.e. I must renew and increase my complaints, as God renews and increases my sorrows.
I will speak in the bitterness of my soul; my extreme misery forceth my complaints from me.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8, 14 Here is, I. A passionate resolution to persist in…
Here is, I. A passionate resolution to persist in his complaint, Job 10:1. Being daunted with the dread of God's majesty, so that he could not plead his cause with him, he resolves to give himself some ease by giving vent to his resentments. He begins with vehement language: "My soul is weary of my life, weary of this body, and impatient to get clear of it, fallen out with life, and displeased at it, sick of it, and longing for death." Through the weakness of grace he went contrary to the dictates even of nature itself. We should act more like men did we act more like saints. Faith and patience would keep us from being weary of our lives (and cruel to them, as some read it), even when Providence has made them most wearisome to us; for that is to be weary of God's correction. Job, being weary of his life and having ease no other way, resolves to complain, resolves to speak. He will not give vent to his soul by violent hands, but he will give vent to the bitterness of his soul by violent words. Losers think they may have leave to speak; and unbridled passions, as well as unbridled appetites, are apt to think it an excuse for their excursions that they cannot help them: but what have we wisdom and grace for, but to keep the mouth as with a bridle? Job's corruption speaks here, yet grace puts in a word. 1. He will complain, but he will leave his complaint upon himself. He would not impeach God, nor charge him with unrighteousness or unkindness; but, though he knew not particularly the ground of God's controversy with him and the cause of action, yet, in the general, he would suppose it to be in himself and willingly bear all the blame. 2. He will speak, but it shall be the bitterness of his soul that he will express, not his settled judgment. If I speak amiss, it is not I, but sin that dwells in me, not my soul, but its bitterness.
II. A humble petition to God. He will speak, but the first word shall be a prayer, and, as I am willing to understand it, it is a good prayer, Job 10:2. 1. That he might be delivered from the sting of his afflictions, which is sin: "Do not condemn me; do not separate me for ever from thee. Though I lie under the cross, let me not lie under the curse; though I smart by the rod of a Father, let me not be cut off by the sword of a Judge. Thou dost correct me; I will bear that as well as I can; but O do not condemn me!" It is the comfort of those who are in Christ Jesus that, though they are in affliction, there is no condemnation to them, Rom 8:1. Nay, they are chastened of the Lord that they may not be condemned with the world, Co1 11:32. This therefore we should deprecate above any thing else, when we are in affliction. "However thou art pleased to deal with me, Lord, do not condemn me; my friends condemn me, but do not thou." 2. That he might be made acquainted with the true cause of his afflictions, and that is sin too: Lord, show me wherefore thou contendest with me. When God afflicts us he contends with us, and when he contends with us there is always a reason. He is never angry without a cause, though we are; and it is desirable to know what the reason is, that we may repent of, mortify, and forsake the sin for which God has a controversy with us. In enquiring it out, let conscience have leave to do its office and to deal faithfully with us, as Gen 42:21.
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III. A peevish expostulation with God concerning his dealings with him. Now he speaks in the bitterness of his soul indeed, not without some ill-natured reflections upon the righteousness of his God.
1. He thinks it unbecoming the goodness of God, and the mercifulness of his nature, to deal so hardly with his creature as to lay upon him more than he can bear (Job 10:3): Is it good unto thee that thou shouldst oppress? No, certainly it is not; what he approves no in men (Lam 3:34-36) he will not do himself. "Lord, in dealing with me, thou seemest to oppress thy subject, to despise thy workmanship, and to countenance thy enemies. Now, Lord, what is the meaning of this? Such is thy nature that this cannot be a pleasure to thee; and such is thy name that it cannot be an honour to thee. Why then dealest thou thus with me? What profit is there in my blood?" Far be it from Job to think that God did him wrong, but he is quite at a loss how to reconcile his providences with his justice, as good men have often been, and must wait until the day shall declare it. Let us therefore now harbour no hard thoughts of God, because we shall then see there was no cause for them.
2. He thinks it unbecoming the infinite knowledge of God to put his prisoner thus upon the rack, as it were, by torture, to extort a confession from him, Job 10:4-6. (1.) He is sure that God does not discover things, nor judge of them, as men do: He has not eyes of flesh (Job 10:4), for he is a Spirit. Eyes of flesh cannot see in the dark, but darkness hides not from God. Eyes of flesh are but in one place at a time, and can see but a little way; but the eyes of the Lord are in every place, and run to and fro through the whole earth. Many things are hidden from eyes of flesh, the most curious and piercing; there is a path which even the vulture's eye has not seen: but nothing is, or can be, hidden from the eye of God, to which all things are naked and open. Eyes of flesh see the outward appearance only, and may be imposed upon by a deceptio visus - an illusion of the senses; but God sees every thing truly. His sight cannot be deceived, for he tries the heart, and is a witness to the thoughts and intents of that. Eyes of flesh discover things gradually, and, when we gain the sight of one thing, we lose the sight of another; but God sees every thing at one view. Eyes of flesh are soon tired, must be closed every night but the keeper of Israel neither slumbers nor sleeps, nor does his sight ever decay. God sees not as man sees, that is, he does not judge as man judges, at the best secundum allegata et probata - according to what is alleged and proved, as the thing appears rather than as it is, and too often according to the bias of the affections, passions, prejudices, and interest; but we are sure that the judgment of God is according to truth, and that he knows truth, not by information, but by his own inspection. Men discover secret things by search, and examination of witnesses, comparing evidence and giving conjectures upon it, wheedling or forcing the parties concerned to confess; but God needs not any of these ways of discovery: he sees not as man sees. (2.) He is sure that as God is not short-sighted, like man, so he is not short-lived (Job 10:5): "Are thy days as the days of man, few and evil? Do they roll on in succession, or are they subject to change, like the days of man? No, by no means." Men grow wiser by experience and more knowing by daily observation; with them truth is the daughter of time, and therefore they must take time for their searches, and, if one experiment fail, must try another. But it is not so with God; to him nothing is past, nothing future, but every thing present. The days of time, by which the life of man is measured, are nothing to the years of eternity, in which the life of God is wrapped up. (3.) He therefore thinks it strange that God should thus prolong his torture, and continue him under the confinement of this affliction, and neither bring him to a trial nor grant him a release, as if he must take time to enquire after his iniquity and use means to search after his sin, Job 10:6. Not as if Job thought that God did thus torment him that he might find occasion against him; but his dealings with him had such an aspect, which was dishonourable to God, and would tempt men to think him a hard master. "Now, Lord, if thou wilt not consult my comfort, consult thy own honour; do something for thy great name, and do not disgrace the throne of thy glory," Jer 14:21.
3. He thinks it looked like an abuse of his omnipotence to keep a poor prisoner in custody, whom he knew to be innocent, only because there was none that could deliver him out of his hand (Job 10:7): Thou knowest that I am not wicked. He had already owned himself a sinner, and guilty before God; but he here stands to it that he was not wicked, not devoted to sin, not an enemy to God, not a dissembler in his religion, that he had not wickedly departed from his God, Psa 18:21. "But there is none that can deliver out of thy hand, and therefore there is no remedy; I must be content to lie there, waiting thy time, and throwing myself on thy mercy, in submission to thy sovereign will." Here see, (1.) What ought to quiet us under our troubles - that it is to no purpose to contend with Omnipotence. (2.) What will abundantly comfort us - if we are able to appeal to God, as Job here, "Lord, thou knowest that I am not wicked. I cannot say that l am not wanting, or I am not weak; but, through grace, I can say, I am not wicked: thou knowest I am not, for thou knowest I love thee."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–21 My soul is weary of my life,.... And yet…
My soul is weary of my life,.... And yet nothing of a temporal blessing is more desirable than life; every man, generally speaking, is desirous of life, and of a long life too; soul and body are near and intimate companions, and are usually loath to part; but Job was weary of his life, willing to part with it, and longed to be rid of it; he "loathed" it, and so it may be here rendered (x), he would not live always, Job 7:15; his "soul" was uneasy to dwell any longer in the earthly tabernacle of his body, it being so full of pains and sores; for this weariness was not through the guilt of sin pressing him sore, or through the horror of conscience arising from it, so that he could not bear to live, as Cain and Judas; nor through indwelling sin being a burden to him, and a longing desire to be rid of it, and to be perfectly holy, to be with Christ in heaven, as the Apostle Paul, and other saints, at certain times; or through uneasiness at the sins of others, as Isaac and Rebekah, Lot, David, Isaiah, and others; nor on the account of the temptations of Satan, his fiery darts, his buffetings and siftings, which are very distressing; but on account of his outward afflictions, which were so very hard and pressing, and the apprehension he had of the anger and wrath of God, he treating him, as he thought, very severely, and as his enemy, together with the ill usage of his friends. The Targum renders it,"my soul is cut off in my life;''or I am dying while I live; I live a dying life, being in such pain of body, and distress of mind; and so other versions (y):
I will leave my complaint upon myself: not that he would leave complaining, or lay it aside, though some (z) render it to this sense; rather give a loose to it, and indulge it, than attempt to ease himself, and give vent to his grief and sorrow by it; but it should be "upon himself", a burden he would take upon himself, and not trouble others with it; he would not burden their ears with his complaints, but privately and secretly utter them to himself; for the word (a) used signifies "meditation", private discourse with himself, a secret and inward "bemoaning" of his case; but he did not continue long in this mind, as appears by the following clause: or since I can do no other but complain; if there is any blame in it, I will take it wholly upon myself; complain I must, let what will be the consequence of it; see Job 13:13; though the phrase may be rendered, as it is sometimes, "within myself", see Hos 11:8; (b); and then the sense may be, shall I leave my inward moan within myself, and no longer contain? I will give myself vent; and though I have been blamed for saying so much as I have, I will say yet more:
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I will speak in the bitterness of my soul: as one whose life is made bitter, against whom God had wrote and said bitter things, and had brought bitter afflictions upon him, which had occasioned bitter complaints in him, as well as he had been bitterly used by his friends; and amidst all this bitterness he is determined to speak out his mind freely and fully; or to speak "of the bitterness" (c) of his soul, and declare, by words, what he in his mind and body endured.
(x) "fastidit anima mea vitam meam", Beza, Junius & Tremellius, Piscator. (y) "Excisa est anima mea in vita mea", Pagninus, Vatablus; so Ben Gersom & Ben Melech. (z) So Junius & Tremellius. (a) "meditationem meam", Schindler, col. 1823. "my sighing", Broughton. (b) "intra me". Vid. Noldium, p. 701. (c) "in vel de a maritudine", Mercerus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 20 Job complains of the hardships he was under, ver.…
Job complains of the hardships he was under, ver. 1-7. Pleads with God, that he is his workmanship, ver. 8-13. Complains again, that God deals severely with him, ver. 14-17. Comforts himself with the thoughts of death, ver. 18-22.
Shall I - Shall I give over complaining?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22 Job is weary of life, and expostulates with God,…
CHAPTER X
Job is weary of life, and expostulates with God, 1-6.
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He appeals to God for his innocence; and pleads on the weakness
of his frame, and the manner of his formation, 7-13.
Complains of his sufferings, and prays for respite, 14-20.
Describes the state of the dead, 21, 22.
NOTES ON CHAP. X
Verse 1. My soul is weary of my life] Here is a proof that נפש nephesh does not signify the animal life, but the soul or immortal mind, as distinguished from חי chai, that animal life; and is a strong proof that Job believed in the distinction between these two principles; was no materialist; but, on the contrary, credited the proper immortality of the soul. This is worthy of observation. See Job 12:10.
I will leave my complaint] I still charge myself with the cause of my own calamities; and shall not charge my Maker foolishly: but I must deplore my wretched and forlorn state.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 20 Job 10:1. My soul is weary of my life…
Job 10:1. My soul is weary of my life — My soul is weary of dwelling in this rotten and miserable body; or, I am, from my heart or soul, weary of my life. Sol. Jarchi’s comment is, My soul loathes itself because I am alive. The Hebrew, however, נקתה נפשׁי בחיי, naketa napshi bechaji, may be properly rendered, My soul is cut off while I live; that is, I am dead while I live; I am in a manner buried alive. I will leave my complaint upon myself — I will continue to complain: and will take upon my self the hazard of so doing, and be willing to bear it. Let what will come on me, I must give my sorrows vent. Thus Ab. Ezra, “I will not restrain my grief, but leave or suffer it to take its course.” I will speak in the bitterness of my soul — My extreme misery forceth my complaints from me.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–22 My soul is weary of my life - compare…
My soul is weary of my life - compare the note at Job 7:16. The margin here is, Or,” cut off while I live.” The meaning in the margin is in accordance with the interpretation of Schultens. The Chaldee also renders it in a similar way: אתגזרת נפשי - my soul is cut off. But the more correct interpretation is that in our common version; and the sense is, that his soul, that is, that he himself was disgusted with life. It was a weary burden, and he wished to die.
I will leave my complaint upon myself - Noyes, “I will give myself up to complaint.” Dr. Good, “I will let loose from myself my dark thoughts.” The literal sense is, “I will leave complaint upon myself;” that is, I will give way to it; I will not restrain it; compare Job 7:11.
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I will speak in the bitterness of my soul - See the notes, Job 7:11.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 10, 12, 13, 14, 15, 16, 17, 20, 21, 22 Life. Job had intimated a fear to proceed any…
Life. Job had intimated a fear to proceed any farther. (Calmet) --- But perceiving that he had not convinced his friends, he continues his discourse (Haydock) in still stronger terms, yet so as to acknowledge the justice of God. (Calmet) --- Speech against. Hebrew, "complaint upon, (Haydock) or respecting myself," I will deplore my misfortunes, (Calmet) or I will say no more about them. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 20, 22 show me, &c.--Do not, by virtue of Thy mere…
show me, &c.--Do not, by virtue of Thy mere sovereignty, treat me as guilty without showing me the reasons.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1–22 Third division, chap. 10. First section: Exordium, Job_10:1, and…
Third division, chap. 10. First section: Exordium, Job_10:1, and double strophe — GOD’S TREATMENT OF MEN IS A REFLECTION UPON THE DIVINE NATURE, AND INVOLVES IT IN SELF-CONTRADICTION, Job_10:2-12.
Job_10:1 expresses itself “in three convulsive sobs, like the sparse, large drops before the storm, excusing and introducing the pathetic wail of a crushed heart.” — Davidson.
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1. Upon myself — Rather, with myself. He will give free course to his complaint.
a. Oppressive and precipitate dealing with his creatures is not becoming their Creator, who is himself not subject to human infirmities, such as limited knowledge and shortness of life, Job_10:2-7.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 22 1. leave my complaint upon myself] Rather, give free…
1. leave my complaint upon myself] Rather, give free course to my complaint, cf. ch. Job_7:11 seq.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 7, 9, 10, 13, 14, 16, 17, 18, 20 (1) I will leave.—Or, according to some, I will…
(1) I will leave.—Or, according to some, I will give free vent to the complaint that is upon me. (Comp. Job_9:27 of the last chapter)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–22 Vers. 1-22. Having answered Bildad, Job proceeds to pour…
Vers. 1-22. Having answered Bildad, Job proceeds to pour out the bitterness of his soul in a pathetic complaint, which he addresses directly to God. There is not much that is novel in the long expostulation, which mainly goes over ground covered in ch. 3, 6, and 7; but some new grounds are alleged as pleas for mercy, if not for justice. These are
(1) that he is God"s gesture, and in the past (at any rate) has been the object of his care (vers. 8, 8-12);
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(2) that God must be above judging as man judges (vers. 4, 5);
(3) that God knows his innocence (ver. 7); and
(4) that he (Job) is entirely in God"s power (ver. 7). In conclusion, Job begs for a little respite, a little time of comfort (ver. 20), before he descends into the darkness of the grave (vers. 21, 22).
My soul is weary of my life. This is better than the marginal rendering, and well expresses the original. It strikes the key-note of the chapter. I will leave my complaint upon myself; rather, I will give free course to my complaint over myself, or I will allow myself in the expression of it (see the Revised Version). Job implies that hitherto he has put some restraint upon himself, but now he will give full and free expression to his feelings. I will speak in the bitterness of my soul. (comp. Job_7:11)
Vers. 1-7. Job to God: the progress of the third controversy: 1. The pathetic wail of a crushed heart.
I SOBBING IN THE EAR OF GOD.
1. The moan of a desponding heart. "My soul is weary of literally, "loathes my life" (ver. 1). That which had rendered existence a disgust to Job was partly his intense bodily affliction, but chiefly the overwhelming strangeness of the Divine conduct towards him. If only he had been able to realize that, notwithstanding all contrary appearances, he was still an object of God"s compassionate regard, he would have doubtless been able to endure with continued patience and exemplary submission the appalling calamities which had overtaken him. But the heavenward outlook of Job"s spirit was obscured by gloomy clouds of doubt and fear. The conviction was beginning to force itself inward upon his soul that God was indeed turned to be his Adversary; and if that were really so, Job felt that life would not be worth living. So David estimated God"s favour as life, and God"s loving-kindness as better than life. (Psa_30:5 Psa_63:3; cf. homiletics on Job_6:1-13)
2. The utterance of a fainting spirit. "I will leave my complaint upon myself" (ver. 1); i.e. I will give it free scope, yield myself up to it, and permit it to take full possession of me. Job"s complaint was that God was treating him as guilty while he was inwardly conscious of being innocent. Had this been really so, Job would have had reason on his side. But as yet the Divine antagonism to which he alluded was only an inference from his great sufferings. Hence the attitude assumed by Job was indefensible. Much more was it inexcusable to give way to a spirit of railing against God. If angry feelings rose within him, it was his paramount duty to repress them. The absence of gospel light, however, may serve in part to extenuate Job"s offence. The Divine philosophy of affliction, as expounded by Christianity, was not understood by him. If, then, fainting under tribulation was wrong in the old Arabian patriarch, much more is it indefensible in a New Testament believer.
3. The resolve of an embittered soul. "I will speak in the bitterness of my soul" (ver. 1). Job was at this time intensely miserable. Life was a burden. God was (or seemed to be) against him. His own spirit was stung with a keen sense of injustice. The result was that wild indignation against the Almighty was beginning to steal like a poison through his veins. His soul was fast getting set on fire of hell. In circumstances such as these, it was extremely unwise in Job to resolve to speak. Safety would have been better secured by silence. The only favourable feature in the case was that Job meant not to fling abroad his impassioned outcries on the wild winds, but to breathe them into the ear of God. If a saint or sinner should feel aggrieved with God, it is infinitely wiser to go direct with his complaint to God himself than to either brood over it in secret or tell it to the world.
II PLEADING BEFORE THE THRONE OF GOD.
1. Deprecating condemnation. "I will say unto God, Do not condemn me literally, "do not fasten guilt upon me" (ver. 2). The words may be regarded either as the cry of a saint who is conscious of his own inward moral and spiritual integrity, but who, through bodily affliction or Satanic temptation, or both combined, has become suddenly apprehensive of having forfeited or lost the Divine favour; or as the prayer of a sinful soul awakened for the first time to a conviction of its guiltiness before God, which, in an agony of fear, it implores God not to fasten on it, but to cancel and forgive. In the first of these two senses it was used by Job, and by saints similarly situated it may still be employed. No greater consternation can seize upon the mind of a child of God than that produced by the fear that God intends to condemn him. But such a fear is groundless. Whom God justifies, them he also glorifies. (Rom_8:30) "The gifts and calling of God are without repentance". (Rom_11:29) There is no condemnation to them who are in Christ Jesus. (Rom_8:1) God,nay sometimes hide his face from a saint, (Isa_54:8) but he never finally turns his back upon him. (Heb_13:5) In the second sense it is a prayer appropriate to all awakened sinners. And, thanks to Divine mercy, God never fastens guilt upon a soul that fastens it upon itself, never condemns those who sincerely condemn themselves. (Isa_1:16 1Jn_1:9)
2. Desiring illumination. "Show me wherefore thou contendest with me." God contends with men when in his providence he afflicts, and by his Spirit convicts, them. He contends with sinners on account of their unbelief (Joh_16:8, Joh_16:9) and wickedness generally; he may contend with his people on account of their backsliding, (Mic_6:2 Rev_2:4, Rev_2:5) their formality, (Rev_3:1) their spiritual indifference, (Rev_3:15, Rev_3:16) or simply to advance their individual improvement. (Gen_32:24) Yet when God does so contend with a saint the reason is not always patent. (Job_37:21) Hence the prayer to be divinely instructed as to the grounds of God"s controversy with the soul is not only not sinful, but highly proper and advantageous. Only it should be presented with reverence, with humility, with docility.
III APPEALING TO THE HEART OF GOD. Job remonstrates with God against the treatment accorded to him on two main grounds.
1. It is derogatory to the Divine character. "Is it good unto thee literally, "is it becoming that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?" (ver. 3). Three considerations, according to Job, ought to have prevented God from inflicting upon him such tremendous calamities.
(1) His personal greatness. It was not becoming in a Being so transcendently glorious and powerful as he was to be guilty of oppression.
(2) His personal interest. What proprietor ever destroyed his own property? What potter ever dashed to the ground the exquisite vessel which his hands had just fashioned? But Job was God"s handiwork, and yet God despised him, and treated him as of no value!
(3) His personal integrity. If God was a Being of absolute holiness and incorruptible justice, then it was clearly impossible that he could shine upon the counsel of the wicked, or favour bad men. But this, as it appeared to Job, was what God was doing in afflicting him. The threefold argument was good if Job"s premise was correct. But Job"s description of the Divine conduct towards him was in all its particular, fallacious. The Almighty never oppresses any of his creatures, least of all man. The Creator never despises anything he has made, least of all his own children. The Governor of the universe cannot wrong the just, least of all can he favour the ungodly. Job"s argument therefore should have led him to seek another solution for the dark problem that perplexed him. It could not be that God was treating him as above depicted: God"s character forbade that. Neither could it be that he, Job, was guilty: the testimony of his own conscience protested against that. (It is not certain that a Christian would have been as tenacious of his own personal innocence as Job was.) Might it not, therefore, be that Job was putting a wrong construction on his sufferings?
2. It is inconsistent with the Divine perfection.
(1) With his omniscience. "Hast thou eyes of flesh? or seest thou as man seeth?" (ver. 4). If God were like man, a being of limited capacity in respect of knowledge, if he could only judge by appearance, then he might be acting in the present instance under a mistaken idea of the patriarch"s guilt. But against that rose the transcendent objection that God"s eyes were not eyes of flesh" at all, but eyes "like a flame of fire", (Rev_1:14) from which no thought can be withholden, (Job_42:2) and which seeth every precious thing. (Job_28:10)
(2) With his eternity. "Are thy days as the days of man? are thy years as man"s days, that thou inquirest after mine iniquity, and searchest after my sin?" (vers. 5, 6). Job professes he could have understood the Almighty"s hot pursuit of him had the Almighty been a short-lived being like himself, and afraid that his creature might die before he had it out with him. But, then, God was not like man. There was no fear of God dying. Hence Job could not see the need for such a hasty and terrible inquisition as he had been subjected to. If to find out his sin was God"s object, why all this hurry? had not God an eternity to do it in?
(3) With his justice. "Thou knowest rather, "although thou knowest that I am not guilty; and there is none that rather, "and although none can deliver out of thy hand" (ver. 7). The Divine conduct would have been perfectly intelligible to Job on the hypothesis that God, like some petty tyrant, had resorted to the thumbscrews of affliction to extort confession from a prisoner whom he knew to be innocent, simply because he had the power so to do. But such a supposition was, of course, untenable. Therefore Job felt hemmed in on every side by inextricable difficulty, and was obliged to cry, "Show me wherefore thou contendest with me.
LESSONS.
1. The best thing for burdened souls to do is to cast themselves and their burdens into God"s lap; not angrily, but humbly; not complainingly, but confidingly.
2. There is a wide difference between God"s contending with his people, and God"s condemning them; this he never, that he often, does.
3. When God"s character and God"s conduct appear in conflict, it becomes us to question our interpretations of the latter rather than renounce our trust in the former.
HOMILIES BY E. JOHNSON Vers. 1-22. Appeal to the justice, knowledge, and goodness of God.
In his extremity of maddening pain and in his contempt of life, Job resolves to give full way once more to words (ver. 1). And as they pour forth in full flood from the bottom of his heart, we perceive that he has in reality truer and juster thoughts about God than those expressed in the preceding chapter. He proceeds to appeal one by one to the highest perfection which can be associated with the Divine Name.
I APPEAL TO THE GOODNESS AND GREATNESS OF GOD. (Vers. 2-7)
1. To his reasonableness and justice. (Ver. 2) Condemn me not unheard, without cause assigned; make clear to my mind, which cannot deny its convictions, my guilt and its nature." Taking the analogy of our Lord"s reasoning in the sermon on the mount, if to condemn a man without cause is felt to be an odious injustice if it is a cardinal point in a just earthly constitution (e.g. as expressed in our Habeas Corpus Act) that no man be seized and kept in prison without speedy opportunity of being confronted with his accusers how can we ascribe such conduct to him who sits on the eternal throne?
2. To his equity. (Ver. 3) Can it be right that God should, on the one hand, cast down the weak and innocent, and, on the other, exalt and favour the unprincipled and the wicked? This would not be to hold even the scales, the eternal emblem of justice. The true solution to the question is given by Christ. God is good to all alike. The great gifts of nature sunshine and rain are common to good and evil, just and unjust. And as to spiritual blessings, which are of their nature conditional on human will and seeking, God is as good to all as their own state and disposition will suffer him to be. Are, then, the sufferings of the good contrary to his justice? Not so; but they come under that higher law which Job and his friends have yet to learn, that suffering is one of the forms and manifestations of Divine goodness in the education of human beings.
3. Appeal to his omniscience. (Ver. 4) God sees all things, from all beginnings, to all ends. He is not a short-sighted tyrant who is tempted to force by torture a confession of guilt from an unhappy prisoner against whom he has only a suspicion but no evidence. God knows that Job is innocent. But this fact should put an end to his murmurs, could he be wholly true to his higher faith in God. The right which God knows he will in the end declare, and will be seen to have throughout defended and protected.
4. Appeal to his eternal duration. (Vers. 5, 6) The calm and ever-abiding existence of God must surely free him from those temptations to which short-lived man is subject. Hurry, impatience, haste, impetuosity, are characteristics of humanity, because men know they have much to do, and but a short time in which to do it. Therefore the tyrant will snatch quickly at revenge for any affront or injury he may have suffered. But who can escape the power and the penalties of the Eternal? Once more: God knows he is innocent (ver. 7)!
II THE RELATION BETWEEN THE CREATOR AND THE CREATURE. (Vers. 8-17)
1. Comparison of the Creator and the creature to the potter and his work. (Ver. 8) The potter"s artistic work is a work on which care, thought, elaboration, have been spent; it is a" thing of beauty," and he designs it to be a "joy for ever." He will not wantonly destroy it, will not bear to see it so destroyed. Can we believe otherwise of God and his work? A most true and telling analogy, and on which may be founded an argument for the immortality of the soul. Had that idea come within the horizon of Job"s vision, his analogy would have afforded him profound comfort.
2. Contrast between the careful production and preservation" and the seeming reckless destruction of the creature. (Vers. 10-17) On the one hand we see (vers. 10, 11) the marvellous production and development of the bodily life from the embryo to the distinct and fully developed form, arranged with all the apparatus and mechanism of nutrition and of movement. What dazzling evidences of the thought which God has lavished upon his chief work do all the discoveries of physiology unfold! We may read side by side with this passage Psalm 139, and Addison"s noble hymn, "When all thy mercies, O my God." Then there is the endowment of this marvellous framework with the great gift of life, and manifold rich enjoyments, and its preservation through all the dangers of youth to the present moment (ver. 12). But how dread the other side of the contrast! Behind this elaborate design there was concealed from the first, as it seems to Job"s gloomy reflection, a deliberate purpose of destruction the reckless annihilation of this splendid work of Divine art (ver. 13).Rather, if we do but rectify these perverted reasonings of a morbid and distressed mood, what noble and irresistible arguments do we derive from experience and from the science of our physical life for God"s eternal interest in that which is here contained in it the soul which partakes of him, and cannot perish! Then follows a terrible picture of the relation in which the patriarch, in his misery, supposes himself to stand to God. He is in a "tetralemma," or net, from which he can see no escape.
(1) If he commits the smallest error (ver. 14), those all. searching eyes follow him with their ceaseless watch, and will exact the penalty of every fault.
(2) If he should commit iniquity (ver. 5) that he has done so, however, before these sufferings, he must most solemnly deny then he will be justly chastened.
(3) But even if he were in the right, he must appear as a guilty one; cannot dare, freely and proudly, to raise his head because full of ignominy, and with his own eyes beholding his humiliation (ver. 15).
(4) And should this innocent and insulted head, unable longer to endure the ignominy, rise in freedom and in pride as Job is now doing, in fact, by. the tone of his speech then God, wroth with his resistance, will send afresh the severest sufferings upon him; will hunt him like a lion; will reveal himself in fresh marvels of woe and judgment (ver. 16); will produce fresh witnesses, in the shape of new pains, as accusers against him. Like hosts pouring one after another against one beleaguered city, so will these troubles thickly come on (ver. 17).
III RENEWED BURST OF DESPONDENCY, IMPRECATIONS ON LIFE, CRAVING FOR REST. (Vers. 18-22) Once more he wishes that he had never been. (vers. 18, 19, repeated from Job_3:11, etc.) Once more he urges his strong petition that he may enjoy one brief respite during these few short days that remain, free from the unceasing torment (ver. 20), before he sinks for ever into the lower world.
IV PICTURE OF HADES, OR THE LOWER WORLD.
1. It is the "land of darkness and of gloom, like to midnight" (vers. 21, 22).
2. Therefore it is the land of disorder and of confusion, where none who is accustomed to light and order can feel himself at home.
3. Though there be even there a slight change of day and night, yet even if it be bright there, it is as gloomy as midnight upon earth. We may compare those impressive pictures of the lower world and the state of the departed which we find in the "Odyssey" (11)Never the sun, that giveth light to man, Looks down upon them with his golden eye, Or when he climbs the starry arch, or when Slope toward the earth, he wheels adown the sky; But sad night weighs upon them wearily. "In bondage through fear of death." The knowledge of another and a better life denied to Job is evidently the one thing needed to satisfy an honest mind, cast down in extreme suffering, overwhelmed in mystery, yet unable to renounce its faith in the justice and goodness of God. Christianity, by bringing life and immortality to light, spreads a great radiance over the world. It is the firm grasp of this Divine idea which enables man to support suffering with calmness and patience. Let this idea be taken away, and as we see from the painful tone of those in our day who seriously put the question, Is life worth living? even ordinary suffering may be resented as intolerable.
LESSONS.
1. Confidence founded on our relation to God as a "faithful Creator." He cannot desert the work of his own hands.
2. His goodness in the past is an argument for trust for the time to come.
3. Insoluble perplexities are due to our own ignorance of the complete conditions of life. God is the most misunderstood of beings.
4. Every revelation is to be eagerly received, every habit of mind encouraged, which induces us to look on life as a good, death as a gain, and the scene beyond as one of eternal brightness for all faithful souls. J.
Vers. 1-7The supplicatory cry of deep sorrow.
This is the cry of one who declares, "My soul is weary of my life." He opens his lips that the stream of his "complaint" may flow forth unchecked. Yet is he humble and subdued, though he adopts almost the tone of expostulation. He has confessed himself to be unequal to the contention. He cannot give answer to God; he has acknowledged his guilt and impotence. Now he would know "wherefore" God contends with him. This is the desire of even the most resigned sufferer. Certainly the cry which comes oft from the lips of the deeply afflicted is, "Why am I thus made to suffer?" If Christian principle and calm faith keep back the demand, "Show me wherefore," yet it is heard in the undertones of amazement and surprise at the unexplained and even severe dealings of a loving God it is mysterious!" The confession of the mysteriousness of human suffering is a suppressed cry for the mystery to be cleared up. Job"s cry takes the form of
I A DESIRE TO RE FREED FROM CONDEMNATION. "I will say unto God, Do not condemn me." This the first desire of the resigned sufferer. Let it not be as a punishment for my transgression. "Condemn me not" is another form of urging, "Pardon my offence which! confess." It is a prayer for forgiveness. Up to this, the previous confession of unworthiness and even of sin has properly led. It is the first rest of the soul. While the unconfessed condemnations of guilt are upon it there can be no peace. Happy he who in the depth of his suffering makes his confession; happier still he who hears the word of gracious forgiveness. This is followed by
II THE UNSUPPRESSED LONGING TO KNOW THE REASON FOR THE DIVINE AFFLICTIONS. "Show me wherefore thou contendest with me." How natural to desire this! But the Divine ways are "past finding out." "He giveth none account of his ways" Certainly to Job came no sufficient answer. It remained for later days to learn, "Whom the Lord loveth he chasteneth" To all Job"s suggestions a negative reply may be given.
1. It is not "good" (i.e. pleasing) to God "to oppress," to (appear to) "despise" his creatures; or, as it would seem, "to shine upon the counsel of the wicked
2. He has not "eyes of flesh" He does not see "as man seeth looking only on the outward appearance, and judging by that alone. God looketh on the heart, and estimates the human act by the motive which impels it. He makes allowance for human frailty more than even frail, erring man makes for his own brother. He is just in his view, and not warped as is the judgment of feeble flesh.
3. His days are not "as the days of man." His are the days of eternity, lie can wait until the future for a justification of Job"s conduct. He has not to make haste to bring about a crisis in Job"s history. He needs not to hurry to put Job to the proof. Our reflections on the Divine dealings may be justly corrected by duly pondering this history. In our assured integrity we may wait. In our conscious sinfulness we are safest in the Lord"s hands; from which, indeed, we cannot escape. "There is none that can deliver out of thine hand. R.G.
HOMILIES BY W.F. ADENEY Ver. 1. Weariness of life.
We need not wonder that Job was weary of his life. Beggared, bereft of his family, smitten with a painful and loathsome disease, tormented by the cruel comfort of his friends, he could see nothing but misery around and before him. Few, if any, have been in his sore plight. Yet others have felt the same weariness of life that the patriarch so naturally experienced. Let us look at the sorrowful condition and its Divine remedy.
I THE SORROWFUL CONDITION.
1. The misery of it. Life is naturally sweet. It is a most merciful arrangement of Providence that the hard lot which would seem to be unbearable when regarded from the outside has many alleviations and consolations for those to whose portion it has fallen. There are few lives on which no gleam of sunshine ever falls. But to be weary of life is to have lost all the sunshine, and to be in dark despair. Like "Mariana of the moated grange," the desolate one criesI am aweary, aweary; O God that I were dead!
2. The dangers of it.
(1) It tempts to suicide, and that is sin.
(2) It leads to the neglect of duty; for if a man has no hope or heart in life, it is difficult for him to take up its tasks. When life itself is no longer worth living, it is hard to summon any energy for work.
(3) It blinds us to remedies. Like Hagar in her despair, we do not lift up our eyes to see the fountain. Despair justifies itself by blinding us to hope.
3. The causes of it. This weariness of life may spring item a terrible conjunction of external circumstances, as it did in part with Job. But internal causes usually co-operate. Sometimes the despair is a result of bodily or brain disease, and the sufferer must be pitied and treated accordingly. But it may come from brooding too much over the dark side of life, from distrust of God, from a consciousness of sin, or from impenitent and rebellious thoughts. Ennui is the product of indolence. Weariness of life is often a result of idle sentimentality.
II THE DIVINE REMEDY. This evil is not incurable. For the despair is a delusion. No one would be weary of life if he knew all its future possibilities. If the despair is a result of brain disorder, the remedy is in medicine, not theology. Here is a harder-land where the two faculties touch; therefore a man who practises either should not be a stranger to the other. Despair may give way to a change of scene and a bracing regimen without any arguments. But when the causes are deeper and more spiritual, a corresponding remedy must be looked for. This will not be found in any worldly philosophy of life. The wonder is not that some people are weary of life, but that all who are "without God in the world" are not also "without hope." Pessimism is the natural goal of the Epicurean. Life is not worth living without God. The great remedy for weariness of life is the discovery of the true worth of life when it is redeemed by Christ and consecrated to God. Then it is not dependent on pleasure for its motives, nor driven to despair by pain. It has a higher blessedness than any earthly possession can give, in doing God"s will on earth with the prospect of enjoying him for ever in hen yen. But even the unselfish service of our brother man will help to conquer weariness of life. If Mariana had been well occupied she might have overcome her misery. There is a healing grace in the discharge of duty, and more of it in losing ourselves while serving others. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 8, 12, 18, 22 My soul is weary of my life.
Job_10:1
My soul is weary of my life.
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On the causes of mens being weary of life
A sentiment which surely, if any situation can justify it, was allowable in the case of Job. Let us examine in what circumstances this feeling may be deemed excusable; in what it is to be held sinful; and under what restrictions we may, on any occasion, be permitted to say, My soul is weary of my life.
I. As the sentiment of a discontented man. With whom it is the effusion of spleen, vexation, and dissatisfaction with life, arising from causes neither laudable nor justifiable.
1. This weariness of life is often found among the idle. They have so many vacant hours, and are so much at a loss how to fill up their time, that their spirits utterly sink. The idle are doomed to suffer the natural punishment of their inactivity and folly.
2. Among the luxurious and dissipated, such complaints are still more frequent. They have run the whole race of pleasure, but they have run it with such inconsiderate speed that it terminates in weariness and vexation of spirit. Satiated, weary of themselves, the complaint bursts forth of odious life and a miserable world. Their weariness is no other than the judgment of God overtaking them for their vices and follies. Their complaints of misery are entitled to no compassion. They are the authors of their own misery.
3. Then there are those who have embittered life to themselves by the consciousness of criminal deeds. There is no wonder that such persons should lose their relish for life. To the complaints of such persons no remedy can be furnished, except what arises from the bitterness of sincere and deep repentance.
II. As the sentiment of those in situations of distress. These are so variously multiplied in the world, and are often so oppressive, that assuredly it is not uncommon to hear the afflicted complain that they are weary of life. Their complaints, if not always allowable, yet certainly are more excusable than those which flow from the sources of dissatisfaction already mentioned. They are sufferers, not so much through their own misconduct, as through the appointment of Providence; and therefore to persons in this situation it may seem more needful to offer consolation than to give admonition. However, as the evils which produce this impatience of life are of different sorts, a distinction must be made as to the situations which can most excuse it.
1. The exclamation may be occasioned by deep and overwhelming grief. As of bereavement.
2. Or by great reverses of worldly fortune. To persons under such calamities, sympathy is due.
3. Continuance of long and severe disease. In this case Jobs complaint may assuredly be forgiven more than in any other.
III. As the sentiment of those who are tired of the vanity of the world. Tired of its insipid enjoyments, and its perpetually revolving circle of trifles and follies. They feel themselves made for something greater and nobler. In this view the sentiment of the text may sometimes be that of a devout man. But, however sincere, their devotion is not altogether of a rational and chastened kind. Let us beware of all such imaginary refinements as produce a total disrelish of our present condition. They are for the most part grafted on disappointed pursuits, or on a melancholy and splenetic turn of mind. This life may not compare with the life to come, but such as it is, it is the gift of God. One great cause of mens becoming weary of life is grounded on the mistaken views of it which they have formed, and the false hopes which they have entertained from it. They have expected a scene of enjoyment, and when they meet with disappointments and distresses, they complain of life as if it had cheated and betrayed them. God ordained no such possession for man on earth as continued pleasure. For the wisest purposes He designed our state to be chequered with pleasure and pain. As such let us receive it, and make the best of what is doomed to be our lot. (Hugh Blair, D. D.)
Weariness of life and its remedies
There is a love of life which depends not upon ourselves at all, and which we cannot help feeling at all times. It is the pure instinct of our mortal nature. And life is well worthy of our estimation and care. And yet there is such a thing as weariness of life. Men may be ready to say, My soul is weary of my life.
I. From their own sinful abuse of life and its blessings. Mankind usually expect too much from the present life. Some try to find this unwarranted enjoyment in earthly things, by carrying every gratification to excess, by giving themselves wholly to the love of present pleasures. They of course experience disappointment in this vain and sinful pursuit, as God intended they should do. They become weary of themselves and weary of life; and all this purely owing to their own folly in perverting their way, and abusing the good gifts of God. Others desire only lawful gratifications, and seek them in an orderly manner. They propose even to themselves to be useful in life. They plan very wisely, and proceed very commendably in all respects but one, and that one is, that they are merely looking to the creature, and leaving God, in great measure, out of view. They seek their happiness more in the enjoyment of His gifts, than in making it their aim to please the gracious Bestower of them all. These also are disappointed. Their schemes misgive; or, if they succeed, they themselves do not find in them anything like satisfaction to their immortal nature. They begin to blame this world, to blame their fellow creatures, and to become weary even of life. So did Solomon, Ahab, and Haman. This weariness of life would not be blamable if it was seen to have the good effect of checking mens immoderate expectations from present enjoyments. But it does not usually serve such salutary purposes. This weariness is one of mans own creating. Men try to make the animal part of their nature supply the wants also of their spiritual part.
II. From their sorrows in life and from their loss or want of its blessings. When the objects of our care and affection are suffering distress, or are taken away from us, we must sorrow severely, and we are not forbidden to do so. But we are cautioned against being overcome of much sorrow, and there is danger of indulging even excusable griefs, till we become ready to say, My soul is weary of my life. Then we show that we are forgetting the use of these afflictions and sorrows, and we defeat the very end of these sorrows. The furnace of affliction is the refining of our souls.
III. From their inability to enjoy the blessings of life. Bodily pains, diseased and decaying health, not only cause distress to our natural feelings, they also disable us from discharging those duties in which we might find relief from many griefs and troubles of mind. In extreme agonies of pain, life cannot be felt as anything else than a burden. Many, though free from excessive bodily tortures, are nevertheless made to possess months of vanity, and have wearisome nights. To bear such trials without being weary of life is no easy duty. But it never can become anyone to express weariness of that life which God, in His wisdom, sees meet to prolong. The continued sufferer may have much to do, and much to learn. Be not weary of life while you are in the way of acquiring greater meetness for heaven.
IV. From spiritual desires of a better life and its better blessings. There is a weariness of life that flows from a powerful feeling of religion itself, which we are too much inclined to excuse, or even desirous to indulge. It is found in emotional young persons under first serious impressions; and in those who are occasionally visited with high satisfactions of a spiritual nature; and in those oppressed with the power of an evil nature, and witnessing much of the wickedness of the world. They are defeated in the good which they wished to accomplish, and they are distressed by the prevalence in their own hearts of the evil which they wished to overcome. They are ready to say with the Psalmist, Oh that I had wings like a dove! then would I flee away, and be at rest. But it is unwarrantable to prefer heaven to earth, merely for the sake of your own ease and gratification. To do so is more a token of selfishness than sanctification of spirit. (J. Brewster.)
Great music uncomplaining
In a charming essay on music, a recent writer has gathered up a great deal in one telling sentence. He speaks of the various moods of the worlds masterpieces of music--the romance, the sorrow, the aspiration, the joy, the sublimity expressed in them, and he adds that there is only one mood forever unrepresented, for, Great music never complains. At first, this seems too sweeping. We remember so many minor keys, so many tragic chords, in the best music. But, as we think over it longer, it becomes truer and truer. Great music has its minor keys, its pathetic passages, its longing, yearning notes; but they always lead on to aspiration, to hope, or to resignation and peace. Mere complaint is not in them. The reason, after all, is simple. Complaint is selfish, and high music, like any other great art, forgets self in larger things. The complaining note has no possible place in noble harmonies, even though they be sad. So, if we want to make music out of our lives, we must learn to omit complaint. Some young people think it rather fine and noble to be discontented, to complain of narrow surroundings, to dwell on the minor notes. But it is well to remember that the one thing to avoid in singing is a whine in the voice; and whining is perilously close to any form of pathos. Great music never complains. That is a good motto to hang up on the wall of ones mind, over our keyboard of feeling, so to speak. The harmonies of our lives will be braver and sweeter the more we follow this thought. Without it, fret and discord will come, and mar the music that might be, and that is meant to be. (Christian Age.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 His speech takes the form rather of an expostulation…
JOB’S REPLY TO BILDAD—CONTINUED
His speech takes the form rather of an expostulation with God in regard to his afflictions. The vehemence of his spirit reaches its height in this chapter. Does not renounce God, but takes great liberty in addressing Him. The liberty, however, rather that of a child with a father whose clouded and averted face he can neither understand nor endure.
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I. His impatience of life, and his resolution to give free vent to his complaints (Job_10:1).
“My soul is weary of (or, ‘loathes,’ or ‘bursts in’) my life; I will leave my complaint upon myself (I will give loose reins to my complaint): I will speak,” &c. The language of a deeply distressed and even desperate man. Contrasted with Psa_39:1, and Lam_3:39; and especially with New Testament experience (Php_4:5-7; Rom_5:3; 1Pe_1:6-8). In Job’s words we have—
(1) An unhappy state of mind allowed—“My soul is weary of my life.” So Rebekah (Gen_27:46); Elijah (1Ki_19:4); and Jonah (Job_4:3). Believers in trouble are to possess their souls in patience. A mind stayed on God is kept “in perfect peace.”—
(2) An unwise resolution formed—“I will leave my complaint upon myself, &c.” Safer and wiser to check than to indulge complaints regarding God’s dealings with us. The impatience of the flesh makes men sit under Elijah’s juniper tree and Jonah’s gourd. Yet a troubled soul, familiar with God, pours out its complaints into His ear without sin (Psa_42:6-11). Life in itself a mercy; yet sometimes would be little better than hell but for the hopes of heaven [Trapp].
II. His desire not to be treated as guilty, without knowing the grounds of it (Job_10:2).
“I will say unto God.” Implies—
(1) Deep distress, extorting the language.
(2) A childlike confidence and freedom towards God.
(3) Peevishness and want of reverence.—“Do not condemn me” (or, treat me as a guilty person). A father’s displeasure is a generous child’s greatest grief. A single sin sufficient to make us guilty before God (Jas_2:10; Gal_3:10). Only one way for a sinner to be freed from condemnation (Rom_8:1; Rom_8:34). Christ the Righteous suffers in the place of the condemned sinner (2Co_5:21). A believer, however, still sometimes either really or apparently under God’s displeasure (Isa_54:7-9; Isa_57:17-18).—“Show me wherefore thou contendest with me.” Job’s trial, that God seemed to have a controversy with him while he was ignorant of the cause. A spiritually enlightened man apprehends God has a controversy with him when there is none; an unrenewed man does not believe in it when it actually exists.—With different classes and individuals God may have various
Grounds of Controversy
1. With nations and unconverted men. The grounds—
(1) Rebellion against his authority;
(2) Unthankfulness for His mercies;
(3) Apostacy from His religion;
(4) Persecution of His cause and people;
(5) Contempt of His ordinances;
(6) Rejection of His Son.
2. With churches and individual Christians. The grounds may be—
(1) Departure from first love (Rev_2:4-5);
(2) Formality and hypocrisy (Rev_3:1);
(3) Pride and self-satisfaction (Rev_3:1-7);
(4) Lukewarmness (Rev_3:15-16);
(5) Unfaithfulness and unfruitfulness (Joh_15:2);
(6) Covetousness and wordly-mindedness (Isa_57:17). Troubles laid on believers may be—
(1) On account of past or present sin;
(2) For trial and manifestation of grace;
(3) For purification and spiritual growth;
(4) For exhibition of Divine support.
III. Appeal to God against His present treatment (Job_10:3-12).
The grounds of this appeal:
1. Its inconsistency with God’s nature and honour (Job_10:3). “Is it good unto thee that thou shouldst oppress, that thou shouldst despise the work of thine hands, and shine upon the counsel of the wicked?” Three things apparently involved in Job’s afflictions:—
(1) Oppression on the part of God;
(2) Contempt of His own works;
(3) Countenance given to the sentiments and practice of ungodly men who deny His providence if not His very existence, and maintain the uselessness of religion. In Job’s case there appeared no ground for such severe treatment. Though God’s own creature, he seemed to be treated as unworthy of regard. As a religious man, his great afflictions might give occasion to the ungodly to harden themselves in their irreligion. All this is inconsistent with God’s nature and honour. God’s nature is love. A God of truth and without iniquity. Afflicts none willingly. Despises not any. Ungodliness His abomination. Observe:—
(1) God’s procedure sometimes apparently at variance with His nature and character.
(2) That inconsistency only in appearance. God cannot act but in accordance with His nature, which is love and light, goodness, purity, and justice.
(3) God’s glory and honour involved in His dealings with His creatures, and especially with His servants.
(4) God’s nature and character a rock for our feet under the most trying dispensations.
2. God’s Omniscience (Job_10:4). “Hast thou eyes of flesh? or seest thou as man seeth?” (Job_10:7) “Thou knowest that I am not wicked.” Conscious of innocence we can appeal to Divine omniscience for a favourable verdict. Man looks on the outward appearance; God’s eyes penetrate the heart (1Sa_16:7). Man deceived by appearances. Sees imperfectly into character and conduct. Requires lengthened observation to arrive at the truth. Often swayed by passion and partiality. God takes all into one view at once (Act_15:18). His eyes a flame of fire (Rev_1:14). His servants’ character and conduct often misjudged by men. Perfectly known to God. Job’s comfort (ch. Job_16:19; Job_23:10). His trial that his friends read his character in his sufferings. His Antitype similarly misjudged (Isa_53:4; Joh_7:23). God’s knowledge of Job’s innocence already shewn in the history. Job’s own knowledge of it as yet only from his own consciousness. This consciousness his confidence towards God. “If our hearts condemn us not,” &c. (1Jn_3:21). Job a sinner, but not a “wicked” sinner. Sinned not deliberately and from choice. Not guilty of hypocrisy and secret sin. Not to love sin or allow ourselves in it, is with God not to sin at all (1Jn_3:6; 1Jn_3:8-9).
3. God’s eternity (Job_10:5). “Are thy days as the days of man? Are thy years as man’s days?” [God’s eternity marked by “years” in contrast with man’s days.] (Job_10:6).—“That thou inquirest after mine iniquity, and searchest after my sin.” Shortlived man requires haste to investigate and punish crime. His few years afford him but few opportunities of fully ascertaining character. The judge may die or the criminal escape. God’s eternity excludes all need of haste, and secures all opportunity for knowledge. No need with God of torture to elicit confession. The severity, rapid succession, and long continuance of Job’s afflictions, apparently inconsistent with this.
4. His omnipotence (Job_10:7). “Thou knowest (or, ‘Although thou knowest’—margin,—“It is upon thy knowledge’) that I am not wicked, and there is (or, ‘and that there is’) none that can deliver out of thine hand.” No fear of a rescue on behalf of God’s prisoners. Hence no need of vehement urgency in inflicting punishment. Solemn truth for the impenitent. “How shall we escape,” &c? (Heb_2:3). “Consider this, all ye that forget God,” &c. (Psa_9:17). Precious comfort for Christ’s sheep. None able to pluck them out of his hand (Joh_10:29-30).
5. His relation to man as his Creator (Job_10:8). “Thine hands have made me (or, ‘elaborated me,’—margin, ‘took pains with me’), and fashioned (—exquisitely moulded and adorned) me together round about (—every part of me); yet thou dost destroy me.” Powerful plea. Workmen respect their own work. The more pains bestowed, the more regard will be shown. The heavens the work of God’s fingers; man the work of his “hands.” Man the most exquisite piece of Divine workmanship even in his body, still more in his soul, most of all in the union of both. The “human face Divine” an example of this exquisite moulding and adorning. The head apparently designed by nature as the cupola to the most glorious of her works [Addison]. Galen, the physician, converted to the belief of a Divine Creator by the wisdom displayed in the structure of the human frame. Man God’s glory as His work in creation; still more as his work in redemption (Isa_29:23; Isa_45:11; Isa_60:21).
6. Man’s frailty and mortality (Job_10:9). “Remember, I beseech thee, that thou hast made me as the clay; and wilt thou (or, thou wilt) bring me unto dust again?” Reference to the Creation, and to the sentence pronounced on man at the Fall. Similar terms to those in Gen_2:7; Gen_3:19. Written documents or traditionary records of the events probably then in existence, and afterwards employed by Moses. Man’s frail and shortlived existence used by Job as a plea for milder treatment. Similar plea in Psa_89:47. An availing one with God (Psa_103:14; Gen_6:3). God’s nature compassion. Our frailty pleads with God for forbearance, with man himself for earnestness (Ecc_9:10).
7. God’s kindness already manifested.
(1) In our conception (Job_10:10). “Hast thou not poured me out as milk, and curdled me like cheese?” God the careful and beneficent Agent in our conception (Psa_139:15-16; Ecc_11:5). The process of nature in the womb His own, as instituted, sustained and controlled by Him. Milk coagulated into cheese an image of the formation of the embryo of the future man.
(2) In the growth of the fætus (Job_10:11). “Thou hast clothed me with skin and flesh, and fenced me with bones and sinews.” The development of the embryo another of God’s mysterious and beneficent operations. The order in the text that of Nature,—first the skin, then the flesh, lastly the harder parts gradually added, Among other important purposes, “bones and sinews” serve for protection to the more vital parts.
(3) In the bestowment of life (Job_10:12). “Thou has granted me life.” Life imparted to the embryo in the womb as a gift of God. Natural life a precious gift; how much more spiritual and eternal! That life also originally imparted to man, but lost in Adam (Rom_5:17; 1Co_15:21). Restored in Christ who is the Life (Joh_14:6; Joh_11:25; 1Co_15:21; Rom_5:17; Rom_5:21; 1Jn_5:11-12.
(4) In the favour and kindness accompanying life. “Life and favour.” The kindness of God visible in every stage of our natural life. Conspicuous in infancy. “Cast upon him from the womb.” Kindly watched over in a long-continued period of helplessness. Beneficent provision made in parental affection. Each individual the recipient of ten thousand mercies every day he lives. Divine goodness smiles on us in every sunbeam, and fans in every breeze.
(5) In the continued presercation of life. “And thy visitation (providential care) hath preserved my spirit.” Natural life preserved by a careful and watchful Providence. The hand that put the heart in motion sustains its pulsations. Provides the means necesary for life’s support. The petition answered even before it is offered—“Give us this day our daily bread.” Protects life and organs from constantly surrounding dangers. An unseen hand averts a thousand accidents each day we live. The mind preserved from derangement and disease as well as the body. The same Divine care that protected the brain, the seat of life and thought, by a strong, spherical, bony skull, still continued in preserving the spirit. Sleep, as needful for the mind as the body, the daily gift of a beneficent Providence.—An object of so much regard not likely to be soon despised or lightly cast away. Neither natural nor becoming for so much kindness to terminate in cruelty.
IV. Complaints against God and His procedure (Job_10:13-18).
1. That his sufferings were in God’s secret purpose amidst all His past kindness (Job_10:13). “And these things hast thou hid in thine heart; I know that this is with thee.” The comfort of believers that all events in our lot are part of God’s secret counsel (Psa_139:16; Ecc_3:14). A truth of natural religion that what God does in time He purposed in eternity (Act_15:18). Necessary and desirable in a Being infinite, eternal, and unchangeable; omnipresent, omniscient, and almighty; holy, wise, and good. Job’s predetermined afflictions in his view an apparent contradiction to God’s former kindness. Life seemed given only to make him miserable. Such ungenerous thoughts his own infirmity. God neither fickle nor cruel. All things made, according to His purpose, to work together for good to them that love Him (Rom_8:28). Predestined sufferings no contradiction to experienced kindness. Joseph’s imprisonment under a false abominable charge was in God’s secret counsel while delivering him from the pit and placing him in Potiphar’s palace. Observe—
(1) The nature of the flesh is to put a wrong construction upon God’s dealings.
(2) The object of Satan is to misrepresent God, as arbitrary, cruel and tyrannical.
(3) Hard thoughts of God a special temptation in time of trouble.
2. Complains of God’s excessive strictness in marking and punishing offences (Job_10:14). “If I sin (rather, ‘have sinned’), then Thou markest (or hast marked) me, and Thou wilt not acquit me from mine iniquity.” This perhaps the secret counsel complained of in preceding verse. In ignorance Job views his afflictions as the effect of God’s strictness in marking his sin. As yet no frank and humble confession. Observe—
(1) Sin often brought to mind in time of affliction.
(2) As a fact, the sins of God’s children often visited when those of others are not so.
(3) The views of the flesh in regard to God always perverted. According to the flesh, God is either—
(1) Indifferent to men’s conduct; soft and indulgent to their sins; or
(2) Stern and inexorable; strict in marking and punishing every offence.
(4) In a believer, the flesh speaks at one time, and the spirit at another. Job’s present language uttered under the influence of the flesh and the promptings of Satan. Yet, in itself, in a certain sense true, as
(1) Men’s sins are observed and marked by God. Men judged at last “out of those things which are written in the books.” For every idle word account to be given in the day of judgment. Men receive according to the things done in the body—good or bad. The secrets of men to be one day judged by Jesus Christ (Rom_2:16). Every evil work and secret thing to be brought into judgment.
(2) The guilty by no means acquitted by God. Yet sin is forgiven and the guilty are pardoned. The gracious provision of the scheme of Redemption. Through the substitution and satisfaction of Christ, God can punish and yet pardon. God a just God and yet a Saviour; just and the justifier of the ungodly that believe in Jesus. Millions of sins forgiven, yet not one unpunished. The iniquities of men laid on the one righteous man, Christ Jesus. The Just One “bruised and put to grief” as a sacrifice for the sins of the unjust. The guiltless takes the place of the guilty, and the guilty that of the guiltless (2Co_5:21). The blood of Jesus able to cleanse from all sin, because the blood of God’s Son (1Jn_1:7). Every sin marked against the sinner answered and atoned for by the Surety. The only thing now required for the sinner’s pardon is his humble and hearty acceptance of the Substitute. God is satisfied with the Surety. It only remains that the sinner be so too. Confessing his guilt and accepting the Substitute, he is at once forgiven (1Jn_1:9-10). Observe—
(1) The peculiarity of the Gospel age is that its provision is revealed with a clearness and fulness before unknown.
(2) The Gospel a blessed contradiction to the latter part of Job’s present utterance. The Law declares, God cannot and will not acquit the guilty; the Gospel points to Calvary and says, the guiltless One became the guilty and suffered the penalty.
(3) The sinner who refuses the Surety retains his guilt, and suffers himself the punishment of it.
3. Complains of being treated as he is though a righteous man (Job_10:15). “If I be wicked (—sin deliberately; or, ‘be guilty’) woe unto me: if I be righteous, yet will I (or may I) not lift up my head.” A dictate of natural religion that the guilty transgressor must be punished. “This man is a murderer whom vengeance suffereth not to live” (Act_28:4). Also the teaching of nature that the just man may lift up his head with confidence and joy. “Be just, and fear not.” None, however, in himself, able to do this before God. The most upright still guilty in God’s sight. Standing righteous in Christ, a man lifts up his head before God. Job unable at present to do this—
(1) As not realizing his standing in the Surety;
(2) Keeping his eyes on his affliction;
(3) His sufferings, according to the popular view, seemed to proclaim him a guilty man.—“I am full (or, ‘being full’) of confusion (reproach or ignominy); therefore see thou (or, ‘seeing as I do’) mine affliction.” Job’s other trials greatly aggravated by reproaches from his friends. Confusion, perplexity and shame, natural results of his affliction, especially in the time in which he lived. A natural tendency to judge of a man from his circumstances. An aggravation to a good man’s sufferings, that himself and religion are misjudged from them. Hence Paul’s anxiety in regard to his sufferings as an apostle (Eph_3:13; 2Ti_1:8). Himself not ashamed of them (2Ti_1:12).
4. Complains that his sufferings only increased in number and intensity. Three trying circumstances in Job’s afflictions.
(1) Their continual increase from the commencement (Job_10:16). “For it increaseth” (rears itself up like a swelling wave; or, “should it [my head] lift itself up”). Terrible climax in Job’s sufferings. Commenced with loss of oxen and asses, and increased to extreme bodily affliction, inward darkness, and apprehension of Divine wrath. Probably his disease itself increased in violence as it continued.
(2) Their intensity. “Thou huntest me as a fierce lion; and again thou showest thyself marvellous upon me?” God’s purpose seemed to be to hunt him down as a dangerous animal; or as if He Himself were a fierce lion intent on tearing him to pieces, as Isa_38:13; Hos_5:14; Hos_13:7; Psa_50:22. His afflictions appeared like a display of what God could inflict. His plagues made wonderful (Deu_28:59).
(3) Their variety and constant change (Job_10:17). “Thou renewest thy witnesses (or, ‘weapons;’ margin, ‘plagues’) against me; and increasest thine indignation upon me; changes and war (or, ‘successions and a host,’ i.e., one host scuceeding another) are against me.” God appeared to be employing all his weapons against him, each attack a fresh “witness” produced to confront and confound him as a guilty man. One troop of troubles seemed only to succeed another, equally bent on his destruction. Observe—
(1.) A child of God views all his troubles as from the Divine hand.
(2.) This often an exaggeration rather than an alleviation of them.
(3.) A fearful thing to fall into the hands of the living God.
(4.) Blessed to have God for a friend, terrible to have him for an enemy.
(5.) Believers not to be staggered at the heaviest troubles succeeding each other.
(6.) No troubles to a believer but what a Father’s love permits and a Father’s hand metes out.
V. A piteous lament (Job_10:18-22) embraces—
(1) A regret that he had ever been born, or permitted to live (Job_10:18-19). “Wherefore then hast Thou brought me out of the womb? O that I had given up the ghost, and no eye had seen me! I should have been as though I had not been; I should have been carried from the womb to the grave.” The feeling and thoughts of his first outburst return upon him (ch. Job_3:10-16). An advance in the complaint; his birth directly ascribed to God, and charged upon him as an evil. The idea of God extracting the infant from the womb familiar in the Psalms, as Psa_22:9; Psa_71:6. With David a matter of praise; with Job one of regret. Unbelief and passion cast reproach on the Author both of our being and our well-being. Job has long ago regretted the blindness and haste which dictated these irreverent and ungrateful words.
2. An impassioned request for a short relief from suffering, on the grounds of his speedy departure (Job_10:20). “Are not my days few? Cease then, and let me alone; that I may take comfort (brighten up, as ch. Job_9:27) a little before I go.” Same sentiment in the conclusion of his reply to Eliphaz (ch. Job_7:19; Job_7:21). Observe—
(1) A saint, though sad and sinning, cannot be restrained from praying. The flesh only lifts up its voice when that of the spirit is silent. The boon of a short relief testifies the depth of Job’s distress.
(2) Brief respite in suffering a mercy to the sufferer. Enables him—(i.) To rally his strength; (ii.) To collect his thoughts; (iii.) To recover calmness; (iv.) To prepare himself for further suffering.
(3) Terrible doom of the lost, which admits of no such respite (Luk_16:24; Mar_9:44; Rev_14:10-11.
3. Gloomy description of the
State of the Dead
as viewed by Old Testament saints (Job_10:21-22).
1. A place of perpetual exile (Job_10:21). “I go whence I shall not return; a land,” &c. Viewed as a land or country; its inhabitants the shades or spirits of deceased men. Hence the sublime description in Isa_14:9-10; Eze_32:21. A land from which is no return to the present world.
2. A place without attraction. Return from it to the present world desirable, but not practicable. Much inferior to the present life for enjoyment. Banishment to it an evil. Hence Hezekiah’s sorrow and regret at the prospect of having so soon to enter it (Isa_38:3-18).
3. A place of confusion and disorder (Job_10:22). “Without any order.”
(1) No distinction of classes, as on earth. [Hence David’s prayer, Psa_26:9.] A place of indiscriminate gathering (1Sa_28:19).
(2) No pleasing vicissitude of day and night, summer and winter.
(3) No beauty or orderly arrangement. Chaotic confusion, as on the earth before the six day’s creation (Gen_1:2).
(4) No exercise of religious worship. No praise or thanksgiving. This part of the prospect especially deplored by the godly (Psa_6:5; Psa_30:9; Psa_88:10-12; Psa_115:17; Isa_38:18).
4. A place of darkness and gloom (Job_10:21). “The land of darkness and the shadow of death,” &c. A funeral pall of midnight darkness ever resting on it. Any light that penetrates it only darkness,—“The light is as darkness.” The view probably borrowed from the places of Oriental sepulture, subterranean grottoes. The darkness of these sepulchral chambers transferred to the spirit world. The experience of the disembodied spirit supposed to bear affinity to the circumstances of the body. The Sun of righteousness had not yet irradiated the world beyond the grave. The Forerunner in human nature had not yet entered within the veil. A blissful Paradise, as a home for the disembodied just, not yet known. The doctrine of a happy intermediate state reserved for the teaching of Him who is the Way, the Truth, and the Life. Perhaps the enjoyment of it reserved for the time when He Himself should return to glory, having finished the work of our Redemption (Luk_23:43). It was left for Jesus to dispel the darkness that brooded over the spirit world, and show beyond the grave the hills of celestial bliss. Life and immortality brought to light by Jesus Christ through the Gospel (2Ti_1:10). Jesus carried light into the darksome grave and world beyond—
(1) By His teachings (Luk_16:22; Luk_23:43; Joh_14:2).
(2) By His death, resurrection, and ascension into heaven. By His lying in the grave He has left there a perpetual light for the comfort of all His dying people [Caryl]. Blessed contrast between the prospect of death to believers now, and that to those of Old Testament times. The kingdom of heaven with all its glory and beauty, its joy and song, its inhabitants and employments, opened to believers by the death and resurrection of Jesus. Instead of the dreary and confused abode of half-conscious spirits, the world beyond is now the believer’s bright and happy home in his Father’s house. Jesus has taught believers joyously to sing on the bed of death, as well as amid the enjoyments of life: “Yonder’s my house and portion fair,” &c. Hence a threefold duty lying on New Testament believers:—
(1) Thankfulness;
(2) Joyfulness;
(3) Heavenly-mindedness.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Job's Second Speech (concluded)
Job's Second Speech (concluded)
1-7. Job seeks the reason of his trial, and protests against God's treatment as inconsistent with the natural relations between Creator and created, and with God's knowledge of his innocence and inability to escape Him.
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1. I will leave, etc.] RV 'I will give free course to my complaint.'
3. The work of thine hands] i.e. man, God's creature.
4-6. 'Is God's judgment liable to mistakes like that of frail man' (eyes of flesh), 'or is His time so short that He is in a hurry to find Job guilty and to punish him?' Observe that Job cannot altogether give up his conviction that God must be really just, although the reason of his suffering causes him the greatest perplexity.
7. Thou] RV 'although thou.'
8-17. Job dwells on God's past goodness. Does he not owe to Him his existence and his preservation up to the present? Yet He had apparently purposed all along to destroy him in the end.
10, 11. The conception and growth of the infant. Curdled me] made him take solid form.
11. Fenced me] RV 'knit me together.'
12. Visitation] RM 'care.'
13. And these, etc.] RV 'Yet thou didst hide these things,' etc. I know that this is witii thee] rather, 'I know that these things were with thee.' Job concludes that even from his childhood God had purposed to afflict him, making him happy so that his misery might be deeper by contrast.
14, 15. Whether guilty or innocent he would be condemned.
15. If I be righteous, etc.] 'Were I righteous I must not lift up my head as an innocent man.' I am full, etc.] RV 'being filled with ignominy, and looking upon my affliction.' But a slight correction gives the very much better sense, 'drunken with affliction.'
16. Marvellous] in his persecutions; a sorry sequel to the marvel of creation (Job 38, 39).
17. Thy witnesses] Job's afflictions, which seem to witness to his guilt. Changes and war, etc.] RM 'Host after host is against me.'
18-22. Job begs for a little respite before his death: cp. Psa_39:13. Observe how appeal follows hard on accusation.
21, 22. Note the dreary, hopeless conception of the dim shadowland of death.
It should be observed that in spite of the rash and despairing utterances to which Job in his misery gives vent in Job 9, 10, his position is one of religious perplexity, rather than of reasoned doubt. Calmer and more hopeful views soon appear, and the conviction that God will restore him to His favour and justify him comes out more and more clearly as we read on: cp. Job_14:13; Job_16:19; Job_19:25; Job_27:1-6. 'Job never entirely gave up bis faith in God, though, like Jacob, he wrestled with Him. And, as in that case, the issue shows that God was not displeased with such an unburdening of the soul that still kept close to the strict line of truth' (Bradley). 'Much of the interest of tins drama of the soul lies in the growth of a consciousness in Job that God's present anger does not represent His inmost self. It is a mood that will pass, a dark cloud eclipsing His truest character. This thought does not, however, emerge as yet' (Peake).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 13 Job’s Prayer for Enlightenment.
Job’s Prayer for Enlightenment.
Job now launches forth into a pitiful complaint, addressing God Himself on the great severity with which He was treating him, although He knew that he was innocent of any specific guilt.
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v. 1. My soul is weary of my life, filled with disgust and loathing; I will leave my complaint upon myself, giving free course to his sorrowful statement; I will speak in the bitterness of my soul.
v. 2. I will say unto God, Do not condemn me, letting him die the death of a guilty person against the testimony of his conscience. Show me wherefore Thou contendest with me, letting him know the definite charge which He preferred against him.
v. 3. Is it good unto Thee that Thou shouldest oppress, that Thou shouldest despise the work of Thine hands and shine upon the counsel of the wicked? Surely God would not take pleasure, find joy, in cruelly abusing a creature of His own hands, in treating Job as possessing no value, while favoring, at the same time, the success of the wicked and giving prosperity to their endeavors.
v. 4. Hast Thou eyes of flesh? Would God judge like a man, perceiving the objects only from the outside, judging only by the outward look of things? Or seest Thou as man seeth?
v. 5. Are Thy days as the days of man, of a mortal, changeable creature? Are Thy years as man’s days,
v. 6. that Thou enquirest, seekest, after mine iniquity and searchest after my sin? Surely God’s life was not so short that He was obliged to resort to tortures of this kind, in order to force an unwilling confession of guilt from the mouth of Job. Such a way of dealing could be expected in an earthly ruler, but not in the great King of heaven.
v. 7. Thou knowest that I am not wicked, rather, "although Thou knowest that I am not guilty"; and there is none that can deliver out of Thine hand; although He had all men absolutely in His power, He surely would not act like a tyrant, for they could not escape His justice in any event. Job argued that all three possibilities: gratification of a whim, judgment according to appearances only, and the necessity of deciding quickly, were out of the question in the ease of God.
v. 8. Thine hands have made me and fashioned me together round about, having carefully and elaborately formed and fashioned his intricate organism; yet Thou dost destroy me! An exclamation of reproachful amazement.
v. 9. Remember, I beseech thee, that Thou hast made me as the clay, as a potter fashions a vessel out of clay; and wilt Thou bring me into dust again? Out of dust was man originally formed, and to dust he must return.
v. 10. Hast Thou not poured me out as milk and curdled me like cheese? This describes the entire molding of the body before birth, one of God’s great mysteries.
v. 11. Thou hast clothed me with skin and flesh and hast fenced me with bones and sinews, interweaving them into the pattern of the body in that wonderful process of creation.
v. 12. Thou hast granted me life and favor, his life having been preserved by reason of the divine kindness, and Thy visitation hath preserved my spirit; by the providence of God his life had been spared and the breath kept in his body. Should all these miraculous acts be in vain? All believers should appreciate the wonderful kindness of God; for to all men He gives body and soul, eyes, ears, and all their members, their reason, and all their senses, and still preserves them.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 8, 10, 12, 15, 17, 18, 20 I am weary of my life
I am weary of my life
"I am tired of living"
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I will give free expression to my complaint
The abstract nouns "expression" and "complaint" can be translated as the verbs "express" and "complain." AT: "I will freely express what I have to complain about" or "I will argue freely" (See: Abstract Nouns)
I will speak in the bitterness of my soul
How Job feels is compared to a bitter taste. The abstract noun "bitterness" can be translated as the adverb "bitterly." AT: "My inner being will speak bitterly" or "I will bitterly speak out" (See: Metaphor and Abstract Nouns)
Is it good to you that you should oppress me, to despise the work of your hands while you smile on the plans of the wicked?
This question expects a "no" answer and can be changed into a statement. AT: "It is not good that you should oppress me, that you should despise the work of your hands, while you smile on the plans of the wicked." (See: Rhetorical Question)
the work of your hands
Here God is represented by his "hands." AT: "what you have created" (See: Synecdoche)
smile on the plans of the wicked
Here the idiom "smiling on" represents God's approval. AT: "approve the plans of the wicked" (See: Idiom)
translationWords
life
soul
God
condemn
accuse
oppress
works
evil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 20 10:8-11 A succession of images describes God’s role in…
10:8-11 A succession of images describes God’s role in creating Job. • You formed me with your hands . . . made me from dust: This was how a potter made a vessel (Isa 45:9; Jer 18:1-12). Although the potter has incontestable sovereignty over the clay (Isa 45:9; Jer 18:5-12; Rom 9:20-25), Job was questioning God. • back to dust: This common motif in Job represents the temporary nature of life (Job 4:19; 7:9-10, 21; 14:1-2, 10; see Gen 3:19). • You guided my conception and formed me in the womb: The Hebrew terminology (literally You poured me out like milk and curdled me like cheese) evokes graphic images of a newborn baby still covered with the creamy substance called vernix.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.