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Commentary on Job 10 verses 14–22
Here we have,
I. Job's passionate complaints. On this harsh and unpleasant string he harps much, in which, though he cannot be justified, he may be excused. He complained not for nothing, as the murmuring Israelites, but had cause to complain. If we think it looks ill in him, let it be a warning to us to keep our temper better.
1.He complains of the strictness of God's judgment and the rigour of his proceedings against him, and is ready to call it summum jus - justice bordering on severity. (1.) That he took all advantages against him: "If I sin, then thou markest me, Job 10:14.(1.) If I do but take one false step, misplace a word, or cast a look awry, I shall be sure to hear of it. Conscience, thy deputy, will be sure to upbraid me with it, and to tell me that this gripe, this twitch of pain, is to punish me for that." If God should thus mark iniquities, we should be undone; but we must acknowledge the contrary, that, though we sin, God does not deal in extremity with us. (2.) That he prosecuted those advantages to the utmost: Thou wilt not acquit me from my iniquity. While his troubles he could not take the comfort of his pardon, nor hear that voice of joy and gladness; so hard is it to see love in God's heart when we see frowns in his face and a rod in his hand. (3.) That, whatever was his character, his case at present was very uncomfortable, Job 10:15. [1.] If he be wicked, he is certainly undone in the other world: If I be wicked, woe to me. Note, A sinful state is a woeful state. This we should each of us believe, as Job here, with application to ourselves: "If I be wicked, though prosperous and living in pleasure, yet woe to me." Some especially have reason to dread double woes if they be wicked. "I that have knowledge, that have made a great profession of religion, that have been so often under strong convictions, and have made so many fair promises - I that was born of such good parents, blessed with a good education, that have lived in good families, and long enjoyed the means of grace - if I be wicked, woe, and a thousand woes, to me." [2.] If he be righteous, yet he dares not lift up his head, dares not answer as before, Job 9:15. He is so oppressed and overwhelmed with his troubles that he cannot look up with any comfort or confidence. Without were fightings, within were fears; so that, between both, he was full of confusion, not only confusion of face for the disgrace he was brought down to and the censures of his friends, but confusion of spirit; his mind was in a constant hurry, and he was almost distracted, Psa 88:15.
2.He complains of the severity of the execution. God (he thought) did not only punish him for every failure, but punish him in a high degree, Job 10:16, Job 10:17. His affliction was, (1.) Grievous, very grievous, marvellous, exceedingly marvellous. God hunted him as a lion, as a fierce lion hunts and runs down his prey. God was not only strange to him, but showed himself marvellous upon him, by bringing him into uncommon troubles and so making him prodigy, a wonder unto many. All wondered that God would inflict and that Job could bear so much. That which made his afflictions most grievous was that he felt God's indignation in them; it was this that made them taste so bitter and lie so heavy. They were God's witnesses against him, tokens of his displeasure; this made the sores of his body wounds in his spirit. (2.) It was growing, still growing worse and worse. This he insists much upon; when he hoped the tide would turn, and begin to ebb, still it flowed higher and higher. His affliction increased, and God's indignation in the affliction. He found himself no better, no way better. These witnesses were renewed against him, that, if one did not reach to convict him, another might. Changes and war were against him. If there was any change with him, it was not for the better; still he was kept in a state of war. As long as we are here in this world we must expect that the clouds will return after the rain, and perhaps the sorest and sharpest trials may be reserved for the last. God was at war with him, and it was a great change. He did not use to be so, which aggravated the trouble and made it truly marvellous. God usually shows himself kind to his people; if at any time he shows himself otherwise, it is his strange work, his strange act, and he does in it show himself marvellous.
3.He complains of his life, and that ever he was born to all this trouble and misery (Job 10:18, Job 10:19): "If this was designed for my lot, why was I brought out of the womb, and not smothered there, or stifled in the birth?" This was the language of his passion, and it was a relapse into the same sin he fell into before. He had just now called life a favour (Job 10:12), yet now he calls it a burden, and quarrels with God for giving it, or rather laying it upon him. Mr. Caryl gives this a good turn in favour of Job. "We may charitably suppose," says he, "that what troubled Job was that he was in a condition of life which (as he conceived) hindered the main end of his life, which was the glorifying of God. His harp was hung on the willow-tress, and he was quite out of tune for praising God. Nay, he feared lest his troubles should reflect dishonour upon God and give occasion to his enemies to blaspheme; and therefore he wishes, O that I had given up the ghost! A godly man reckons that he lives to no purpose if he do not live to the praise and glory of God." If that was his meaning, it was grounded on a mistake; for we may glorify the Lord in the fires. But this use we may make of it, not to be over-fond of life, since the case has been such sometimes, even with wise and good men, that they have complained of it. Why should we dread giving up the ghost, or covet to be seen of men, since the time may come when we may be ready to wish we had given up the ghost and no eye had seen us? Why should we inordinately lament the death of our children in their infancy, that are as if they had not been, and are carried from the womb to the grave, when perhaps we ourselves may sometimes wish it had been our own lot?
II. Job's humble requests. He prays, 1. That God would see his affliction (Job 10:15), take cognizance of his case, and take it into his compassionate consideration. Thus David prays (Psa 25:18), Look upon my affliction and my pain. Thus we should, in our troubles, refer ourselves to God, and may comfort ourselves with this, that he knows our souls in adversity. 2. That God would grant him some ease. If he could not prevail for the removal of his trouble, yet might he not have some intermission? "Lord, let me not be always upon the rack, always in extremity: O let me alone, that I may take comfort a little! Job 10:20. Grant me some respite, some breathing-time, some little enjoyment of myself." This he would reckon a great favour. Those that are not duly thankful for constant ease should think how welcome one hour's ease would be if they were in constant pain. Two things he pleads: - (1.) That life and its light were very short: "Are not my days few? Job 10:20. Yes, certainly they are, very few. Lord, let them not be all miserable, all in the extremity of misery. I have but a little time to live; let me have some comfort of life while it does last." This plea fastens on the goodness of God's nature, the consideration of which is very comfortable to an afflicted spirit. And, if we would use this as a plea with God for mercy ("Are not my days few? Lord, pity me"), we should use it as a plea with ourselves, to quicken us to duty: "Are not my days few? Then it concerns me to redeem time, to improve opportunities, what my hand finds to do to do it with all my might, that I may be ready for the days of eternity, which shall be many." (2.) That death and its darkness were very near and would be very long (Job 10:21, Job 10:22): "Lord, give me some ease before I die," that is, "lest I die of my pain." Thus David pleads (Psa 13:3), "Lest I sleep the sleep of death, and then it will be too late to expect relief; for wilt thou show wonders to the dead?" Psa 88:10. "Let me have a little comfort before I die, that I may take leave of this world calmly, and not in such confusion as I am now in." Thus earnest should we be for grace, and thus we should plead, "Lord, renew me in the inward man; Lord, sanctify me before I die, for otherwise it will never be done." See how he speaks here of the state of the dead. [1.] It is a fixed state, whence we shall not return ever again to live such a life as we now live, Job 7:10. At death we must bid a final farewell to this world. The body must then be laid where it will lie long, and the soul adjudged to that state in which it must be for ever. That had need be well done which is to be done but once, and done for eternity. [2.] It is a very melancholy state; so it appears to us. Holy souls, at death, remove to a land of light, where there is no death; but their bodies they leave to a land of darkness and the shadow of death. He heaps up expressions here of the same import to show that he has as dreadful apprehensions of death and the grave as other men naturally have, so that it was only the extreme misery he was in that made him wish for it. Come and let us look a little into the grave, and we shall find, First, That there is no order there: it is without any order, perpetual night, and no succession of day. All there lie on the same level, and there is no distinction between prince and peasant, but the servant is there free from his master, Job 3:19. No order is observed in bringing people to the grave, not the eldest first, not the richest, not the poorest, and yet every one in his own order, the order appointed by the God of life. Secondly, That there is no light there. In the grave there is thick darkness, darkness that cannot be felt indeed, yet cannot but be feared by those that enjoy the light of life. In the grave there is no knowledge, no comfort, no joy, no praising God, no working out our salvation, and therefore no light. Job was so much ashamed that others should see his sores, and so much afraid to see them himself, that the darkness of the grave, which would hide them and huddle them up, would upon that account be welcome to him. Darkness comes upon us; and therefore let us walk and work while we have the light with us. The grave being a land of darkness, it is well we are carried thither with our eyes closed, and then it is all one. The grave is a land of darkness to man; our friends that have gone thither we reckon removed into darkness, Psa 88:18. But that it is not so to God will appear by this, that the dust of the bodies of the saints, though scattered, though mingled with other dust, will none of it be lost, for God's eye is upon every grain of it and it shall be forth-coming in the great day.
A human being is called “lion” with good reason, because he is a royal animal, and even more so the righteous, because, by preserving the honor of God’s form, he is dreadful to his enemies. That is why he has been properly called so in Proverbs, “the righteous is as bold as a lion.” Yet if he stoops down to the lustful temptations presented by his enemies, he is “caught in the hunt like a lion for slaughter” and becomes an object of mockery for his hunters, like a lion, who, after being deluded by them, “has been caught in the hunt.”
89. For ‘God's witnesses’ are they, who bear witness by the practice of holy works, what are the rewards of Truth that shall overtake the Elect. Hence too those, whom we see to have suffered for the sake of the Truth, we style in the Greek tongue, ‘Martyrs,’ i.e. witnesses. And the Lord says by John in the Angel’s voice, Even in those days, wherein Antipas was my faithful witness, who was slain among you. Now the Lord ‘renews His witnesses against us’ when He multiplies the lives of the Elect to confront our wickedness, for the purpose of convicting and of instructing us. And so His ‘witnesses are renewed against us,’ in that all things that they do are opposed to the ends and aims of our wickedness. Hence too the word of Truth is called ‘an adversary,’ where it is said by the voice of the Mediator in the Gospel, Agree with thine adversary quickly, whiles thou art in the way with him. [Matt. 5, 25] And the sons of perdition in their persecutions say concerning that same Redeemer, And He is clean contrary to our doings; and soon afterwards, For His life is not like other men’s. [Wisd. 2, 12. 15] Thus the Lord ‘renews His witnesses against us,’ in that the good things which we neglect to do ourselves, He shows us to be done by others to our upbraiding, that we who are not inflamed by precepts, may at least be stirred up by examples, and that in longing after righteousness, our mind may account nothing to be difficult to itself, that it sees to be done perfectly by others; and it is very commonly brought to pass, that while we behold the good actions of another man's life, we are more anxiously afraid of the deficiencies of our own, and it is made appear the plainer by what a weight of judgment we are afterwards assailed, in proportion as we are now widely at variance with the ways of the good.
90. Hence after the renewal of the witnesses has been mentioned it is thereupon fitly added, And multipliest Thy wrath upon me. God's wrath is said to be ‘multiplied upon us,’ in proportion as it is shown to be manifold, since by the very lives and labours of the good we are instructed, if, whilst we have time, we will not amend our ways now, what a terrible visitation shall be dealt us hereafter. For we see the Elect of God at one and the same time leading godly lives and undergoing numberless sore hardships. And therefore we collect from hence with what rigour the strict Judge will There smite those whom He condemns, if he so torments here below those whom He loves; as Peter witnesses, who says, For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the Gospel of God? [1 Peter 4, 17] Therefore Almighty God, when He ‘renews His witnesses’ against us, ‘multiplies His wrath,’ in that in proportion as He sets before our eyes the life of the good, He shows with what severity He will smite obduracy in the commission of sin at the Judgment. Now whereas He multiplies His gifts to those alone that follow Him, He shows that He has already forsaken those that go on in sloth. Thus when we see good things in others, it is very necessary to mix exultation with the dread that we feel, and dread with our exultation, that both charity may rejoice for the proficiencies of other men, and conscience tremble for its own frailties. But when we are gladdened with the proficiency of a brother, when we calculate the severity of the interior Judge against us for our mere slothfulness by itself, what is there left but that the mind turn back to search into itself, and that whatever it meets with in itself, that is blameworthy, whatever that is bad, it should chastise? Hence it is fitly subjoined, Pains fight in me. For upon considering the witnesses of God, ‘pains fight in us,’ in that whilst we behold their deeds, that command our admiration, our own life, which by comparison with theirs is displeasing in our eyes, we visit with serious self-chastening, that whatever pollution our deeds may have caused in us, our tears may wash clean, and if the guilt of taking pleasure therein still somewhat defiles us, the chastening of a sorrowful heart may cleanse away the stain. Therefore because blessed Job has his eye fixed on the life of the fathers of old time, he ascertains more exactly what he ought to bewail in himself. And by the preceptorship of extraordinary sorrow, whilst he bewails his own case, he instructs us to lamentation, that in proportion as we perceive excellencies in other men, we may anxiously fear for our own offences in the sight of the strict Judge.
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SUMMARY
Job 10:17 captures the raw, anguished cry of a righteous man who, in the depths of his suffering, perceives God not as a comforter but as an relentless adversary. In this verse, Job articulates his profound conviction that God is actively and systematically intensifying his pain, bringing forth new forms of affliction and indignation as if to present a continuous case against him, despite Job's unwavering assertion of his innocence. It is a poignant expression of the human struggle to reconcile divine justice with inexplicable and escalating pain.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 10:17 is rich in literary devices that amplify Job's profound anguish and his perception of divine hostility. The most prominent is Personification, where Job attributes human-like actions and intentions to God, portraying Him as an active prosecutor and military commander. God is depicted as one who "renews" witnesses and "increases" indignation, acting as an adversary in both a legal and a military sense. This is powerfully enhanced by Metaphor, specifically the extended metaphor of "war" and "changes" (implying fresh troops or successive attacks) to describe his suffering. His afflictions are not just painful; they are an organized, strategic, and continuous assault. The use of Hyperbole is also evident in Job's description of the escalating nature of God's indignation and the relentless "renewal" of witnesses, conveying his subjective experience of overwhelming and ever-worsening pain. Finally, the entire verse functions as a profound Lament, a genre of prayer or poetry expressing sorrow, grief, and often protest or complaint to God, which is a defining characteristic of the book of Job and a vital form of spiritual expression.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 10:17 presents a profound theological challenge to simplistic understandings of divine justice and human suffering. It forces the reader to grapple with the mystery of God's ways when they seem contrary to human expectations of fairness and mercy. Job's raw honesty in accusing God of being his adversary, rather than his protector, highlights the inherent tension between God's omnipotence and His perceived actions from a human perspective. This verse underscores that true faith is not always neat and tidy; it can involve wrestling with God, expressing profound confusion, and even anger, while still holding onto the hope of ultimate vindication or understanding. It reminds us that suffering can feel like a relentless, targeted assault, leading to a deep sense of divine abandonment, yet the book ultimately points to a God who, though inscrutable, is sovereign and good, even when His purposes are hidden from human view.
REFLECTION AND APPLICATION
Job 10:17 offers a powerful validation for those who find themselves in the crucible of inexplicable suffering, feeling as though God Himself has turned against them. It grants permission for a profound and unvarnished honesty in prayer, demonstrating that even accusations and expressions of deep confusion are permissible before a God who is big enough to handle our rawest emotions. In moments when trials feel relentless, like "changes and war," and when every new difficulty seems to be a fresh "witness" of divine displeasure, this verse reminds us that such feelings are not uncommon or ungodly. Rather than demanding a stoic silence, the text encourages us to bring our full, messy, and even accusatory laments directly to the Lord. It teaches us empathy for those who suffer, urging us to listen to their pain without immediately offering simplistic theological answers, just as Job's friends failed him. Ultimately, it points to the journey of faith, where understanding God's ways in suffering is often a process of wrestling, waiting, and trusting His character even when His actions are inscrutable, leading to a deeper, more resilient faith that is forged in the fires of adversity.
Questions for Reflection
FAQ
Does Job 10:17 mean God is truly an adversary to His people?
Answer: No, Job 10:17 reflects Job's perception and experience of God in the midst of his profound suffering, not a definitive theological statement about God's character. In his anguish, Job feels as though God is actively working against him, intensifying his pain and bringing forth "witnesses" to condemn him. This is a deeply personal lament, expressing the human struggle to reconcile a just and loving God with inexplicable suffering. The larger narrative of the book of Job, especially God's speeches in Job 38-41 and Job's ultimate repentance and restoration in Job 42, reveals that God is sovereign, wise, and ultimately good, even when His ways are beyond human comprehension. Job's words here are an honest cry from the depths of despair, not a theological treatise on God's intrinsic nature.
How can Job accuse God like this and still be considered righteous?
Answer: Job's righteousness is established at the very beginning of the book (Job 1:1). His accusations and laments, while strong and emotionally charged, are born out of a deep relationship with God and a profound desire for justice and understanding. Unlike his friends, who offer simplistic and often false explanations for his suffering, Job refuses to deny God or curse Him, even in his darkest moments. His honesty, even in protest and accusation, is a testament to his authentic faith. The book of Job teaches that God values genuine, heartfelt communication, even when it involves wrestling with difficult questions and expressing pain or confusion. Job's lament is a model of radical transparency before God, demonstrating that true faith can encompass profound doubt and struggle without being extinguished.
CHRIST-CENTERED FULFILLMENT
Job's cry in Job 10:17, where he perceives God as renewing "witnesses" and increasing "indignation" against him, finds its ultimate answer and transformation in the person and work of Jesus Christ. While Job longed for an arbiter, a "daysman" who could stand between him and God (Job 9:33), Jesus is revealed as the perfect Mediator, the one who truly stands in the gap between a holy God and sinful humanity. On the cross, Jesus did not merely perceive God's indignation as Job did; rather, He bore the full weight of God's righteous wrath against sin, becoming the ultimate "witness" against sin itself, yet for the sake of humanity. The "changes and war" that Job felt against him were fully unleashed upon Christ, who endured the ultimate spiritual and physical assault, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Through His atoning sacrifice, Jesus absorbed the indignation and bore the judgment, so that those who trust in Him would never face God's wrath but would instead receive His grace and peace (Romans 5:1). Thus, Job's lament, while valid in its human experience, foreshadows the Lamb of God who takes away the sin of the world (John 1:29), turning perceived divine hostility into redemptive love and eternal reconciliation.