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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.
37. Most commonly if we know the good things that we do, we are led to entertain pride; if we are ignorant of them, we cannot keep them. For who would not, in however slight degree, be rendered proud by the consciousness of his virtue? or who, again, would keep safe within him that good, which he does not know of? what then remains as a provision against either of these evils, saving that all the good things that we do, in knowing we should not know; so that we both look upon them as right things, and as a mere nothing, that thus the knowledge of their rightness may quicken the soul to a good guard, and the estimation of their littleness may never exalt it in pride? But there are some things which are not easy to be ascertained by us, even when they are doing. For often we are inflamed with a right earnestness against the sins of transgressors, and when we are transported by passion beyond the bounds of justice, we account this the warmth of just severity. We often take upon ourselves the office of preaching, that we may in this way minister to the service of our brethren; but unless we be acceptable to the person, whom we address, nothing that we preach is received with welcome; and while the mind aims to please on useful grounds, it lets itself out after the love of its own praise in a shameful way, and the soul which was busied in rescuing others from captivity to bad habits, being itself made captive, begins to drudge to its own popularity. For the appetite for the applause of our fellow-creatures is like a kind of footpad, who as people are going along the straight road joins them from the side, that the wayfarer's life may be barbarously taken by the dagger drawn out of sight. And when the intention of purposed usefulness is drawn off to our own interests, in a way to make one shudder, sin accomplishes that identical work, which goodness began. Oftentimes even from the very beginning the thought of the heart seeks one thing, the deed exhibits another.
38. Often not even the thought itself proves faithful to itself, in that it sets one object before the mind's eye, and is hurrying far from it after another in real purpose. For very often we find persons who covet earthly rewards, and stand up in defence of justice, and these account themselves innocent, and exult in being the vindicators of right; who if the prospect of money be withdrawn, instantly cease from their defence of justice; and yet they look upon themselves as defenders of justice, and maintain themselves right to themselves, who the while aim not at rightness but money. In opposition to whom it is well said by Moses, That which is just, thou shalt follow justly. [Deut. 16, 20] For he followeth unjustly that which is just, who is moved to the defence of just dealing not by his feeling for virtue, but by his love of temporal rewards. He ‘followeth unjustly that which is just,’ who is not afraid to drive a trade with that justice, which he makes his plea. And so ‘justly to follow what is just’ is in the vindication of justness to make that same justness our end and aim. We often do right things, and are far from looking for rewards, far from seeking applause from our fellowcreatures, yet the mind being set up in self-confidence, scorns to please those from whom it seeks nothing, sets at nought their opinions, and drives itself miserably free along the precipices of pride, and is the worse overwhelmed beneath sin from the same source, whence it boasts, its sins as if subdued, that it is subject to no covetous desires.
39. Often while we sift ourselves more than is meet, by our very aim at discernment we are the more undiscerningly led wrong, and the eye of our mind is dimmed, in proportion as it strives to perceive more; for he too, who determinately looks at the sun's rays, turns darksighted, and is necessitated to see nothing from the very thing in which he strives to see too much. Therefore whereas, if we are backward in our examination, we know nothing at all of ourselves, or, if we search ourselves with an exact scrutiny, we are very often dimsighted to distinguish between virtue and vice, it is rightly said here; Though I were perfect, my soul shall not know it. As if it were expressed plainly, ‘With what foolhardiness do I find fault with God’s judgments upon me, who do not know mine own self by reason of the darkness of my weak condition?’ Whence it is well said by the Prophet, The deep uttered his voice from the height of his imagining. [Hab. 3, 10. LXX.] For the deep sustains a height of imagining, when the human mind, dim with the immensity of thought, even in its very searching does not penetrate itself, but to ‘utter his voice from the height’ is that whilst it is unable to fathom itself, it is constrained to rise up in admiration, so that it never should venture to dive into that which is above it, in proportion as, in taking thought itself of its own incomprehensible being, it cannot make out what it is. But the hearts of the righteous, because they cannot examine themselves to perfection, with difficulty bear this exile of dimsightedness; and hence it is added, and I shall be weary of my life. The righteous man is weary to live, in that both by doing works he does not cease to seek after life, and yet cannot discover the merits of that same life; since he draws the balances of trial out from the bosom of interior Justice, and in himself is disabled for the effecting of discovery from the very cause that, being transported above himself, he is enlarged in the power of inquiring. But the alleviation of our darkness lies in the just and incomprehensible power of the Creator being recalled to mind, which both never leaves the wicked without taking vengeance, and surpasses the righteousness of the just by the boundlessness of its incomprehensibility.
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SUMMARY
Job 9:21 powerfully encapsulates Job's profound despair and existential crisis, revealing the depths of his suffering as he grapples with God's incomprehensible power and seemingly arbitrary affliction. In this poignant lament, Job expresses a heartbreaking conviction that even perfect righteousness would not grant him understanding or respite from his torment, leading him to a desperate state where he feels utterly alienated from his own identity and finds no value in his continued existence, preferring to despise his life. This verse starkly highlights the universal human struggle to reconcile personal integrity with intense, inexplicable suffering in the face of divine mystery.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 9:21 employs several potent literary devices to convey Job's profound anguish and the depth of his existential crisis. The most prominent is Hyperbole, as Job exaggerates the futility of his situation by stating that even perfect righteousness would not allow him to "know his soul" or prevent him from despising his life. This is not a literal claim of sinlessness or self-ignorance, but an intensified expression of his despair and the perceived overwhelming nature of God's power. Irony is also powerfully present, as Job, a man explicitly called "blameless and upright" by God (Job 1:1), paradoxically feels that his integrity is useless and that he cannot even "know his soul" or affirm his own innocence in the face of divine judgment. This highlights the tragic disconnect between his divinely affirmed reality and his friends' accusations, as well as his own inability to reconcile his suffering with God's character. Finally, Pathos is profoundly evoked through Job's raw declaration, "I would despise my life," which elicits deep sympathy for his extreme suffering, existential weariness, and the sheer emotional and spiritual burden he carries.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:21 presents a stark and painful theological dilemma: how can a righteous individual suffer so profoundly at the hands of a just and powerful God? Job's despairing cry reveals the limitations of human understanding when confronted with divine sovereignty and the mystery of suffering. It challenges the simplistic retributive theology prevalent in his day and forces a deeper consideration of God's ways, which often transcend human logic and expectations. This verse underscores that God's power is not always exercised in ways that are immediately comprehensible or comforting to the afflicted, pushing the boundaries of faith into realms of profound trust even amidst confusion and pain. It also highlights the existential crisis that can arise when one's identity and worth are seemingly invalidated by external circumstances and perceived divine action. The verse invites us to grapple with the tension between God's absolute power and His justice, a tension that the Book of Job ultimately resolves not through explanation but through revelation of God's majestic presence.
REFLECTION AND APPLICATION
Job 9:21 offers a profound validation of the human experience of despair and disorientation in the face of overwhelming suffering. It reminds us that it is not a failure of faith to feel alienated, to question God's ways, or even to loathe one's life when confronted with inexplicable pain and divine mystery. Job's raw honesty gives permission for us to acknowledge the depth of our own struggles without pretense, recognizing that even the most righteous can experience profound spiritual and emotional darkness. For those ministering to the suffering, this verse serves as a powerful reminder to cultivate empathy rather than offer simplistic answers or accusations. We are called to sit with those in pain, to acknowledge their profound disorientation, and to bear witness to their suffering, much as Job's friends initially did before they began to accuse him. Ultimately, while Job's despair is palpable, the larger narrative affirms his integrity and God's ultimate vindication, inviting us to trust in God's character even when His ways are beyond our comprehension and our circumstances seem to contradict His goodness, holding onto hope that defies immediate understanding.
Questions for Reflection
FAQ
Does Job 9:21 mean that human righteousness is worthless before God?
Answer: No, Job 9:21 does not mean that human righteousness is worthless before God. Rather, it reflects Job's profound despair and his perception that even his blamelessness (which God Himself affirmed in Job 1:8) offers him no leverage or understanding in the face of God's overwhelming power and his inexplicable suffering. Job is not denying his integrity, but questioning its practical efficacy in averting his current plight or allowing him to comprehend God's actions. It highlights the vast chasm between human understanding and divine sovereignty, suggesting that human righteousness, while commanded and valued by God, does not grant one control over divine dealings or immunity from suffering. The book ultimately affirms Job's integrity and God's justice, even if the reasons for suffering remain mysterious to Job, demonstrating that true righteousness is found in unwavering trust, even when understanding is absent.
CHRIST-CENTERED FULFILLMENT
Job 9:21, with its raw expression of a righteous man's despair and sense of alienation, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Job's cry, "Though I were perfect, yet would I not know my soul: I would despise my life," foreshadows the ultimate righteous sufferer: Jesus, who was truly perfect and blameless in every way (Hebrews 4:15; 1 Peter 2:22). Yet, on the cross, Jesus experienced a depth of alienation far beyond Job's, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). In that moment, the perfect Son of God, who "knew no sin," became sin for us (2 Corinthians 5:21), enduring the full weight of divine wrath and experiencing a profound separation from the Father. While Job despised his life in despair and a sense of futility, Jesus willingly laid down His life (John 10:18) as the ultimate sacrifice, not out of futility, but for the redemption of humanity. His suffering, unlike Job's, was not for personal sin but for the sins of the world, transforming the despair of a righteous sufferer into the hope of eternal life for all who believe (Romans 5:8). Thus, Christ's perfect righteousness was not futile; it was the very means by which God's justice and love were perfectly reconciled, offering a divine answer to the mystery of suffering that Job could only glimpse in faith.