Job 9:2 Ulasan

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 he will contend with him,.... If God will contend with man, so Sephorno; enter into a controversy with him, litigate and dispute the point in law, whether he is just or not, man cannot answer to the allegations he will produce; or if man should contend with God, a potsherd strive with its maker, to what purpose would it be? he could never avail himself by such a procedure; the match is unequal, there is no striving or contending with God in a judicial, way: he cannot answer him one of a thousand; which some understand, that God will not answer men; he will not vouchsafe to give an answer to such that plead with him, or talk with him of his judgments in providence, or pretend to vindicate themselves, their ways, and their works, before him; but this sense seems contrary to Jer 12:1; but the meaning is, that man cannot answer God; either not one man out of a thousand, that is, none at all; unless, by one of a thousand, is meant the interpreter, one among a thousand, even the Messiah, the chiefest among ten thousand; the one man of a thousand Solomon found upon search; see Job 33:23; he indeed has made himself responsible for his people, as their surety, and was able to answer for them; and he has answered for them, and made satisfaction for their sins; it was exacted, or required, that is, a full payment of their debts, or a plenary satisfaction for their sins, "and he answered", according to Isa 53:7; but rather the sense is, that a man cannot answer, either one time of a thousand (u), or one argument to one article exhibited, or to one objection or charge of a thousand brought against him by the law or justice of God; that is, for one sin of a thousand he has committed; so Mr. Broughton renders it, "to one thing of a thousand" (w); this suggests that the sins of men are numerous; their debts are many, they are more than ten thousand talents, which they are not able to answer to, or pay off, no, not one of them; their iniquities are more than the hairs of their head, they cannot be understood or reckoned: and now a man cannot answer for one of a thousand, or the millions of sins he is guilty of; he cannot deny them, he cannot excuse them, he cannot make satisfaction for anyone of them; they are committed against an infinite Being, and require an infinite satisfaction, which man cannot give; they are violations of a law, and injuries to divine justice, that no man is able to atone for; whatever obedience he is capable of, or does perform, God has a prior right unto it, and therefore can never answer for former transgressions; this being the case, sinful man cannot be just with God upon the foot of his works, which is the thing this observation is made to illustrate: man's obedience is so short, and God's commandment or law so very broad, that these two can never be brought to meet, agree together, or answer to one another; and therefore it may be strongly concluded that a man is justified, if ever he is justified at all, in the sight of God, by faith in Christ and his righteousness, without the deeds of the law, Rom 3:28. (u) "una vice ex millibus", Schmidt. (w) "Ad rem unam ex mille", Beza; "ad unum argumentum ex mille argumentis", Vatablus; so Castalio, Bar Tzemach.

“Then Job answered, ‘Indeed I know that this is so, and that a mortal formed by God will not be justified.’ ” He asserts that he does not agree entirely with Bildad’s judgment but only with a part of it. In fact, Bildad had maintained that God, who is equally endowed with justice and power, opposes the impious and supports the righteous. The holy Job agrees that this is true. But Job declares that the assumption that God wanted to show that he was a sinner on the basis of what had happened to him is false. In a different sense, Job does not agree with the judgment of Bildad’s speech but states that the words that he had pronounced earlier are true. That is, “Inquire now of past generations, and consider what their ancestors have found.” No one is found among mortals who, in Job’s judgment, does not choose to oppress the inferior in an attempt to please the superior.

I know it is so of a truth, and that man put with God is not justified. For man being put under God receives righteousness; being put with God he loses it: for everyone that compares himself with the Author of all good things, bereaves himself of the good which he had received. For he that ascribes to himself blessings vouchsafed to him, is fighting against God with His own gifts. Therefore by whatsoever means he being in contempt is lifted up, it is meet that being so set up he be brought to the ground by the same. Now because he sees that all the worth of our goodness is evil if it be strictly accounted of by the Judge of the interior, the holy man lightly subjoins;

Blessed Job in his answer above in which he had responded to Eliphaz's words, seemed to have overlooked one argument which Eliphaz had proposed about the justice of God when he said, "Will man ever be justified in comparison with God?" (4:17) He rather seemed to have spoken almost contentiously with God when he said, "Am I the Sea or a whale, etc." (7:12) and "How long will you not spare me, etc." (7:19) So Bildad of Shuah replied to the argument of Blessed Job taking his starting point from a defense of divine justice and said, "Can God deceive judgement?" (8:37) and he ended his speech in the same vein saying, "God does not spurn the simple man, etc." (8:20) So Blessed Job shows in this next response first that he does not want to speak against divine justice, nor does he want to argue against God, as they suspected. This is what the text then says continuing, "Job spoke next. "Truly I know this is so," namely that "God does not deceive judgment" and that "he does not spurn the simple man." These were the propositions of Bildad. "And" I also know," man is not be justified compared with God." In this response he answers what Eliphaz had said, "Will a man ever be justified in comparison with God?"

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 know it is so of a truth - I acknowledge the general truth of the maxims you have advanced. God will not ultimately punish a righteous person, nor shall the wicked finally triumph; and though righteous before man, and truly sincere in my piety, yet I know, when compared with the immaculate holiness of God, all my righteousness is nothing.

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).