Text -- Job 9:1-3 (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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 9:2

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

Wesley: Job 9:2

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 accusation among a thousand which God shall produce against him.

JFB: Job 9:2

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

God

JFB: Job 9:3

Literally, "deign to enter into judgment."

JFB: Job 9:3

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.

Clarke: Job 9:2

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 - 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 - 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!

Defender: Job 9:2

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.""

TSK: Job 9:2

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 : 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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 9:2

I know it is so of a truth - Job here refers, undoubtedly, to something that had been said before; but whether it is to the general strain of remark, or to some particular expression, may be doubted. Rosenmuller supposes that he refers to what was said by Eliphaz in Job 4:17; but it seems more probable that it is to the general position which had been laid down and defended, that God was just and holy, and that his proceedings were marked with equity. Job admits this, and proceeds to show that it was a truth quite as familiar to him as it was to them. The object of his dwelling on it seems to be to show them that it was no new thing to him, and that he had some views on that important subject which were well worthy of attention.

But how should man be just with God? - Margin, "before."The meaning is, that he could not be regarded as perfectly holy in the sight of God; or that so holy and pure a being as God must see that man was a sinner, and regard him as such; see the sentiment explained in the notes at Job 4:17. The question here asked is, in itself, the most important ever propounded by man - "How shall sinful man be regarded and treated as righteous by his Maker?"This has been the great inquiry which has always been before the human mind. Man is conscious that he is a sinner. He feels that he must be regarded as such by God. Yet his happiness here and hereafter, his peace and all his hope, depend on his being treated as if he were righteous, or regarded as just before God. This inquiry has led to all forms of religion among people; to all the penances and sacrifices of different systems; to all the efforts which have been made to devise some system that shall make it proper for God to treat people as righteous.

The question has never been satisfactorily answered except in the Christian revelation, where a plan is disclosed by which God "may be just, and yet the justifier of him that believeth."Through the infinite merits of the Redeemer, man, though conscious that he is personally a sinner, may be treated as if he had never sinned; though feeling that he is guilty, he may consistently be forever treated as if he were just. The question asked by Job implies that such is the evidence and the extent of human guilt, that man can never justify himself. This is clear and indisputable. Man cannot justify himself by the deeds of the law. Justification, as a work of law, is this: A man is charged, for example, with the crime of murder. He sets up in defense that he did not kill, or that if he tools life it was in self-defense, and that he had a right to do it. Unless the fact of killing be proved, and it be shown that he had no right to do in the case as he has done, he cannot be condemned, and the law acquits him. It has no charge against him, and he is just or justified in the sight of the law. But in this sense man can never be just before God. He can neither show that the things charged on him by his Maker were not done, or that being done, he had a right to do them; and being unable to do this, he must be held to be guilty. He can never be justified therefore by the law, and it is only by that system which God has revealed in the gospel, where a conscious sinner may be treated as if he were righteous through the merits of another, that a man can ever be regarded as just before God; see Rom 1:17, note; Rom 3:24-25, note.

Barnes: Job 9:3

If he will contend with him - That is, if God enters into a controversy with man. If he chooses to charge crime on him, and to hold him responsible for his deeds. The language here is taken from courts of justice, and means that if a trial were instituted, where God should submit charges, and the matter were left to adjudication, man could not answer the charges against him; compare the notes at Isa 41:1.

He cannot answer him one of a thousand - For one of a thousand of the sins charged on him. The word "thousand"here is used to denote the largest number, or all. A man who could not answer for one charge brought against him out of a thousand, must be held to be guilty; and the expression here is equivalent to saying that he could not answer him at all. It may also be implied that God has many charges against man. His sins are to be reckoned by thousands. They are numerous as his years, his months, his weeks, his days, his hours, his moments; numerous as his privileges, his deeds, and his thoughts. For not one of those sins can he answer. He can give no satisfactory account before an impartial tribunal for any of them. If so, how deeply guilty is man before God! How glorious that plan of justification by which he can be freed from this long list of offences, and treated as though he had not sinned.

Poole: Job 9:2

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

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.

Haydock: Job 9:1

Life, under this uncertainty and affliction. (Menochius)

Haydock: Job 9:2

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

Gill: Job 9:1

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,.... 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,.... 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 9:1

¹ sn This speech of Job in response to Bildad falls into two large sections, chs. 9 and 10. In ch. 9 he argues that God’s power and majesty prevent him from establishing his integrity in his complaint to God. And in ch. 10 Job tries to discover in God’s plan the secret of his afflictions. The speech seems to continue what Job was saying to Eliphaz more than it addresses Bildad. See K. Fullerton, “On Job 9 and 10,” JBL 53 (1934): 321-49.

NET Notes: Job 9:2

¹ tn The adverb אָמְנָם (’omnam, “in truth”) is characteristic of the Book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with “truly I know this is so.” Job knows as much about these themes as his friends do.

² sn The interrogative is used to express what is an impossibility.

³ tn The attempt to define אֱנוֹשׁ (’enosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10).

⁴ tn The preposition is אִם (’im, “with, before, in the presence of”). This is more specific than מִן (min) in 4:17.

⁵ sn The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever – he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.

NET Notes: Job 9:3

¹ tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3.

² tn The verb רִיב (riv) is a common one; it has the idea of “contention; dispute; legal dispute or controversy; go to law.” With the preposition אִם (’im) the idea must be “to contend with” or “to dispute with.” The preposition reflects the prepositional phrase “with God” in v. 2, supporting the view that man is the subject.

³ tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.

Geneva Bible: Job 9:2

I know [it is] so of a truth: but how should man be ^{( a )} just with God?

^{( a )} Job here answers Eliphaz and Bildad's oration, touching the justice of God, and his innocency, confessing God to be infinite in justice and man to be nothing in respect.

Geneva Bible: Job 9:3

If he will contend with him, he cannot answer him one of a ^{( b )} thousand.

^{( b )} Of a thousand things, which God could lay to his charge, man cannot answer him one.

Commentary -- Verse Range Notes

TSK Synopsis: Job 9:1-35

1 Job acknowledges God's justice.

22 Man's innocency is not to be condemned by afflictions.

Maclaren: Job 9:1-35

The End Of The Lord'

"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 not; things too wonderful for me, which I knew not. 4. Hear, I beseech Thee, and I will speak: I will demand of Thee, and declare Thou unto me. 5. I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. 6. Wherefore I abhor myself, and repent in dust and ashes. 7. And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of Me the thing that is right, as My servant Job hath. 8. Therefore take unto you now seven bullocks and seven rams, and go to My servant Job, and offer up for your-strives a burnt offering; and My servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of Me the thing which is right, like My servant Job. 9. So Eliphaz the Temanite and Bildad the shuhite and Zophar the Naamathite went, and did according as the Lord commanded them: the Lord also accepted Job. 10. And the Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before.'--Job 42:1-10.

THE close of the Book of Job must be taken in connection with its prologue, in order to get the full view of its solution of the mystery of pain and suffering. Indeed the prologue is more completely the solution than the ending is; for it shows the purpose of Job's trials as being, not his punishment, but his testing. The whole theory that individual sorrows were the result of individual sins, in the support of which Job's friends poured out so many eloquent and heartless commonplaces, is discredited from the beginning. The magnificent prologue shows the source and purpose of sorrow. The epilogue in this last chapter shows the effect of it in a good man's character, and afterwards in his life.

So we have the grim thing lighted up, as it were, at the two ends. Suffering comes with the mission of trying what stuff a man is made of, and it leads to closer knowledge of God, which is blessed; to lowlier self-estimation, which is also blessed; and to renewed outward blessings, which hide the old scars and gladden the tortured heart.

Job's final word to God is in beautiful contrast with much of his former unmeasured utterances. It breathes lowliness, submission, and contented acquiescence in a, providence partially understood. It does not put into Job's mouth a solution of the problem, but shows how its pressure is lightened by getting closer to God. Each verse presents a distinct element of thought and feeling.

First comes, remarkably enough, not what might have been expected, namely, a recognition of God's righteousness, which had been the attribute impugned by Job's hasty words, but of His omnipotence. God can do everything,' and none of His thoughts' or purposes can be restrained' (Rev. Ver.). There had been frequent recognitions of that attribute in the earlier speeches, but these had lacked the element of submission, and been complaint rather than adoration. Now, the same conviction has different companions in Job's mind, and so has different effects, and is really different in itself. The Titan on his rock, with the vulture tearing at his liver, sullenly recognised Jove's power, but was a rebel still. Such had been Job's earlier attitude, but now that thought comes to him along with submission, and so is blessed. Its recurrence here, as in a very real sense a new conviction, teaches us how old beliefs may flash out into new significance when seen from a fresh point of view, and how the very same thought of God may be an argument for arraigning and for vindicating His providence.

The prominence given, both in the magnificent chap-tens in which God answers Job out of the whirlwind and in this final confession, to power instead of goodness, rests upon the unspoken principle that the divine nature is not a segment, but a circle. Any one divine attribute implies all others. Omnipotence cannot exist apart from righteousness' (Davidson's Job, Cambridge Bible for Schools). A mere naked omnipotence is not God. If we rightly understand His power, we can rest upon it as a Hand sustaining, not crushing, us. He doeth all things well' is a conviction as closely connected with I know that Thou canst do all things' as light is with heat.

The second step in Job's confession is the acknowledgment of the incompleteness of his and all men's materials and capacities for judging God's providence. Verse 3 begins with quoting God's rebuke (Job 38:2). It had cut deep, and now Job makes it his own confession. We should thus appropriate as our own God's merciful indictments, and when He asks,' Who is it?' should answer with lowliness, Lord, it is I.' Job had been a critic; he is a worshipper. He had tried to fathom the bottomless, and been angry because his short measuring-line had not reached the depths. But now he acknowledges that he had been talking about what passed his comprehension, and also that his words had been foolish in their rashness.

Is then the solution of the whole only that old commonplace of the unsearchableness of the divine judgments? Not altogether; for the prologue gives, if not a complete, yet a real, key to them. But still, after all partial solutions, there remains the inscrutable element in them. The mystery of pain and suffering is still a mystery; and while general principles, taught us even more clearly in the New Testament than in this book, do lighten the weight of all this unintelligible world,' we have still to take Job's language as the last word on the matter, and say, How unsearchable are His judgments, and His ways past finding out!'

For individuals, and on the wider field of the world, God's way is in the sea; but that does not bewilder those who also know that it is also in the sanctuary. Job's confession as to his rash speeches is the best estimate of many elaborate attempts to vindicate the ways of God to man.' It is better to trust than to criticise, better to wait than to seek prematurely to understand.

Job 42:4, like Job 42:3, quotes the words of God (Job 38:3; 40:7). They yield a good meaning, if regarded as a repetition of God's challenge, for the purpose of disclaiming any such presumptuous contest. But they are perhaps better understood as expressing Job's longing, in his new condition of humility, for fuller light, and his new recognition of the way to pierce to a deeper understanding of the mystery, by illumination from God granted in answer to his prayer. He had tried to solve his problem by much, and sometimes barely reverent, thinking. He had racked brain and heart in the effort, but he has learned a more excellent way, as the Psalmist had, who said, When I thought, in order to know this, it was too painful for me, until I went into the sanctuary of God; then understood!.' Prayer will do more for clearing mysteries than speculation, however acute, and it will change the aspect of the mysteries which it does not clear from being awful to being solemn, veils covering depths of love, not clouds obscuring the sun.

The centre of all Job's confession is in Job 42:5, which contrasts his former and present knowledge of God, as being mere hearsay before, and eyesight now. A clearer understanding, but still more, a sense of His nearness, and an acquaintance at first hand, are implied in the bold words, which must not be interpreted of any outward revelation to sense, but of the direct, full, thrilling consciousness of God which makes all men's words about Him seem poor. That change was the master transformation in Job's case, as it is for us all. Get closer to God, realise His presence, live beneath His eye and with your eyes fixed on Him, and ancient puzzles will puzzle no longer, and wounds will cease to smart, and instead of angry expostulation or bewildered attempts at construing His dealings, there will come submission, and with submission, peace.

The cure for questionings of His providence is experience of His nearness, and blessedness therein. Things that loomed large dwindle, and dangers melt away. The landscape is the same in shadow and sunshine; but when the sun comes out, even snow and ice sparkle, and tender beauty starts into visibility in grim things. So, if we see God, the black places of life are lighted; and we cease to feel the pressure of many difficulties of speculation and practice, both as regards His general providence and His revelation in law and gospel.

The end of the whole matter is Job's retractation of his words and his repentance. I abhor' has no object expressed, and is better taken as referring to the previous speeches than to myself.' He means thereby to withdraw them all. The next clause, I repent in dust and ashes,' carries the confession a step farther. He recognises guilt in his rash speeches, and bows before his God confessing his sin. Where are his assertions of innocence gone? One sight of God has scattered them, as it ever does. A man who has learned his own sinfulness will find few difficulties and no occasions for complaint in God's dealings with him. If we would see aright the meaning of our sorrows, we must look at them on our knees. Get near to God in heart-knowledge of Him, and that will teach our sinfulness, and the two knowledges will combine to explain much of the meaning of sorrow, and to make the unexplained residue not hard to endure.

The epilogue in prose which follows Job's confession, tells of the divine estimate of the three friends, of Job's sacrifice for them, and of his renewed outward prosperity. The men who had tried to vindicate God's righteousness are charged with not having spoken that which is right; the man who has passionately impugned it is declared to have thus spoken. No doubt, Eliphaz and his colleagues had said a great many most excellent, pious things, and Job as many wild and untrue ones. But their foundation principle was not a true representation of God's providence, since it was the uniform connection of sin with sorrow, and the accurate proportion which these bore to each other.

Job, on the other hand, had spoken truth in his denials of these principles, and in his longings to have the righteousness of God set in clear relation to his own afflictions. We must remember, too, that the friends were talking commonplaces learned by rote, while Job's words came scalding hot from his heart. Most excellent truth may be so spoken as to be wrong; and it is so, if spoken heartlessly, regardless of sympathy, and flung at sufferers like a stone, rather than laid on their hearts as a balm. God lets a true heart dare much in speech; for He knows that the sputter and foam prove that the heart's deeps boil in earnest.'

Job is put in the place of intercessor for the three, a profound humiliation for them and an honour for him. They obeyed at once, showing that they have learned their lesson, as well as Job his. An incidental lesson from that final picture of the sufferer become the priest requiting accusations with intercession, is the duty of cherishing kind feelings and doing kind acts to those who say hard things of us. It would be harder for some of us to offer sacrifices for our Eliphazes than to argue with them. And yet another is that sorrow has for one of its purposes to make the heart more tender, both for the sorrows and the faults of others.

Note, too, that it was when Job prayed for his friends' that the Lord turned his captivity. That is a proverbial expression, bearing witness, probably, to the deep traces left by the Exodus, for reversing calamity. The turning-point was not merely the confession, but the act, of beneficence. So, in ministering to others, one's own griefs may be soothed.

The restoration of outward good in double measure is not meant as the statement of a universal law of Providence, and still less as a solution of the problem of the book. But it is putting the truth that sorrows, rightly borne, yield peaceable fruit at the last, in the form appropriate to the stage of revelation which the whole book represents; that is, one in which the doctrine of immortality, though it sometimes rises before Job's mind as an aspiration of faith, is not set in full light.

To us, living in the blaze of light which Jesus Christ has let into the darkness of the future, the end of the Lord' is that heaven should crown the sorrows of His children on earth. We can speak of light, transitory affliction working out an eternal weight of glory. The book of Job is expressing substantially the same expectation, when it paints the calm after the storm and the restoration in double portion of vanished blessings. Many desolate yet trusting sufferers know how little such an issue is possible for their grief, but if they have more of God in clearer sight of Him, they will find empty places in their hearts and homes filled.

THE END

Psalm

MHCC: Job 9:1-13

In this answer Job declared that he did not doubt the justice of God, when he denied himself to be a hypocrite; for how should man be just with God? Before him he pleaded guilty of sins more than could be counted; and if God should contend with him in judgment, he could not justify one out of a thousand, of all the thoughts, words, and actions of his life; therefore he deserved worse than all his present sufferings. When Job mentions the wisdom and power of God, he forgets his complaints. We are unfit to judge of God's proceedings, because we know not what he does, or what he designs. God acts with power which no creature can resist. Those who think they have strength enough to help others, will not be able to help themselves against it.

Matthew Henry: Job 9:1-13

Bildad began with a rebuke to Job for talking so much, Job 8:2. Job makes no answer to that, though it would have been easy enough to retort it upon himself; but in what he next lays down as his principle, that God never perverts judgment, Job agrees with him: I know it is so of a truth, Job 9:2. Note, We should be ready to own how far we agree with those with whom we dispute, and should not slight, much less resist, a truth, though produced by an adversary and urged against us, but receive it in the light and love of it, though it may have been misapplied. " It is so of a truth, that wickedness brings men to ruin and the godly are taken under God's special protection. These are truths which I subscribe to; but how can any man make good his part with God?" In his sight shall no flesh living be justified, Psa 143:2. How should man be just with God? Some understand this as a passionate complaint of God's strictness and severity, that he is a God whom there is no dealing with; and it cannot be denied that there are, in this chapter, some peevish expressions, which seem to speak such language as this. But I take this rather as a pious confession of man's sinfulness, and his own in particular, that, if God should deal with any of us according to the desert of our iniquities, we should certainly be undone.

I. He lays this down for a truth, that man is an unequal match for his Maker, either in dispute or combat.

1. In dispute (Job 9:3): If he will contend with him, either at law or at an argument, he cannot answer him one of a thousand. (1.) God can ask a thousand puzzling questions which those that quarrel with him, and arraign his proceedings, cannot give an answer to. When God spoke to Job out of the whirlwind he asked him a great many questions ( Dost thou know this? Canst thou do that?) to none of which Job could give an answer, ch. 38, 39. God can easily manifest the folly of the greatest pretenders to wisdom. (2.) God can lay to our charge a thousand offences, can draw up against us a thousand articles of impeachment, and we cannot answer him so as to acquit ourselves from the imputation of any of them, but must, by silence, give consent that they are all true. We cannot set aside one as foreign, another as frivolous, and another as false. We cannot, as to one, deny the fact, and plead not guilty, and, as to another, deny the fault, confess and justify. No, we are not able to answer him, but must lay our hand upon our mouth, as Job did (Job 40:4, Job 40:5), and cry, Guilty, guilty.

2. In combat (Job 9:4): " Who hath hardened himself against him and hath prospered? "The answer is very easy. You cannot produce any instance, from the beginning of the world to this day, of any daring sinner who has hardened himself against God, has obstinately persisted in rebellion against him, who did not find God too hard for him and pay dearly for his folly. Such transgressors have not prospered or had peace; they have had no comfort in their way nor any success. What did ever man get by trials of skill, or trials of titles, with his Maker? All the opposition given to God is but setting briers and thorns before a consuming fire; so foolish, so fruitless, so destructive, is the attempt, Isa 27:4; Eze 28:24; 1Co 10:22. Apostate angels hardened themselves against God, but did not prosper, 2Pe 2:4. The dragon fights, but is cast out, Rev 12:9. Wicked men harden themselves against God, dispute his wisdom, disobey his laws, are impenitent for their sins and incorrigible under their afflictions; they reject the offers of his grace, and resist the strivings of his Spirit; they make nothing of his threatenings, and make head against his interest in the world. But have they prospered? Can they prosper? No; they are but treasuring up for themselves wrath against the day of wrath. Those that roll this will find it return upon them.

II. He proves it by showing what a God he is with whom we have to do: He is wise in heart, and therefore we cannot answer him at law; he is mighty in strength, and therefore we cannot fight it out with him. It is the greatest madness that can be to think to contend with a God of infinite wisdom and power, who knows every thing and can do every thing, who can be neither outwitted nor overpowered. The devil promised himself that Job, in the day of his affliction, would curse God and speak ill of him, but, instead of that, he sets himself to honour God and to speak highly of him. As much pained as he is, and as much taken up with his own miseries, when he has occasion to mention the wisdom and power of God he forgets his complaints, dwells with delight, and expatiates with a flood of eloquence, upon that noble useful subject. Evidences of the wisdom and power of God he fetches,

1. From the kingdom of nature, in which the God of nature acts with an uncontrollable power and does what he pleases; for all the orders and all the powers of nature are derived from him and depend upon him.

(1.) When he pleases he alters the course of nature, and turns back its streams, Job 9:5-7. By the common law of nature the mountains are settled and are therefore called everlasting mountains, the earth is established and cannot be removed (Psa 93:1) and the pillars there of are immovably fixed, the sun rises in its season, and the stars shed their influences on this lower world; but when God pleases he can not only drive out of the common track, but invert the order and change the law of nature. [1.] Nothing more firm than the mountains. When we speak of removing mountains we mean that which is impossible; yet the divine power can make them change their seat: He removes them and they know not, removes them whether they will or no; he can make them lower their heads; he can level them, and overturn them in his anger; he can spread the mountains as easily as the husbandman spreads the molehills, be they ever so high, and large, and rocky. Men have much ado to pass over them, but God, when he pleases, can make them pass away. He made Sinai shake, Psa 68:8. The hills skipped, Psa 114:4. The everlasting mountains were scattered, Hab 3:6. [2.] Nothing more fixed than the earth on its axletree; yet God can, when he pleases, shake the earth out of its place, heave it off its centre, and make even its pillars to tremble; what seemed to support it will itself need support when God gives it a shock. See how much we are indebted to God's patience. God has power enough to shake the earth from under that guilty race of mankind which makes it groan under the burden of sin, and so to shake the wicked out of it (Job 38:13); yet he continues the earth, and man upon it, and does not make it, as once, to swallow up the rebels. [3.] Nothing more constant than the rising sun, it never misses its appointed time; yet God, when he pleases, can suspend it. He that at first commanded it to rise can countermand it. Once the sun was told to stand, and another time to retreat, to show that it is still under the check of its great Creator. Thus great is God's power; and how great then is his goodness, which causes his sun to shine even upon the evil and unthankful, though he could withhold it! He that made the stars also, can, if he pleases, seal them up, and hide them from our eyes. By earthquakes and subterraneous fires mountains have sometimes been removed and the earth shaken: in very dark and cloudy days and nights it seems to us as if the sun were forbidden to rise and the stars were sealed up, Act 27:20. It is sufficient to say that Job here speaks of what God can do; but, if we must understand it of what he has done in fact, all these verses may perhaps be applied to Noah's flood, when the mountains of the earth were shaken, and the sun and stars were darkened; and the world that now is we believe to be reserved for that fire which will consume the mountains, and melt the earth, with its fervent heat, and which will turn the sun into darkness.

(2.) As long as he pleases he preserves the settled course and order of nature; and this is a continued creation. He himself alone, by his own power, and without the assistance of any other, [1.] Spreads out the heaven (Job 9:8), not only did spread them out at first, but still spreads them out (that is, keeps them spread out), for otherwise they would of themselves roll together like a scroll of parchment. [2.] He treads upon the waves of the sea; that is, he suppresses them and keeps them under, that they return not to deluge the earth (Psa 104:9), which is given as a reason why we should all fear God and stand in awe of him, Jer 5:22. He is mightier than the proud waves Psa 93:4; Psa 65:7. [3.] He makes the constellations; three are named for all the rest (Job 9:9), Arcturus, Orion, and Pleiades, and in general the chambers of the south. The stars of which these are composed he made at first, and put into that order, and he still makes them, preserves them in being, and guides their motions; he makes them to be what they are to man, and inclines the hearts of man to observe them, which the beasts are not capable of doing. Not only those stars which we see and give names to, but those also in the other hemisphere, about the antarctic pole, which never come in our sight, called here the chambers of the south, are under the divine direction and dominion. How wise is he then, and how mighty!

2. From the kingdom of Providence, that special Providence which is conversant about the affairs of the children of men. Consider what God does in the government of the world, and you will say, He is wise in heart and mighty in strength. (1.) He does many things and great, many and great to admiration, Job 9:10. Job here says the same that Eliphaz had said (Job 5:9), and in the original in the very same words, not declining to speak after him, though now his antagonist. God is a great God, and doeth great things, a wonder-working God; his works of wonder are so many that we cannot number them and so mysterious that we cannot find them out. O the depth of his counsels! (2.) He acts invisibly and undiscerned, Job 9:11. " He goes by me in his operations, and I see him not, I perceive him not. His way is in the sea, "Psa 77:19. The operations of second causes are commonly obvious to sense, but God does all about us and yet we see him not, Act 17:23. Our finite understandings cannot fathom his counsels, apprehend his motions, or comprehend the measures he takes; we are therefore incompetent judges of God's proceedings, because we know not what he does or what he designs. The arcana imperii - secrets of government, are things above us, which therefore we must not pretend to expound or comment upon. (3.) He acts with an incontestable sovereignty, Job 9:12. He takes away our creature-comforts and confidences when and as he pleases, takes away health, estate, relations, friends, takes away life itself; whatever goes, it is he that takes it; by what hand so ever it is removed, his hand must be acknowledged in its removal. The Lord takes away, and who can hinder him? Who can turn him away? (Margin, Who shall make him restore? ) Who can dissuade him or alter his counsels? Who can resist him or oppose his operations? Who can control him or call him to an account? What action can be brought against him? Or who will say unto him, What doest thou? Or, Why doest thou so? Dan 4:35. God is not obliged to give us a reason of what he does. The meanings of his proceedings we know no now; it will be time enough to know hereafter, when it will appear that what seemed now to be done by prerogative was done in infinite wisdom and for the best. (4.) He acts with an irresistible power, which no creature can resist, Job 9:13. If God will not withdraw his anger (which he can do when he pleases, for he is Lord of his anger, lets it out or calls it in according to his will), the proud helpers do stoop under him; that is, He certainly breaks and crushes those that proudly help one another against him. Proud men set themselves against God and his proceedings. In this opposition they join hand in hand. The kings of the earth set themselves, and the rulers take counsel together, to throw off his yoke, to run down his truths, and to persecute his people. Men of Israel, help, Act 21:28; Psa 83:8. If one enemy of God's kingdom fall under his judgment, the rest come proudly to help that, and think to deliver that out of his hand: but in vain; unless he pleases to withdraw his anger (which he often does, for it is the day of his patience) the proud helpers stoop under him, and fall with those whom they designed to help. Who knows the power of God's anger? Those who think they have strength enough to help others will not be able to help themselves against it.

Keil-Delitzsch: Job 9:1-4

1 Then Job began, and said:

2 Yea, indeed, I know it is thus,

And how should a man be just with God!

3 Should he wish to contend with God,

He could not answer Him one of a thousand.

4 The wise in heart and mighty in strength,

Who hath defied Him and remained unhurt?

Job does not (Job 9:1) refer to what Eliphaz said (Job 4:17), which is similar, though still not exactly the same; but "indeed I know it is so"must be supposed to be an assert to that which Bildad had said immediately before. The chief thought of Bildad's speech was, that God does not pervert what is right. Certainly ( אמנם , scilicet , nimirum , like Job 12:2), - says Job, as he ironically confirms this maxim of Bildad's, - it is so: what God does is always right, because God does it; how could man maintain that he is in the right in opposition to God! If God should be willing to enter into controversy with man, he would not be able to give Him information on one of a thousand subjects that might be brought into discussion; he would be so confounded, so disarmed, by reason of the infinite distance of the feeble creature from his Creator. The attributes ( Job 9:4 ) belong not to man (Olshausen), but to God, as Job 36:5. God is wise of heart ( לב = νοῦς ) in putting one question after another, and mighty in strength in bringing to nought every attempt man may make to maintain his own right; to defy Him ( הקשׁה , to harden, i.e., ערף , the neck), therefore, always tends to the discomfiture of him who dares to bid Him defiance.

Constable: Job 4:1--14:22

B. The First Cycle of Speeches between Job and His Three Friends chs. 4-14

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 each address. This pattern continues through the first two cycles of speeches (chs. 4-14 and 15-21) but breaks down in the third when Zophar failed to continue the dialogue.

"There are two basic lines of interaction which run through Job--Job's crying out to God and Job's disputations with his three friends. The absence of the third speech of Zophar is consistent with the fact that each of the speeches of the three friends is progressively shorter in each cycle and that Job's responses to each of the friends (which also are progressively shorter) are longer than the corresponding speech of the friends. This seems to signify Job's verbal victory over Zophar and the other two friends. It is also indicative of the bankruptcy and futility of dialogue when both Job and the three friends assume the retribution dogma (which for the friends implies Job's guilt and for Job implies God's injustice). Consequently, this structural design marks a very gradual swing toward a focus on Job's relationship and interaction with God in contrast to the earlier primary interaction between Job and his friends."³⁴

Throughout the three cycles of speeches Job's friends did not change their position. They believed that God rewards the righteous and punishes sinners, the theory of retribution.³⁵ They reasoned that all suffering is punishment for sin, and since Job was suffering, he was a sinner. They believed that what people experience depends on what they have done (cf. John 9:2). While this is true often, it is not the fundamental reason we experience what we do in life, as the Book of Job proceeds to reveal.

As the speeches unfolded, Job's friends became increasingly vitriolic and specific about Job's guilt. This was true of Eliphaz (cf. 5:8; ch. 15; 22:5-9), Bildad (cf. 8:6; ch. 18; 25:5-6), and Zophar (cf. 11:14; ch. 20).

In each of his speeches Job affirmed his innocence of great sin (6:10; 9:21; 16:17; 27:6). In his first five responses he charged God with afflicting him (6:4; 9:17; 13:27; 16:12; 19:11). In each of his first three replies in the first cycle he asked, "Why?" (7:20; 10:2; 13:24). In all six of his speeches he longed to present his case to God (9:3; 13:3; 16:21; 19:23; 23:4; 31:35).

Job's friends each emphasized a different aspect of God's character. Eliphaz pointed out the distance between God and man (4:17-19; 15:14-16) and stressed God's punishment of the wicked (5:12-14). Bildad said God is just (8:3), great (25:2-3), and that He punishes only the wicked (18:5-21). God's inscrutability impressed Zophar (11:7) who also stated that God punishes the wicked quickly (20:23).

Eliphaz spoke to Job with the most respect and restraint, Bildad was more direct and less courteous, and Zophar was the most blunt and harsh. Eliphaz based his arguments on experience (4:8; 5:3; 15:17), Bildad on tradition (8:8-10), and Zophar on mere assumption (20:1-5). Eliphaz viewed life as a mystic, Bildad as an attorney, and Zophar as a dogmatist. Bildad and Zophar picked up themes from Eliphaz's speeches and echoed them with slightly variant emphases (cf. 5:9 and 22:12 with 8:3, 5; 22:2a with 11:7, 11; 15:32-34 with 18:16 and 20:21-22; and 5:14 with 18:5, 6, 18 and 20:26).

Constable: Job 9:1-12

The greatness of God 9:1-12

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) that seems to have stuck in Job's mind. How could he, a righteous man, much less the ungodly, stand righteous before God, as Eliphaz had urged him to do (5:8), since God was tormenting him. God appeared to Job to be acting arbitrarily and capriciously. How can anyone be right before such a God?

Because God is who He is Job recognized that man cannot go into court against God and win (cf. 40:1-5; 42:2). It would be useless to try for four reasons.

"1. If I disputed with Him, I could not answer Him, because He is so mighty (9:3-14).

2. If God did respond to my cry, I do not think He would be listening, because He is against me (9:15-19).

3. If I am righteous, He will declare me guilty, because He destroys both the innocent and the wicked (9:20-24).

4. If I try to forget my problems or even confess my sins, He would still consider me guilty (9:25-32)."⁵⁶

Job concluded that God was unjust because He cut off both the guilty and the guiltless. Job's concept of God was becoming fuzzy because God did not seem to him to be acting in ways that were consistent with Job's limited understanding of Him. We have the same problem. We need to get our concept of God from Scripture that gives us the fullest, most balanced view of God possible for us now.

The Bear, Orion, and the Pleides (v. 9) are constellations of stars.

Guzik: Job 9:1-35

Job 9 - Job's Reply to Bildad

A. Job's frustration with the power and majesty of God.

1. (1-13) Job praises the wisdom and strength of God, though it means that God is beyond his ability to know.

Then Job answered and said:

"Truly I know it is so,

But how can a man be righteous before God?

If one wished to contend with Him,

He could not answer Him one time out of a thousand.

God is wise in heart and mighty in strength.

Who has hardened himself against Him and prospered?

He removes the mountains, and they do not know

When He overturns them in His anger;

He shakes the earth out of its place,

And its pillars tremble;

He commands the sun, and it does not rise;

He seals off the stars;

He alone spreads out the heavens,

And treads on the waves of the sea;

He made the Bear, Orion, and the Pleiades,

And the chambers of the south;

He does great things past finding out,

Yes, wonders without number.

If He goes by me, I do not see Him;

If He moves past, I do not perceive Him;

If He takes away, who can hinder Him?

Who can say to Him, 'What are You doing?'

God will not withdraw His anger,

The allies of the proud lie prostrate beneath Him."

a. Truly I know it is so: Job's answer to Bildad seems so much more gracious than the hard words Bildad had for Job in the previous chapter. He began by agreeing with Bildad's general premise: that God rewards the righteous and corrects (or judges) sinners.

b. But how can a man be righteous before God? Job's response to Bildad was wisely stated. Job obviously suffered more than normal; yet no one could rightly accuse him of sinning more than normal. If Job was not righteous before God, then how could any man be?

i. It is important for us to understand that the Bible speaks of human righteousness in two senses.

· A man can be righteous in a relative sense, where one can properly be considered as righteous among men as both Noah (Genesis 7:1) and Job (Job 1:1) were so considered.

· A man can be righteous in a forensic (legal) sense, declared and considered righteous by God through faith (Romans 5:19)

ii. Job's question here concerns the first aspect of righteousness, though it is also relevant to the other aspect of righteousness. Job primarily wanted to know, "If I have not been righteous enough to escape the judgment of God, then who can be?"

iii. Yet in the ultimate sense, Job's question is the most important question in the world. How can a man find God's approval? How can a man be considered righteous and not guilty before God?

c. If one wished to contend with Him, he could not answer Him one time out of a thousand: Job understood that man could not debate with God or demand answers from him. Sadly, this will become the basic sin of Job in the story, the sin he repented of in Job 42:1-6.

i. "Here the word contend is the technical term for conducting a law-suit." (Andersen)

d. He made the Bear, Orion, and the Pleiades, and the chambers of the south: Job praised the great might of God, who created the worlds and put the sun and stars in the sky. Yet the might of God was no comfort to Job; it just made him feel that God was more distant than ever.

i. Chambers of the south: "The most remote, hidden, and secret parts of the south; so called, because the stars which are under the southern pole are hidden from us, and are enclosed and lodged as in a chamber." (Trapp)

ii. "G. Schiaparelli . . . notes that as a result of precession many stars that were visible on the southern horizon in Palestine are no longer visible there." (Smick)

e. Who has hardened himself against Him and prospered? Job agreed with the basic premise of Bildad, that one is never blessed by hardening one's self against God. Yet Job did not think that this principle applied to himself in this situation, because he knew in his heart that he had not hardened himself against God.

f. He does great things past finding out, yes, wonders without number: Job considered the great works of God in the universe, and how they displayed the majesty and power of God. Yet this understanding of the greatness and might of God did not comfort Job; it made him feel that God was too great to either notice (If He goes by me, I do not see Him) or care and help Job (God will not withdraw His anger).

i. It was as if Job cried out, "Why is God so hard to figure out?" His friends did not think that God was hard to figure out; the problem was simple to them. Job had sinned in some bad an unusual way, therefore all this disaster came upon him. Yet Job, knowing not all the truth (as revealed in Job 1-2), but at least knowing his own heart and integrity, knew that God was not so simple to figure out.

2. (14-20) Job wonders how to answer such a mighty God.

"How then can I answer Him,

And choose my words to reason with Him?

For though I were righteous, I could not answer Him;

I would beg mercy of my Judge.

If I called and He answered me,

I would not believe that He was listening to my voice.

For He crushes me with a tempest,

And multiplies my wounds without cause.

He will not allow me to catch my breath,

But fills me with bitterness.

If it is a matter of strength, indeed He is strong;

And if of justice, who will appoint my day in court?

Though I were righteous, my own mouth would condemn me;

Though I were blameless, it would prove me perverse."

a. How then can I answer Him: Job's problem is clear; he understood that God is righteous and mighty; what he can't understand is how God will use that righteousness or might to help Job. God seemed distant and impersonal to Job, and to many who suffer.

b. He crushes me with a tempest, and multiplies my wounds without cause: Job felt that God's might was against him, not for him. In this sense it did no good for Job to consider the awesome power of God, because that power seemed to be set against him.

i. "When Job says he is guiltless, he is not claiming to be sinless. He's not espousing moral perfection. Just relative innocence. He doesn't believe he's done anything to deserve this kind of treatment." (Lawson)

ii. "Job saw God's power as if it were amoral, a sovereign freedom, an uncontrollable power that works mysteriously to do whatever he wills so that no one can stop him and ask, 'What are you doing?'" (Smick)

c. Though I were righteous, my own mouth would condemn me: If Job were to proclaim his own righteousness it would not be true. If he were to proclaim his own righteousness, the words themselves would be evidence of enough pride and arrogance to condemn him. If he were to proclaim his own righteousness, he would say that God is wrong about man.

i. "Years ago, there was, as old man, in Wiltshire, who according to his own statement, was a hundred and three years of age, he had never neglected his parish church, he had brought up eleven children, and had no help from the parish, and he expected that, by-and-by, he should go home to God, for 'he had never done anything wrong in his life that he knowed about.' 'But,' said someone to him, 'you are a sinner, you know.' 'I know I ain't,' he said. 'Well, but God says that you are.' And what, think you, did that old man reply? He said, 'God may say what he likes, but I know I ain't.' So, you see, he even contradicted God himself, and is not that a great sin for anybody to commit?" (Spurgeon)

ii. Job 9:20 says that if a man justifies himself, his own mouth will condemn him. Romans 8:333-4 tells us that if God justifies a man, then none can condemn him.

d. Though I were righteous . . . Though I were blameless, it would prove me perverse: Job gave eloquent voice to his exasperation. He felt as though there was nothing he could do to please God or come into His favor again.

i. "Indeed, the only accusation he will listen to will be one from God Himself. But if God does enter into litigation, then Job is worried that he will not be able to carry out his defence triumphantly." (Andersen)

B. Job longs for a mediator between himself and God

1. (21-24) He explains his own inability to defend himself before God

"I am blameless, yet I do not know myself;

I despise my life.

It is all one thing;

Therefore I say, 'He destroys the blameless and the wicked.'

If the scourge slays suddenly,

He laughs at the plight of the innocent.

The earth is given into the hand of the wicked.

He covers the faces of its judges.

If it is not He, who else could it be?"

a. I am blameless, yet I do not know myself: Job gave vent to his tortured feelings. He genuinely believed that he was blameless, yet at the same time he admitted that he did not know himself well enough to have a completely clear conscience.

i. "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." (Poole)

b. He laughs at the plight of the innocent: Job felt that not only was God distant and silent, but He was also having sport at the expense of godly sufferers like Job.

i. "As one is startled by a shriek, or saddened by a groan, so these sharp utterances of Job astonish us at first, and then awake our pity. . . . Physical sufferings had produced a strain on Job's mind, and he sought relief by expressing his anguish. Like some solitary prisoner in the gloomy keep of an old castle, he carves on the walls pictures of the abject despondencies which haunt him. His afflictions are aggravated by vain efforts to alleviate them: he wounds his hand with the rough hammer and nail with which he is engraving his griefs. Of such tortures many of us have had a taste." (Spurgeon)

ii. We must remember that all we know so well about Job's situation from chapters 1 and 2 was completely unknown to Job at this time. He describes the world as how it looks to him. From what Job can see of God, "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 he took pleasure in their ruin also." (Poole)

iii. The developing spiritual crisis in Job has to do with his misapprehension of God. Tozer wrote, "The most important thing about you is what comes into your mind when you think of God." Job's conception of God was becoming - quite understandably - twisted by his own experience and imagination. "This God of Job's imagination was worse than morally indifferent; he even mocked the despair of the innocent and blocked the administering of justice." (Smick)

c. If it is not He, who else could it be? Job's logic was solid. He understood that his situation could be traced back to God.

i. Clarke on the earth is given into the hands 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."

2. (25-31) Job's strong sense of condemnation.

"Now my days are swifter than a runner;

They flee away, they see no good.

They pass by like swift ships,

Like an eagle swooping on its prey.

If I say, 'I will forget my complaint,

I will put off my sad face and wear a smile,'

I am afraid of all my sufferings;

I know that You will not hold me innocent.

If I am condemned,

Why then do I labor in vain?

If I wash myself with snow water,

And cleanse my hands with soap,

Yet You will plunge me into the pit,

And my own clothes will abhor me."

a. Now my days are swifter than a runner: Job felt that his life was spinning and running completely out of control. Time moved fast and was like a hostile predator against him (like an eagle swooping on its prey).

i. Job felt that his life was passing by so quickly that his days would be over and God would leave this whole matter unresolved.

ii. "So transitory is our time: redeem it, therefore. It is reported of Ignatius, that when he heard a clock strike, he would say, Here is one hour more now past that I have to answer for." (Trapp)

b. I know that You will not hold me innocent: Job felt that he had already been tried and condemned by God, and that it would even do him no good to cleanse himself before God. If he did, he believed that God would just plunge him into the pit again.

i. "Job's experience told him that sometimes God crushes the innocent for no reason at all. We who are privileged to see the drama from the divine perspective know that Job was innocent and that God did have a cause, a cause beyond the purview of Job, a cause that could not be revealed to Job at the moment." (Smick)

c. If I wash myself with snow water: Spurgeon saw the washing with snow water as a description of the vain things that sinners do to justify themselves and cleanse themselves of their sin.

· Snow water is hard to get, and therefore considered more precious.

· Snow water has a reputation for purity, and is thought therefore to be more able to cleanse.

· Snow water comes down from the heavens and not up from the earth, and is thought to be more "spiritual."

i. Snow water and soap each speak of great effort to be pure. One can use purest water and the strongest soap, but it is still impossible to cleanse one's sin by one's self.

d. Yet You will plunge me into the pit: The more Job considered the greatness of God, the more he felt plunged into a pit of depravity.

i. God may plunge a man into the pit to see his true sinfulness in many different ways.

· He may bring the memory of old sins to remembrance.

· He may allow the man to be greatly tempted and thus to know his weakness.

· He may reveal to the man how imperfect all his works are.

· He may make the man to understand the spiritual character of the law.

· He may display His great holiness to the man.

ii. "When the Lord, the Holy Spirit, convinces a man of sin, the words of Job are none too strong: 'Mine own clothes shall abhor me.' You may sometimes have abhorred your clothes because they were so dirty that. you were ashamed to be seen in them.: but, you must be dirty indeed when your very clothes seem ashamed to hang upon you. This is what the convinced sinner feels, - that he is so foul that his very clothes seem to be ashamed of him, as if they would rather have been on anybody else's back than on, the back of such a filthy sinner as he is." (Spurgeon)

3. (32-35) Job longs for a mediator to help.

"For He is not a man, as I am,

That I may answer Him,

And that we should go to court together.

Nor is there any mediator between us,

Who may lay his hand on us both.

Let Him take His rod away from me,

And do not let dread of Him terrify me.

Then I would speak and not fear Him,

But it is not so with me."

a. He is not a man, as I am, that I may answer Him: Job here keenly felt the distance between himself and God. He felt unjustly treated by God, yet felt there was no way to address the problem. God could not be confronted with Job's unexplained circumstances, so Job despaired of every finding a satisfactory answer to his problem.

b. Nor is there any mediator between us, Who may lay his hand on us both: Understanding the distance between himself and God, Job longed for someone to bridge the gap between him and God.

i. Job needed someone to sort out the differences between him and God. His prior belief system did not do that; his experience did not do that; neither did the counsel of his friends. Recognizing this need, Job cried out for a mediator between himself and God. "Here, then, was Job crying out for some one who could stand authoritatively between God and himself, and so create a way of meeting, a possibility of contact." (Morgan)

ii. This cry was a good thing. It showed Job looking outside of himself for answers. Yet, "It was grief that brought Job to this place, and grief is the only thing that will; joy does not, neither does prosperity, but grief does." (Chambers)

iii. We have a great promise of a Mediator that Job did not yet know of: For there is one God and one Mediator between God and men, the Man Christ Jesus (1 Timothy 2:5). What Job longed for is fulfilled in Jesus. He fulfills all the qualifications for a mediator, someone to stand between two parties in disagreement:

· The mediator must be accepted by both parties.

· The mediator must be allowed to fully settle the case.

· The mediator must be someone able to relate to both parties.

· The mediator must have the desire to see a happy settlement.

iv. Job began this chapter with the language of the law-court (If one wished to contend with Him, Job 9:3), and here he ends with the picture of a mediator to end a dispute. The end of Job's dispute will not come until later, but the end of our dispute with God is available now in Jesus Christ. "But, what is more and more wonderful still, both parties have gained in the suit. Did you ever hear of such a law-suit as this before? No, never in the courts of man." (Spurgeon)

v. Let Him take His rod away from me: "As 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." (Clarke)

c. Then I would speak and not fear Him, but it is not so with me: Because he lacked a mediator, Job felt that he could not speak with God.

i. "I am not free from his terror, and therefore cannot and dare not plead my case boldly with him; and so having nothing else to do but to ease myself by renewing my complaints." (Poole)

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Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 9 (Chapter Introduction)

Overview

Job 9:1, Job acknowledges God’s justice; Job 9:22, Man’s innocency is not to be condemned by afflictions.

Poole: Job 9 (Chapter Introduction)

CHAPTER 9

Job’ s answer: man cannot stand in judgment with God, because of his justice, wisdom, and power, which are unsearchable, Job 9:1-11 . All help or reason against God is vain; nor can we answer him; but must supplicate to our Judge, Job 9:12-15 . God’ s sovereignty, and our vileness before him, Job 9:16-21 . The godly are punished as well as the wicked by general calamities and wicked oppression, Job 9:22-24 . His time swift; his sorrows bitter: if wicked, he could not clear himself; nor would God hold him innocent, Job 9:25-31 ; yet wisheth for a daysman, and a removal of Divine terror; then would he before God maintain his innocency, Job 9:32-35 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 9 (Chapter Introduction)

(Job 9:1-13) Job acknowledges God's justice.

(Job 9:14-21) He is not able to contend with God.

(Job 9:22-24) Men not to be judged by outward condition.

(Job 9:25-35) Job complains of troubles.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 9 (Chapter Introduction)

In this and the following chapter we have Job's answer to Bildad's discourse, wherein he speaks honourably of God, humbly of himself, and feelingly of his troubles; but not one word by way of reflection upon his friends, or their unkindness to him, nor in direct reply to what Bildad had said. He wisely keeps to the merits of the cause, and makes no remarks upon the person that managed it, nor seeks occasion against him. In this chapter we have, I. The doctrine of God's justice laid down (Job 9:2). II. The proof of it, from his wisdom, and power, and sovereign dominion (Job 9:3-13). III. The application of it, in which, 1. He condemns himself, as not able to contend with God either in law or battle (Job 9:14-21). 2. He maintains his point, that we cannot judge of men's character by their outward condition (Job 9:22-24). 3. He complains of the greatness of his troubles, the confusion he was in, and the loss he was at what to say or do (Job 9:25-35).

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

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 understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Hengstenberg, E. W. "Interpreting the Book of Job." In Classical Evangelical Essays in Old Testament Interpretation, pp. 91-112. Edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 9 (Chapter Introduction)

INTRODUCTION TO JOB 9

This and the following chapter contain Job's answer to Bildad, and in this he asserts the strict justice at God; which is such, that no man can be just in his sight, not being able to answer to one charge, or for one sin, of a thousand he is guilty of, Job 9:1; and that such are his wisdom and power, that the most daring man cannot expect to succeed in an opposition to him, Job 9:4; instances are given of his power in the works of nature and providence, Job 9:5; notice is taken of the imperceptibleness of his actions and motions, and of his sovereignty in all his ways, Job 9:11; and of his fierce wrath and anger, which is such as obliges the proudest of men to stoop under him; and therefore Job chose not to contend in a judicial way with him, but in a suppliant manner would entreat him, since his hand was so heavy upon him, Job 9:13; he affirms, in direct opposition to Bildad and his friends, and insists upon it, that God afflicts both the righteous and the wicked; yea, gives the earth to the latter when he slays the former, Job 9:22; he then observes the shortness of his days, and complains of his heavy afflictions, Job 9:25; and concludes, that it was in vain for him to expect his cause to be heard before God, there being no daysman between them; and wishes that the dread of the Divine Majesty might be taken from him, and then he would freely and without fear speak unto him, Job 9:29.