Job 10:10

ed and forlorn state. Verse 2 Do not condemn me - Let me not be afflicted in thy wrath. Show me wherefore thou contendest - If I am afflicted because of my sins, show me what that sin is. God never afflicts but for past sin, or to try his followers; or for the greater manifestation of his grace in their support and deliverance. Verse 3 Is it good unto thee - Surely it can be no gratification to thee to distress the children of men, as if thou didst despise the work of thy own hands. And shine upon the counsel - For by my afflictions the harsh judgments of the wicked will appear to be confirmed: viz., that God regards not his most fervent worshippers; and it is no benefit to lead a religious life. Verse 4 Hast thou eyes of flesh! - Dost thou judge as man judges? Illustrated by the next clause, Seest thou as man seeth? Verse 5 Are thy days as the days of man - אנוש enosh, wretched, miserable man. Thy years as man's days; גבר gaber, the strong man. Thou art not short-lived, like man in his present imperfect state; nor can the years of the long-lived patriarchs be compared with thine. The difference of the phraseology in the original justifies this view of the subject. Man in his low estate cannot be likened unto thee; nor can he in his greatest excellence, though made in thy own image and likeness, be compared to thee. Verse 6 That thou inquirest - Is it becoming thy infinite dignity to concern thyself so much with the affairs or transgressions of a despicable mortal? A word spoken in the heart of most sinners. Verse 7 Thou knowest that I am not wicked - While thou hast this knowledge of me and my conduct, why appear to be sifting me as if in order to find out sin; and though none can be found, treating me as though I were a transgressor? Verse 8 Thine hands have made me - Thou art well acquainted with human nature, for thou art its author. And fashioned me together round about - All my powers and faculties have been planned and executed by thyself. It is thou who hast refined the materials out of which I have been formed, and modified them into that excellent symmetry and order in which they are now found; so that the union and harmony of the different parts, (יחד yachad), and their arrangement and completion, (סביב sabib), proclaim equally thy wisdom, skill, power, and goodness. Yet thou dost destroy me - ותבלעני vatteballeeni, "and thou wilt swallow me up." Men generally care for and prize those works on which they have spent most time, skill, and pains: but, although thou hast formed me with such incredible skill and labor, yet thou art about to destroy me! How dreadful an evil must sin be, when, on its account, God has pronounced the sentence of death on all mankind; and that body, so curiously and skilfully formed, must be decomposed, and reduced to dust! Verse 9 Thou hast made me as the clay - Thou hast fashioned me, according to thy own mind, out of a mass of clay: after so much skill and pains expended, men might naturally suppose they were to have a permanent being; but thou hast decreed to turn them into dust! Verse 10 Hast thou not poured me out as milk - After all that some learned men have said on this subject, in order to confine the images here to simple nutrition, I am satisfied that generation is the true notion. Respicit ad fetus in matris utero primam formationem, quum in embryonem ex utriusque parentis semine coalescit - Ex semine liquido, lac quodammodo referente, me formasti - In interpretando, inquit Hieronymus, omnino his accedo qui de genitali semine accipiunt, quod ipsa tanquam natura emulget, ac dein concrescere in utero ad coalescere jubet. I make no apology for leaving this untranslated. The different expressions in this and the following verse are very appropriate: the pouring out like milk-coagulating, clothing with skin and flesh, fencing with bones and sinews, are well imagined, and delicately, and at the same time forcibly, expressed. If I believed that Job referred to nutrition, which I do not, I might speak of the chyle, the chylopoietic organs, the lacteal vessels, and the generation of all the solids and fluids from this substance, which itself is derived from the food taken into the stomach. But this process, properly speaking, does not take place till the human being is brought into the world, it being previously nourished by the mother by means of the funis umbilicus, without that action of the stomach by which the chyle is prepared. Verse 12 Thou hast granted me life and favorer - Thou hast brought me from my mother's womb; given me an actual existence among men; by thy favor or mercy thou hast provided me with the means of life; and thy visitation - thy continual providential care, has preserved me in life - has given me the air I breathe, and furnished me with those powers which enable me to respire it as an agent and preserver of life. It is by God's continued visitation or influence that the life of any man is preserved; in him we live, move, and have our being. Verse 13 And these things hast thou hid in thine heart - Thou hast had many gracious purposes concerning me which thou hast not made known; but thy visitations and mercy are sufficient proofs of kindness towards me; though for purposes unknown to me thou hast sorely afflicted me, and continuest to treat me as an enemy. Verse 14 If I sin - From thee nothing can be hidden; if I sin, thou takest account of the transgression, and canst not hold me for innocent when thou knowest I am guilty. Verse 15 If I be wicked - I must meet with that punishment that is due to the workers of iniquity. If I be righteous - I am only in the state which my duty to my Creator requires me to be in; and I cannot therefore suppose that on this account I can deserve any thing by way of favor from the justice of my Maker. I am full of confusion - I am confounded at my state and circumstances. I know that thou art merciful, and dost not afflict willingly the children of men; I know I have not wickedly departed from thee; and yet I am treated by thee as if I were an apostate from every good. I am therefore full of confusion. See thou to my affliction; and bring me out of it in such a way as shall at once prove my innocence, the righteousness of thy ways, and the mercy of thy nature. Verse 16 For it increaseth - Probably this refers to the affliction mentioned above, which is increased in proportion to its duration. Every day made his escape from such a load of evils less and less probable. Thou huntest me as a fierce lion - As the hunters attack the king of beasts in the forest, so my friends attack me. They assail me on every side. Thou showest thyself marvelous - Thy designs, thy ways, thy works, are all incomprehensible to me; thou dost both confound and overpower me. Mr. Good translates thus: - "For uprousing as a ravenous lion dost thou spring upon me. And again thou showest over me thy vast power." Verse 17 Thou renewest thy witnesses - In this speech of Job he is ever referring to trials in courts of judicature, and almost all his terms are forensic. Thou bringest witnesses in continual succession to confound and convict me. Changes and war - I am as if attacked by successive troops; one company being wearied, another succeeds to the attack, so that I am harassed by continual warfare. Verse 18 Wherefore then - Why didst thou give me a being, when thou didst foresee I should be exposed to such incredible hardships? See on Job 3:10 (note), etc. Verse 19 I should have been as though - Had I given up the ghost as soon as born, as I could not then have been conscious of existence, it would have been, as it respects myself, as though I had never been; being immediately transported from my mother's womb to the grave. Verse 20 Are not my days few? - My life cannot be long; let me have a little respite before I die. Verse 21 I shall not return - I shall not return again from the dust to have a dwelling among men. To the land of darkness - See the notes on Job 3:5 . There are here a crowd of obscure and dislocated terms, admirably expressive of the obscurity and uncertainty of the subject. What do we know of the state of separate spirits? What do we know of the spiritual world? How do souls exist separate from their respective bodies? Of what are they capable and what is their employment? Who can answer these questions? Perhaps nothing can be said much better of the state than is here said, a land of obscurity, like darkness. The shadow of death - A place where death rules, over which he projects his shadow, intercepting every light of every kind of life. Without any order, ולא סדרים velo sedarim, having no arrangements, no distinctions of inhabitants; the poor and the rich are there, the master and his slave, the king and the beggar, their bodies in equal corruption and disgrace, their souls distinguished only by their moral character. Stripped of their flesh, they stand in their naked simplicity before God in that place. Verse 22 Where the light is as darkness - A palpable obscure: it is space and place, and has only such light or capability of distinction as renders "darkness visible." The following words of Sophocles convey the same idea: Ιω σκοτος εμοι φαος; "Thou darkness be my light." It is, as the Vulgate expresses it, Terra tenebrosa, et operta mortis caligine: Terra miseriae et tenebrarum, ubi umbra mortis, et nullus ordo, sed sempiternus horror inhabitat: "A murky land, covered with the thick darkness of death: a land of wretchedness and obscurities, where is the shadow of death, and no order, but sempiternal horror dwells everywhere." Or, as Coverdale expresses this last clause, Wheras is no ordre but terrible feare as in the darknesse. A duration not characterized or measured by any of the attributes of time; where there is no order of darkness and light, night and day, heat and cold, summer and winter. It is the state of the dead! The place of separate spirits! It is out of time, out of probation, beyond change or mutability. It is on the confines of eternity! But what is This? and where? Eternity! how can I form any conception of thee? In thee there is no order, no bounds, no substance, no progression, no change, no past, no present, no future! Thou art an indescribable something, to which there is no analogy in the compass of creation. Thou art infinity and incomprehensibility to all finite beings. Thou art what, living, I know not, and what I must die to know; and even then I shall apprehend no more of thee than merely that thou art E-T-E-R-N-I-T-Y! Introduction Zophar answers Job, and reproves him severely for his attempts to justify himself; charges him with secret iniquity, and contends that God inflicts less punishment on him than his iniquities deserve, Job 11:1-6 . Shows the knowledge and perfections of God to be unsearchable, and that none can resist his power, Job 11:7-11 . Warns him against vanity of mind, and exhorts him to repentance on the ground that his acceptance with God is still a possible case, and that his latter days may yet become happy and prosperous, Job 11:12-20 . Verse 1 Zophar the Naamathite - Of this man and his friends, see Job 2:11 . He is the most inveterate of Job's accusers, and generally speaks without feeling or pity. In sour godliness he excelled all the rest. This chapter and the twentieth comprehends all that he said. He was too crooked to speak much in measured verse. Verse 2 Should not the multitude of words be answ

hat thou hast made me as the clay; and wilt thou bring me into dust again? 10 Hast thou not poured me out as milk, and curdled me like cheese? 11 Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. 12 Thou hast granted me life and favour, and thy visitation hath preserved my spirit. 13 And these things hast thou hid in thine heart: I know that this is with thee. In these verses we may observe, I. How Job eyes God as his Creator and preserver, and describes his dependence upon him as the author and upholder of his being. This is one of the first things we are all concerned to know and consider. 1. That God made us, he, and not our parents, who were only the instruments of his power and providence in our production. He made us, and not we ourselves. His hands have made and fashioned these bodies of ours and every part of them ( v. 8 ), and they are fearfully and wonderfully made. The soul also, which animates the body, is his gift. Job takes notice of both here. (1.) The body is made as the clay ( v. 9 ), cast into shape, into this shape, as the clay is formed into a vessel, according to the skill and will of the potter. We are earthen vessels, mean in our original, and soon broken in pieces, made as the clay. Let not therefore the thing formed say unto him that formed it, Why hast thou made me thus? We must not be proud of our bodies, because the matter is from the earth, yet not dishonour our bodies, because the mould and shape are from the divine wisdom. The formation of human bodies in the womb is described by an elegant similitude ( v. 10 , Thou hast poured me out like milk, which is coagulated into cheese ), and by an induction of some particulars, v. 11 . Though we come into the world naked, yet the body is itself both clothed and armed. The skin and flesh are its clothing; the bones and sinews are its armour, not offensive, but defensive. The vital parts, the heart and lungs, are thus clothed, not to be seen—thus fenced, not to be hurt. The admirable structure of human bodies is an illustrious instance of the wisdom, power, and goodness of the Creator. What a pity is it that these bodies should be instruments of unrighteousness which are capable of being temples of the Holy Ghost! (2.) The soul is the life, the soul is the man, and this is the gift of God: Thou hast granted me life, breathed into me the breath of life, without which the body would be but a worthless carcase. God is the Father of spirits: he made us living souls, and endued us with the power of reason; he gave us life and favour, and life is a favour—a great favour, more than meat, more than raiment—a distinguishing favour, a favour that puts us into a capacity of receiving other favours. Now Job was in a better mind than he was when he quarrelled with life as a burden, and asked, Why died I not from the womb? Or by life and favour may be meant life and all the comforts of life, referring to his former prosperity. Time was when he walked in the light of the divine favour, and thought, as David, that through that favour his mountain stood strong. 2. That God maintains us. Having lighted the lamp of life, he does not leave it to burn upon its own stock, but continually supplies it with fresh oil: " Thy visitation has preserved my spirit, kept me alive, protected me from the adversaries of life, the death we are in the midst of and the dangers we are continually exposed to, and blessed me with all the necessary supports of life and the daily supplies it needs and craves." II. How he pleads this with God, and what use he makes of it. He reminds God of it ( v. 9 ): Remember, I beseech thee, that thou hast made me. What then? Why, 1. "Thou hast made me, and therefore thou hast a perfect knowledge of me ( Ps. cxxxix. 1-13 ), and needest not to examine me by scourging, nor to put me upon the rack for the discovery of what is within me." 2. "Thou hast made me, as the clay, by an act of sovereignty; and wilt thou by a like act of sovereignty unmake me again? If so, I must submit." 3. "Wilt thou destroy the work of thy own hands?" It is a plea the saints have often used in prayer, We are the clay and thou our potter, Isa. lxiv. 8 . Thy hands have made me and fashioned me, Ps. cxix. 73 . So here, Thou madest me; and wilt thou destroy me ( v. 8 ), wilt thou bring me into dust again? v. 9 . "Wilt thou not pity me? Wilt thou not spare and help me, and stand by the work of thy own hands? Ps. cxxxviii. 8 . Thou madest me, and knowest my strength; wilt thou then suffer me to be pressed above measure? Was I made to be made miserable? Was I preserved only to be reserved for these calamities?" If we plead this with ourselves as an inducement to duty, "God made me and maintains me, and therefore I will serve him and submit to him," we may plead it with God as an argument for mercy: Thou hast made me, new—make me; I am thine, save me. Job knew not how to reconcile God's former favours and his present frowns, but concludes ( v. 13 ), " These things hast thou hidden in thy heart. Both are according to the counsel of thy own will, and therefore undoubtedly consistent, however they seem." When God thus strangely changes his way, though we cannot account for it, we are bound to believe there are good reasons for it hidden in his heart, which will be manifested shortly. It is not with us, or in our reach, to assign the cause, but I know that this is with thee. Known unto God are all his works. 14 If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity. 15 If I be wicked, woe unto me; and

As milk - Thus he modestly and accurately describes God's admirable work in making man out of a small and liquid, and as it were milky substance, by degrees congealed and condensed into that exquisite frame of man's body.