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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.
This is what he means, if he who punishes were a man, his punishment would not have entirely condemned the one in affliction. I could have been judged before him and proved that he too is unjust. But since you are God, that is impossible. It is sufficient to be punished and to suffer the greatest condemnation.
60. It sounds hard that any should be sought who might convict God, but it will not be hard, if we recall to mind what He Himself says by another Prophet; for He charges us by Isaiah, Cease to do evil, learn to do well. Seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come, and convict [arguite] Me, saith the Lord. [Is. 1, 16—18.] For one whom we convict, we encounter with the authority of reason. And what is this, that when the Lord bids us do holy actions, He adds, Come, and convict Me, but that He plainly intimates the great assurance He vouchsafes to good works? As if it were said in plain words, ‘Do right, and then no longer meet the motions of My displeasure by the groan of entreaty, but by the confident voice of authority.’ For it is hence that John saith, If our heart condemn us not, then have we confidence toward God. [I John 3, 21] It is hence that Moses, in that he is acceptable in rendering service, is heard while keeping silence, where it is said to him when he was silent, Wherefore criest thou unto Me? [Ex. 14, 15] It is hence that he withholds Him waxing wrath, when he hears the words, Now therefore let Me alone, that My wrath may wax hot against this people. [Ex. 32, 10] It is hence that the Lord complains that He had no one to convict Him, where it is said by the Prophet, And I sought for a man among them that should make up the hedge, and stand in the way against Me for the land, that I should not destroy it, but I found none. [Ez. 22, 30] It is hence that Isaiah laments bitterly, saying, And we all do fade as a leaf; and our iniquities like the wind have taken us away. And there is none that calleth upon Thy Name, that stirreth up himself to take hold of Thee. [Is. 64, 6. 7.]
61. Now any of the righteous may sometimes be able to resist the visitations of a present judgment, by the merits of a derived innocency, but they have no power by their own goodness to rid mankind of the woes of the death to come. Therefore let the holy man bethink himself whereunto the human race has run out, let him cast his eye on the woes of eternal death, which it is plain that human righteousness can never withstand, let him see how frowardly man has offended, let him see how severely the wrath of the Creator is directed against man, and let him call for the Mediator between God and man, God and Man in one, forasmuch as he beholds Him destined to come long after; let him lament and say, Neither is there any that is able to convict both of us, and to lay his hand upon us both. For the Redeemer of Mankind, who was made the Mediator between God and Man through the flesh, because that He alone appeared righteous among men, and yet, even though without sin, was notwithstanding brought to the punishment of sin, did both convict man, that he might not sin, and withstand God, that He might not smite; He gave examples of innocency that He took upon Him the punishment due to wickedness. Thus by suffering He convinced both the One and the other, in that He both rebuked the sin of man by infusing righteousness, and moderated the wrath of the Judge by undergoing death; and He ‘laid His hand upon both,’ in that He at once gave examples to men which they might imitate, and exhibited in Himself those works to God, by which He might be reconciled to men. For before Him there never was forthcoming One, Who interceded for the guiltinesses of others in such wise, as not to have any of His own. Therefore none could encounter eternal death in the case of others, in the degree that he was bound by the guilt of his own. Therefore there came to men a new Man, as to sin a rebuker, as to punishment a befriender. He manifested miracles, He underwent cruel treatment. Thus He laid His hand upon both, for by the same steps by which He taught the guilty good things, He appeased the indignant Judge. And He did this too the more marvellously by His very miracles themselves, in that He reformed the hearts of offenders by mildness rather than by terror.
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SUMMARY
Job 9:32 powerfully expresses Job's profound and desperate realization of the insurmountable chasm between himself, a finite and suffering mortal, and the infinite, sovereign God. This verse articulates the sheer futility and impossibility of a human being contending with the Almighty in a legal dispute, highlighting Job's overwhelming sense of being utterly outmatched and unable to present a defense against a Being whose ways are beyond human comprehension or challenge.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey Job's profound despair and theological understanding. Contrast is central, starkly juxtaposing the infinite, transcendent nature of God with the finite, frail humanity of Job. This contrast underscores the insurmountable gap between them, emphasizing God's absolute otherness. The entire verse functions as a Statement of Impossibility, using a negative assertion ("he is not a man... that I should answer him") to convey the utter futility of Job's desire for a direct confrontation or legal dispute. Furthermore, the language is deeply steeped in Legal Metaphor, framing Job's predicament as a courtroom drama where he is the accused, God is the prosecutor and ultimate judge, and Job finds himself utterly unable to present a defense or even stand on equal footing for a fair trial. This pervasive legal imagery amplifies Job's sense of being condemned without recourse or hope of vindication.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:32 stands as a profound theological statement on the nature of God and humanity. It underscores the absolute sovereignty and transcendence of God, who is utterly distinct from His creation and not bound by human expectations, limitations, or legal frameworks. This divine otherness highlights the inherent sinfulness and finite nature of humanity, reminding us that no human being can stand righteous before a holy God on their own merits or through their own arguments. Job's lament foreshadows the universal human predicament: how can sinful humanity approach a perfectly just and holy God? This verse implicitly points to the desperate need for a divine intervention, a bridge across this chasm, which ultimately finds its glorious fulfillment in the person and redemptive work of Jesus Christ.
REFLECTION AND APPLICATION
Job 9:32 resonates deeply with the human experience of feeling overwhelmed, misunderstood, and utterly helpless in the face of seemingly unjust suffering or an inscrutable God. It calls us to a posture of profound humility before the Creator, acknowledging His infinite wisdom, power, and justice, which far surpass our limited understanding and capacity for comprehension. While Job felt utterly alone and without recourse, his poignant cry for a mediator in the very next verse (Job 9:33) points to a universal human longing for reconciliation with God. For believers today, this verse serves as a powerful reminder of the immense privilege we have in Christ. Unlike Job, we are not left to despair in the face of God's transcendence, but are invited to approach Him with confidence, knowing that the chasm has been perfectly bridged. Our righteousness is not our own, but a gracious gift received through faith in Christ, allowing us to stand before God not in fear of judgment, but in the boundless grace of His Son.
Questions for Reflection
FAQ
What does Job mean when he says God is "not a man, as I am"?
Answer: Job is emphasizing the absolute qualitative difference between God and humanity. God is not limited by human frailties, mortality, or finite understanding. He is transcendent, omnipotent, and perfectly righteous, operating on a plane entirely beyond human comprehension or challenge. Job recognizes that he cannot engage with God as he would with another human being in a legal dispute because God is infinitely superior and not subject to human laws or judgments. This statement underscores God's divine otherness and Job's profound sense of his own creaturely weakness.
What is the significance of the phrase "come together in judgment"?
Answer: This phrase is a legal idiom meaning "to enter into a lawsuit" or "to contend in a court case." Job imagines a scenario where he could present his case and argue his innocence before God. However, he immediately realizes the impossibility of such a confrontation. There is no common ground, no impartial judge higher than God, and no way for a finite, sinful human to stand as an equal litigant before the infinite, holy God. It highlights the utter futility of trying to justify oneself or win a case before the Almighty.
Does Job 9:32 imply that humans cannot approach God at all?
Answer: No, it implies that humans cannot approach God on their own terms, attempting to justify themselves or contend with Him as an equal. Job's despair highlights the desperate need for a mediator, as expressed in Job 9:33. While we cannot stand before God in our own righteousness, the New Testament reveals that we can indeed approach God through the perfect mediation of Jesus Christ, who bridges the gap between humanity and divinity, allowing us to draw near with confidence (Hebrews 4:16). Our access is not based on our merit, but on Christ's finished work.
CHRIST-CENTERED FULFILLMENT
Job's desperate cry in Job 9:32, and his subsequent longing in Job 9:33 for a "daysman"—someone who could lay a hand on both God and humanity, bridging the infinite chasm—finds its ultimate and perfect fulfillment in the person of Jesus Christ. Job's lament underscores the universal human predicament: how can a finite, sinful human stand before a holy, transcendent God? The answer, as Job himself perceived, is that no mere human can. But God, in His boundless love and mercy, provided the divine solution in Christ. Jesus is uniquely qualified as the one and only mediator between God and mankind, being both fully God and fully man. He is the divine-human bridge, able to "lay his hand on both" by perfectly representing humanity before God and perfectly revealing God to humanity. Unlike Job, who had no advocate and faced God alone, believers now have an advocate with the Father, Jesus Christ the righteous. Through His perfect life, atoning sacrifice on the cross, and glorious resurrection, Christ took upon Himself the judgment we deserved, allowing us to be declared righteous in God's sight not by our own works, but by faith in Him (2 Corinthians 5:21). Thus, the impossibility Job faced—of coming together in judgment with God—is now transformed into an invitation to draw near to God's throne of grace with confidence, because of the finished work of our great High Priest, Jesus Christ (Hebrews 4:14-16). He is the "way, the truth, and the life," and no one comes to the Father except through Him (John 14:6).