Verse-by-Verse Bible Commentary
Job 10:7

Clarke's Commentary

Verse Job 10:7. Thou knowest that I am not wicked — While thou hast this knowledge of me and my conduct, why appear to be sifting me as if in order to find out sin; and though none can be found, treating me as though I were a transgressor?

Bridgeway Bible Commentary

Job’s reply to Bildad (9:1-10:22)

While agreeing with Bildad that God is just, Job argues that ordinary people are still at a disadvantage. They cannot present their side of the case satisfactorily, because God always has the wisdom and power to frustrate them. He can ask a thousand questions that they cannot answer (9:1-4). He can do what he wishes in the heavens or on the earth (5-9). He can work miracles and no one can resist him (10-12). If God overthrows those with supernatural power such as the mythical monster Rahab, what chance does a mere human like Job have (13-14)?
Job knows he has not committed great sins, but he also knows that if he tried to argue his case before God he would still lose (15-16). He would surely say something wrong and so be proved guilty. God would crush him then as he crushes him now (17-20).
Although he is blameless, Job sees no purpose in living, since God destroys the innocent and the guilty alike. There seems to be no justice (21-24). Life may be short, but it is full of pain and suffering (25-28). He can see no purpose in trying to bear suffering gladly or act uprightly, because God still condemns him as a sinner (29-31). Job feels that because God is God and he is only a man, the battle is unequal. He wants an umpire, a mediator, someone to bridge the gap by bringing the two parties together and settling the case (32-33). By himself Job cannot plead his case satisfactorily, because he is overwhelmed by the suffering God has sent him (34-35).
In bitterness Job asks God why he makes the innocent suffer, yet at the same time blesses the wicked (10:1-3). Is he like an unjust judge who punishes a person even though he knows the person is innocent (4-7)? Did God create Job simply to destroy him (8-9)? Has he kept him alive merely to torment him (10-13)? It seems to Job that it makes no difference whether he is good or bad. God’s purpose seems to be to hunt him mercilessly and heap punishment upon him for even the smallest sins (14-17).
Job wishes he had never been born into a world of such injustice and suffering (18-19). He asks only for the briefest period of happiness before he dies and goes to the gloomy comfortless world of the dead (20-22).

Coffman's Commentaries on the Bible

THE CONCLUSION OF JOB'S RESPONSE TO BILDAD:
JOB EARNESTLY DENIES THAT HE IS WICKED

"My soul is weary of my life; I will give free course to my complaint; I will speak in the bitterness of my soul; I will say unto God, Do not condemn me; Show me wherefore thou contendest with me. Is it good unto thee that thou shouldest oppress, That thou shouldest despise the work of thy hands, And shine upon the counsel of the wicked? Hast thou eyes of flesh? Or seest thou as man seeth? Are thy days as the days of man, Or thy years as man's days, That thou inquirest after mine iniquity, And searchest after my sin, Although thou knowest that I am not wicked, And there is none that can deliver me out of thy hand?"

"I will give free course to my complaint" Job's friends had implied that they were critical of his complaints; but Job here affirmed his right to speak of his wretchedness.

"I will say unto God, Do not condemn me" Job still trusted God to do the right thing, even as Abraham had said, "Shall not the God of all the earth do right" (Genesis 18:25)?

"That thou inquirest after mine iniquity" In these lines Job tacitly admits his sin and iniquity, insisting only that he does not know what it is, and pleading with God to, "Show me wherefore thou contendest with me" (Job 10:2). There was a marvelous integrity resident in Job's heart; and no one can wonder that even God was especially well pleased with it, and that God, in effect, challenged Satan to destroy it if he could.

"Thou knowest that I am not wicked" This is not a contradiction of what Job had just said in Job 10:6. Some sin, unknown to himself, Job freely admitted; but wicked, he was not!

Barnes' Notes on the Whole Bible

Thou knowest that I am not wicked - That is, that I am not a hypocrite, or an impenitent sinner. Job did not claim perfection (see the note at Job 9:20), but he maintained through all this argument that he was not a wicked man, in the sense in which his friends regarded him as such, and for the truth of this he could boldly appeal to God. The margin is, “It is upon thy knowledge.” This is a literal translation of the Hebrew, but the sense is well expressed in the text. The meaning of the verse is, “Why dost thou thus afflict me, when thou knowest that I am not wicked? Why am I treated as if I were the worst of men? Why is occasion thus furnished for my friends to construct an argument as if I were a man of singular depravity?”

There is none that can deliver out of thine hand - I have no power to release myself. Job felt hat God had almighty power; and he seems to have felt that his sufferings were rather the simple exertion of power, than the exercise of justice. It was this that laid the foundation for his complaint.

Smith's Bible Commentary

Chapter 10

Now Job goes on in the tenth chapter. He said,

My soul is weary of my life ( Job 10:1 );

He goes right back into his misery. He looks for the answer, but it isn't there; it isn't to be found. And so I return back to my weariness of life.

I will leave my complaint upon myself; I will speak in the bitterness of my soul. I will say unto God, Do not condemn me; show me where you are contending with me. Is it good unto thee that you should oppress, that you should despise the work of your hands, and that you should shine upon the counsel of the wicked? Have you eyes of flesh? or do you see as a man sees? Are thy days as the days of a man? are your years as a man's days, that you inquire after my iniquity, and search after my sin? You know that I am not wicked; and there is none that can deliver out of your hand. Your hands have made me and fashioned me together round about; yet you are destroying me. Remember, I beseech thee, that you have made me as the clay; and wilt thou bring me into dust again? ( Job 10:1-9 )

So Job is pleading now his cause before God. "God, I don't know. Can You see as I see? Do You have ears? Do You, you know. You've made me, Lord. You've made me out of the dust. Now remember that." That, to me, is comforting that God does remember that. In the psalms we read that, "He knows our frame, that we are but dust" ( Psalms 103:14 ). Hey, you're not Superman. You're not Wonder Woman. You're dust. You're not the super saint that you'd like to be. And that you sometimes think you are. You're dust. You are made out of dust. And God remembers that. Thank You, Father, for remembering, because I sometimes forget. I think that I am more than I really am. I think that I can accomplish more than I really can. I think I've achieved more than I really have. And I begin to get a little self-confidence, a little prideful. And in His love He deflates me. And here I am all bummed out. Failed again. Messed things up. "Oh God, why did You allow this to happen to me? I'm so disappointed in myself. Stumbled once more. Failed again." And He says, "Oh, come on. You're nothing but dust to begin with. You forget that?" "Yep." "Well, I didn't." He knows your frame. He knows you're not made of steel. He knows you're made of dust. And so Job is reminding him and it is the truth. "Remember that You have made me like clay. Are You going to bring me to the dust again?"

Have you not poured me out as milk, and curdled me like cheese? ( Job 10:10 )

This, of course, is poetry, picturesque kind of speech. God has poured me out like milk, and curdled me like cheese.

You've clothed me with skin and flesh, and you've fenced me [about] ( Job 10:11 )

Can you see now your skeleton as a fence?

with bones and sinews. You have granted me life and favor, and thy visitation hath preserved my spirit. And these things hast thou hid in thine heart: and I know that this is with thee. If I sin, then you mark me, and you will not acquit me from mine iniquity. If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore look upon my affliction ( Job 10:11-15 );

God, I'm totally confused. I don't understand life. I don't understand the things that are happening to me. Oh God, just look upon my affliction tonight. Here I am, God, just filled with confusion.

I've sat where Job is sitting, many times, where I've just become totally confused with life. All of the intricate little intertwinings. Look upon my affliction, Lord.

For it increases. You hunt me as a fierce lion: and again you show yourself marvelous upon me. You renew your witnesses against me, and increase your indignation upon me; and changes and war are against me. Wherefore then hast thou brought me forth out of the womb? ( Job 10:16-18 )

Why, Lord, did You allow me to live from birth?

Oh that I had died, and no eye had ever seen me! I should have been as though I had not been; I should have been carried from the womb to the grave. Are not my days few? cease then, and let me alone, that I may take just a little comfort, Before I go from where I shall not return, even to the land of darkness and the shadow of death; A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness ( Job 10:18-22 ).

God, just give me a little reprieve before I die. I'm so confused.

That's a sort of a dark place to leave you, but unfortunately, we don't get any light until we get to the thirty-eighth chapter. So hang on. Life in the raw, that's what it's all about. The basic gut-level issues of life. What is it really about? When you take away the props upon which we are constantly leaning, what's the real issue of life? We have it here in Job. It's not always pleasant. It's far from perfect. We do have basic needs. But God has met our needs through Jesus Christ. And for each cry that comes out from the heart of Job, in the New Testament through Jesus Christ, there's an answer. For God in Christ has provided for the basic needs of man and I'm so thankful.

"

Dr. Constable's Expository Notes

Job’s challenge to God ch. 10

This whole chapter, another prayer (cf. Job 7:7-21), is a cry to God for answers: "Let me know why . . ." (Job 10:2). God’s silence intensifies sufferings. Notice the legal setting again, especially in Job 10:2. Job again claimed to be not guilty (Job 10:7).

"It is a remarkable fact, apparently unobserved by commentators, but very revealing of Job’s mind, that in none of his petitions does he make the obvious request for his sickness to be cured. As if everything will be all right when he is well again! That would not answer the question which is more urgent than every other concern: ’Why?’" [Note: Andersen, p. 152.]

Job marveled that God would expend such care on him from the womb to the tomb only to destroy him (Job 10:8-17; cf. Job 10:11 with Psalms 139:13). Again Job expressed a desire to die (Job 10:18-22; cf. ch. 3; Job 6:8-9). He evidently had little revelation concerning life after death. For him death opened the door to a land of shadows, gloom, and darkness (Job 10:21-22), but he welcomed it as better than life as he was experiencing it. Each of Job’s speeches so far concluded with some reference to death and gloom (Job 3:21-22; Job 7:21; Job 10:21-22). He was a broken man.

"If we are tempted to criticize [Job], we should ever remember that in the whole Book God lays no charge against His child. Terrible things were these which Job uttered about God, but at least they were honest." [Note: Morgan, p. 206.]

Gill's Exposition of the Whole Bible

Thou knowest that I am not wicked,.... Or "in", or "upon thy knowledge a [it is] that I am not wicked"; it is a thing well known, quite clear, and manifest, without making such a search and inquiry: not that he thought himself without sin, and could appeal to the omniscience of God for the truth of that; for he had confessed before that he was a sinner, and wicked, as to his nature and birth, and the many infirmities of life; see Job 7:20; but that he was not that wicked person, and an hypocrite, as his friends took him to be, and as might be concluded from the sore afflictions that were upon him; he did not live in sin, nor indulge himself in a vicious course of life; sin had not the dominion over him, and he had not secretly cherished any reigning iniquity, and lived in the commission of it: and for the truth of this he could appeal to the searcher of hearts; and yet he so closely pursued, and so strictly examined him, as if he suspected he was thus guilty:

and [there is] none that can deliver out of thine hand; that is, out of his afflicting hand, until he please to release him from it himself; for this is not to be understood of deliverance from the avenging hand of justice, from hell and wrath, and everlasting destruction; for there is one that can and does deliver his people from sin and Satan; from the world, the law, its curses and condemnation, and from wrath to come; and from the hands of justice, having made full satisfaction to it: but what Job observes that God knew was, that neither he himself, nor any angel, nor man, nor any creature, could take him out of his hand in which be was; and therefore suggests, not only that his condition was extremely bad, distressed, and miserable, but that there was no necessity for God to he so quick upon him, and so strict in his inquiry into him; nor of enclosing him about on all hands with afflictions, since, there was no danger of his escaping from him, or of others assisting him in and facilitating such an attempt: and this he full well knew; for so the words are connection with the preceding: "and thou knowest [that] there is none", c. b, as well as with what follows, as some think.

a על דעתך "in notitia tua est", Junius & Tremellius, Piscator, Beza so Michaelis. b So Bolducius, Drusius, Schmidt, Michaelis, and Bar Tzemach.

Henry's Complete Commentary on the Bible

      1 My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul.   2 I will say unto God, Do not condemn me; show me wherefore thou contendest with me.   3 Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?   4 Hast thou eyes of flesh? or seest thou as man seeth?   5 Are thy days as the days of man? are thy years as man's days,   6 That thou enquirest after mine iniquity, and searchest after my sin?   7 Thou knowest that I am not wicked; and there is none that can deliver out of thine hand.

      Here is, I. A passionate resolution to persist in his complaint, Job 10:1; Job 10:1. Being daunted with the dread of God's majesty, so that he could not plead his cause with him, he resolves to give himself some ease by giving vent to his resentments. He begins with vehement language: "My soul is weary of my life, weary of this body, and impatient to get clear of it, fallen out with life, and displeased at it, sick of it, and longing for death." Through the weakness of grace he went contrary to the dictates even of nature itself. We should act more like men did we act more like saints. Faith and patience would keep us from being weary of our lives (and cruel to them, as some read it), even when Providence has made them most wearisome to us; for that is to be weary of God's correction. Job, being weary of his life and having ease no other way, resolves to complain, resolves to speak. He will not give vent to his soul by violent hands, but he will give vent to the bitterness of his soul by violent words. Losers think they may have leave to speak; and unbridled passions, as well as unbridled appetites, are apt to think it an excuse for their excursions that they cannot help them: but what have we wisdom and grace for, but to keep the mouth as with a bridle? Job's corruption speaks here, yet grace puts in a word. 1. He will complain, but he will leave his complaint upon himself. He would not impeach God, nor charge him with unrighteousness or unkindness; but, though he knew not particularly the ground of God's controversy with him and the cause of action, yet, in the general, he would suppose it to be in himself and willingly bear all the blame. 2. He will speak, but it shall be the bitterness of his soul that he will express, not his settled judgment. If I speak amiss, it is not I, but sin that dwells in me, not my soul, but its bitterness.

      II. A humble petition to God. He will speak, but the first word shall be a prayer, and, as I am willing to understand it, it is a good prayer, Job 10:2; Job 10:2. 1. That he might be delivered from the sting of his afflictions, which is sin: "Do not condemn me; do not separate me for ever from thee. Though I lie under the cross, let me not lie under the curse; though I smart by the rod of a Father, let me not be cut off by the sword of a Judge. Thou dost correct me; I will bear that as well as I can; but O do not condemn me!" It is the comfort of those who are in Christ Jesus that, though they are in affliction, there is no condemnation to them,Romans 8:1. Nay, they are chastened of the Lord that they may not be condemned with the world,1 Corinthians 11:32. This therefore we should deprecate above any thing else, when we are in affliction. "However thou art pleased to deal with me, Lord, do not condemn me; my friends condemn me, but do not thou." 2. That he might be made acquainted with the true cause of his afflictions, and that is sin too: Lord, show me wherefore thou contendest with me. When God afflicts us he contends with us, and when he contends with us there is always a reason. He is never angry without a cause, though we are; and it is desirable to know what the reason is, that we may repent of, mortify, and forsake the sin for which God has a controversy with us. In enquiring it out, let conscience have leave to do its office and to deal faithfully with us, as Genesis 42:21.

      III. A peevish expostulation with God concerning his dealings with him. Now he speaks in the bitterness of his soul indeed, not without some ill-natured reflections upon the righteousness of his God.

      1. He thinks it unbecoming the goodness of God, and the mercifulness of his nature, to deal so hardly with his creature as to lay upon him more than he can bear (Job 10:3; Job 10:3): Is it good unto thee that thou shouldst oppress? No, certainly it is not; what he approves no in men (Lamentations 3:34-36) he will not do himself. "Lord, in dealing with me, thou seemest to oppress thy subject, to despise thy workmanship, and to countenance thy enemies. Now, Lord, what is the meaning of this? Such is thy nature that this cannot be a pleasure to thee; and such is thy name that it cannot be an honour to thee. Why then dealest thou thus with me? What profit is there in my blood?" Far be it from Job to think that God did him wrong, but he is quite at a loss how to reconcile his providences with his justice, as good men have often been, and must wait until the day shall declare it. Let us therefore now harbour no hard thoughts of God, because we shall then see there was no cause for them.

      2. He thinks it unbecoming the infinite knowledge of God to put his prisoner thus upon the rack, as it were, by torture, to extort a confession from him, Job 10:4-6; Job 10:4-6. (1.) He is sure that God does not discover things, nor judge of them, as men do: He has not eyes of flesh (Job 10:4; Job 10:4), for he is a Spirit. Eyes of flesh cannot see in the dark, but darkness hides not from God. Eyes of flesh are but in one place at a time, and can see but a little way; but the eyes of the Lord are in every place, and run to and fro through the whole earth. Many things are hidden from eyes of flesh, the most curious and piercing; there is a path which even the vulture's eye has not seen: but nothing is, or can be, hidden from the eye of God, to which all things are naked and open. Eyes of flesh see the outward appearance only, and may be imposed upon by a deceptio visus--an illusion of the senses; but God sees every thing truly. His sight cannot be deceived, for he tries the heart, and is a witness to the thoughts and intents of that. Eyes of flesh discover things gradually, and, when we gain the sight of one thing, we lose the sight of another; but God sees every thing at one view. Eyes of flesh are soon tired, must be closed every night but the keeper of Israel neither slumbers nor sleeps, nor does his sight ever decay. God sees not as man sees, that is, he does not judge as man judges, at the best secundum allegata et probata--according to what is alleged and proved, as the thing appears rather than as it is, and too often according to the bias of the affections, passions, prejudices, and interest; but we are sure that the judgment of God is according to truth, and that he knows truth, not by information, but by his own inspection. Men discover secret things by search, and examination of witnesses, comparing evidence and giving conjectures upon it, wheedling or forcing the parties concerned to confess; but God needs not any of these ways of discovery: he sees not as man sees. (2.) He is sure that as God is not short-sighted, like man, so he is not short-lived (Job 10:5; Job 10:5): "Are thy days as the days of man, few and evil? Do they roll on in succession, or are they subject to change, like the days of man? No, by no means." Men grow wiser by experience and more knowing by daily observation; with them truth is the daughter of time, and therefore they must take time for their searches, and, if one experiment fail, must try another. But it is not so with God; to him nothing is past, nothing future, but every thing present. The days of time, by which the life of man is measured, are nothing to the years of eternity, in which the life of God is wrapped up. (3.) He therefore thinks it strange that God should thus prolong his torture, and continue him under the confinement of this affliction, and neither bring him to a trial nor grant him a release, as if he must take time to enquire after his iniquity and use means to search after his sin,Job 10:6; Job 10:6. Not as if Job thought that God did thus torment him that he might find occasion against him; but his dealings with him had such an aspect, which was dishonourable to God, and would tempt men to think him a hard master. "Now, Lord, if thou wilt not consult my comfort, consult thy own honour; do something for thy great name, and do not disgrace the throne of thy glory," Jeremiah 14:21.

      3. He thinks it looked like an abuse of his omnipotence to keep a poor prisoner in custody, whom he knew to be innocent, only because there was none that could deliver him out of his hand (Job 10:7; Job 10:7): Thou knowest that I am not wicked. He had already owned himself a sinner, and guilty before God; but he here stands to it that he was not wicked, not devoted to sin, not an enemy to God, not a dissembler in his religion, that he had not wickedly departed from his God,Psalms 18:21. "But there is none that can deliver out of thy hand, and therefore there is no remedy; I must be content to lie there, waiting thy time, and throwing myself on thy mercy, in submission to thy sovereign will." Here see, (1.) What ought to quiet us under our troubles--that it is to no purpose to contend with Omnipotence. (2.) What will abundantly comfort us--if we are able to appeal to God, as Job here, "Lord, thou knowest that I am not wicked. I cannot say that l am not wanting, or I am not weak; but, through grace, I can say, I am not wicked: thou knowest I am not, for thou knowest I love thee."