Job 9:35
Parallel Verses
New American Standard Bible
"Then I would speak and not fear Him; But I am not like that in myself.

King James Bible
Then would I speak, and not fear him; but it is not so with me.

Darby Bible Translation
Then I will speak, and not fear him; but it is not so with me.

World English Bible
then I would speak, and not fear him, for I am not so in myself.

Young's Literal Translation
I speak, and do not fear Him, But I am not right with myself.

Job 9:35 Parallel
Commentary
Barnes' Notes on the Bible

Then would I speak, and not fear him - I should then be able to maintain my cause on equal terms, and with equal advantages.

But it is not so with me - Margin, I am not so with myself. Noyes, "I am not so at heart." Good, "but not thus could I in my present state." Literally, "for not thus I with myself." The Syriac renders it, "for neither am I his adversary." Very various interpretations have been given of this phrase. The Jews, with Aben Ezra, suppose it means, "for I am not such as you suppose me to be. You take me to be a guilty man; but I am innocent, and if I had a fair opportunity for trial, I could show that I am." Others suppose it to mean, "I am held to be guilty by the Most High, and am treated accordingly. But I am not so. I am conscious to myself that I am innocent." It seems to me that Dr. Good has come nearer the true sense than any other interpreter, and certainly his exposition accords with the connection. According to this the meaning is, "I am not able thus to vindicate myself in my present circumstances. I am oppressed and crushed beneath a lead of calamities. But if these were removed, and if I had a fair opportunity of trial, then I could so state my cause as to make it appear to be just."

In this whole chapter, there is evidently much insubmission and improper feeling. Job submits to power, not to truth and right. He sees and admits that God is able to overwhelm him, but he does not seem disposed to admit that he is right in doing it. He supposes that if he had a fair and full opportunity of trial, he could make his cause good, and that it would be seen that he did not deserve his heavy calamities. There is much of this kind of submission to God even among good people. It is submission because they cannot help it, not because they see the divine dealings to be right. There is nothing cheerful or confiding about it. There is often a secret feeling in the heart that the sufferings are beyond the deserts, and that if the case could be fairly tried, the dealings of God would be found to be harsh and severe. Let us not blame Job for his impatience and irreverent language, until we have carefully examined our own hearts in the times of trial like those which he endured. Let us not infer that he was worse than other men, until we are placed in similar circumstances, and are able to manifest better feelings than he did.

Job 9:35 Parallel Commentaries

Library
Washed to Greater Foulness
Turning to my text, let me say, that as one is startled by a shriek, or saddened by a groan, so these sharp utterances of Job astonish us at first, and then awake our pity. How much are we troubled with brotherly compassion as we read the words,--"If I wash myself with snow water, and make my hands never so clean; yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me!" The sense of misery couched in this passage baffles description. Yet this is but one of a series, in which sentence
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both.
Thomas Watson—A Body of Divinity

Whether Man Can Know that He Has Grace?
Objection 1: It would seem that man can know that he has grace. For grace by its physical reality is in the soul. Now the soul has most certain knowledge of those things that are in it by their physical reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence grace may be known most certainly by one who has grace. Objection 2: Further, as knowledge is a gift of God, so is grace. But whoever receives knowledge from God, knows that he has knowledge, according to Wis. 7:17: The Lord "hath given
Saint Thomas Aquinas—Summa Theologica

Opposition to Messiah in Vain
He that sitteth in the heavens shall laugh; the Lord shall have them in derision. T he extent and efficacy [effects] of the depravity of mankind cannot be fully estimated by the conduct of heathens destitute of divine revelation. We may say of the Gospel, in one sense, what the Apostle says of the Law, It entered that sin might abound (Romans 5:20) . It afforded occasion for displaying the alienation of the heart of man from the blessed God, in the strongest light. The sensuality, oppression and
John Newton—Messiah Vol. 2

Cross References
Job 13:22
"Then call, and I will answer; Or let me speak, then reply to me.

Job 10:1
"I loathe my own life; I will give full vent to my complaint; I will speak in the bitterness of my soul.

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