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Commentary on Job 10 verses 8–13
In these verses we may observe,
I. How Job eyes God as his Creator and preserver, and describes his dependence upon him as the author and upholder of his being. This is one of the first things we are all concerned to know and consider.
1.That God made us, he, and not our parents, who were only the instruments of his power and providence in our production. He made us, and not we ourselves. His hands have made and fashioned these bodies of ours and every part of them (Job 10:8), and they are fearfully and wonderfully made. The soul also, which animates the body, is his gift. Job takes notice of both here. (1.) The body is made as the clay (v. 9), cast into shape, into this shape, as the clay is formed into a vessel, according to the skill and will of the potter. We are earthen vessels, mean in our original, and soon broken in pieces, made as the clay. Let not therefore the thing formed say unto him that formed it, Why hast thou made me thus? We must not be proud of our bodies, because the matter is from the earth, yet not dishonour our bodies, because the mould and shape are from the divine wisdom. The formation of human bodies in the womb is described by an elegant similitude (v. 10, Thou hast poured me out like milk, which is coagulated into cheese), and by an induction of some particulars, v. 11. Though we come into the world naked, yet the body is itself both clothed and armed. The skin and flesh are its clothing; the bones and sinews are its armour, not offensive, but defensive. The vital parts, the heart and lungs, are thus clothed, not to be seen - thus fenced, not to be hurt. The admirable structure of human bodies is an illustrious instance of the wisdom, power, and goodness of the Creator. What a pity is it that these bodies should be instruments of unrighteousness which are capable of being temples of the Holy Ghost! (2.) The soul is the life, the soul is the man, and this is the gift of God: Thou hast granted me life, breathed into me the breath of life, without which the body would be but a worthless carcase. God is the Father of spirits: he made us living souls, and endued us with the power of reason; he gave us life and favour, and life is a favour - a great favour, more than meat, more than raiment - a distinguishing favour, a favour that puts us into a capacity of receiving other favours. Now Job was in a better mind than he was when he quarrelled with life as a burden, and asked, Why died I not from the womb? Or by life and favour may be meant life and all the comforts of life, referring to his former prosperity. Time was when he walked in the light of the divine favour, and thought, as David, that through that favour his mountain stood strong.
2.That God maintains us. Having lighted the lamp of life, he does not leave it to burn upon its own stock, but continually supplies it with fresh oil: "Thy visitation has preserved my spirit, kept me alive, protected me from the adversaries of life, the death we are in the midst of and the dangers we are continually exposed to, and blessed me with all the necessary supports of life and the daily supplies it needs and craves."
II. How he pleads this with God, and what use he makes of it. He reminds God of it (Job 10:9): Remember, I beseech thee, that thou hast made me. What then? Why, 1"Thou hast made me, and therefore thou hast a perfect knowledge of me (Psa 139:1-13), and needest not to examine me by scourging, nor to put me upon the rack for the discovery of what is within me." 2. "Thou hast made me, as the clay, by an act of sovereignty; and wilt thou by a like act of sovereignty unmake me again? If so, I must submit." 3. "Wilt thou destroy the work of thy own hands?" It is a plea the saints have often used in prayer, We are the clay and thou our potter, Isa 64:8. Thy hands have made me and fashioned me, Psa 119:73. So here, Thou madest me; and wilt thou destroy me (Job 10:8), wilt thou bring me into dust again? Job 10:9. "Wilt thou not pity me? Wilt thou not spare and help me, and stand by the work of thy own hands? Psa 138:8. Thou madest me, and knowest my strength; wilt thou then suffer me to be pressed above measure? Was I made to be made miserable? Was I preserved only to be reserved for these calamities?" If we plead this with ourselves as an inducement to duty, "God made me and maintains me, and therefore I will serve him and submit to him," we may plead it with God as an argument for mercy: Thou hast made me, new - make me; I am thine, save me. Job knew not how to reconcile God's former favours and his present frowns, but concludes (Job 10:13), "These things hast thou hidden in thy heart. Both are according to the counsel of thy own will, and therefore undoubtedly consistent, however they seem." When God thus strangely changes his way, though we cannot account for it, we are bound to believe there are good reasons for it hidden in his heart, which will be manifested shortly. It is not with us, or in our reach, to assign the cause, but I know that this is with thee. Known unto God are all his works.
Here [Job] foreshadows the incarnation of the divine Word through the assumption of human nature. These words, in fact, appear to be addressed to the Father, as if they were said by the person [the Son] of the Lord.
The seed from which life emerges he calls “milked milk,” for as milk curdles and becomes cheese, so the seed becomes “nature” when it curdles. This is a condition before the embryo. For the seed that sinks into the channels of the vagina becomes “nature” when it curdles like cheese. This formation is further developed or, as Scripture says, “formed out of an image” and takes on shapes … when the limbs are formed and every part emerges and finally moves. Just as the hand or foot of a living being, the delivery of the embryo brings the creature to the light of day. It is clear that “skin and flesh” here signify the body, for he adds in what follows with what holds it together and says, “knit me together with bones and sinews.” The whole procedure and the harmony of the formation of the body he proclaims in the previous [section] and in what is quoted here. It is remarkable that these seem to be words from his soul; for it is [the soul] that is “clothed with skin and flesh” and “knit together with bones and sinews.” That makes it clear that [the soul] is before the clothing and dressing, for it is clothed (already) as that which is the basis. Since skin and flesh, bones and sinews do not live by themselves but move due to the presence of the soul—if it leaves, they do not have life anymore—he says, “You have not only formed me, made flesh, skin, bones and sinews for me and clothed me with them, but you have also given me life and love.”
78. For man when fashioned was moulded like clay, but being propagated he is ‘poured out like milk’ in the seed, and is ‘curdled like cheese’ in the flesh, and he is ‘clothed with skin and flesh,’ and is rendered firm by bones and sinews. Therefore by clay we have set forth to us the character of the first creating, but by milk the order of the subsequent conception, in that by the stages of curdling, it goes on little by little to be wrought strong into bones. But the account of the body as it was created is but slender praise of God, unless at the same time there be afterwards set forth the marvellous inspiration of its quickening. Hence it is added,
Thou hast granted me life and mercy.
79. But the Creator vouchsafes to us blessings in vain, except He Himself keep safe all whatsoever He giveth. It follows, And Thy visitation hath preserved my spirit. Now all this that we have spoken of the exterior man, in what sense it may accord with the interior man, it is well to unfold and exhibit in few words,
Remember, I beseech Thee, that Thou hast made me as the clay.
80. For our interior man proves like clay, in that the grace of the Holy Spirit is, infused into the earthly mind, that it may be lifted up to the understanding of its Creator. For the thinking faculty in man, which is dried up by the barrenness of its sin, through the power of the Holy Spirit grows green, like land when it is watered. Now it very often happens that whilst we use without let or hindrance the endowments of virtue by gift from above, by being used to such uninterrupted prosperity we are lifted up to self-confidence. Whence it very often happens that the same Holy Spirit, Which had exalted us, leaves us for a time, in order to show mere man to himself. And this is what the holy man immediately sets forth, when he adds, And wilt Thou, bring me into dust again? For as by the withdrawal of the Spirit the soul is left for a space under temptation, it is as if the ground were dried of its former moisture; that by being so forsaken it may be made sensible of its weakness, and learn how man was dried up without the infusion of heavenly grace. And he is fitly described as being ‘brought into dust again,’ in that when he is left to himself he is caught up by the breath of every temptation. But whereas on being left we are exposed to shocks, those gifts which we knew when we were inspired, we now think of more nicely. Whence he adds, Hast Thou not poured me out like milk, and curdled me like cheese? For when by the grace of the Holy Spirit our mind is withdrawn from the way of its former conversation, it is as if ‘milk poured out,’ in that it is formed in the sort of tenderness and delicacy of a new beginning. And it is ‘curdled like cheese,’ in that it is bound up in the consistency of consolidating thought, never from henceforth to let itself go loose in desires, but concentrating itself in a single affection, to rise up into a substantial remoulding. But it very often happens that the flesh, from old habit, murmurs against this spiritual embryo, and the soul meets with war from the man which it bears about without it. And hence he adds, Thou hast clothed me with skin and flesh. For the interior man is ‘clothed with skin and flesh,’ since wherein it is raised up to things above, it is straitly blockaded with the besieging of fleshly motions. Now one that is going on to righteousness our Creator never forsakes under temptation, Who by the inspiration of His Grace preventeth even him that is sinning; but the soul that is lifted up He both lets loose to wars without, and endues with strength within. And hence it is yet further fitly subjoined, And hast fenced me with bones and sinews. With ‘flesh and skin we are clothed,’ but we are ‘fenced with bones and sinews,’ in that though we receive a shock by temptation assaulting us from without, yet the hand of the Creator strengthens us within, that we should not be shattered. And so by the promptings of the flesh, He abases us in respect of His gifts, but by the bones of virtue He strengthens us against temptations. Therefore he says, Thou, hast clothed me with skin and flesh, and hast fenced me with bones and sinews. As if it were in plain words, ‘Without Thou dost abandon me to undergo trial, yet within, that I may not perish, Thou keepest me by bracing me with virtue.’ And for this reason He gives us righteousness to live as we ought, because in His loving-kindness He spares the past misdeeds whereby we have done amiss. And hence it is further added with propriety,
Thou hast granted me life and mercy.
81. For ‘life’ is granted, when goodness is inspired into evil minds, but ‘life’ cannot be had without ‘mercy,’ in that the Lord does not aid us to obtain the endowments of righteousness, unless He first in mercy remit our past iniquities. Or surely, He ‘grants us life and mercy,’ in that by the same mercy, with which He prevents us that we may lead a good life, continuing on afterwards He keep us safe. For except He add mercy, the life which He vouchsafes cannot be preserved; since we are daily growing old by the mere customariness of our human life, and by the impulse of the outward man we are carried out of interior life by loose thought; so that unless heavenly visiting either by piercing our hearts quicken us in love, or by scourging us renew us in fear, the soul is wholly and entirely ruined by a sudden downfall, when it seemed to be made new by a long course of devotion to virtue. Hence he subjoins, And Thy visitation hath preserved my spirit. For the visitation of the Most High preserves man's spirit, when, it being richly endowed with graces, He does not cease either to scourge it with the rod, or to pierce it with love. For if He bestows gifts, but does not raise it up by continually restoring it, the blessing is speedily lost, which is not preserved by the Giver. But mark how the holy man, whilst he views himself in a humble light, discovers the secrets of Divine mercy destined to be universally bestowed, and whilst he truly confesses his own weakness, he is suddenly transported on high to learn the calling of the Gentiles.
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SUMMARY
Job 10:10 encapsulates the suffering patriarch's profound lament, where he rhetorically questions God concerning his very creation and current state of decay. Through the vivid, domestic imagery of milk being poured out and subsequently curdled into cheese, Job implicitly acknowledges God's meticulous, deliberate, and intimate involvement in his physical formation from an unformed, nascent state to a solid, complete being. This verse powerfully expresses his bewilderment and anguish, contrasting God's careful craftsmanship in his beginning with the intense suffering and apparent abandonment he now endures, probing the mystery of divine purpose in the face of inexplicable pain.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 10:10 employs several potent literary devices to convey its profound message and emotional depth. The primary device is a Rhetorical Question, "Hast thou not poured me out as milk, and curdled me like cheese?" Job is not asking for information but expressing a powerful, anguished complaint and challenging God's apparent contradiction. This question underscores his bewilderment and the perceived inconsistency between God's careful creation and his current suffering. Central to the verse is a vivid Metaphor, where human embryonic development and physical formation are compared to the common, domestic process of turning milk into cheese. This metaphor is unique in biblical literature for describing human origins, emphasizing the deliberate, transformative, and meticulous nature of God's creative work. The imagery is Visceral and relatable, drawing on a familiar, ancient practice to illustrate a profound theological point. Implicitly, there is also an element of Anthropomorphism, as God is depicted as actively "pouring" and "curdling," performing actions akin to a human artisan or dairy producer, highlighting God's direct and hands-on involvement in creation. The use of Parallelism in the two clauses ("poured me out as milk" and "curdled me like cheese") reinforces the two stages of formation and intensifies the rhetorical force of Job's question.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 10:10 stands as a powerful testament to the tension between God's meticulous creation and the perplexing reality of human suffering. It affirms God's intimate involvement in the very fabric of human life, from conception onward, highlighting divine sovereignty and craftsmanship in the most personal way. Yet, it simultaneously voices the raw, honest lament of one who struggles to reconcile this benevolent, powerful Creator with an experience of profound, seemingly arbitrary pain. The verse forces a confrontation with the mystery of God's ways, challenging simplistic notions of divine justice and inviting a deeper reflection on human fragility and dependence. It underscores that even in the depths of despair, the suffering individual can still acknowledge God's foundational role in their existence, even as they wrestle with His present actions. This paradox is central to the Book of Job's exploration of faith amidst inexplicable adversity, asserting God's creative power even when His providential purposes remain veiled.
REFLECTION AND APPLICATION
Job's poignant lament in Job 10:10 offers profound insights for contemporary believers grappling with suffering and the mysteries of God's providence. Firstly, it grants us permission to lament honestly and openly before God. Job does not sugarcoat his pain or pretend to understand; he pours out his confusion and anguish, even questioning God's actions. This reminds us that authentic faith includes wrestling with doubt and expressing raw emotions to the One who knows us intimately. Secondly, despite his distress, Job implicitly acknowledges the miraculous wonder of his own creation. This verse invites us to cultivate a profound awe in God's creative power, recognizing His intricate hand in our very being, from conception to birth. It calls us to reflect on the divine craftsmanship that shaped us, fostering humility and gratitude for the gift of life, even amidst its struggles. Finally, while Job's questions remain unanswered for a time, his journey ultimately points to the necessity of trusting God's sovereign wisdom, even when His ways are beyond our comprehension. It encourages us to hold fast to the truth of God's character as Creator, even when His purposes in suffering remain veiled, finding solace in His ultimate goodness and wisdom.
Questions for Reflection
FAQ
Why does Job use such an unusual metaphor to describe his creation?
Answer: Job's choice of the "milk and cheese" metaphor is striking precisely because it is so visceral and relatable to an agrarian society. It highlights the deliberate, transformative, and meticulous process of turning a fluid, undifferentiated substance (milk) into a solid, formed product (cheese). By applying this to his own creation, Job emphasizes God's intimate, hands-on, and purposeful involvement in his embryonic development and physical formation. It's a way of saying, "You, God, carefully and intentionally crafted every part of me from my very beginning," thereby intensifying the rhetorical question of why such a careful Creator would now seemingly abandon or destroy His own intricate work. The metaphor underscores the depth of God's craftsmanship and Job's profound sense of betrayal or confusion in the face of his suffering.
Does Job accuse God in this verse?
Answer: While Job's language is raw and expresses deep anguish and bewilderment, it's more of a lament and a desperate plea for understanding than a direct accusation of wrongdoing. He is not denying God's power or His role as Creator. Instead, he is wrestling with the perceived contradiction between God's careful, life-giving creation (which he acknowledges in this verse) and the intense, destructive suffering he is currently experiencing. He is essentially asking, "How can the God who so wonderfully made me now afflict me so terribly?" This is a common theme in the laments found throughout the Psalms, where the psalmist often questions God's apparent inaction or severity without denying His ultimate sovereignty or goodness (e.g., Psalm 22:1). Job's honesty is part of his integrity, refusing to offer simplistic platitudes about God's justice.
CHRIST-CENTERED FULFILLMENT
Job 10:10, with its profound imagery of divine craftsmanship in human formation, finds a powerful Christ-centered fulfillment in the Incarnation and the New Creation. Just as God meticulously "poured out" and "curdled" Job into being, so too did God intimately orchestrate the physical formation of His Son, Jesus, in the womb of Mary. The eternal Word, through whom all things were made (John 1:3), took on human flesh, becoming fully man while remaining fully God (John 1:14). The perfect humanity of Christ, conceived by the Holy Spirit, demonstrates God's ultimate commitment to His creation and His deliberate, intimate involvement in human life. Furthermore, Job's suffering, which prompts his lament about his creation, foreshadows the ultimate suffering of the Lamb of God, who, though perfectly formed and innocent, was "poured out" unto death on the cross (Isaiah 53:12) to redeem humanity from sin and death. Through Christ's suffering and resurrection, God's original creative act is not undone by pain but perfected and transformed. Believers are now "new creations" in Christ (2 Corinthians 5:17), spiritually "poured out" and "curdled" into a new form, no longer defined by the decay of sin but by the life of the Spirit, anticipating the full redemption of their bodies at the resurrection (Romans 8:23). Thus, the meticulous care God took in Job's physical formation points forward to the even greater, redemptive work of Christ, through whom all things are made new and given eternal purpose.