Job 9:24 Kommentar

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.

Now my days are swifter than a post,.... Or "than a runner" (a) in a race, in order to obtain the prize; or than one that rides post, or runs on foot to carry a message, such as were Cushi and Ahimaaz; and such are generally swift of foot, or ride on swift horses, who are so employed; and yet Job says his days are swifter, or passed away more swiftly thorn such; meaning either his days in general; or rather particularly his prosperous days, as Mr. Broughton interprets it; these no sooner came but they were gone: they flee away; like a shadow, or a dream, or a tale that is told: they see no good; or he saw, perceived, or enjoyed no good in them; not but that he did see and enjoy much good, even much temporal good, which is what is intended; but this was no sooner had than it was taken away, that it was as if it had never been; the evil days of trouble and sorrow, in which he had no pleasure, came so quick upon him. (a) "cursore", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.

“The earth is given into the hand of the wicked.” With regard to the context of the passage, Job seems to state that his earthly part, that is, his body, is given to torments and vexations. The permission to afflict it is granted to the impious. Therefore, it certainly happens that those who see cannot express a fair judgment on the merits of the one who is afflicted. Passing to the prophetic aspect, that which vindicates the merits of the person, Job appears to wander from the context of the debate and to speak of future mysteries. The passion of the Lord is predicted. Job’s friends could not recognize this because the earthly vileness of Job’s external appearance is his internal dignity.

The earth is given into the hand of the wicked. He covereth the faces of the judges thereof. For what is denoted by the designation of 'the earth,' saving the flesh? who by the title of 'the wicked,' save the devil? The 'hands' of this wicked one were they, who were the aggressors in the death of our Redeemer. Thus 'the earth is given into the hands of the wicked,' in that our Redeemer's Soul our old enemy could never corrupt, by himself tempting Him. But His Flesh he being permitted did by means of his ministers deprive of life for three days; and unknown to himself, by that very permission, he ministered to the dispensation of God's pitifulness. For assailing our Redeemer with three temptations, he had no power to defile the heart of God. But when he set on the mind of Judas to bring about the death of His fleshly part, and when he gave him a band of soldiers and officers from the Chief Priests and Pharisees, then that wicked one stretched forth his hands upon 'the earth.' The judges of this earth were the Priests and Rulers, Pilate and the scoffing soldiers; and so this wicked one 'covered the faces of the judges thereof,' in that he veiled the mind of the persecutors, that they should not know their Maker, with a cloud of wickedness. Whence it is said by Paul, But even unto this day, when Moses is read, the vail is upon their heart; and he says again, For had they known it, they would not have crucified the Lord of glory. And so the face of the judges proved to be covered, in that the mind of the persecutors not even by His miracles ever knew Him to be God, Whom it had power to hold fast in the flesh. But forasmuch as our old enemy is one person with all the wicked, Holy Scripture very often so speaks of the head of the wicked, i.e. the devil, that it suddenly goes off to his body, i.e. to his followers. Therefore it may be that by the name of 'the wicked one,' the faithless and persecuting People is denoted, with which this also which is added accords; If it is not he, who then is it? Who then shall any where be accounted wicked, if that People, which persecuted Pity Itself, be not wicked? But the holy man, after regarding the faithlessness of the Jewish People, calls back the eye of his mind to himself, grieves that he cannot behold Him Whom he loves, is sad and sorrowful that he is withdrawn from the present world, before the Saving Health of the world is manifested;

If it is unfitting that the punishments of the innocent please God in themselves and yet the innocent are frequently found to be punished on earth, another conclusion which is equally unfitting seems to follow, i.e. that punishments of that sort do not proceed from divine judgment, but from the malice of some evil ruler who has power over the earth and punishes the innocent. So he continues, "The earth is given into the hands of the wicked," as if to say: If the punishments of the innocent who are still punished on earth are not pleasing to God in themselves, it is necessary to conclude that God has committed the rule of the earth to some evil person, from whose iniquity, judgment is perverted on earth so that the innocent may be punished. He expresses this when he says, "He covers the face of his judges," i.e. he obscures their reason either with concupiscence, hate or love, so that they do not follow the truth of judgment in judging. "If it is not he," i.e. the wicked man to whom the earth has been committed who causes the punishment of the innocent, "then who is it?" i.e. who is the cause of the punishment. For supposing your position that sin alone is the cause of the present punishments, God cannot be the cause of this as he has already demonstrated. He expresses this when he says, "The earth is given into the hands of the wicked." This is certainly true in a sense inasmuch as materialistic men remain under the power of the devil, as one text says, "He who commits sin is the slave of sin." (John 8:34) However, it is strictly speaking false. For the dominion of the earth is not absolutely given over to the devil, so that he can do what he likes freely on it. Whatever he is permitted to do proceeds from divine disposition which dispenses everything from a reasonable cause. So the very fact that the innocent are punished does not absolutely depend on the evil intention of the devil but also on the wisdom of God who permits it. Therefore, if sin is not the cause of the punishment of the innocent, it is insufficient to reduce it to the malice of the devil, but one must also find some reasonable explanation for God permitting it. So he clearly shows this saying, "If it is not he, then who is it?" as if to say: If the evil will of the devil is not the sufficient cause of the punishment of the innocent, one must investigate another cause.

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.

The earth is given into the hand 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. He covereth the faces of the judges thereon - Or, The faces of its decisions he shall cover. God is often stated in Scripture as doing a thing which he only permits to be done. So he permits the eyes of judgment to be blinded; and hence false decisions. Mr. Good translates the verse thus: - "The earth is given over to the hand of Injustice; She hoodwinketh the faces of its judges. Where every one liveth is it not so?" And vindicates the translation in his learned notes: but I think the Hebrew will not bear this rendering; especially that in the third line. Where, and who is he? - If this be not the case, who is he that acts in this way, and where is he to be found? If God does not permit these things, who is it that orders them? Coverdale translates, As for the worlde, he geveth it over into the power of the wicked, such as the rulers be wherof all londes are full. Is it not so? Where is there eny, but he is soch one? This sense is clear enough, if the original will bear it. The last clause is thus rendered by the Syriac and Arabic, Who can bear his indignation?

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).

Referring to righteous "judges," in antithesis to "the wicked" in the parallel first clause, whereas the wicked oppressor often has the earth given into his hand, the righteous judges are led to execution--culprits had their faces covered preparatory to execution (Est 7:8). Thus the contrast of the wicked and righteous here answers to that in Job 9:23. if not, where and who?--If God be not the cause of these anomalies, where is the cause to be found, and who is he?