Teks -- Job 9:1-34 (NET)

Job’s Reply to Bildad

9:1 Then Job answered: 9:2 “Truly, I know that this is so. But how can a human be just before God? 9:3 If someone wishes to contend with him, he cannot answer him one time in a thousand. 9:4 He is wise in heart and mighty in strength– who has resisted him and remained safe? 9:5 He who removes mountains suddenly, who overturns them in his anger; 9:6 he who shakes the earth out of its place so that its pillars tremble; 9:7 he who commands the sun and it does not shine and seals up the stars; 9:8 he alone spreads out the heavens, and treads on the waves of the sea; 9:9 he makes the Bear, Orion, and the Pleiades, and the constellations of the southern sky; 9:10 he does great and unsearchable things, and wonderful things without number. 9:11 If he passes by me, I cannot see him, if he goes by, I cannot perceive him. 9:12 If he snatches away, who can turn him back? Who dares to say to him, ‘What are you doing?’ 9:13 God does not restrain his anger; under him the helpers of Rahab lie crushed.

The Impossibility of Facing God in Court

9:14 “How much less, then, can I answer him and choose my words to argue with him! 9:15 Although I am innocent, I could not answer him; I could only plead with my judge for mercy. 9:16 If I summoned him, and he answered me, I would not believe that he would be listening to my voice– 9:17 he who crushes me with a tempest, and multiplies my wounds for no reason. 9:18 He does not allow me to recover my breath, for he fills me with bitterness. 9:19 If it is a matter of strength, most certainly he is the strong one! And if it is a matter of justice, he will say, ‘Who will summon me?’ 9:20 Although I am innocent, my mouth would condemn me; although I am blameless, it would declare me perverse. 9:21 I am blameless. I do not know myself. I despise my life.

Accusation of God’s Justice

9:22 “It is all one! That is why I say, ‘He destroys the blameless and the guilty.’ 9:23 If a scourge brings sudden death, he mocks at the despair of the innocent. 9:24 If a land has been given into the hand of a wicked man, he covers the faces of its judges; if it is not he, then who is it?

Renewed Complaint

9:25 “My days are swifter than a runner, they speed by without seeing happiness. 9:26 They glide by like reed boats, like an eagle that swoops down on its prey. 9:27 If I say, ‘I will forget my complaint, I will change my expression and be cheerful,’ 9:28 I dread all my sufferings, for I know that you do not hold me blameless. 9:29 If I am guilty, why then weary myself in vain? 9:30 If I wash myself with snow water, and make my hands clean with lye, 9:31 then you plunge me into a slimy pit and my own clothes abhor me. 9:32 For he is not a human being like I am, that I might answer him, that we might come together in judgment. 9:33 Nor is there an arbiter between us, who might lay his hand on us both, 9:34 who would take his rod away from me so that his terror would not make me afraid.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 9:2 - I know

That God is just in all his ways, that he doth ordinarily bless the righteous, and punish the wicked.

Wesley: Job 9:2 - Before God

And I know that no man is absolutely just, if God be severe to mark what is amiss in him.

Wesley: Job 9:3 - One

One accusation among a thousand which God shall produce against him.

Wesley: Job 9:4 - He

He is infinitely wise, and searcheth all mens hearts and ways, and discovers a multitude of sins which mens short sighted - eyes cannot see; and therefore can charge them with innumerable evils, where they thought themselves innocent, and sees far more malignity than men could discern in their sins.

Wesley: Job 9:4 - Mighty

So that whether men contend with God by wisdom or by strength: God will be conqueror.

Wesley: Job 9:4 - Hardened himself

Obstinately contended with him. The devil promised himself that Job in the day of his affliction, would curse and speak ill of God. But instead of that, he sets himself to honour God, and speak highly of him. As ill pained as he is, and as much as he is taken up with his own miseries, when he has occasion to mention the wisdom and power of God, he forgets his complaints and expatiates with a flood of eloquence on that glorious subject.

Wesley: Job 9:5 - Who

He proceeds to give evidence of the Divine power and wisdom.

Wesley: Job 9:5 - Removeth

Suddenly and unexpectedly.

Wesley: Job 9:5 - They

The mountains, to which he ascribes sense and knowledge figuratively.

Wesley: Job 9:5 - In anger

In token of his displeasure with the men that live upon them.

Wesley: Job 9:6 - The earth

Great portions of it, by earthquakes, or by removing islands.

Wesley: Job 9:6 - Pillars

The deep and inward parts of it, which like pillars supported those parts that appear to our view.

Wesley: Job 9:8 - Who. &c.

_A farther description of a black and tempestuous season, wherein the heavens seem to be brought down nearer to the earth.

Wesley: Job 9:8 - Treadeth

Represseth and ruleth them when they rage and are tempestuous: for treading upon any thing, signifies in scripture using power and dominion over it.

Wesley: Job 9:9 - Ordereth

Disposeth them, governeth their rising and setting, and all their influences. These he names as constellations of greatest eminency; but under them he seems to comprehend all the stars, which as they were created by God, so are under his government. Arcturus is a northern constellation, near that called the Bear. Orion is a more southerly constellation, that rises to us in December. The Pleiades is a constellation not far from Orion, which we call the seven stars: by the chambers, (or inmost chambers, as the word signifies) of the south, he seems to understand those stars and constellations which are toward the southern pole, which are called inward chambers, because they are for the most part hid and shut up from these parts of the world.

Wesley: Job 9:10 - Doth great things, &c.

_Job here says the same that Eliphaz had said, Job 5:9, and in the original, in the very same words, with design to shew his full agreement with him, touching the Divine perfections.

Wesley: Job 9:11 - Goeth

He works by his providence in ways of mercy or judgment.

Wesley: Job 9:11 - Passeth

He goeth from place to place: from one action to another: he speaks of God after the manner of men.

Wesley: Job 9:12 - Taketh

If he determines to take away from any man his children or servants, or estate, who is able to restrain him from doing it? Or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me.

Wesley: Job 9:13 - Helpers

Those who undertake to uphold and defend one another against him.

Wesley: Job 9:13 - Stoop

Fall and are crushed by him.

Wesley: Job 9:14 - How shall I

Since no creature can resist his power, and no man can comprehend his counsels and ways; how can I contend with him? Answer his allegations and arguments, produced against me.

Wesley: Job 9:15 - Tho'

Though I were not conscious to myself of any sin.

Wesley: Job 9:15 - Would not

I durst not undertake to plead my cause against him; or maintain my integrity before him, because he knows me better than I know myself.

Wesley: Job 9:15 - Supplication

That he would judge favourably of me and my cause, and not according to the rigour of his justice.

Wesley: Job 9:16 - Yet

I could not believe that God had indeed granted my desire, because I am still full of the tokens of his displeasure; and therefore should conclude that it was but a pleasant dream, and not a real thing.

Wesley: Job 9:17 - Breaketh

Unexpectedly, violently, and irrecoverably.

Wesley: Job 9:17 - Cause

Not simply without any desert of his, but without any special cause of such singular afflictions; and peculiar and extraordinary guilt, such as his friends charged him with.

Wesley: Job 9:18 - Breath

My pains are continual, and I have not so much as a breathing time free from them.

Wesley: Job 9:19 - If

If my cause were to be decided by power.

Wesley: Job 9:19 - Is Strong

Stronger than I.

Wesley: Job 9:19 - Judgment

If I would contend with him in a way of right.

Wesley: Job 9:19 - Who

There is no superior judge that can summon him and me together.

Wesley: Job 9:20 - Justify

If I plead against God mine own righteousness and innocency.

Wesley: Job 9:21 - Perfect

If I should think myself perfect, yet I would not know, not acknowledge, my soul; I could not own nor plead before God the integrity of my soul, but would only make supplication to my judge, I would abhor, or condemn my life, I would not trust to the integrity either of my soul and heart, or of my life, so as to justify myself before the pure and piercing eyes of the all - seeing God.

Wesley: Job 9:22 - This

In the other things which you have spoken of God's greatness, and justice, I do not contend with you, but this one thing I do, and must affirm against you.

Wesley: Job 9:22 - He

God sends afflictions promiscuously upon good and bad men.

Wesley: Job 9:23 - Suddenly

If some common judgment come upon a people.

Wesley: Job 9:23 - Laugh

God will be well pleased, to see how the same scourge, which is the perdition of the wicked, is the trial of the innocent, and of their faith, which will be found unto praise and honour and glory.

Wesley: Job 9:24 - The earth

The dominion over it.

Wesley: Job 9:24 - Into

Into their power. As good men are frequently scourged, so the wicked are advanced.

Wesley: Job 9:24 - Faces

Meantime he covers the faces of wise and good men, fit to be judges, and buries them alive in obscurity, perhaps suffers them to be condemned, and their faces covered as criminals, by those to whom the earth is given. This is daily done: if it be not God that doth it, where and who is he that doth?

Wesley: Job 9:25 - Now

What he had said of the calamities which God frequently inflicts upon good men, he now exemplifies in himself.

Wesley: Job 9:25 - My days

The days of my life.

Wesley: Job 9:25 - Post

Who rides upon swift horses.

Wesley: Job 9:25 - See

I enjoy no good in them. Seeing is often put for experiencing either good or evil.

Wesley: Job 9:26 - Eagle

Which flies swiftly, especially when in the sight of his prey. See here how swift the motion of time is! It is always upon the wing, hastening to its period.

Wesley: Job 9:26 - What little need have we of past

times! What great need to redeem time, which runs out, runs on so fast toward eternity! And how vain are the enjoyments of time, which we may be deprived of, even while time continues! Our day may be longer than our sunshine: and when that is gone, it is as if it had never been.

Wesley: Job 9:28 - Afraid

I find all such endeavours vain; for if my griefs be suspended for a time, yet my fears continue.

Wesley: Job 9:28 - Will not

I plainly perceive thou, O God, (to whom he makes a sudden address, as he doth also, Job 9:31,) wilt not clear my innocency by removing those afflictions which make them judge me guilty of some great crime. Words proceeding from despair and impatience.

Wesley: Job 9:29 - I shall

I shall be used like a wicked man still.

Wesley: Job 9:29 - Why

Why then should I comfort myself with vain hopes of deliverance, as thou advisest me.

Wesley: Job 9:30 - If

If I clear myself from all imputations, and fully prove my innocency before men.

Wesley: Job 9:31 - Yet

God would prove him to be a most guilty creature, notwithstanding all his purity before men.

Wesley: Job 9:31 - Abhor

I shall be so filthy, that my own clothes, if they had any sense in them, would abhor to touch me.

Wesley: Job 9:32 - A man

But one infinitely superior to me in majesty, and power, and wisdom, and justice.

Wesley: Job 9:32 - That

That I should presume to debate my cause with him.

Wesley: Job 9:32 - Come

Face to face, to plead upon equal terms.

Wesley: Job 9:33 - Days

man - Or, umpire.

Wesley: Job 9:33 - Lay his hand

Order and govern us in pleading; and oblige us to stand to his decision.

Wesley: Job 9:33 - Our Lord Jesus is now the blessed days

man, who has mediated between heaven and earth, has laid his hand upon us both: to him the father hath committed all judgment. But this was not made so clear then, as it is now by the gospel, which leaves no room for such a complaint as this.

Wesley: Job 9:34 - Fear

The fear and dread of his majesty and justice. Let him not deal with me according to his perfect justice, but according to his grace and clemency.

JFB: Job 9:2 - I know it is so of a truth

That God does not "pervert justice" (Job 8:3). But (even though I be sure of being in the right) how can a mere man assert his right--(be just) with God. The Gospel answers (Rom 3:26).

JFB: Job 9:3 - If he

God

JFB: Job 9:3 - will contend with him

Literally, "deign to enter into judgment."

JFB: Job 9:3 - he cannot answer, &c.

He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.

JFB: Job 9:4 - wise in heart

In understanding!--and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power.

JFB: Job 9:4 - hardened himself

Or his neck (Pro 29:1); that is, defied God. To prosper, one must fall in with God's arrangements of providence and grace.

JFB: Job 9:5 - and they know not

Hebrew for "suddenly, unexpectedly, before they are aware of it" (Psa 35:8); "at unawares"; Hebrew, which "he knoweth not of" (Joe 2:14; Pro 5:6).

JFB: Job 9:6

The earth is regarded, poetically, as resting on pillars, which tremble in an earthquake (Psa 75:3; Isa 24:20). The literal truth as to the earth is given (Job 26:7).

JFB: Job 9:7

The sun, at His command, does not rise; namely, in an eclipse, or the darkness that accompanies earthquakes (Job 9:6).

JFB: Job 9:7 - sealeth up the stars

That is, totally covers as one would seal up a room, that its contents may not be seen.

JFB: Job 9:8 - spreadeth out

(Isa 40:22; Psa 104:2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord! Better, therefore, "Who boweth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (Psa 18:9). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne and walks majestically over the mountain waves (Hebrew, "heights"), as a conqueror taming their violence. So "tread upon" (Deu 33:29; Amo 4:13; Mat 14:26). The Egyptian hieroglyphic for impossibility is a man walking on waves.

JFB: Job 9:9 - maketh

Rather, from the Arabic, "covereth up." This accords better with the context, which describes His boundless power as controller rather than as creator [UMBREIT].

JFB: Job 9:9 - Arcturus

The great bear, which always revolves about the pole, and never sets. The Chaldeans and Arabs, early named the stars and grouped them in constellations; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. BRINKLEY, presuming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be eight hundred eighteen years after the deluge, and one hundred eighty-four before Abraham.

JFB: Job 9:9 - Orion

Hebrew, "the fool"; in Job 38:31 he appears fettered with "bands." The old legend represented this star as a hero, who presumptuously rebelled against God, and was therefore a fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is Nimrod (the exceedingly impious rebel) among the Assyrians; Orion among the Greeks. Sabaism (worship of the heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (Gen 10:9-10).

JFB: Job 9:9 - Pleiades

Literally, "the heap of stars"; Arabic, "knot of stars." The various names of this constellation in the East express the close union of the stars in it (Amo 5:8).

JFB: Job 9:9 - chambers of the south

The unseen regions of the southern hemisphere, with its own set of stars, as distinguished from those just mentioned of the northern. The true structure of the earth is here implied.

JFB: Job 9:10

Repeated from Eliphaz (Job 5:9).

JFB: Job 9:11 - I see him not: he passeth on

The image is that of a howling wind (Isa 21:1). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (Joh 3:8). Therefore, reasons Job, it is impossible to contend with Him.

JFB: Job 9:12

If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Ecc 8:4; Dan 4:35).

JFB: Job 9:13 - If God

Rather, "God will not withdraw His anger," that is, so long as a mortal obstinately resists [UMBREIT].

JFB: Job 9:13 - the proud helpers

The arrogant, who would help one contending with the Almighty, are of no avail against Him.

JFB: Job 9:14 - How much less shall I? &c.

Who am weak, seeing that the mighty have to stoop before Him. Choose words (use a well-chosen speech, in order to reason) with Him.

JFB: Job 9:15

(Job 10:15). Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (1Co 4:4).

JFB: Job 9:16-17 - would I not believe that he had hearkened unto my voice

Who breaketh me (as a tree stripped of its leaves) with a tempest.

JFB: Job 9:19

UMBREIT takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saith he) behold! what availeth justice? Who will appoint me a time to plead?" (So Jer 49:19). The last words certainly apply better to God than to Job. The sense is substantially the same if we make "me" apply to Job. The "lo!" expresses God's swift readiness for battle when challenged.

JFB: Job 9:20 - it

(Job 15:6; Luk 19:22); or "He," God.

JFB: Job 9:21

Literally, here (and in Job 9:20), "I perfect! I should not know my soul! I would despise," [that is], "disown my life"; that is, Though conscious of innocence, I should be compelled, in contending with the infinite God, to ignore my own soul and despise my past life as if it were guilty [ROSENMULLER].

JFB: Job 9:22 - one thing

"It is all one; whether perfect or wicked--He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufferings here do not prove great guilt (Luk 13:1-5; Ecc 9:2).

JFB: Job 9:23 - If

Rather, "While (His) scourge slays suddenly (the wicked, Job 9:22), He laughs at (disregards; not derides) the pining away of the innocent." The only difference, says Job, between the innocent and guilty is, the latter are slain by a sudden stroke, the former pine away gradually. The translation, "trial," does not express the antithesis to "slay suddenly," as "pining away" does [UMBREIT].

JFB: Job 9:24 - Referring to righteous "judges," in antithesis to "the wicked" in the parallel first clause, whereas the wicked oppressor often has the earth given into his hand, the righteous judges are led to execution

Culprits had their faces covered preparatory to execution (Est 7:8). Thus the contrast of the wicked and righteous here answers to that in Job 9:23.

JFB: Job 9:24 - if not, where and who?

If God be not the cause of these anomalies, where is the cause to be found, and who is he?

JFB: Job 9:25 - a post

A courier. In the wide Persian empire such couriers, on dromedaries or on foot, were employed to carry the royal commands to the distant provinces (Est 3:13, Est 3:15; Est 8:14). "My days" are not like the slow caravan, but the fleet post. The "days" are themselves poetically said to "see no good," instead of Job in them (1Pe 3:10).

JFB: Job 9:26 - swift ships

Rather, canoes of reeds or papyrus skiffs, used on the Nile, swift from their lightness (Isa 18:2).

JFB: Job 9:28 - The apodosis to Job 9:27

"If I say, &c." "I still am afraid of all my sorrows (returning), for I know that thou wilt (dost) (by removing my sufferings) not hold or declare me innocent. How then can I leave off my heaviness?"

JFB: Job 9:29

The "if" is better omitted; I (am treated by God as) wicked; why then labor I in vain (to disprove His charge)? Job submits, not so much because he is convinced that God is right, as because God is powerful and he weak [BARNES].

JFB: Job 9:30 - snow water

Thought to be more cleansing than common water, owing to the whiteness of snow (Psa 51:7; Isa 1:18).

JFB: Job 9:30 - never so clean

Better, to answer to the parallelism of the first clause which expresses the cleansing material, "lye:" the Arabs used alkali mixed with oil, as soap (Psa 73:13; Jer 2:22).

JFB: Job 9:32

(Ecc 6:10; Isa 45:9).

JFB: Job 9:33 - daysman

"mediator," or "umpire"; the imposition of whose hand expresses power to adjudicate between the persons. There might be one on a level with Job, the one party; but Job knew of none on a level with the Almighty, the other party (1Sa 2:25). We Christians know of such a Mediator (not, however, in the sense of umpire) on a level with both--the God-man, Christ Jesus (1Ti 2:5).

JFB: Job 9:34 - rod

Not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power.

Clarke: Job 9:2 - I know it is so of a truth

I know it is so of a truth - I acknowledge the general truth of the maxims you have advanced. God will not ultimately punish a righteous person, nor shall the wicked finally triumph; and though righteous before man, and truly sincere in my piety, yet I know, when compared with the immaculate holiness of God, all my righteousness is nothing.

Clarke: Job 9:3 - If he will contend with him

If he will contend with him - God is so holy, and his law so strict, that if he will enter into judgment with his creatures, the most upright of them cannot be justified in his sight

Clarke: Job 9:3 - One of a thousand

One of a thousand - Of a thousand offenses of which he may be accused he cannot vindicate himself even in one. How little that any man does, even in the way of righteousness, truth, and mercy, can stand the penetrating eye of a just and holy God, when all motives, feelings, and objects, come to be scrutinized in his sight, on this ground, no man living can be justified. O, how necessary to fallen, weak, miserable, imperfect and sinful man, is the doctrine of justification by faith, and sanctification through the Divine Spirit, by the sacrificial death and mediation of the Lord Jesus Christ!

Clarke: Job 9:4 - He is wise in heart, and mighty in strength

He is wise in heart, and mighty in strength - By his infinite knowledge he searches out and sees all things, and by his almighty power he can punish all delinquencies. He that rebels against him must be destroyed.

Clarke: Job 9:5 - Removeth the mountains, and they know not

Removeth the mountains, and they know not - This seems to refer to earthquakes. By those strong convulsions, mountains, valleys, hills, even whole islands, are removed in an instant; and to this latter circumstance the words, they know not, most probably refer. The work is done in the twinkling of an eye; no warning is given; the mountain, that seemed to be as firm as the earth on which it rested, was in the same moment both visible and invisible; so suddenly was it swallowed up.

Clarke: Job 9:6 - The pillars thereof tremble

The pillars thereof tremble - This also refers to an earthquake, and to that tremulous motion which sometimes gives warning of the approaching catastrophe, and from which this violent convulsion of nature has received its name. Earthquakes, in Scripture language, signify also violent commotions and disturbances in states; mountains often signify rulers; sun, empires; stars, petty states. But it is most likely that the expressions here are to be understood literally.

Clarke: Job 9:7 - Which commandeth the sun

Which commandeth the sun - Obscures it either with clouds, with thick darkness, or with an eclipse

Clarke: Job 9:7 - Sealeth up the stars

Sealeth up the stars - Like the contents of a letter, wrapped up and sealed, so that it cannot be read. Sometimes the heavens become as black as ebony, and no star, figure, or character, in this great book of God can be read.

Clarke: Job 9:8 - And treadeth upon the waves

And treadeth upon the waves - This is a very majestic image. God not only walks upon the waters, but when the sea runs mountains high, he steps from billow to billow in his almighty and essential majesty. There is a similar sentiment in David, Psa 29:10 : "The Lord sitteth upon the flood; yea, the Lord sitteth King for ever."But both are far outdone by the Psalmist, Psa 18:9-15, and especially in these words, Psa 18:10, He did fly on the wings of the wind. Job is great, but in every respect David is greater.

Clarke: Job 9:9 - Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south

Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south - For this translation the original words are עשה עש כסיל וכימה והדרי תמן oseh ash , kesil , vechimah vehadrey theman , which are thus rendered by the Septuagint: Ὁ ποιων Πλειαδα, και Ἑσπερον, και Αρκτουρον, και ταμεια νοτου ; "Who makes the Pleiades, and Hesperus, and Arcturus, and Orion, and the chambers of the south.

The Vulgate, Qui facit Arcturum, et Oriona, et Hyadas, et interiora Austri ; "Who maketh Arcturus, and Orion, and the Hyades, and the innermost chambers of the south.

The Targum follows the Hebrew, but paraphrases the latter clause thus: "and the chambers or houses of the planetary domination in the southern hemisphere.

The Syrian and Arabic, "Who maketh the Pleiades, and Arcturus, and the giant, (Orion or Hercules), and the boundaries of the south.

Coverdale has, He maketh the waynes of heaven, the Orions, the vii starres and the secrete places of the south. And on the vii starres he has this marginal note: some call these seven starres, the clock henne with hir chickens. See below

Edmund Becke, in his edition, 1549, follows Coverdale, but puts Vaynes of heaven for waynes, which Carmarden, in his Bible, Rouen, 1566, mistaking, changes into Waves of heaven

Barker’ s Bible, 1615, reads, "He maketh the starres Arcturus, Orion, and Pleiades, and the climates of the south."On which he has this note, "These are the names of certain starres, whereby he meaneth that all starres, both knowen and unknowen, are at His appointment.

Our early translators seem to agree much with the German and Dutch: Er machet, den wagen am himmel, und Orion, und die Gluken, und die Sterne gegen mittag ; "He maketh the wagon of heaven, (Charles’ s wain), and Orion, and the clucking hen, (the Pleiades), and the stars of the mid-day region."See above, under Coverdale

The Dutch version is not much unlike the German, from which it is taken: Die den wagen maecht, den Orion, ende het sevengesternte, end de binnenkameren ban’ t Zuyden

The European versions, in general, copy one or other of the above, or make a compound translation from the whole; but all are derived ultimately from the Septuagint and Vulgate

As to the Hebrew words, they might as well have been applied to any of the other constellations of heaven: indeed, it does not appear that constellations are at all meant. Parkhurst and Bate have given, perhaps, the best interpretation of the words, which is as follows: -

" כימה kimah , from כמה camah , to be hot or warm, denotes genial heat or warmth, as opposed to עש ash , a parching, biting air, on the one side; and כסיל kesil , the rigid, contracting cold, on the other; and the chambers (thick clouds) of the south."See more in Parkhurst, under כמה

I need scarcely add that these words have been variously translated by critics and commentators. Dr. Hales translates kimah and kesil by Taurus and Scorpio; and, if this translation were indubitably correct, we might follow him to his conclusions, viz., that Job lived 2337 years before Christ! See at the end of this chapter, Job 9:35 (note).

Clarke: Job 9:10 - Great things past finding out

Great things past finding out - Great things without end; wonders without number - Targum.

Clarke: Job 9:11 - Lo, he goeth by me, and I see him not

Lo, he goeth by me, and I see him not - He is incomprehensible in all his ways, and in all his works; and he must be so it he be God, and work as God; for his own nature and his operations are past finding out.

Clarke: Job 9:12 - He taketh away

He taketh away - He never gives, but he is ever lending: and while the gift is useful or is improved, he permits it to remain; but when it becomes useless or is misused, he recalls it

Clarke: Job 9:12 - Who can hinder him?

Who can hinder him? - Literally, Who can cause him to restore it

Clarke: Job 9:12 - What doest thou?

What doest thou? - He is supreme, and will give account of none of his matters. He is infinitely wise, and cannot mistake. He is infinitely kind, and can do nothing cruel. He is infinitely good, and can do nothing wrong. No one, therefore, should question either his motives or his operations.

Clarke: Job 9:13 - If God will not withdraw his anger

If God will not withdraw his anger - It is of no use to contend with God; he cannot be successfully resisted; all his opposers must perish.

Clarke: Job 9:14 - How much less shall I answer

How much less shall I answer - I cannot contend with my Maker. He is the Lawgiver and the Judge. How shall I stand in judgment before him?

Clarke: Job 9:15 - Though I were righteous

Though I were righteous - Though clear of all the crimes, public and secret, of which you accuse me, yet I would not dare to stand before his immaculate holiness. Man’ s holiness may profit man, but in the sight of the infinite purity of God it is nothing. Thus sung an eminent poet: -

"I loathe myself when God I see,
And into nothing fall

Content that thou exalted be,
And Christ be all in all.

Clarke: Job 9:15 - I would make supplication to my Judge

I would make supplication to my Judge - Though not conscious of any sin, I should not think myself thereby justified; but would, from a conviction of the exceeding breadth of the commandment, and the limited nature of my own perfection, cry out, "Cleanse thou me from secret faults!"

Clarke: Job 9:16 - If I had called, and he had answered

If I had called, and he had answered - I could scarcely suppose, such is his majesty and such his holiness, that he could condescend to notice a being so mean, and in every respect so infinitely beneath his notice. These sentiments sufficiently confuted that slander of his friends, who said he was presumptuous, had not becoming notions of the majesty of God, and used blasphemous expressions against his sovereign authority.

Clarke: Job 9:17 - He breaketh me with a tempest

He breaketh me with a tempest - The Targum, Syriac, and Arabic have this sense: He powerfully smites even every hair of my head and multiplies my wounds without cause. That is, There is no reason known to myself, or to any man, why I should be thus most oppressively afflicted. It is, therefore, cruel, and inconsequent to assert that I suffer for my crimes.

Clarke: Job 9:18 - He will not suffer me to take my breath

He will not suffer me to take my breath - I have no respite in my afflictions; I suffer continually in my body, and my mind is incessantly harassed.

Clarke: Job 9:19 - If I speak of strength, lo, he is strong

If I speak of strength, lo, he is strong - Human wisdom, power, and influence avail nothing before him

Clarke: Job 9:19 - Who shall set me a time

Who shall set me a time - מי יועידני mi yoideni , "Who would be a witness for me?"or, Who would dare to appear in my behalf? Almost all the terms in this part of the speech of Job, Job 9:11-24, are forensic or juridical, and are taken from legal processes and pleadings in their gates or courts of justice.

Clarke: Job 9:20 - If I justify myself

If I justify myself - God must have some reason for his conduct towards me; I therefore do not pretend to justify myself; the attempt to do it would be an insult to his majesty and justice. Though I am conscious of none of the crimes of which you accuse me; and know not why he contends with me; yet he must have some reason, and that reason he does not choose to explain.

Clarke: Job 9:21 - Though I were perfect

Though I were perfect - Had I the fullest conviction that, in every thought, word, and deed, I were blameless before him, yet I would not plead this; nor would I think it any security for a life of ease and prosperity, or any proof that my days should be prolonged.

Clarke: Job 9:22 - This is one thing

This is one thing - My own observation shows, that in the course of providence the righteous and the wicked have an equal lot; for when any sudden calamity comes, the innocent and the guilty fall alike. There may be a few exceptions, but they are very extraordinary, and very rare.

Clarke: Job 9:24 - The earth is given into the hand of the wicked

The earth is given into the hand of the wicked - Is it not most evident that the worst men possess most of this world’ s goods, and that the righteous are scarcely ever in power or affluence? This was the case in Job’ s time; it is the case still. Therefore prosperity and adversity in this life are no marks either of God’ s approbation or disapprobation

Clarke: Job 9:24 - He covereth the faces of the judges thereon

He covereth the faces of the judges thereon - Or, The faces of its decisions he shall cover. God is often stated in Scripture as doing a thing which he only permits to be done. So he permits the eyes of judgment to be blinded; and hence false decisions. Mr. Good translates the verse thus: -

"The earth is given over to the hand of Injustice

She hoodwinketh the faces of its judges

Where every one liveth is it not so?

And vindicates the translation in his learned notes: but I think the Hebrew will not bear this rendering; especially that in the third line

Clarke: Job 9:24 - Where, and who is he?

Where, and who is he? - If this be not the case, who is he that acts in this way, and where is he to be found? If God does not permit these things, who is it that orders them? Coverdale translates, As for the worlde, he geveth it over into the power of the wicked, such as the rulers be wherof all londes are full. Is it not so? Where is there eny, but he is soch one? This sense is clear enough, if the original will bear it. The last clause is thus rendered by the Syriac and Arabic, Who can bear his indignation?

Clarke: Job 9:25 - Swifter than a post

Swifter than a post - מני רץ minni rats , than a runner. The light-footed messenger or courier who carries messages from place to place. They flee away - The Chaldee says, My days are swifter than the shadow of a flying bird. So swiftly do they flee away that I cannot discern them; and when past they cannot be recalled. There is a sentiment like this in Virgil, Geor. lib. iii., ver. 284: -

Sed Fugit interea, Cubit Irreparabile tempus ! -

"But in the meanwhile time flies! irreparable time flies away!"

Clarke: Job 9:26 - As the swift ships

As the swift ships - אניות אבה oniyoth ebeh . Ships of desire, or ships of Ebeh, says our margin; perhaps more correctly, inflated ships, the sails bellying out with a fair brisk wind, tide favorable, and the vessels themselves lightly freighted. The Vulgate has, Like ships freighted with apples. Ships laden with the best fruits - Targum. Ships well adapted for sailing - Arabic. Shipes that be good under sale - Coverdale. Probably this relates to the light fast-sailing ships on the Nile, which were made of reeds or papyrus. Perhaps the idea to be seized is not so much the swiftness of the passage, as their leaving no trace or track behind them. But instead of אבה ebeh , איבה eybah , hostile ships or the ships of enemies, is the reading of forty-seven of Kennicott’ s and De Rossi’ s MSS., and of the Syriac version. If this be the true reading what is its sense? My days are gone off like the light vessels of the pirates, having stripped me of my property, and carried all irrecoverably away, under the strongest press of sail, that they may effect their escape, and secure their booty. The next words, As the eagle that hasteth to the prey, seem at least to countenance, if not confirm, the above reading: the idea of robbery and spoil, prompt attack and sudden retreat, is preserved in both images.

Clarke: Job 9:27 - I will forget my complaint

I will forget my complaint - I will forsake or forego my complaining. I will leave off my heaviness. Vulgate, I will change my countenance - force myself to smile, and endeavor to assume the appearance of comfort.

Clarke: Job 9:28 - I am afraid of all my sorrows

I am afraid of all my sorrows - Coverdale translates, after the Vulgate, Then am I afrayed of all my workes. Even were I to cease from complaining, I fear lest not one of my works, however well intentioned, would stand thy scrutiny, or meet with thy approbation

Clarke: Job 9:28 - Thou wilt not hold me innocent

Thou wilt not hold me innocent - Coverdale, after the Vulgate, For I knowe thou favourest not an evil doer; but this is not the sense of the original: Thou wilt not acquit me so as to take away my afflictions from me.

Clarke: Job 9:29 - If I be wicked

If I be wicked - If I am the sinner you suppose me to be, in vain should I labor to counterfeit joy, and cease to complain of my sufferings.

Clarke: Job 9:30 - If I wash myself with snow water

If I wash myself with snow water - Supposed to have a more detergent quality than common water; and it was certainly preferred to common water by the ancients. Of this we find an example in an elegant but licentious author: Tandem ergo discubuimus, pueris Alexandrinis Aquam in manus Nivatam infundentibus, aliisque insequentibus ad pedes - Petr. Satyr., cap. xxxi. "At length we sat down, and had snow water poured on our hands by lads of Alexandria,"etc. Mr. Good supposes that there is an allusion here to the ancient rite of washing the hands in token of innocence. See Psa 26:6 : I will Wash my hands in Innocency; and Psa 73:13 : Verily I have cleansed my heart in vain, and Washed my Hands in Innocency. And by this ceremony Pilate declared himself innocent of the blood of Christ, Mat 27:24.

Clarke: Job 9:31 - And mine own clothes shall abhor me

And mine own clothes shall abhor me - Such is thine infinite purity, when put in opposition to the purity of man, that it will bear no comparison. Searched and tried by the eye of God, I should be found as a leper, so that my own clothes would dread to touch me, for fear of being infected by my corruption. This is a strong and bold figure; and is derived from the corrupted state of his body, which his clothes dreaded to touch, because of the contagious nature of his disorder.

Clarke: Job 9:32 - For he is not a man as I am

For he is not a man as I am - I cannot contend with him as with one of my fellows in a court of justice.

Clarke: Job 9:33 - Neither is there any day’ s-man

Neither is there any day’ s-man - בינינו מוכיח beyneynu mochiach , a reprover, arguer, or umpire between us. Day’ s - Man, in our law, means an arbitrator, or umpire between party and party; as it were bestowing a day, or certain time on a certain day, to decree, judge, or decide a matter - Minshieu. Day is used in law for the day of appearance in court, either originally or upon assignation, for hearing a matter for trial - Idem. But arbitrator is the proper meaning of the term here: one who is, by the consent of both parties, to judge between them, and settle their differences. Instead of לא יש lo yesh , there is not, fifteen of Kennicott’ s and De Rossi’ s MSS., with the Septuagint, Syriac, and Arabic, read לו יש lu vesh , I wish there were: or, O that there were! Ειθε ην ὁ μεσιτης ἡμων, και ελεγχων και διακουων αναμεσον αμφοτερων ; O that we had a mediator, an advocate, and judge between us both! - Sept. Poor Job! He did not yet know the Mediator between God and man: the only means by which God and man can be brought together and reconciled. Had St. Paul this in his eye when he wrote 1Ti 2:5, 1Ti 2:6? For there is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all. Without this Mediator, and the ransom price which he has laid down, God and man can never be united: and that this union might be made possible, Jesus took the human into conjunction with his Divine nature; and thus God was manifest in the flesh.

Clarke: Job 9:34 - Let him take his rod away

Let him take his rod away - In the Masoretic Bibles, the word שבטו shibto , his rod, is written with a large ט teth , as above; and as the letter in numerals stands for 9, the Masora says the word was thus written to show the nine calamities under which Job had suffered, and which he wished God to remove. As שבט shebet signifies, not only rod, but also scepter or the ensign of royalty, Job might here refer to God sitting in his majesty upon the judgment-seat; and this sight so appalled him, that, filled with terror, he was unable to speak. When a sinful soul sees God in his majesty, terror seizes upon it, and prayer is impossible. We have a beautiful illustration of this, Isa 6:1-5 : "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Then said I, Wo is me, for I am undone, because I am a man of unclean lips; for mine eyes have seen the King, the Lord of hosts."

Defender: Job 9:2 - just with God

Even Job, the most righteous man in all the world according to God Himself (Job 1:8; Job 2:3), knew that he came short of God's standard (Rom 3:23), and he, therefore, needed some means beyond himself to be "just with God.""

Defender: Job 9:5 - removeth the mountains

Job is here rehearsing some of the terrible effects of the great Flood. The pre-Flood mountains had been eroded away by the mighty waters and deposited as sediments in the pre-Flood seas. These later were uplifted to form the post-Flood mountains, thus in effect "overturning them." Many of the sediments so deposited, in the process of uplift, were still further deformed - tilted, faulted and folded - before they could harden into solid rock."

Defender: Job 9:6 - shaketh the earth

When "all the fountains of the great deep were broken up" at the beginning of the Flood (Gen 7:11), great earth movements followed. They continued throughout the year of the Flood and continue even today in recurrent earthquakes all over the world."

Defender: Job 9:7 - riseth not

The pre-Flood "waters above the firmament" (Gen 1:7), originally in the form of a vast blanket of transparent water vapor and small ice crystals, were condensed into thick clouds of liquid water, which blotted out the light of the sun and stars for the first time in history. This continued for five months (Genesis 7:24-8:3), until the waters had all poured down on the earth to produce the Flood."

Defender: Job 9:8 - spreadeth out the heavens

This is the first of at least eleven references in the Bible to God "spreading" or "stretching" out the heavens. All of these make it plain that this was the direct result of the word of God, not the result of a primeval explosion of an infinitesimal universe, as the Big Bang theorists believe. These passages may suggest the expanding universe or, more likely, simply the infinite extension of space."

Defender: Job 9:9 - maketh Arcturus

God not only created and named the stars (Isa 40:26), but also the constellations (Job 38:31-33). This fact surely relates to the fact that God created the stars as signs (not in the astrological sense but in the evangelical sense); as repositories in the skies of God's primeval promises of the coming Savior and restoration of the fallen creation.

Defender: Job 9:9 - chambers of the south

The word usually suggests a distinct room, so probably here refers to the many majestic constellations in the southern sky, opposite to the region containing the bright constellation Orion and the nearby Pleiades (Job 38:31). Near the latter is also the group of stars known as the Great Bear, or sometimes as the Ploughman. This group is actually what is meant by Arcturus."

Defender: Job 9:20 - If I justify myself

Job again acknowledges his own need of justification before God; he knows he, like all men, is innately a sinner."

Defender: Job 9:33 - daysman

The word "daysman" means "umpire" or "judge" or even better, "mediator." Job fervently desired to argue his case, as it were, before God, but he realized that "he is not a man, as I am" (Job 9:32), so there was no way that "we should come together in judgment" (Job 9:32). How could there be a mediator between God and a man, unless that mediator could somehow be both God and man?"

TSK: Job 9:2 - how // with

how : Job 4:17, Job 14:3, Job 14:4, Job 25:4, Job 32:2, Job 33:9, Job 34:5; 1Ki 8:46; Psa 130:3, Psa 143:2; Rom 3:20

with : or, before

TSK: Job 9:3 - he will contend // he cannot

he will contend : Job 9:20, Job 9:32, Job 9:33, Job 10:2, Job 23:3-7, Job 31:35-37, Job 33:13, Job 34:14, Job 34:15, Job 40:2; Isa 57:15, Isa 57:16; Rom 9:20

he cannot : Psa 19:12, Psa 40:12; 1Jo 1:8, 1Jo 3:20

TSK: Job 9:4 - wise in heart // who hath hardened

wise in heart : Job 9:19, Job 36:5; Psa 104:24, Psa 136:5; Dan 2:20, Dan 4:34-37; Rom 11:33; Eph 1:8, Eph 1:19; Eph 3:10, Eph 3:20; Jud 1:24, Jud 1:25

who hath hardened : Job 6:10, Job 15:23-27, Job 40:9; Exo 9:14-17, Exo 14:17, Exo 14:18; Pro 28:14, Pro 29:1; Dan 5:20-30; 1Co 10:22

TSK: Job 9:5 - removeth // which overturneth

removeth : Job 28:9; Psa 46:2, Psa 68:8, Psa 114:6; Isa 40:12; Hab 3:6, Hab 3:10; Zec 4:7; Mat 21:21; 1Co 13:2; Rev 6:14, Rev 11:13

which overturneth : Num 1:5, Num 1:6; Zec 14:4, Zec 14:5; Mat 27:51; Luk 21:11; Rev 16:18-20

TSK: Job 9:6 - shaketh // the pillars

shaketh : Isa 2:19, Isa 2:21, Isa 13:13, Isa 13:14, Isa 24:1, Isa 24:19, Isa 24:20; Hag 2:6, Hag 2:21; Heb 12:26; Rev 20:11

the pillars : Job 26:11, Job 38:4-7; 1Sa 2:8; Psa 75:3, Psa 114:7; Jer 4:24; Joe 2:10

TSK: Job 9:7 - commandeth // sealeth

commandeth : Exo 10:21, Exo 10:22; Jos 10:12; Dan 4:35; Amo 4:13, Amo 8:9; Mat 24:29

sealeth : Job 37:7, Job 38:12-15, Job 38:19, Job 38:20; Isa 13:10; Eze 32:7; Luk 21:25, Luk 21:26

TSK: Job 9:8 - Which // treadeth // waves

Which : Job 37:18; Gen 1:6, Gen 1:7; Psa 33:6, Psa 104:2, Psa 104:3; Isa 40:22, Isa 42:5, Isa 44:24; Jer 10:11; Zec 12:1

treadeth : Job 38:11; Psa 93:3, Psa 93:4; Mat 14:25-30; Joh 6:19

waves : Heb. heights

TSK: Job 9:9 - maketh // Arcturus, Orion, and Pleiades

maketh : Job 38:31, Job 38:32-41; Gen 1:16; Psa 147:4; Amo 5:8

Arcturus, Orion, and Pleiades : Heb. Ash, Cesil, and Cimah, the chambers. Psa 104:3, Psa 104:13; Act 28:13

TSK: Job 9:10 - great things // wonders

great things : Job 5:9, Job 26:12-14, Job 37:23; Psa 71:15, Psa 72:18; Ecc 3:11; Isa 40:26-28; Rom 11:33; Eph 3:20

wonders : Exo 15:11; Psa 136:4; Dan 4:2, Dan 4:3

TSK: Job 9:11 - he goeth

he goeth : Job 23:8, Job 23:9, Job 35:14; Psa 77:19; 1Ti 6:16

TSK: Job 9:12 - he taketh // hinder him // What

he taketh : Job 23:13, Job 34:29; Dan 4:35; Eph 1:11

hinder him : Heb. turn him away, Job 11:10

What : Job 33:13; Isa 45:9; Jer 18:6; Mat 11:26, Mat 20:15; Rom 9:18-20, Rom 11:34

TSK: Job 9:13 - the proud helpers

the proud helpers : Heb. the helpers of pride, or strength, Job 26:12, Job 40:9-11; Isa 30:7, Isa 31:2, Isa 31:3; Jam 4:6, Jam 4:7

TSK: Job 9:14 - How much // shall I // choose

How much : Job 4:19, Job 25:6; 1Ki 8:27

shall I : Job 11:4, Job 11:5

choose : Job 23:4, Job 23:7, Job 33:5

TSK: Job 9:15 - though // I would // my judge

though : Job 10:15; 1Co 4:4

I would : Job 5:8, Job 8:5, Job 10:2, Job 22:27, Job 34:31, Job 34:32; 1Ki 8:38, 1Ki 8:39; 2Ch 33:13; Jer 31:9; Dan 9:3, Dan 9:18

my judge : Job 23:7; 1Pe 2:23

TSK: Job 9:16 - If I had // would I

If I had : Psa 18:6, Psa 66:18-20, Psa 116:1, Psa 116:2

would I : Job 29:24; Exo 6:9; Jdg 6:13; Psa 126:1; Luk 24:41; Act 12:14-16

TSK: Job 9:17 - For he // multiplieth // without cause

For he : Job 16:14; Psa 29:5, Psa 42:7, Psa 83:15; Isa 28:17; Jer 23:19; Eze 13:13; Mat 7:27, Mat 12:20

multiplieth : Job 1:14-19, Job 2:7, Job 2:13

without cause : Job 2:3, Job 16:17, Job 34:6; Psa 25:3; Joh 9:3, Joh 15:25

TSK: Job 9:18 - will not // filleth me

will not : Job 7:19; Psa 39:13, Psa 88:7, Psa 88:15-18; Lam 3:3, Lam 3:18

filleth me : Job 3:20; Lam 3:15, Lam 3:19; Heb 12:11

TSK: Job 9:19 - he is strong // who shall

he is strong : Job 9:4, Job 36:17-19, Job 40:9, Job 40:10; Psa 62:11; Mat 6:13; 1Co 1:25, 1Co 10:22

who shall : Job 9:32, Job 9:33, Job 31:35, Job 33:5-7

TSK: Job 9:20 - justify // mine // I am perfect // it shall

justify : Job 9:2, Job 4:17, Job 32:1, Job 32:2; Psa 130:3, Psa 143:2; Luk 10:29, Luk 16:15

mine : Job 15:5, Job 15:6, Job 34:35, Job 35:16; Pro 10:19; Isa 6:5; Mat 12:36, Mat 12:37; Jam 3:2

I am perfect : Job 1:1; Phi 3:12-15

it shall : Job 33:8-13; Pro 17:20; 1Ti 6:5

TSK: Job 9:21 - yet would // I would

yet would : Psa 139:23, Psa 139:24; Pro 28:26; Jer 17:9, Jer 17:10; 1Co 4:4; 1Jo 3:20

I would : Job 7:15, Job 7:16, Job 7:21

TSK: Job 9:22 - He destroyeth

He destroyeth : Ecc 9:1-3; Eze 21:3, Eze 21:4; Luk 13:2-4

TSK: Job 9:23 - If the // he will

If the : Job 1:13-19, Job 2:7

he will : Job 4:7, Job 8:20; 2Sa 14:15, 2Sa 14:17; Psa 44:22; Eze 14:19-21, Eze 21:13; Heb 11:36, Heb 11:37

TSK: Job 9:24 - earth // he covereth // if not

earth : Job 12:6-10, Job 21:7-15; Psa 17:14, Psa 73:3-7; Jer 12:1, Jer 12:2; Dan 4:17, Dan 5:18-21; Dan. 7:7-28; Hab 1:14-17

he covereth : 2Sa 15:30, 2Sa 19:4; Est 6:12, Est 7:8; Jer 14:4

if not : Job 24:25, Job 32:2

TSK: Job 9:25 - swifter // a post // they flee away

swifter : Job 7:6, Job 7:7; Est 8:14

a post : Rotz , a runner, or courier; some of whom are said to go 150 miles in less than 24 hours.

they flee away : Psa 39:5, Psa 39:11, Psa 89:47, Psa 90:9, Psa 90:10; Jam 4:14

TSK: Job 9:26 - swift ships // as the eagle

swift ships : Heb. ships of desire, or, ships of Ebeh

as the eagle : Job 39:27-30; 2Sa 1:23; Pro 23:5; Jer 4:13; Lam 4:19; Hab 1:8

TSK: Job 9:27

Job 7:13; Psa 77:2, Psa 77:3; Jer 8:18

TSK: Job 9:28 - afraid // I know

afraid : Job 21:6; Psa 88:15, Psa 88:16, Psa 119:120

I know : Job 9:2, Job 9:20, Job 9:21, Job 14:16; Exo 20:7; Psa 130:3

TSK: Job 9:29

Job 9:22, Job 10:7, Job 10:14-17, Job 21:16, Job 21:17, Job 21:27, 22:5-30; Psa 73:13; Jer 2:35

TSK: Job 9:30

Psa 26:6; Pro 28:13; Isa 1:16-18; Jer 2:22, Jer 4:14; Rom 10:3; 1Jo 1:8

TSK: Job 9:31 - shalt // mine // abhor me

shalt : Job 9:20, Job 15:6

mine : Isa 59:6, Isa 64:6; Phi 3:8, Phi 3:9

abhor me : or, make me to be abhorred

TSK: Job 9:32 - not a man // we should

not a man : Job 33:12, Job 35:5-7; Num 23:19; 1Sa 16:7; Ecc 6:10; Isa 45:9; Jer 49:19; Rom 9:20; 1Jo 3:20

we should : Job 13:18-23, Job 23:3-7; Psa 143:2

TSK: Job 9:33 - is there // daysman // that might

is there : Job 9:19; 1Sa 2:25; Psa 106:23; 1Jo 2:1, 1Jo 2:2

daysman : Heb. one that should argue, or, umpire

that might : 1Ki 3:16-28

TSK: Job 9:34 - let not

let not : Job 13:11, Job 13:20-22, Job 23:15, Job 31:23, Job 33:7, Job 37:1; Psa 39:10, Psa 90:11, but it is not so with me, Heb. but I am not so with myself, Job 29:2-25

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Job 9:2 - I know it is so // But how should man be just? // With God

I know it is so to wit, as you say, that God is just in all his ways, that he doth ordinarily bless the righteous, and punish the wicked.

But how should man be just? Heb. and how , &c.? i.e. and I know that no man is absolutely just, or can defend his righteousness, if God be severe to mark what is amiss in him.

With God either,

1. Being compared with God; or,

2. Before God, as the same phrase is taken, 1Sa 2:26 Psa 130:3 , if he be brought before God’ s tribunal to debate the matter with him.

Poole: Job 9:3 - One of a thousand

If God be pleased to contend (to wit, in judgment; debate or plead; for so this word is oft used, as Hos 2:2 4:1 Mic 6:1 ; compare Isa 45:9 ) with man.

One of a thousand either to one accusation or argument among a thousand which God shall produce against him, or one time of a thousand . So far will he be from being able to maintain his own innocency against God, if God set himself against him as his adversary.

Poole: Job 9:4 - Wise in heart // Mighty in strength // Who hath hardened himself against him // Hath prospered

Wise in heart either,

1. Really and profoundly wise; or,

2. Wise in his mind or understanding, which in Hebrew is oft called the heart , as Pro 2:10 6:32 Hos 4:11 , because the Hebrews make the heart the seat of the understanding, or of the reasonable soul. The sense is, He is infinitely wise, and so knows all things, and searcheth all men’ s hearts and ways, and discovers a multitude of sins which men’ s short-sighted eyes cannot see; and therefore can charge them with innumerable evils where they thought themselves innocent, and sees far more malignity than men could discern in their sins: and men cannot conceal any of their sins from him, nor cheat him, as they may other men, with crafty devices and evasions; so that there is no contending with him.

Mighty in strength i.e. omnipotent; and therefore if men contumaciously persist in contending with him after they are convicted and condemned, he can easily crush them. So that whether men contend with God by wisdom or by strength, (which are the two ways of one man’ s contending with another,) God will be conqueror.

Who hath hardened himself against him i.e. obstinately contended with him? Or, spoken hard things towards him ; quarrelling with him, opposing and reproaching God’ s providence towards him as hard and unjust. Compare Jud 1:15 .

Hath prospered Heb. hath been at peace , i.e. hath not provoked God to his own destruction. A common figure, called meiosis , whereby more is understood than is expressed.

Poole: Job 9:5 - And they know not

He proccedeth to give particular evidences of the Divine power and wisdom, which he mentioned Job 9:4 .

And they know not i.e. suddenly and unexpectedly, ere they were aware of it. They , i.e. the mountains, to which he ascribes sense and knowledge figuratively, as hath been oft noted. In his anger ; in token of his displeasure with men that lived upon them, or near them.

Poole: Job 9:6 - The earth // The pillars thereof

The earth i.e. great portions of it, by earthquakes, or by removing islands, which sometimes hath been done.

The pillars thereof i.e. the strength or the strongest parts of it, the mountains, yea, the deep and inward parts of it, which, like pillars, supported those parts which appear to our view, and yet have been discovered and overturned by earthquakes.

Poole: Job 9:7

He speaks either,

1. Of that which God can do; or rather, (as he doth in the foregoing and following instances,)

2. Of what God actually doth; and that either,

1. Ordinarily; and so he gives laws to the sun that it shall not rise, but at such times, and to such places, and in such manner as he hath appointed; as that it shall rise constantly at its set time, and never disorderly; that it shall not rise for divers months together in some parts of the world, &c. Or rather,

2. Extraordinarily; (for of such works of God he discourseth in this place;) and so it may note either some stop given to the sun for a small season, like that in Joshua’ s time; which might have been, though it be not recorded; or some extraordinary tempest or dark season, wherein the morning is made darkness , as the phrase is, Amo 4:13 ; compare Amo 5:8 ; wherein the sun doth not at all appear, (as it was for many days together, Act 27:20 ) and consequently is to those places and persons as if he were not risen. For things in Scripture are oft said to be , or not to be , when they appear or disappear; of which some instances have been formerly given, and more we shall have hereafter, in their proper places. Sealeth up the stars , i.e. as it were, covereth and shutteth them up that they may not shine, as in dark and dismal tempests, like that now mentioned, Act 27:20 , when neither sun nor stars appeared for many days .

Poole: Job 9:8 - Alone // Spreadeth out the heavens // Treadeth upon the waves of the sea

Alone i.e. by his own single power, without any other: help.

Spreadeth out the heavens: he spread them out like a curtain, Psa 104:1,2 ; and he in a manner spreads them again every day, i.e. keeps them spread for the comfort and benefit of this lower world, and doth not roll and fold them up, as he will do in due time: see Isa 34:4 2Pe 3:10 Rev 6:14 . Or, boweth down the heavens , as the same Hebrew verb is rendered, Psa 18:9 . So it is a further description of a black-and tempestuous season, wherein the heavens seem to be brought down and nearer to the earth.

Treadeth upon the waves of the sea i.e. represseth and ruleth them when they rage and are tempestuous; for treading upon any thing signifies in Scripture use power and dominion over it; as Deu 33:29 Job 40:12 Psa 60:12 Psa 91:13 Luk 10:19

Poole: Job 9:9 - Maketh // Arcturus, Orion, and Pleiades, and the chambers of the south

Maketh either,

1. Created them; or rather,

2. Ordereth and disposeth them, as the word making is sometimes used in Scripture; governeth their rising and setting, and all their influences.

Arcturus, Orion, and Pleiades, and the chambers of the south: these he names as stars or constellations of greatest note and eminency; for so they are both in Scripture and other authors, and such as have, or are thought to have, a special influence in raising storms and tempests; but under them lie seems to comprehend all the stars, which as they were created by God, so are under his government. Arcturus is a northern constellation, near that called the Bear, which riseth to us about the beginning of September, and by its rising produceth (as Pliny affirms) horrible storms and tempests. Orion is a more southerly constellation, that ariseth to us in December, and is noted by astronomers for raising fearful winds and tempests, both by sea and land. The Pleiades is a constellation not far from Orion, and near that called the Bull, which we call the Seven Stars: to us it riseth at the beginning of the spring, and by its rising causeth rains and tempests, and therefore is unwelcome to mariners at sea. By the chambers (or inmost and secret chambers , as the word signifies) of the south , he seems to understand those stars and constellations which are towards the southern pole, which are fitly called inward chambers , because they are for the most part hid and shut up (as chambers commonly are) from these parts of the world, and do not rise or appear to us till the beginning of summer, when they also raise southerly winds and tempests, as astronomers observe.

Poole: Job 9:10

Which words were produced by Eliphaz, Job 5:9 , (where they are explained,) and are here repeated by Job, to show his agreement with him therein.

Poole: Job 9:11 - He goeth // By me // I see him not // He passeth on also

He goeth i.e. he worketh by his providence in ways of mercy or judgment.

By me or, besides or before me ; in my presence.

I see him not I see the effects, but I cannot understand the causes or grounds of his actions, for they are incomprehensible by me, or by any other men: for though he speaks only in his own person, yet he means it of all men; that such is the weakness of men’ s understandings, that they cannot search out God’ s counsels and ways: see Act 17:27 Rom 11:33 .

He passeth on also he goeth from place to place, from one action to another. He speaks of God after the manner of men.

Poole: Job 9:12

If he determine to take away from any man his children, or servants, or estate, as he hath done from me, who is able to restrain him from doing it? or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me.

Poole: Job 9:13 - God will not withdraw his anger // The proud helpers // Do stoop under him

i.e. If God resolve not to withdraw his rod and stroke, the effect of his anger. Or without if , which is not in the Hebrew,

God will not withdraw his anger i.e. not forbear to punish, neither because any man can overpower and restrain him, nor for fear lest he should rebuke him for proceeding to punish, as is implied by comparing this verse with the former.

The proud helpers i.e. those men who shall undertake to uphold and defend him whom God intends to punish and destroy; who are fitly called proud helpers , because this is a most proud, and insolent, and presumptuous act, to oppose themselves to the Lord God Almighty, and to his counsels and courses: or, (as it is in the Hebrew,) helpers of pride , because they give assistance to that man who carries himself proudly and stoutly towards God under his correcting hand: or, (as some translate it,) the helpers of Egypt , or the Egyptian helpers, i.e. the most potent helpers; for Egypt was in Job’ s time a powerful and flourishing kingdom, and not far from Job’ s country. And the word rahab , here rendered pride , is elsewhere put for Egypt , as Psa 87:4 Isa 51:9 ; and (as some take it) Job 26:12 .

Do stoop under him i.e. shall fall and be crushed by him; and consequently they who are helped by him must fall with them.

Poole: Job 9:14 - Answer him // Choose out my words to reason with him

Since no creature whatsoever can resist his power, and no man living can search out or comprehend his counsels and ways; how can I, who am a poor, contemptible, dispirited creature, contend with him?

Answer him i.e. answer his allegations and arguments produced against me.

Choose out my words to reason with him Heb. choose my words with (or before , or against , as this particle is used, Deu 9:7 Psa 94:16 Pro 30:31 ) him, i.e. shall I try whether God or I can choose fitter words, or stronger arguments? or shall I contend with him, and expect to get the better of him by using choice, and forcible, and elegant words, as one man doth with another?

Poole: Job 9:15 - Though I were righteous // Yet would I not answer // I would make supplication to my Judge

Though I were righteous though I had a most just cause, and were not conscious to myself of any sin.

Yet would I not answer i.e. I durst not undertake to plead my cause against him, or maintain my integrity before him, because he knows me better than I know myself, and because I am wholly in his hands, and at his mercy.

I would make supplication to my Judge to wit, that he would hear me meekly, and judge favourably of me and my cause, and not according to the rigours of his justice.

Poole: Job 9:16 - If I had called // Yet would I not believe that he had hearkened unto my voice

If I had called i.e. prayed, as this word is commonly used, to wit, unto my Judge, for a favourable sentence, as he now said, and therefore it was needless here to mention the object of his calling or prayer.

Yet would I not believe that he had hearkened unto my voice I could not believe that God had indeed granted my desire, though he had done it; because I am so infinitely below him, and obnoxious to him, and still full of the tokens of his displeasure; and therefore should conclude that it was but a pleasant dream or fancy, and not a real thing: compare Psa 126:1 .

Poole: Job 9:17 - With a tempest // Without cause

This is the reason of his foregoing diffidence, that even when God seemed to answer him in words, yet the course of his actions towards him was of a quite contrary nature and tendency.

With a tempest as with a tempest, i.e. unexpectedly, violently, and irrecoverably.

Without cause not simply without any desert of his, or as if he had no sin in him, for he oft declares the contrary; but without any evident or special cause of such singular afflictions, i.e. any peculiar and extraordinary guilt, such as my friends charge me with.

Poole: Job 9:18

My pains and miseries are continual, and I have not so much as a breathing time free from them. My afflictions are not only long and uninterrupted, but also exceeding sharp and violent, contrary to the common course of God’ s providence.

Poole: Job 9:19 - lo, he is strong

If my cause were to be decided by power,

lo, he is strong i.e. stronger than I. If I would contend with him in a way of right, there is no superior judge that can summon him and me together, and appoint us a time of pleading before him, and oblige us both to stand to his sentence; and therefore I must be contented to sit down with the loss.

Poole: Job 9:20 - If I say, I am perfect // he

If I plead against God mine own righteousness and innocency, God is so infinitely wise and just, that he will find sufficient matter of condemnation from my own words, though spoken with all possible care and circumspection; or he will discover so much wickedness in me of which I was not aware, that I shall be forced to join with him in condemning myself.

If I say, I am perfect if I were perfect in my own opinion; if I thought myself completely righteous and faultless, it, i.e. my own mouth, as he now said, or,

he i.e. God, who is easily understood by comparing this with the former verses, where the same he is oft mentioned,

shall also prove me perverse

Poole: Job 9:21 - yet would I not know // yet I would not know // my soul

i.e. Though God should acquit me in judgment, and pronounce me perfect or righteous,

yet would I not know i.e. regard or value, (as that word is oft used,) my soul , i.e. my life; as the soul frequently signifies, as Gen 19:17 Job 2:6 Joh 10:15,17 ; and as it is explained in the following branch, where life is put for soul, and despising for not knowing: and so the same thing is repeated in differing words, and the latter clause explains the former, which was more dark and doubtful, according to the usage of sacred Scripture. So the sense is, Though God should give sentence for me, yet I should be so overwhelmed with the dread and terror of the Divine Majesty, that I should be weary of my life. And therefore I abhor the thoughts of contending with my Maker, whereof you accuse me; and yet I have reason to be weary of my life, and to desire death. Or thus, If I say, I am perfect , as the very same Hebrew words are rendered, Job 9:20 , i.e. if I should think myself perfect,

yet I would not know i.e. not acknowledge,

my soul I could not own nor plead before God the perfection and integrity of my soul, but would only make supplication to my Judge, as he said, Job 9:15 , and flee to his grace and mercy; I would abhor , or reject , or condemn my life , i.e. my conversation. So the sense is, I would not insist upon nor trust to the integrity, either of my soul and heart, or of my life, so as to justify myself before the pure and piercing eyes of the all-seeing God.

Poole: Job 9:22 - Therefore I said it

In the other things which you have spoken of God’ s greatness, justice, &c., I do not contend with you, but this one thing I do and must affirm against you.

Therefore I said it I did not utter it rashly, but upon deep consideration. God sends afflictions promiscuously upon good and bad men. Compare Psa 73:2 Ecc 9:2 Jer 12:1 , &c.

Poole: Job 9:23 - If the scourge slay suddenly

If the scourge slay suddenly either,

1. If some common and deadly judgment come upon a people, which destroys both good and bad. Or,

2. If God inflicts some grievous and unexpected stroke upon an innocent person, as it follows. He will laugh at the trial of the innocent ; as he doth at the destruction of the wicked, Psa 2:4 . His outward carriage is the same to both; he neglects the innocent, and seems not to answer their prayers, and suffers them to perish with others, as if be took pleasure in their ruin also. But withal, he intimates the matter and cause of his laughter or complacency which God takes in their afflictions, because to them they are but trials of their faith, and patience, and perseverance, which tends to God’ s honour, and their own eternal advantage.

Poole: Job 9:24 - The earth // Is given // Into the hand of the wicked // He covereth the faces of the judges thereof

The earth i.e. the possession and dominion of men and things on earth.

Is given to wit, by God, the great Lord and Disposer of it, by his providence.

Into the hand of the wicked into their power. As good men are scourged, Job 9:23 , so the wicked are advanced and prospered, in this world.

He covereth the faces of the judges thereof i.e. he blinds their eyes, that they cannot discern between truth and falsehood, justice and unrighteousness. He. Who? Either,

1. The wicked last mentioned, who either by power or by gifts corrupts the officers of justice. Or rather,

2. God, whom the pronoun he designed all along this chapter; who is oft said to blind the minds of men, which he doth not positively, by making them blind, but privatively, by withdrawing his own light, and leaving them to their own mistakes and lusts. Or by judges he may hear mean those who are worthy of that name, and duly administer that office; whose faces God may be said to cover, because he removeth them from their high places into obscurity, and covers them with contempt, and in a manner passeth a sentence of condemnation and destruction upon them; covering of the face being the usual posture of condemned persons, and of men in great misery; of which see Est 7:8 Psa 44:15 Isa 22:17 Jer 14:4 . So the sense of this verse is, God commonly advanceth wicked men into power and honour, and casteth down men of true worth and virtue from their seats. If not ; if it be not as I say, if God do not these things. Where, and who is he ? either,

1. Who will confute me by solid arguments? Or,

2. Who doth these things? Who but God doth dispose of the world in this manner?

Poole: Job 9:25 - My days // A post // They see no good

What he had said of the calamities which God usually inflicted upon good men, he now exemplifieth in himself.

My days the days, either of my prosperity; for the time of affliction is commonly described by the night ; or rather, of my life, as the last clause showeth; for it were an absurd and contradictious speech to say that his prosperous days saw no good.

A post who runs or rides upon swift horses.

They see no good I enjoy no good in them. Seeing is oft put for experiencing either good or evil, Job 7:7 Psa 34:12 Joh 3:36 Joh 8:51 .

Poole: Job 9:26 - Swift ships // As the eagle

Swift ships Heb. ships of desire ; which make great haste, as if they longed for their desired haven, as it is called, Psa 107:30 . Or, ships of pleasure; which sail more swiftly than ships of great burden.

As the eagle which generally flies most swiftly, Deu 28:49 Jer 4:13 Lam 4:19 , especially when its own hunger and the sight of its prey quickens its motion.

Poole: Job 9:27 - If I say // I will forget my complaints // My heaviness

If I say if I resolve within myself.

I will forget my complaints I will cease complaining.

My heaviness Heb. mine anger ; wherewith Job was charged by his friends, Job 18:4 ; my angry expressions. And comfort myself; I will endeavour to take comfort.

Poole: Job 9:28 - My sorrows // I know that thou wilt not hold me innocent

My sorrows or, my pains and griefs. I find all such endeavours vain; for if my griefs be suspended for a little time, yet my fears continue.

I know that thou wilt not hold me innocent I plainly perceive that my changing my note is to no purpose; for thou, O God, (to whom he makes a sudden apostrophe, as he doth also Job 9:31 ) wilt not clear my innocency, by removing those afflictions which make them judge me guilty of some peat crime. Words proceeding from great impatience and despair of relief.

Poole: Job 9:29

Heb. I shall be wicked , or guilty , to wit, before thee. Whether I be holy or wicked, if I dispute with thee, I shall be found guilty. Or thus, I shall be used like a wicked man , and punished as such. So this is opposed to his not being held innocent , Job 9:28 , i.e. not being acquitted or exempt from punishment. Why then should I not indulge my griefs, but restrain them? Why should I comfort myself with vain hopes of deliverance, as thou advisest me, Job 8:6 ; or seek to God, as I was directed, Job 5:8 , for that ease which I see he is resolved not to give me? Why should I trouble myself with clearing mine innocency, seeing God will still hold me guilty?

Poole: Job 9:30 - If I wash myself // With snow water

If I wash myself either,

1. Really, by sanctification, cleansing my heart and life from all filthiness; or rather,

2. Declaratively or judicially, i.e. if I clear myself from all imputations, and fully prove my innocency before men.

With snow water i.e. as men cleanse their bodies, and as under the law they purified themselves, with water, which he here calls water of snow , either because by its purity and brightness it resembled snow; or because in those dry countries, where fresh and pure water was scarce, snow water was much in use; or because that water might be much used among them in some of their ritual purifications, as coming down from heaven.

Poole: Job 9:31 - In the ditch // Mine own clothes shall abhor me

In the ditch i.e. in miry and puddle water, whereby I shall become most filthy. But as Job’ s washing, so God’ s plunging him, &c., is not understood really, as if God would make him filthy; but only judicially, that God would prove him to be a most guilty and filthy creature, notwithstanding all the professions and evidences of his purity before men.

Mine own clothes shall abhor me i.e. I shall be so altogether filthy, that my own clothes, if they had any sense in them, would abhor to touch me: a figure called prosopopaeia .

Poole: Job 9:32 - He is not a man // That I should answer him // That we should come together

He is not a man as I am; but one infinitely superior to me in majesty, and power, and wisdom, and justice.

That I should answer him that I should presume to debate my cause with him, or answer his allegations against me.

That we should come together face to face, to plead upon equal terms before a superior and indifferent judge.

Poole: Job 9:33 - Daysman // hand

Daysman or, a reprover ; or, a judge or umpire , whose office was to reprove the guilty person. That might lay his hand upon us both , i.e. use his power and authority to appoint the time and place of our meeting, to order and govern us in pleading, and to oblige us to stand to his decision. The

hand is oft put for power, and laying on the hand upon another was ofttimes an act and sign of superiority and dominion.

Poole: Job 9:34 - His fear

His fear objectively so called, i.e. the fear and dread of him, of his majesty and justice. Let him not deal with me rigorously, according to his sovereign dominion and perfect justice, but according to his wonted grace and clemency.

Haydock: Job 9:1 - Life

Life, under this uncertainty and affliction. (Menochius)

Haydock: Job 9:2 - God

God. Job answers both his friends, and with admirable humility acknowledges that in God's sight he is full of defects; but not of such a nature as to fall (Calmet) under the cognizance of man. I am not conscious to myself of anything; but....God is the judge, 1 Corinthians iv. 4. (Haydock)

Haydock: Job 9:3 - Thousand

Thousand. Psalm cxlii. 2. "Woe even to the praise-worthy life of man, if God judge without mercy." (St. Augustine) (Haydock)

Haydock: Job 9:4 - Resisted

Resisted. Hebrew and Septuagint, "hardened himself against him."

Haydock: Job 9:5 - Removed

Removed, by earthquakes. (Pliny, [Natural History?] ii. 83.) (Calmet) ---

In Calabria, 5th February, &c., 1783, during the most destructive and dreadful earthquake, a level valley was removed entire about a mile, and a hill, with the trees still growing, was projected down a declivity half a mile, and another above four miles. (Sir W. Hamilton) ---

Septuagint, "who makes the mountains grown old, and they know not who overturns them in his wrath." (Haydock) ---

Kings and empires fall to ruin at his command. (Calmet)

Haydock: Job 9:6 - Pillars

Pillars. These are represented as fixed in the waters, Proverbs viii. 29., and Psalm xxvii. 16., &c.

Haydock: Job 9:7 - Seal

Seal. So that they appear not. He alludes (Calmet) to masters confining their servants with seals, before locks were invented. (Macrobius vii. 3.) ---

From these noble effects of God's power, Job takes occasion to humble himself. (Calmet)

Haydock: Job 9:8 - Heavens

Heavens, like a tent, Psalm ciii. 2. These nations lived under tents; (Calmet) and beholding the magnificent one which God had spread over the heads of alol, Job, in rapture, (Haydock) wonders that he should have created such a pavilion for his servants.

Haydock: Job 9:9 - Arcturus // Ash, Arcturus // Inner

Arcturus, &c. These are names of stars or constellations. In Hebrew, Hash, Cesil, and Cima. (Challoner) ---

And chadre theman, (Haydock) the "bottom or seals of the south," which were to him invisible, being the Antarctic constellations. The ancients were acquainted only with these four, (Hover; Virgil, Æneid iii., &c.) which denoted the four quarters and seasons. (Calmet) ---

Ash, Arcturus, "the bear's tail," near the north pole, (Haydock) rules in autumn, when the year begins (Calmet) in Arabia. Cesil, (Haydock) or Orion, on the west, styled by astronomers "the heart of the scorpion," rises about the autumnal equinox, and presides over winter; (Calmet) and Cima, (Haydock) the Hyades, or the seven "rainy" stars, do over spring, the "pleasing" season, as Cima denotes, (chap. xxxviii. 31.) when navigation commences. "The Seals of the south," designate summer. (Calmet) ---

We must not, however, imagine that Job countenances poetical fables; (St. Jerome in Amos v. 8.) or that he called the constellations by these names, Arcturus, &c. (Calmet) ---

Hebrew, "who makes the fire, the spirit, and the light," Cima, chap. xxxviii. 31. (Haydock) ---

The creation of these seems grander than the making of any constellation, and all the stars had been asserted to be the work of God, ver. 7. What connection is there between the names assigned by the Rabbins and the Hebrew terms? R. Abraham observes that the last is "a northern star, causing heat, and producing fruit." (Parkhurst) ---

The Arabs were convinced of the influence of the stars; (chap. xxxviii. 31.) and living under a sky generally without clouds, could easily observe them. (Roger. ii. 2., and 15.) ---

Sanchez asserts, that the peasants in Spain can point out the stars by name. (Calmet) ---

Inner. Protestants, "the chambers." They agree with the Vulgate in the other names. Septuagint, "who makes the Pleiads, and Hesper, and Arcturus, and the store-rooms of the south?["] (Haydock) ---

They are styled inner with respect to us, who cannot see them.

Haydock: Job 9:11 - Understand

Understand, as he is a spirit; (Menochius) and not that God is changeable, but his works and judgments are above our comprehension, and we are always liable to change. Hence the proud erroneously think themselves to be in favour; while the humble, on the contrary, keep at a distance, and still sue for pardon, when their sins have been forgiven, Luke xviii. 13., and Ecclesiasticus ii. 1. (Calmet)

Haydock: Job 9:13 - God // World

God. Protestants, " If God will not withdraw his anger, the proud helpers do stoop under him." Septuagint, "For he is not turned aside by wrath;" (or Roman edition) "God, whose anger cannot be averted," (Haydock) unless we repent: (Calmet) "under him the whales below heaven bend." (Haydock) ---

Perhaps they may have had some notions, like the Rabbins, respecting Leviathan; and St. Jerome may have alluded to the fable of the giants placed under mountains; (Virgil, Æneid iii., and ix.; Calmet) or to Atalas propping the skies. (Haydock) ---

World. Great heroes, (Calmet) Kings, (Pineda) angels, (Menochius) who move the spheres, (Worthington) or devils, Ephesians vi. 12. (Cajetan)

Haydock: Job 9:14 - What?

What? Hebrew, "Much less shall I answer him, choosing even my words with him." (Haydock) ---

This is the conclusion from the display of God's power. (Calmet) ---

No eloquence will persuade him. (Haydock) ---

Though not conscious of any sin, Job will not justify himself (1 Corinthians iv.; Worthington) before God. (Haydock)

Haydock: Job 9:16 - Voice

Voice. So much am I beneath his notice. How unjust were the aspersions of Job's friends, who accused him of presumption and blasphemy! (Calmet) ---

No one ever spoke with greater humility (Haydock) and respect of God's absolute dominion. (Calmet) ---

He will attribute nothing to his own prayers, as he is still in the dark. (Menochius)

Haydock: Job 9:17 - Without cause

Without cause. That is, without my knowing the cause; or without any crime of mine. (Challoner) ---

To argue from my afflictions, that I am a criminal, is unjust, chap. ii. 3. "Notions mistaken, reasonings ill apply'd,

And sophisms that conclude on either side." (Pope, Pleasures, &c.)

Haydock: Job 9:19 - Equity

Equity. Hebrew, "if judgment, who will appoint me a time," (Haydock) or "set me before him," and undertake my defence? Who will dare to sit as judge between us?

Haydock: Job 9:20 - Condemn me

Condemn me, as this conduct would appear presumptuous. (Calmet) ---

Septuagint, "if I be just, my mouth will utter impiety," (Haydock) in declaring it. (Olymp.)

Haydock: Job 9:22 - Consumeth

Consumeth. Ecclesiastes ix. 2. (Haydock) ---

This principle is incontrovertible. (Worthington) ---

I do not retract it. (Menochius) ---

The misery inflicted on the just, is not contrary to the goodness of the Almighty. Job perfectly discovered this truth, which puzzled his enlightened friends, and most of those who lived before Christ; (Psalm lxxii. 2., and Jeremias xii. 1.; Calmet) and even Job himself was not fully convinced of the motives of the Providence, till God had explained them. (Houbigant) (Chap. xlii.)

Haydock: Job 9:23 - Innocent

Innocent. Having expressed his sentiments clearly, now he mentions what he could desire under the pressure of misery. (Menochius) ---

Seeing the danger of falling, to which he was exposed, he begged to be delivered by death. We are taught by our Saviour to pray, Lead us not into temptation, Matthew vi. 13. God does not laugh at our sufferings, but he acts like a surgeon, and cuts without minding our complaints. Ridere Dei est humanæ nolle afflictioni misereri. (St. Gregory) (Calmet) ---

Hebrew, "If the scourge slay suddenly, he will laugh at the trial of the innocent." (Protestants) (Haydock)

Haydock: Job 9:24 - Wicked // Then

Wicked one, (Haydock) the devil, (Menochius) or any impious person who enjoys prosperity. He, (Calmet) or even God permissively, covered the face, (Haydock) by bribes; so that judges pass sentence unjustly. ---

Then. If it be not the devil, (Menochius) or God. (Calmet)

Haydock: Job 9:25 - Good

Good, of late. Hebrew, "they see no good."

Haydock: Job 9:26 - Carrying

Carrying. Hebrew literally, "of desire," belonging to one person, or full of goods, which he desires to carry quickly to market. (Menochius) ---

Chaldean agrees with us. But most interpreters var. Pagnin retains the original, ebe; (Haydock) supposing the rive Abeh, or Avah, is meant. It certainly implies expedition; "they have hastened like (Calmet) the eagle to its prey." Septuagint, "Is there any trace of ships, or of an eagle flying in quest of food?" (Haydock)

Haydock: Job 9:27 - Sorrow

Sorrow. I cannot entirely repress it. (Calmet) ---

The more I strive, (Haydock) the greater is my pain. (Menochius)

Haydock: Job 9:28 - Works

Works. Hebrew, "sorrows." I dread their increase, and fear impatience. Even in the midst of prosperity, Job offered sacrifice, lest the sins of his children should be laid to his charge.

Haydock: Job 9:29 - Vain

Vain. Why have I endeavoured to repress my grief in silence? God does not forbid us to complain, but only to murmur. (Calmet) ---

Septuagint, "Since I am wicked, why did I not die?" (Haydock) ---

Should a wretch be even suffered to live" (St. Chrysostom)

Haydock: Job 9:30 - Snow

Snow. Nitre bring off the dirt better. Chaldean, "soap." Hebrew bor, is supposed by many to be the Borith of Jeremias ii. 22. Snow-water was also used through delicacy in summer. (Petronius; Sat.)

Haydock: Job 9:31 - Abhor me

Abhor me. This striking expression intimates something extremely filthy. God will make his servants discern many stains, even when they have aimed at the greatest purity. (Calmet)

Haydock: Job 9:33 - There

There. Septuagint, "O that an umpire, ( or mediator) were between us, and one arguing and giving ear in the midst of both!"

Gill: Job 9:1 - Then Job answered and said.

Then Job answered and said. Without taking notice of Bildad's harsh expressions and severe censures, or his unfriendliness to him; he enters directly into the argument, grants some things, confutes others, and defends himself and his conduct.

Gill: Job 9:2 - I know it is so of a truth // how should man be just with God

I know it is so of a truth,.... That is, that God is just, and does not pervert justice and judgment, as Bildad had observed, Job 8:3; Job was a man of great natural parts and capacity; he had a large share of knowledge of things, natural, civil, and moral; and he was a good man, in whom the true light of grace shined; and being, enlightened by the spirit of wisdom and revelation, in the knowledge of divine things, he knew much of God, of his being and perfections, and of the methods of his grace, especially in the justification of men, as appears by various passages in this chapter; he knew that God was just and holy in all his ways and works, whether of providence or grace; and this he kept in sight amidst all his afflictions, and was ready to acknowledge it: he knew this "of a truth"; that is, most certainly; for there are some truths that are so plain and evident that a man may be assured of, and this was such an one with Job; he had no need to be instructed in this article; he was as knowing in this point, as well as in others, as Bildad or any of his friends; nor did he need to be sent to the ancients to inquire of them, or to prepare himself for the search of the fathers, in order to acquire the knowledge of this, to which Bildad had advised; yet, though this was so clear a point, about which there was no room for further contest; but then the matter is:

how should man be just with God? if not angels, if not man in his best estate, in which he was vanity when compared with God; then much less frail, feeble, mortal, sinful men, even the best of men, considered in themselves, and with respect to their own righteousness: for, to "be just" is not to be so through an infusion of righteousness and holiness into men, which in the best of men is their sanctification and not their justification; but this is a legal term, and stands opposed to condemnation, and signifies a man's being condemned and pronounced righteous in a judiciary way; so a man cannot be adjudged, reckoned, or accounted by God upon the foot of works of righteousness done by him; since his best works are imperfect, not answerable to the law, but very defective, and so not justifying; are opposite to the grace of God, by which, in an evangelic sense, men are justified; these would encourage boasting, which is excluded in God's way of justifying sinners; and could justification be by them, the death of Christ would be in vain, and there would have been no need of him and his justifying righteousness: especially, it is a certain thing, that a man can never be "just", or "justified with God", in such a way, or through any righteousness wrought out by him; that is, either he is not and cannot be just in comparison of God; for, if the inhabitants of the heavens are not pure in his sight, the holy angels; and if man, at his best estate, was altogether vanity when compared with him, what must sinful mortals be? or not be just at his bar; should he mark their iniquities, enter into judgment with them, or an action against them, summon them before him to answer to charges he has to exhibit; they could not stand before him, or go off acquitted or discharged: or in his account; for his judgment is according to truth; he can never reckon that a perfect righteousness which is an imperfect one: or in his sight; for, though men may be just in comparison of others, or at an human bar, in an human court of judicature, and in the account of men, and in their sight, to whom they may appear outwardly righteous, as well as in their own sight; yet not in the sight of God, who sees all things, the heart and all in it, every action, and the spring of it; see Psa 143:2 Rom 3:20; in this sense, a man can only be just with God through the imputation of the righteousness of Christ, accounting that to him, putting it upon him, and clothing him with it, and so reckoning and pronouncing him righteous through it; and which is entirely consistent with the justice of God, since by it the law is fulfilled, magnified, and made honourable, and justice satisfied; so that God is just, while he is the justifier of him that believes in Jesus, Rom 3:26.

Gill: Job 9:3 - If he will contend with him // he cannot answer him one of a thousand

If he will contend with him,.... If God will contend with man, so Sephorno; enter into a controversy with him, litigate and dispute the point in law, whether he is just or not, man cannot answer to the allegations he will produce; or if man should contend with God, a potsherd strive with its maker, to what purpose would it be? he could never avail himself by such a procedure; the match is unequal, there is no striving or contending with God in a judicial, way:

he cannot answer him one of a thousand; which some understand, that God will not answer men; he will not vouchsafe to give an answer to such that plead with him, or talk with him of his judgments in providence, or pretend to vindicate themselves, their ways, and their works, before him; but this sense seems contrary to Jer 12:1; but the meaning is, that man cannot answer God; either not one man out of a thousand, that is, none at all; unless, by one of a thousand, is meant the interpreter, one among a thousand, even the Messiah, the chiefest among ten thousand; the one man of a thousand Solomon found upon search; see Job 33:23; he indeed has made himself responsible for his people, as their surety, and was able to answer for them; and he has answered for them, and made satisfaction for their sins; it was exacted, or required, that is, a full payment of their debts, or a plenary satisfaction for their sins, "and he answered", according to Isa 53:7; but rather the sense is, that a man cannot answer, either one time of a thousand ^u, or one argument to one article exhibited, or to one objection or charge of a thousand brought against him by the law or justice of God; that is, for one sin of a thousand he has committed; so Mr. Broughton renders it, "to one thing of a thousand" ^w; this suggests that the sins of men are numerous; their debts are many, they are more than ten thousand talents, which they are not able to answer to, or pay off, no, not one of them; their iniquities are more than the hairs of their head, they cannot be understood or reckoned: and now a man cannot answer for one of a thousand, or the millions of sins he is guilty of; he cannot deny them, he cannot excuse them, he cannot make satisfaction for anyone of them; they are committed against an infinite Being, and require an infinite satisfaction, which man cannot give; they are violations of a law, and injuries to divine justice, that no man is able to atone for; whatever obedience he is capable of, or does perform, God has a prior right unto it, and therefore can never answer for former transgressions; this being the case, sinful man cannot be just with God upon the foot of his works, which is the thing this observation is made to illustrate: man's obedience is so short, and God's commandment or law so very broad, that these two can never be brought to meet, agree together, or answer to one another; and therefore it may be strongly concluded that a man is justified, if ever he is justified at all, in the sight of God, by faith in Christ and his righteousness, without the deeds of the law, Rom 3:28.

Gill: Job 9:4 - He is wise in heart // and mighty in strength // who hath hardened himself against him, and hath prospered

He is wise in heart,.... Originally, essentially, truly, really, and perfectly so; he is the only, and the all wise God; his understanding is infinite; he is able to traverse all the schemes of men, in things civil or religious, and disappoint all their devices; for though there be ever so many of them, or be ever so deeply laid, the counsel of the Lord, that shall stand; for there is no wisdom, understanding, or counsel against him; and therefore it is in vain to contend with him: he is so wise and knowing, that he sees and knows all that is in man, or is done by him, whether in public or in private; there is not a thought in his heart, nor a word on his tongue, nor an action in his life and conversation, but what he is thoroughly acquainted with; and everyone of these he will bring into judgment: how therefore is it possible that sinful men should be just in the sight of such a wise and holy Being, upon the score of his own righteousness?

and mighty in strength; he is the most mighty; he is the Almighty; he has a mighty arm and strong hand; and unless a man had a strong arm like him, his own right hand can never save him, or his own righteousness justify him; wherefore, to what purpose is it for a feeble man to contend and strive with him? and since he is not a man, as he is, how should they come together in judgment? and what a vain thing must it he to set a time for it, since, if we speak of strength, lo, he is strong? see Job 9:19,

who hath hardened himself against him, and hath prospered? either by behaving proudly and insolently to him, as Pharaoh, Sennacherib, and others, by speaking hard words against him, as the Jews in the times of Malachi; and such hard speeches ungodly sinners utter against God, Christ, his Gospel, ordinances, people, ways, and worship, of which they will be convinced, and for which they will be condemned at the last judgment; and by bold and daring acts of sin, running upon the thick bosses of his buckler, giving themselves up to commit all uncleanness with greediness, and making a covenant with hell and an agreement with death, and so think themselves safe and secure at all events; but such never prospered and succeeded as they promised themselves, but came to ruin and destruction: or "had peace" ^x, or "found quietness", as Mr. Broughton: there is no peace to wicked men, true, solid peace, either here or hereafter; when they cry "Peace", or promise themselves much of it, destruction comes; and if God sets home the guilt of sin upon their consciences, the lead of it is intolerable; it sinks them into despair, and what then will be the worm that dieth not?

Gill: Job 9:5 - Which removeth the mountains // and they know not // which overturneth them in his anger

Which removeth the mountains,.... This and what follow are instances of the power of God, and are full proofs of his being mighty in strength; and may be understood, either literally, not only of what God is able to do if he will, but of what he has done; and history ^y furnishes us with instances of mountains being removed from one place to another; and Scheuchzer ^z makes mention of a village in Helvetia, called Plurium, which, in 1618, was covered with the sudden fall of a mountain, and swallowed up in the earth, with 1800 inhabitants, and not the least trace of it to be seen any more; and in the sacred Scriptures is a prediction of the mount of Olives being removed from its place, one half to the north and the other to the south, Zec 14:4; and Josephus ^a gives a relation much like it, as in fact; besides, Job may have respect to what had been done in his times, or before them, and particularly at the universal deluge, which covered the tops of the highest mountains and hills, and very probably washed away some from their places: or else it may be understood proverbially, of the Lord's doing things marvellous and surprising, and which are impossible and impracticable with men; see Mat 17:20; or rather figuratively, of kingdoms and mighty kings, as the Targum, comparable to mountains for their height and strength, who yet are removed by God at his pleasure; see Zec 4:7,

and they know not; when they are removed, and how it is done; it is imperceptible; either the mountains are not sensible of it, or the inhabitants of the mountains, as Bar Tzemach; or men, the common sort of men, the multitude, as Gersom: R. Saadiah Gaon interprets it of removing the men of the mountains, and they know it not:

which overturneth them in his anger; for the sins or men, which was the case of the old world: Mr. Broughton renders it, "that men cannot mark how he hath removed them out of their place in his anger".

Gill: Job 9:6 - Which shaketh the earth out of her place // and the pillars thereof tremble

Which shaketh the earth out of her place,.... Can do it, and will do it at the last day, when it shall be utterly broken down, clean dissolved, and reel to and fro like a drunkard, and be removed as a cottage, and which John in a vision saw flee away from the presence of him that sat upon the throne, Isa 24:19; for this cannot be understood of earthquakes in common, which are only partial, and do not remove the earth out of its place, only shake some parts of it; and this may also refer to the time of the flood, when the earth received some change and alteration in its situation, as Mr. Burnet in his Theory of the Earth observes; and the Apostle Peter suggests something of this kind, when he distinguishes the present earth from the former, which he says stood out of the water and in it, but the present earth not so, but is reserved for fire, 2Pe 3:5,

and the pillars thereof tremble; the centre or lower parts of it, see Psa 75:3.

Gill: Job 9:7 - Which commandeth the sun, and it riseth not // and sealeth up the stars

Which commandeth the sun, and it riseth not,.... Either he could do it if he would, by a word speaking, as he ordered it to stand still in the times of Joshua, Jos 10:13, and caused the shadow to return ten degrees it had gone back in the dial of Ahaz, in the times of Hezekiah, 2Ki 20:11; or else the sense is, it rises not at any other time and place but when and where he commands it; or he commands it not to rise in the same place at one time of the year as at another, and it rises not; or this may be understood of eclipses, or of its being covered with clouds in tempestuous weather for a considerable time together, when it seems as if it was not risen: some think this respects the three days' darkness in Egypt, when the Israelites were there, Exo 10:22, which was a little before, or about the time of Job; or rather it refers to the general flood, in the times of Noah, when it rained forty days and forty nights, Gen 7:12, during which time the sun appeared not, and so seemed as if it was not risen; see Amo 8:9; Herodotus ^b relates, from the memoirs of the Egyptians, that the sun rose four times out of its usual course; twice it rose where it now sets, and twice it set where it now rises:

and sealeth up the stars: either by the light of the sun in the daytime, which hides them that they are not visible, or by dark clouds and tempestuous weather in the night; such a season as that was in which the Apostle Paul and the mariners with him were, when neither sun nor stars appeared for many days, Act 27:20, and so the Targum paraphrases it, and"sealeth up the stars with clouds;''this may also refer to the time of the flood, during the rain of forty days and nights, Gen 7:4; or to the annual motion of the sun through the ecliptic, which makes the point of the sun's rising and setting vary, and is the reason why some stars appear in summer and are sealed up in winter, and others that are seen in winter are not visible in summer; and so Cocceius interprets it.

Gill: Job 9:8 - Which alone spreadeth out the heavens // and treadeth upon the waves of the sea

Which alone spreadeth out the heavens,.... The expanse, or what we commonly translate "firmament"; but has its name in the Hebrew language from its being expanded, spread, and stretched out, over the earth and all around it; and seems chiefly to design the ether or atmosphere, which is a fine thin matter and substance spread around us, and which is sometimes spread with clouds; this is said to be stretched out like a curtain and a tent to dwell in, tents being made of curtains spread out, Isa 40:21; and the allusion may be to a military tent, the pavilion of a general of an army, as Pineda observes, from whence Jehovah plays his artillery upon his enemies, thunder, lightning, hailstones, and coals of fire; see Psa 18:11; this respects not so much the first creation, or spreading of the air or the heavens, as the continuance thereof; God continues to spread them, or to keep them spread, that they may not be rolled up as a scroll; or folded up as a garment, as they will be, Heb 1:12; and this he does alone, without the help of any creature, angels or men; any piece of tapestry or carpet, that is large, is not easily spread alone; but what power must the vast expanse of the heavens require, to be spread alone and continued so? nothing less than infinite; see Isa 44:24; some render it, "which boweth the heavens" ^c, as the same word is rendered in Psa 18:9; which he does when he fills them with clouds, so that they seem to hang low, and to be inclined towards the earth:

and treadeth upon the waves of the sea ^d; which he did at the first creation, when the waters that covered the face of the earth were, by his order, collected into one place, and there shut up, and restrained from overflowing the earth; and which restraint, as it is an act of power over them, is designed by treading upon them, and a continued act may be the rather meant here; see Gen 1:8; and when the waves of it are lifted up as high as they sometimes are, by strong and stormy winds, the Lord on high is mightier than they, he treads upon them and represses them; he rules their raging, stills their noise, and makes them smooth, calm, and quiet, Psa 65:7; this none but God can do: the Egyptian hieroglyphic of doing a thing impossible was a man's walking upon water ^e; the Heathens chose not to describe even their god of the sea, Neptune, by walking on it, as being too great for him, but by swimming ^f; of Christ's walking upon the sea, see Mat 14:25; it may be rendered, "the high places of the sea": the waves of it, when mounted to a great height by the wind; so Mr. Broughton, "the high waves of the sea", see Psa 107:25; there is a copy, as the lesser Massorah observes, which reads, "upon the high places of the cloud" ^g, see Isa 14:14; and Gersom interprets these high places, of the heavens, and of God's giving rain from thence.

Gill: Job 9:9 - Which maketh Arcturus // Orion and Pleiades // and the chambers of the south

Which maketh Arcturus,.... By which is meant not a single star, but a collection of stars, as Bar Tzemach and Ben Melech, a constellation; hence we read of Arcturus and his sons, Job 38:32. Aben Ezra understands it of the seven stars, but these are thought to be meant by the Pleiades, later mentioned; this constellation is about the Arctic or northern pole, in the tail of the Bear, appears in the beginning of September, and brings stormy weather, when winter is at hand ^h:

Orion and Pleiades; the former of these also is not a single star, but a constellation; by the help of a telescope no less than two thousand are numbered, and in Hebrew it is called "Cesil"; hence the month "Cisleu" has its name, which answers to part of November and part of December, at which time this constellation is seen, and is attended with stormy weather; hence Virgil calls it Nimbosus Orion ⁱ: and the latter are what we call the Seven Stars, sometimes by writers called Vergiliae, because they appear in the spring; and have their name of Pleiades from sailing, because at this time of year mariners go out with their ships; though some say this constellation is not favourable to them, causing rains and tempests ^k; these three divide the whole year:

and the chambers of the south: the stars in the southern hemisphere, about the Antarctic, or southern pole; and called "chambers", as Aben Ezra observes, because hidden, and are not seen by those in the other hemisphere, as if they were in a chamber: now the making of these is rightly ascribed to God, who made all the stars, Gen 1:16; though this may rather regard the continuance of them in their being, who calls them by name, brings out their host by number, directs their course, keeps them in their orbs, and preserves their influence.

Gill: Job 9:10 - Which doth great things past finding out // yea, and wonders without number

Which doth great things past finding out,.... In heaven and earth; great as to quantity and quality, not to be thoroughly searched out so as to tell their numbers, nor explain and express the nature of them to the full; even what he has done, and does in creation, providence, and grace:

yea, and wonders without number; such as are amazing to men, who cannot account for them, and so many that they cannot number them. The same things are said by Eliphaz; see Gill on Job 5:9; and which Job here repeats, to show that he agreed with him, and was ready to own what was truth, whenever expressed by him or his friends, and especially such as made for the glory of the Divine Being.

Gill: Job 9:11 - Lo, he goeth by me, and I see him not // he passeth on also, but I perceive him not

Lo, he goeth by me, and I see him not,.... This is expressive of the invisibility of God; for though the angels in heaven always behold his face, and men, in the works of creation, may see his eternal power and Godhead, and other perfections of it displayed therein; and saints by faith have a comfortable and delightful view of him, of his countenance, his love, grace and mercy in his word and ordinances, and especially in the face and person of Christ, the image of the invisible God, and will in heaven most clearly see him as he is, in the greater display of his glory and his grace; yet his essence is invisible, not only not to be seen with corporeal eyes, but not to be comprehended in the mind:

he passeth on also, but I perceive him not; this "going and passing on", as, ascribed to God, must be understood in consistence with his omnipresence; he cannot be thought to move from place to place who is everywhere, who fills heaven and earth with his presence, and there is no going from it: local motion cannot be said of him; but this respects the operations of his providence; he is continually working all around us, by supporting us in being, and supplying us with what we want, and so is near us, and yet we see him not: Job experienced the bounties of his providence, as well as the blessings of his grace, in the time of his prosperity, and now he felt the weight of his afflicting hand upon him; but yet, as to his essence, he could not see him; he was sensible that he was nigh him, and find a concern in all that befell him, but he could neither see nor comprehend him, nor account for his dealings with him: he had "passed by" him in his state of nature, and had looked graciously on him, and had said unto him, Live; he had "passed on" from him, and hid his face so that he could not see him, nor find him backward nor forward, on the right hand, nor on the left, where he used to work, see Job 23:3.

Gill: Job 9:12 - Behold, he taketh away // who can hinder him // who will say unto him, what doest thou

Behold, he taketh away,.... There are some things God never takes away from his people; he never takes away his love from them, he always rests in that towards them, let them be in what condition they will; he never takes away his grace from them, when once bestowed on them, or wrought in them; he never takes away his special gifts of grace, particularly the unspeakable gift of his son Christ Jesus, which is that good part, when chosen, which shall not be taken away; nor any of the spiritual blessings wherewith they are blessed in Christ; these are irreversible and irrevocable: but temporal blessings he takes away at pleasure; so he had taken away the children, the servants of Job, his substance, wealth, and riches, and also his bodily health, to which he may have a particular respect; yea, when it pleases him, he takes a man out of the world, as the Targum and Gersom interpret it:

who can hinder him? he does what he pleases in heaven and earth; his will is irresistible, his power is uncontrollable; there is no turning his mind, nor staying his hand, nor turning it back; when he works, none can let or hinder. Mr. Broughton translates it, "who shall make him restore?" ^l if a man takes away what he has no right to, he may be obliged by law to restore it; but whatever God takes away he has a right unto, be it relations and friends, health or wealth; if he pleases he can restore, and does; and as he did to Job, to whom he after gave twice as much as he had before; but then he is not obliged to do it, none can force him to it:

who will say unto him, what doest thou? not one that knows what God is, or that knows himself a creature of his; no person will choose or dare to ask what God does, or why he does this and not another thing, or why this in the manner he does it; for he gives no account of his matters to the sons of men, nor is he obliged to it, and it would be insolent in them to require it, see Job 33:13; this expresses his sovereignty.

Gill: Job 9:13 - If God will not withdraw his anger // the proud helpers do stoop under him

If God will not withdraw his anger,.... Or "God will not withdraw his anger" ^m; he is angry, or at least seems to be angry with his own people, in their apprehension, when he afflicts them and hides his face from them, or does not immediately appear to their relief and assistance; but this does not always last, he does not retain or keep anger for ever; but shows great mercies to them, and with everlasting kindness has mercy on them, by discovering his love to them, applying his pardoning grace and mercy, and comforting them with the consolations of his spirit; but then he is angry with the wicked every day, for their continual transgressions; and he never withdraws his anger from them, neither here nor hereafter, but punishes them with everlasting destruction, and casts them into everlasting fire, to which his wrath and anger are compared: the consequence of which is:

the proud helpers do stoop under him; or "the helpers of pride" ⁿ, or helpers of proud men; proud, wicked, and ungodly men, who combine together and help one another against God, his people, cause and interest; men of power, rule and government, as Aben Ezra explains it; civil magistrates, men in authority, who, instead of being terrors to evil doers, encourage them, and help them forward in their wickedness; but though both those that help, and those that are helped, may continue for a while, and be supported, yet they shall sooner or later fall under the mighty hand of God, his power and wrath, and be crushed by it. Some regard may be had either to the giants, the men of the old world, who filled the earth with violence, and were swept away with the flood, Gen 6:13; or rather to the builders of Babel, who helped one another to build a tower to make them a name, and secure themselves, and in opposition to God; but he being angry with them, made them desist, and they bowed under him, Gen 11:4. Some render it, "the helpers of Rahab"; that is, of Egypt ^o, Rahab being a name of Egypt, Psa 87:4. The devils are meant, whose sin was pride, and by which they fell, and which they have endeavoured to promote and cherish among men; but these proud spirits are cast out of heaven and into hell, where they are reserved in chains of darkness to the great judgment, Jud 1:6; and are obliged, whether they will or not, to stoop to the Lord, and even to the son of God in human nature, which their proud stomachs cannot well bear; but are forced to it, the anger of God lying upon them, and his wrath, which will never be withdrawn from them.

Gill: Job 9:14 - How much less shall I answer him // and choose out my words to reason with him

How much less shall I answer him,.... Who is wise in heart, and mighty in strength, and has done and does the many things before related; who is invisible, passes by, and onwards insensibly; so that there is no knowing where to speak to him, or how to guard against him, since he can come on on every side, at an unawares, and unseen; and who is a sovereign Being, who can do, and does, whatever he pleases; and therefore there is no such thing as disputing any point with him, or calling him to an account for anything done by him: and if the great men of the earth, proud and haughty tyrants, and those prouder spirits, if possible, the infernal principalities and powers, are obliged to bend and stoop to him; how should such a poor, weak, feeble creature as Job was, enter the lists with him, contend with God, and argue with him about his dispensations, or answer to any argument, objection, charge, or article exhibited against him? here Job speaks humbly and meanly of himself, as he in the whole context before speaks highly of God, between whom there was no comparison:

and choose out my words to reason with him? suggesting, that should he pick out words the most fit and proper to be used, and put them together in the most exact order, and which had the greatest force of persuasion and strength of reasoning in them, yet they would be of no avail with God; these could have no influence upon him to turn his mind, or alter either his purposes or his providences; and therefore concluded it was best for him to be silent and make no reply; but if he said anything, to do it in a supplicating way, as follows.

Gill: Job 9:15 - Whom, though I were righteous, yet would I not answer // but I would make supplication to my Judge

Whom, though I were righteous, yet would I not answer,.... This is not to be understood of the righteousness of his cause, that Job made no supposition of, but strongly asserted and determined to hold it fast as long as he lived; nor of his evangelic righteousness, the righteousness of faith he was acquainted with, even the righteousness of his living Redeemer, by which he knew he was, and should be, justified; and by which righteousness he could and did answer God, as every believer may, who, making mention of this righteousness, and of this only, such an one may plead the righteousness of Christ with God as his justifying one, and hold it up against all charges brought against him; yea, by presenting this to God by faith, he answers all the demands of the law of God, both with respect to the precepts and penalty of it, it being magnified and made honourable hereby, and all that the justice of God can require, and with which it is entirely satisfied; yea, this righteousness will answer to God for him in a time to come, in the last judgment: but Job speaks of his own legal and civil righteousness, as a good man, and a good magistrate; as the latter, he put on righteousness, and it clothed him; as the former, having grace, the root of the matter, in him, as he calls it, it taught him to live soberly, righteously, and godly; he was a man that feared God, and eschewed evil; and his sense is, that though he should so well behave in every respect, and so order his conversation aright before men that they could have nothing to lay to his charge, yet he would not bring such a righteousness before God, and pretend to answer him with it; for he knew that such a righteousness is no righteousness in the sight of God, in the eye of his law, and in the account of divine justice, being not only imperfect, but impure; not only rags, but filthy ones, attended with many sins, as well as imperfections; wherefore no good man will put his cause before God on such an issue, however he may before men; nay, Job seems to carry this point yet further, that though he had a sinless righteousness of his own, and were as righteous as Adam before his fall, or the holy angels in heaven, yet he would not insist upon such a righteousness before God, or pretend to answer him with it; for he knew that the inhabitants of the heavens, and so man in his paradise on earth, in his best estate, were not pure in his sight, but chargeable with folly and imperfection, in comparison of him: and when he says he could not "answer" him, his meaning is not that he would not answer to a question that was asked him, but that he would not answer him in a judicial way; that, if he should prefer a bill against him, he would not put in at answer to it, though he knew nothing by himself, and could not charge himself with anything wrong in thought, word, or deed; yet if God charged him with it, he would not reply against him, he would not contradict him, he would not answer again, or litigate the point with him, but give it up; because, though he might not know he had done any thing amiss, or there was imperfection in him, yet God, who was greater than his heart, and knows all things, is the heart searching and rein trying God, he knew better than he did, and therefore was determined to submit to him, and be set down by him what he was:

but I would make supplication to my Judge: that is, to God, the Judge of the whole earth; and who is particularly the Judge of his own people, their Patron and Defender, their Judge and Lawgiver, who will save them; for though he is a just God, and a righteous Judge, yet a Saviour; and it is one of the privileges of his people that they can come to him, not only as the God of all grace, and as their God and Father in Christ, but to him as to God the Judge of all, Heb 12:23; and lay their case before him, and entreat his protection; and this Job chose to do rather than contend with him; for by "supplication" prayer is meant, as it frequently is in both Testaments; and it signifies such prayer as consists of petitions for grace and mercy, or for things to be bestowed in a way of grace and mercy; not according to merit, but mercy; not for works of righteousness done, but through the favour and good will of God; and which prayer is put up in an humble supplicant manner, acknowledging a man's unworthiness, that he is not deserving of the least of mercies, nor expects any on account of any worth or worthiness in him, or his services; and in such a way a man prevails more with God, and is most likely to succeed, than by contending with him in a judicial way. Jacob had power with God and prevailed, but it was by weeping and supplication, see Hos 12:4; so Mr. Broughton reads the words,"my would crave pity of my Judge.''Some render it, "my adversary" ^p, the opposite party in a court of judicature, whom he would not contest with, but supplicate, and in the way make up matters with him. Job seems resolved to take such a method Christ advises to in civil cases, Mat 5:24.

Gill: Job 9:16 - If I had called, and he had answered me // yet would I not believe that he had hearkened unto my voice

If I had called, and he had answered me,.... Mr. Broughton reads the words, "if I cry, will he answer me?" as if Job had some doubt upon his mind whether God would vouchsafe to answer him, though he should make his supplication to him, as he proposed; seeing he had so sorely afflicted him, and still continued his hand upon him; or the words may be rendered, "though I have called, and he has answered" ^q, in times past. Job was a praying person, he had often prayed to God in his closet, and in his family, for himself, and for his children, and for his friends, and he had found God to be a God hearing and answering prayer, but seems to question whether he would answer him now, if he did pray to him:

yet would I not believe that he had hearkened unto my voice, or "would hearken" ^r, at this time, and under the present circumstances; or should he, the mercy would be so great, that he could hardly believe it; so sometimes through joy men cannot believe what they hear and see, as the apostles, when Christ appeared to them after his resurrection; or as it was with the Jews returned from Babylon, they were like them that dream, they could scarcely tell whether their deliverance was a real fact, or whether they only dreamed of it, see Luk 24:41; so Job intimates, that should he pray to God, and be heard and delivered, it would be so astonishing and transporting, that at first he should not be able to give credit to it; or, however, he should not believe that it was for his prayers and supplications, for any worth and value, virtue and efficacy, there was in them, that he was heard; but it must be purely for his mercy's sake, for the sake of the mediation of Christ, and because these prayers were the breathings of his own spirit: or else the sense is, that though he had heard and answered him formerly, when he prayed in a supplicating way, yet if he should contend with him in a judicial way, and insist upon his own righteousness, and present his supplication to God on that account, he could never expect to be heard; and, indeed, he could not believe he should be heard on any account, so long as his present sufferings lasted; which seems to be the sense of what follows, where he gives his reasons for such belief, or rather unbelief.

Gill: Job 9:17 - For he breaketh me with a tempest // and multiplieth my wounds without cause

For he breaketh me with a tempest,.... Which rises suddenly, comes powerfully, and carries all before it irresistibly; hereby signifying the nature of his present sore afflictions, which came upon him at once, pressed him down, and utterly destroyed him, against which there was no standing: perhaps he may have some reference to the storm of wind that blew down the house, by which his children were destroyed. Schultens renders it, "a burning tempest" ^s, such as is common in the eastern countries, which Thevenot ^t often makes mention of; which kills a man at once, and his flesh becomes as black as a coal, and comes off of his bones, and is plucked off by the hand that would lift him up; with which a man is broken to pieces indeed, to which Job may allude:

and multiplieth my wounds without cause; referring, it may be, to the many boils and ulcers upon his body; though it may also respect the multiplicity of ways in which he had wounded or afflicted him, in his person, in his family, and in his substance, and which he says was done "without cause"; not without a cause or reason in God, who does nothing without one, though it may not be known to men; particularly in afflicting men, it is not without cause or reason; it he punishes men, it is for sin; if he rebukes and chastises his people, it is for their transgressions; to bring them to a sense of them, to humble them for them, to bring them off from them, or to prevent them, or purge them away, and to try their graces, wean them from the world, and fit them for himself: but Job's afflictions were without any such cause intimated by his friends; it was not hypocrisy, nor any notorious sin or sins he had been guilty of, and secretly lived and indulged himself in, as they imagined. Job here suggests his innocence, which he always insisted upon, and refers his afflictions to the sovereign will of God, and to some hidden cause in his own breast, unknown to himself and others: however, so long as he dealt with him after this manner, he could not believe his prayers were heard by him.

Gill: Job 9:18 - He will not suffer me to take my breath // but filleth me with bitterness

He will not suffer me to take my breath,.... Which some think refers to Job's disease, which was either an asthma, or a quinsy in his throat, which occasioned great difficulty in breathing: I should rather think the allusion is to the hot burning winds in those countries before mentioned, which sometimes blew so strongly as almost to take away a man's breath; so the above traveller ^u reports, that between Suez and Cairo (in Egypt) they had for a day's time and more so hot a wind, that they were forced to turn their backs to it, to take a little breath. The design of Job is to show, that his afflictions were continued, and were without any intervals; they were repeated so fast, and came so thick upon him, one after another, that he had no breathing time; the import of the phrase is the same with that in Job 7:19,

but filleth me with bitterness; to the full, to satiety, to loathing, as a man may be with a bitter potion, with wormwood drink, and water of gall, with bitter afflictions comparable to such, whereby Job's life was embittered to him, see Jer 9:15.

Gill: Job 9:19 - If I speak of strength, lo, he is strong // and if of judgment, who shall set me a time to plead

If I speak of strength, lo, he is strong,.... Or think of it, or betake myself to that, and propose to carry my point by mere force, as some men do by dint of power and authority they are possessed of; alas! there is nothing to be done this way; I am a poor, weak, feeble creature in body, mind, and estate; I am not able to contend with so powerful an antagonist on any account, in any way: God is strong, he is the "most strong" ^w, as some render it; he is mighty, is the Almighty; the weakness of God is stronger than men; there is no disputing with God upon the foot of strength:

and if of judgment, who shall set me a time to plead? If I think and propose to put things upon the foot of justice, to have the cause between us issued in that way, I cannot expect to succeed by right, any more than by might; he is so strictly just and holy, that no righteousness and holiness of, mine can stand before him; he is God, and I a man, and therefore not fit to come together in judgment; and he a pure and holy Being, just and true, and without iniquity, and I a sinful polluted creature; and besides, there is none superior to him, that I can appeal unto, none that can appoint a place, or fix a time, for the hearing of the cause between us, or that can preside in judgment and determine the matter in controversy; nay, there is not one among the creatures that can be a daysman, an arbiter or umpire; yea not one that can be so much as employed as council, that can take the cause in hand, and plead it, and be a patron for me, and defender of me; so that, let me take what course I will, I am sure to be nonsuited and worsted, see Jer 49:19.

Gill: Job 9:20 - If I justify myself // mine own mouth shall condemn me // if I say, I am perfect // it shall also prove me perverse

If I justify myself,.... Seek for justification by his own righteousness, trust in himself that he was righteous, say that he was so, and pronounce himself a righteous man, what would it signify?

mine own mouth shall condemn me; the words of it being sinful, vain, idle, and frothy; and if a man is to be justified, and condemned by his words, he may be sure of the latter: indeed, "if any man offend not in word, the same is a perfect man", Jam 3:2; but let a man be as careful as he can, and keep ever such a guard upon his lips, such is the imperfection of human nature, that, though a Moses, he will speak unadvisedly with his lips, at one time or another, and in many things will offend; which would be his condemnation, if there was no other way to secure from it; nay, for a sinful man to justify himself, or to say that he is a righteous man by his own righteousness, and insist upon this before God, if he is tried upon it he must be condemned; yea, saying he is so is a falsehood, abominable to God, and enough to condemn him; and besides, a man that knows himself, as Job did, must be conscious of much sin within him, however externally righteous he may be before men; so that, should he say he was righteous, his conscience would speak, or cause his mouth to speak and contradict and condemn him:

if I say, I am perfect; not in an evangelical sense, as he was; but in a legal sense, so as to be free from sin, which no man that is perfect in a Gospel sense is; as Noah, Jacob, David, and others, who were so, yet not without sin; if therefore a man should assert this, he would not say that which was right, but what was perverse, as might be proved:

it shall also prove me perverse; to be a wicked man; either he, God, shall prove, or it, his mouth, as in the preceding clause; for to say this is to tell a lie, which to do is perverseness, see 1Jo 1:8.

Gill: Job 9:21 - Though I were perfect // yet would I not know my soul // I would despise my life

Though I were perfect,.... Really and truly so, not conscious of any sin in thought, word, or deed; this is only a case supposed:

yet would I not know my soul; I would not own myself to be so before God; I would not insist upon such perfection in his presence, as what would justify me before him; since I am sensible the highest perfection of a creature is imperfection when compared with him: or the sense may be, should I say I were "perfect, I should not know my own soul"; I should plainly appear to be ignorant of myself, as all perfectionists are; they do not know their own souls, the plague of their hearts, the evil of their thoughts, the vanity of their minds; they do not take notice of these things, or do not look upon them as sinful; they know not the nature of sin, and the exceeding sinfulness of it:

I would despise my life; even if ever so innocent, perfect, and just; his meaning is, that he would not insist upon the continuance of it on that account; he had no such value for it, such a love of life as to contend with God upon the foot of justice about it; nor did he think it worth asking for, so mean an opinion had he entertained of it, see Job 7:16.

Gill: Job 9:22 - This is one thing // therefore I said it // he destroyeth the perfect and the wicked

This is one thing,.... Or "one thing there is" ^x in the world, as Jarchi adds; or "one measure", as the Targum, to good and bad men; one event alike to the righteous, and to the wicked, Ecc 9:2; so that, as others render it, "it is all one" ^y, whether a man righteous and perfect, or whether he is not, he is equally liable to be afflicted and distressed: and "this is one thing, very singular" ^z, amazing and astonishing, and very unaccountable; but so it is, and which he differed from his three friends about; as to the justice of God, he agreed with them in that; yea, he believed he was righteous in whatever he did, and even in this, which was so strange and surprising, though he could not account for it: and "this is uniform", as Mr. Broughton translates it; either God acts uniformly in what he does, treating all men alike, good and bad men; or Job was uniform in his sentiments, he was all of a piece, steady and constant, retaining the same sense of things, from which he had not departed, nor could he depart:

therefore I said it; with the greatest confidence and assurance, because he believed it, and would say it again, seeing no reason at all to alter his judgment; the thing was quite clear to him, of which he had, at least as he thought, unquestionable evidence; and the thing he has respect to is as follows:

he destroyeth the perfect and the wicked; this is thought by some to be a very bad expression, bordering on blasphemy, and contrary to the nature and perfections of God, and to the methods of his providence, Gen 18:23; and that Job speaks in the person of one destitute of the grace of God: but nothing is more certain than that this was the real sentiment of his mind, his firm belief, nor could he be persuaded to the contrary; indeed it may be understood in a good sense: by a "perfect" man we are to understand a truly good man, one that has received the grace of God in truth, and is perfectly justified and pardoned through the blood and righteousness of Christ; and by a "wicked" man one that is under the influence of his lusts, is abandoned to them, and never easy but while he is serving them, which he is continually doing. Now the destruction of these is not to be interpreted of everlasting destruction; this indeed will be the case of wicked men, but not of perfect and good men: God by his grace has made a difference between them in this world, and so he will in the next; the one will go into everlasting punishment, the other into everlasting life, and will never come together in the same place or state; nor will the perfect man be destroyed at all in such sense; the grace of God within him, and the righteousness of Christ upon him, will eternally secure him from everlasting wrath and ruin: but it is meant of temporal destruction; sometimes indeed a remarkable distinction is made between the one and the other in a time of general calamity, as Noah, a perfect man, was saved, when the world of the ungodly were destroyed by water, Gen 7:23; and Lot, a righteous man, when Sodom and Gomorrah were consumed by fire, Gen 19:29; but frequently they fall together in the same common distress; good and bad men, among the Jews were alike carried captive into Babylon, signified by Jeremiah's good and bad figs, Jer 24:2; of good men, Ezekiel, Daniel, Shadrach, Meshech, and Abednego, are instances; though indeed it is on different accounts, and with different views, that the one and the other are destroyed with a temporal destruction, in their persons, their health, their families, or in their estates; such calamities upon good men are not as punishments for their sins, as on the wicked; but as fatherly chastisements, and for the trial of their graces, for their spiritual and eternal good, and that they might not be condemned with the world. Job's view in saying this is to observe, that a man's state God-ward is not to be judged of by his outward circumstances, whether he is a good man or a bad man, since they may both be in the same afflictions and distress, and which he opposes to the sentiments and sayings of Eliphaz and Bildad, Job 4:7.

Gill: Job 9:23 - If the scourge slay suddenly // he will laugh at the trial of the innocent

If the scourge slay suddenly,.... Not Satan, as Jarchi and Bar Tzemach; but any sore calamity which surrounds a man, lashes, cuts, and distresses him, as a whip or scourge; such as any of God's sore judgments, the sword, famine, pestilence, or evil beasts, which sometimes come suddenly, unawares, unthought of, and unexpected; and are sometimes only chastisements in love, the scourgings of a father, though generally in wrath and hot displeasure, and are an overflowing scourge, which carry all before them; and therefore some restrain it to wicked men, as the Septuagint version; and some understand it as if they were more mildly and gently dealt with, by being suddenly and at once slain with such a scourge, in their persons, families, and substance, while others have their afflictions protracted, and linger long under them, as in the next clause:

he will laugh at the trial of the innocent; not that are free from sin entirely; for there are none such, no, not newborn infants; though they may be comparatively so, yet they are not in an absolute sense, being conceived in sin and shapen in iniquity: besides, here it means adult persons, good men, that are truly gracious, sincere, upright, harmless in their lives and conversations, whose afflictions are "trials" of their faith and patience, and other graces; and when God is said to "laugh" at them, who seems to be designed here, this must be understood consistent with his pity to his people, his sympathy with them under all their afflictions, he not willingly afflicting or grieving the children of men; nor can it be thought that he has them in derision and contempt, or laughs at their calamities, or in reality, as he does at wicked men; but that he carries it so oftentimes, in the dispensations of his providence, as if he made no difference between them, but mocked at the one as well as the other; seemingly giving no heed to their cries; not hastening to their help and deliverance, but lengthening out their troubles for the trial of their graces; and so indeed is greatly delighted with the exercise of them under them, and with seeing them bear them with so much patience, courage, and greatness of mind and submission to his will. Some interpret this of a wicked man laughing at the calamities of the righteous, as the Ammonites and Edomites rejoiced at the destruction of the Jews; the church's enemy at her fall, and as the Papists will at the witnesses being slain; but the former sense seems best; rather the scourge itself laughs at the trial of the innocent; so Schultens.

Gill: Job 9:24 - The earth is given into the hands of the wicked // he covereth the face of the judges thereof // if not, where and who is he

The earth is given into the hands of the wicked,.... Either the wicked one, Satan, as Jarchi and Bar Tzemach, who is the god of this world; or some wicked tyrant, as Nimrod, or some other known by Job in his time, to whom he may have respect; or wicked men in general, who for the most part have the greatest share of the earth, and earthly things, and of power, dominion, and authority in it; and this they have of God, the powers that be are ordained by him, and therefore to be obeyed; and what any have of the earth, and the fulness of it, they have it from him, whose it is, and who has a right to dispose of it, and therefore being given by him, they have a proper right unto it; but then it is only the things of this world which are given them; they have their portion here, and that is their all; wherefore, as the giving of these is no proof of a man's goodness, so the taking of them away is no evidence of his wickedness; love or hatred are not to be known by these things; this is Job's scope and drift in this and Job 9:23,

he covereth the face of the judges thereof; not Satan, who blinds the minds of such, that they should not understand justice, and do it, as the above Jewish writers interpret it; nor the wicked man that is possessed of riches and wealth, power and authority, who by his substance bribes the judges, and blinds their eyes, or by his power and authority awes them, keeps them from executing true judgment, or discourages persons fit for such an office, and will not advance them, but lets them lie in, and covers them with, obscurity; or such who are honest and faithful, and are not to be bribed and browbeaten, these he either removes from their post, and covers their faces with shame, or takes them away by death, condemns and executes them as malefactors; it being usual in former times, as well as in ours, to cover the faces of such as are executed: but rather this is to be understood of God, who delivers the earth into the hands of the wicked, suffers them to have the rule over it, and permits such things to be done, as already observed; and besides, gives up the judges of the earth to judicial blindness, so that they cannot discern what is right and just, and do it, see Isa 29:10,

if not, where and who is he? if it is not so as I say, where is the man, and who is he, that can disprove me, and make me a liar? as Aben Ezra; let him come forth and appear, and confute me, and teach me otherwise if he can; or name the place of his abode, and say who he is; or if God does not do this, give the earth into the hands of wicked men, and cover the faces of the judges of it, and suffer wicked men to prevail, and the causes of good men to be subverted, the one to flourish, and the other to be crushed; who does do it? where is the man that has done or can do it? certain it is, that it is done; and who but that God that superintends all things, sits in the heavens, and does whatsoever he pleases, can do such things as these? or could they be done without his will and permission? by such mediums Job proves his assertion, that God destroys the perfect and the wicked; and therefore, by the face of things in providence, no judgment is to be had of a man's character, good or bad, and then instances in himself in the following verses.

Gill: Job 9:25 - Now my days are swifter than a post // they flee away // they see no good

Now my days are swifter than a post,.... Or "than a runner" ^a in a race, in order to obtain the prize; or than one that rides post, or runs on foot to carry a message, such as were Cushi and Ahimaaz; and such are generally swift of foot, or ride on swift horses, who are so employed; and yet Job says his days are swifter, or passed away more swiftly thorn such; meaning either his days in general; or rather particularly his prosperous days, as Mr. Broughton interprets it; these no sooner came but they were gone:

they flee away; like a shadow, or a dream, or a tale that is told:

they see no good; or he saw, perceived, or enjoyed no good in them; not but that he did see and enjoy much good, even much temporal good, which is what is intended; but this was no sooner had than it was taken away, that it was as if it had never been; the evil days of trouble and sorrow, in which he had no pleasure, came so quick upon him.

Gill: Job 9:26 - They are passed away as the swift ships // as the eagle that hasteth to the prey

They are passed away as the swift ships,.... Those that are lightest built, and run swiftest. Bar Tzemach thinks such vessels as are rowed with oars are meant, which may be called "ships of will or desire" ^b, as the words may be rendered, because they may be rowed at pleasure, and be carried to any place where and when a man thinks fit; whereas those that are not depend upon the wind, and that must be waited for; or they design such ships that are so swift in their motion, that they arrive to the haven as soon as men can well wish for and desire. Some render it "pirate ships", or "ships of enmity" ^c; such as are designed for spoil and plunder, and which are light ones, not loaded with goods, and therefore move swiftly: the Targum is,

"ships burdened with precious fruits;''and the Vulgate Latin version is,"ships carrying apples:''now ships loaded with such sort of goods, with perishing commodities, are obliged to make their port as soon as possible. Some leave the word untranslated, and call them "ships of Ebeh" ^d; which, according to Jarchi, Aben Ezra, and others, is either the name of a place, or of a river in Arabia, which ran with a rapid stream, and in which ships were carried with great celerity. Bolducius relates from a traveller of his acquaintance, who finished his travels in 1584, that he saw such a river about Damascus, not far from the sepulchre of Job; but that must be the river Chrysorrhoas, now called Barrady; but there were two rivers of this name Ebeh; one near Cufa, and another in Wasith, a country of Babylon, as Golius observes ^e. Others take the word to have the signification of reed or papyrus, which grew on the banks of the Nile, and of which ships were made; see Gill on Isa 18:1; and render the words "ships of reeds" or "of papyrus" ^f, and which, being light, were very swift:

as the eagle that hasteth to the prey; the eagle is the swiftest of birds, and therefore persons and things exceeding swift are compared unto them, see Hab 1:8; and it flies the most swiftly when being hungry, and in sight of its prey, and is nearest to it, and flaps upon it, which is the thing referred to, and so may be rendered, "that flies upon the prey" ^g. Job uses these metaphors, which are the most appropriate, to show how fleeting his days of prosperity were, and how soon gone: and a climax may be observed in the words; a runner, though he runs swiftly, a ship moves faster than he, and an eagle, just about to seize its prey, flies swifter than that.

Gill: Job 9:27 - If I say, I will forget my complaint // I will leave off my heaviness // and comfort myself

If I say, I will forget my complaint,.... The cause of it, the loss of his children, servants, substance, and health, and endeavour to think no more of these things, and cease complaining about them, and attempt to bury them in oblivion, and change his note:

I will leave off my heaviness; his melancholy thoughts, words, airs, and looks; or "forsake my face" ^h, put on another countenance, a more pleasent and cheerful one; the Jewish commentators generally interpret it, "my anger", either at the dispensations of Providence, or at his friends:

and comfort myself; that things were not worse with him than they were; or strengthen ⁱ himself, as the word is rendered in Amo 5:9; against his fears, and troubles, and dejection of mind, determining to take heart, and be of good courage, and not sink, and succumb, and faint under his burdens: none but God, Father, Son, and Spirit, can give comfort to distressed ones, whether on temporal or spiritual accounts; but good men may make use of means for comfort, such as hearing the word, reading the Scriptures, prayer, meditation, and conversation with good men.

Gill: Job 9:28 - I am afraid of all my sorrows // I know that thou wilt not hold me innocent

I am afraid of all my sorrows,.... That they would return upon him, and surround him, and overwhelm him, so that he should not be able to stand up against them, or under them; that they would increase and continue with him, and so he should never be released from them:

I know that thou wilt not hold me innocent: a sudden apostrophe to God as near him; the meaning is not, that he was confident that God would not justify him but condemn him in a spiritual sense; Job did not despair of his everlasting salvation, he knew and believed in his living Redeemer; he knew he should be acquitted and justified by his righteousness, and not be condemned with the world; but he was certain of this, as he thought that God would neither "cleanse" ^k him, as some render the word, from the worms his flesh was clad with, and from the filthy boils and ulcers he was covered with; nor clear him so as that he should appear to be innocent in the sight and judgment of his friends; but go on to treat him as if he was a guilty person, by continuing his afflictions on him, even unto death; he had no hope of being freed from them, and so of being cleared from the imputation of his friends, who judged of him by his outward circumstances.

Gill: Job 9:29 - If I be wicked, why then labour I in vain?

If I be wicked, why then labour I in vain? If he was that wicked person, that hypocrite, Bildad and his other friends took him to be, it was in vain for him to make his supplications to God, as they advised him; so Gersom gives the sense of the words; since God hears not sinners, such as live in sin, regard iniquity in their hearts, and practise it in their lives, at least secretly, as it was suggested Job did; if he was such an one, it must be all lost labour to pray to God to show favour to him, and deliver him out of his troubles, since he might reasonably expect he would shut his eyes and stop his ears at such a man, and regard not his cries; seeking to him must be in vain; prayer may be fitly enough expressed by labour, it is a striving and wrestling with God, and especially when it is constant, importunate, and fervent: but rather the sense is, that if he was a wicked man in the account of God, or was dealt with as one; if God would not hold him innocent, as he asserts in the latter part of Job 9:28; then it was a vain thing to labour the point in the vindication of himself; since he could never think of succeeding against God, so wise and powerful, so holy, just, and pure. The word "if" is not in the original text, and may be left out, and the words be rendered, "I am wicked" ^l; not in any notorious manner, as having lived a scandalous life, or been guilty of some gross enormities, as his friends insinuated, but in common with other men; he was born a sinner, had been a transgressor from the womb, and though he was renewed and sanctified by the spirit of God, yet sin dwelt in him, and through the infirmity of the flesh he was daily sinning in thought, word, or deed; nor did he expect it would be otherwise with him while in this world; yea, it was impossible for him to be without sin, as Bar Tzemach observes to be the sense of the phrase; and therefore if God would not clear him, or hold him innocent, unless he was entirely free from sin, as it was labouring in vain to attain to such perfection, so it must be to no purpose, and is what he chiefly intends, to attempt to vindicate himself before God: or "I shall be wicked", or "ungodly" ^m; I shall be treated as such not only by his friends, who would reckon him a very wicked man so long as those afflictions continued on him, let him say what he would; but by the Lord himself, who he believed would never release him from them as long as he lived, which in the eye of men would be a tacit condemnation of him; so the Targum,"I shall be condemned,''and therefore it was labour in vain, striving against the stream, to go about to vindicate himself; nor was it possible that he could make himself out so clear and pure and perfect, that such an holy Being as God was could find no fault in him, in whose sight the heavens, and the inhabitants of them, were not clean; this is further evinced in the following words.

Gill: Job 9:30 - If I wash myself with snow water // and make my hands never so clean

If I wash myself with snow water,.... As it came from heaven, or flowed from the mountains covered with snow, as Lebanon, see Jer 18:14; or was kept in vessels for such use, as being judged the best for such a purpose; so it was used by the ancients ⁿ, as being what whitens the skin, and strengthens the parts by contracting the pores, and hindering perspiration; it signifies, in a figurative sense, that let him take what methods he would to cleanse himself from sin, they were all in vain, his iniquity would be seen, and remain marked before God; and indeed there is nothing that a man can do that will make him pure and clean in the sight of an holy God; this is not to be done by ceremonial ablutions, such as might be in use in Job's time, before the law of Moses was given, and to which he may have some reference; these only sanctified to the purifying of the flesh, or only externally, but could not purify the heart, so as to have no more conscience of sin; nor by moral duties, not by repentance, as Sephorno; a fountain, a flood, an ocean of tears of humiliation and repentance, would not wash away sin; if, instead of ten thousand rivers of oil, so many rivers of brinish tears could be produced, they would be of no avail to cleanse the sinner; nor any works of righteousness done by man, for these themselves need washing in the blood of the Lamb; for nothing short of the blood of Christ, and the grace of God, can do it:

and make my hands never so clean; the hands are what men work with, Ecc 9:10; and so may design good works, which are sometimes called clean hands; see Psa 24:4; compared with Psa 15:1; and may be said to be so when they are done well, from a pare heart, and faith unfeigned, without selfish and sordid views, with a single eye to the glory of God; which is doing them as well, and making the hands as clean, as well can be; yet these are of no avail with respect to justification before God, and acceptance with him, or with regard to salvation, which is all of grace, and not of works, be they what they will; some render the words, "and cleanse my hands with soap" ^o, which cleanses them best of anything, see Jer 2:22.

Gill: Job 9:31 - Yet shall thou plunge me in the ditch // and mine own clothes shall abhor me

Yet shall thou plunge me in the ditch,.... In the filthy ditch of sin, the pit wherein is no water, the horrible pit, the mire and clay, in which all unregenerate men are, and to which hypocrites return, as the swine to its wallowing in the mire; and in which impurity self-righteous persons are, and are sooner or later made to appear, notwithstanding all their outward righteousness, holiness, purity, and perfection they boast of; and though Job was neither of these, not an unregenerate man, nor an hypocrite, nor a self-righteous person; yet he knew that, in comparison of the perfect purity and holiness of God, he should appear exceedingly impure; and that God would treat him as such, and hold him out to the view of others as the filth of the world, and the offscouring of all things, by continuing his afflictions, from whence it would be concluded that he was the most impure person; and indeed by the ditch may be meant the ditch of afflictions, as Sephorno, either his present ones continued, his filthy ulcers and scabs, with which his body was covered all over, or new afflictions he would bring him into, where he would sink in deep mire, there being no standing, Psa 69:2; some understand this of the grave, the ditch or pit of corruption, into which he should be cast, and there putrefy and rot: but the other senses seem best:

and mine own clothes shall abhor me; not his clothes in a literal sense; either while living, his filthy ulcers being such, that were his clothes sensible of them, they would loathe and abhor to touch him, and cover him; or when dead, his sepulchre garments, his shroud, or winding sheet, would disdain to cover such a filthy body, overspread with worms and dust; or as Vatablus paraphrases it, clothes do not become a dead body; or as Mr. Broughton,"when I go naked to the grave, as though my clothes loathed me:''but the words are rather to be understood figuratively, either of some of his friends that were as near and as close to him as his clothes, or had been, but now were estranged from him, and loathed and abhorred him, see Job 19:13; or better, of his best works of righteousness, which he put on as a robe, Job 29:14; and which are a covering to the saints before men, and are ornamental to them, though not justifying in the sight of God; and indeed in themselves, and compared with the holy law, and holy nature of God, are imperfect and impure; and if God was to enter into judgment with men, they would be so far from justifying them in his sight, or rendering them acceptable to him, that they would cause them to be abhorred by him, as all self-righteousness and self-righteous persons are, see Pro 21:27; yea, even the best works of men are but dung in the judgment of a good man himself, what then must they be in the account of God? Phi 3:8; Job here, and in Job 9:30, has most exalted ideas of the purity, holiness, and majesty of God, so that no creature, nor creature holiness, be they ever so perfect, can stand before him, or be pure in his sight.

Gill: Job 9:32 - For he is not a man, as I am // that I should answer him // and we should come together in judgment

For he is not a man, as I am,.... For though the parts and members of an human body are sometimes ascribed to him, yet these are to be understood by an anthropopathy, speaking after the manner of men, there being something in him, which in a figurative sense answers to these; otherwise we are not to conceive of any corporeal shape in him, or that there is any likeness to which he is to be compared: he is a spirit infinite, immortal, immense, invisible, pure and holy, just and true, and without iniquity; whereas Job was but a man, a finite, feeble, mortal creature, and a sinful one; and therefore there being such a vast disparity between them, it was in vain to litigate a point with him, to plead his cause before him, or attempt to vindicate his innocence; the potsherds may strive and contend with the potsherds of the earth their equals, but not with God their Creator, who is more than a match for them; he sees impurity where man sees it not, and can bring a charge against him, and support it, where he thought there was none, and therefore it is a vain thing to enter the lists with him:

that I should answer him; not to questions put by him, but in a judicial way to charges and accusations he should exhibit; no man in this sense can answer him, for one of a thousand he may bring, and men are chargeable with; wherefore Job once and again determines he would not pretend to answer him, as he knew he could not, see Job 9:3,

and we should come together in judgment; in any court of judicature, before any judge, to have the cause between us heard, and tried, and determined; for in what court of judicature can he be convened into? or what judge is there above him, before whom he can be summoned? or is capable of judging and determining the cause between us? there is the high court of heaven, where we must all appear, and the judgment seat of Christ, before which we must all stand; and God is the judge of all, to whom we must come, and by whose sentence we must be determined; but there is no court, no judge, no judgment superior to him and his; there is no annulling his sentence, or making an appeal from him to another; there is no coming together at all, and much less "alike" ^p, as some render it, or upon equal terms; the difference between him and his creatures being so vastly great.

Gill: Job 9:33 - Neither is there any daysman betwixt us // that might lay his hand upon us both

Neither is there any daysman betwixt us,.... Or "one that reproves" ^q; who upon hearing a cause reproves him that is found guilty, or is blameworthy, or has done injury to another; but there is no such person to be found, among angels or men, capable of this, supposing, as if Job should say, I should appear to be the injured person; or there is no "umpire" or "arbitrator" ^r, to whom the case between us can be referred; for, as Bar Tzemach observes, he that stands in such a character between two parties must be both more wise and more mighty than they; but there is none among all beings wiser and mightier than God:

that might lay his hand upon us both; and restrain them from using any violence to one another, as contending persons are apt to do; and compromise matters, settle and adjust things in difference between them, so as to do justice to both, and make both parties easy, and make peace between them. Herodotus ^s makes mention of a custom among the Arabians,"when they enter into covenants and agreements with each other, another man stands in the midst of them both, and with a sharp stone cuts the inside of the hands of the covenanters near the larger fingers; and then takes a piece out of each of their garments, and anoints with the blood seven stones that lie between them; and while he is doing this calls upon a deity, and when finished the covenant maker goes with his friends to an host or citizen, if the affair is transacted with a citizen; and the friends reckon it a righteous thing to keep the covenant.''To which, or some such custom, Job may be thought to allude. Now, whereas Christ is the daysman, umpire and mediator between God and men, who has interposed between them, and has undertaken to manage affairs relating to both; in things pertaining to God, the glory of his justice, and the honour of his law, and to made reconciliation for the sins of men, and to make peace for them with God by the blood of his cross; which he has completely done, being every way qualified for it, inasmuch as he partakes of both natures, and is God and man in one person, and so could put his hand on both, and make both one; or bring them who were at variance to an entire agreement with each other, upon such a bottom, as even the strict justice of God cannot object unto. Now, I say, Job must not be understood as if he was ignorant of this, for he had knowledge of Christ as a Redeemer and Saviour, and so as the Mediator and Peacemaker; the Septuagint version renders it as a wish, "O that there was a mediator between us!" and so it may be considered as a prayer for Christ's incarnation, and that he would appear and do the work of a mediator he was appointed to, which Job plainly saw there was great need of; or, as others ^t, "there is no daysman yet"; there will be one, but as yet he is not come; in due time he will, which Job had faith in and full assurance of: but there is no need of such versions and glosses: Job is here not speaking of the affair of salvation, about which he had no doubt, he knew his state was safe, and he had an interest in the living Redeemer and blessed Mediator; but of the present dispensation of Providence, and of the clearing of that up to the satisfaction of his friends, so that he might appear to be an innocent person; and since God did not think fit to change the scene, there was none to interpose on his behalf, and it was in vain for him to contend with God.

Gill: Job 9:34 - Let him take his rod away from me // and let not his fear terrify me

Let him take his rod away from me,.... Not his government over him, of which the rod or sceptre is an ensign, Job did not want to be freed from that; but, his rod of affliction, or stroke, as the Targum, the stroke of his hand, which, though a fatherly chastisement, lay heavy upon him, and depressed his spirits; so that he could not, while it was on him, reason so freely about things as he thought he could if it was removed, and for which he here prays:

and let not his fear terrify me; not the fear of him as a father, which is not terrifying, but the fear of him as a judge; the terror of his majesty, the dread of his wrath and vengeance, the fearful apprehensions he had of him as a God of strict justice; that would by no means clear the guilty, yea, would not hold him innocent, though he was with respect to the charge of his friends; being now without those views of him as a God gracious and merciful; to these words Elihu seeks to have respect, Job 33:6.