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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.
76. The spirits of the Angels did for this reason sin without forgiveness, because they might have stood the stronger in proportion as no mixture with flesh held them in bonds. But man for this reason obtained pardon after sin, that in a body of flesh he got that wherein he should be beneath himself. And hence in the eye of the Judge this frailty of the flesh alone is a ground for showing pity; as where it is said by the Psalmist, But He is full of compassion, and will forgive their iniquity, and not destroy them; yea, many a time turned He His anger away from them, and did not stir up all His wrath, and remembered that they were but flesh. [Ps. 78, 38. 39.] And so man was ‘made as the clay’ in that he was taken out of clay, for the making of him. For clay is made, when water is sprinkled [se conspergit] in with earth. Therefore man is made as clay, in that it is as if water moistened dust, while the soul waters the flesh. Which name the holy man excellently represents to the pitifulness of the Judge, when he beseeches saying, Remember, I pray Thee, that Thou hast made me as the clay. As if he said in plain words; ‘Consider the frailty of the flesh, and remit the guilt of my sin.’
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.
77. As if he begged openly, saving, ‘Remember, I pray Thee, that by the flesh I came from earth, and by the death thereof, I tend to earth, Thus regard the substance of my origin, and the penalty of my end, and be the readier to spare the sin of a transient being;’ but as he has given out the sort and kind of man as created.
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SUMMARY
Job 10:9 is a deeply personal and poignant lament from Job, appealing directly to God as his Creator. In this verse, Job reminds God of His meticulous craftsmanship in forming him from "clay" and questions the apparent contradiction between this careful creation and the prospect of being returned to "dust" through his severe suffering. It encapsulates Job's struggle to reconcile divine sovereignty and justice with his profound personal pain, serving as a desperate plea for God to remember His intimate involvement in Job's very being and to act consistently with His creative purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 10:9 masterfully employs several literary devices to convey Job's profound anguish and theological struggle. The central device is Metaphor, specifically the comparison of Job (and humanity) to "clay" and his ultimate fate to "dust." This imagery draws on the common ancient Near Eastern understanding of God as the divine Potter, emphasizing His creative power and humanity's malleability and dependence. The juxtaposition of "clay" (skillfully formed) and "dust" (dissolution, mortality) creates a powerful tension that highlights Job's central dilemma: how can such a carefully crafted being be seemingly discarded? The verse also utilizes a Rhetorical Question ("and wilt thou bring me into dust again?"). This is not a question seeking information, but one expressing Job's disbelief, pain, and challenge to God's apparent contradiction. It forces the listener (and God) to confront the perceived incongruity between God's creative act and Job's present suffering. Furthermore, the verse is an example of Apostrophe, as Job directly addresses God, even though God is not visibly present or audibly responding at this point in the narrative. This direct address underscores the intensely personal nature of Job's lament and his desperate desire for a divine encounter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 10:9 profoundly connects with the broader biblical theology of creation, human identity, and divine sovereignty. It echoes the Genesis account of humanity's formation from the dust of the earth, establishing God as the ultimate artisan of life. Job's appeal to God's creative act underscores the theological truth that our very existence is a testament to God's power and intentional design, making His perceived abandonment or affliction all the more perplexing to the sufferer. This verse serves as a powerful reminder that even in the deepest despair, the foundation of our being lies in God's creative hand, inviting us to bring our most honest laments before the One who made us and knows us intimately. It affirms humanity's inherent value as God's handiwork, even as it acknowledges our fragility.
REFLECTION AND APPLICATION
Job 10:9 offers a profound framework for understanding our identity before God and how to approach Him in times of suffering. It reminds us that we are not random accidents but divinely crafted beings, intricately known by our Creator. When life's trials seem to contradict God's loving character or His promises, Job's lament gives us permission to voice our confusion and pain directly to Him, appealing to His very nature as our Maker. We can, like Job, remind God of His intimate involvement in our lives, trusting that the One who formed us also cares for us, even when His purposes are hidden. This verse encourages a posture of humble dependence on God's sovereignty, while simultaneously inviting honest lament and fervent prayer, acknowledging our fragility and mortality before our eternal God. It calls us to trust that our Creator, who remembers our frame, will ultimately bring clarity and comfort, even if not on our timetable, and that His ultimate design for us is good.
Questions for Reflection
FAQ
Does Job's question imply a lack of faith or rebellion against God?
Answer: While Job's question is deeply challenging and expresses profound bewilderment, it does not necessarily imply a lack of faith or rebellion. Instead, it represents a raw, honest lament from a man who is struggling to reconcile God's character as a loving Creator with his inexplicable suffering. Job is not denying God's power or existence, but rather appealing to God's own nature and past actions. His "Remember, I beseech thee" is a plea for consistency and compassion, rooted in a foundational belief that God is his Creator and therefore should care for His creation. This kind of "argument" with God is a recognized form of biblical lament, seen in many psalms (e.g., Psalm 44 or Psalm 77). It demonstrates a deep engagement with God, rather than a turning away from Him, reflecting a faith that is robust enough to wrestle with divine mystery.
CHRIST-CENTERED FULFILLMENT
Job's poignant appeal to God as his Creator, who formed him from "clay" and now seems to be returning him to "dust," finds its ultimate Christ-centered fulfillment in the person and work of Jesus. While Job laments the apparent contradiction between creation and suffering, Christ embodies the perfect union of Creator and created. The very Word through whom "all things were made" (John 1:3) took on the "clay" of human flesh, becoming fully human to experience the depths of suffering and mortality. The Son of God, the divine Potter, willingly entered into the fragility of His own creation, enduring unimaginable pain and even death on the cross, being "brought into dust again" in His burial. Yet, unlike Job, Christ's journey into dust was not a sign of divine abandonment but the very means of redemption, for He rose triumphantly, conquering death and dust. Thus, Job's lament foreshadows the ultimate suffering of the innocent One, whose temporary return to "dust" was transformative, securing for all who believe a new creation and a hope beyond the grave, where the perishable puts on the imperishable (1 Corinthians 15:53) and God will wipe away every tear (Revelation 21:4). In Christ, our fragile "clay" is redeemed, and our ultimate destiny is not dust, but resurrection life.