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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.
For he, who declares himself both “made and fashioned altogether round about” by God, leaves to the people of darkness no part either in his spirit or in his flesh. For he described himself as “molded” in virtue of the interior image, but he spoke of being “fashioned altogether round about” insofar as he consists of a covering of flesh. Yet, it is to be observed that he declares himself made by the hands of God. He is setting before the divine mercy the dignity of his creation. For though all things were created by the Word which is coeternal with the Father, yet in the very account of the creation it is shown how greatly humankind is preferred above all animals; how much greater than celestial things that are without sense.
74. As if He said to Him in humility; ‘Whereas that which I have done being submitted to a just examination is not meet for the propitiating of Thee, consider in Thy mercy lest that should perish which is Thy doing [quod fecisti].’ By which same words too the wicked doctrine of Manichaeus [some Mss. ‘of Manes.’] is destroyed, who feigning that there are two Principles, strives to maintain that the spirit was made by God, but the flesh by Satan. For the holy man, being full of the grace of the prophetic Spirit, views events to come long afterwards, and foreseeing the shoots of divers errors, treads them underfoot, saying, Thine hands have made me and fashioned me altogether round about. For he, who declares himself both ‘made and fashioned altogether round about’ by God, leaves to the race of darkness no part either in his spirit or in his flesh. For he described himself as ‘moulded’ [plasmatum] in virtue of the interior image, but he spoke of being ‘fashioned together round about’ in so far as he consists of a covering of flesh.
75. But it is to be observed, that herein that he declares himself made by the hands of God, he is setting before the Divine Mercy the dignity of his creation; for though all things were created by the Word, Which is coeternal with the Father, yet in the very account of the Creation, it is shown how greatly man is preferred above all animals, how much even above things celestial, yet without sense. For, He commanded, and they all were created. [Ps. 148, 5] But when He determines to make Man, this which is to be thought of with awe is premised; Let Us make man in Our Image, after Our Likeness. [Gen. 1, 26] Nor yet is it written concerning him as it is of the rest of things created; Let there be, and it was so. [ver. 6. 7.] Nor as the waters the fowl, so did the earth produce Man; but before he was made it was said, Let Us make; [ver. 20] that whereas it was a creature endowed with reason that was being made, it might seem as if it were made with counsel. As if by design he is formed out of earth, and by the inspiration of his Creator set erect in the power of a vital spirit in this way, that he who was made after the image of his Creator, might have his being not by word of command, but by the greater eminence of action. That, then, which Man in the work of his creating received preeminently upon earth above all other creatures, this, being laid under the scourge, he represents to the pitifulness of his Artificer, saying, Thine hands have made me and fashioned me altogether round about: and dost Thou thus suddenly cast me down? As if it were in plain words; ‘Why dost Thou despise me with such light esteem, when Thou createdst me with such circumstances of dignity? and him whom by reason Thou settest above all other things, why dost Thou by sorrow set below them?’ Yet this preeminence, that we possess, shines bright by reason of the ‘Likeness,’ but is very far removed from the perfection of blessedness by reason of the flesh, in that whilst the spirit mixes with dust, it is in a certain measure united with weakness. Which weakness blessed Job presents to the pitifulness of the Judge.
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SUMMARY
Job 10:8 powerfully articulates Job's profound anguish and bewilderment, as he confronts the paradox of God as both his meticulous, intimate Creator and the perceived orchestrator of his devastating suffering. This verse is a raw, heart-wrenching lament, expressing Job's deep struggle to reconcile divine power and goodness with his inexplicable destruction, directly questioning the very hands that meticulously formed him.
CONTEXT
Literary Context: Job 10:8 is situated within Job's third major speech (chapters 9-10), a deeply personal and increasingly desperate direct address to God. Having endured the unhelpful and often accusatory theological arguments of his friends, Job shifts his focus from debating them to wrestling directly with the Almighty. In the preceding verses of chapter 10, Job pleads for God to cease His apparent persecution, expressing his weariness of life and his fervent desire for an explanation for his suffering. He acknowledges God's omniscience and omnipotence, yet questions why such a powerful and knowing God would meticulously craft him only to then crush him. This verse serves as a poignant climax to his lament, articulating the core tension of his entire ordeal: the benevolent Creator becoming, in Job's perception, the perceived Destroyer. His desperate plea in Job 10:2 to "show me wherefore thou contendest with me" underscores his profound need for understanding in the face of what feels like divine injustice.
Historical & Cultural Context: The Book of Job is a cornerstone of the Old Testament's wisdom literature, a genre that courageously explores life's most profound questions, particularly the problem of suffering and divine justice. In the ancient Near East, a prevalent belief system, often termed "retribution theology," posited a direct and simplistic correlation: righteousness led to prosperity, while wickedness inevitably resulted in suffering. Job's experience fundamentally challenges this paradigm, as he is consistently portrayed as blameless and upright, yet endures immense and inexplicable suffering. The concept of God as a meticulous Creator, shaping humanity from dust, was a widely accepted foundational truth across various ancient cultures, deeply rooted in Israelite theology (e.g., Genesis 2:7). Job's lament draws upon this foundational understanding, intensifying the paradox: if God's hands carefully formed him, how could those same hands now be dismantling him? While bold, Job's direct address to God was not entirely unprecedented in ancient laments, but his sustained and intense questioning pushed the boundaries of conventional piety and understanding.
Key Themes: This verse powerfully encapsulates several central themes woven throughout the Book of Job. Firstly, it highlights the profound tension between Divine Sovereignty and Human Suffering, forcing a direct confrontation between God's absolute power and the agonizing reality of human pain. Job acknowledges God's creative omnipotence, as seen in passages like Psalm 139:13-16, yet struggles deeply with the implications of this sovereignty when it appears to be directed towards his destruction. Secondly, it grapples with the enduring Problem of Theodicy, the theological question of how a good, just, and omnipotent God can permit or even inflict evil and suffering. Job's lament is a direct, unfiltered articulation of this philosophical and existential dilemma. Thirdly, the verse underscores the complex Nature of God as both Creator and, in Job's perception, a Destroyer, revealing the profound tension and confusion in Job's understanding of God's character. Finally, it exemplifies Honest Lament and Questioning in Faith, demonstrating that genuine faith does not preclude expressing profound doubt, pain, and even accusation directly to God, a theme echoed throughout the Psalms of lament.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 10:8 is rich in literary devices that amplify its emotional and theological impact. The most prominent is Paradox, as the verse presents the seemingly irreconcilable actions of God as both the meticulous Creator and the perceived Destroyer of Job's life. This inherent contradiction highlights Job's profound intellectual and spiritual struggle. Juxtaposition is powerfully employed by placing the careful, life-giving acts of creation ("made me and fashioned me together round about") directly against the violent, life-ending act of destruction ("yet thou dost destroy me"). This sharp contrast intensifies the sense of bewilderment, injustice, and the depth of Job's suffering. The verse functions as a profound Lament, a common form in biblical poetry where the speaker expresses deep sorrow, complaint, and questioning directly to God. The raw honesty of Job's cry is a hallmark of this genre, demonstrating the permissible breadth of expression within a relationship with God. Irony pervades the verse, as the very source of Job's being is now perceived as the source of his undoing, creating a tragic reversal of divine purpose in Job's experience. Finally, Anthropomorphism is present in the phrase "Thine hands," attributing human physical attributes (hands) to God to describe His active, personal involvement in creation and, paradoxically, in Job's suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 10:8 stands as a stark articulation of the problem of suffering, particularly when it befalls the righteous, and the profound tension between God's benevolent creative power and His mysterious, often painful, providential dealings with humanity. It forces us to confront the limits of human understanding in the face of divine sovereignty. While Job's perception is that God is actively destroying him, the deeper theological truth revealed later in the book (and throughout Scripture) is that God's ways are inscrutable and His purposes transcend human comprehension. The verse invites us to consider the nature of God's justice and love, not as simple cause-and-effect, but as part of a grander, often hidden, divine plan that ultimately works for good, even if through suffering. It challenges simplistic theological frameworks and calls for a deeper trust in God's character, even when His actions seem contradictory to our immediate expectations.
REFLECTION AND APPLICATION
Job 10:8 offers profound validation for anyone grappling with inexplicable suffering or a sense of divine abandonment. It affirms that it is not only permissible but, at times, necessary to bring our rawest, most honest questions and pain directly to God. Job's lament, though bordering on accusation, is ultimately an act of desperate faith—he still addresses God, still expects an answer, still believes God is the one with whom he must contend. This verse teaches us that faith is not the absence of doubt or pain, but the courage to voice those struggles within the context of relationship with God. In our own lives, when circumstances seem to contradict God's character as a loving Creator, we are invited to lay bare our confusion and anguish before Him, trusting that the God who intricately "made us and fashioned us together" is intimately aware of our suffering and capable of sustaining us, even when His purposes remain veiled. Our honesty in lament can be a pathway to deeper, more resilient faith, as we learn to trust in God's ultimate goodness beyond our immediate comprehension.
Questions for Reflection
FAQ
Is Job accusing God of evil in this verse?
Answer: While Job's language is intensely strong and expresses deep frustration, it's more accurately understood as a lament and a desperate questioning of God's justice and methods, rather than a direct accusation of evil. Job is not saying God is evil, but that God's actions feel destructive and contradictory to His creative nature. He is wrestling with the paradox of an all-powerful, all-knowing God who allows or even orchestrates such suffering for a righteous man. His plea is for understanding and vindication, not a denial of God's existence or ultimate goodness. He still addresses God directly, indicating he believes God holds the answers and the power to change his situation, as seen in his longing for a mediator in Job 9:33.
Does Job's lament here contradict his earlier statements of faith, such as in Job 1:21?
Answer: Job's lament in Job 10:8 does not necessarily contradict his earlier statement in Job 1:21, "The LORD gave, and the LORD hath taken away; blessed be the name of the LORD." Instead, it illustrates the progression and deepening of his struggle. Job's initial response was one of profound trust and submission in the face of sudden, overwhelming loss. However, as his suffering became prolonged, intense, and inexplicable, his faith was tested to its limits. Job 10:8 reflects the raw, unvarnished reality of sustained agony, where initial resignation gives way to desperate questioning and wrestling with God. It shows that faith is not static but dynamic, capable of holding both deep trust and profound doubt simultaneously, especially when confronted with the mystery of suffering.
CHRIST-CENTERED FULFILLMENT
Job 10:8, with its agonizing paradox of a Creator who seemingly destroys, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The very "hands" of God that "made" and "fashioned" humanity are revealed in the New Testament to be the hands of the pre-existent Christ, through whom "all things were made" (John 1:3; Colossians 1:16). Yet, this divine Creator willingly submitted to an ultimate form of "destruction" on the cross. The sinless Son of God, who knew no sin, became sin for us (2 Corinthians 5:21), experiencing the ultimate abandonment and suffering, crying out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). In this divine act, the paradox of Job is resolved: God does not destroy His creation arbitrarily, but rather, in Christ, God Himself enters into and bears the destruction caused by sin, transforming it into the means of new creation. The cross, a place of ultimate destruction, becomes the very instrument of our salvation and resurrection, demonstrating that God's ultimate purpose is not to consume but to redeem and restore, culminating in the glorious promise that He will "wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Revelation 21:4).