Job 10:8
Your hands shaped me and altogether formed me. Would You now turn and destroy me?
Your hands
The phrase "Your hands" signifies the personal and intimate involvement of God in the creation of human life. In Hebrew, the word for "hands" is "yadayim," which often symbolizes power, skill, and care. This imagery reflects the belief that God is not a distant creator but one who is actively involved in the formation of each individual. The hands of God are seen throughout Scripture as instruments of creation and blessing, emphasizing His sovereignty and personal attention to His creation.

shaped me
The Hebrew word for "shaped" is "atsab," which conveys the idea of fashioning or forming with intention and purpose. This word is often used in the context of a potter shaping clay, suggesting a careful and deliberate act of creation. The use of this term underscores the belief that human beings are not accidents of nature but are purposefully crafted by God, each with unique design and intention.

and altogether formed me
The phrase "and altogether formed me" uses the Hebrew word "asah," which means to make or accomplish. This word is often associated with the completion of a task or the bringing of something into existence. It highlights the comprehensive nature of God's creative work, suggesting that every aspect of a person's being is intentionally designed by God. This reflects the biblical view of humans as the pinnacle of God's creation, made in His image and likeness.

Would You now turn
The phrase "Would You now turn" reflects a shift in Job's tone, from acknowledging God's creative power to questioning His current actions. The Hebrew word "panah" means to turn or face, often implying a change in direction or focus. Job is expressing a deep sense of confusion and distress, wondering why the God who so carefully created him would now seem to turn away or act against him. This highlights the tension between faith and suffering, a central theme in the Book of Job.

and destroy me?
The word "destroy" in Hebrew is "bala," which means to swallow up or consume. Job is expressing his fear and anguish that the same God who gave him life might now allow him to be consumed by suffering. This reflects the human struggle to understand the presence of pain and adversity in a world created by a loving and powerful God. Job's lament is a poignant reminder of the mystery of suffering and the challenge of maintaining faith in the face of inexplicable trials.

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 for understanding God's justice.

2. God
The Creator, whom Job addresses directly in this verse, questioning His intentions and justice in light of Job's suffering.

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, which includes loss of wealth, family, and health.

5. Job's Friends
Although not directly mentioned in this verse, they play a significant role in the account, offering explanations for Job's suffering that he finds unsatisfactory.
Teaching Points
God's Sovereignty in Creation
Recognize that God is the ultimate creator and shaper of our lives. Just as He formed Job, He has a purpose and plan for each of us.

The Mystery of Suffering
Understand that suffering is a complex issue that may not always have clear answers. Like Job, we can bring our questions and struggles to God.

Trust in God's Character
Even when circumstances are difficult, trust in God's goodness and justice. Job's lament is a reminder that we can be honest with God about our feelings.

The Value of Human Life
Acknowledge the intrinsic value and dignity of human life as created by God. This should influence how we view ourselves and others.

Perseverance in Faith
Job's account encourages perseverance in faith, even when we do not understand God's ways. Hold fast to faith, knowing that God is faithful.
Bible Study Questions
1. How does Job 10:8 reflect Job's understanding of God's role in his life, and how can this shape our view of God's involvement in our own lives?

2. In what ways does the imagery of God as a potter and humans as clay (as seen in Job 10:8 and other scriptures) impact our understanding of God's sovereignty?

3. How can we reconcile the idea of a loving Creator with the presence of suffering in our lives, as Job struggles to do in this verse?

4. What practical steps can we take to trust in God's character and sovereignty when we face personal trials and challenges?

5. How can Job's example of bringing his honest questions and emotions to God encourage us in our own prayer life and relationship with God?
Connections to Other Scriptures
Genesis 2:7
This verse describes God forming man from the dust of the ground, paralleling Job's acknowledgment of God's creative power in shaping him.

Isaiah 64:8
Isaiah refers to God as the potter and humans as the clay, reinforcing the imagery of God as the creator and shaper of human life.

Psalm 139:13-16
David speaks of God's intimate involvement in his creation, similar to Job's recognition of God's hand in forming him.

Romans 9:20-21
Paul discusses the sovereignty of God over His creation, echoing Job's struggle with understanding God's purposes.
Creation and its ConsequencesW.F. Adeney Job 10:8
Creation, the Pledge of God's GuardianshipHenry Melvill, B. D.Job 10:8
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
Man the Creature of GodE. Johnson Job 10:8-12
People
Job
Places
Uz
Topics
Altogether, Bound, Changing, Destroy, Destruction, Fashioned, Formed, Framed, Hands, Pains, Purpose, Round, Shaped, Swallow, Swallowest, Turn, Yet
Dictionary of Bible Themes
Job 10:8

     1265   hand of God

Job 10:2-22

     8615   prayer, doubts

Job 10:4-8

     1225   God, as Spirit

Job 10:8-9

     5002   human race, and creation
     5445   potters and pottery
     6203   mortality

Job 10:8-11

     4404   food
     5136   body

Job 10:8-12

     5655   birth

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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