Giobbe 9:28 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.

If I be wicked, why then labour I in vain? If he was that wicked person, that hypocrite, Bildad and his other friends took him to be, it was in vain for him to make his supplications to God, as they advised him; so Gersom gives the sense of the words; since God hears not sinners, such as live in sin, regard iniquity in their hearts, and practise it in their lives, at least secretly, as it was suggested Job did; if he was such an one, it must be all lost labour to pray to God to show favour to him, and deliver him out of his troubles, since he might reasonably expect he would shut his eyes and stop his ears at such a man, and regard not his cries; seeking to him must be in vain; prayer may be fitly enough expressed by labour, it is a striving and wrestling with God, and especially when it is constant, importunate, and fervent: but rather the sense is, that if he was a wicked man in the account of God, or was dealt with as one; if God would not hold him innocent, as he asserts in the latter part of Job 9:28; then it was a vain thing to labour the point in the vindication of himself; since he could never think of succeeding against God, so wise and powerful, so holy, just, and pure. The word "if" is not in the original text, and may be left out, and the words be rendered, "I am wicked" (l); not in any notorious manner, as having lived a scandalous life, or been guilty of some gross enormities, as his friends insinuated, but in common with other men; he was born a sinner, had been a transgressor from the womb, and though he was renewed and sanctified by the spirit of God, yet sin dwelt in him, and through the infirmity of the flesh he was daily sinning in thought, word, or deed; nor did he expect it would be otherwise with him while in this world; yea, it was impossible for him to be without sin, as Bar Tzemach observes to be the sense of the phrase; and therefore if God would not clear him, or hold him innocent, unless he was entirely free from sin, as it was labouring in vain to attain to such perfection, so it must be to no purpose, and is what he chiefly intends, to attempt to vindicate himself before God: or "I shall be wicked", or "ungodly" (m); I shall be treated as such not only by his friends, who would reckon him a very wicked man so long as those afflictions continued on him, let him say what he would; but by the Lord himself, who he believed would never release him from them as long as he lived, which in the eye of men would be a tacit condemnation of him; so the Targum,"I shall be condemned,''and therefore it was labour in vain, striving against the stream, to go about to vindicate himself; nor was it possible that he could make himself out so clear and pure and perfect, that such an holy Being as God was could find no fault in him, in whose sight the heavens, and the inhabitants of them, were not clean; this is further evinced in the following words. (l) "impius sum", V. L. Pagninus; so Schmidt. (m) "Ego impius ero", Montanus, Mercerus, Bolducius; "ego reus ero", Codurcus; "equidem improbus ero", Schultens.

I was afraid of all my works, knowing that Thou wouldest not spare me, when guilty of transgression. What were the works that blessed Job practised, the text of this sacred history makes plain. For he studied to propitiate his Maker by numberless burnt offerings; in that according to the number of his sons, as it is written, rising up early in the morning, he offered burnt offerings for each, and purified them not only from impure actions, but likewise from bad thoughts. Of whom it is recorded, by the witness of Scripture, For Job said, It may be that my sons have sinned, and cursed God in their hearts. He exercised the feeling of sympathy, in that he declares of himself, when he was importuned by the interrogations of his friends, Did not I weep for him that was in trouble? He discharged the office of pity, as he says, I was an eye to the blind, and a foot was I to the lame. He kept pureness of chastity in heart, in that he discovers himself openly with adjuration, saying, If mine heart have been deceived by a woman. He held the very topmost point of humility, from the grounds of his heart, who saith, If I did despise to be judged with my manservant or my maidservant, when they contended with me. He bestowed the bounties of liberality, who saith, Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof? And again; If his loins have not blessed me, and if he were not warmed with the fleece of my sheep. He displayed the kindness of hospitality, who says, The stranger did not lodge in the street; but I opened my doors to the traveller. And in the midst of these things, for the consummation of his virtues, by that more excellent way of charity, he even loved his very enemies, in that he says, If I rejoiced at the destruction of him that hated me. And again, Neither have I suffered my mouth to sin, by wishing a curse to his soul. Why then was the holy man 'afraid for his works,' in that he ever practised these, by which God is wont to be softened towards transgressions? How then is it, that while doing works to be admired, he even fears for these same, being in alarm, when he says, I was afraid of all my works, save that we gather from the deeds and the words of the holy man, that if we really desire to please God, after we overcome our bad habits, we must fear the very things themselves that are done well in us? For there are two particulars which must of necessity be seriously apprehended in our good works, viz. sloth and deceit. And hence it is said by the Prophet, as the old translation has it, Cursed be he that doeth the work of the Lord deceitfully and negligently. Now it is to be carefully noted, that sloth comes of insensibility, deceit of self-love, for over little love of God gives magnitude to the first, while self-love, miserably possessing the mind, engenders the other. For he is guilty of deceit in the work of God, whosoever loving himself to excess, by that which he may have done well, is only making the best of his way to transitory good things in compensation. We must bear in mind too that there are three ways in which deceit itself is practised, in that, surely, the object aimed at in it is either the secret interest of our fellow creatures' feelings, or the breath of applause, or some outward advantage; contrary to which it is rightly said of the righteous man by the prophet, Blessed is he that shaketh his hands clear of every favour. For as deceit does not consist only in the receiving of money; so, no doubt, a favour is not confined to one thing, but there are three ways of receiving favours after which deceit goeth in haste. For a favour from the heart, is interest solicited in the opinion, a favour from the mouth is glory from applause, a favour from the head a reward by gift. Now every righteous man 'shaketh his hands clear of every favour,' in that in whatever he does aright, he neither aims to win vainglory from the affections of his fellow creatures, nor applause from their lips, nor a gift from their hands. And so he alone is not guilty of deceit in doing God's work, who while he is energetic in studying right conduct, neither pants after the rewards of earthly substance, nor after words of applause, nor after favour in man's judgment. Therefore because our very good actions themselves cannot escape the sword of ambushed sin, unless they be guarded every day by anxious fear, it is rightly said in this place by the holy man, I was afraid of all my works. As if he said with humble confession, 'What I have done publicly, I know, but what I may have been secretly subject to therein, I cannot tell.' For often our good points are spoilt by deceit robbing us, in that earthly desires unite themselves to our right actions; oftentimes they come to nought from sloth intervening, in that, love waxing cold, they are starved of the fervour in which they began. And so because the stealth of sin is scarcely got the better of even in the very act of virtue, what safeguard remains for our security, but that even in our virtue, we ever tread with fear and caution? But what he adds after this presents itself as a very great difficulty to the mind; I know that Thou wouldest not spare one that offendeth. For if there be no 'sparing of one that offendeth,' who can be rescued from death eternal, seeing that there is no one to be found clear of sin? Or does He spare a penitent, but not one that offendeth, in that whilst we bewail our offences we are no longer offending? Yet how is it that Peter is looked at, while he is denying, and that by the look of his denied Redeemer he is brought to tears? How is it that Paul, when he was bent to do out the name of our Redeemer upon earth, was vouchsafed to hear His words from heaven? Yet was sin punished both in the one and in the other. In that of Peter on the one hand it is written, as the Gospel is witness, And Peter remembered the word of Jesus, and went out, and wept bitterly. And of Paul, that very same 'Truth' Which called him, saith, For I will shew him how great things he must suffer for My Name's sake. Therefore God never doth 'spare him that offendeth,' in that He never leaves his sin without taking vengeance on it. For either man himself in doing penance punishes it in himself, or God in dealing with man in vengeance for it, visits it with His rod, and thus there is never any sparing of sin, in that it is never loosed without vengeance. Thus David after his confession obtained to hear, The Lord also hath put away thy sin. And yet being afterwards scourged 'with numberless afflictions, and a fugitive, he discharged the obligation of the sin which he had been guilty of. So we by the water of salvation are absolved from the sin of our first parent; and yet in clearing off the obligations of that same sin, although absolved, we still undergo the death of the flesh. Therefore it is well said, I know that thou wouldest not spare one that offendeth. In that either by ourselves or by His own self He cuts off even when He lets off our sins. For from His Elect He is studious to wipe off by temporal affliction those spots of wickedness, which He would not behold in them for ever. But it oftentimes happens that when the mind is fearful more than behoves, when it is shaken with alarm, when it is pressed with ill-omened misgivings, it feels weary that it should live, in that it questions the attaining to life even through pains and labour.

He then expresses the cause of his pain saying, "I was anxious about everything I did." For the cause of pain is great for someone when he has great anxiety about some one thing and yet he falls in the very thing he tries to avoid. However, he experiences great anxiety about everything he does fearing lest he will fall away from justice in some way. This is what he means when he says, "anxious about everything I did." The reason why he was so anxious about everything he did was fear of the severity of the divine judgment. So he says next, "knowing that you do not spare anyone who is delinquent," unless he be converted because as Psalm 7 says, "Unless you will be converted, he will brandish his sword." (v.13)

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.

I am afraid of all my sorrows - Coverdale translates, after the Vulgate, Then am I afrayed of all my workes. Even were I to cease from complaining, I fear lest not one of my works, however well intentioned, would stand thy scrutiny, or meet with thy approbation. Thou wilt not hold me innocent - Coverdale, after the Vulgate, For I knowe thou favourest not an evil doer; but this is not the sense of the original: Thou wilt not acquit me so as to take away my afflictions from me.

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).

The apodosis to Job 9:27 --"If I say, &c." "I still am afraid of all my sorrows (returning), for I know that thou wilt (dost) (by removing my sufferings) not hold or declare me innocent. How then can I leave off my heaviness?"