Job 10:15
If I am guilty, woe to me! And even if I am righteous, I cannot lift my head. I am full of shame and aware of my affliction.
If I am guilty
The Hebrew word for "guilty" here is "רָשַׁע" (rasha), which conveys a sense of wickedness or being in the wrong. In the context of Job, this reflects his deep introspection and the cultural understanding of retributive justice, where suffering was often seen as a direct consequence of sin. Job is wrestling with the idea that if he has indeed sinned, he deserves the suffering he is experiencing. This phrase highlights the human struggle with guilt and the fear of divine judgment, a theme that resonates throughout the Bible.

woe to me!
The expression "woe" is translated from the Hebrew "אוֹי" (oy), a term often used in the Old Testament to express lamentation or distress. This exclamation underscores the depth of Job's despair and his feeling of being overwhelmed by his circumstances. It is a cry that echoes the laments found in the Psalms and the Prophets, where individuals express their anguish and seek God's intervention. Job's use of "woe" reflects his profound sense of helplessness and the gravity of his situation.

Even if I am innocent
The word "innocent" is derived from the Hebrew "תָּם" (tam), meaning blameless or upright. Job's assertion of innocence is central to his argument throughout the book. Despite his suffering, he maintains his integrity and insists that he has not committed any sin to warrant such punishment. This challenges the prevailing belief of his time that suffering is always a result of personal sin, and it invites readers to consider the complexities of divine justice and human suffering.

I cannot lift my head
In ancient Near Eastern culture, lifting one's head was a sign of confidence and dignity. The inability to do so, as expressed by Job, indicates a state of humiliation and defeat. This phrase captures Job's emotional and spiritual turmoil, as he feels crushed under the weight of his afflictions. It is a vivid depiction of the loss of self-worth and the struggle to maintain faith in the face of overwhelming adversity.

for I am full of shame
The Hebrew word for "shame" is "כְּלִמָּה" (kelimah), which conveys disgrace or dishonor. Job's acknowledgment of his shame reflects the societal and personal stigma associated with his suffering. In the ancient world, public perception was often tied to one's standing before God, and Job's condition would have been seen as a sign of divine disfavor. This phrase highlights the internal conflict between Job's understanding of his own righteousness and the external judgment he faces.

and aware of my affliction
The term "affliction" comes from the Hebrew "עָמָל" (amal), meaning trouble or toil. Job's awareness of his affliction is not just a recognition of his physical suffering but also an acknowledgment of the emotional and spiritual burden it brings. This awareness is a crucial aspect of Job's lament, as it underscores his search for meaning and justice in the midst of his trials. It invites readers to empathize with Job's plight and to reflect on the broader questions of suffering and divine purpose.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, experiencing intense suffering and questioning God's justice.

2. God
The sovereign Creator who allows Job's testing. Job's dialogue is ultimately directed towards God, seeking understanding and vindication.

3. Job's Friends
Although not directly mentioned in this verse, they are significant in the context of Job's discourse. They argue that Job's suffering must be due to his sin, which Job disputes.

4. The Land of Uz
The setting of Job's account, a place of ancient origin, often associated with wisdom literature.

5. Suffering and Affliction
Central themes in the Book of Job, representing the trials and tribulations that Job endures.
Teaching Points
The Reality of Suffering
Suffering is a part of the human experience, and even the righteous may endure it without clear reasons.

The Burden of Shame
Shame can weigh heavily on individuals, whether or not they are guilty. It is important to seek God's perspective and grace in such times.

The Quest for Vindication
Like Job, believers may seek vindication and understanding from God. It is crucial to maintain faith and integrity during trials.

The Role of Community
Job's friends play a significant role in his account, reminding us of the impact of community in times of suffering. Support and empathy are vital.

Trust in God's Sovereignty
Despite not understanding his suffering, Job ultimately trusts in God's sovereignty. Believers are encouraged to do the same, trusting that God has a purpose beyond our understanding.
Bible Study Questions
1. How does Job's expression of shame and affliction in Job 10:15 relate to your own experiences of suffering or guilt?

2. In what ways can the account of Job help us understand the nature of suffering and God's role in it?

3. How can we support others in our community who are experiencing shame or affliction, as seen in Job's interactions with his friends?

4. What other biblical figures experienced shame or suffering, and how did they respond? How can their responses guide us today?

5. How can we maintain our faith and integrity when facing trials, as Job did, and what practical steps can we take to trust in God's sovereignty?
Connections to Other Scriptures
Psalm 44:15
This verse speaks of shame and disgrace, similar to Job's expression of being "full of shame." It highlights the communal aspect of suffering and disgrace.

Isaiah 53:3
The Suffering Servant is described as "despised and rejected," paralleling Job's experience of affliction and shame.

Romans 7:24
Paul's cry of "Wretched man that I am!" echoes Job's lament of woe, illustrating the human struggle with sin and suffering.
Appeal to the Justice, Knowledge, and Goodness of GodE. Johnson Job 10:1-22
Job's Mistaken Views of His SufferingsHomilistJob 10:3-17
Man is the Work of GodJoseph Caryl.Job 10:3-17
A Song and a SolaceSpurgeon, Charles HaddonJob 10:12-16
Acknowledgment of and Appeal to GodChristian ObserverJob 10:12-16
Living by the Visitation of GodSpurgeon, Charles HaddonJob 10:12-16
The Divine VisitationAnon.Job 10:12-16
Three Blessings of the Heavenly CharterSpurgeon, Charles HaddonJob 10:12-16
The Hidden Purposes of AfflictionE. Johnson Job 10:13-17
People
Job
Places
Uz
Topics
Affliction, Beholding, Confusion, Conscious, Curse, Dare, Disgrace, Drowned, Evil-doer, Filled, Full, Guilty, Ignominy, Innocent, Lift, Lifted, Misery, Overcome, Righteous, Righteously, Sated, Shame, Trouble, Upright, Wicked, Wickedly, Wo, Woe, Yet
Dictionary of Bible Themes
Job 10:15

     5157   head
     5300   drowning

Job 10:2-22

     8615   prayer, doubts

Job 10:15-17

     8800   prejudice

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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