Job 9:4 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.

Which removeth the mountains,.... This and what follow are instances of the power of God, and are full proofs of his being mighty in strength; and may be understood, either literally, not only of what God is able to do if he will, but of what he has done; and history (y) furnishes us with instances of mountains being removed from one place to another; and Scheuchzer (z) makes mention of a village in Helvetia, called Plurium, which, in 1618, was covered with the sudden fall of a mountain, and swallowed up in the earth, with 1800 inhabitants, and not the least trace of it to be seen any more; and in the sacred Scriptures is a prediction of the mount of Olives being removed from its place, one half to the north and the other to the south, Zac 14:4; and Josephus (a) gives a relation much like it, as in fact; besides, Job may have respect to what had been done in his times, or before them, and particularly at the universal deluge, which covered the tops of the highest mountains and hills, and very probably washed away some from their places: or else it may be understood proverbially, of the Lord's doing things marvellous and surprising, and which are impossible and impracticable with men; see Mat 17:20; or rather figuratively, of kingdoms and mighty kings, as the Targum, comparable to mountains for their height and strength, who yet are removed by God at his pleasure; see Zac 4:7, and they know not; when they are removed, and how it is done; it is imperceptible; either the mountains are not sensible of it, or the inhabitants of the mountains, as Bar Tzemach; or men, the common sort of men, the multitude, as Gersom: R. Saadiah Gaon interprets it of removing the men of the mountains, and they know it not: which overturneth them in his anger; for the sins or men, which was the case of the old world: Mr. Broughton renders it, "that men cannot mark how he hath removed them out of their place in his anger". (y) Plin. Nat. Hist. l. 2. c. 83. Wernerus, Palmerius, Theophanes "a aurus", in Bolduc. in loc. (z) Physic. Sacr. vol. 4. p. 673. (a) Antiqu. l. 9. c. 10. sect. 4.

“He is wise in mind, mighty and strong,” with good reason. Indeed, since God is wise, his benefits are countless. But if you do not believe, O mortal, let us bring our reflection to its conclusion. If he pronounces one thousand words, we cannot answer a single one. These are wise words. In fact, that righteous man said, “Also the righteous will be happy.” About what righteous man is he speaking? But where will we ever find a man who is righteous before God? “Not one of his thousand words.” This is exactly what the prophet said as well: “No living person will be found righteous before you.” “If you observe our faults, O Lord, O Lord, who will survive?” … God has created human nature. Why? Out of pure benevolence, as all the rest of creation. He has created the universe and all the rest for humans. He stated a commandment, but humanity did not consider it. Afterward he gave them the law, but they neglected it. Then he sent his Son, but they did not consider him either. Then he gave them repentance, but they did not ponder it. Then he threatened them with the punishment of hell, but they disregarded it. But why did he want to save them? Do you want us to ask Paul himself? Listen to what he says: “God dealt with me mercifully because I acted in the ignorance of disbelief.” And then, after being called, Paul testified to the profound and providential care, of which he was an object.

He is wise in heart, and mighty in strength. What wonder is it, if we call the Maker of the wise, 'wise,' Whom we know to be Wisdom itself? and what wonder is it that he describes Him to be 'mighty,' Whom there is none that doth not know to be this very Mightiness itself? But the holy man, by the two words set forth in praise of the Creator, conveys a meaning to us, whereby to recall us in trembling to the knowledge of ourselves. For God is called 'wise,' in that He exactly knows our secret hearts, and it is added that He is 'mighty,' in that He smites them forcibly, so known. And so He can neither be deceived by us, because He is wise, nor be escaped, because He is strong. Now, as wise, He beholds all things, Himself unseen, then, as strong, without let or hindrance, He punishes those whom He condemns. Who ordains this likewise here with mightiness of wisdom, that when the human mind exalts itself against the Creator, it should confound itself by that very self-exaltation. And hence it is added, Who hath resisted Him, and had peace? For He that creates all things marvellously, Himself regulates them, that after having been created, they should agree with themselves; and thus whereinsoever there is resistance made to the Creator, that agreement in peace is broken up, in that those things can never be well regulated, which lose the management of regulation above. For whatsoever things if subjected to God might have continued at peace, being left to themselves by their own act work their own confusion, in that they do not find in themselves that peace, which coming from above they contend against in the Creator. Thus that highest Angelical Spirit, who being in subjection to God might have stood at the height, being banished, has to bear the burthen of himself, in that he roams abroad in disquietude in his own nature. Thus the first parent of the human race, in that he went against the precept of his Creator, was thereupon exposed to the insolence of the flesh, and because he would not be subject to His Maker in obedience, being laid low beneath himself, even the peace of the body was forthwith lost to him. Thus it is well said, Who hath resisted Him, and had peace? In that by the same act, whereby the froward mind lifts itself against its Maker, it works its own confusion in itself. Now we are said to resist God, when we try to oppose His dispensations. Not that our frailty does resist His unchangeable decree, but what it has not the power to accomplish, it yet attempts. For often human weakness knows in secret the power of His dispensation, and yet aims, if it might be able, to reverse it. It sets to work to resist, but shivers itself to pieces by the very sword of its opposition. It struggles against the interior disposition of things, but, being overcome by its own efforts, is bound fast. Therefore to have peace whilst resisting can never be; for whereas confusion follows after pride, that which is foolishly done in sin is marvellously disposed to the punishment of the doer; but the holy Man, being filled with the influence of the Spirit of prophecy, while he regards in general the confounding of human pride, thereupon directs the eye of the mind to the special fate of the Jewish people, and shews by the ruin of a single people the punishment that awaits all that are lifted up.

He shows as a consequence that man cannot approach God in any proportion in arguing a case when he says, "He (God) is wise in heart and Almighty in power." For there are two types of dispute. There is one in which the dispute is carried on by argument and this is done by wisdom. There is another when the dispute is carried on by force and this is depends on power. In both of these, God exceeds man, because in both his strength and wisdom he exceeds all strength and wisdom. Consequently he shows both of these pre-eminences. First he shows the preeminence of God in power which he certainly begins to show in relation to men when he says, "what man has resisted him and found peace?" as if to say: "No one." Note that man obtains peace in one way from someone who is more powerful and in another way from one who is less powerful or his equal in power. For clearly the more powerful acquires peace from the less powerful by fighting against him, as when a powerful king wages war against a rebellious subject in his kingdom and after he obtains victory, re-establishes the peace of his kingdom. In the same way, a man also sometimes obtains peace from someone who is his equal in power by fighting him. For although he cannot overcome him, he can still wear him out by his persistence in the fight and lead him to sue for peace. But one never obtains peace from someone who is more powerful by resisting and fighting him, but by submitting himself to him humbly. Thus, an evident sign that the strength of God exceeds all human strength is the fact that no one can have peace with him by resisting him, but only by obeying him humbly. As Isaiah says, "You will maintain us in peace. Peace surely which comes because we trust in you." (26:3) However, the wicked who resist God cannot have peace, as Isaiah says, "For the wicked, the Lord says there is no peace." (57:21) He means this here when he says, "What man has resisted him and found peace?"

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 is wise in heart, and mighty in strength - By his infinite knowledge he searches out and sees all things, and by his almighty power he can punish all delinquencies. He that rebels against him must be destroyed.

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).

wise in heart--in understanding!--and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power. hardened himself--or his neck (Pro 29:1); that is, defied God. To prosper, one must fall in with God's arrangements of providence and grace.