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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.
These words mean two different things, either that Job had not sinned, even though he was, nevertheless, undergoing a punishment; or that Christ, as if he were guilty of sin, would have suffered resolutely the temptation of blameless passions.
31. In every case that sinner is ‘broken with a tempest,’ who seemed to be stablished in tranquillity, in that the man whom the long-suffering Above bears with for long, the last strict Judgment destroys. And this is rightly called ‘a tempest,’ because it is manifested in a commotion of the elements, as the Psalmist witnesses, when he says, God shall come manifest, and He shall not keep silence; a fire shall devour before Him, and a mighty tempest round about Him. [Ps. 50, 3] And hence another Prophet also says, The Lord, His way is in the whirlwind and in the storm. [Nahum 1, 3] In which same whirlwind the righteous man is never broken, for this reason, because here he is ever in fear and anxiety, lest he should be broken. For whilst still set in the journey of the present life, he bethinks himself how severe towards the actions of men the Requirer of works will appear, Who then condemns even without works some that are only bound with the guilt of original sin. Whence the holy man rightly adds thereupon in the voice of mankind,
And multiplieth my wounds even without cause.
32. For there be some that are withdrawn from the present light, before they attain to show forth the good or evil deserts of an active life. And whereas the Sacraments of salvation do not free them from the sin of their birth, at the same time that here they never did aright by their own act; There they are brought to torment. And these have one wound, viz. to be born in corruption, and another, to die in the flesh. But forasmuch as after death there also follows, death eternal, by a secret and righteous judgment ‘wounds are multiplied to them without cause.’ For they even receive everlasting torments [f], who never sinned by their own will. And hence it is written, Even the infant of a single day is not pure in His sight upon earth [g]. Hence ‘Truth’ says by His own lips, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. [John 3, 5] Hence Paul says, We were by nature the children of wrath even as others. [Eph. 2, 3] He then that adding nothing of his own is mined by the guilt of birth alone, how stands it with such an one at the last account, as far as the calculation of human sense goes, but that he is ‘wounded without cause?’ And yet in the strict account of God it is but just that the stock of mortality, like an unfruitful tree, should preserve in the branches that bitterness which it drew from the root. Therefore he says, For He shall break me with a tempest, and multiply my wounds without cause. As if reviewing the woes of mankind he said in plain words; ‘With what sort of visitation does the strict Judge mercilessly slay those, whom the guilt of their own deeds condemns, if He smites for all eternity even those, whom the guilt of deliberate choice does not impeach?’
33. Now that these same sayings are not inconsistent with the case of blessed Job in a special sense, we shall acquaint ourselves, if we pursue the enquiry, how truly they were delivered. For considering himself with exactness, and judging himself in every action, he tells us with what great dread and apprehension he views the force of the severity of the Most High, adding, For He will break me with a tempest. As if it were in plain words, ‘For this reason I ever fear Him even in time of quiet, because I cannot but know how He may come in the whirlwind, by His scourges:’ which same scourges he both in fearing forecast, and in forecasting underwent. Whence he adds, And will multiply my wounds even without cause. For as we have often said already, blessed Job was never stricken that the stroke might blot out sin in him, but that it might add to his merit. Therefore in asserting himself wounded without cause, he declares that concerning himself openly, which ‘Truth’ witnesses of him in secret, saying, Although thou movedst Me against him, to destroy him without cause. The holy man then does not say from pride that which he says only in truth. Nor is he out of proportion with the rule of righteousness by those words, by which he is not at variance with the Judge. Who goes on to set forth the continuance of those wounds.
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SUMMARY
Job 9:17 powerfully articulates Job's profound despair and bewilderment as he confronts what he perceives as God's arbitrary and overwhelming power in the midst of his intense suffering. In this lament, Job portrays God as an irresistible, destructive force, akin to a violent tempest, that relentlessly shatters his being and multiplies his afflictions without any discernible justification or cause on his part. It is a raw and poignant expression of his feeling of being unjustly targeted by an omnipotent deity, highlighting the deep tension between divine sovereignty and the human experience of inexplicable pain.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 9:17 is rich in literary devices that amplify Job's despair and protest. The most prominent is Metaphor, where God's action is powerfully likened to a "tempest" (סְעָרָה - sᵉʻârâh). This vivid image conveys not only the overwhelming force and destructive power Job feels God is unleashing upon him, but also the chaotic, unpredictable, and uncontrollable nature of his suffering, much like a natural disaster that sweeps away all in its path. The phrase "multiplieth my wounds" employs Hyperbole, exaggerating the number and intensity of his afflictions to convey the profound and relentless nature of his pain. It is not merely that he is wounded, but that the wounds are ceaselessly increasing, emphasizing the extremity and ongoing torment of his situation. Furthermore, there is a profound element of Irony in Job's use of "without cause" (חִנָּם - chinnâm). This very word was used by Satan in Job 1:9 to accuse Job of serving God "for nothing" or "without cause" (i.e., for selfish gain). Job's re-appropriation of the term to describe God's actions against him highlights the profound reversal of expectations and the perceived injustice he experiences, turning Satan's accusation back upon God from Job's agonized perspective. Overall, the verse functions as a powerful Lament, a common biblical genre where an individual expresses deep sorrow, complaint, and petition to God in times of distress, often questioning divine justice and seeking understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:17 stands as a stark testament to the profound tension between God's absolute sovereignty and the human experience of inexplicable suffering. It forces the reader to confront the mystery of why a righteous God would allow, or even inflict, pain upon the innocent. Job's raw honesty in articulating his sense of being unjustly broken by divine power challenges simplistic theological frameworks that equate suffering directly with sin. This verse contributes significantly to the biblical exploration of theodicy, the attempt to reconcile God's goodness and omnipotence with the existence of evil and suffering. It underscores that while God's ways are often inscrutable to humanity, the human right to lament and question, even to protest, is validated within the biblical narrative, demonstrating that faith is not a denial of pain but an engagement with it, even in its most bewildering forms.
REFLECTION AND APPLICATION
Job 9:17 resonates deeply with anyone who has experienced unexplainable suffering or felt utterly overwhelmed by life's adversities. Job's raw honesty in this verse provides a profound validation for the human experience of questioning God during times of intense pain, confusion, and perceived injustice. It reminds us that it is permissible, even necessary, to express our struggles, our bewilderment, and our deepest sorrows directly to God, even when His purposes seem inscrutable or His actions appear contrary to our expectations of justice. This verse does not offer an immediate answer to suffering, but it offers permission to lament, to wrestle with God, and to voice our deepest complaints without fear of divine retribution for our honesty. It challenges us to resist the urge to offer simplistic, formulaic explanations for complex pain, both our own and that of others, and to avoid spiritualizing away genuine anguish. Instead, it invites us into the mystery of suffering, encouraging us to hold onto faith and continue to seek God, even when His presence feels like a destructive tempest and His actions seem "without cause." Ultimately, while Job expresses his confusion and protest here, the broader narrative of the Book of Job leads to a deeper, more mature trust in God's wisdom and sovereignty, even when His ways remain beyond full human comprehension, fostering a faith that can endure unanswered questions.
Questions for Reflection
FAQ
Does Job truly believe God is unjust?
Answer: Job's expressions in Job 9:17 and throughout his discourses reflect his perception of God's actions as unjust in relation to his own blamelessness. He is not denying God's power or existence, but he is vehemently questioning God's justice and the fairness of his treatment. His protest stems from a deep conviction that his suffering is "without cause" from his perspective, and he demands a hearing or an explanation from God. While he struggles intensely with this tension, he never abandons God entirely, but rather seeks to contend with Him, as evidenced by his later declaration, "Though he slay me, yet will I trust in him" (Job 13:15). His faith is strained and tested, but ultimately endures.
What is the significance of the "tempest" imagery?
Answer: The "tempest" (Hebrew: sᵉʻârâh) is a powerful and multi-layered image. Firstly, it conveys the overwhelming, uncontrollable, and destructive force that Job perceives God is unleashing upon him. It is not a gentle correction but a violent, shattering experience that leaves him utterly helpless. Secondly, in biblical literature, a tempest or whirlwind is often associated with divine manifestation and judgment, as seen in Psalm 29:3-4 or God's eventual appearance to Job himself later in Job 38:1. This imagery underscores God's immense power and sovereignty, but from Job's perspective, this power is being wielded against him in a terrifying and unjust manner, causing him to feel utterly broken and lost.
How does Job's "without cause" claim relate to the book's overall message?
Answer: Job's assertion that he suffers "without cause" (Hebrew: chinnâm) is central to the Book of Job's profound theological inquiry. It directly challenges the prevailing Deuteronomic theology of retribution, which posits a direct correlation between sin and suffering. The book's prologue (Job 1:6-12) reveals to the reader that Job is indeed suffering "without cause" from the perspective of his personal sin, as his suffering is a test initiated by Satan with God's permission, not a punishment for unrighteousness. Job's repeated insistence on his blamelessness, therefore, aligns with the divine perspective revealed to the reader, validating his protest against his friends' false accusations and highlighting the mystery of innocent suffering. The book ultimately demonstrates that God's ways are more complex than human understanding, and suffering is not always a direct result of personal sin, inviting a deeper trust in God's sovereign wisdom beyond human comprehension.
CHRIST-CENTERED FULFILLMENT
Job's lament in Job 9:17 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Job, a righteous man, suffered immensely and protested that his suffering was "without cause." Yet, in Christ, we encounter the only truly innocent and perfectly righteous one who suffered absolutely "without cause" from His own perspective, bearing the full weight of divine wrath not for His own sin, but for the sins of humanity. The prophet Isaiah foretold this in Isaiah 53:4-5, describing the Suffering Servant who "bore our griefs and carried our sorrows" and was "pierced for our transgressions." Like Job, Jesus was "broken" by the tempest of divine judgment, but unlike Job, He willingly embraced it to redeem us. The "wounds" inflicted upon Him were not for His own wrongdoing but were the very means by which healing and reconciliation are offered to a fallen world (1 Peter 2:24). Jesus, in His humanity, fully identified with our suffering, even to the point of crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46), yet His suffering was ultimately purposeful, leading to victory over sin and death. Thus, Job's cry for justice and his experience of undeserved pain foreshadow the ultimate sacrifice of the Lamb of God, who takes away the sin of the world!, offering profound hope, meaning, and ultimate redemption to all who suffer "without cause" in this broken world.