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Commentary on Job 9 verses 14–21
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.
29. For very often the mind is set on fire with the flame of Divine love, and is uplifted to behold heavenly things and secret mysteries. It is now transported on high, and pierced with full affection, is made strange to things below; but being struck with sudden temptation, the soul which with set purpose had been established erect in God, pierced with arising temptations is bowed low; so that it cannot discern itself, and being held fast between good and evil practices, cannot tell on which side it is strongest. For very often it is brought to this pass, to wonder how it so lays hold of the highest truths, when unlawful thoughts defile it; and again how it admits unlawful thoughts, when the fervour of the Holy Spirit with power transports it above itself. Which alternate motions of thought in the mind being viewed aright by the Psalmist, he exclaims, They mount up to the heaven, they go down again to the depths. [Ps. 107, 26] For we mount up to the heaven, when we enter into the things above, but we go down to the depths, when we are suddenly cast down from the height of contemplation by grovelling temptations. Thus whilst the motions of the mind alternate between vows and vices, too truly they cloud for themselves the certainty of their being heard. Therefore it is rightly said, When I have called and He hath answered me, yet do I not believe that He hath hearkened unto my voice. In that the mind is rendered fearful from its mere changeableness, and by that which it is unwillingly subject to, imagines itself cast off and rejected.
30. It is interesting to observe with what exactness the holy man passes judgment on himself, that the judgments of God may find nought in him to take hold of. For having an eye to his own frailty, he says, How much less shall I answer, and talk in my words with Him? Not relying upon the claims of his own righteousness, but betaking himself to the hope alone of entreating, he adds, Who, though I had any thing righteous, yet would I not answer, but I would make supplication to my Judge. But apprehensive for the very entreaty itself, he adds, And when I have called, and He hath answered me, yet do I not believe that He hath hearkened unto my voice. Why does he shrink with so great apprehension, why does he tremble with such sore misgiving? but that his eye is fixed on the dreadfulness of the Judge, in the last strict reckoning, and not supporting the power of His searching eye, all that he does seems little worth in his account?
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 9:16 vividly portrays Job's profound despair and the crisis of faith he experiences amidst inexplicable suffering. Despite his fervent prayers and the hypothetical scenario of a divine response, Job has reached a point of such deep alienation that he doubts any answer from God would genuinely signify that his cries had been truly heard, understood, or compassionately addressed. This verse powerfully articulates the agonizing struggle of faith in the face of overwhelming adversity, where the very act of divine communication might be met with an entrenched disbelief in its sincerity or efficacy, highlighting the immense psychological and spiritual toll of prolonged affliction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 9:16 employs several potent literary devices to convey Job's profound spiritual anguish. The primary device is Irony, as Job, a man renowned for his piety and faith, expresses such deep distrust in God's willingness to genuinely hear him. This creates a stark contrast with the traditional understanding of God as a prayer-hearing deity. Hyperbole is also present in Job's assertion that even a direct divine answer would not convince him; this exaggerated statement underscores the depth of his despair and the extent to which his suffering has warped his perception of God. Furthermore, the verse uses a Conditional Clause ("If I had called...") followed by a strong negative assertion ("...yet would I not believe..."), which effectively builds tension and highlights the unyielding nature of Job's doubt. This rhetorical structure emphasizes the chasm Job perceives between himself and God, making his internal conflict palpable and revealing the profound psychological impact of his affliction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:16 serves as a poignant expression of the human struggle with divine silence and perceived injustice. It highlights the tension between God's absolute sovereignty and His relational character, particularly when suffering obscures the latter. Job's inability to believe that God would genuinely "hearken" even if He answered reveals a crisis of faith rooted in the incomprehensibility of his pain. This verse challenges simplistic notions of cause-and-effect in suffering and forces a deeper contemplation of God's ways, which often transcend human understanding. It validates the raw honesty of lament in prayer, even when it borders on doubt, reminding us that true faith can grapple with profound questions without necessarily abandoning God.
REFLECTION AND APPLICATION
Job 9:16 offers a profound validation for those who find themselves in the crucible of inexplicable suffering, feeling unheard or misunderstood by God. It reminds us that even a righteous servant like Job wrestled with profound doubt and despair, questioning God's attentiveness and justice. This verse grants permission for raw honesty in our prayers, acknowledging that faith is not the absence of doubt, but often the perseverance through it. It challenges us to confront our own expectations of how God should respond to our pleas and to recognize that God's ways are often higher and more mysterious than we can comprehend. While Job's perspective here is limited by his pain, the larger narrative of the book ultimately affirms God's sovereignty, wisdom, and eventual vindication of His faithful, even when the path is arduous and seemingly silent. We are encouraged to bring our unfiltered anguish to God, trusting that He truly hears, even when His answers are not immediate, expected, or easily understood, and that His ultimate purposes are good, even when veiled by suffering.
Questions for Reflection
FAQ
Why would Job not believe God had "hearkened" even if He answered?
Answer: Job's skepticism in Job 9:16 stems from the overwhelming nature of his suffering and his profound sense of injustice. He has reached a point where he perceives God as so infinitely powerful and unapproachable that any direct communication from Him would likely be a demonstration of overwhelming might rather than a compassionate, understanding response to his specific pleas for vindication. The Hebrew word ʼâzan (hearkened, H238) implies not just hearing, but listening attentively, understanding, and responding empathetically. Job fears that even if God were to "answer" (Hebrew, ʻânâh, H6030), it would not be a genuine engagement with his pain or an acknowledgment of his innocence, but rather a dismissive or crushing display of divine power, further solidifying his feeling of being unheard and unfairly treated. His despair has so deeply entrenched itself that he doubts the quality and intent of any divine communication. This is a cry of a man who feels utterly abandoned and misunderstood by the very God he serves, illustrating the depths of human anguish when faith is severely tested.
Does this verse suggest Job has lost his faith in God?
Answer: Not entirely, but it certainly indicates a severe crisis of faith and a profound struggle. Job 9:16 reflects a moment of intense despair and doubt, where Job questions God's character and justice in relation to his suffering, rather than God's existence or power. He is grappling with the theodicy problem—how a just and good God can allow such inexplicable suffering. While he expresses deep skepticism about God's attentiveness, the very act of lamenting and arguing with God, as Job does throughout the book, is itself an act of faith, albeit a struggling one. He is still engaging with God, even if that engagement is filled with accusation and doubt. This internal conflict is beautifully captured later in Job 13:15, where Job declares, "Though he slay me, yet will I trust in him." Job's journey is not one of losing faith, but of having his faith refined through the crucible of suffering, leading to a deeper, more mature understanding of God.
How does this verse relate to the broader biblical understanding of God hearing prayer?
Answer: Job 9:16 stands in stark contrast to the frequent biblical assurances that God hears and answers the prayers of His people. Throughout the Psalms, for example, God is consistently portrayed as the One who "hears the cry of the afflicted" (Psalm 34:6) and to whom "all flesh shall come" because He is the "hearer of prayer" (Psalm 65:2). The prophets also frequently call Israel to repentance with the promise that God will hear and forgive (Jeremiah 29:12-13). Job's statement highlights the human perception of divine unresponsiveness during extreme suffering, rather than an objective theological truth about God's nature. It underscores the psychological and spiritual toll of pain, which can distort one's understanding of God's character and promises. The book's resolution ultimately affirms that God does hear and respond, albeit in His own time and in His own sovereign way, as seen when God finally speaks to Job from the whirlwind in Job 38:1.
CHRIST-CENTERED FULFILLMENT
Job 9:16, with its raw expression of feeling unheard and misunderstood by God, finds its ultimate Christ-centered fulfillment not in a direct prophecy, but in the profound empathy and identification of Jesus Christ with human suffering and perceived divine abandonment. Job's cry, "yet would I not believe that he had hearkened unto my voice," foreshadows the ultimate human experience of alienation from God, a chasm that only Christ could bridge. On the cross, Jesus Himself cried out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), a cry that echoes Job's despair. Yet, unlike Job, Jesus' cry was not born of sin, but was the ultimate act of bearing the sin of the world, experiencing the full weight of divine wrath and separation so that humanity might be reconciled. Through His suffering, death, and resurrection, Jesus became the ultimate "hearkener" to our cries, the compassionate High Priest who "in every respect has been tempted as we are, yet without sin" (Hebrews 4:15). He not only hears our voice but intercedes for us (Romans 8:34), ensuring that our prayers are truly hearkened to by the Father. The seemingly unapproachable God of Job's lament is fully revealed in Christ as the God who draws near, suffers with us, and provides the ultimate answer to the problem of suffering through His redemptive work, inviting us to "draw near with confidence to the throne of grace, that we may receive mercy and find grace to help in time of need" (Hebrews 4:16).