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Commentary on Job 9 verses 25–35
Job here grows more and more querulous, and does not conclude this chapter with such reverent expressions of God's wisdom and justice as he began with. Those that indulge a complaining humour know not to what indecencies, nay, to what impieties, it will hurry them. The beginning of that strife with God is as the letting forth of water; therefore leave it off before it be meddled with. When we are in trouble we are allowed to complain to God, as the Psalmist often, but must by no means complain of God, as Job here.
I. His complaint here of the passing away of the days of his prosperity is proper enough (Job 9:25, Job 9:26): "My days (that is, all my good days) are gone, never to return, gone of a sudden, gone ere I was aware. Never did any courier that went express" (like Cushi and Ahimaaz) "with good tidings make such haste as all my comforts did from me. Never did ship sail to its port, never did eagle fly upon its prey, with such incredible swiftness; nor does there remain any trace of my prosperity, any more than there does of an eagle in the air or a ship in the sea," Pro 30:19. See here, 1. How swift the motion of time is. It is always upon the wing, hastening to its period; it stays for no man. What little need have we of pastimes, and what great need to redeem time, when time runs out, runs on so fast towards eternity, which comes as time goes! 2. How vain the enjoyments of time are, which we may be quite deprived of while yet time continues. Our day may be longer than the sun-shine of our prosperity; and, when that is gone, it is as if it had not been. The remembrance of having done our duty will be pleasing afterwards; so will not the remembrance of our having got a great deal of worldly wealth when it is all lost and gone. "They flee away, past recall; they see no good, and leave none behind them."
II. His complaint of his present uneasiness is excusable, Job 9:27, Job 9:28. 1. It should seem, he did his endeavour to quiet and compose himself as his friends advised him. That was the good he would do: he would fain forget his complaints and praise God, would leave off his heaviness and comfort himself, that he might be fit for converse both with God and man; but, 2. He found he could not do it: "I am afraid of all my sorrows. When I strive most against my trouble it prevails most over me and proves too hard for me!" It is easier, in such a case, to know what we should do than to do it, to know what temper we should be in than to get into that temper and keep in it. It is easy to preach patience to those that are in trouble, and to tell them they must forget their complaints and comfort themselves; but it is not so soon done as said. Fear and sorrow are tyrannizing things, not easily brought into the subjection they ought to be kept in to religion and right reason. But,
III. His complaint of God as implacable and inexorable was by no means to be excused. It was the language of his corruption. He knew better, and, at another time, would have been far from harbouring any such hard thoughts of God as now broke in upon his spirit and broke out in these passionate complaints. Good men do not always speak like themselves; but God, who considers their frame and the strength of their temptations, gives them leave afterwards to unsay what was amiss by repentance and will not lay it to their charge.
1.Job seems to speak here, (1.) As if he despaired of obtaining from God any relief or redress of his grievances, though he should produce ever so good proofs of his integrity: "I know that thou wilt not hold me innocent. My afflictions have continued so long upon me, and increased so fast, that I do not expect thou wilt ever clear up my innocency by delivering me out of them and restoring me to a prosperous condition. Right or wrong, I must be treated as a wicked man; my friends will continue to think so of me, and God will continue upon me the afflictions which give them occasion to think so. Why then do I labour in vain to clear myself and maintain my own integrity?" Job 9:29. It is to no purpose to speak in a cause that is already prejudged. With men it is often labour in vain for the most innocent to go about to clear themselves; they must be adjudged guilty, though the evidence be ever so plain for them. But it is not so in our dealings with God, who is the patron of oppressed innocency and to whom it was never in vain to commit a righteous cause. Nay, he not only despairs of relief, but expects that his endeavour to clear himself will render him yet more obnoxious (Job 9:30, Job 9:31): "If I wash myself with snow-water, and make my integrity ever so evident, it will be all to no purpose; judgment must go against me. Thou shalt plunge me in the ditch" (the pit of destruction, so some, or rather the filthy kennel, or sewer), "which will make me so offensive in the nostrils of all about me that my own clothes shall abhor me and I shall even loathe to touch myself." He saw his afflictions coming from God. Those were the things that blackened him in the eye of his friends; and, upon that score, he complained of them, and of the continuance of them, as the ruin, not only of his comfort, but of his reputation. Yet these words are capable of a good construction. If we be ever so industrious to justify ourselves before men, and to preserve our credit with them, - if we keep our hands ever so clean from the pollutions of gross sin, which fall under the eye of the world, - yet God, who knows our hearts, can charge us with so much secret sin as will for ever take off all our pretensions to purity and innocency, and make us see ourselves odious in the sight of the holy God. Paul, while a Pharisee, made his hands very clean; but when the commandment came and discovered to him his heart-sins, made him know lust, that plunged him in the ditch. (2.) As if he despaired to have a fair hearing with God, and that were hard indeed. [1.] He complains that he was not upon even terms with God (Job 9:32): "He is not a man, as I am. I could venture to dispute with a man like myself (the potsherds may strive with the potsherds of the earth), but he is infinitely above me, and therefore I dare not enter the lists with him; I shall certainly be cast if I contend with him." Note, First, God is not a man as we are. Of the greatest princes we may say, "They are men as we are," but not of the great God. His thoughts and ways are infinitely above ours, and we must not measure him by ourselves. Man is foolish and weak, frail and fickle, but God is not. We are depending dying creatures; he is the independent an immortal Creator. Secondly, The consideration of this should keep us very humble and very silent before God. Let us not make ourselves equal with God, but always eye him as infinitely above us. [2.] That there was no arbitrator or umpire to adjust the differences between him and God and to determine the controversy (Job 9:33): Neither is there any days-man between us. This complaint that there was not is in effect a wish that there were, and so the Septuagint reads it: O that there were a mediator between us! Job would gladly refer the matter, but no creature was capable of being a referee, and therefore he must even refer it still to God himself and resolve to acquiesce in his judgment. Our Lord Jesus is the blessed days-man, who has mediated between heaven and earth, has laid his hand upon us both; to him the Father has committed all judgment, and we must. But this matter was not then brought to so clear a light as it is now by the gospel, which leaves no room for such a complaint as this. [3.] That the terrors of God, which set themselves in array against him, put him into such confusion that he knew not how to address God with the confidence with which he was formerly wont to approach him, Job 9:34, Job 9:35. "Besides the distance which I am kept at by his infinite transcendency, his present dealings with me are very discouraging: Let him take his rod away from me." He means not so much his outward afflictions as the load which lay upon his spirit from the apprehensions of God's wrath; that was his fear which terrified him. "Let that be removed; let me recover the sight of his mercy, and not be amazed with the sight of nothing but his terrors, and then I would speak and order my cause before him. But it is not so with me; the cloud is not at all dissipated; the wrath of God still fastens upon me, and preys on my spirits, as much as ever; and what to do I know not."
2.From all this let us take occasion, (1.) To stand in awe of God, and to fear the power of his wrath. If good men have been put into such consternation by it, where shall the ungodly and the sinner appear? (2.) To pity those that are wounded in spirit, and pray earnestly for them, because in that condition they know not how to pray for themselves. (3.) Carefully to keep up good thoughts of God in our minds, for hard thoughts of him are the inlets of much mischief. (4.) To bless God that we are not in such a disconsolate condition as poor Job was here in, but that we walk in the light of the Lord; let us rejoice therein, but rejoice with trembling.
49. For the Jewish People would not speak as before, in that it denied Him, Whom it had foretold; but with changed countenance it is tormented with grief, in that while it defiled with the foulness of unbelief the aspect of its inward man, by which it might have been known by the Creator, setting out with present evils, it brought itself under the sentence of everlasting vengeance. For its face being as it were changed, it is not known by the Creator, in that upon faith in a good conscience being gone, it is condemned. But doubtless it remains for her, that the pain of punishment torment her, whom her Creator knowing not disowns. Seeing, then, that we have gone through these points under the signification of our Redeemer, now let us go over them again, to make them out in a moral sense.
For we say that “we never ought to speak this way” when we transgress the limits of our frail nature by excessive questioning. We reproach ourselves in dread and are restrained by reminding ourselves of heavenly awe, in which our mind’s face is altered. The mind, in the first instance, failing to comprehend its limits, is boldly investigating things above. Afterwards, discovering its own infirmity, it begins to entertain awe for what it is ignorant of. However, in this very change there is pain, for the mind is very greatly afflicted that, in payment for the first sin, it is blinded to the understanding of things touching it.… Therefore, because our very good actions themselves cannot escape the sword of ambushed sin unless they are guarded every day by anxious fear, it is rightly said by the holy man in this place, “I was afraid of all my works.” It is as if he said with humble confession, “What I have done publicly, I know, but what I may have been secretly subject to through this I cannot tell.” For often our good points are spoiled by deceit robbing us, in that the earthly desires unite themselves to our righteous actions. Oftentimes they come to nothing from sloth intervening, in that, when love grows cold, they are starved of the fervor in which they began. Therefore, because the stealth of sin has scarcely got the better of those even in the very act of virtue, what safeguard remains for our security? Even in our virtue, we always tread with fear and caution. What he adds after this presents itself as a very great difficulty to the mind: “I know that you would not spare one that offends.” For if there be no “sparing of one that offends,” who can be rescued from eternal death, seeing that there is no one to be found clear of sin? Or does this mean, alternatively, that God does spare one who repents but not one that offends (on the premise that when we bewail our offenses, we are no longer offending)?
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SUMMARY
Job 9:27 encapsulates Job's profound and desperate struggle against overwhelming despair, revealing his futile attempt to will away his suffering and find self-comfort. Despite his earnest desire to shed his lament and heavy countenance, he finds himself trapped by the perceived reality of God's active opposition and the relentless nature of his affliction. This verse poignantly highlights the limits of human resilience and self-reliance in the face of profound grief and a distorted understanding of divine justice, demonstrating that some burdens are too heavy for the human spirit to cast off by mere volition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 9:27 effectively employs several literary devices to convey Job's profound despair and the futility of his self-help efforts. The most prominent is Hypothetical Statement, introduced by "If I say," which immediately establishes a sense of unreality and futility. Job is articulating a desire that he knows, even as he speaks it, is unattainable given his circumstances. This is followed by a form of Parallelism, specifically Synonymous Parallelism, where the clauses "I will forget my complaint," "I will leave off my heaviness," and "and comfort [myself]" all express a similar idea of seeking relief from suffering, reinforcing the intensity of his longing and the comprehensive nature of his desired escape. The verse also relies on Pathos, evoking deep sympathy for Job's plight as he grapples with the overwhelming nature of his grief, making his struggle relatable to the human experience of profound sorrow. There's a subtle yet poignant Irony at play: Job desires to comfort himself, yet the very context of his speech, and the subsequent verses, reveal his utter inability to do so, highlighting the tragic disconnect between his will and his reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:27 stands as a stark reminder of the limits of human capacity to self-medicate or self-comfort in the face of profound and seemingly unjust suffering. It challenges the notion that sheer willpower can overcome deep spiritual and emotional distress, especially when one perceives God as an adversary rather than a comforter. Theologically, this verse underscores humanity's inherent need for a source of comfort beyond itself. While self-care and resilience are important, there are moments of such overwhelming brokenness that only an external, divine intervention or compassionate community can provide true solace. Job's inability to "comfort myself" points to the biblical truth that ultimate comfort flows from God, who is uniquely able to enter into and alleviate our deepest pains. It is a powerful testament to the reality that some burdens are too heavy for us to bear alone, compelling us to look beyond ourselves for true and lasting peace.
REFLECTION AND APPLICATION
Job 9:27 offers profound insights for anyone navigating deep suffering or seeking to minister to those who are. It serves as a powerful validation of the experience of overwhelming despair, reminding us that there are times when human effort alone cannot overcome profound grief or perceived injustice. To tell someone in the throes of such pain to "just cheer up" or "get over it" is not only unhelpful but often insensitive, as Job's struggle demonstrates the deep-seated nature of such anguish. This verse underscores the necessity of empathy and patience when encountering suffering, recognizing that true comfort acknowledges the depth of the struggle rather than dismissing it. It also highlights the limits of self-reliance, urging us to recognize when our own strength is insufficient and to seek external sources of comfort—whether from compassionate community, professional help, or ultimately, from God, who is the "God of all comfort" (2 Corinthians 1:3). Finally, Job's raw, unfiltered honesty with God, even in his despair and accusations, provides a model for approaching God with our true feelings, rather than pretending to be fine. Our brokenness, when laid bare before God, can become the very ground upon which His comfort is received, paving the way for divine solace.
Questions for Reflection
FAQ
Why couldn't Job simply "cheer up" or "comfort himself"?
Answer: Job's inability to simply "cheer up" or "comfort himself" stems from the profound depth of his physical, emotional, and spiritual suffering, coupled with his perception of divine opposition. His pain was not a fleeting sadness but an all-encompassing anguish, rooted in the loss of everything he held dear and the baffling silence or perceived aggression of God. When suffering is this pervasive and feels divinely inflicted, human willpower alone is insufficient to overcome it. The verse highlights that some forms of distress are so overwhelming that they defy simple self-exhortation, requiring a deeper, external source of comfort or a fundamental shift in one's understanding of their circumstances and God's nature. Job's experience validates the reality that profound despair is not merely a choice or a lack of effort, but a state of being that requires more than self-help.
Does this verse suggest that self-comfort or self-care is always futile or wrong?
Answer: Not at all. This verse doesn't negate the value of self-comfort or self-care in general, but rather highlights its limitations in the face of profound, existential suffering, particularly when one feels abandoned or opposed by God. In everyday life, healthy self-care practices, mindfulness, and positive self-talk can be beneficial. However, Job's situation is extreme; he is grappling with the problem of evil and perceived divine injustice. In such overwhelming circumstances, human capacity for self-consolation is indeed limited. The verse implicitly points to the need for a comfort that transcends human ability, whether from compassionate community or, ultimately, from God. It serves as a caution against simplistic solutions for complex, deep-seated pain and emphasizes that some burdens are too heavy to bear alone, requiring a divine touch or communal support.
CHRIST-CENTERED FULFILLMENT
Job's desperate, yet futile, attempt to "comfort [myself]" in Job 9:27 profoundly foreshadows humanity's universal inability to find ultimate solace or salvation through its own efforts. Just as Job could not will away his deep anguish, so too can humanity not overcome the pervasive "heaviness" of sin and its consequences through self-righteousness or self-improvement. The New Testament reveals that true comfort and liberation from the complaint of sin and the heaviness of guilt come not from within ourselves, but from outside, through the person and work of Jesus Christ. He is the ultimate Comforter, the one who truly understands our suffering because He became the "man of sorrows" (Isaiah 53:3), experiencing the depths of human pain and divine abandonment on the cross (Matthew 27:46). Where Job longed for an umpire or mediator to plead his case before God (Job 9:33), Christ stands as our perfect High Priest and Mediator, who sympathizes with our weaknesses, having been tempted in every way, yet without sin (Hebrews 4:15). He invites all who are weary and burdened to come to Him for true rest and comfort (Matthew 11:28), offering a peace the world cannot give (John 14:27). Furthermore, the Holy Spirit, whom Jesus promised, is called the "Comforter" or "Advocate" (John 14:26), indwelling believers to provide divine solace and strength in their deepest distress, fulfilling the longing for comfort that Job could not achieve on his own, and ushering in a new reality where God Himself is our source of unending consolation.