Job 10:6














How does God see us? Is he SO far above us that he cannot quite see us as we are? Is he so great that he cannot conceive of our littleness? Are his ideas so different from our own that he cannot understand our life and sympathize with it? Or is not God so supreme in his vision of man that he cannot make the mistakes we make, and must see us truly just as we are? If w, why does God seem to act as though he had man's limited vision? Questions of this sort seem to be perplexing Job. How can they be met?

I. GOD SEES US TRULY AS WE ARE. It is no attribute of infinity to be above seeing what is small. Because God is infinite he can descend to the infinitely little as well as comprehend the infinitely great. Moreover, he does not treat us as insignificant beings unworthy of his notice, but he regards us as his children. The very hairs of our head are numbered by God. His greatness is seen in the truth and thoroughness of his vision. He does not look through distorting media, nor does he only see one aspect of things, as is the case with us. He sees all round everything, and he looks through all things. There is no secret hidden from God. He understands what he sees, for his infinite vision is accompanied by an infinite comprehension.

II. GOD JUDGES US BY A HIGHER STANDARD THAN OURS. We are hampered by narrow ideas; our judgment is warped and cramped by prejudice and error. Our ignorance, folly, and sin even mar the very standards by which we judge. God's estimate is supremely fair, and it is after the very highest and purest ideas of judgment.

III. GOD'S STANDARD OF JUDGMENT IS NOT ALIEN TO OURS. We might be dismayed by the very elevation and perfection of God's method of judgment, thinking it totally different from our own. If this were the case conscience would be a delusion. But God is the Creator of conscience, and though this is limited, and in a measure perverted, still it retains the essential character given to it by God. "God made man in his own image" (Genesis 1:26). Therefore man's honest judgment must be a reflection of God's judgment. God sees as we see, so far as we see truly. His judgment is just the correction and perfection of our judgment.

IV. GOD HAS ENTERED INTO OUR LIFE THAT HE MAY SEE US WITH OUR OWN EYES. This seems to be part of the purpose of the Incarnation. Christ is a brother-Man. He looks at us with human eyes. One with us by nature, he can perfectly understand us. We cannot even understand our favourite dog when he turns to us his dumb, pathetic gaze, for he is of a different species. Christ became one with us, one of our species. Thus we can understand him, and he can perfectly sympathize with us. Apart from Christ, God seems to be distant and altogether different from ourselves. In Christ he is one with us, near to us, and able to regard us with the eyes of a Brother. - W.F.A.

Is it good unto Thee that Thou shouldest oppress?
Homilist.
I. AS INCONSISTENT WITH ALL HIS IDEAS OF HIS MAKER.

1. As inconsistent with His goodness. "Is it good unto Thee that Thou shouldest oppress, that Thou shouldest despise the work of Thine hands?" I thought Thee benevolent and merciful, but in my suffering I feel Thee to be malign. There is a strong tendency in all men under suffering to regard the Almighty as anything but good.

2. With His justice. "And shine upon the counsel of the wicked." Job saw wicked men around him, strong and hale in body, buoyant in animal spirits, and prosperous in worldly affairs, whilst he who was in his deepest heart in sympathy with right, and the God of right, was reduced to the utmost distress. He failed to see justice in this.

3. With His greatness. "Hast Thou eyes of flesh," etc. I cannot reconcile the sufferings with which Thou dost afflict an insignificant creature like me with Thine omniscience and eternity.

II. AS AN UNRIGHTEOUS DISPLAY OF ARBITRARY POWER. "Thou knowest that I am not wicked," etc. Job does not regard himself as absolutely holy. The Omniscient One knew he was not guilty of that hypocrisy with which his friends had charged him. Where, then, is the righteousness of his afflictions?

III. AS CONTRARY TO WHAT THE DIVINE ORGANISATION AND PRESERVATION OF HIS EXISTENCE LED HIM TO EXPECT. In the eighth and two following verses he ascribes the formation of his body to God. He ascribes his sustentation as well. He seemed astonished that the God who thus produced and supported him should thus mar his beauty, destroy his health, and overwhelm him with misery. This is, in truth, a perplexity to us as well as to Job.

IV. AS BAFFLING ALL ATTEMPTS TO UNDERSTAND. "And these things Thou hast hid in Thine heart." If there is a reason, it is in Thy heart shut up and hid from me, and I cannot reach it. The more he thought, the more was Job embarrassed with the mysteries of his being. Conclusion —

1. The greatness of man's capability for suffering. To what inexpressible wretchedness and agony was Job now reduced, both in soul and in body.

2. The absoluteness of God's power over us. We are in His bands, all of us.

3. The value of Christianity as an interpreter of suffering. Job's great "confusion" in his suffering seemed to arise from the idea that unless a man was a great sinner there was no reason for great suffering. Afflictions to good men are disciplinary, not punitive.

(Homilist.)

That Thou shouldest despise the work of Thine hands
Job alludes to artificers who, having made an excellent piece, will not destroy or break it in pieces; they are very tender of their work, yea, they are apt to boast and grow proud of it. Man was the masterpiece of the whole visible creation. The Lord needs not to be ashamed of, neither doth He despise any part of His work, much less this, which is the best and noblest part of it. As the body, so the soul of man is the work of God's hand. His power and wisdom wrought it, and work mightily in it. In regard of bodily substance, the most inferior creatures claim kindred of man, and he may be compared to the beast that perisheth; but in regard of the soul, man transcends them all, and may challenge a nearness, if not an equality with the angels. Take three cautions.

1. Be not proud of what ye are, all is the work of God. How beautiful or comely, how wise or holy soever ye are, it is not of yourselves.

2. Despise not what others are or have; though they are not such exact pieces, though they have not such excellent endowments as yourselves, yet they are what the hand of God hath wrought them, and they have what the hand of God hath wrought in them.

3. Despise not what yourselves are; to do so is a sin, and a sin very common. Men are ashamed to be seen as God hath made them; few are ashamed to be seen what the devil hath made them. Many are troubled at small defects of the outward man. They who come after God to mend His work, lest they should be despised, will but make themselves more despicable.

(Joseph Caryl.)

People
Job
Places
Uz
Topics
Enquirest, Faults, Guilt, Iniquity, Inquire, Inquirest, Note, Probe, Search, Searchest, Searching, Seek, Seekest, Sin, Wrongdoing
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 10:2-22

     8615   prayer, doubts

Job 10:4-8

     1225   God, as Spirit

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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