Verse-by-Verse Bible Commentary
Job 9:19

Clarke's Commentary

Verse Job 9:19. If I speak of strength, lo, he is strong — Human wisdom, power, and influence avail nothing before him.

Who shall set me a time — מי יועידני mi yoideni, "Who would be a witness for me?" or, Who would dare to appear in my behalf? Almost all the terms in this part of the speech of Job, Job 9:11-24, are forensic or juridical, and are taken from legal processes and pleadings in their gates or courts of justice.

Bridgeway Bible Commentary

Job’s reply to Bildad (9:1-10:22)

While agreeing with Bildad that God is just, Job argues that ordinary people are still at a disadvantage. They cannot present their side of the case satisfactorily, because God always has the wisdom and power to frustrate them. He can ask a thousand questions that they cannot answer (9:1-4). He can do what he wishes in the heavens or on the earth (5-9). He can work miracles and no one can resist him (10-12). If God overthrows those with supernatural power such as the mythical monster Rahab, what chance does a mere human like Job have (13-14)?
Job knows he has not committed great sins, but he also knows that if he tried to argue his case before God he would still lose (15-16). He would surely say something wrong and so be proved guilty. God would crush him then as he crushes him now (17-20).
Although he is blameless, Job sees no purpose in living, since God destroys the innocent and the guilty alike. There seems to be no justice (21-24). Life may be short, but it is full of pain and suffering (25-28). He can see no purpose in trying to bear suffering gladly or act uprightly, because God still condemns him as a sinner (29-31). Job feels that because God is God and he is only a man, the battle is unequal. He wants an umpire, a mediator, someone to bridge the gap by bringing the two parties together and settling the case (32-33). By himself Job cannot plead his case satisfactorily, because he is overwhelmed by the suffering God has sent him (34-35).
In bitterness Job asks God why he makes the innocent suffer, yet at the same time blesses the wicked (10:1-3). Is he like an unjust judge who punishes a person even though he knows the person is innocent (4-7)? Did God create Job simply to destroy him (8-9)? Has he kept him alive merely to torment him (10-13)? It seems to Job that it makes no difference whether he is good or bad. God’s purpose seems to be to hunt him mercilessly and heap punishment upon him for even the smallest sins (14-17).
Job wishes he had never been born into a world of such injustice and suffering (18-19). He asks only for the briefest period of happiness before he dies and goes to the gloomy comfortless world of the dead (20-22).

Coffman's Commentaries on the Bible

JOB DECLARES THAT GOD DESTROYS GOOD AND BAD ALIKE

"God will not withdraw his anger; The helpers of Rahab do stoop under him. How much less shall I answer him, And choose out my words to reason with him? Whom, though I were righteous, yet would I not answer; I would make supplication to my judge. If I had called, and he had answered me, Yet would I not believe that he hearkened unto my voice. For he breaketh me with a tempest, And multiplieth my wounds without cause. He will not suffer me to take my breath. But filleth me with bitterness. If we speak of strength, lo, he is mighty! Who will, saith he, summon me? Though I be righteous, mine own mouth shall condemn me: Though I be perfect, it shall prove me perverse. I am perfect; I regard not myself; I despise my life. It is all one; therefore I say He destroyeth the perfect and the wicked. If the scourge slay suddenly, He will mock at the trial of the innocent. The earth is given into the hand of the wicked; He covereth the faces of the judges thereof: If it is not he, who then is it?"

If one accepts the ancient view that whatever happens is God's will, because he allows it; and reasons from this view that God actually does all things that are done, then Job was profoundly correct in his statement here that God had turned the world over to the wicked, that the crooked judges had no regard for justice, and that the innocent and the guilty alike perish together in the great scourges that have plagued humanity. A flood, an earthquake, a deadly epidemic, a tornado, or the wholesale destructive bombing of a great city - all of these are bona fide examples of the innocent and guilty perishing together without discrimination. With this observation, Job completely destroyed the basic argument of his friends. What is wrong with the theory? It is false.

Modern men, as well as did Job, have trouble accepting such facts as those just cited. And the definitive answer to the problem lies in the existence and malignant activity of Satan. The evil one was responsible for what happened to Job; and there's many a disaster today that must be laid squarely at the feet of him who is viciously angry with mankind, "Knowing that he hath but a short time" (Revelation 12:12). It is amazing to us that so few of the writers we have consulted take any account of the true source of Job's wretchedness.

"The helpers of Rahab do stoop under him" The reference here is to an ancient Babylonian myth. "Rahab here, like the dragon in Isaiah 51:9 is the ancient mythological name of Tiamat, the original Chaos, whom God conquered in the Creation."Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 353. In Hebrew literature it was sometimes used as a synonym for Egypt. However, "Ancient allusions to mythology by the sacred writers no more implies their acceptance of such myths than does John Milton's allusions to classical mythology imply his acceptance of it."New Century Bible Commentary, p. 78.

Job's argument here is that, in spite of his certainty that it is not his wickedness that has resulted in his distress, he nevertheless feels that he is too weak to contend with God about the matter. `If great dragons like the helpers of Rahab were utterly crushed and destroyed by God, how could any mortal man hope to contend with God, regardless of the justice of his case'?

"In his heart, Job is still convinced that he has wrought no evil; but he will not say so."The Expositor's Bible, Job, p. 143. The great marvel is that even in the bitterness of his bewilderment, he nevertheless clings to that integrity from which Satan was powerless to remove him. Job must be hailed indeed as that faithful man who trusted where he could not see.

Van Selms wrote that, "God, yes, God is the cause of all these wretched conditions. If he is not, then what is he? A God who cannot rule the world? Are not all things that happen on earth the effects of his will"?A. Van Selms, Job, A Practical Commentary, (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1985). p. 49. Philosophical observations such as this betray a fundamental ignorance. God gave unto men the freedom of the will; and therefore, when evil men will to do that which is contrary to God's will, they are, of course, permitted to do it. It was that freedom of the human will that led to Adam's election to forsake the government of God and accept in the place of it the government of the devil. The scholars who do not understand that, will never be able to make any sense out of Job. Due to Satan and to wicked men who follow him, countless things contrary to God's will occur constantly. Yes, God could prevent such things, but not within the context of the freedom of the human will.

Barnes' Notes on the Whole Bible

If I speak of strength, lo, he is strong - There has been a considerable variety in the interpretation of this passage. The meaning seems to be this. It refers to a judicial contest, and Job is speaking of the effect if he and God were to come to a trial, and the cause were to be settled before judges. He is urging reasons why he would have no hope of success in such a case. He says, therefore, “If the matter pertained only to strength, or if it were to be determined by strength, lo, he is more mighty than I am, and I could have no hope of success in such a controversy: and if the controversy was one of judgment, that is, of justice or right, I have no one to manage my cause - no one that could cope with him in the pleadings - no one who could equal him in setting forth my arguments, or presenting my side of the case. It would, therefore, be wholly an unequal contest, where I could have no hope of success; and I am unwilling to engage in such a controversy or trial with God. My interest, my duty, and the necessity of the case, require me to submit the case without argument, and I will not attempt to plead with my Maker.” That there was a lack of right feeling in this, must be apparent to all.

There was evidently the secret belief that God had dealt with him severely; that he had gone beyond his deserts in indicting pain on him, and that he was under a necessity of submitting not so much to justice and right as to mere power and sovereignty. But who has not had something of this feeling when deeply afflicted? And yet who, when he has had it, has not felt that it was far from being what it should be? Our feeling should be, “we deserve all that we suffer, and more than we have yet endured. God is a sovereign; but He is right. Though he afflicts us much, and others little, yet it is not because he is unjust, but because he sees that there is some good reason why we should suffer. That reason may be seen yet by us, but if not, we should never doubt that it exists.”

Who shall set me a time to plead? - Noyes renders this, “Who shall summon me to trial?” Dr. Good, “Who should become a witness for me?” The sense is, “Who would summon witnesses for me? If it was a mere trial of strength, God is too mighty for me; if it were a question of justice, who would compel witnesses to come on my side? Who could make them willing to appear against God, and to bear testimony for me in a controversy with the Almighty?”

Smith's Bible Commentary

Chapter 9

So Job answers him and he said, I know it is true ( Job 9:1-2 ):

What? That God is fair. That God is just. Now that is something that we need to all know. That is true. God is righteous. God is just. Though the justice of God is often challenged. One of the first challenges that Satan made even to Eve was in the fairness of God. Satan was declaring God wasn't fair. "God doesn't want you to eat of the fruit of that tree because He knows that when you do, you're going to be just as wise as He is." He was challenging the fairness, the justice of God. And Satan is quite often still challenging the justice of God. I hear people say, "How can a God of love send a man to hell? Is that really fair? How can a God of love allow children to starve to death? How can a God of love allow wars to maim so many people?" The thought behind each of the questions is, "Is God... " Well, the intimation behind the question is God isn't fair. God isn't just. "How could God allow this to happen to me? Surely, God, You're not fair to me."

Now Job assures, "I know what you say is true. I know God is just. I know God." And you need to know that because there are going to be issues you're not going to understand. How could a God condemn a man to hell who never had a chance to hear about Jesus Christ? Who grew up in some village in Africa where the gospel never came and he lives and dies and has never heard the name of Jesus Christ. How could God send that man to hell forever? Let me first of all say I don't know that the scripture does say that God does send him to hell, the person who has never heard. I will tell you that the scripture does say that God will be fair when He judges that man who has never heard. Now just what God is going to do I don't know. But when He does it and I see it, I'm going to say, "Right on." That's so fair because God is just, though the justice of God is constantly being challenged by the enemy.

Job's saying, "I know what you say is true. But that's not my problem. My problem is how can I stand before God to plead my case? How can I bring my cause before God to be justified by Him? For God is so vast. His wisdom is so great. If He should start asking me questions, if He would ask me a thousand questions I couldn't even answer one. I am so puny in relationship to God. I am just nothing and God is infinite. So how can I, this little speck of dust on the planet Earth hope to ever touch God or reach God or plead my case to God or say, 'Hey God, what are You doing? Why have You done this?'" For he speaks of the fact that God has created the universe--Orion, the Pleiades, Arcturus. God causes the mountains to disappear. Mount Saint Helens. In building a new section of highway in Washington, it took them five months, twenty-four hours a day, with the most modern earth-moving equipment to move one million cubit yards of that base salt material. Five months, twenty-four hours a day, day and night, the crews were working to remove one million cubit yards. In twenty-seven minutes, from Mount Saint Helens, the same type of base salt material, there was removed five billion three hundred and fifty million cubit yards of material pulverized and spread all over the northern part of the United States in twenty-seven minutes. Now you begin to see the best efforts of man and what is man compared with what God can do?

He shakes the earth. He has set the constellations. He spread out the heavens with His hands. Who am I that I could come before this kind of a God? Because I can't even see Him. Though I know He surrounds me I don't see Him. I can't perceive Him. I can't touch Him. I reach out, but He's not there. So how can man ever stand before God to plead his case? You tell me get right with God, everything is going to be okay. Just go before God, plead my case. How can I do that? It's true, what you say is right. God is fair. God is just. But I don't know how I can plead my case before Him because of the vastness and the greatness of the infinite God and this gap that exists between us.

In the eighth psalm, David saw much the same problem looking at it from a little different direction. He began with the heavens. "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him?" ( Psalms 8:3-4 ) Starting from the heavens coming down to man. He saw the great gap from that direction. Job is standing in this direction looking up and seeing the same thing. "When I consider me, who I am, what am I that I could stand before God? That I could justify myself before God. That I could plead my case so as to justify myself before God."

If I speak of strength, [hey,] he is so strong: if I speak of judgment, who will set my time for my case? And if I justify myself, my own mouth will condemn me: if I say, I am perfect, it will prove me perverse. Though I were perfect, yet I would not know my soul: I would despise my life. This is the one thing, therefore I said it, He destroys the perfect and the wicked ( Job 9:19-22 ).

In other words, being good does not give me any immunity from problems. God destroys both the perfect and the wicked. I've said it. You may castigate me for saying it, but I said it.

He then speaks of his friends and he said,

If I would wash myself with snow water, and make my hands ever so clean; Yet you would plunge me in the ditch, and my own clothes would abhor me ( Job 9:30-31 ).

What can I say? I can't say how righteous I am or how, you know, innocent I am. You would throw me in a ditch. Even if I had cleansed myself.

And then he said concerning God,

For he is not a man, as I am ( Job 9:32 ),

Now, remember that. How often we're trying to pull God down to our level. How often we fall in the category of those in Romans, chapter 1, of which Paul wrote, "For the wrath of God shall be revealed from heaven against the ungodly and the unrighteous, who hold the truth of God in unrighteousness. For when they knew God, they glorified him not as God, neither were they thankful; but they became vain in their imaginations, and their foolish hearts was darkened. And professing themselves to be wise, they became fools, and they began to worship and serve the creature more than the Creator, who is blessed for ever and ever" ( Romans 1:18 , Romans 1:21 , Romans 1:22 , Romans 1:25 ).

You see, they sought to bring man down to their level. They did not glorify Him as God. And for me to try to order Him around is to fail to glorify Him as God. For me to come and demand that, "You've got to do this now, God. I command in Jesus' name." Or, "I confess this is what You've got to do, God." And begin to lay demands upon God that He's got to do a certain thing, that's not glorifying Him as God. That's trying to reduce Him even below your level. That's trying to make Him a genie that comes out of a lamp and grants you your three requests.

God is not a genie. He's not some magic amulet. Nor is the purpose of prayer to get your will done. The purpose of prayer is to get God's will done. And He knows so much better than I will ever know. That the wisest prayer I could ever offer is, 'Father, Thy will be done in my life, in these situations, Lord. Your will be done." I never worry when I don't know how to pray, because I don't know how to pray half the time. But I have great confidence, because when I don't know how to pray because I don't know what is the will of God concerning this particular situation, I can always just say, "Lord, Your will be done." And I know that's best. I have that kind of confidence in God because He is so much greater than I am. His wisdom is... there's no comparison. There's no basis for comparison. There's no way that you can compare the finite with the infinite. There isn't even a basis for a comparison. You can't even draw any comparisons.

All right, you tell me to get right with God. That's great help, thanks a lot. Who's going to set the time for me to come and plead my case? And how can I, here I am, how can I ever plead my case before God anyhow? If He starts His cross-examination, ask me a thousand questions, I can't answer a single one. If you can't answer a single question out of a thousand, you'll be thrown out of court as an unreliable witness. He's not a man like I am that I could come and say, "Hey, hey, what are You doing here? What's going on?" He's not a man like I am.

Neither is there any daysman between us, that might lay his hand upon us both ( Job 9:33 ).

My situation is hopeless. God is so vast. There's no way I can touch Him. I can't see Him. I know He's there. I know He's just. But I have no way of pleading my cause. I'm just a man. He is the infinite God. The only way this could ever be is that somehow there would be between us a daysman, one who could lay his hand on us both. But there isn't any. There's no mediator, no daysman.

Oh, how I thank God for the revelation of the New Testament. For Paul the apostle tells us, "There is one God, and there is one mediator" ( 1 Timothy 2:5 ). There is one daysman between God and man, the man Christ Jesus. "Who was in the form of God, and thought it not robbery to be equal with God: yet He emptied Himself, and took on the form of man" ( Philippians 2:6-7 ). And so He touches God, but He came down and He touched me. As a man, in all points He was tempted even as I am, in order that He might be able to help me when I am in my hour of temptation. "For in the beginning was the Word, and the Word was with God, and the Word was God. But the Word was made flesh, and He dwelt [tabernacled, made His home] among us, (and we beheld His glory, as of the only begotten of the Father,) full of grace and truth" ( John 1:1 , John 1:14 ). For, "That which was from the beginning, [which John said] we have seen, we have touched, we have heard, we declare, we saw" ( 1Jn 1:1 , 1 John 1:3 ). Job said, "He's around me I can't see Him." John said, "I've seen Him. The One who existed from the beginning, I've seen Him." Job said, "I can't touch Him." John said, "I've touched Him."

For though man could never build a bridge to God, God in His mercy built the bridge to man. And there is the vast difference between every religious system and Christianity. For in every religious system, you have man's endeavor to build this bridge to God. Man trying to climb the ladder to reach God. Man trying to reach out and touch God, find God, discover God. But in Christianity, you have God reaching down to man. Therefore, Christianity is reasonable and logical, whereas every other religious system is illogical and unreasonable. Because it is illogic and unreasonable to think that the finite could reach the infinite. However, it is very logical and reasonable to believe that the infinite could reach and touch the finite. And that's exactly what Christianity is. The infinite God reaching down to touch the finite man. "God so loved the world that He gave" ( John 3:16 ). He built the bridge by sending His only begotten Son that whosoever believes in Him should not perish, but know and experience the eternal life of God.

Job cried out. A man stripped of everything and now you have one of the basic cries of man, a cry of man after God, and it exists down deep in every heart.

Sir Henry Drummond in his brilliant scientist in his book, The Nature and the Supernatural, said there is within the very protoplasm of man's cells those little tentacles that are reaching out for God. You see, when you leave the subject of spaghetti or tacos, which shall it be? And you really get down to the real issues of life. Not, "We need to get some gasoline before we get home," or, "We ought to buy a new Ford," or, "Maybe we should move." Or these mundane things with which we are constantly occupying our lives. When you get to the real issues of life, when you're stripped of these other things and you're down now to basic issues of life, the basic need of man is to somehow touch God. How can I reach Him? How can I know Him? How can I touch Him? There's no one between us who can touch us both. That's the only way it can happen. That's the only way it can be, but it doesn't exist. Oh, but Job, there is One who has come, who stands between God and man. Who is one with the Father and lays His hand upon the Father, but He has become one with me and He puts His arm around me and He touches me. And through the touch of Jesus Christ I am brought in touch with God, the glorious daysman. And the basic need of my life is satisfied. That clamant cry from within is met. And I have an experience of knowing God, of touching God, and of being touched by God through Jesus Christ.

Now you may look at me and say, "Oh, you poor soul, you actually think you've touched God. My! That's all right for you." And you may feel sorry for me and look upon me sort of with pity. But let me tell you something, the pity that you may feel for me is nothing like the pity I feel for the man who cannot say, "I've touched God." The man who doesn't know what it is to have the touch of God upon his life, that's the man to pity and feel sorry for. The man who has never heard the voice of God. The man who has never felt the flush and the joy of the presence of God. That's the man to pity. Don't pity me. I'm in good shape. "

Dr. Constable's Expository Notes

The arbitrary actions of God 9:13-24

Rahab (lit. pride, Job 9:13) was a name ancient Near Easterners used to describe a mythical sea monster that was symbolic of evil. Such a monster, also called Leviathan (Job 7:12), was a major character in the creation legends of several ancient Near Eastern peoples, including the Mesopotamians and the Canaanites. The Israelites also referred to Egypt as Rahab because of its similarity to this monster (cf. Job 26:12; Psalms 87:4; Psalms 89:10; Isaiah 30:7; Isaiah 51:9).

"Far from being arrogant, Job is subdued, even to the point of self-loathing (Job 9:21 b)." [Note: Andersen, p. 148.]

Job came to the point of concluding that it did not matter whether he was innocent since God destroys both the guiltless, like himself, and the wicked (Job 9:22). Further evidences of His injustice include the facts that innocent people die in plagues (Job 9:23) and the wicked prosper in the earth (Job 9:24).

". . . in Exodus 23:8 bribery is condemned because it covers the eyes of officials so that they cannot see where justice lies. Job here says it is God who blinds the judges to the truth. All the injustice that prevails in the world is laid at his door." [Note: Rowley, pp. 80-81.]

Job rebutted his friends’ contention that God consistently blesses the good and blasts the evil with examples that he drew from life generally, not just from his own experiences. [Note: See James L. Crenshaw, "Popular Questioning of the Justice of God in Ancient Israel," Zeitschrift für die Alttestamentliche Wissenschaft 82:3 (1970):380-95.] In this he showed sensitivity to Bildad’s respect for tradition.

"The friends had condemned Job that God might be righteous-according to their standard. Job, defending himself against their unjustified insinuations, is driven to condemn God that he himself might be righteous (cf. Job 40:8)." [Note: Kline, p. 470.]

Gill's Exposition of the Whole Bible

If [I speak] of strength, lo, [he is] strong,.... Or think of it, or betake myself to that, and propose to carry my point by mere force, as some men do by dint of power and authority they are possessed of; alas! there is nothing to be done this way; I am a poor, weak, feeble creature in body, mind, and estate; I am not able to contend with so powerful an antagonist on any account, in any way: God is strong, he is the "most strong" w, as some render it; he is mighty, is the Almighty; the weakness of God is stronger than men; there is no disputing with God upon the foot of strength:

and if of judgment, who shall set me a time [to plead]? If I think and propose to put things upon the foot of justice, to have the cause between us issued in that way, I cannot expect to succeed by right, any more than by might; he is so strictly just and holy, that no righteousness and holiness of, mine can stand before him; he is God, and I a man, and therefore not fit to come together in judgment; and he a pure and holy Being, just and true, and without iniquity, and I a sinful polluted creature; and besides, there is none superior to him, that I can appeal unto, none that can appoint a place, or fix a time, for the hearing of the cause between us, or that can preside in judgment and determine the matter in controversy; nay, there is not one among the creatures that can be a daysman, an arbiter or umpire; yea not one that can be so much as employed as council, that can take the cause in hand, and plead it, and be a patron for me, and defender of me; so that, let me take what course I will, I am sure to be nonsuited and worsted, see Jeremiah 49:19.

w אמיץ "robustissimus est", V. L.

Henry's Complete Commentary on the Bible

      14 How much less shall I answer him, and choose out my words to reason with him?   15 Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.   16 If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice.   17 For he breaketh me with a tempest, and multiplieth my wounds without cause.   18 He will not suffer me to take my breath, but filleth me with bitterness.   19 If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?   20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.   21 Though I were perfect, yet would I not know my soul: I would despise my life.

      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; 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; 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; 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,1 Corinthians 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; 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" (Psalms 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; 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 Cæsar) 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?Ezekiel 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.