They abhor me and keep far from me; they do not hesitate to spit in my face. They abhor meThe Hebrew root for "abhor" is "תָּעַב" (ta'ab), which conveys a deep sense of loathing or detestation. In the context of Job's lament, this word underscores the profound rejection and disdain he experiences from those around him. Historically, to be abhorred in ancient Near Eastern culture was to be seen as cursed or unclean, often associated with divine disfavor. Job, once a man of great respect and honor, now finds himself in a position where he is utterly despised, reflecting the dramatic reversal of his fortunes and the societal belief that suffering was a sign of divine judgment. and keep far from me The phrase "keep far from me" suggests a deliberate and conscious avoidance. The Hebrew verb "רָחַק" (rachaq) implies not just physical distance but also emotional and relational separation. In the ancient world, social isolation was a severe form of punishment and shame. Job's friends and community members, who once sought his counsel and companionship, now distance themselves, exacerbating his sense of loneliness and abandonment. This separation highlights the cultural stigma attached to suffering and the fear of being associated with someone perceived as cursed. they do not hesitate The phrase "do not hesitate" indicates a lack of restraint or consideration. The Hebrew context suggests an eagerness or readiness to act without delay. This reflects the depth of contempt that Job's peers feel towards him, as they are quick to express their disdain. In a society where honor and shame were pivotal, such unrestrained behavior towards Job signifies a complete loss of respect and a willingness to publicly humiliate him. to spit in my face Spitting in someone's face was, and still is, a profound act of disrespect and insult. In the Hebrew culture, it was a gesture of utmost contempt and degradation. The act of spitting signifies not only rejection but also an attempt to dehumanize and dishonor the individual. For Job, who was once revered and respected, this act symbolizes the nadir of his social and personal downfall. It serves as a powerful image of his suffering and the complete reversal of his status, emphasizing the theme of undeserved suffering and the testing of faith that runs throughout the Book of Job. Persons / Places / Events 1. JobA 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 loss. 2. Job's FriendsAlthough not directly mentioned in this verse, they play a significant role in the account, often misjudging Job's situation and offering misguided counsel. 3. The CommunityThe people who once respected Job but now detest him and keep their distance, reflecting a dramatic shift in his social standing and relationships. Teaching Points Understanding SufferingSuffering can lead to social isolation and misunderstanding from others. Job's experience teaches us that even the righteous can face unjust treatment. Maintaining IntegrityDespite being despised, Job maintains his integrity. Believers are encouraged to hold fast to their faith and character, even when misunderstood or rejected by others. Empathy and CompassionJob's plight reminds us to show empathy and compassion to those who suffer, avoiding quick judgments or assumptions about their circumstances. Christ-like EnduranceJob's endurance foreshadows the endurance of Christ. Believers are called to endure trials with patience, looking to Jesus as the ultimate example. Bible Study Questions 1. How does Job's experience of being despised and rejected relate to the experiences of Jesus as described in the Gospels? 2. In what ways can we support those in our community who are experiencing social isolation or rejection? 3. What can we learn from Job about maintaining faith and integrity in the face of unjust treatment? 4. How does the theme of suffering in Job 30:10 connect with the broader biblical account of redemption and hope? 5. Reflect on a time when you felt misunderstood or rejected. How can Job's account encourage you in similar situations? Connections to Other Scriptures Psalm 22This Psalm, often seen as prophetic of Christ's suffering, echoes themes of scorn and rejection similar to Job's experience. Isaiah 53The Suffering Servant passage, which describes one who is despised and rejected, drawing a parallel to Job's situation. Matthew 27The account of Jesus' crucifixion, where He is mocked and spat upon, resonates with Job's experience of being despised. People JobPlaces UzTopics Abhor, Abominated, Aloof, Disgusting, Distance, Face, Flee, Hesitate, Kept, Marks, Refrain, Shame, Sight, Spare, Spared, Spit, Spitting, Stand, YeaDictionary of Bible Themes Job 30:10 5689 friendlessness Job 30:1-10 8800 prejudice Job 30:1-15 8340 self-respect Job 30:9-31 5945 self-pity Library Christian Sympathy Job, in his great indignation at the shameful accusation of unkindness to the needy, pours forth the following very solemn imprecation--"If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; if I have lifted up my … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863What Carey did for Science --Founder of the Agricultural and Horticultural Society of India Carey's relation to science and economics--State of the peasantry--Carey a careful scientific observer--Specially a botanist--Becomes the friend of Dr. Roxburgh of the Company's Botanic Garden--Orders seeds and instruments of husbandry--All his researches subordinate to his spiritual mission--His eminence as a botanist acknowledged in the history of the science--His own botanic garden and park at Serampore--The poet Montgomery on the daisies there--Borneo--Carey's paper in the Asiatic Researches … George Smith—The Life of William Carey Whether the Limbo of Hell is the Same as Abraham's Bosom? Objection 1: It would seem that the limbo of hell is not the same as Abraham's bosom. For according to Augustine (Gen. ad lit. xxxiii): "I have not yet found Scripture mentioning hell in a favorable sense." Now Abraham's bosom is taken in a favorable sense, as Augustine goes on to say (Gen. ad lit. xxxiii): "Surely no one would be allowed to give an unfavorable signification to Abraham's bosom and the place of rest whither the godly poor man was carried by the angels." Therefore Abraham's bosom is … Saint Thomas Aquinas—Summa Theologica Of Confession of Our Infirmity and of the Miseries of this Life I will acknowledge my sin unto Thee;(1) I will confess to Thee, Lord, my infirmity. It is often a small thing which casteth me down and maketh me sad. I resolve that I will act bravely, but when a little temptation cometh, immediately I am in a great strait. Wonderfully small sometimes is the matter whence a grievous temptation cometh, and whilst I imagine myself safe for a little space; when I am not considering, I find myself often almost overcome by a little puff of wind. 2. Behold, therefore, … Thomas A Kempis—Imitation of Christ Epistle xxxvi. To Maximus, Bishop of Salona . To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way … Saint Gregory the Great—the Epistles of Saint Gregory the Great Messiah Unpitied, and Without a Comforter Reproach [Rebuke] hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. T he greatness of suffering cannot be certainly estimated by the single consideration of the immediate, apparent cause; the impression it actually makes upon the mind of the sufferer, must likewise be taken into the account. That which is a heavy trial to one person, may be much lighter to another, and, perhaps, no trial at all. And a state … John Newton—Messiah Vol. 1 Epistle Xlv. To Theoctista, Patrician . To Theoctista, Patrician [153] . Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times. I have to inform you, however, that I have … Saint Gregory the Great—the Epistles of Saint Gregory the Great No Sorrow Like Messiah's Sorrow Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext … John Newton—Messiah Vol. 1 Love The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all … Thomas Watson—The Ten Commandments Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin. (Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where … J. W. McGarvey—The Four-Fold Gospel 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 Links Job 30:10 NIVJob 30:10 NLTJob 30:10 ESVJob 30:10 NASBJob 30:10 KJV
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