Job 9:11
Verse
Context
Sermons
Octavius WinslowSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Lo, he goeth by me, and I see him not - He is incomprehensible in all his ways, and in all his works; and he must be so it he be God, and work as God; for his own nature and his operations are past finding out.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
11 Behold, He goeth by me and I see not, And passeth by and I perceive Him not. 12 Behold, He taketh away, who will hold Him back? Who will say to Him: What doest Thou? 13 Eloah restraineth not His anger, The helpers of Rahab stoop under Him - 14 How much less that I should address Him, That I should choose the right words in answer to Him; 15 Because, though I were right, I could not answer, - To Him as my Judge I must make supplication. God works among men, as He works in nature, with a supreme control over all, invisibly, irresistibly, and is not responsible to any being (Isa 45:9). He does not turn or restrain His anger without having accomplished His purpose. This is a proposition which, thus broadly expressed, is only partially true, as is evident from Psa 78:38. The helpers of Rahab must bow themselves under Him. It is not feasible to understand this in a general sense, as meaning those who are ready with boastful arrogance to yield succour to any against God. The form of expression which follows in Job 9:14, "much less I," supports the assumption that רהב עזרי refers to some well-known extraordinary example of wicked enterprise which had been frustrated, notwithstanding the gigantic strength by which it was supported; and שׁחהוּ may be translated by the present tense, since a familiar fact is used as synonymous with the expression of an universal truth. Elsewhere Rahab as a proper name denotes Egypt (Psa 87:4), but it cannot be so understood here, because direct references to events in the history of Israel are contrary to the character of the book, which, with remarkable consistency, avoids everything that is at all Israelitish. But how has Egypt obtained the name of Rahab? It is evident from Isa 30:7 that it bears this name with reference to its deeds of prowess; but from Psa 89:11; Isa 51:9, it is evident that Rahab properly denotes a sea-monster, which has become the symbol of Egypt, like tannn and leviathan elsewhere. This signification of the word is also supported by Job 26:12, where the lxx actually translate κητος, as here with remarkable freedom, ὑπ ̓ ἀυτοῦ ἐκάμφθησαν κήτη τὰ ὑπ ̓ οὐρανόν. It is not clear whether these "sea-monsters" denote rebels cast down into the sea beneath the sky, or chained upon the sky; but at any rate the consciousness of a distinct mythological meaning in רהב עזרי is expressed by this translation (as also in the still freer translation of Jerome, et sub quo curvantur qui portant orbem); probably a myth connected with such names of the constellations as Κῆτος and Πρίστις (Ewald, Hirz., Schlottm.). The poesy of the book of Job even in other places does not spurn mythological allusions; and the phrase before us reminds one of the Hindu myth of Indras' victory over the dark demon Vritras, who tries to delay the descent of rain, and over his helpers. In Vritras, as in רהב, there is the idea of hostile resistance. Job compares himself, the feeble one, to these mythical titanic powers in Job 9:14. כּי אף (properly: even that), or even אף alone (Job 4:19), signifies, according as the connection introduces a climax or anti-climax, either quanto magis or quanto minus, as here: how much less can I, the feeble one, dispute with Him! אשׁר, Job 9:15, is best taken, as in Job 5:5, in the signification quoniam. The part. Poel משׁפטי we should more correctly translate "my disputant" than "my judge;" it is Poel which Ewald appropriately styles the conjugation of attack: שׁופט, judicando vel litigando aliquem petere; comp. Ges. 55, 1. The part. Kal denotes a judge, the part. Poel one who is accuser and judge at the same time. On such Poel-forms from strong roots, vid., on Psa 109:10, where wedorschu is to be read, and therefore it is written ודרשׁוּ in correct Codices.
Jamieson-Fausset-Brown Bible Commentary
I see him not: he passeth on--The image is that of a howling wind (Isa 21:1). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (Joh 3:8). Therefore, reasons Job, it is impossible to contend with Him.
John Gill Bible Commentary
Behold, he taketh away,.... There are some things God never takes away from his people; he never takes away his love from them, he always rests in that towards them, let them be in what condition they will; he never takes away his grace from them, when once bestowed on them, or wrought in them; he never takes away his special gifts of grace, particularly the unspeakable gift of his son Christ Jesus, which is that good part, when chosen, which shall not be taken away; nor any of the spiritual blessings wherewith they are blessed in Christ; these are irreversible and irrevocable: but temporal blessings he takes away at pleasure; so he had taken away the children, the servants of Job, his substance, wealth, and riches, and also his bodily health, to which he may have a particular respect; yea, when it pleases him, he takes a man out of the world, as the Targum and Gersom interpret it: who can hinder him? he does what he pleases in heaven and earth; his will is irresistible, his power is uncontrollable; there is no turning his mind, nor staying his hand, nor turning it back; when he works, none can let or hinder. Mr. Broughton translates it, "who shall make him restore?" (l) if a man takes away what he has no right to, he may be obliged by law to restore it; but whatever God takes away he has a right unto, be it relations and friends, health or wealth; if he pleases he can restore, and does; and as he did to Job, to whom he after gave twice as much as he had before; but then he is not obliged to do it, none can force him to it: who will say unto him, what doest thou? not one that knows what God is, or that knows himself a creature of his; no person will choose or dare to ask what God does, or why he does this and not another thing, or why this in the manner he does it; for he gives no account of his matters to the sons of men, nor is he obliged to it, and it would be insolent in them to require it, see Job 33:13; this expresses his sovereignty. (l) So Beza, Pagninus, Montanus, Bolducius, Junius & Tremellius, Cocceius.
Job 9:11
Job: How Can I Contend with God?
10He does great things beyond searching out, and wonders without number. 11Were He to pass by me, I would not see Him; were He to move, I would not recognize Him. 12If He takes away, who can stop Him? Who dares to ask Him, ‘What are You doing?’
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Lo, he goeth by me, and I see him not - He is incomprehensible in all his ways, and in all his works; and he must be so it he be God, and work as God; for his own nature and his operations are past finding out.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
11 Behold, He goeth by me and I see not, And passeth by and I perceive Him not. 12 Behold, He taketh away, who will hold Him back? Who will say to Him: What doest Thou? 13 Eloah restraineth not His anger, The helpers of Rahab stoop under Him - 14 How much less that I should address Him, That I should choose the right words in answer to Him; 15 Because, though I were right, I could not answer, - To Him as my Judge I must make supplication. God works among men, as He works in nature, with a supreme control over all, invisibly, irresistibly, and is not responsible to any being (Isa 45:9). He does not turn or restrain His anger without having accomplished His purpose. This is a proposition which, thus broadly expressed, is only partially true, as is evident from Psa 78:38. The helpers of Rahab must bow themselves under Him. It is not feasible to understand this in a general sense, as meaning those who are ready with boastful arrogance to yield succour to any against God. The form of expression which follows in Job 9:14, "much less I," supports the assumption that רהב עזרי refers to some well-known extraordinary example of wicked enterprise which had been frustrated, notwithstanding the gigantic strength by which it was supported; and שׁחהוּ may be translated by the present tense, since a familiar fact is used as synonymous with the expression of an universal truth. Elsewhere Rahab as a proper name denotes Egypt (Psa 87:4), but it cannot be so understood here, because direct references to events in the history of Israel are contrary to the character of the book, which, with remarkable consistency, avoids everything that is at all Israelitish. But how has Egypt obtained the name of Rahab? It is evident from Isa 30:7 that it bears this name with reference to its deeds of prowess; but from Psa 89:11; Isa 51:9, it is evident that Rahab properly denotes a sea-monster, which has become the symbol of Egypt, like tannn and leviathan elsewhere. This signification of the word is also supported by Job 26:12, where the lxx actually translate κητος, as here with remarkable freedom, ὑπ ̓ ἀυτοῦ ἐκάμφθησαν κήτη τὰ ὑπ ̓ οὐρανόν. It is not clear whether these "sea-monsters" denote rebels cast down into the sea beneath the sky, or chained upon the sky; but at any rate the consciousness of a distinct mythological meaning in רהב עזרי is expressed by this translation (as also in the still freer translation of Jerome, et sub quo curvantur qui portant orbem); probably a myth connected with such names of the constellations as Κῆτος and Πρίστις (Ewald, Hirz., Schlottm.). The poesy of the book of Job even in other places does not spurn mythological allusions; and the phrase before us reminds one of the Hindu myth of Indras' victory over the dark demon Vritras, who tries to delay the descent of rain, and over his helpers. In Vritras, as in רהב, there is the idea of hostile resistance. Job compares himself, the feeble one, to these mythical titanic powers in Job 9:14. כּי אף (properly: even that), or even אף alone (Job 4:19), signifies, according as the connection introduces a climax or anti-climax, either quanto magis or quanto minus, as here: how much less can I, the feeble one, dispute with Him! אשׁר, Job 9:15, is best taken, as in Job 5:5, in the signification quoniam. The part. Poel משׁפטי we should more correctly translate "my disputant" than "my judge;" it is Poel which Ewald appropriately styles the conjugation of attack: שׁופט, judicando vel litigando aliquem petere; comp. Ges. 55, 1. The part. Kal denotes a judge, the part. Poel one who is accuser and judge at the same time. On such Poel-forms from strong roots, vid., on Psa 109:10, where wedorschu is to be read, and therefore it is written ודרשׁוּ in correct Codices.
Jamieson-Fausset-Brown Bible Commentary
I see him not: he passeth on--The image is that of a howling wind (Isa 21:1). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (Joh 3:8). Therefore, reasons Job, it is impossible to contend with Him.
John Gill Bible Commentary
Behold, he taketh away,.... There are some things God never takes away from his people; he never takes away his love from them, he always rests in that towards them, let them be in what condition they will; he never takes away his grace from them, when once bestowed on them, or wrought in them; he never takes away his special gifts of grace, particularly the unspeakable gift of his son Christ Jesus, which is that good part, when chosen, which shall not be taken away; nor any of the spiritual blessings wherewith they are blessed in Christ; these are irreversible and irrevocable: but temporal blessings he takes away at pleasure; so he had taken away the children, the servants of Job, his substance, wealth, and riches, and also his bodily health, to which he may have a particular respect; yea, when it pleases him, he takes a man out of the world, as the Targum and Gersom interpret it: who can hinder him? he does what he pleases in heaven and earth; his will is irresistible, his power is uncontrollable; there is no turning his mind, nor staying his hand, nor turning it back; when he works, none can let or hinder. Mr. Broughton translates it, "who shall make him restore?" (l) if a man takes away what he has no right to, he may be obliged by law to restore it; but whatever God takes away he has a right unto, be it relations and friends, health or wealth; if he pleases he can restore, and does; and as he did to Job, to whom he after gave twice as much as he had before; but then he is not obliged to do it, none can force him to it: who will say unto him, what doest thou? not one that knows what God is, or that knows himself a creature of his; no person will choose or dare to ask what God does, or why he does this and not another thing, or why this in the manner he does it; for he gives no account of his matters to the sons of men, nor is he obliged to it, and it would be insolent in them to require it, see Job 33:13; this expresses his sovereignty. (l) So Beza, Pagninus, Montanus, Bolducius, Junius & Tremellius, Cocceius.