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Texts -- Job 9:14-21 (NET)

Context
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 .

Pericope

NET
  • Job 9:14-21 -- The Impossibility of Facing God in Court

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Expository Notes on the Bible (Constable)

  • What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us...
  • I. Prologue chs. 1-2A. Job's character 1:1-5B. Job's calamities 1:6-2:101. The first test 1:6-222. The second test 2:1-10C. Job's comforters 2:11-13II. The dialogue concerning the basis of the divine-human relationship 3:1-42...
  • The writer composed the prologue and epilogue of this book in prose narrative and the main body (3:1-42:6) in poetry. The prologue and epilogue form a frame around the main emphasis of the revelation, the poetic section, and ...
  • Satan again claimed that Job served God only because God had made it advantageous for Job to do so. Job still had his own life. Satan insinuated that Job had been willing to part with his own children and his animals (wealth)...
  • The two soliloquies of Job (chs. 3 and 29-31) enclose three cycles of dialogue between Job and his three friends. Each cycle consists of speeches by Eliphaz, Bildad, and Zophar in that order interspersed with Job's reply to e...
  • Job began his response to Bildad by acknowledging that much of what his friends had said was true (v. 2). Many of Job's speeches began with sarcasm or irony. He then turned to a question that Eliphaz had raised earlier (4:17)...
  • Rahab (v. 13) was a name ancient Near Easterners used to describe a mythical sea monster that was symbolic of evil. Such a monster, also called Leviathan (7:12), was a major character in the creation legends of several ancien...
  • Job admitted that he had rebelled against God to the extent that he had complained about his condition (v. 2a). "His hand"(v. 2b) is "My hand"in the Hebrew text. Job had not given up his desire to present his case before God ...
  • Elihu began by voicing his respect for Job's three friends (vv. 6-10). They were older than he, and for this reason he said he had refrained from speaking until now. However he had become convinced that advancing age does not...
  • Earlier in the book Job had hesitated to confront God (9:14). Gradually he became more confident and demanded an audience with God (13:22a). Still later he spoke almost as God's equal boasting that he would approach God as a ...
  • 139:7 Evidently the confining awareness of God's omniscience led David to try to escape from the Lord. His two rhetorical questions in this verse express his inability to hide from God (cf. Jer. 23:24).139:8-10 David gave hyp...
  • 3:1 Jeremiah claimed to have seen much affliction because Yahweh had struck Jerusalem in His anger (cf. Job 9:34; 21:9; Ps. 89:32; Isa. 10:5)."The two preceding poems ended with sorrowful complaint. This third poem begins wit...
  • "The opening verses of Nahum form a prologue dominated by the revelation of God's eternal power and divine nature in creation (cf. Rom 1:20). As in Romans 1:18-32, this revelation is characterized preeminently by God's justic...

Expositions Of Holy Scripture (Maclaren)

  • "Then Job answered the Lord, and said, 2. I know that Thou canst do every thing, and that no thought can be withholden from Thee. 3. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood ...
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