โยบ 10:8 วิจารณ์

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).

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.

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.

Remember, I beseech thee, that thou hast made me as the clay,.... Not of the clay, though man was made originally of the dust of the earth, and the bodies of men are houses of clay, earthen vessels, and earthly tabernacles, but "as the clay"; either as the clay is wrought in the hand of the potter, and worked into what form, and made into what vessel he pleases, so are men in the hand of God, made by him in what form, and for what use and end he thinks fit; or rather this denotes not the likeness of the operation, but the likeness of the matter of the human body to clay: not for the impurity of it; for though man is in a state and condition comparable to the mire and clay, this he has brought himself into by sin, and not the Lord; he made man upright, but man has made himself sinful and polluted; but for the brittleness of it; as a vessel made of clay is brittle and easily broke to pieces, and cannot bear much weight, or any heavy stroke; so the body of man is weak and frail, and feeble; its strength is not the strength of stones, and its flesh brass, but clay: and this Job humbly entreats the Lord would "remember", and that "now" (h); immediately; and deal mildly and mercifully with him, since he was not able to bear the weight of his hand, which would soon, crush him and break him to pieces; not that God forgets this, for he remembers man's frame and composition, that he is but dust; that he is flesh, and a wind or vapour that passes away: but he may seem to do so, when he sorely afflicts, and his hand lies heavy, and he does not remove it, but continues it, and rather in creases the affliction; and therefore, as the Lord allows his people to put him in remembrance, Job here desires that he would show himself, in his providential dealings with him, that he was mindful of his natural frailty and infirmity; see Job 7:12 Psa 78:3, and wilt thou bring me into dust again? to the dust of death; to the original of which he was made; and that so soon, and at once; or, "and unto dust will return me?" as Mr. Broughton and others (i), according to the original sentence, "dust thou art, and unto dust shalt thou return", Gen 3:19; and which Job expected, and will be the case of all men, Ecc 12:7; and therefore he thought that this might suffice, that it was enough that he should die in a little while through the course of nature, and therefore desires he might have some respite and ease while he did live; he could not see there was any occasion to press him so hard, and follow him so close with afflictions one after another, or be so rough with him and quick upon him; since in a short time his brittle clay would break of itself, and he should drop into the dust and lie decaying there, as it was of old decreed he should. (h) "nunc", Drusius; so the Targum. (i) "reducturus", Schmidt, Schultens; "reduces me?" V. L. Beza, Michaelis; "redire facies me?" Pagninus, Montanus, Bolducius.

Thine hands have made me and fashioned me, altogether round about: and dost Thou thus suddenly cast me down? 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.' By which same words too the wicked doctrine of Manichaeus 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' 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. 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 shewn 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. 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. Nor yet is it written concerning him as it is of the rest of things created; Let there be, and it was so. Nor as the waters the fowl, so did the earth produce Man; but before he was made it was said, Let Us make; 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, when he subjoins;

Since he had already stated that he was the work of God's hands to show by this that it cannot seem good to God to oppress him for his own sake, as though he delighted in suffering, he clearly explains what he had merely stated as a given. "It was your hands that made me." To preclude someone from accepting the heresy of the Manichees that the soul of man was made by God but the body was formed by a creator contrary to God, he continues, "they fashioned me wholly, round about." He says, "round about" because the body seems to be round about the soul like a garment is to the one wearing it, or the house is to the dweller. He says, "wholly" to refer to each member of the body. He says, "fashioned" to allude to the fact that man is said to be formed from the slime of the earth. "The hands" may be interpreted as the divine operation, and so he uses the plural, "hands" because although there is one divine power operating, its operation is nevertheless multiplied in its effects, both because of the diversity of the effects and also because of the variety of mediate causes through the mediation of which he produces its effects. He says then, "and so will you cast me down unexpectedly?" because it seems sudden when someone who produces something corrupts it without clear cause. When someone creates something, he wills it to exist, indeed he made it to exist. Someone who destroys something wills it not to exist. So it seems that if someone destroys something which he made before, it seems to be a sudden change of will, unless some obvious new cause arises which makes it clear that what earlier had to be made, now should be corrupted. But no sudden change of will can happen in God, and so he asks almost in surprise, "and so will you cast me down unexpectedly?" He seems to say: It seems unfitting for you now to destroy without cause someone you earlier made. Or the words, "made me," can refer to the constitution of the substance and the words, "They fashioned me wholly round about," can refer to those things which modify the substance, whether they are the goods of the soul or of the body or of exterior chance.

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.

Thine hands have made me - Thou art well acquainted with human nature, for thou art its author. And fashioned me together round about - All my powers and faculties have been planned and executed by thyself. It is thou who hast refined the materials out of which I have been formed, and modified them into that excellent symmetry and order in which they are now found; so that the union and harmony of the different parts, (יחד yachad), and their arrangement and completion, (סביב sabib), proclaim equally thy wisdom, skill, power, and goodness. Yet thou dost destroy me - ותבלעני vatteballeeni, "and thou wilt swallow me up." Men generally care for and prize those works on which they have spent most time, skill, and pains: but, although thou hast formed me with such incredible skill and labor, yet thou art about to destroy me! How dreadful an evil must sin be, when, on its account, God has pronounced the sentence of death on all mankind; and that body, so curiously and skilfully formed, must be decomposed, and reduced to dust!

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).

Made--with pains; implying a work of difficulty and art; applying to God language applicable only to man. together round about--implying that the human body is a complete unity, the parts of which on all sides will bear the closest scrutiny.

8 Thy hands have formed and perfected me Altogether round about, and Thou hast now swallowed me up! 9 Consider now, that Thou has perfected me as clay, And wilt Thou turn me again into dust? 10 Hast Thou not poured me out as milk, And curdled me as curd? 11 With skin and flesh hast Thou clothed me, And Thou hast intertwined me with bones and sinews; 12 Life and favour Thou hast shown me, And thy care hath guarded my breath. The development of the embryo was regarded by the Israelitish Chokma as one of the greatest mysteries (Ecc 11:5; 2 Macc. 7:22f.). There are two poetical passages which treat explicitly of this mysterious existence: this strophe of the book of Job, and the Psalm by David, Psa 139:13-16 (Psychol. S. 210). The assertion of Scheuchzer, Hoffmann, and Oetinger, that these passages of Scripture "include, and indeed go beyond, all recent systemata generationis," attributes to Scripture a design of imparting instruction, - a purpose which is foreign to it. Scripture nowhere attempts an analysis of the workings of nature, but only traces them back to their final cause. According to the view of Scripture, a creative act similar to the creation of Adam is repeated at the origin of each individual; and the continuation of development according to natural laws is not less the working of God than the creative planting of the very beginning. Thy hands, says Job, have formed (עצּב, to cut, carve, fashion; cognate are חצב, קצב, without the accompanying notion of toil, which makes this word specially appropriate, as describing the fashioning of the complicated nature of man) and perfected me. We do not translate: made; for עשׂה stands in the same relation to ברא and יצר as perficere to creare and fingere (Gen 2:2; Isa 43:7). יחד refers to the members of the body collectively, and סביב to the whole form. The perfecting as clay implies three things: the earthiness of the substance, the origin of man without his knowledge and co-operation, and the moulding of the shapeless substance by divine power and wisdom. The primal origin of man, de limo terrae (Job 33:6; Psa 139:15), is repeated in the womb. The figures which follow (Job 10:10) describe this origin, which being obscure is all the more mysterious, and glorifies the power of God the more. The sperma is likened to milk; the חתּיך (used elsewhere of smelting), which Seb. Schmid rightly explains rem colliquatam fundere et immittere in formam aliquam, refers to the nisus formativus which dwells in it. The embryo which is formed from the sperma is likened to גּבינה, which means in all the Semitic dialects cheese (curd). "As whey" (Ewald, Hahn) is not suitable; whey does not curdle; in making cheese it is allowed to run off from the curdled milk. "As cream" (Schlottm.) is not less incorrect; cream is not lac coagulatum, which the word signifies. The embryo forming itself from the sperma is like milk which is curdled and beaten into shape. The consecutio temporum, moreover, must be observed here. It is, for example, incorrect to translate, with Ewald: Dost Thou not let me flow away like milk, etc. Job looks back to the beginning of his life; the four clauses, Job 10:10, Job 10:11, under the control of the first two verbs (Job 10:8), which influence the whole strophe, are also retrospective in meaning. The futt. are consequently like synchronous imperff.; as, then, Job 10:12 returns to perff., Job 10:11 describes the development of the embryo to the full-grown infant, on which Grotius remarks: Hic ordo est in genitura: primum pellicula fit, deinde in ea caro, duriora paulatim accedunt, and by Job 10:12, the manifestations of divine goodness, not only in the womb, but from the beginning of life and onwards, are intended. The expression "Life and favour (this combination does not occur elsewhere) hast Thou done to me" is zeugmatic: He has given him life, and sustained that life amidst constant proofs of favour; His care has guarded the spirit (רוּח), by which his frame becomes a living and self-conscious being. This grateful retrospect is interspersed with painful reflections, in which Job gives utterance to his feeling of the contrast between the manifestation of the divine goodness which he had hitherto experienced and his present condition. As in Job 10:8., ותּבלּעני, which Hirzel wrongly translates: and wilt now destroy me; it is rather: and hast now swallowed me up, i.e., drawn me down into destruction, as it were brought me to nought; or even, if in the fut. consec., as is frequently the case, the consecutive and not the aorist signification preponderates: and now swallowest me up; and in Job 10:9 (where, though not clear from the syntax, it is clear from the substance that תשׁיבני is not to be understood as an imperfect, like the futt. in Job 10:10.): wilt Thou cause me to become dust again? The same tone is continued in the following strophe. Thus graciously has he been brought into being, and his life sustained, in order that he may come to such a terrible end.