Job 9:2

_I KNOW IT IS SO OF A TRUTH: BUT HOW SHOULD MAN BE JUST WITH GOD?_ I know it is so - that God does not "pervert justice" (Job 8:3). BUT HOW SHOULD A MAN BE JUST WITH GOD? But (even though I be sure of being in the right) how can a mere weak man assert his right (be just) with the omnipotent God? "In thy sight shall no man living be justified" (Psalms 143:2). 'Is mortal man just in the presence of God?' etc. (Remark, Job 4:17). The Gospel answers - "To declare (God's) righteousness: that he might be just, and the justifier of him which believeth in Jesus" (Romans 3:26)....

1-13 In this answer Job declared that he did not doubt the justice of God, when he denied himself to be a hypocrite; for how should man be just with God? Before him he pleaded guilty of sins more than could be counted; and if God should contend with him in judgment, he could not justify one out of a thousand, of all the thoughts, words, and actions of his life; therefore he deserved worse than all his present sufferings. When Job mentions the wisdom and power of God, he forgets his complaints. We are unfit to judge of God's proceedings, because we know not what he does, or what he designs. God acts with power which no creature can resist. Those who think they have strength enough to help others, will not be able to help themselves against it....

Verse Job 9:2. _I KNOW_ IT IS _SO OF A TRUTH_] I acknowledge the general truth of the maxims you have advanced. God will not ultimately punish a righteous person, nor shall the wicked finally triumph; and though righteous before man, and truly sincere in my piety, yet I know, when compared with the immaculate holiness of God, all my righteousness is nothing....

I KNOW IT IS SO OF A TRUTH - Job here refers, undoubtedly, to something that had been said before; but whether it is to the general strain of remark, or to some particular expression, may be doubted. Rosenmuller supposes that he refers to what was said by Eliphaz in Job 4:17; but it seems more probable that it is to the general position which had been laid down and defended, that God was just and holy, and that his proceedings were marked with equity. Job admits this, and proceeds to show that it was a truth quite as familiar to him as it was to them. The object of his dwelling on it seems to be to show them that it was no new thing to him, and that he had some views on that important subject which were well worthy of attention. BUT HOW SHOULD MAN BE JUST WITH GOD? - Margin, “before.” The meaning is, that he could not be regard

EXPOSITION JOB 9:1 Job, in answer to Bildad, admits the truth of his arguments, but declines to attempt the justification which can alone entitle him to accept the favourable side of Bildad's alternative. Man cannot absolutely justify himself before God. It is in vain to attempt to do so. The contest is too unequal. On the one side perfect wisdom and absolute strength (verse 4); on the other, weakness, imperfection, ignorance. guilt (verses 17-20). And no "daysman," or umpire, between them; no third party to hold the balance even, and preside authoritatively over the controversy, and see that justice is done (verses 33-35). Were it otherwise, Job would not shrink from the controversy; but he thinks it ill arguing with omnipotent power. What he seems to lack is the absolute conviction expressed by Abraham in the emphatic words'"_ _Shall not the Judge of al

I KNOW [IT IS] SO OF A TRUTH,.... That is, that God is just, and does not pervert justice and judgment, as Bildad had observed, Job 8:3; Job was a man of great natural parts and capacity; he had a large share of knowledge of things, natural, civil, and moral; and he was a good man, in whom the true light of grace shined; and being, enlightened by the spirit of wisdom and revelation, in the knowledge of divine things, he knew much of God, of his being and perfections, and of the methods of his grace, especially in the justification of men, as appears by various passages in this chapter; he knew that God was just and holy in all his ways and works, whether of providence or grace; and this he kept in sight amidst all his afflictions, and was ready to acknowledge it: he knew this "of a truth"; that is, most certainly; for there are some truths that are so plain and evident that a man may be...

CHAPTER S 9-10 JOB ANSWERS BILDAD _ 1. The supremacy and power of God (Job 9:1)_ 2. How then can Job meet Him? (Job 9:11) 3. He destroyeth the perfect and the wicked (Job 9:22) 4. Confession of weakness and the need of a daysman (Job 9:25) 5. Murmuring against God (Job 10:1) 6. Welcoming death (Job 10:18) Job 9:1. The final words of Bildad seemed to have had a momentary soothing

JOB 9:1 is Job's answer to the position taken up by Bildad, viz. that the Almighty cannot judge falsely (Job 8:3). In Job 2 accepts the general principle that God judges according to merit. But of what use is this? Man has no chance of asserting his righteousness before God, of putting in his claim to reward. There is no equality between the Judge and the person judged. If man wishes to maintain an argument with God (Job 9:3 _mg._) God can ask him a thousand questions that will baffle him. God is all-wise and almighty: who can withstand Him? (Job 9:4). He is almighty (Job 9:5 f). There follows a series of

HOW. ? Figure of speech _Erotesis._ App-6. This is the one great question of the book. MAN. mortal man. Hebrew. _'enosh._ App-14. GOD. Hebrew El. App-4....

DISCOURSE: 458 THE FOLLY OF SELF-RIGHTEOUSNESS AND PRESUMPTION Job 9:2. _How should man be just with God? If he will contend with him, he cannot answer him one of a thousand. He is wise in heart, and mighty in strength: who hath hardened against him, and hath prospered?_ THE fundamental doctrines of our holy religion are not like the deductions of human reason, which leave a degree of doubt upon the mind: they correspond with something within us, which contributes to assure us that the things which we have received upon the divine testimony are unquestionably true. The inspired writers indeed, knowing by whom they were inspired, delivered without hesitation those things of which they had no internal evidence, as well as those which were confirmed by their own experience. Nevertheless there is a peculiar energy in their mode of declaring experimental truths: they make them a subject