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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 9:14–21. His four-level outline is real structure in the source text, so it is rendered as structure.
What Job had said of man's utter inability to contend with God he here applies to himself, and in effect despairs of gaining his favour, which (some think) arises from the hard thoughts he had of God, as one who, having set himself against him, right or wrong, would be too hard for him. I rather think it arises from the sense he had of the imperfection of his own righteousness, and the dark and cloudy apprehensions which at present he had of God's displeasure against him.
I.He durst not dispute with God (Job 9:14):
"If the proud helpers do stoop under him, how much less shall I (a poor weak creature, so far from being a helper that I am very helpless) answer him? What can I say against that which God does? If I go about to reason with him, he will certainly be too hard for me." If the potter make the clay into a vessel of dishonour, or break in pieces the vessel he has made, shall the clay or the broken vessel reason with him? So absurd is the man who replies against God, or thinks to talk the matter out with him. No, let all flesh be silent before him.
II.He durst not insist upon his own justification before God.
Though he vindicated his own integrity to his friends, and would not yield that he was a hypocrite and a wicked man, as they suggested, yet he would never plead it as his righteousness before God. "I will never venture upon the covenant of innocency, nor think to come off by virtue of that." Job knew so much of God, and knew so much of himself, that he durst not insist upon his own justification before God.
1.He knew so much of God that he durst not stand a trial with him, Job 9:15-19. He knew how to make his part good with his friends, and thought himself able to deal with them; but, though his cause had been better than it was, he knew it was to no purpose to debate it with God.
(1.)God knew him better than he knew himself and therefore (Job 9:15), "Though I were righteous in my own apprehension, and my own heart did not condemn me, yet God is greater than my heart, and knows those secret faults and errors of mine which I do not and cannot understand, and is able to charge me with them, and therefore I would not answer." St. Paul speaks to the same purport: I know nothing by myself, am not conscious to myself of any reigning wickedness, and yet I am not hereby justified, Co1 4:4. "I dare not put myself upon that issue, lest God should charge that upon me which I did not discover in myself." Job will therefore wave that plea, and make supplication to his Judge, that is, will cast himself upon God's mercy, and not think come off by his own merit.
(2.)He had no reason to think that there was anything in his prayers to recommend them to the divine acceptance, or to fetch in an answer of peace, no worth or worthiness at all to which to ascribe their success, but it must be attributed purely to the grace and compassion of God, who answers before we call and not because we call, and gives gracious answers to our prayers, but not for our prayers (Job 9:16): "If I had called, and he had answered, had given the thing I called to him for, yet, so weak and defective are my best prayers, that I would not believe he had therein hearkened to my voice; I could not say that he had saved with his right hand and answered me" (Psa 60:5), "but that he did it purely for his own name's sake." Bishop Patrick expounds it thus: "If I had made supplication, and he had granted my desire, I would not think my prayer had done the business." Not for your sakes, be it known to you.
(3.)His present miseries, which God had brought him into notwithstanding his integrity, gave him too sensible a conviction that, in the ordering and disposing of men's outward condition in this world, God acts by sovereignty, and, though he never does wrong to any, yet he does not ever give full right to all (that is, the best do not always fare best, nor the worst fare worst) in this life, because he reserves the full and exact distribution of rewards and punishments for the future state. Job was not conscious to himself of any extraordinary guilt, and yet fell under extraordinary afflictions, Job 9:17, Job 9:18. Every man must expect the wind to blow upon him and ruffle him, but Job was broken with a tempest. Every man, in the midst of these thorns and briers, must expect to be scratched; but Job was wounded, and his wounds were multiplied. Every man must expect a cross daily, and to taste sometimes of the bitter cup; but poor Job's troubles came so thickly upon him that he had no breathing time, and he was filled with bitterness. And he presumes to say that all this was without cause, without any great provocation given. We have made the best of what Job said hitherto, though contrary to the judgment of many good interpreters; but here, no doubt, he spoke unadvisedly with his lips; he reflected on God's goodness in saying that he was not suffered to take his breath (while yet he had such good use of his reason and speech as to be able to talk thus) and on his justice in saying that it was without cause. Yet it is true that as, on the one hand, there are many who are chargeable with more sin than the common infirmities of human nature, and yet feel no more sorrow than that of the common calamities of human life, so, on the other hand, there are many who feel more than the common calamities of human life and yet are conscious to themselves of no more than the common infirmities of human nature.
(4.)He was in no capacity at all to make his part good with God, Job 9:19.
[1.]Not by force of arms. "I dare not enter the lists with the Almighty; for if I speak of strength, and think to come off by that, lo, he is strong, stronger than I, and will certainly overpower me." There is no disputing (said one once to Caesar) with him that commands legions. Much less is there any with him that has legions of angels at command. Can thy heart endure (thy courage and presence of mind) or can thy hands be strong to defend thyself, in the days that I shall deal with thee? Eze 22:14.
[2.]Not by force of arguments. "I dare not try the merits of the cause. If I speak of judgment, and insist upon my right, who will set me a time to plead? There is no higher power to which I may appeal, no superior court to appoint a hearing of the cause; for he is supreme and from him proceeds every man's judgment, which he must abide by."
2.He knew so much of himself the he durst not stand a trial, Job 9:20, Job 9:21. "If I go about to justify myself, and to plead a righteousness of my own, my defence will be my offence, and my own mouth shall condemn me even when it goes about to acquit me." A good man, who knows the deceitfulness of his own heart, and is jealous over it with a godly jealousy, and has often discovered that amiss there which had long lain undiscovered, is suspicious of more evil in himself than he is really conscious of, and therefore will by no means think of justifying himself before God. If we say we have no sin, we not only deceive ourselves, but we affront God; for we sin in saying so, and give the lie to the scripture, which has concluded all under sin. "If I say, I am perfect, I am sinless, God has nothing to lay to my charge, my very saying so shall prove me perverse, proud, ignorant, and presumptuous. Nay, though I were perfect, though God should pronounce me just, yet would I not know my soul, I would not be in care about the prolonging of my life while it is loaded with all these miseries." Or, "Though I were free from gross sin, though my conscience should not charge me with any enormous crime, yet would I not believe my own heart so far as to insist upon my innocency nor think my life worth striving for with God." In short, it is folly to contend with God, and our wisdom, as well as duty, to submit to him and throw ourselves at his feet.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
28. For, as we have often said, all human righteousness is proved unrighteousness, if it be judged by strict rules. And so there is need of prayer following after righteousness, that this, which if sifted to the bottom might be brought down, may be firmly established in the mere pitifulness of the Judge. And when this is possessed fully by the more perfect sort, it is said that they possess a something of it. In that the human mind both with difficulty puts in practice the truths apprehended by it, and the things which it apprehends are the merest outskirts. Therefore let him say, Who, though I possessed any thing righteous, yet would I not answer, but I would make supplication to my Judge. As if he owned in plainer words; ‘And if I should grow to the practising of virtue, I am made vigorous to life, not by merit, but of pardoning grace.’ Therefore we must be strenuous in prayer, when we do right, so that all the righteous ways we live in we may season by humility; but very often it happens that our very supplication is tost to and fro by such a multitude of temptations, that it seems almost cast off from the presence of the Judge. And often our pitiful Creator receives it, but because it cannot put forth itself undefiled, as it is minded, it dreads the sentence of condemnation upon its head.
It is as though Job said in plain words, “If a created being unburdened by a physical body cannot think clearly about God, how can I dispute God’s judgments, as I am hampered by the burden of corruption?” God’s words to us are frequently his judgments, declaring God’s sentence upon our actions. Our words to God are the deeds that we set forth. A human being, however, cannot use words to reason with God. For in the eye of God’s exact judgment, he cannot rely on his own actions. Hence, Job appropriately adds, “Even if I possessed anything righteous, I would not answer. Rather, I would make supplication to my Judge.” For, as we have often said, all human righteousness is proved to be unrighteousness, if it is judged by strict rules. And so there is need for prayer to follow righteous actions.… The human mind with difficulty puts into practice the truths that it apprehends, and the things that it apprehends are nothing more than the outskirts. Therefore, let Job say, “Though I possessed nothing righteous, yet I would not answer, but I would make supplication to my Judge.” It is as if Job acknowledged in plainer words, “And if I should grow to the practicing of virtue, I am strengthened to life not by merit but by pardoning grace.” Therefore, we must be strenuous in prayer when we act rightly, so that all the righteous ways in which we live may be seasoned by humility.
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Summary
Job 9:15 captures Job's profound and humbling realization that, despite his unwavering conviction of personal innocence, he could never successfully engage in a legal dispute or demand an explanation from God. Faced with the Almighty's incomprehensible power, unsearchable wisdom, and transcendent justice, Job acknowledges the utter futility of attempting to justify himself or contend on equal terms. Instead, he recognizes that his only recourse before his divine Judge is to abandon any pretense of argument and humbly appeal for grace and mercy, demonstrating a deep reverence for God's unchallengeable sovereignty.
Context
Literary Context
Job 9:15 is embedded within Job's first extensive response to Bildad, one of his three friends. Bildad, echoing Eliphaz's earlier sentiments, has asserted a direct, mechanistic correlation between sin and suffering, thereby implicitly accusing Job of hidden transgressions. Job, however, is not primarily engaged in defending his innocence to his friends at this juncture. Instead, his monologue in Job 9 reveals his intense internal struggle with the overwhelming reality of God's immense power and inscrutable justice in the face of his inexplicable suffering. He oscillates between acknowledging God's omnipotence and creative majesty (as seen in Job 9:4-10) and despairing over the perceived impossibility of standing before such a God to plead his case. This particular verse powerfully articulates Job's sense of an unbridgeable chasm between finite humanity and infinite Deity, rendering any human attempt to contend with God utterly futile and even presumptuous. It sets the stage for Job's later longing for a mediator in Job 9:33.
Historical & Cultural Context
In the ancient Near East, legal proceedings were central to societal order, often involving direct confrontation between accuser and accused before a judge. Oral argumentation, the presentation of evidence, and the eloquent articulation of one's case were paramount. Job's friends operate within this established framework, assuming God functions as a divine judge who would only punish the guilty, and thus Job must be guilty. However, Job's statement in Job 9:15 radically subverts this expectation. He understands that God's justice transcends human legal frameworks and that no human, regardless of their perceived righteousness, could ever stand as an equal before the Creator of the universe. The concept of "supplication" (Hebrew: taḥănūnîm, derived from chânan) was a common and crucial practice for those seeking favor, mercy, or unmerited grace from a superior, whether a human king or a divine entity. This highlights a posture of humble dependence rather than a demand based on legal right or merit.
Key Themes
This verse profoundly contributes to several overarching themes within the book of Job. Firstly, it underscores God's Unchallengeable Sovereignty, emphasizing that God's power, wisdom, and justice are utterly beyond human comprehension or contestation. Job recognizes that no earthly court or legal system could ever hold God accountable, nor could any human successfully contend with Him, a truth echoed in God's later pronouncements in Job 40:1-2. Secondly, it highlights Human Helplessness and Humility before the divine. Despite his steadfast belief in his own innocence regarding the specific sins his friends accuse him of, Job recognizes his utter inability to argue his case before God. His only recourse is to "make supplication," indicating a posture of humble appeal for grace rather than a demand for justice on his own terms. This deep humility contrasts sharply with the friends' confident, yet often misguided, assertions about divine justice. Finally, it touches upon The Nature of Divine Justice, implying that God's justice is not subject to human scrutiny or argument. Instead of a legal defense, Job's only hope is a plea for mercy or understanding from his divine Judge, acknowledging that God's ways are "great things past finding out" (Job 9:10).
Exposition and Analysis
Key Word Analysis
This primitive root signifies to be (causatively, make) right in a moral or forensic sense. It encompasses concepts of being just, cleared, or justified. In Job 9:15, Job uses this term in a hypothetical sense ("though I were righteous"), not to concede guilt, but to emphasize that even if he possessed perfect, undeniable righteousness, it would still be insufficient grounds for him to engage in a legal dispute with God. His righteousness, however absolute, cannot bridge the infinite gap between creature and Creator or serve as a basis for demanding an explanation or vindication from the Almighty.
This primitive root, in its legal context, implies responding to an accusation, giving an account, or engaging in a formal defense. Job's resolute refusal to "answer" signifies his profound recognition that a legal contest with God is not only futile but presumptuous. He understands that even if he could present a flawless case, God's nature, power, and wisdom are so immense that such an attempt would be meaningless and disrespectful. It represents a surrender of the legal battle before it even begins, acknowledging the impossibility of holding God accountable to human standards or processes.
This primitive root means to bend or stoop in kindness to an inferior; to favor, bestow; or causatively, to implore (i.e., move to favor by petition). When Job states he would "make supplication," he is choosing a posture of humble entreaty and appeal for mercy or unmerited favor. This stands in stark contrast to "answering" in a legal sense. Job's choice indicates a shift from a posture of defense or argument to one of humble dependence. It signifies his understanding that his standing before God is not one of equal parties in a court, but of a petitioner before a sovereign ruler, seeking compassion and grace rather than demanding justice based on his own merit.
Verse Breakdown
"Whom, though I were righteous"
This opening clause presents a powerful hypothetical scenario. The "Whom" refers to God, the ultimate Judge. Job is not conceding guilt; rather, he is asserting his innocence ("righteous") even in this extreme, imagined circumstance. This phrase sets up the profound paradox: even with a perfect, unassailable case of blamelessness, Job understands the utter impossibility and impropriety of a legal confrontation with God. It underscores the infinite qualitative difference between humanity and the Divine.
"[yet] would I not answer"
Following the hypothetical assertion of righteousness, Job states his resolute refusal to engage in a legal defense. The KJV's "[yet]" correctly captures the stark contrast. Job's decision not to "answer" is not born of fear of being proven wrong, but from an awe-filled recognition of God's transcendent nature and power. To "answer" God in a courtroom sense would imply equality or the ability to hold God accountable, which Job understands to be absurd and irreverent. His silence is an act of profound humility.
"[but] I would make supplication to my judge"
This final clause reveals Job's chosen posture and his only recourse. Instead of a legal argument or defense, his only hope is humble "supplication." The conjunction "[but]" highlights the decisive shift from confrontation to humble appeal. By calling God "my judge," Job acknowledges God's rightful authority, sovereign power, and ultimate prerogative to render judgment. Yet, simultaneously, he expresses a hope for divine favor or mercy, recognizing that his ultimate hope lies not in his own ability to justify himself, but in God's character and compassion.
Literary Devices
Job 9:15 employs several powerful literary devices to convey Job's profound spiritual insight. Contrast is central to the verse, juxtaposing the act of "answering" (engaging in a legal defense) with "making supplication" (humbly appealing for mercy). This highlights Job's profound shift from a position of potential argument to one of absolute dependence and reverence before God. The verse also utilizes Hyperbole in Job's hypothetical scenario: "though I were righteous." While Job steadfastly believes he is righteous, the use of this strong phrasing emphasizes the extreme nature of his humility and the absolute impossibility of standing before God, even under the most ideal human circumstances, implying that even perfect human righteousness is insufficient to contend with divine perfection. Furthermore, the entire verse functions as a Courtroom Metaphor, with God implicitly cast as the "judge" and Job as a potential defendant. However, Job subverts the typical courtroom drama by refusing to play the part of the defendant who argues his case, instead choosing the role of a petitioner seeking an unmerited favor, thereby elevating God's sovereignty above any human legal framework.
Theological and Thematic Connections
Job 9:15 is a profound theological statement on the infinite qualitative difference between God and humanity. It underscores the biblical truth that no human being, regardless of their moral standing or perceived innocence, can ever truly justify themselves before the perfectly righteous, omnipotent, and sovereign Creator. Job's choice of "supplication" over "answering" reveals a deep theological insight: humanity's proper posture before God is one of humility, dependence, and an appeal to divine grace, not a demand for justice based on perceived merit or an attempt to hold God accountable. This verse anticipates the New Testament understanding of justification by grace through faith, as it highlights the utter futility of self-righteousness in the face of divine perfection. It teaches us that true peace and hope in suffering come not from understanding all of God's ways or demanding explanations, but from trusting His character and appealing to His boundless compassion.
Reflection and Application
Job 9:15 offers profound and enduring lessons for believers today, particularly in times of trial, suffering, or perceived injustice. It challenges our innate human tendency to demand answers from God, to question His ways, or even to feel that we have a right to "argue" our case before Him. Job's posture of humble supplication, even when he believes himself to be righteous, serves as a powerful model of spiritual maturity. It reminds us that our relationship with God is not a legalistic transaction based on our performance or understanding, but a covenant of grace rooted in His sovereign mercy and unfathomable wisdom. Instead of striving to justify ourselves, comprehend every detail of His providence, or control outcomes, we are called to a posture of profound reverence and dependence, trusting that His wisdom and goodness far exceed our limited comprehension. This verse encourages us to lay down our arguments, anxieties, and self-justifications at the foot of His throne, appealing not to our own merits, but to His boundless compassion, finding true peace and hope in surrendering to His unchallengeable authority and loving will.
Questions for Reflection
FAQ
Does Job 9:15 imply that Job believes he is not righteous, or that righteousness is irrelevant before God?
No, Job 9:15 does not imply that Job believes he is not righteous. In fact, the phrase "Whom, though I were righteous" (KJV) or "even if I were innocent" (NIV) is a powerful hypothetical statement that underscores Job's conviction of his own blamelessness concerning the specific sins his friends accuse him of. The profound point Job is making is that even with perfect, undeniable righteousness, he would still not presume to engage in a legal dispute with God. His righteousness, in his view, is not irrelevant in an absolute sense, but it is rendered irrelevant as a basis for demanding justice or argument in the face of God's overwhelming majesty and unchallengeable sovereignty. It highlights the vast, infinite gap between creature and Creator, where human righteousness, however pure, cannot serve as a basis for demanding vindication from God, but only for seeking His mercy through humble supplication.
What is the practical difference between "answering" and "supplicating" in the context of Job 9:15?
The practical difference between "answering" and "supplicating" in Job 9:15 is one of fundamental posture, expectation, and relationship. To "answer" in this context implies engaging in a legal defense, presenting evidence, and arguing one's case before a judge, with the expectation of a verdict based on merit or legal right. It's a posture of demanding justice or vindication based on one's own perceived innocence or adherence to the law. Job realizes that such a posture is impossible, inappropriate, and ultimately futile when dealing with God, who is the supreme and unchallengeable Judge. To "make supplication," on the other hand, is to humbly entreat, plead for favor, or appeal for mercy from a superior. It's a posture of dependence, acknowledging one's subordinate position and relying entirely on the grace, compassion, and unmerited favor of the one petitioned. Job understands that before God, his only true hope lies in humble appeal, not in any perceived right to argue his case, even if he were perfectly innocent. This decisive shift from demanding to appealing is central to Job's profound spiritual insight in Job 9:15.
Christ-Centered Fulfillment
Job's profound realization in Job 9:15—that even perfect human righteousness is insufficient to stand before God in judgment, necessitating humble supplication—finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Job, in his despair, longed for a mediator, an "umpire" (Job 9:33) who could bridge the infinite chasm between a holy God and sinful humanity, laying a hand on both. This longing is perfectly met in Christ, who is "the one mediator between God and mankind, the man Christ Jesus" (1 Timothy 2:5). While Job could only imagine a righteousness that would still fall short before God's majesty, Christ is the perfectly righteous Son of God, who, by taking on human flesh, lived a life of sinless obedience and offered Himself as the perfect, atoning sacrifice for sin (Hebrews 4:15). Through His atoning work on the cross, the chasm between God and humanity, which Job so acutely felt, is bridged. We no longer approach God based on our own flawed righteousness or futile arguments, but through Christ's perfect righteousness imputed to us by faith (Romans 5:1). Thus, Job's posture of "supplication" is transformed from a desperate plea for unmerited favor into a confident approach to the "throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need" (Hebrews 4:16), all made possible by our Advocate, Jesus Christ, who continually intercedes for us before the Father (1 John 2:1).