Job 9

Job, in his answer to Bildad, admits the justice as well as the omnipotence and supremacy of God, and the sinfulness, weakness, and subjection of man (2-20); but maintains that in this life affliction equally befalls the righteous and the wicked; passes to the contemplation of his own trials, desiring, yet fearing to discuss them with God (21-35); expostulates with Him (x. 1-17); and concludes by wishing for death (18-22). The reply of Job displays contending emotions. Fear, hope, confidence, despair, and a sense of the severity of his sufferings, by turns agitate his mind. Thus expressions of acquiescence in the Divine supremacy (ix. 4-15) are succeeded by the language of fretfulness (16-21; also x.).

2. I know it is so. Alluding to the general position which had been maintained, that God would not pervert justice. And yet, he adds, in face of God’s omnipotence, how can a man hope successfully to maintain his righteousness before Him?

3 one of a thousand. That is, “for one of his innumerable offences,” or “for one of God’s thousand questions.”

5 and they know not. A poetical form of expression, meaning suddenly; as in Psa. xxxv. 8. In the sublime description which follows, the earth (5, 6), the heavenly bodies (7-9), universal nature (10), and lastly man (11-13), are declared to be under God’s control.

6 the pillars thereof. A poetical conception; as though the earth were a vast structure supported by columns.

7. It riseth not. i.e., does not appear through the clouds.

sealeth up the stars. i.e., hides their light. Where we use locks, the ancients often employed seals (Dan. vi. 17: Matt. xxvii. 66). So in xxxvii. 7, to “seal up the hand” of men is to hinder them from any development of activity.

9. Arcturus. Heb., Ash, or Ayish (xxxviii. 32), perhaps “group”; the constellation “Ursa Major”; the four stars of which were regarded by the Arabians as a bier, and the three of the tail as mourners, hence called “sons” (xxxviii. 32).—Orion. Heb., Chesil, meaning the “rebel” or “fool,” supposed to be a giant chained up in the sky. Hence the expression in xxxviii. 31.

Pleiades. Heb., Kimah, “cluster.” The reference to these three constellations is now generally conceded, although Jewish authorities and ancient versions greatly differ.

the chambers of the south. The vast spaces, with their constellations, such as the Southern Cross, in the opposite hemisphere.

10 great things past finding out. Job here repeats the language of Eliphaz (v. 9): but lays a deeper emphasis upon the absolute power of God.

13. If God will not withdraw His anger. Rather, affirmatively, “God withdraweth not His anger”: see R.V. The “proud helpers” (Heb., “helpers of Rahab”) may be men who, relying on their own strength, take part with the enemies of God.

15 to my judge. Or, “adversary,” as R.V. Though my cause be just I will entreat Him, as recognising His authority.

16. Yet would I not believe. I could not venture to conclude that it was I who induced Him to reply. It would be still of His sovereign will.

17 breaketh. Rather, “crusheth” (the same word as in Gen. iii. 15, rendered “bruise”).

21. Though I were perfect. Literally, “I am blameless, [yet] I know not (do not understand) myself! I despise my life”: see Gen. xxxix. 6; Psa. i. 6.

22. This is one thing. Probably, “it is all one,” whether a man is innocent or guilty; “therefore I said it—for He destroyeth,” etc.

23. He will laugh at the trial of the innocent. In this language of Job he seems to have reached the very depth of agonising doubt.

24. Where, and who is he? “He blindeth the eyes of its judges. If it be not He, who, I pray, is it?” Job here asserts that God inflicts calamities on the innocent, and exalts the wicked and unjust: see Psa. lxxiii. for a similar state of feeling and its corrective.

25 a post. A runner, or courier. In this and the following verses we have the types of swiftness in earth, sea, and air.

26 the swift ships. The “boats of reeds,” of papyrus (see Isa. xviii. 2), which were used on the Nile, and were celebrated for their swiftness.

hasteth to the prey. Rather, “swoopeth on the prey,” as R.V.

27. I will leave off my heaviness. Or, “I will put off my [sad] countenance, and brighten up”: see R.V., and marg.

29. If I be wicked, etc. Rather, “I am held guilty; why then labour I [to prove my innocence] in vain?”

30 snow water. Presumed by the Orientals to have specially whitening properties.

32. He is not a man. That is, the contest is unequal.

33. Neither is there any daysman. This word signifies an arbiter, or umpire, appointed to decide in a disputed cause. The laying his hand upon both refers probably to some ancient ceremony, expressive of his relation to both parties. Job alludes to this to show the inequality of the contest. This cry for a Mediator is at once an expression of the soul’s deepest need, and, as it has well been called, “an unconscious prophecy.”

35. But it is not so with me. Rather, “For I am not so in myself” (R.V.). i.e., in myself I have no fear, it is only that He overpowers me.