Job 10:9
Please remember that You molded me like clay. Would You now return me to dust?
Remember
The Hebrew word for "remember" is "זָכַר" (zakar), which implies more than just recalling a fact; it suggests a deep, intentional act of bringing something to mind with purpose. In the context of Job's plea, it is a call for God to actively consider his plight. This word is often used in the Old Testament to denote God's covenantal faithfulness, as when God "remembers" His promises to His people. Job is invoking this divine attribute, seeking God's attention and intervention in his suffering.

that You molded me
The phrase "that You molded me" uses the Hebrew verb "עָשָׂה" (asah), which means to make or fashion. This word is often used in the context of a craftsman shaping a work of art. Job is acknowledging God's intimate involvement in his creation, emphasizing the personal and intentional act of God in forming him. This reflects the biblical theme of God as the potter and humanity as the clay, highlighting the sovereignty and care of God in the creation of each individual.

like clay
The imagery of "clay" is significant in the biblical narrative, often symbolizing human frailty and dependence on God. In ancient Near Eastern cultures, clay was a common material used by potters, and its malleability made it a fitting metaphor for human life shaped by divine hands. Job's reference to clay underscores his vulnerability and the ease with which life can be reshaped or broken, pointing to the transient nature of human existence and the need for divine compassion.

Will You now return me to dust?
The phrase "return me to dust" echoes the creation account in Genesis, where humanity is formed from the dust of the ground (Genesis 2:7). The Hebrew word for "dust" is "עָפָר" (afar), which signifies the basic elements of the earth. This phrase captures the cycle of life and death, reminding us of the mortality that all humans face. Job's question is poignant, expressing a deep sense of despair and questioning the purpose of his suffering. It reflects the tension between the hope of divine justice and the reality of human mortality, a theme that resonates throughout the book of Job.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, known for his immense suffering and his quest to understand the reasons behind it.

2. God
The Creator and Sustainer of all life, whom Job addresses in his lament. Job acknowledges God's role in his creation and questions the purpose of his suffering.

3. Creation
The act of God forming man from the dust, as referenced by Job, highlights the biblical account of human creation in Genesis.

4. Suffering
The context of Job's lament is his intense suffering, both physically and emotionally, as he grapples with the loss of his health, wealth, and family.

5. Dust
Symbolic of mortality and the transient nature of human life, as Job reflects on the beginning and potential end of his existence.
Teaching Points
Acknowledgment of God's Sovereignty
Job's recognition of God as the Creator reminds us of the importance of acknowledging God's sovereignty over our lives, even in times of suffering.

Human Frailty and Dependence
The imagery of being molded from clay highlights our dependence on God and the transient nature of our earthly existence.

The Purpose of Suffering
Job's questioning invites us to seek understanding and purpose in our own suffering, trusting that God has a plan even when it is not immediately clear.

Faith Amidst Trials
Job's dialogue with God encourages believers to maintain faith and continue seeking God, even when faced with overwhelming trials.

Hope in Resurrection
The return to dust is not the end for believers; there is hope in the resurrection and eternal life through Christ.
Bible Study Questions
1. How does Job's acknowledgment of being molded by God challenge or affirm your understanding of God's role in your life?

2. In what ways can the imagery of being "like clay" shape your perspective on personal trials and suffering?

3. How do other scriptures, such as Genesis 2:7 and Isaiah 64:8, enhance your understanding of Job 10:9?

4. What practical steps can you take to remind yourself of God's sovereignty and care, especially during difficult times?

5. How does the concept of returning to dust influence your view of life, death, and the hope of resurrection?
Connections to Other Scriptures
Genesis 2:7
This verse describes God forming man from the dust of the ground, directly connecting to Job's reference to being molded like clay.

Psalm 103:14
This verse acknowledges that God knows our frame and remembers that we are dust, echoing Job's understanding of human frailty.

Isaiah 64:8
This verse speaks of God as the potter and humans as the clay, reinforcing the imagery of God shaping and forming human life.

Ecclesiastes 12:7
This verse discusses the return of the dust to the earth and the spirit to God, paralleling Job's contemplation of life and death.
Appeal to the Justice, Knowledge, and Goodness of GodE. Johnson Job 10:1-22
Job's Mistaken Views of His SufferingsHomilistJob 10:3-17
Man is the Work of GodJoseph Caryl.Job 10:3-17
Man the Creature of GodE. Johnson Job 10:8-12
People
Job
Places
Uz
Topics
Beg, Beseech, Bring, Clay, Dust, Fashioned, Hast, Mind, Molded, O, Remember, Turn, Wilt
Dictionary of Bible Themes
Job 10:9

     4050   dust
     4315   clay
     5081   Adam, life of

Job 10:2-22

     8615   prayer, doubts

Job 10:8-9

     5002   human race, and creation
     5445   potters and pottery
     6203   mortality

Job 10:8-11

     4404   food
     5136   body

Job 10:8-12

     5655   birth

Library
The Sweet Uses of Adversity
Now, I propose to address myself to the two classes of persons who are making use of this question. First, I shall speak to the tried saint; and then I shall speak to the seeking sinner, who has been seeking peace and pardon through Christ, but who has not as yet found it, but, on the contrary, has been buffeted by the law, and driven away from the mercy-seat in despair. I. First, then, to THE CHILD OF GOD. I have--I know I have--in this great assembly, some who have come to Job's position. They
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

St Gregory the Great (Ad 540-604)
PART I Gregory was born at Rome, of a noble and wealthy family, in the year 540. In his youth he engaged in public business, and he rose to be proctor of Rome, which was one of the chief offices under the government. In this office he was much beloved and respected by the people. But about the age of thirty-five, a great change took place in his life. He resolved to forsake the pursuit of worldly honours, and spent all his wealth in founding seven monasteries. He gave up his family house at Rome
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether God Works in Every Agent?
Objection 1: It would seem that God does not work in every agent. For we must not attribute any insufficiency to God. If therefore God works in every agent, He works sufficiently in each one. Hence it would be superfluous for the created agent to work at all. Objection 2: Further, the same work cannot proceed at the same time from two sources; as neither can one and the same movement belong to two movable things. Therefore if the creature's operation is from God operating in the creature, it cannot
Saint Thomas Aquinas—Summa Theologica

Whether the Damned are in Material Darkness?
Objection 1: It would seem that the damned are not in material darkness. For commenting on Job 10:22, "But everlasting horror dwelleth," Gregory says (Moral. ix): "Although that fire will give no light for comfort, yet, that it may torment the more it does give light for a purpose, for by the light of its flame the wicked will see their followers whom they have drawn thither from the world." Therefore the darkness there is not material. Objection 2: Further, the damned see their own punishment, for
Saint Thomas Aquinas—Summa Theologica

Whether the Fire of Hell is of the Same Species as Ours?
Objection 1: It would seem that this fire is not of the same species as the corporeal fire which we see. For Augustine says (De Civ. Dei xx, 16): "In my opinion no man knows of what kind is the everlasting fire, unless the Spirit of God has revealed it to anyone." But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this. Objection 2: Further, Gregory commenting on Job 10:26, "A fire that is not kindled shall devour him," says (Moral. xv):
Saint Thomas Aquinas—Summa Theologica

That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy
Thomas A Kempis—Imitation of Christ

The Sad Case of a Relapse into Known and Deliberate Sin, after Solemn Acts Op Dedication to God and Some Progress Made in Religion.
1. Unthought of relapses may happen.--2. And bring the soul into a miserable case.--3. Yet the case is not desperate.--4. The backslider urged immediately to return, by deep humiliation before God for so aggravated an offence.--5. By renewed regards to the divine mercy in Christ.--6. By an open profession of repentance, where the crime hath given public offence.--7. Falls to be reviewed for future caution.--8. The chapter concludes with a prayer for the use of one who hath fallen into gross sins,
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Fourth Continental Journey.
1842-3. In the journey which now lay before them, John and Martha Yeardley were about to explore a part of Europe hitherto untried,--the province of Languedoc, conspicuous in past ages for its superior enlightenment, but now, owing to the temporary mastery of error, wrapt in ignorance and gloom. In this mission, the opportunities which they found for reviving and gathering together the scattered embers of truth, were nearly confined to social intercourse; in seeking occasions for which, they availed
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Whether Christ Went Down into the Hell of the Lost?
Objection 1: It would seem that Christ went down into the hell of the lost, because it is said by the mouth of Divine Wisdom (Ecclus. 24:45): "I will penetrate to all the lower parts of the earth." But the hell of the lost is computed among the lower parts of the earth according to Ps. 62:10: "They shall go into the lower parts of the earth." Therefore Christ who is the Wisdom of God, went down even into the hell of the lost. Objection 2: Further, Peter says (Acts 2:24) that "God hath raised up Christ,
Saint Thomas Aquinas—Summa Theologica

In the Work of the Redemption of Man, not Only the Mercy, but Also the Justice, of God is Displayed.
In the work of the Redemption of man, not only the mercy, but also the justice, of God is displayed. 15. Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man's recovery, it was part of the mercy of the liberator to employ justice rather than power against man's enemy. For what could man, the slave of sin, fast bound by the devil, do of himself to recover
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Beginning of Justification. In what Sense Progressive.
1. Men either idolatrous, profane, hypocritical, or regenerate. 1. Idolaters void of righteousness, full of unrighteousness, and hence in the sight of God altogether wretched and undone. 2. Still a great difference in the characters of men. This difference manifested. 1. In the gifts of God. 2. In the distinction between honorable and base. 3. In the blessings of he present life. 3. All human virtue, how praiseworthy soever it may appear, is corrupted. 1. By impurity of heart. 2. By the absence of
John Calvin—The Institutes of the Christian Religion

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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