“Truly I know that it is so, but how can man be just with God?
If he is pleased to contend with him, he can’t answer him one time in a thousand.
God who is wise in heart, and mighty in strength: who has hardened himself against him and prospered?
He removes the mountains, and they don’t know it, when he overturns them in his anger.
He shakes the earth out of its place. Its pillars tremble.
He commands the sun and it doesn’t rise, and seals up the stars.
He alone stretches out the heavens, and treads on the waves of the sea.
He makes the Bear, Orion, and the Pleiades, and the rooms of the south.
He does great things past finding out; yes, marvelous things without number.
Behold, he goes by me, and I don’t see him. He passes on also, but I don’t perceive him.
Behold, he snatches away. Who can hinder him? Who will ask him, ‘What are you doing?’
“God will not withdraw his anger. The helpers of Rahab stoop under him.
How much less will I answer him, And choose my words to argue with him?
Though I were righteous, yet I wouldn’t answer him. I would make supplication to my judge.
If I had called, and he had answered me, yet I wouldn’t believe that he listened to my voice.
For he breaks me with a storm, 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, behold, he is mighty! If of justice, ‘Who,’ says he, ‘will summon me?’
Though I am righteous, my own mouth will condemn me. Though I am blameless, it will prove me perverse.
I am blameless. I don’t respect myself. I despise my life.
“It is all the same. Therefore I say he destroys the blameless and the wicked.
If the scourge kills suddenly, he will mock at the trial of the innocent.
The earth is given into the hand of the wicked. He covers the faces of its judges. If not he, then who is it?
“Now my days are swifter than a runner. They flee away. They see no good.
They have passed away as the swift ships, as the eagle that swoops on the prey.
If I say, ‘I will forget my complaint, I will put off my sad face, and cheer up;’
I am afraid of all my sorrows, I know that you will not hold me innocent.
I will be condemned. Why then do I labor in vain?
If I wash myself with snow, and cleanse my hands with lye,
yet you will plunge me in the ditch. My own clothes will abhor me.
For he is not a man, as I am, that I should answer him, that we should come together in judgment.
There is no umpire between us, that might lay his hand on us both.
Let him take his rod away from me. Let his terror not make me afraid;
then I would speak, and not fear him, for I am not so in myself.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 6, 9, 11, 12, 13, 14, 15, 16, 17, 19, 20, 22, 23, 24, 27, 29, 30, 31, 33, 35 Job here answereth to that point of Eliphaz and…
Job here answereth to that point of 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 (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–35 Job 9:2 I know [it is] so of a…
Job 9:2 I know [it is] so of a truth: but how should man be just with God?
Ver. 2. I know it is so of a truth] Bildad’s argument was, God, who hath punished thee, is just, therefore thou art unjust. Job grants the antecedent here, but denies and refutes the consequent, Job 9:22-23, &c. To Eliphaz also Job grants, not only that man could not be more just than God, as he had said, Job 4:3, but also that none could ever be found so just that he might any way be compared to God. Job is one of those candidates of immortality, who can do nothing against the truth, but for the truth, 2Co 13:8, every parcel whereof he accounted precious, and could not but be a friend to it, though brought by them who seemed his enemies; this spoke him ingenuous and humble, a well tempered champion for the truth. Athanasius is said to be such another, and so Mr Bucer. Helvidius is taxed by Jerome for the contrary, and Bishop Montague, by Dr Rivet.
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But how should man be just with God?] Mr Broughton translateth, And how can man be just before the Omnipotent? Sorry, sickly, wretched man, how can he be just (sc. by an inherent righteousness; by an imputed he may) before the most Holy and Almighty God; or compared to him? Job afterwards, setting himself by God, and considering the infinite distance and disproportion, crieth out, "I abhor myself, and repent in dust and ashes," Job 42:5-6. I say likewise, "Woe is me, for I am undone," Isa 6:5. He that hath looked a while intentively upon the body of the sun is so dazzled with the beams thereof, that he can see nothing.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–35 I know it is so, to wit, as you…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv14, 22, 25 What Job had said of man's utter inability to…
What Job had said of man's utter inability to contend with God he here applies to himself, and in effect despairs of gaining his favour, which (some think) arises from the hard thoughts he had of God, as one who, having set himself against him, right or wrong, would be too hard for him. I rather think it arises from the sense he had of the imperfection of his own righteousness, and the dark and cloudy apprehensions which at present he had of God's displeasure against him.
I. He durst not dispute with God (Job 9:14): "If the proud helpers do stoop under him, how much less shall I (a poor weak creature, so far from being a helper that I am very helpless) answer him? What can I say against that which God does? If I go about to reason with him, he will certainly be too hard for me." If the potter make the clay into a vessel of dishonour, or break in pieces the vessel he has made, shall the clay or the broken vessel reason with him? So absurd is the man who replies against God, or thinks to talk the matter out with him. No, let all flesh be silent before him.
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II. He durst not insist upon his own justification before God. Though he vindicated his own integrity to his friends, and would not yield that he was a hypocrite and a wicked man, as they suggested, yet he would never plead it as his righteousness before God. "I will never venture upon the covenant of innocency, nor think to come off by virtue of that." Job knew so much of God, and knew so much of himself, that he durst not insist upon his own justification before God.
1. He knew so much of God that he durst not stand a trial with him, Job 9:15-19. He knew how to make his part good with his friends, and thought himself able to deal with them; but, though his cause had been better than it was, he knew it was to no purpose to debate it with God. (1.) God knew him better than he knew himself and therefore (Job 9:15), "Though I were righteous in my own apprehension, and my own heart did not condemn me, yet God is greater than my heart, and knows those secret faults and errors of mine which I do not and cannot understand, and is able to charge me with them, and therefore I would not answer." St. Paul speaks to the same purport: I know nothing by myself, am not conscious to myself of any reigning wickedness, and yet I am not hereby justified, Co1 4:4. "I dare not put myself upon that issue, lest God should charge that upon me which I did not discover in myself." Job will therefore wave that plea, and make supplication to his Judge, that is, will cast himself upon God's mercy, and not think come off by his own merit. (2.) He had no reason to think that there was anything in his prayers to recommend them to the divine acceptance, or to fetch in an answer of peace, no worth or worthiness at all to which to ascribe their success, but it must be attributed purely to the grace and compassion of God, who answers before we call and not because we call, and gives gracious answers to our prayers, but not for our prayers (Job 9:16): "If I had called, and he had answered, had given the thing I called to him for, yet, so weak and defective are my best prayers, that I would not believe he had therein hearkened to my voice; I could not say that he had saved with his right hand and answered me" (Psa 60:5), "but that he did it purely for his own name's sake." Bishop Patrick expounds it thus: "If I had made supplication, and he had granted my desire, I would not think my prayer had done the business." Not for your sakes, be it known to you. (3.) His present miseries, which God had brought him into notwithstanding his integrity, gave him too sensible a conviction that, in the ordering and disposing of men's outward condition in this world, God acts by sovereignty, and, though he never does wrong to any, yet he does not ever give full right to all (that is, the best do not always fare best, nor the worst fare worst) in this life, because he reserves the full and exact distribution of rewards and punishments for the future state. Job was not conscious to himself of any extraordinary guilt, and yet fell under extraordinary afflictions, Job 9:17, Job 9:18. Every man must expect the wind to blow upon him and ruffle him, but Job was broken with a tempest. Every man, in the midst of these thorns and briers, must expect to be scratched; but Job was wounded, and his wounds were multiplied. Every man must expect a cross daily, and to taste sometimes of the bitter cup; but poor Job's troubles came so thickly upon him that he had no breathing time, and he was filled with bitterness. And he presumes to say that all this was without cause, without any great provocation given. We have made the best of what Job said hitherto, though contrary to the judgment of many good interpreters; but here, no doubt, he spoke unadvisedly with his lips; he reflected on God's goodness in saying that he was not suffered to take his breath (while yet he had such good use of his reason and speech as to be able to talk thus) and on his justice in saying that it was without cause. Yet it is true that as, on the one hand, there are many who are chargeable with more sin than the common infirmities of human nature, and yet feel no more sorrow than that of the common calamities of human life, so, on the other hand, there are many who feel more than the common calamities of human life and yet are conscious to themselves of no more than the common infirmities of human nature. (4.) He was in no capacity at all to make his part good with God, Job 9:19. [1.] Not by force of arms. "I dare not enter the lists with the Almighty; for if I speak of strength, and think to come off by that, lo, he is strong, stronger than I, and will certainly overpower me." There is no disputing (said one once to Caesar) with him that commands legions. Much less is there any with him that has legions of angels at command. Can thy heart endure (thy courage and presence of mind) or can thy hands be strong to defend thyself, in the days that I shall deal with thee? Eze 22:14. [2.] Not by force of arguments. "I dare not try the merits of the cause. If I speak of judgment, and insist upon my right, who will set me a time to plead? There is no higher power to which I may appeal, no superior court to appoint a hearing of the cause; for he is supreme and from him proceeds every man's judgment, which he must abide by."
2. He knew so much of himself the he durst not stand a trial, Job 9:20, Job 9:21. "If I go about to justify myself, and to plead a righteousness of my own, my defence will be my offence, and my own mouth shall condemn me even when it goes about to acquit me." A good man, who knows the deceitfulness of his own heart, and is jealous over it with a godly jealousy, and has often discovered that amiss there which had long lain undiscovered, is suspicious of more evil in himself than he is really conscious of, and therefore will by no means think of justifying himself before God. If we say we have no sin, we not only deceive ourselves, but we affront God; for we sin in saying so, and give the lie to the scripture, which has concluded all under sin. "If I say, I am perfect, I am sinless, God has nothing to lay to my charge, my very saying so shall prove me perverse, proud, ignorant, and presumptuous. Nay, though I were perfect, though God should pronounce me just, yet would I not know my soul, I would not be in care about the prolonging of my life while it is loaded with all these miseries." Or, "Though I were free from gross sin, though my conscience should not charge me with any enormous crime, yet would I not believe my own heart so far as to insist upon my innocency nor think my life worth striving for with God." In short, it is folly to contend with God, and our wisdom, as well as duty, to submit to him and throw ourselves at his feet.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–34 If he will contend with him,.... If God will…
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.
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(u) "una vice ex millibus", Schmidt. (w) "Ad rem unam ex mille", Beza; "ad unum argumentum ex mille argumentis", Vatablus; so Castalio, Bar Tzemach.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 32, 33, 34, 35 I know - That God is just in all…
I know - That God is just in all his ways, that he doth ordinarily bless the righteous, and punish the wicked. Before God - And I know that no man is absolutely just, if God be severe to mark what is amiss in him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 Verse 2. I know it is so of a…
Verse 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 29, 30, 32, 34 Job 9:2. I know it is so of a…
Job 9:2. I know it is so of a truth — Namely, as you say, that God must be just and righteous; that purity and uprightness are qualities belonging to him; that he cannot possibly be biased or prejudiced in judging and determining the state and condition of mankind. I am likewise satisfied, that the time we have to live here is too short to compass any considerable points of knowledge; and that, whenever he pleases, he can exercise his power so as to change our exalted mirth to most bitter weeping, our highest joy to the most abject sorrow: can bring the most insolent offender to shame, and dispossess the wicked of his strongest and most magnificent situation. But how — Hebrew, And how, should man — Enosh, weak, frail man, imperfect as he is, be just with God? — Be justified, or clear himself in God’s account. I know that no man is absolutely holy and righteous, if God be severe to mark what is amiss in him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–35 I know it is so of a truth -…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 11, 13, 14, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 33, 35 God. Job answers both his friends, and with admirable…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 32, 33, 34, 35 If he--God
If he--God
will contend with him--literally, "deign to enter into judgment."
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he cannot answer, &c.--He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 29, 30, 31, 33, 35 First division — THE FACT THAT GOD IS IMMUTABLY…
First division — THE FACT THAT GOD IS IMMUTABLY JUST (Job_8:3) AND ABSOLUTELY PURE, (Job_4:17,) DOES NOT SOLVE THE MYSTERY OF THE IMPLACABLE ANTAGONISM TO THE RIGHTEOUS ON THE PART OF AN OMNIPOTENT GOD, Job_9:2-12.
Strophe a — Job ironically grants the propositions of his antagonists, but only as NON SEQUITURS. In almost the same breath they have insisted that “God rewards the just,” and that “none are just before God,” thus apparently contradicting themselves. Taking advantage of their discomfiture he redoubles his blows, plying them with the most momentous questions man can ask, Job_9:2-4.
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2. Man (אנושׁ, a mortal) be just with God, (אל, the Strong) — The key to the subsequent glowing description of the terror-working God (5-11) is found in this antithesis of mortal man to an omnipotent God. Prayers and oblations, temples and altars, sacrifices and self-tortures, lustral waters and bleeding victims, bear witness to a universal consciousness of sin and guilt — to man’s abiding sense that he is not acceptable to his God; moreover, that the wrath of that God has gone forth against him, and must by some means be appeased. Whence that sense? By what means did it so deeply ingrain itself in man’s nature? It antedates all other merely human knowledge, and points, as with a wand, to certain deep, underlying, and congenital facts of a fallen nature everywhere recognized in Scripture. The only religion which proffers a satisfactory answer to the questions of Job is that which alone gives peace with God. Rom_5:1.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–35 3. if he will contend] Or, if he would;…
3. if he will contend] Or, if he would; if he (man) should desire to contend with God. “To contend” is a legal term meaning to enter a plea with, the idea of a court or judge being in the mind of the speaker. Here man is supposed to have a plea with God on the question of his innocency, or on any question involving his righteousness. The question in Job_9:4, “Who hath hardened himself against Him?” makes it probable that man is here considered the appellant. Others take the subject to be God: if He were pleased to contend with him (man), cf. Job_9:14; Job_9:16. This suits the second half of the verse, but seems less suitable to the general connexion.
he cannot answer him] Or, he (man) could not answer him (God) one of a thousand of the questions with which in His infinite wisdom (Job_9:4) He would ply him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 7, 8, 9, 10, 11, 12, 13, 15, 17, 18, 19, 23, 25, 26, 32, 35 (3) If he will contend with him.—If man choose…
(3) If he will contend with him.—If man choose to contend with God, he cannot answer Him one question of a thousand, once in a thousand times.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–35 If he will contend with him; rather, if he…
If he will contend with him; rather, if he should desire to contend with him; i.e. if, notwithstanding his knowledge of his own weakness and guilt, he should nevertheless be mad enough to desire to contend with God, then he will find that he cannot answer him one of a thousand. Of the charges which God might in his omniscience bring against him, he could not make a satisfactory reply to one in a thousand. It is not that Job admits any special guilt in himself; but such he feels to be the universal condition of humanity. "All have sinned in ten thousand ways, "and come short of the glory of God". (Rom_3:23)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 5, 10, 11, 12, 16, 20, 25, 27, 30, 33 Who hath hardened himself against God, and prospered?
Job_9:4
Who hath hardened himself against God, and prospered?
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Hardened against God
This passage intimates--
I. That appeals are addressed by God to men in order to bring them into allegiance to Him. The conduct which is imputed to men is susceptible of explanation only as the existence of such appeals is assumed.
1. God has appealed to us by the instrumentality of conscience. Conscience is the testimony of secret judgment in the mind of a man as to the moral quality of his own thoughts and actions. The true dictates of conscience are conformable to the extensive principle of the Divine law; and the judgments of the one are substantially the judgments of the other.
2. By the instrumentality of providence, The events which happen under the superintendence of God in the temporal sphere, and affect the temporal interests of man, are intended always to speak powerfully on his behalf. This fact was recognised by Job, when he uttered the language before us.
3. By the instrumentality of revealed truth. All Scripture is profitable for doctrine, for reproof, for correction, for instruction, and for what belongs to righteousness.
II. Men treat the appeals of God with obdurate resistance. The text takes the case of men who harden themselves against God, indicating a habit which is heinous in its nature, and which is progressive in its influence. It is emphatically resistance, the surrender of the heart and life to objects against which God has pleaded, and the retention of the heart and life amidst indulgences which God has protested against, and which He has condemned. This resistance is introduced as voluntary. It is also introduced as continued. That continuance augments the guilt. Such resistance becomes more heinous and aggravated in proportion as the calls addressed by God are solemn and weighty. Resistance is also progressive in its influence. In proportion as it is continued in the indulgence, it exercises increasing power and authority over the soul. It becomes more steady, more settled, more confirmed--this being in accordance with what we know of the tendencies of all habits to strengthen and establish themselves.
III. Obdurate resistance to the appeals made by God exposes to fearful and fatal consequences. No human being placing himself in voluntary and continued opposition against God can escape final punishment and ruin. God will inflict upon those who harden themselves against Him temporal sorrow; and if their resistance be continued till the last, the irremediable loss of their souls. There will be a proportion between punishment and guilt. (James Parsons.)
Fatal issue of final impenitence
These words imply that there is such a thing as for a man so to harden himself as to contend with God.
I. Inquire wherein this hardness of heart consists.
1. The word signifies a spirit that is obstinate and incorrigible.
2. It is descriptive of a rebellious spirit, which discovers itself under the various dispensations of God, both in a way of mercy and judgment.
3. There is also a judicial hardness to which sinners are liable, in a way of righteous judgment for their iniquities. This is not owing to any defect in the Gospel, or in the dispensations of God towards us; but to the depravity of the human heart, which perverts the means of salvation into those of destruction.
II. Notice some of the instances in which this sin is still committed.
1. It appears in indulging hard thoughts of God, of His government and of His holy law; in esteeming Him as a hard master, and in considering sinful propensities as an excuse for sinful actions, though no one thinks of excusing the offence of others against himself on the ground of such a plea. The indulgence of such thoughts lead on to final impenitence.
2. It manifests itself in a rejection or dislike of Gods way of salvation.
3. Persisting in an evil course, amidst many convictions and fears, is another instance of this sort of depravity. Pharaoh knew that he was wrong, and yet he dared to persist.
4. This hardness of heart appears in the resistance that is offered to the hand of God in providence instead of being humbled under it.
5. Presumptuously tempting God, amidst the most affecting means of salvation, is another instance of this hardness of heart. It was thus with Israel in the wilderness.
III. The fatal issue of final impenitence. Who hath hardened himself against Him, and prospered?
1. The longer you continue in this state, the more hardened you will become, till at last you will be past feeling (Eph_4:19).
2. This also is the way in which God punishes men for their impenitence (Isa_6:8).
3. The end of this impenitence and hardness of heart is fearfully described by an apostle, and should warn us of our danger (Rom_2:5-9). (T. Hannam.)
Man hardening himself against God
Every act of sin hardens the heart of man, but the heat of blasphemy at once shows and puts it into the extremity of hardness. Man hardens himself against God four ways especially.
1. Upon presumption of mercy. Many do evil because they hear God is good. They turn His grace into wantonness, and are without all fear of the Lord, because there is mercy so much with the Lord.
2. The patience of God, or His delays of judgment, harden others. Because God is slow to strike, they are swift to sin.
3. Gross ignorance hardens many.
(1) Ignorance of themselves.
(2) Ignorance of God.
He that knows not what he ought to do, cares not much what he doth. None are so venturous as they who know not their danger.
4. Hardness of heart in sinning is contracted from the multitude of those who sin. They think none shall suffer for that which so many do. Man doth not grow hard at once, much less hardest; but when once he begins to harden himself, where he shall make an end he knows not. The first step is, the taking time and leave to meditate upon sin, and roll it up and down in the thoughts. A hard heart lets vain thoughts dwell in it. A holy heart would not let them lodge with it. A second step is, some tastes of pleasure and delight in sin. It proves a sweet morsel under his tongue. The third step is, custom in sinning. It argues great boldness to venture often. By the fourth step of hardness he comes to defend and maintain his sin.
5. The hard heart grows angry and passionate with those who give advice against sin; he is resolved; and a man that is resolved in his way is angry if he be desired to remove out of his way. He that is resolved to sleep, loves not to be awakened.
6. Hard hearts grow too hard for the Word. They are sermon proof; they can sit under the preacher, and hear from day to day, but nothing touches them.
7. The heart is so hard that the sword of affliction doth not pierce it; the man is judgment proof. Let God strike him in his person or estate, let God set the world afire about his ears, yet on he goes. He is like the man of whom Solomon speaks (Pro_23:34), who lies sleeping in a storm upon the top of the mast.
8. The hard heart sits down in the chair of the scorner. He derides the Word, and mocks at the judgments of God. (J. Caryl.)
Contenders with God
A gentleman came to me in the streets of Liverpool a few years ago, and told me of an incident in my fathers ministry, of which he was an eyewitness, many years before. Your father, he said, was preaching on a then vacant spot of ground near where St. Georges Hall now stands. Directly opposite the place where he was standing, an ungodly publican, finding his business interfered with, came out and endeavoured to interrupt the proceedings, mimicking the preachers manner and gestures, and using very horrible language. I remember, said the gentleman, how solemnly your father turned round upon him, and said, Take care, my friend, it is not me, but my Master that you are mocking, and remember you cannot mock God with impunity; take care lest you draw down upon your head His just vengeance. He afterwards announced that he would preach in the same spot the next Sunday afternoon, which he did; and as he gave out his text, you may imagine the feeling of awe that settled down upon the crowd as they saw a hearse draw up to the door of the public house, to carry away the corpse of that very man who one short week before had been defying God, and insulting His messenger. (W. Hay M. H. Aitken, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v9 Heb. Ash, Cesil, and Cimah.
Arcturus
Heb. Ash, Cesil, and Cimah.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v22 Job Insists that God Visits also the Righteous with…
Job Insists that God Visits also the Righteous with Affliction
v. 22. This is one thing, it is all one, or, it makes no difference whether a person is innocent or guilty; therefore I said it, He destroyeth the perfect and the wicked; this statement Job feels constrained to make against God.
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v. 23. If the scourge slay suddenly, namely, by means of any calamity, he will laugh at the trial of the innocent, God will mock at the despair of the guiltless, not permitting Himself to be disturbed in the enjoyment of His heavenly bliss.
v. 24. The earth is given into the hand of the wicked, this God readily permits; He covereth the faces of the judges thereof, veiling their eyes and permitting them to render wicked decisions, to practise unrighteousness; if not, where and who is He? Who but God could it be that does this!
v. 25. Now, my days are swifter than a post, flying away more swiftly than the motion of a courier, or runner; they flee away, they see no good; Job despairs of ever being released of his affliction, he has entirely forgotten his former state of prosperity.
v. 26. They are passed away as the swift ships, sweeping past like vessels of bulrush, known for their lightness and swiftness; as the eagle that hasteth to the prey, swooping down upon it with almost incredible speed. Thus Job illustrates the hasty flight of his life.
v. 27. If I say, I will forget my complaint, making an attempt to rouse himself from his stupor, I will leave off my heaviness, literarily, "my countenance," that is, his gloomy and downcast look, and comfort myself, looking cheerful once more.
v. 28. I am afraid of all my sorrows, he is once more forced to shudder with pain; I know that Thou wilt not hold me innocent, that God would not declare him guiltless.
v. 29. If I be wicked, rather, "I am to be guilty," declared to be wicked by the decree of God, why, then, labor I in vain? It was a useless endeavor on his part trying to appear innocent; he felt that he was tiring himself out without result.
v. 30. If I wash myself with snow-water, which was considered as containing greater cleansing power than ordinary water, and make my hands never so clean, literally, "cleansing my hands with lye," in an effort to purge away all impurities,
v. 31. yet shalt Thou plunge me in the ditch, into a sink or sewer, and mine own clothes shall abhor me. This would happen while he was still naked after his washing and would cause him to become so filthy as to make his own clothes ashamed of him. That is: "Not even the best grounded self-justification can avail him; for God, would still bring it to pass that his clearly proved innocence should change to the most horrible impurity. " (Delitzsch. )
v. 32. For He is not a man, as I am, that I should answer Him, standing on the same level with Him before a court of justice, and we should come together in judgment.
v. 33. Neither is there any daysman, arbitrator or mediator, betwixt us that might lay his hand upon us both, acting as umpire between God and Job to settle his case; for God was both accuser and judge.
v. 34. Let Him take His rod away from me, the scourge and calamity wherewith He was smiting Job, and let not His fear terrify me, stupefying him by His majestic presence;
v. 35. then would I speak and not fear Him, namely, with this handicap of overpowering majesty removed; but it is not so with me, in his own person he was not conscious of any reason why he should fear Him. Job’s defense of himself becomes so emphatic that it verges on self-righteous boasting, an act against which every believer must guard with the greatest care.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 7, 10, 13, 16, 19, 21, 25, 27, 30, 32, 34 wise in heart
wise in heart
Here the heart represents the inner being or thoughts. AT: "wise in what he decides" (See: Metonymy)
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mighty in strength
The abstract noun "strength" can be expressed as the adjective "strong." AT: "mighty in how strong he is" (See: Abstract Nouns)
who has ever hardened himself against him and succeeded?
This is a rhetorical question that expects an answer of "No one." It can be reworded as a statement. AT: "no one has ever hardened himself against him and succeeded." (See: Rhetorical Question)
hardened himself against him
To harden oneself means to be stubborn. AT: "resisted him" or "defied him" (See: Reflexive Pronouns)
he who removes the mountains
"God removes the mountains"
in his anger
The abstract noun "anger" can be expressed as the adjective "angry." AT: "because he is angry" (See: Abstract Nouns)
he who shakes the earth
"God shakes the earth"
sets its supports trembling
"makes its foundations tremble"
translationWords
wise
heart
might
anger
earth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5, 9, 13, 17, 21, 28, 30, 31, 32 9:3 If someone wanted to take God to court:…
9:3 If someone wanted to take God to court: Job later expressed the wish to meet God in court (13:3, 15, 23; 23:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.