Job protests his innocence, particularly in Ch. 31.
Elihu challenges Job (33:8,9) Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean without transgression, I am innocent; neither is there iniquity in me.
With this mind-set, Job is at a loss to understand why God has treated him so badly (10:15). 
He has yet to learn that the Lord tries those whom he loves (Heb 12:6-11) innocence notwithstanding.
By contrast perhaps David has a greater understanding as he invites the Lord to test him (Psa 26:2,3).

Just a quick thought linking the days readings.

Job, throughout the book, along with other lessons, is being taught the importance of the law of faith over the law of sin and death - the events occuring in his life are not a result of any his actions of works, but a test of his faith (Job 1:8-9).

In Mic 6:4-8 we are told to take a lesson from Balak and Balaam. v 6 and 7 and Num 23:1-4 indicate Balaams view that merely offering sacrifices was the way to gain Gods favour. However, as can be seen from the rest of  Num 23 and Mic 6:8, God requires humility and faith, and the obedience of the heart.

An important and well known theme in the James reading is that of faith and works, and indeed vice versa - works without faith or meaning behind them are of no consequence to God - the lesson we are told Balaam had to learn in Micah.

10:3  Job seems to see God’s chastening hand as an indication that God despises him. We should not despise the chastening hand of God – Heb 12:5 – how often do we bemoan the way that life is working out for us?

10:1  ‘leave my complaint’ is not as clear as the RV ‘give free course to my complaint’ – Job is saying that he is now going to speak freely about his complaint and his feelings about it.

10:2     And so Job is concerned to  know where he is in error. The response of a bewildered, not a self righteous s man.

V.10 Milk... curdled... like cheese.  Perhaps Job is describing the chyle (milky bodily fluid) which consists of lymph and fatty acids.  These substances are distributed by the lacteals (lymph vessels) to supply every organ, thus helping the growth and sustenance of the human organism.

10:4-8 The way that Job says he will speak to God actually is a challenge that God does not really understand Job’s position. One would hope that we would never think that God does not understand our position.

10:16 In saying God is ‘marvellous’ <06381> upon Job it seems that Job recognises that God is working in his life to bring about changes in him as the word is used elsewhere to speak of God’s actions – Gen 18:14, Exo 3:20

6:8 Here we see a threefold response to God.

1) Justice.

2) mercy

3) fellowship.

We must strive to manifest these three characteristics at the same time when dealing with our brethren and sisters.

V.4 The roles of Moses and Aaron in Egypt are clear, but Miriam's seems less so. However, let us remember that Miriam was directly involved in the survival of Moses as a baby (Exo 2:4-8). We then see her as a prophetess leading the women in a song of praise after deliverance from Egypt (Exo 15:20,21). Unfortunately, she rebelled and was punished with leprosy, but was subsequently healed (Num 12:1-15). She seems to have stayed out of trouble following that incident.

The LORD instructs His people as to His values and the things He requires (vs.6-8). Unfortunately, the people did not heed this exhortation and were punished (Israel by Assyria; Judah by Babylon). While Micah was giving this message to Judah, Hosea was giving the same message to Israel (Hos 6:6).

6:2 In speaking to the ‘mountains’ which clearly refers to the leaders Micah is echoing the way that God spoke – Deut 31:1 – a link which we saw in Mic 1 this year.

6:13 Having advised Judah – 5:6 – that the Assyrian would be destroyed the prophet warns that despite this captivity is coming. The warning of Mic 3:12had been heded by Hezekiah as Jer 26:18 shows, nevertheless the people were still sinful and so the captivity to Babylon would surely come.

6:8   The call “to do justly, and to love mercy, and to walk humbly with thy God” is echoed in Isa 66:12. The twofold giving of similar language confirmed the rightness of the words of the prophet.

V.7 The sacrifice of the firstborn, as a sin offering, is a reference to the King of Moab's action (2Kin 3:27).

6:3 The challenge of God should have caused the people to respond positively. It was they, and not God, who had caused the wearying. In speaking thus God, through the prophet was trying to bring the people to their senses.

6:2 The ‘Lord’s controversy’ uses similar language to the contemporary prophet = Hos 4:1

2:4 So we see that partiality which starts by looking on the outward appearance – see :2– is in reality judging the way others think.

2:23|There were quite a number of years between the statement in Gen 15:6 that Abraham believed God and his offering of Isaac. Faith is not a ‘flash in the pan’ activity.

2:6     ‘despised’ <818> is translated ‘shamefully’ Luke 20:11 and ‘dishonour’  John 8:49 showing that James is reproving the brethren for denigrating the ‘poor’.

V.8 James is the only one to use the phrase royal law.  Loving one's neighbor is the second part of the greatest law (Matt 22:37-39).  The first part concerns the love for God who is King over all - hence James's royal reference.

V.12 James also talks of the law of liberty. No longer is anyone judged under the Law of Moses.  But, the moral commandments under the Law are carried forward and form part of the Commandments of Jesus.  It is expected that believers follow these commandments willingly.  Believers will be judged on their adherence to these laws.

2:5 In speaking of ‘the poor of this world’ James echoes Paul’s comment about men of faith – Heb 11:37 . One cannot but wonder how we would have reacted to some of the men and women of faith if we had seen them in the street.

2:13 These words of James draw upon the teaching of Jesus in Matt 7:2