Job 10:11 Komentář

Job owns here that he was full of confusion (Job 10:15), and as he was so was his discourse: he knew not what to say, and perhaps sometimes scarcely knew what he said. In this chapter, I. He complains of the hardships he was under (Job 10:1-7), and then comforts himself with this, that he was in the hand of the God that made him, and pleads that (Job 10:8-13). II. He complains again of the severity of God's dealings with him (Job 10:14-17), and then comforts himself with this, that death would put an end to his troubles (Job 10:18-22).

INTRODUCTION TO JOB 10 Job here declares the greatness of his afflictions, which made him weary of his life, and could not help complaining; entreats the Lord not to condemn him but show him the reason of his thus dealing with him, Job 10:1; and expostulates with him about it, and suggests as if it was severe, and not easily reconciled to his perfections, when he knew he was not a wicked man, Job 10:3; he puts him in mind of his formation and preservation of him, and after all destroyed him, Job 10:8; and represents his case as very distressed; whether he was wicked or righteous it mattered not, his afflictions were increasing upon him, Job 10:13; and all this he observes, in order to justify his eager desire after death, which he renews, Job 10:18; and entreats, since his days he had to live were but few, that God would give him some respite before he went into another state, which he describes, Job 10:20.

Thou hast granted me life and favour,.... Or "lives" (q); natural life; both in the womb, where and when he was quickened, and at his birth, when he was brought into the world, and began to live in it; the rational soul may be intended, by which he lived; which, when created and infused into man, and united to his body, he becomes a living man; it is the presence of that which causes life, and the absence or removal of that which causes death; and this is a "grant" or gift from God, who gives to all his creatures life and breath, and all things; see Job 33:4; and is a "favour" also; a mercy, the chief of mercies; it is more than meat; yea, all a man has he will give for his life: besides this, Job had a spiritual life, a principle of it implanted in him; God had quickened him when dead in trespasses and sins; the spirit of life from Christ had entered into him, and he was become a living spiritual man: this likewise was a "grant" from God, a free grace gift of his; it is he that gives the living water, and gives it freely, or it would not be grace; for it is a "favour" which flows from the free grace and good will of God; it is owing to the great love wherewith he loves men that he quickens them; his time is a time of love, and so of life; and eternal life is the consequent of this, and is inseparably connected with it; and Job had an interest in it, a right unto it, and a meetness for it; he bad knowledge of it, faith in it, and hope of enjoying it, and knew that after death he should live this life; see Job 19:26; and this is a gift of God through Christ, owing to his good pleasure, the fruit of his favour and loving kindness: though by "favour" may be meant something distinct from life; either the care of him in the womb, and the taking of him out from thence, which are sometimes observed as singular mercies and favours; see Psa 22:9; or the beauty and comeliness of his body, such as was on Moses, David, and others; see Pro 31:30; or rather it intends in general all the temporal blessings of life, food and raiment, every thing necessary for the comfort and support of life; and which are all mercies and favours, and what men are undeserving of; and especially spiritual blessings, or the blessings of grace; and the word here used is often used for grace and mercy, and may signify the several graces of the Spirit bestowed in regeneration, as faith, hope, love, &c. which are all the gifts of God, and the effects of his favour and good will; as also the blessings of, justifying, pardoning, and adopting grace; all which Job was favoured with, as well as with supplies of grace from time to time, and the fresh discoveries of the favour and loving kindness of God to him, which is better than life: and thy visitation hath preserved my spirit; kept him alive, in a natural sense, while in the womb, as Jarchi, where he was in a wonderful manner nourished; and when he came out from thence, exposed to many difficulties and dangers, and during his helpless and infant state, and amidst a variety of troubles throughout the whole of his life hitherto; and which was owing to God's visitation of him in a way of mercy every morning; and which was no other than his providence or daily care of him, and concern for him; and so Mr. Broughton renders it "thy providence" (r), and so some others: likewise he preserved his soul or spirit in a spiritual sense, in Christ Jesus, in whose bands he put him; he hid his life in him, and bound it up in the bundle of life with him; he kept him by his power as in a garrison, and preserved him safe to his kingdom and glory; and this is to be ascribed to his visitation of him in a way of grace, through the redemption of Christ, and the effectual calling of the blessed Spirit, and the constant supplies of grace vouchsafed from time to time: the Targum is, "thy remembrance": for it is owing to God's remembrance of his people that he visits them, either in providence or grace; and when he visits them with his providence, or with his gracious presence and protection, it is plain he remembers them: now since God had favoured him with such blessings of nature, providence, and grace, he reasons with him about his present circumstances; that, after all this, surely he would not destroy him and cut him off; at least he knew not how well to reconcile past favours with such hard and severe usage as he thought he met with from him. (q) "vitas", Montanus, Bolducius. (r) "providentia tua", Tigurine version, Munster, Michaelis.

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.”

Hast Thou not poured me out like milk, and curdled me like cheese? Thou hast clothed me with skin, and flesh, and hast fenced me with bones and sinews. 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. 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. 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. 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.

Third, the distinction of the organs takes place. Their strength and consistency comes from the nerves and bones and they are encased externally by skin and flesh. So he says, "With skin and flesh you clothed me, with bones and sinews knit me together."

Observations on wisdom and folly, Ecc 10:1-3. Concerning right conduct towards rulers, Ecc 10:4. Merit depressed, and worthlessness exalted, Ecc 10:5-7. Of him who digs a pit and removes a landmark, Ecc 10:8, Ecc 10:9. The use of wisdom and experience, Ecc 10:10. Of the babbler and the fool, Ecc 10:11-15. The infant king, Ecc 10:16. The well-regulated court, Ecc 10:17. Of slothfulness, Ecc 10:18. Of feasting, Ecc 10:19. Speak not evil of the king, Ecc 10:20.

JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22) leave my complaint upon myself--rather, "I will give loose to my complaint" (Job 7:11).

fenced--or "inlaid" (Psa 139:15); "curiously wrought" [UMBREIT]. In the fœtus the skin appears first, then the flesh, then the harder parts.