Job 10:5
Are Your days like those of a mortal, or Your years like those of a man,
Are Your days
In this phrase, Job is addressing God directly, questioning the nature of God's existence. The Hebrew word for "days" is "yom," which can refer to a literal day or a period of time. Job is grappling with the concept of divine eternity versus human temporality. In a conservative Christian perspective, this highlights the eternal nature of God, who exists outside the constraints of time. This is a reminder of God's omnipresence and omniscience, contrasting with human limitations.

like those of a mortal
The term "mortal" refers to human beings, emphasizing their finite nature. The Hebrew word "enosh" is often used to denote mankind in its frailty and mortality. Job is expressing his frustration and confusion, questioning if God experiences time and life as humans do. This reflects the human struggle to comprehend God's eternal nature and His understanding of human suffering. It serves as a reminder of the vast difference between the Creator and the created, urging believers to trust in God's eternal wisdom.

or Your years
Here, Job continues to question the nature of God's existence by comparing divine "years" to human years. The Hebrew word "shaneh" is used for "years," which in human terms, signifies the passage of time marked by seasons and life events. Job's rhetorical question underscores the timelessness of God, who is not bound by the years that define human life. This invites believers to reflect on the eternal perspective of God, who sees the beginning and the end simultaneously.

like those of a man
The word "man" in Hebrew is "geber," often used to denote a strong or mighty man, yet still mortal and limited. Job is questioning whether God experiences life as a human does, with the same limitations and lifespan. This highlights the distinction between God's infinite nature and human finitude. From a conservative Christian viewpoint, this serves as a reminder of the incarnation of Christ, who, while fully God, took on human form to bridge the gap between the divine and the mortal, offering hope and redemption.

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, known for his immense suffering and his quest to understand the reasons behind it.

2. God
The Almighty Creator, whom Job is addressing in this verse. Job is questioning God's nature and understanding of human life.

3. The Land of Uz
The setting of the Book of Job, traditionally considered to be in the region of Edom or northern Arabia.

4. Job's Suffering
The context of this verse is Job's lament over his suffering and his struggle to comprehend God's ways.

5. Job's Friends
Eliphaz, Bildad, and Zophar, who attempt to explain Job's suffering through traditional wisdom, often attributing it to sin.
Teaching Points
Understanding God's Nature
Job's question highlights the difference between God's eternal nature and human temporality. It reminds us that God's perspective is not limited by time as ours is.

Human Limitations
This verse encourages believers to acknowledge their limited understanding and to trust in God's infinite wisdom and eternal perspective.

Faith Amidst Suffering
Job's questioning is a natural part of faith, especially in times of suffering. It teaches us that it's okay to bring our doubts and questions to God.

God's Sovereignty
The verse underscores God's sovereignty and the mystery of His ways, encouraging believers to rest in the assurance that God is in control, even when we don't understand.

The Importance of Perspective
It challenges us to seek a godly perspective in our trials, recognizing that our understanding is finite and God's purposes are beyond our comprehension.
Bible Study Questions
1. How does Job 10:5 reflect Job's struggle to understand God's nature and actions in his life?

2. In what ways can acknowledging God's eternal nature help us in our own times of suffering and questioning?

3. How do other scriptures, like Psalm 90:4 and 2 Peter 3:8, enhance our understanding of God's perception of time compared to ours?

4. What can we learn from Job's example about bringing our doubts and questions to God in prayer?

5. How can we apply the understanding of God's sovereignty and eternal perspective to our daily lives and decision-making processes?
Connections to Other Scriptures
Psalm 90:4
This verse contrasts God's eternal nature with human temporality, similar to Job's questioning of God's understanding of human time.

Isaiah 55:8-9
These verses emphasize that God's thoughts and ways are higher than human understanding, resonating with Job's struggle to comprehend God's actions.

2 Peter 3:8
This verse speaks to God's perception of time, reinforcing the idea that God's experience of time is different from that of humans.
The Supplicatory Cry of Deep SorrowE. Johnson Job 10:1-7
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
People
Job
Places
Uz
Topics
Man's, Mortal, Mortals
Dictionary of Bible Themes
Job 10:5

     9121   eternity, nature of

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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