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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.
Someone could think that Job’s statement comes from desperation, but that is proven wrong by what God has said: “Do you believe I treated you like this for any other reason than to reveal your righteousness?” Job, who previously had said, “If I am wicked, woe to me,” does not contradict this assumption but reveals the bitterness of life. An evil person would not do that, for he rejoices in this [life]. Above all, Job wants to reveal to his friends the reason why he did not die at the moment of his birth, namely, because he was to be an example of energy and strength. According to a different interpretation, even the life in the flesh is indicated, about which Paul writes, “If for this life only we have hoped in Christ, we are of all people most to be pitied.” Job experiences the pleasant as well as the bitter sides of life; no one who has rid himself of the flesh rejoices in wealth or excess, nor is he plagued by hardship. Job has tasted this life and its pleasures, for he was blessed with many good children and was rich and healthy. But since his situation turned into its opposite, he also experienced the reverse of his previous life and acknowledged in real life the vanity of these things. This is why Job teaches us not to long for them by saying, “Why did you bring me forth from the womb? Would that I had died before any eye had seen me, and were as though I had not been.”Job expresses this in the form of a prayer, for his burdens were not light and he endured the pains not without feeling them. For it would not have been manful had he not felt his sufferings. But he teaches that he endured the pain with the help of God’s power, by praying in gratefulness. Paul also expresses this: “It was not I, but the grace of God that is with me.”
Job wants to find relief before he has to go from where he cannot return. Therefore, he does not pray for himself, but to teach the friends who think that those who suffer hardship are evil but those who are free from hardship are righteous. He desired that they should gain certainty regarding the divine resolutions about him. One should not assume that Job denies the resurrection of the dead. Rather, Job says, “From where I will not return to lead a mortal life.” Job knows that he will rise as immortal.
Although the brave one was in pain, he talked about the coming age. So he says—not to deny the resurrection—“Before I go from where I will not return.” Job calls the land “a land of gloom and deep darkness, where light is like darkness,” since the holy one ascribes only little to himself. For it would not have been suitable to say, “Before I am in the kingdom of the heavens and in the land of our promises, my God.” Job wants his listener to be instructed about the divine judgment. There has not yet been restitution for deeds done.
In order to avoid scandalizing many who see his life end in affliction and sadness, it is not without reason that the righteous man asks for the termination of his ordeals. That is why [Job] said, “Before I go, never to return,” evidently, to his human life, as if to say “In fact, if I return down here and receive here the reward of my toils, I will not be worn out and will not renounce the fight to the death in my ordeals. Those who are here, knowing my justice, will see that I receive my reward by coming back here. But if they see me die now in my ordeals, they will either think that Job is wicked or will believe that nothing useful comes from justice.”
92. He shows himself to live with good heed and circumspection, who, in considering the shortness of the present life does not look to the furtherance but to the ending of it, so as to gather from the end, that all is nought that delights while it is passing. For hence it is said by Solomon, But if a man live many years and rejoice in them all, yet let him remember the time of darkness, and the days that shall be many; and when they come, the past shall be convinced of vanity. [Eccles. 11, 8] Hence again it is written, Whatsoever thou takest in hand, remember thine end, and thou shalt never do amiss. [Ecclus. 7, 36] Therefore when sin tempts the mind, it is requisite that the soul should regard the shortness of its gratification, lest iniquity hurry it on to a living death, when it is plain that a mortal life is quickly speeding to an end. But often the eye of our contemplation is bewildered, while our pain is heightened by thickening scourges. It is good to bewail the exile of the present life, yet for mere anguish alone the mind cannot take account of the ills of its blind state. Hence he directly adds,
And let me go, that I may bewail my sorrow a little.
93. For as moderate distress gives vent to tears, so excessive sorrow checks them, since that grief itself is as it were made void of grief, which by swallowing up the mind of the person afflicted, takes away the sense of grief. Therefore the holy man shrinks from being stricken more than he is equal to bear, saying, And let me go, that I may bewail my sorrow a little. As if it were in plain words, ‘Qualify the strokes of Thy scourging, that, my pains being made moderate, in weeping I may have power to estimate the miseries I endure.’ Which same nevertheless may likewise be understood in another sense. For oftentimes the sinner is so bound by the chains of his wickedness, that he bears indeed the burthen of his sins, and knows not that he is bearing it. Often if he does know with what an amount of guilt he is burthened, he strives to break loose and cannot, so as to hunt it down in himself with free spirit and full conversion. Thus he is unable to ‘bewail his sorrow,’ for at once he sees the guilt of his sinful state, and by reason of the weight of earthly business, is not at liberty to bewail it. He is unable to ‘bewail his sorrow,’ who strives indeed to resist evil habits, yet is weighed down by the still increasing desires of the flesh. The presence of this sorrow had inflicted anguish upon the spirit of the Prophet, when he said, My sorrow is continually before me; for I will declare my iniquity, I will be sorry for my sin; [Ps. 38, 17. 18.] but the bands of his sin being loosed, he knew that he was ‘let go,’ who gave vent to his exultation, saying, Thou hast loosed my bonds, I will offer to Thee the sacrifice of thanksgiving. [Ps. 116, 16. 17.]
94. Therefore God then ‘lets us go’ to bewail our sorrow, when He both shows us the evil things that we have done, and helps us to bewail the same, when we know them; He sets our transgressions before our eyes, and with the pitying hand of grace unlooses the bands of the heart, that our soul may lift itself up to liberty for the work of repentance, and loosed from the fetters of the flesh, may with free spirit stretch out towards its Maker the footsteps of love. For it very commonly happens that we the same persons blame our course of life, and yet readily do the very thing that we justly condemn in ourselves. The spirit lifts us up to righteousness, the flesh holds us back to habit; the soul struggles against self-love, but quickly overcome with delight is made captive. Thus it is well said, Let me go that I may bewail my sorrow a little. For except we be ‘let go’ in mercy from the guilt of sin, with which we are tied and bound, we cannot lament that which we grieve for in ourselves being set against ourselves. But the woe of our guiltiness is then really bewailed, when that dark retribution of the place below is fore-reckoned with lively apprehension.
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SUMMARY
Job 10:20 captures a poignant and desperate plea from Job, a man overwhelmed by inexplicable suffering, who, in his profound weariness, begs God for a brief moment of reprieve before his perceived imminent death. Acknowledging the fleeting nature of his earthly existence, Job implores the divine to cease His relentless affliction and grant him a small measure of comfort and peace, even if only for a fleeting interval, before he descends into the darkness of the grave. This verse powerfully encapsulates the raw human yearning for solace and respite when confronted with overwhelming and seemingly endless pain.
CONTEXT
Literary Context: Job 10:20 is embedded within Job's second major discourse (chapters 9-10), a deeply personal and often confrontational lament directed squarely at God. Following the initial cycle of dialogues with his three friends, where Job primarily defended his integrity, he now shifts his focus to wrestling directly with God's perceived injustice and overwhelming power. In Job 9, Job acknowledges God's omnipotence and sovereignty but simultaneously expresses his bewilderment and despair, feeling that God, in His might, is crushing him without cause or explanation. Job 10 continues this direct address, with Job pleading for God to explain His actions, expressing his profound bewilderment at being relentlessly pursued and afflicted despite his innocence. This particular verse, Job 10:20, marks a pivot from direct accusation to a desperate, almost resigned, appeal for a brief reprieve, recognizing his impending end. It highlights Job's profound weariness and his desire for a moment of peace before death, a recurring theme in his laments (e.g., Job 7:16). The verse serves as a climactic expression of his exhaustion, a final, humble request amidst his greater theological struggle.
Historical & Cultural Context: The Book of Job is set in the land of Uz, generally understood to be during the patriarchal period, though its precise dating remains a subject of scholarly debate. Ancient Near Eastern cultures, including early Israelite society, often operated under a prevailing theological framework that linked suffering directly to sin, a simplistic retribution theology that Job's friends rigidly apply to his situation. Job's experience, however, profoundly challenges this conventional wisdom, forcing a deeper theological inquiry into the nature of suffering. Lament, as powerfully expressed in Job 10:20, was a common and accepted form of expression in the ancient world, found extensively in the Psalms (e.g., Psalm 6) and prophetic books. This genre allowed individuals to pour out their grief, confusion, and even anger before God without fear of immediate divine reprisal, showcasing a robust and honest relationship with the divine. The awareness of the brevity of life and the inevitability of death was also a pervasive theme, often leading to a focus on the present moment and the desire for a peaceful end, as the concept of a vibrant, detailed afterlife was not as clearly articulated as in later biblical revelation. Job's plea reflects this ancient understanding of mortality and the desire for a peaceful transition.
Key Themes: Job 10:20 contributes significantly to several overarching themes woven throughout the Book of Job. Firstly, it powerfully underscores the brevity and fragility of human life and the universal awareness of mortality, a truth intensified by Job's overwhelming suffering. His rhetorical question, "Are not my days few?", echoes sentiments found elsewhere in Scripture about the fleeting nature of existence (e.g., Psalm 90:10). Secondly, the verse conveys the desperate human need for respite and comfort in the face of overwhelming adversity. Job's fervent plea for God to "cease... and let me alone" reveals his profound exhaustion and his yearning for even a temporary cessation of his torment. This highlights the deep human longing for peace amidst distress, a desire for space to process grief and pain without further pressure or divine scrutiny. Thirdly, this verse exemplifies the theme of lament and honest expression before God. Job's unfiltered cry, though born of despair and confusion, models a raw and authentic engagement with the divine, demonstrating that God is capable of handling our deepest pain, our most challenging questions, and even our accusations, even when our understanding of His ways is severely limited.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 10:20 employs several powerful literary devices to convey its profound emotional and theological weight. The opening phrase, Rhetorical Question ("Are not my days few?"), is not meant to elicit an answer but to underscore Job's deep conviction about his impending death and the inherent brevity of his life, thereby intensifying the urgency of his subsequent plea. The entire verse functions as a classic Lament, a common biblical genre where an individual expresses profound sorrow, pain, and confusion directly to God, often accompanied by a plea for intervention or explanation. Job's plea itself uses strong Imperative Verbs ("cease," "let me alone") to convey the directness, urgency, and desperation of his address to God, emphasizing his overwhelming need for divine action and cessation of suffering. There is also an element of Hyperbole in his perception of God's relentless pursuit, reflecting the overwhelming intensity of his subjective experience of suffering rather than a literal theological statement about God's objective character. Finally, the phrase "that I may take comfort a little" demonstrates Meiosis or Understatement, as Job's request for "a little" comfort highlights the vastness of his suffering and the profound humility and desperation of what he now dares to hope for, emphasizing the overwhelming nature of his pain.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 10:20, though born of deep despair and confusion, offers profound theological insights into the human condition and our relationship with God during intense suffering. It affirms the stark reality of human mortality and the natural, deeply ingrained longing for relief when overwhelmed by pain. Theologically, it challenges simplistic views of divine justice and retribution, as Job's innocent suffering forces a re-evaluation of why the righteous endure hardship, pushing towards a more nuanced understanding of God's ways. It also powerfully underscores the importance of honest lament as a legitimate and vital form of prayer, demonstrating that God is vast enough to handle our raw emotions, our most challenging questions, and even our accusations when we are in distress. While Job's request for "a little" comfort is modest and born of a limited perspective, it points to a universal human need for solace that, in the broader biblical narrative, ultimately finds its deepest and most enduring fulfillment in God alone.
REFLECTION AND APPLICATION
Job's desperate cry in Job 10:20 offers profound insights for believers today, providing a raw window into the depths of human suffering and the innate desire for relief. It encourages a deep empathy for those in distress, reminding us that even the most righteous individuals can reach a point of profound exhaustion and simply plead for a moment of peace. This verse validates the human need for rest—physically, emotionally, and spiritually—especially during trials. It reminds us of the importance of seeking and allowing periods of respite, even brief ones, to cope with overwhelming situations. Furthermore, Job's unfiltered lament gives us permission to express our pain, confusion, and frustration honestly before God, even when we don't understand His ways or feel His presence. It teaches us that authentic faith does not always mean stoic endurance, but often involves wrestling openly and transparently with God, bringing our whole selves, including our despair, before Him. While Job's immediate outlook here is one of profound despair, his cry ultimately points to a fundamental human yearning for comfort that only God can truly provide, reminding us to seek Him for solace and strength in our own "few days."
Questions for Reflection
FAQ
Does Job's plea for God to "let me alone" imply a rejection of God or a loss of faith?
Answer: No, Job's plea to "let me alone" (Hebrew: shîyth, H7896) does not imply a rejection of God or a loss of faith, but rather an intense desire for a temporary cessation of the affliction he perceives as coming directly from God's hand. It's a cry of profound exhaustion and desperation for space and relief from overwhelming pressure, not a desire to abandon his relationship with God. Throughout the Book of Job, despite his complaints, accusations, and profound questioning of divine justice, Job never truly renounces God, maintaining his integrity even in the face of immense suffering and temptation (e.g., Job 2:9-10). His lament is a form of intense engagement, a wrestling with God rather than a turning away from Him. It demonstrates that even in the darkest moments, a believer can honestly express their pain, confusion, and even anger to God without severing the relational bond.
What comfort can believers find in Job's lament, given his profound despair and limited understanding?
Answer: While Job's lament in Job 10:20 is undeniably filled with despair and a limited understanding of God's ultimate purposes, believers can find significant comfort in its raw honesty and authenticity. Firstly, it validates the reality of profound human suffering and the natural, deeply human desire for relief. It shows that it is permissible and even healthy to express raw emotions, confusion, and pain directly to God, rather than suppressing them or pretending to be strong. God is big enough to handle our anger, our questions, and our desperation. Secondly, Job's persistence in addressing God, even in his accusations, demonstrates a tenacious faith that refuses to let go, even when understanding is absent and divine presence seems distant. This can encourage believers to maintain their dialogue with God even when He seems inscrutable or silent. Finally, Job's yearning for "a little comfort" points to a universal human need that ultimately finds its deepest and most enduring fulfillment in the comfort God provides through His presence, His promises, and the ultimate work of Christ, even if Job himself did not fully grasp this at the time.
CHRIST-CENTERED FULFILLMENT
Job's desperate plea for a brief respite before death, born of overwhelming and inexplicable suffering, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Job, in his agony, yearned for a moment of comfort in his "few days," but Christ's suffering was of an infinitely greater magnitude, culminating in His cry of dereliction on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46). Yet, unlike Job, Christ willingly endured this ultimate suffering, not for His own sin, but to bear the sins of humanity, becoming the suffering servant who was "pierced for our transgressions" (Isaiah 53:5). In His death and glorious resurrection, Jesus conquered death and the grave, offering not merely "a little comfort" in our fleeting days, but eternal comfort, lasting peace, and life beyond the grave. Where Job saw only the dark descent into Sheol, Christ promises resurrection and dwelling places in His Father's house for all who believe (John 14:2-3). The true "rest" that Job longed for is found in Christ's gracious invitation to the weary and burdened to come to Him (Matthew 11:28), and the ultimate comfort comes from the Holy Spirit, the Comforter, whom Christ sent to indwell believers, guiding them into all truth and providing solace in every trial (John 14:26). Thus, Job's poignant lament, while deeply human, foreshadows the divine solution to suffering, mortality, and the human longing for peace, found supremely in the Lamb of God, who offers not just a moment of peace, but everlasting peace and reconciliation with God (Romans 5:1).