Job 9:12

Job 9:12 Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?

Ver. 12. Behold, he taketh away] Raptim aufert; He snatcheth away, or taketh by force, as a lion doth his prey, or a thief doth another man’s goods. Confer Pro 23:28. Which if he do, who can repel or turn him back? Here Job plainly alludeth to the taking away of his children, servants, and cattle, the likelihood also of losing his life (according to the Chaldee paraphrast) by his present miseries; which, if it should befall him from God, it would not be safe for him to cavil, or once question God’s proceeding, to urge him to restitution, or charge him with oppression; since he is chief Lord of all, and may do with his own what he pleaseth. He is uncontrollable, as Nebuchadnezzar at length acknowledged, Dan 4:35, and his will is the true and only rule of justice itself, nec solum recta, sed et regula. Wherefore let all the earth keep silence before him, Hab 2:20, and let none presume once to ask him what he hath done, either to question his right to do it, or to question his righteousness in the doing of it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_9:12

Behold, He taketh away.

The conduct to which adverse dispensations should lead

Job was a sufferer. Of his property he was deprived; of his children he was bereaved; in his own person he was sorely afflicted. It would not have been strange had Job given way to murmuring and repining. Unsupported and uncomforted from above, what else can be expected from man when in deep distress, but the expression of uneasiness and fretful discontent? Some, indeed, attempt to bear up under adversity by hard-hearted callousness, and others by a prideful aversion to complain. Job felt what he endured, and he acknowledged what he endured, but his feeling and acknowledgment indicated calm submission.

I. The doctrine taught--the agency of God. His agency in providence. Not to be classed with chance or accident. It would be a mistake to represent God as exercising no providential superintendence, no control, no management, no rule. Some hold that Gods agency is general, not particular, not concerned with details. But great and little are not to God what they are to us. What it was no degradation to God to create, it can be no degradation to God to superintend. A particular agency on His part is the only intelligible notion of Gods agency in providence. The manner in which Gods agency, in the various dispensations of providence, is regarded respectively by the believer and by the unbeliever, constitutes one of the most marked distinctions between the characters of these two classes of person.

II. The lessons which this doctrine teaches.

1. Privation and loss are the doing of Him who neither does nor can do us any wrong. God is never arbitrary, never capricious, never unjust. He is essentially righteous. In no sense can He do that which is unrighteous. He cannot do it from ignorance, or from design.

2. Privation and loss are the doing of Him, all whose doings in reference to us are in accordance with what He Himself is--wise and gracious. Not only is He wise, but all-wise; actually, absolutely, yea, necessarily all-wise. His understanding is infinite. He is gracious. His nature is love. What a proof of this did He afford in devising a plan by which sinners might be rescued from the penal consequences of sin.

3. Privation and loss are the doing of Him who is able, and as willing as He is able, to educe, in our experience, good from evil. Out of the strait in which we are involved there may be no seeming way of escape. But is it irremediable by Him whose arm is full of might, who is equal to our support and deliverance, whatever be our condition? This subject calls for thankfulness; it should produce resignation; it should lead us to prepare for changes. (A. Jack, D. D.)

Who will say unto Him, What doest Thou?--

The Divine dispensations not to be questioned

In the cup of life there are many bitter ingredients. From the day we are born, till the day we die, there is an invariable mixture of joy and sorrow. The world is full of uncertainties. Its best satisfactions are neither substantial nor permanent Religion is not satisfied with directing our attention to second causes. It leads us above them to the First Cause of all things. It conducts us to God; and presents Him to us under the mild aspect of a Father, always mindful of our happiness; and who has given us so many proofs of this in nature, providence, and grace, as to merit our entire confidence and unreserved submission. There is much in the present state of things to perplex the understanding, as well as to wound the heart. I find in the revelation which religion has made to me another and better world, where my perplexities will be resolved, and my troubles cease. In dines of sorrow, philosophy has no effectual help for us. Various and contradictory maxims may be urged upon us, and to all we must reply, with the ancient sufferer, Miserable comforters are ye all. But it is not in vain to direct our thoughts to God; to make an oblation of our wills to Him. There is too much disposition in mankind to disregard the providence of God; to overlook His agency in the occurrences of life. What would become of us if our life were an unmingled portion of good; if our day were never darkened with the clouds of adversity? Afflictions are intended as the instruments of good to us. Afflictions, rightly improved, are real blessings. (C. Lowell.)

Submission to Divine sovereignty

Job was afflicted not more for his own benefit than for the benefit of others. His discourses with his friends gave him a good opportunity of justifying the sovereignty of God, in the dispensations of His providence. The friends insisted that God treated every man according to his real character, in His providential conduct towards him; but Job maintained that God acted as a sovereign, without any design of distinguishing His friends from His enemies, by outward mercies and afflictions. In the preceding verses, he gives a striking description of Divine sovereignty.

I. It is the natural tendency of afflictions to make the friends of God realise and submit to His sovereignty. Afflictions always display the sovereignty of God. Whenever God afflicts His children, He gives a practical and sensible evidence that He has a right to dispose of them contrary to their views, their desires, and most tender feelings. Of all afflictions, those which are called bereavements, give the clearest display of Divine sovereignty.

II. Such a realising sense of the sovereignty of God in afflictions, has a natural tendency to excite true submission in every pious heart.

1. While they realise the nature of His sovereignty, they cannot help seeing the true ground or reason of submission.

2. God designs thus to bring His children to submission.

3. It has so often produced this desirable effect in their hearts. Apply the subject.

(1) If all afflictions are designed and adapted to bring men to a cordial submission to Divine sovereignty, then all true submission must be in its own nature absolute and unreserved.

(2) We may assume that we shall have to submit to the Divine sovereignty in the world to come.

(3) The doctrine of unconditional submission to God ought to be plainly taught and inculcated.

(4) If afflictions are designed and suited to make men realise Divine sovereignty, then they always try their hearts, whether they are friendly or unfriendly to God.

(5) The afflictions that bring men to submission must do them good. (N. Emmons, D. D.)

Divine providence

These words speak of three solemn and weighty truths.

I. The Lords sovereign agency. We see this in families, we see it in provinces, we see it in whole nations. We perceive prosperity or adversity--peace or discord--joy or misery--coming both to individuals and to communities without their knowledge, and often without their concurrence. The human race are subject to other influences besides their own. From the Bible we learn that the smallest, as well as the weightiest affairs, are under Christs supervision and control. Nothing arises in this our world by chance or by accident. The same sovereign agency is seen in the issues of life. The keys of the invisible world are committed to Christs sole custody. All second causes work out the sovereign will of the Great First Cause. It is He who fixes the precise moment for the removal of men by death from their busy occupations.

II. His irresistible might. This is the groundwork of the patriarchs argument in the passage before us. Who can hinder Him? Shall the man of wisdom? Shall a parents love avert the threatening blow? Shall the tears of a wife? Shall the regrets of an admiring nation?

III. His unsearchable wisdom. The Almighty doeth all things well. From all eternity the Lord has had certain purposes to be accomplished. In some matters the wisdom of the Lords dealing is so palpable that we are compelled to acquiesce. At other seasons we are all in the dark. Then it is our privilege to exercise faith in the fatherly care and unfailing love of our Almighty Redeemer. (C. Clayton, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 9:12. Behold, he taketh away — If he determine to take away from any man his children, or servants, or estate, who is able to restrain him from doing it? Or, who dare presume to reprove him for it? And, therefore, far be it from me to quarrel with God, whereof you untruly accuse me.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

He showeth that when God doth execute his power, he doeth it justly, forasmuch as none can control him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Ecc 8:4; Dan 4:35).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. He taketh away] He never gives, but he is ever lending: and while the gift is useful or is improved, he permits it to remain; but when it becomes useless or is misused, he recalls it.

Who can hinder him?] Literally, Who can cause him to restore it?

What doest thou?] He is supreme, and will give account of none of his matters. He is infinitely wise, and cannot mistake. He is infinitely kind, and can do nothing cruel. He is infinitely good, and can do nothing wrong. No one, therefore, should question either his motives or his operations.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) What doest thou?—Putting the case even that God were, so to say, in the wrong, and the assailant, yet even then He would maintain His cause from sheer might, and crush His adversary.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. It is irresistible and irresponsible.

taketh away] Carries off, as a beast of prey its booty.

who can hinder him] Or, turn him back.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Gen 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, Gen 11:4. Some render it, "the helpers of Rahab"; that is, of Egypt (o), Rahab being a name of Egypt, Psa 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, Jde 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Behold, he taketh away - Property, friends, or life.

Who can hinder him? - Margin, turn him away. Or, rather, “who shall cause him to restore?” that is, who can bring back what he takes away? He is so mighty, that what he removes, it is impossible for us to recover.

Who will say unto him, What doest thou? - A similar expression occurs in Dan 4:35. The meaning is plain. God has a right to remove any thing which we possess. Our friends, property, health, and lives, are his gift, and he has a right to them all. When he takes them away, he is but taking that which is his own, and which has been lent to us for a little time, and which he has a right to remove when it seems good to him. This truth Job fully admits, and in the calm contemplation of all his losses and his sorrows, he acknowledges that God had a right to do as he had done; see note, Job 1:21.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If he determine to take away from any man his children, or servants, or estate, as he hath done from me, who is able to restrain him from doing it? or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. He taketh away — There is nothing that declares man’s impotency more than his powerlessness to save his loved ones from death. Job regards the work of death as the work of God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Behold, he taketh away; rather, he seizeth the prey (see the Revised Version). The expression is much stronger than that used in Job_1:21. Job seems to be smarting under the recollection of all that he has lost, and takes an aggrieved tone. Who can hinder him?. (comp. Isa_45:9 Jer_18:6 Rev_19:20) Who will say unto him, What doest thou? To have to do with such an irresistible Being, alone in his might, would indeed be terrible if, while absolutely powerful, unchecked and uncontrolled from without, he were not also absolutely good, and therefore controlled and checked by a law from within. This, however, Job, in his present mood, does not seem clearly to see.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Taketh - If he determines to take away from any man his children or servants, or estate, who is able to restrain him from doing it? Or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Behold, He strikes suddenly Heb. יחתף, He strikes suddenly, like (Prov. 23:28), “She, too, will suddenly (כחתף) lurk,” an expression of suddenness.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.