TRV
See on the biblical-era map
Study This Verse
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.
“If I am ungodly, why have I not died?” You see how he does not deny being a sinner. “Why have I not died?” he says. This is not the expression of a man who accuses but who searches. I do not know at all, he says, God’s plans. “For if I should wash myself with snow and purge myself with pure hands [that would be useless]. You have thoroughly plunged me in filth, and my garment has abhorred me.” He means, before everybody’s eyes I am an example of impiety. It would be necessary that the wicked disappeared, so that I might not play the role of master for the others anymore. If I become purer than the sun, I still retain filthiness, and not an ordinary filthiness. “My garment has abhorred me.” What can I say about people, if even my garment despises me? This is what he more or less means. Even my closest relations have begun to hate me. They have turned away from me not because I am condemned but because they think I am cursed and impure.
Continue studying Job 9:31 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 9:31 powerfully encapsulates Job's profound despair and overwhelming sense of defilement in the face of God's absolute power and perceived hostility. Despite his unwavering insistence on his own innocence regarding the specific accusations of his friends, Job feels that any attempt at self-justification or purification would be utterly futile. He is convinced that God, in His unapproachable holiness and might, could effortlessly plunge him into a state of such extreme disgrace and corruption that even his own garments, symbolic of his outward honor and identity, would recoil in utter disgust. This verse vividly conveys Job's conviction that human righteousness is inherently insufficient before divine perfection, leading to a desperate cry for a mediator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 9:31 employs several potent literary devices to convey the profound depth of Job's despair and his sense of utter defilement. Hyperbole is strikingly evident in the extreme nature of the defilement and rejection described; it is an exaggeration designed to emphasize the overwhelming feeling of uncleanness and disgrace Job experiences. The phrase "mine own clothes shall abhor me" is a powerful example of Personification, attributing human emotions and actions (abhorrence, disgust) to inanimate objects (clothes). This device vividly communicates the overwhelming shame Job feels, suggesting that his disgrace is so profound and pervasive that it extends even to his personal effects, making them recoil. Furthermore, the verse is rich in Imagery, painting a vivid and visceral picture of being forcibly submerged in filth and then rejected by one's own attire, appealing strongly to the reader's sense of disgust, shame, and despair. The "ditch" itself functions as a potent Symbolism for ultimate degradation, corruption, and inescapable ruin, while "clothes" symbolize one's honor, status, and public standing, making their "abhorrence" a powerful symbol of complete and humiliating loss of dignity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:31 serves as a poignant and raw expression of humanity's inherent inability to achieve genuine righteousness or self-justification before a perfectly holy and just God. Job's desperate cry highlights the vast, unbridgeable chasm between divine perfection and human imperfection, demonstrating unequivocally that no amount of personal effort, ritualistic cleansing, or moral striving can ever bridge this fundamental gap. It underscores the profound biblical truth that true cleansing, reconciliation, and acceptance must originate from God Himself, rather than from any human initiative or merit. This verse, therefore, implicitly but powerfully points to the absolute necessity of a divine provision for sin and defilement, setting the theological stage for the later revelation of a perfect and divinely appointed mediator.
REFLECTION AND APPLICATION
Job's agonizing cry in Job 9:31 resonates deeply with the universal human experience of feeling utterly overwhelmed, profoundly misunderstood, or unjustly treated, particularly when wrestling with feelings of spiritual inadequacy or defilement before God. This verse confronts us with the sobering and humbling reality that our own earnest attempts at self-improvement, moral striving, or even diligent adherence to religious rituals are ultimately insufficient to render us truly clean, righteous, or acceptable in the eyes of a holy God. It compels us to acknowledge our inherent limitations and the profound, desperate need for a divine intervention to address our deepest spiritual defilement. Job 9:31 reminds us that true cleansing, reconciliation, and acceptance before God are not earned through our strenuous efforts or good works, but are received solely as an unmerited gift through His boundless grace. When we find ourselves feeling "plunged in the ditch" of our own failures, sins, or the overwhelming injustices of the world, this verse powerfully redirects our gaze away from futile self-cleansing and towards the only one who possesses the power and authority to truly purify, redeem, and restore us.
Questions for Reflection
FAQ
Why would Job say his "own clothes shall abhor me"? Isn't that just extreme language?
Answer: Job's statement, "mine own clothes shall abhor me," is indeed a powerful and extreme use of language, but it is a deliberate and profound application of hyperbole and personification intended to convey the absolute depth of his despair and perceived defilement. In ancient cultures, clothing was far more than mere covering; it was deeply symbolic of one's identity, honor, and social standing. To be stripped of one's clothes, or for one's clothes to be publicly defiled, was a profound and humiliating disgrace. Job is expressing that the disgrace and corruption he feels would be so pervasive and profound that even the very fabric closest to his skin, representing his outward appearance and honor, would recoil in utter disgust. It is not merely an exaggeration for dramatic effect, but a vivid illustration of a state of ultimate shame and spiritual uncleanness that he believes God would impose upon him, leaving him utterly repugnant even to himself and to all who might observe him.
CHRIST-CENTERED FULFILLMENT
Job 9:31, with its stark and agonizing portrayal of humanity's inherent inability to achieve purity and justification before a perfectly holy God, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. Job's desperate, implicit cry for a mediator—for someone to "lay his hand on us both" (Job 9:33)—is answered perfectly and completely in Jesus. While Job feared being plunged into a ditch of defilement by God, Christ Himself was "plunged" into the very depths of human sin and suffering, bearing the full weight and defilement of the world's iniquity, so that we might be truly cleansed. He became sin for us, "who knew no sin, so that in him we might become the righteousness of God" (2 Corinthians 5:21). The "filthy rags" of our own self-righteousness, which Job implicitly laments as insufficient, are miraculously exchanged for the spotless, glorious robes of Christ's perfect righteousness, freely given to all who believe (Isaiah 61:10). Through His atoning sacrifice on the cross, Jesus washes us clean, not with water or lye, but with His precious, purifying blood, making us whiter than snow (Revelation 1:5; Psalm 51:7). Thus, the ultimate abhorrence and rejection Job feared is replaced by divine acceptance, adoption, and intimate fellowship, all because of the Lamb of God who takes away the sin of the world (John 1:29).