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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Job Глава 10 서론

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Matthew Henry's Complete Commentary

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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.

Adam Clarke's Commentary and Critical Notes on the Bible

Job 10 Introduction

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Job is weary of life, and expostulates with God, Job 10:1-6. He appeals to God for his innocence; and pleads on the weakness of his frame, and the manner of his formation, Job 10:7-13. Complains of his sufferings, and prays for respite, Job 10:14-20. Describes the state of the dead, Job 10:21, Job 10:22.

John Gill's Exposition of the Bible

Job 10 Introduction

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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.

Ellicott's Commentary for English Readers

Job 10 Introduction

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X.

In this chapter Job reaches the climax of his complaint, which leaves him in the land of thick darkness, where the light is as darkness.

Cambridge Bible for Schools and Colleges

Job 10 Introduction

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Ch. 10. Job’s new Appeal to God, in the form of an effort to discover what in the Divine Nature it can be that will explain his terrible sufferings

The chapter attaches itself closely to the last words of ch. 9, precisely as ch. 7 to the end of ch. 6. Ch. 9 ended with the expression of the feeling on Job’s part of his own innocence, and at the same time of the feeling that God had determined to hold him guilty. Added to this was the feeling of his helplessness to make his innocence appear against God’s power and majesty. After a slight pause, perhaps, these mixed feelings gather new volume in his mind and he breaks out, perplexed and baffled, my soul is weary of my life. Then commences an appeal unto God in which one supposition after another is hazarded as to what in God’s nature it is that is the secret of Job’s sufferings, each supposition being refuted by being seen to be in contradiction to God’s true nature. The whole thus forms a very impassioned argument with God founded on His own nature.

First, Job appeals to God not to make him guilty by mere arbitrary will, but if He have cause against him to reveal it, Job 10:2. Then with a strong feeling of his own innocence he asks if it be a pleasure to God to oppress and reject the just and smile upon the wicked? Can it be that God finds pleasure in this? Job 10:3. Then he wonders if God have eyes of flesh, subject to illusion and error, so that He mistakes the innocent for the guilty; or if He be short-lived like men and must gratify His vengeance on suspicion lest His victim should escape Him—though in truth none of this could be, for He knew Job’s innocence, and none could deliver from His hand, Job 10:4-7.

Then the mention of His “hands” suggests to Job, and he brings it before God, the strange contradiction in God’s treatment of him—His hands fashioned Him once like a precious vessel and now He reduces him to dust again! Job 10:8.

This contradiction vividly put in Job 10:8 is then enlarged upon. Job recalls God’s remembrance to past times, how He wonderfully began his being in the womb, and with a careful and minute tenderness fashioned all his parts, forming him with a prodigal expenditure of skill; and then when a living man hedged him about with loving kindness and guarded his spirit with constant oversight, Job 10:9-12. The contradiction between this gracious guidance in the past and God’s present treatment of him utterly baffles Job, and he leaps to the desperate conclusion that all that he now suffers had always been designed by God, and that even while expending His greatest skill upon him He had been cherishing this deep purpose of plaguing him. With an elaborate minuteness Job goes over this divine scheme, Job 10:13-17, and as he realizes it to himself in detailing it,

He finally cries out in despair, why God ever gave him life at all, Job 10:18-19? and begs for a little easing of his pain before he goes into the land of darkness, Job 10:20-21; concluding with some terrible touches concerning that gloomy land, where the light is as darkness, Job 10:22.

Job Глава 10 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Job 10:1-22.

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Job 10:1-22.

JOB'S REPLY TO BILDAD CONTINUED.

1. leave my complaint upon myself--rather, "I will give loose to my complaint"

(Job 7:11).

Barnes' Notes on the Bible

Job 10:1

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My soul is weary of my life - compare the note at Job 7:16. The margin here is, Or," cut off while I live." The meaning in the margin is in accordance with the interpretation of Schultens. The Chaldee also renders it in a similar way: אתגזרת נפשי - my soul is cut off. But the more correct interpretation is that in our common version; and the sense is, that his soul, that is, that he himself was disgusted with life. It was a weary burden, and he wished to die.

I will leave my complaint upon myself - Noyes, "I will give myself up to complaint." Dr. Good, "I will let loose from myself my dark thoughts." The literal sense is, "I will leave complaint upon myself;" that is, I will give way to it; I will not restrain it; compare Job 7:11.

I will speak in the bitterness of my soul - See the notes, Job 7:11.

Adam Clarke's Commentary and Critical Notes on the Bible

Job 10:1

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My soul is weary of my life - Here is a proof that נפש nephesh does not signify the animal life, but the soul or immortal mind, as distinguished from חי chai, that animal life; and is a strong proof that Job believed in the distinction between these two principles; was no materialist; but, on the contrary, credited the proper immortality of the soul. This is worthy of observation. See Job 12:10.

I will leave my complaint - I still charge myself with the cause of my own calamities; and shall not charge my Maker foolishly: but I must deplore my wretched and forlorn state.