Giobbe 9:10 Commento

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.

Lo, he goeth by me, and I see him not,.... This is expressive of the invisibility of God; for though the angels in heaven always behold his face, and men, in the works of creation, may see his eternal power and Godhead, and other perfections of it displayed therein; and saints by faith have a comfortable and delightful view of him, of his countenance, his love, grace and mercy in his word and ordinances, and especially in the face and person of Christ, the image of the invisible God, and will in heaven most clearly see him as he is, in the greater display of his glory and his grace; yet his essence is invisible, not only not to be seen with corporeal eyes, but not to be comprehended in the mind: he passeth on also, but I perceive him not; this "going and passing on", as, ascribed to God, must be understood in consistence with his omnipresence; he cannot be thought to move from place to place who is everywhere, who fills heaven and earth with his presence, and there is no going from it: local motion cannot be said of him; but this respects the operations of his providence; he is continually working all around us, by supporting us in being, and supplying us with what we want, and so is near us, and yet we see him not: Job experienced the bounties of his providence, as well as the blessings of his grace, in the time of his prosperity, and now he felt the weight of his afflicting hand upon him; but yet, as to his essence, he could not see him; he was sensible that he was nigh him, and find a concern in all that befell him, but he could neither see nor comprehend him, nor account for his dealings with him: he had "passed by" him in his state of nature, and had looked graciously on him, and had said unto him, Live; he had "passed on" from him, and hid his face so that he could not see him, nor find him backward nor forward, on the right hand, nor on the left, where he used to work, see Job 23:3.

Whoever is great necessarily does great things. But the one who does great things is not necessarily great. The disciples who did great things received their ability from God. Taking an example from the human realm, I want to say that the grammarian writes correctly; but not everyone who writes correctly does so because of studies in grammar. Rather, he does so by chance and habit. Job demonstrates regarding greatness that only the one who is great makes great the things he does. Analogously and in accordance with our ability, we perceive God in the greatness of creatures and so receive an idea of God. He says this, however, so that his friends—who think there is only one reason for hardship—may consider that he who does great and dreadful things also has deep and unfathomable resolutions that are glorious. These things are filled with glory, so to speak. Paul writes something similar when he says, “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord?”

Which doeth great things past finding out; yea, and wonders without number. For then we more thoroughly compass the deeds of Divine Might, when we acknowledge that we can never compass them; we then speak with greater eloquence, when we are silent on these, being struck dumb with astonishment. Since for the describing of God's works our insufficiency finds in itself how it may put forth its tongue sufficiently, that what it cannot suitably understand, it may suitably extol by being dumb. Whence it is well said by the Psalmist, Praise Him in His mighty acts; praise Him according to His excellent greatness. For He 'praises God according to His excellent greatness,' who sees that he breaks down in the fulfilling of His praise. Therefore let him say, Which doeth great things past finding out; yea, and wonders without number: viz. 'great,' in power, 'past finding out,' in reason, 'without number,' in multitude. Therefore the works of God which he could not compass by speaking, he more eloquently defined by proving deficient. But in the review of things, why are we carried so far without ourselves, considering that we know nothing of the very thing that is done to our own selves?

Lest someone should believe that divine wisdom has manifested itself only in the things just explained, he shows next that God made many other similar things which cannot be numbered by us saying, "He makes great things," in which the wisdom of God appears praiseworthy from the uniformity of their great size. This corresponds to the text already cited, "He alone stretches out the heavens." (v.8) "Unfathomable things," because men cannot discover them as a result of their instability and yet they are still ordained by divine government. This corresponds to what he has already said, "and treads upon the waves of the sea." (v.8) "Marvelous things," whose natures men cannot consider although they are made according to reason by God. This corresponds to what he already said, "He made Arcturus," and so on. (v.9) The fact that he adds, "which cannot be numbered," must be referred to each attribute, so that men cannot count the divine actions, but God can count them who makes all things "according to number, weight, and measure." (Wisdom 11:21)

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.

Great things past finding out - Great things without end; wonders without number - Targum.

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).

Repeated from Eliphaz (Job 5:9).