Exegetical and Hermeneutical Commentary of Job 9:13
[If] God will not withdraw his anger, the proud helpers do stoop under him.
13. if God will not withdraw ] Rather, God withdraws not. His fury is persistent and inexorable till it has accomplished its purpose, cf. ch. Job 23:13-14.
the proud helpers do stoop ] Rather, the helpers of Rahab did stoop. The “helpers” are the abettors, the partizans and company of Rahab; and the clause illustrates by an example, the highest example that could be chosen, the statement in the first clause, God withdraws not his anger; to this wrath even the aiders of Rahab succumbed. (1) “Rahab” means pride or arrogancy. But the “helpers of pride” or the “proud helpers” is an expression too indefinite to occur in the present connexion, where, in addition, the perf. bowed beneath him, points to a distinct historical event, adduced as an illustration. (2) In Psa 87:4 Rahab is a name for Egypt; so Psa 89:10, Isa 30:7 (for, “their strength” read Rahab), Isa 51:9. Any historical illustration, however, from the history of Egypt in connexion with Israel is not to be looked for in this Book, the scene of which is laid in an age anterior to the Exodus. Direct allusions do not occur to the history of Israel. Allusions of any kind are rare, but such as are made are to the general history of mankind before Israel became a nation, cf. ch. Job 22:16, a reference to the flood or the cities of the Plain. (3) In Isa 51:9 the parallel clause to “cut Rahab (Egypt) in pieces,” is, “wounded the Dragon.” Again in Psa 74:13-14 the parallel to “didst divide the sea” is “brakest the heads of Leviathan.” From this it appears that Egypt was called Rahab, Dragon or Leviathan with reference to its native monster, which was taken as the symbol of the nation and its character (cf. Psa 68:30 margin). All this leads finally to the conclusion that Rahab is the monster of the sea, which is probably nothing but the sea itself, as appears from Job 26:12. In the poetical nature-myth this stormy sea, assaulting heaven with its waves, was personified as a monster leading his helpers on to wage war with heaven, but was quelled (ch. Job 26:12) by the might of God. This is the instance of God’s power adduced by Job. That the Poet makes use of the floating fragments of superstition and mythology still existing in the popular mind has nothing surprising in it.
Fuente: The Cambridge Bible for Schools and Colleges
If God will not withdraw his anger – That is, if he perseveres in inflicting punishment. He will not turn aside his displeasure by any opposition or resistance made to him.
The proud helpers – Margin, Helpers of pride, or, strength. Jerome renders this, under whom they who bear up the world bow down. The Septuagint, not less singularly, by him the whales (or monsters – ketos) which are under heaven, are bowed down. Codurcus renders it, aids of pride, and understands by it all the things on which proud men rely, as wealth, health, rank, talent. So Dr. Good renders it, the supports of the proud. The meaning is, probably, that all those things which contribute to the support of pride, or all those persons who are allied together to maintain the dominion of pride on the earth, must sink under the wrath of God. Or it may refer to those who sustain the pride of state and empire – the men who stand around the thrones of monarchs, and who contribute, by their talent and power, to uphold the pomp and magnificence of courts. On the meaning of the word here rendered pride ( rahab), see the notes at Isa 30:7.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. If God will not withdraw his anger] It is of no use to contend with God; he cannot be successfully resisted; all his opposers must perish.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. If God resolve not to withdraw his rod and stroke, the effect of his anger. Or without if, which is not in the Hebrew,
God will not withdraw his anger, i.e. not forbear to punish, neither because any man can overpower and restrain him, nor for fear lest he should rebuke him for proceeding to punish, as is implied by comparing this verse with the former.
The proud helpers, i.e. those men who shall undertake to uphold and defend him whom God intends to punish and destroy; who are fitly called proud helpers, because this is a most proud, and insolent, and presumptuous act, to oppose themselves to the Lord God Almighty, and to his counsels and courses: or, (as it is in the Hebrew,) helpers of pride, because they give assistance to that man who carries himself proudly and stoutly towards God under his correcting hand: or, (as some translate it,) the helpers of Egypt, or the Egyptian helpers, i.e. the most potent helpers; for Egypt was in Jobs time a powerful and flourishing kingdom, and not far from Jobs country. And the word rahab, here rendered pride, is elsewhere put for Egypt, as Psa 87:4; Isa 51:9; and (as some take it) Job 26:12.
Do stoop under him, i.e. shall fall and be crushed by him; and consequently they who are helped by him must fall with them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. If Godrather, “Godwill not withdraw His anger,” that is, so long as a mortalobstinately resists [UMBREIT].
the proud helpersThearrogant, who would help one contending with the Almighty, are of noavail against Him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[If] God will not withdraw his anger,…. Or “God will not withdraw his anger” m; he is angry, or at least seems to be angry with his own people, in their apprehension, when he afflicts them and hides his face from them, or does not immediately appear to their relief and assistance; but this does not always last, he does not retain or keep anger for ever; but shows great mercies to them, and with everlasting kindness has mercy on them, by discovering his love to them, applying his pardoning grace and mercy, and comforting them with the consolations of his spirit; but then he is angry with the wicked every day, for their continual transgressions; and he never withdraws his anger from them, neither here nor hereafter, but punishes them with everlasting destruction, and casts them into everlasting fire, to which his wrath and anger are compared: the consequence of which is,
the proud helpers do stoop under him; or “the helpers of pride” n, or helpers of proud men; proud, wicked, and ungodly men, who combine together and help one another against God, his people, cause and interest; men of power, rule and government, as Aben Ezra explains it; civil magistrates, men in authority, who, instead of being terrors to evil doers, encourage them, and help them forward in their wickedness; but though both those that help, and those that are helped, may continue for a while, and be supported, yet they shall sooner or later fall under the mighty hand of God, his power and wrath, and be crushed by it. Some regard may be had either to the giants, the men of the old world, who filled the earth with violence, and were swept away with the flood, Ge 6:13; or rather to the builders of Babel, who helped one another to build a tower to make them a name, and secure themselves, and in opposition to God; but he being angry with them, made them desist, and they bowed under him, Ge 11:4. Some render it, “the helpers of Rahab”; that is, of Egypt o, Rahab being a name of Egypt,
Ps 87:4. The devils are meant, whose sin was pride, and by which they fell, and which they have endeavoured to promote and cherish among men; but these proud spirits are cast out of heaven and into hell, where they are reserved in chains of darkness to the great judgment, Jude 1:6; and are obliged, whether they will or not, to stoop to the Lord, and even to the son of God in human nature, which their proud stomachs cannot well bear; but are forced to it, the anger of God lying upon them, and his wrath, which will never be withdrawn from them.
m “Deus non revocabit furorem suum”, Pagninus, Beza. n “adjutores superbiae”, Montanus, Vatablus, Drusius, Junius & Tremellius, Schmidt, Michaelis. o So Jarchi.
Fuente: John Gill’s Exposition of the Entire Bible
2. Arbitrarily God deals with him, no matter what he may do. (Job. 9:13-24)
TEXT 9:1324
13 God will not withdraw his anger;
The helpers of Rahab do stoop under him.
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;
I would make supplication to my judge.
16 If I had called, and he had answered me,
Yet would I not believe that he 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 we speak of strength, lo, he is mighty!
And if of justice, Who, saith he, will summon me?
20 Though I be righteous, mine own mouth shall condemn me:
Though I be perfect, it shall prove me perverse.
21 I am perfect; I regard not myself;
I despise my life.
22 It is all one; therefore I say,
He destroyeth the perfect and the wicked.
23 If the scourge slay suddenly,
He will mock at the trial of the innocent.
24 The earth is given into the hand of the wicked;
He covereth the faces of the judges thereof:
If it be not he, who then is it?
COMMENT 9:1324
Job. 9:13Jobs gratitude is now poisoned by more bitterness. God has all along only been preparing Job for torture. He thus denies the idea of strict moral causality, which has been presented by his friends. Mans actionwhether good or badmakes no difference to God. Rahab (rootbe excited or agitated) is used in Isa. 30:7; Psa. 87:4 as designation of Egypt. Rahab is one of the sea monsters slain by GodJob. 26:12; Psa. 89:11; Isa. 51:9. It is not necessary to identify Rahab with the Babylonian Creation Epic; the Leviathan narrative already appears Job. 7:12.[125] The Source of Imagery (Formgeschichte) is one thing; its meaning is another.
[125] See A. Heidel, The Gilgamesh Epic and Old Testament Parallels (Chicago, pb., 1963); and his The Babylonian Genesis (Chicago, pb., 1963), for exhaustive analysis of these supposed parallels; also L. R. Fisher (ed.), Ras Shamra Parallels I (Analects Orientalia,1973.
Job. 9:14Here Job relates that it is impossible to face God in His cosmic court, because God would refuse Jobs summon. He would simply manifest His superior power, and Job would lie destroyed. The Hebrew which is translated as A. V. how much less can also mean how much more, or how than. How can Job expect to face God, if a sea monster cannot? Job would be so overwhelmed that he would be unable to choose his words in order to challenge God.
Job. 9:15Even though he is innocent, he cannot expect justice. The A. V. translates whom though I were righteous, but the term is forensic and probably should be translated as in the right or innocent. Similarly, the A. V. has my judge, but mesopetiopponentmeans my accuser or adversary at law. Jobs only recourse, since he cannot force a response from his adversary, is to cast himself on His mercy (first time for His theme to appear). Surely one of the central theological themes in Job is that man is hopelessly lost without Gods grace.
Job. 9:16Now God does answer Jobs summons. But Job does not have confidence in the sense of believing that God is listening, giving an ear, or paying any attention to his cries.[126] Because God cannot be required to testify or justify His actions; He is responsible to no one but His own nature.
[126] See Dhorme, Job, p. 136.
Job. 9:17God now is charged with crushing (A. V. breaketh) Job. The verb is used only here and in Gen. 3:15 which is often translated as bruise, but surely the context calls for crush or destroy. God crushes him without cause (same word as in Job. 2:3) as though he were a mere trifle. Gods displeasure (kaas as in Job. 5:2 a) is not only reserved for the wicked; it also crushes the just.
Job. 9:18The Hound of Heaven has filled Job with bitterness[127]Job. 7:19; and Lam. 3:15. Here we return to the theme of chapter 3.
[127] For discussion of this word, see M. Dahood, Biblica, 48, 1967, 427.
Job. 9:19Gods power (koah) is here in parallelism with his judgment (mispat). God is supreme in power and thus subject to no summoner, Job included. The A. V. has lo from hinnehbehold. The Hebrew verb has a first person suffix arraign me instead arraign him (the difference is very slight but import is vastyoideniarraign or summons me, yoidennuarraign or summons him. Surely this represents an effort to remove any suggestions that man could call God to account. Whether respecting power or justice, Job futiley confronts God.
Job. 9:20Even Jobs own speech[128] condemns him. Is he saying that I am innocent; I am forced to assert my own guilt?
[128] For discussion of my mouth, see M. Dahood, Biblica, 38, 1957, 311; also Biblica, 1967, p. 543. Whether it is Gods or Jobs mouth, either or both condemn him.
Job. 9:21He defends his innocence, though it may cost him his life. He would forfeit his life, but not his integrity in claiming his innocence. The intense emotional strain causes Job to cry that I neither know myself nor careJob. 7:16; Gen. 39:6; Deu. 33:9.
Job. 9:22Is truth forever on the scaffold and error forever on the throne? The wicked and unjust triumph. Job shouts that God flouts justice indiscriminately. Job, like the late B. Russell, denies any moral order in the universe. This thesis also follows from contemporary attitudes expressed by Skinner, Crick, Monad, Wilson, Watson, et. al. God is indifferent to the human condition. Naturalistic humanism in all of its forms, but especially in its Neo-Marxian form, makes identical claims, while charging all non-naturalistic humanists with immoral behavior. If the universe is amoral, then there are different types of behavior, but no moral or immoral human acts. Job contradicts what Bildad has set forth in Job. 8:20.
Job. 9:23The scourge (sot) means calamities in general, war, plague, disease, famine, etc., which take lives regardless of their spiritual condition and relationship to GodIsa. 10:26; Isa. 28:15; Isa. 28:18. Eliphaz has said (Job. 5:22) that if Job accepted Gods discipline, he would ultimately laugh at famine and destruction. Jobs response to Eliphaz is that it is God who laughs when calamities (masasmelt, despair) come. Job says that God is not testing men by disaster, but rather destroying them.
Job. 9:24Job is enunciating a universal law, i.e., the miscarriage of justice. Earth has no definite article, and thus probably refers to more than the land. Shall the pious inherit the earth?Psa. 37:9; Pro. 2:21; Mat. 5:5. Job asserts just the opposite. He holds God solely responsible for the human condition. There is no Satan, or anyone else to blame. Job is actually challenging his friends to declare who is, if God is not, to blame?
Fuente: College Press Bible Study Textbook Series
(13) Proud helpers.Literally, helpers of Rahab. (See Isa. 30:7; Psa. 87:4.) But whether Rahab was Egypt, or a poetical name for the lost archangel, it is impossible to say. If the former, then there is a probable allusion here to the overthrow of Pharaoh and his hosts; but we lack evidence to make it plain. The phrase is evidently used as expressing the very ideal of strengththe race of the giants.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Second division, Job 9:13-35. First section: three strophes of four verses each THE DIVINE OMNIPOTENCE IS NOT ONLY IRRESISTIBLE, OVERBEARING THE CAUSE OF THE CREATURE, BUT IT INVOLVES THE WICKED AND THE GOOD IN ONE COMMON FATE, Job 9:13-24.
Strophe a A fortiori application to Job himself; the mightiest bend beneath His almightiness, much more suffering Job, notwithstanding his case be urgent and just, Job 9:13-16.
13. If God will not withdraw, etc. God withdraws not his anger: literally, Does not cause it to return. The if vitiates the sense. “He takes his anger not back till it has accomplished its work.” Dillmann. His anger is irresistible.
Proud helpers Literally, Helpers of Rahab, tumultuous helpers. (Furst.) The Septuagint renders it, “Sea monsters under heaven.” Rahab was the poetical name for Egypt. Egypt, in the later books of the Bible, typified tumultuous violence, and was called sea monster and leviathan. Psa 87:4; Psa 89:10; Isa 30:7; Isa 51:9, etc. Olshausen suggests that Rahab’s helpers may be the hosts of Egypt overwhelmed in the sea. Ewald, Hirtzel, and others conjecture, (but without ground, though seemingly justified by the Septuagint,) that Job had in mind some legend of a sea monster that revolted against heaven, and was subdued with all his helpers, and chained to the sky in the form of a constellation either the Balena, Bellua, or Pistrix, to each of which there is some similar tradition attached. The Babylonian legends abound in allusions to the great dragon, Tiamat, who was finally destroyed by the god Bel. “And the gods, her helpers, who went beside her, trembled, feared, and broke up themselves.” GEO. SMITH’S Chaldean Account of Genesis, p. 98. For the supposed connexion between turbuhtu, the place or den of the monster, and Rahab, see Ibid., p. 90. The view of Schmidt and Dr. Tayler Lewis accords with the Introduction and several passages of the book, to wit, that Rahab may mean Satan, of whom Job seems to have had some idea as his great enemy. The argument of Job shows that he speaks of infinitely powerful beings, (which is the idea of the Vulgate, qui portant orbem;) but whether from among the gigantic creations of the primitive world, either land or sea, or from the fallen magnates of the superhuman world, does not so readily appear. See note on Job 26:12.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 9:13. If God will not withdraw his anger He is not a God who will restrain his anger; they stoop beneath him, who have surrounded themselves with strength: i.e. his majesty is most dreadful and inaccessible, which nothing can resist, and to which every thing that dares to oppose it must submit. Houbigant and Schultens.
Fuente: Commentary on the Holy Bible by Thomas Coke
(13) If God will not withdraw his anger, the proud helpers do stoop under him. (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.
How very striking is this reasoning of Job, and what a spirit of the gospel it breathes. If the proud helpers stoop, what could Job do? GOD will make good every charge. Nay, saith Job, though I were righteous, that is, if my own heart did not reproach me, and I was led thereby to fancy myself righteous, yet would I not venture to trust it were so. Nay, more than this; if I had called, and GOD had answered me, yet even then I would not presumptuously think that this grace was on account of my deserts: oh! no, I would conclude, saith Job, that it was his mercy, not my merit, his free love and grace, not my deservings. Reader! I beseech you, pause over this passage. Is it not pure gospel from beginning to end? Where could Job learn this, but from Him who teacheth not as man teacheth? Was it not the same Almighty Teacher, indeed, that thus teaching and convincing Job of sin, taught and led him also to believe in his kinsman-Redeemer See chap. 19:25. I must not dismiss our view of this precious passage, until I have further begged the Reader to remark with me, one or two beauties more contained in it. Job, though justifying himself with respect to his conduct among men, makes a mighty distinction between this, and his justification before GOD. And in this, he is followed by other holy men of old. David, when unjustly charged by men, carries his cause to GOD: Judge me, O Lord, (said he) according to my righteousness, and according to the integrity that is in me. Psa 7:8 . And the apostle Paul tells the Corinthians that he was not to be judged of men, or of man’s judgment. 1Co 4:3 . But when GOD takes up the cause, as it concerns the sinner before GOD, David cries out, Enter not into judgment, with thy servant, O Lord, for in thy sight shall no man living be justified. Psa 143:2 . And Paul saith, All the world is become guilty before GOD . Rom 3:19 . And Job declares that he would not know his soul: and elsewhere he saith, I abhor myself, and repent in dust and ashes: Job 42:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 9:13 [If] God will not withdraw his anger, the proud helpers do stoop under him.
Ver. 13. If God will not withdraw his anger ] That is, of his own free accord forbear to execute his judgments, the stoutest must stoop; for “he is in one mind, and who can turn him? and what his soul desireth even that be doth,” Job 23:13 , his power is altogether irresistible. Men, though never so puissant, may be withstood and out matched, as Asa was, 2Ch 14:8-9 . Nature may be resisted, and her power suspended, as when the fire burned not the three worthies, the Red Sea drowned not the Israelites passing through it. In the creatures there is an essence, and a faculty whereby they work; between these God can separate, and so hinder their working. In the angels there is an essence, and an executive power; God comes between these sometimes, and hinders them from doing what they would. But God is most simple and entire, and, therefore, the strong helper, qui portant orbem, saith the Vulgate, that bear up the pillars of the world (which some understand to be angels, others to be saints, who stand in the gap, Eze 22:30 , and others, again, to be carnal combinations), shall not hinder him, but shall stoop and buckle under him, or under it, viz. his wrath, as not able to bear up; helpers shall prove no helpers against the mind and purpose of God; no, though they be as potent and as proud as Egypt (such an allusion there may be in the Hebrew text), or although they be helpers of latitude, as one rendereth it, that is, of the largest extent, either in power, or by an elate mind; and so the meaning is, None are so mighty, or so highly conceited with their own ability, but, if he be angry, he will make them to stoop under, as not being able to bear his wrath.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
GOD. Hebrew. Eloah. App-4.
withdraw = avert.
helpers = confederates.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 9:13-24
Job 9:13-24
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” (Rev 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” (Job 9:13). The reference here is to an ancient Babylonian myth. “Rahab here, like the dragon in Isa 51:9 is the ancient mythological name of Tiamat, the original Chaos, whom God conquered in the Creation.” 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.”
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 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”? 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.
E.M. Zerr:
Job 9:13-14. Proud is from an original that means to bluster or urge with active strength. It means a person who is generally hard to subdue. Job’s thought is that God’s anger will cause even such determined characters to shrink away. If that is the case then a modest man like Job would have nothing to say in answer to Him.
Job 9:15. The thought in this verse is about the great difference between God and the best of men. The most righteous man living should not feel qualified to contend with Him, seeing he would not have any answer that would be just.
Job 9:16. All apparent contradictions are clear when the real thought is observed. If God should respond to man’s prayer it would not be on the ground of the merit possessed by the man; it would be purely the goodness of the Lord.
Job 9:17. Without cause. God has a good reason for all that he does. Job meant that he had not given the Lord any cause for afflicting him. We know that was true, and that it was all brought about by the challenge of Satan (Job 2:4-6). The pitiable part of this matter is the truth that Job did not know what occasioned his trials.
Job 9:18. We must not forget that one object to be accomplished by this book was to show how a man of God may be patient under trial. To do that it was necessary to give the readers an inspired account of those afflictions. This verse is one of many in the book that are given along this line.
Job 9:19-20. Job described his afflictions in many passages but did not know “what it was all about.” However, he never once thought of complaining to God of any injustice having been done him. If he even thought that he had grounds for complaint, he did not feel able to contend with the Lord.
Job 9:21. Notwithstanding all that might justly be claimed for his character, Job still regarded himself as an unworthy worm of the dust.
Job 9:22-23. Job has contended all along that afflictions do not necessarily indicate the wrath of God. His basis for such a position is the fact that both good and bad men have to suffer them at times, a fact of which all of us are aware.
Job 9:24. God is said to give certain things when the literal fact is that he merely suffers men to have their own way that they might learn a lesson by their own experience. That is the meaning of Eze 20:25; Eze 20:39; Psa 81:12; Act 7:42; Rom 1:24 and 2Th 2:11. Such is the meaning of the paragraph now being considered.
Fuente: Old and New Testaments Restoration Commentary
the proud helpers: Heb. the helpers of pride, or strength, Job 26:12, Job 40:9-11, Isa 30:7, Isa 31:2, Isa 31:3, Jam 4:6, Jam 4:7
Reciprocal: Jdg 20:25 – destroyed 2Sa 8:5 – came 2Ch 25:8 – God hath power Job 11:10 – If he cut off Job 12:14 – he breaketh Job 23:13 – who can Job 36:19 – nor all Psa 107:12 – and there Psa 108:12 – for vain Isa 14:6 – and none Jer 47:4 – every Jer 48:30 – his lies shall not so effect it Eze 30:6 – They also Dan 4:35 – none
Fuente: The Treasury of Scripture Knowledge
Job 9:13. If God will not withdraw his anger There is nothing in the Hebrew for if. The words, literally rendered, are, God will not withdraw his anger; or, continuing the interrogation, used twice in the preceding verse, which Chappelow thinks ought to be continued, Will not God withdraw? &c.; the consequence that follows is then quite natural and just; the proud helpers do (then) stoop under him Those who undertake to uphold and defend one another against him fall, and are crushed by him; that is, his majesty is so dreadful that nothing can resist it, but every thing must submit that dares to oppose it. They are fitly called proud helpers, because it is a most proud, insolent, and presumptuous act to oppose themselves to the Lord God Almighty, and to his counsels and proceedings; or, helpers of pride, as it is in the Hebrew, because they give assistance to those who carry themselves proudly and stoutly toward God, under his correcting hand.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:13 [If] God {g} will not withdraw his anger, the proud helpers {h} do stoop under him.
(g) God will not be appeased for anything that man can say for himself for his justification.
(h) That is, all the reasons that men can lay to approve their cause.
Fuente: Geneva Bible 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; Psa 87:4; Psa 89:10; Isa 30:7; Isa 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 Exo 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.]