Job 9:12 Komentář

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).

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.

If God will not withdraw his anger,.... Or "God will not withdraw his anger" (m); he is angry, or at least seems to be angry with his own people, in their apprehension, when he afflicts them and hides his face from them, or does not immediately appear to their relief and assistance; but this does not always last, he does not retain or keep anger for ever; but shows great mercies to them, and with everlasting kindness has mercy on them, by discovering his love to them, applying his pardoning grace and mercy, and comforting them with the consolations of his spirit; but then he is angry with the wicked every day, for their continual transgressions; and he never withdraws his anger from them, neither here nor hereafter, but punishes them with everlasting destruction, and casts them into everlasting fire, to which his wrath and anger are compared: the consequence of which is: the proud helpers do stoop under him; or "the helpers of pride" (n), or helpers of proud men; proud, wicked, and ungodly men, who combine together and help one another against God, his people, cause and interest; men of power, rule and government, as Aben Ezra explains it; civil magistrates, men in authority, who, instead of being terrors to evil doers, encourage them, and help them forward in their wickedness; but though both those that help, and those that are helped, may continue for a while, and be supported, yet they shall sooner or later fall under the mighty hand of God, his power and wrath, and be crushed by it. Some regard may be had either to the giants, the men of the old world, who filled the earth with violence, and were swept away with the flood, Gen 6:13; or rather to the builders of Babel, who helped one another to build a tower to make them a name, and secure themselves, and in opposition to God; but he being angry with them, made them desist, and they bowed under him, Gen 11:4. Some render it, "the helpers of Rahab"; that is, of Egypt (o), Rahab being a name of Egypt, Psa 87:4. The devils are meant, whose sin was pride, and by which they fell, and which they have endeavoured to promote and cherish among men; but these proud spirits are cast out of heaven and into hell, where they are reserved in chains of darkness to the great judgment, Jde 1:6; and are obliged, whether they will or not, to stoop to the Lord, and even to the son of God in human nature, which their proud stomachs cannot well bear; but are forced to it, the anger of God lying upon them, and his wrath, which will never be withdrawn from them. (m) "Deus non revocabit furorem suum", Pagninus, Beza. (n) "adjutores superbiae", Montanus, Vatablus, Drusius, Junius & Tremellius, Schmidt, Michaelis. (o) So Jarchi.

If He question on a sudden, who will answer Him? God 'questions suddenly' when He calls us unexpectedly to the strict searching of His scrutiny. But man cannot answer to His questioning, for that, if he be then sifted, all pity laid aside, even the life of the righteous sinks under the scrutiny. Or, surely, He questions, when He deals us hard blows, that, when the mind entertains great thoughts of itself in peace and quiet, it may find itself out in trouble, what sort it really is of. And very commonly because it is smitten, it utters groans; but it is unable to make answer, because the very distastefulness of his stroke is displeasing to him, yet looking to himself man holds his peace, and dreads to scrutinize the Divine decrees, because he knows himself to be but dust. Hence it is said by Paul, Nay, but, O man, who art thou that repliest against God? He that is called by the name of 'man' is proved to be unable to 'reply against God.' For by this circumstance, that he was taken from the dust of the earth, he is not worthy to scrutinize the judgments of the Most High. Hence too it is fitly subjoined here, Or, who will say unto Him, What doest Thou? The acts of our Maker ought always to be reverenced without examining, for they can never be unjust. For to seek a reason for His secret counsel is nothing else than to erect one's self in pride against His counsel. So when the motive of His acts cannot be discovered, it remains that we be silent under those acts in humility, for the fleshly sense is not equal that it should penetrate the secrets of His Majesty. He then who sees no reason in the acts of God, on considering his own weakness does see reason wherefore he sees none. Hence also it is added by Paul afterwards, Shall the thing formed say to Him that formed it, Why hast Thou made me so? For in proportion as it sees itself to be 'a thing formed' by God's workmanship, it rebukes itself so as not to kick back against the hand of Him that wrought it; for He, Who in loving-kindness exalted what was not, never in injustice abandons that which is. So let the mind be brought to itself under the stroke, and what it cannot comprehend, let it cease to require, lest if the cause of God's wrath be searched out, It be called forth in larger measure for being searched out, and lest wrath, which humility might have pacified, pride kindle to an unextinguishable height.

Secondly, the depth of divine wisdom is shown in the examination of human acts, because he so acutely and efficaciously scrutinizes them that no one can escape his examination through any sort of craftiness. He says this next, "If he suddenly interrogates someone, who will answer him?" God interrogates man when he leads him to examine his conscience either by inspiring him interiorly or provoking him exteriorly with rewards and punishments. As Psalm 10 says, "God interrogates the just and the unjust." (v.6) But man would sufficiently answer God when nothing was found in him which could justly be censured by God. This happens to no man in this life, as Proverbs says, "Who can say: My heart is clean; I am pure from sin!" (20:9) He says clearly, "If he suddenly interrogates someone," because if a space of time is given to man to respond, he can wash his sins away by repentance. For at times it happens that someone is found remiss when he is examining the excesses of others and is afraid that his own excesses will be examined by others in the same way. But God does not fear this so that he becomes easy-going in the examination. For he has no superior who can judge his deeds, and so the question is added, "Who can say to him: Why are you doing this," to chastise him.

No men knows, by any present sign, what is before him, Ecc 9:1. All things happen alike to all, Ecc 9:2, Ecc 9:3. Comparison of the state of the dead and the living, Ecc 9:4-6. Enjoy God's mercies, and live to his glory, Ecc 9:7-10. The race is not to the swift, nor the battle to the strong, Ecc 9:11. Man is ignorant of futurity, Ecc 9:12, Ecc 9:13. The account of the little city, and the poor wise man, Ecc 9:14-18.

He taketh away - He never gives, but he is ever lending: and while the gift is useful or is improved, he permits it to remain; but when it becomes useless or is misused, he recalls it. Who can hinder him? - Literally, Who can cause him to restore it? What doest thou? - He is supreme, and will give account of none of his matters. He is infinitely wise, and cannot mistake. He is infinitely kind, and can do nothing cruel. He is infinitely good, and can do nothing wrong. No one, therefore, should question either his motives or his operations.

REPLY OF JOB TO BILDAD. (Job 9:1-35) I know it is so of a truth--that God does not "pervert justice" (Job 8:3). But (even though I be sure of being in the right) how can a mere man assert his right--(be just) with God. The Gospel answers (Rom 3:26).

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