Job 10:1














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

My soul is weary of my 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 Job's 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 men's 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.)

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 men's immoderate expectations from present enjoyments. But it does not usually serve such salutary purposes. This weariness is one of man's 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.)

Christian Age.
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 world's 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 one's 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.)

People
Job
Places
Uz
Topics
Bitter, Bitterness, Complaint, Course, Free, Full, Leave, Loathe, Myself, Outcry, Rein, Sad, Soul, Speak, Talking, Thoughts, Tired, Utterance, Vent, Weary
Outline
1. Job, taking liberty of complaint, expostulates with God about his afflictions
18. He complains of life, and craves a little ease before death

Dictionary of Bible Themes
Job 10:1

     4016   life, human
     5067   suicide
     5334   health
     5799   bitterness
     5831   depression
     5928   resentment, against God
     5945   self-pity

Job 10:1-2

     5265   complaints

Library
The Sweet Uses of Adversity
Now, I propose to address myself to the two classes of persons who are making use of this question. First, I shall speak to the tried saint; and then I shall speak to the seeking sinner, who has been seeking peace and pardon through Christ, but who has not as yet found it, but, on the contrary, has been buffeted by the law, and driven away from the mercy-seat in despair. I. First, then, to THE CHILD OF GOD. I have--I know I have--in this great assembly, some who have come to Job's position. They
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

St Gregory the Great (Ad 540-604)
PART I Gregory was born at Rome, of a noble and wealthy family, in the year 540. In his youth he engaged in public business, and he rose to be proctor of Rome, which was one of the chief offices under the government. In this office he was much beloved and respected by the people. But about the age of thirty-five, a great change took place in his life. He resolved to forsake the pursuit of worldly honours, and spent all his wealth in founding seven monasteries. He gave up his family house at Rome
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether God Works in Every Agent?
Objection 1: It would seem that God does not work in every agent. For we must not attribute any insufficiency to God. If therefore God works in every agent, He works sufficiently in each one. Hence it would be superfluous for the created agent to work at all. Objection 2: Further, the same work cannot proceed at the same time from two sources; as neither can one and the same movement belong to two movable things. Therefore if the creature's operation is from God operating in the creature, it cannot
Saint Thomas Aquinas—Summa Theologica

Whether the Damned are in Material Darkness?
Objection 1: It would seem that the damned are not in material darkness. For commenting on Job 10:22, "But everlasting horror dwelleth," Gregory says (Moral. ix): "Although that fire will give no light for comfort, yet, that it may torment the more it does give light for a purpose, for by the light of its flame the wicked will see their followers whom they have drawn thither from the world." Therefore the darkness there is not material. Objection 2: Further, the damned see their own punishment, for
Saint Thomas Aquinas—Summa Theologica

Whether the Fire of Hell is of the Same Species as Ours?
Objection 1: It would seem that this fire is not of the same species as the corporeal fire which we see. For Augustine says (De Civ. Dei xx, 16): "In my opinion no man knows of what kind is the everlasting fire, unless the Spirit of God has revealed it to anyone." But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this. Objection 2: Further, Gregory commenting on Job 10:26, "A fire that is not kindled shall devour him," says (Moral. xv):
Saint Thomas Aquinas—Summa Theologica

That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy
Thomas A Kempis—Imitation of Christ

The Sad Case of a Relapse into Known and Deliberate Sin, after Solemn Acts Op Dedication to God and Some Progress Made in Religion.
1. Unthought of relapses may happen.--2. And bring the soul into a miserable case.--3. Yet the case is not desperate.--4. The backslider urged immediately to return, by deep humiliation before God for so aggravated an offence.--5. By renewed regards to the divine mercy in Christ.--6. By an open profession of repentance, where the crime hath given public offence.--7. Falls to be reviewed for future caution.--8. The chapter concludes with a prayer for the use of one who hath fallen into gross sins,
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Fourth Continental Journey.
1842-3. In the journey which now lay before them, John and Martha Yeardley were about to explore a part of Europe hitherto untried,--the province of Languedoc, conspicuous in past ages for its superior enlightenment, but now, owing to the temporary mastery of error, wrapt in ignorance and gloom. In this mission, the opportunities which they found for reviving and gathering together the scattered embers of truth, were nearly confined to social intercourse; in seeking occasions for which, they availed
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Whether Christ Went Down into the Hell of the Lost?
Objection 1: It would seem that Christ went down into the hell of the lost, because it is said by the mouth of Divine Wisdom (Ecclus. 24:45): "I will penetrate to all the lower parts of the earth." But the hell of the lost is computed among the lower parts of the earth according to Ps. 62:10: "They shall go into the lower parts of the earth." Therefore Christ who is the Wisdom of God, went down even into the hell of the lost. Objection 2: Further, Peter says (Acts 2:24) that "God hath raised up Christ,
Saint Thomas Aquinas—Summa Theologica

In the Work of the Redemption of Man, not Only the Mercy, but Also the Justice, of God is Displayed.
In the work of the Redemption of man, not only the mercy, but also the justice, of God is displayed. 15. Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man's recovery, it was part of the mercy of the liberator to employ justice rather than power against man's enemy. For what could man, the slave of sin, fast bound by the devil, do of himself to recover
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Beginning of Justification. In what Sense Progressive.
1. Men either idolatrous, profane, hypocritical, or regenerate. 1. Idolaters void of righteousness, full of unrighteousness, and hence in the sight of God altogether wretched and undone. 2. Still a great difference in the characters of men. This difference manifested. 1. In the gifts of God. 2. In the distinction between honorable and base. 3. In the blessings of he present life. 3. All human virtue, how praiseworthy soever it may appear, is corrupted. 1. By impurity of heart. 2. By the absence of
John Calvin—The Institutes of the Christian Religion

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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