Job 9:34

Let him take his rod away from me, and let not his fear terrify me:

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Job 9:34-35. Let not his fear terrify me — The fear and dread of his majesty and justice. Let him not deal with me according to his perfect justice, but according to his grace and clemency. Then would I speak, and not fear — I would speak freely for myself, being freed from that dread, which takes away my spirit and courage. But it is not so with me — I am not free from his terror, and therefore cannot plead my cause with him.

Matthew Henry's Concise Commentary

9:25-35 What little need have we of pastimes, and what great need to redeem time, when it runs on so fast towards eternity! How vain the enjoyments of time, which we may quite lose while yet time continues! The remembrance of having done our duty will be pleasing afterwards; so will not the remembrance of having got worldly wealth, when it is all lost and gone. Job's complaint of God, as one that could not be appeased and would not relent, was the language of his corruption. There is a Mediator, a Daysman, or Umpire, for us, even God's own beloved Son, who has purchased peace for us with the blood of his cross, who is able to save to the uttermost all who come unto God through him. If we trust in his name, our sins will be buried in the depths of the sea, we shall be washed from all our filthiness, and made whiter than snow, so that none can lay any thing to our charge. We shall be clothed with the robes of righteousness and salvation, adorned with the graces of the Holy Spirit, and presented faultless before the presence of his glory with exceeding joy. May we learn the difference between justifying ourselves, and being thus justified by God himself. Let the tempest-tossed soul consider Job, and notice that others have passed this dreadful gulf; and though they found it hard to believe that God would hear or deliver them, yet he rebuked the storm, and brought them to the desired haven. Resist the devil; give not place to hard thoughts of God, or desperate conclusions about thyself. Come to Him who invites the weary and heavy laden; who promises in nowise to cast them out.

Barnes' Notes on the Bible

Let him take his rod away from me - Let him suspend my sufferings, and let us come together on equal terms. His terror now is upon me, and I can do nothing. I am oppressed, and broken down, and crushed under his hand, and I could not hope to maintain my cause with any degree of success. If my sufferings were lightened, and I could approach the question with the rigor of health and the power of reasoning unweakened by calamity, I could then do justice to the views which I entertain. Now there would be obvious disparity, while one of the parties has crushed and enervated the other by the mere exercise of power.

Jamieson-Fausset-Brown Bible Commentary

34. rod—not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power.

Matthew Poole's Commentary

His fear; objectively so called, i.e. the fear and dread of him, of his majesty and justice. Let him not deal with me rigorously, according to his sovereign dominion and perfect justice, but according to his wonted grace and clemency.

Gill's Exposition of the Entire Bible

Let him take his rod away from me,.... Not his government over him, of which the rod or sceptre is an ensign, Job did not want to be freed from that; but, his rod of affliction, or stroke, as the Targum, the stroke of his hand, which, though a fatherly chastisement, lay heavy upon him, and depressed his spirits; so that he could not, while it was on him, reason so freely about things as he thought he could if it was removed, and for which he here prays:

and let not his fear terrify me; not the fear of him as a father, which is not terrifying, but the fear of him as a judge; the terror of his majesty, the dread of his wrath and vengeance, the fearful apprehensions he had of him as a God of strict justice; that would by no means clear the guilty, yea, would not hold him innocent, though he was with respect to the charge of his friends; being now without those views of him as a God gracious and merciful; to these words Elihu seeks to have respect, Job 33:6.

Geneva Study Bible

Let him take his rod away from me, and let not his fear terrify me:

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

34. The subject is God, not the daysman—let God remove His rod, His afflictions.

his fear terrify me] Or, his terror affright me. The “terror” of God is His overawing majesty, cf. ch. Job 13:21, Job 33:7, the last passage with direct reference to the present one.

Pulpit Commentary

Verse 34. - Let him take his rod away from me; rather, who would remove his rod from me. Job means that it would be a part of the duty of the "daysman" to see that God's rod was removed from him before he was called upon to plead, so that he might not labour under so erect a disadvantage as his sufferings would place him under. And let not his fear terrify me; or, and would not suffer his fear to terrify me; i.e. would not allow Job to be placed under the disadvantage, either of pain or of fear, either of actual or prospective suffering. Job 9:34

Keil and Delitzsch Biblical Commentary on the Old Testament

34 Let Him take away His rod from me,

And let His terrors not stupify me.

35 Then I would speak and not fear Him,

For not thus do I stand with myself.

The two Optatives, Job 9:34., as is frequently the case with the Imper., are followed by the Cohortative as the conclusion (אדבּרה, therefore will I speak; whereas ואדברה might be equivalent to, in order that I may speak) of a conditional antecedent clause. שׁבט is here the rod with which God smites Job; comp. Job 13:21. If God would only remove his pain from him for a brief space, so that he might recover himself for self-defence, and if He would not stifle his words as they come freely forth from his lips by confronting him with His overwhelming majesty, then he would fearlessly express himself; for "not thus am I in myself," i.e., I am not conscious of such a moral condition as compels me to remain dumb before Him. However, we must inquire whether, according to the context, this special reference and shade of meaning is to be given to לא־כן. There is a use of כן equals nothing, when accompanied by a gesture expressive of contemptuous rejection, Numbers 13:33 (כמו־כן, Isaiah 51:6, as nothing);

(Note: In both these passages (to which Bttcher adds Psalm 127:2, "so equals without anything further"), כּן has been considered to be the sing. of כּנּים, gnats; but this sing. is an error, as בּיץ, formerly considered to be the sing. of בּיצים. The respective sing. are כּנּה, בּיצה.)

and a use of לא־כן equals not only so equals not so small, so useless, 2 Samuel 23:5, accompanied by a gesture expressive of the denial of such contempt, according to which the present passage may probably be explained: I am in myself, i.e., according to the testimony of my conscience, not so, i.e., not so morally worthless and devoid of right.