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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.
“If I think I have attained purity in my actions, I will be proved perverse in my words. If I am found blameless in my words, I will be reproached for my actions.” In the same manner, if one is righteous in his actions and proclaims that loudly with ostentatious words, his mouth commits impiety, because he has fallen into pride, a pride appropriate to the betrayer, the real impious one. If one is blameless but ignores the source of his purity, and as a consequence places his trust in himself and becomes proud and arrogant, he will become perverse. Evidently, the hand of God has abandoned him.
36. As if it were in plain words; ‘Why should I speak about others, when I cannot bear testimony concerning myself?’ But whereas thou art not competent to witness to thine own innocency, dost thou know the fact that thou art innocent?
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SUMMARY
Job 9:20 powerfully articulates Job's profound despair and his stark realization of humanity's inherent inability to establish its own righteousness before the absolute holiness and omnipotence of God. Despite his own blameless conduct and deep conviction of his moral integrity in the face of immense suffering, Job acknowledges that any attempt to declare himself righteous or perfect in God's sight would not only be futile but would inevitably expose his inherent imperfection and moral perversity, leading only to self-condemnation. This verse underscores the vast, unbridgeable chasm between human standards of uprightness and God's infinitely perfect and unapproachable standard of holiness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 9:20 masterfully employs several literary devices to convey its powerful theological message and Job's deep despair. The most prominent is Paradox/Irony, as Job states that the very act of self-justification or claiming perfection leads directly and inevitably to self-condemnation and proof of perversity. This creates a striking and counter-intuitive truth: what one might expect to be a defense becomes, in the divine court, an indictment. There is also an element of Hyperbole in Job's despairing assertion, as he uses extreme language to emphasize the utter impossibility of any human standing blameless before God's infinite scrutiny. While not phrased as a direct question, the statement functions as a powerful Rhetorical Assertion, expressing Job's deep and unshakeable conviction about the futility of human legal arguments against divine justice, leaving no room for a counter-argument from his friends or himself. The verse's clear "if... then..." parallelism also lends it a strong Didactic quality, serving as a profound teaching on the nature of divine holiness, human humility, and the insurmountable gap between creature and Creator.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:20 stands as a foundational statement on the nature of human righteousness versus divine holiness, a theme echoed throughout the entirety of Scripture. It powerfully asserts that no human being, through their own efforts, moral conduct, or self-declaration, can achieve a state of righteousness or perfection that would stand up to God's absolute and unblemished standards. Any attempt to do so is not merely futile or misguided but is inherently offensive to God, revealing a prideful heart that fundamentally misunderstands the infinite and qualitative gap between creature and Creator. This verse serves as a stark and necessary reminder of humanity's inherent sinfulness and its desperate, universal need for a righteousness that comes from outside itself, laying crucial groundwork for the New Testament's glorious revelation of justification by grace through faith in Christ.
REFLECTION AND APPLICATION
Job's agonizing realization in Job 9:20 offers profound and enduring lessons for contemporary believers navigating a world that often champions self-assertion, self-esteem, and the relentless pursuit of personal validation. Job's words serve as a crucial and sobering corrective, reminding us that true spiritual health and genuine peace begin with a humble, honest acknowledgment of our own inherent imperfection and a profound reverence for God's absolute, unapproachable holiness. We are perpetually prone to self-deception, to rationalize our shortcomings, or to compare ourselves favorably to others, thereby creating a false sense of righteousness. However, when we stand before the divine standard, all such human measures and self-assessments crumble into dust. This verse calls us away from the perilous path of self-righteousness and towards a complete, radical dependence on God's grace, compelling us to recognize that our standing before Him is not, and can never be, based on our own merits, but solely on His boundless mercy and gracious provision. It cultivates a spirit of deep humility, profound gratitude, and an earnest longing for a righteousness that only God can provide.
Questions for Reflection
FAQ
What does Job mean by "justify myself" and why would it lead to condemnation?
Answer: When Job says "justify myself," he is referring to the act of declaring himself righteous, innocent, or blameless in a legal or moral sense, particularly before God. In the ancient Near East, a person might "justify" themselves by presenting evidence or arguments in a court of law to prove their innocence. However, Job, in his profound despair and theological insight, recognizes that attempting to do this before an omniscient and perfectly holy God is not only futile but inherently offensive. His own mouth would condemn him because the very act of self-justification would reveal a spirit of pride, a lack of humility, and a presumptuous challenge to God's ultimate authority and righteous judgment. It implies that Job believes he can meet God's perfect standard on his own terms, which is an impossibility for any human being. Such a claim, in God's presence, would be seen as an act of self-exaltation rather than genuine righteousness.
How can Job be described as "perfect" in Job 1:1 yet here state that claiming perfection would prove him "perverse"?
Answer: The key to understanding this apparent contradiction lies in the different contexts and perspectives of "perfection." In Job 1:1, Job is described as "perfect and upright" from a human perspective, meaning he was morally blameless, consistently walked in integrity, and feared God according to the standards of his community and in his personal devotion. This was a relative perfection, a blamelessness in human terms. However, in Job 9:20, Job is contemplating standing before God's absolute, infinite, and unapproachable holiness. In that divine light, no human "perfection" is sufficient. To claim absolute perfection before God would be an act of profound arrogance and self-deception, twisting the truth of human fallibility into a perverse assertion of equality with God's perfect standard. It highlights the infinite qualitative difference between human righteousness (even the best of it) and divine righteousness, and the inherent sinfulness that taints all human efforts.
CHRIST-CENTERED FULFILLMENT
Job's desperate cry regarding the utter impossibility of human self-justification before a perfectly holy God finds its ultimate, glorious, and redemptive answer in the person and work of Jesus Christ. Job, trapped within the Old Covenant understanding of righteousness by works and the limitations of human effort, rightly concluded that no human endeavor, no matter how sincere or morally upright, could ever bridge the infinite chasm between human sinfulness and God's perfect holiness. His lament, "If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse," profoundly foreshadows the universal human predicament. The New Testament reveals that what was utterly impossible for Job—and indeed for all humanity—is made gloriously possible through Christ. Jesus is the only one who truly was and is "perfect" (Hebrews 4:15), living a life of absolute obedience, blamelessness, and complete freedom from sin. Therefore, God "made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21). Our righteousness before God is not found in our own flawed attempts at perfection, but is graciously imputed to us through faith in Christ's finished, perfect work on the cross. He is the Lamb of God who takes away the sin of the world, providing the perfect, once-for-all sacrifice that fully satisfies divine justice and wrath. Thus, what Job could only despairingly acknowledge as an insurmountable barrier, Christ transforms into the very means of our justification, allowing us to stand righteous and blameless before God not by our own merits, but solely by His boundless grace and the perfect righteousness of our Savior (Philippians 3:9).