Job 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.

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.

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

Wise in heart; either, 1. Really and profoundly wise; or, 2. Wise in his mind or understanding, which in Hebrew is oft called the heart, as Prov. 2:10, Prov. 6:32, Hos. 4:11, because the Hebrews make the heart the seat of the understanding, or of the reasonable soul.

He proccedeth to give particular evidences of the Divine power and wisdom, which he mentioned Job 9:4. And they know not, i.e. suddenly and unexpectedly, ere they were aware of it. They, i.e. the mountains, to which he ascribes sense and knowledge figuratively, as hath been oft noted.

The earth, i.e. great portions of it, by earthquakes, or by removing islands, which sometimes hath been done. The pillars thereof, i.e. the strength or the strongest parts of it, the mountains, yea, the deep and inward parts of it, which, like pillars, supported those parts which appear to our…

He speaks either, 1. Of that which God can do; or rather, (as he doth in the foregoing and following instances,) 2. Of what God actually doth; and that either, 1.

Alone, i.e. by his own single power, without any other: help. Spreadeth out the heavens: he spread them out like a curtain, Ps. 104:1–2; and he in a manner spreads them again every day, i.e.

Maketh; either, 1. Created them; or rather, 2. Ordereth and disposeth them, as the word making is sometimes used in Scripture; governeth their rising and setting, and all their influences.

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

He goeth, i.e. he worketh by his providence in ways of mercy or judgment. By me; or, besides or before me; in my presence. I see him not; I see the effects, but I cannot understand the causes or grounds of his actions, for they are incomprehensible by me, or by any other men: for though he speaks…

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

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

Since no creature whatsoever can resist his power, and no man living can search out or comprehend his counsels and ways; how can I, who am a poor, contemptible, dispirited creature, contend with him? Answer him, i.e. answer his allegations and arguments produced against me.

Though I were righteous; though I had a most just cause, and were not conscious to myself of any sin. Yet would I not answer, i.e. I durst not undertake to plead my cause against him, or maintain my integrity before him, because he knows me better than I know myself, and because I am wholly in his…

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

This is the reason of his foregoing diffidence, that even when God seemed to answer him in words, yet the course of his actions towards him was of a quite contrary nature and tendency. With a tempest; as with a tempest, i.e. unexpectedly, violently, and irrecoverably.

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

If my cause were to be decided by power, lo, he is strong, i.e. stronger than I. If I would contend with him in a way of right, there is no superior judge that can summon him and me together, and appoint us a time of pleading before him, and oblige us both to stand to his sentence; and therefore I…

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

i.e. Though God should acquit me in judgment, and pronounce me perfect or righteous, yet would I not know, i.e. regard or value, (as that word is oft used,) my soul, i.e. my life; as the soul frequently signifies, as Gen.

In the other things which you have spoken of God’s greatness, justice, &c., I do not contend with you, but this one thing I do and must affirm against you. Therefore I said it; I did not utter it rashly, but upon deep consideration. God sends afflictions promiscuously upon good and bad men.

If the scourge slay suddenly; either, 1. If some common and deadly judgment come upon a people, which destroys both good and bad. Or, 2. If God inflicts some grievous and unexpected stroke upon an innocent person, as it follows.

The earth, i.e. the possession and dominion of men and things on earth. Is given, to wit, by God, the great Lord and Disposer of it, by his providence. Into the hand of the wicked; into their power. As good men are scourged, Job 9:23, so the wicked are advanced and prospered, in this world.

What he had said of the calamities which God usually inflicted upon good men, he now exemplifieth in himself. My days; the days, either of my prosperity; for the time of affliction is commonly described by the night; or rather, of my life, as the last clause showeth; for it were an absurd and…

Swift ships, Heb. ships of desire; which make great haste, as if they longed for their desired haven, as it is called, Ps. 107:30. Or, ships of pleasure; which sail more swiftly than ships of great burden. As the eagle; which generally flies most swiftly, Deut. 28:49, Jer. 4:13, Lam.

If I say; if I resolve within myself. I will forget my complaints; I will cease complaining. My heaviness, Heb. mine anger; wherewith Job was charged by his friends, Job 18:4; my angry expressions. And comfort myself; I will endeavour to take comfort.

My sorrows; or, my pains and griefs. I find all such endeavours vain; for if my griefs be suspended for a little time, yet my fears continue. I know that thou wilt not hold me innocent; I plainly perceive that my changing my note is to no purpose; for thou, O God, (to whom he makes a sudden…

Heb. I shall be wicked, or guilty, to wit, before thee. Whether I be holy or wicked, if I dispute with thee, I shall be found guilty. Or thus, I shall be used like a wicked man, and punished as such. So this is opposed to his not being held innocent, Job 9:28, i.e.

If I wash myself; either, 1. Really, by sanctification, cleansing my heart and life from all filthiness; or rather, 2. Declaratively or judicially, i.e. if I clear myself from all imputations, and fully prove my innocency before men. With snow water, i.e.

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

He is not a man, as I am; but one infinitely superior to me in majesty, and power, and wisdom, and justice. That I should answer him; that I should presume to debate my cause with him, or answer his allegations against me.

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

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

i.e. I would speak freely for myself, being freed from the dread of his majesty, which takes away my spirit and courage, and stoppeth my mouth. But it is not so with me, i.e.