Job 10:18
Why then did You bring me from the womb? Oh, that I had died, and no eye had seen me!
Why then did You bring me from the womb?
This phrase reflects Job's deep anguish and questioning of God's purpose in his life. The Hebrew word for "womb" is "רֶחֶם" (rechem), which signifies a place of safety and origin. In the ancient Near Eastern context, the womb was often seen as a symbol of divine creation and protection. Job's lament here is not just about his birth but questions the very act of being brought into existence by God. It highlights the struggle between understanding divine sovereignty and human suffering. Job is wrestling with the idea that if God is the author of life, why would He allow such profound suffering to follow?

Oh, that I had perished
The word "perished" in Hebrew is "גָּוַע" (gava), which means to expire or cease to exist. Job is expressing a wish that he had died at birth, which underscores the depth of his despair. This sentiment is echoed in other parts of the Bible, such as in Jeremiah 20:14-18, where the prophet Jeremiah also curses the day of his birth. This reflects a common biblical theme where individuals in extreme distress question the value of their existence. Job's cry is a poignant reminder of the human condition and the struggle to find meaning amidst suffering.

and no eye had seen me!
The phrase "no eye had seen me" suggests a desire for complete anonymity and non-existence. In the Hebrew culture, being seen or known was often associated with having a place and purpose in the world. Job's wish to have never been seen implies a longing to have never existed, to have been spared the pain and suffering he is enduring. This reflects a deep existential crisis, where Job feels that his life has brought more sorrow than joy. It also highlights the biblical theme of being known by God, as seen in Psalm 139, where being seen by God is portrayed as a source of comfort and purpose. Here, however, Job's suffering has clouded his ability to see this as a blessing.

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 purposes.

2. God
The Creator and Sovereign Lord, whom Job addresses in his lament, questioning the purpose of his own existence and suffering.

3. The Womb
Symbolically represents the beginning of life. Job questions why he was brought into existence only to suffer.

4. Job's Suffering
The context of this verse is Job's immense physical, emotional, and spiritual suffering, which leads him to lament his own birth.

5. Job's Lament
This verse is part of a larger lament where Job expresses his deep anguish and confusion about his suffering.
Teaching Points
The Reality of Suffering
Job's lament highlights the raw and honest expression of human suffering. It is important to acknowledge and validate the pain and confusion that can accompany difficult times.

Questioning God
Job's questions reflect a deep struggle with understanding God's purposes. It is permissible to bring our questions and doubts to God, trusting that He is big enough to handle them.

The Value of Life
Despite Job's despair, other scriptures affirm the inherent value and purpose of life. Believers are encouraged to seek God's perspective on their existence and suffering.

Hope Beyond Suffering
While Job's immediate context is one of despair, the broader biblical account points to hope and redemption through Christ, offering a future free from suffering.

Community Support
Job's account underscores the importance of community and support during times of suffering. Believers are called to bear one another's burdens and offer encouragement.
Bible Study Questions
1. How does Job's lament in Job 10:18 reflect the human experience of suffering and questioning God's purposes?

2. In what ways can we find comfort in other scriptures that address the value and purpose of life, even amidst suffering?

3. How can the church community effectively support individuals who, like Job, are experiencing deep despair and questioning?

4. What role does hope in Christ play in transforming our perspective on suffering, as seen in Romans 8:18-25?

5. How can we balance the honest expression of our doubts and questions with a trust in God's sovereignty and goodness?
Connections to Other Scriptures
Jeremiah 20:14-18
Jeremiah, like Job, curses the day of his birth, expressing similar feelings of despair and questioning the purpose of his existence amidst suffering.

Ecclesiastes 4:2-3
Solomon reflects on the state of the dead and the unborn, considering them better off than the living who suffer.

Psalm 139:13-16
Contrasts Job's lament by celebrating God's intentional creation of life in the womb, highlighting the value and purpose of life.

Romans 8:18-25
Offers a New Testament perspective on suffering, emphasizing future glory and hope in Christ as a counterbalance to present suffering.
Appeal to the Justice, Knowledge, and Goodness of GodE. Johnson Job 10:1-22
A Good Man's DistempersGeorge Hutcheson.Job 10:18-22
The Effects of Job's SufferingsHomilistJob 10:18-22
People
Job
Places
Uz
Topics
Better, Body, Breath, Bring, Died, Expire, Expired, Eye, Forth, Ghost, Hast, Mother's, O, Oh, Perished, Spirit, Wherefore, Wish, Womb
Dictionary of Bible Themes
Job 10:18

     1215   God, feminine descriptions
     8672   striving with God

Job 10:2-22

     8615   prayer, doubts

Job 10:18-19

     5199   womb

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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