Understanding that he has nothing left to lose, Job turns to God with a lengthy speech...
Understanding that he has nothing left to lose, Job turns to God with a lengthy speech (v. 1). He says to God: why are You against me (v. 2)? After all, You are not a human being; You cannot be bribed. So why do the wicked turn out to be more successful than the righteous in Your world (vv. 3-4)? But Job's main question is different. He says to God: You know me and You know my righteousness, so what do You want from me? Why are You searching out sins in me (vv. 5-7)? Obviously Job, like his friends, understands very well that there are no sinless people in the world, and that righteousness means not sinlessness, but faithfulness to God, who of course can always find some sin in the person who follows Him and remains faithful to Him, some sin of which the righteous person can be accused.
But this kind of digging through another person's sins in order to find grounds for accusation is characteristic of a human being, and specifically of a wicked human being, but certainly not of God! You Yourself, Job says as he addresses God, made me what I am, and You preserved me (vv. 8-12). Of course Job understands very well that this gives him no right to sin and wickedness (vv. 13-14), for God does not make a person a sinner. But in Job's case this is not about a trial, for any trial presupposes an objective and unbiased examination of the substance of the charges brought against the accused. Meanwhile, Job does not really see any trial at all; from God's side he sees only punishment without trial. He says of himself: if I am guilty, woe to me! But even if I am not, that does not make it any easier (vv. 15-16). There is no trial, no arguments in favor of the accused are accepted, and the witnesses for the prosecution become more and more numerous (v. 17).
Of course, to religious consciousness God often appears not so much as a just judge as an unmerciful one. But Job wants to reach the God of revelation, and therefore he says to God: if this is so, then why was I born into the world at all? Why have I lived my life (vv. 18-19)? Even so, Job says, it is still not too late, for death is near (vv. 20-22). At first glance, we seem to have before us the same laments with which Job's first speech begins. But in this case he is speaking of something deeper and more important: Job is trying to reach the God of revelation by reminding Him of meaning, in this case the meaning of his own life, as well as the meaning of every human life in general.
Indeed, if God has no concern for a person, if He is not going to be merciful toward him, then why is a person needed on earth at all? Human life could have some meaning only if God were not simply a force indifferent to a person, but precisely a just Judge, ready to receive a person, even after the severest examination and the strictest assessment. But if God is ready simply to step over a person, whether sinner or righteous, human life loses every meaning, and Job understands this. He understands that life has meaning only before the God of revelation, not before the God of religion. And that is why he so wants to see God face to face, because then and only then will he be able to receive an answer to the question that torments him: who, after all, is his God?
10 Job complains of the hardships he was under, Job 10:1-7.
Pleads with God, that he is his workmanship, Job 10:8-13.
Complains again, that God deals severely with him, Job 10:14-17.
Comforts himself with the thoughts of death, Job 10:18-22.
10:15 Wicked - An hypocrite, as my friends esteem me. Righteous - An upright man; so whether good or bad, all comes to one. Yet - Yet I have no comfort, or hopes of any good. Confusion - I am confounded within myself, not knowing what to say or do. Let my extremity move thee to pity, and help me.