Job 10:1
"I loathe my own life; I will express my complaint and speak in the bitterness of my soul.
I loathe my own life
The Hebrew word for "loathe" is "נָקַט" (naqath), which conveys a deep sense of disgust or rejection. In the context of Job's suffering, this phrase reflects the profound despair and emotional turmoil he is experiencing. Job's lament is not merely about physical pain but also about the existential crisis he faces. Historically, this expression of self-loathing can be seen as a cry for understanding and a search for meaning amidst suffering, a theme that resonates throughout the wisdom literature of the Bible.

I will express my complaint
The word "complaint" in Hebrew is "שִׂיחַ" (siach), which can also mean meditation or musing. This suggests that Job's complaint is not just a spontaneous outburst but a deeply considered expression of his anguish. In the ancient Near Eastern context, voicing one's complaint to God was a recognized form of seeking justice or relief. Job's willingness to articulate his suffering underscores his desire for a dialogue with God, reflecting a faith that seeks understanding even in the darkest times.

and speak in the bitterness of my soul
The term "bitterness" comes from the Hebrew "מַר" (mar), indicating a profound emotional pain. The "soul" (נֶפֶשׁ, nephesh) in Hebrew thought encompasses the entirety of one's being, not just the spiritual aspect. Job's use of "bitterness of my soul" highlights the depth of his suffering, affecting every part of his existence. This phrase captures the raw honesty of Job's relationship with God, where he feels free to express his deepest emotions. In the broader scriptural context, this openness is seen as a form of worship, where authenticity before God is valued over mere ritual.

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 struggle to understand the reasons behind it.

2. Uz
The land where Job lived. It is often associated with the region east of Israel, though its exact location is uncertain.

3. Job's Suffering
The context of this verse is Job's intense suffering, having lost his wealth, children, and health. This suffering is a test of his faith and integrity.
Teaching Points
The Reality of Suffering
Suffering is a part of the human experience, even for the righteous. Job's lament is a reminder that expressing our pain and confusion to God is a natural and acceptable part of our relationship with Him.

The Importance of Honest Prayer
Job's willingness to speak from the "bitterness of his soul" teaches us the value of honesty in our prayers. God desires a genuine relationship with us, which includes sharing our deepest struggles and emotions.

Faith Amidst Despair
Even in his despair, Job does not turn away from God. This teaches us that faith can coexist with doubt and questioning, and that God is patient with our struggles.

The Search for Understanding
Job's questioning reflects a deep desire to understand his suffering. This encourages us to seek wisdom and understanding from God, even when answers are not immediately apparent.

The Role of Community
Job's friends initially come to comfort him, though they later misunderstand his plight. This highlights the importance of compassionate and supportive community during times of suffering.
Bible Study Questions
1. How does Job's expression of loathing for his life challenge or affirm your understanding of how to approach God in times of suffering?

2. In what ways can Job's honesty in prayer serve as a model for your own prayer life, especially during difficult times?

3. How do other biblical figures, such as David in the Psalms or Paul in the New Testament, express similar feelings of despair, and what can we learn from their responses?

4. What role does community play in your life when you are experiencing suffering, and how can you be a better support to others in their times of need?

5. How can you reconcile the existence of suffering with the belief in a loving and just God, and what scriptures help you in this understanding?
Connections to Other Scriptures
Psalm 42
This Psalm reflects a similar theme of deep anguish and longing for God amidst suffering, paralleling Job's expression of bitterness and complaint.

Lamentations 3
The lament of Jeremiah echoes Job's sentiments of despair and questioning, yet also points towards hope and faith in God's faithfulness.

2 Corinthians 12
Paul's discussion of his "thorn in the flesh" and how God's grace is sufficient connects to the theme of enduring suffering with faith.
Great Music UncomplainingChristian AgeJob 10:1
On the Causes of Men's Being Weary of LifeHugh Blair, D. D.Job 10:1
Weariness of LifeW.F. Adeney Job 10:1
Weariness of Life and its RemediesJ. Brewster.Job 10:1
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
People
Job
Places
Uz
Topics
Bitter, Bitterness, Complaint, Course, Free, Full, Leave, Loathe, Myself, Outcry, Rein, Sad, Soul, Speak, Talking, Thoughts, Tired, Utterance, Vent, Weary
Dictionary of Bible Themes
Job 10:1

     4016   life, human
     5067   suicide
     5334   health
     5799   bitterness
     5831   depression
     5928   resentment, against God
     5945   self-pity

Job 10:1-2

     5265   complaints

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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