Job 27:9
Will God hear his cry when trouble cometh upon him?
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EXPOSITORY (ENGLISH BIBLE)
Job 27:9. Will God hear his cry when trouble cometh? — When any calamity comes upon him; or, when his conscience accuses him, and his guilt flies in his face? Will God pay any regard to the cries of one who regarded him so little?

27:7-10 Job looked upon the condition of a hypocrite and a wicked man, to be most miserable. If they gained through life by their profession, and kept up their presumptuous hope till death, what would that avail when God required their souls? The more comfort we find in our religion, the more closely we shall cleave to it. Those who have no delight in God, are easily drawn away by the pleasures, and easily overcome by the crosses of this life.Will God hear his cry when trouble cometh upon him? - Coverdale has rendered this Job 27:8-9 so as to make excellent sense, though not strictly in accordance with the original. "What hope hath the hypocrite though he have great good, and though God give him riches after his heart's desire? Doth God hear him the sooner, when he crieth unto him in his necessity?" The object of the verse is to show the miserable condition of a wicked man or a hypocrite. This is shown by the fact which Job asserts, that God will not hear his cry when he feels his need of aid, and when he is induced to call upon him. This is true only when his object in calling upon God is merely for help. If he has no relentings for his sin, and no real confidence in God; if he calls upon him in trouble, intending to return to his sins as soon as the trouble is over, or if such is the state of his mind that God sees that he would return to his sins as soon as his calamities cease, then he cannot be expected to hear him. But if he comes with a penitent heart, and with a sincere purpose to forsake his sins and to devote himself to God, there is no reason to doubt that he would bear him. The argument of Job is in the main sound. It is, that if a man wishes the favor of God, and the assurance that he will hear his prayer, he must lead a holy life. A hypocrite cannot expect his favor: compare the notes at Isaiah 1:15. 9. (Ps 66:18). A hypocrite doth not pray to God with comfort, or any solid hope that God will hear him, as I know he will hear me, though not in the way which you think.

When trouble cometh upon him; when his guilty conscience will fly in his face, so as he dare not pray; and accuse him to God, so as God will not hear him.

Will God hear his cry when trouble cometh, upon him? No, he will not, he heareth not sinners, and such as regard iniquity in their hearts, Psalm 66:18; every man has trouble more or less in this life, even the best of men; and generally speaking they have the most, and wicked men the least; but when death comes, he is a king of terrors to them, and they find sorrow and trouble; and especially at the day of judgment, when they will cry for mercy; and hypocrites, as the foolish virgins, will cry, "Lord, Lord, open unto us", Matthew 25:11; but when they call for mercy, the Lord will not answer, but laugh at their calamity, and mock when their fear cometh, Proverbs 1:26; but God hears the cries of his people when in, trouble, whether in, life, or, in death, and is a present help unto them; and when, strength and heart fail, he is their portion, and will be so for evermore; and though sometimes they think he does not hear them, as Job sometimes complains, yet he makes it appear that he does sooner or later, and so Job describes himself as one that "calleth upon God, and he answereth him", Job 12:4; and therefore might conclude he was no hypocrite. Will God hear his cry when trouble cometh upon him?
EXEGETICAL (ORIGINAL LANGUAGES)
Verse 9. - Will God hear his cry when trouble cometh upon Him? Can he expect that in the day of trouble, "when distress and anguish come upon him" (Proverbs 1:27), God will hear his cry, and respond to it, and give him relief? No; conscious hypocrisy - living a lie - cuts off from God, severs between a man and his Maker, makes all prayers for help vain, until it is repented of and put away from us. The man who dies in it is in a desperate case. Job 27:9 8 For what is the hope of the godless, when He cutteth off,

When Eloah taketh away his soul?

9 Will God hear his cry

When distress cometh upon him?

10 Or can he delight himself in the Almighty,

Can he call upon Eloah at all times?

11 I will teach you concerning the hand of God,

I will not conceal the dealings of the Almighty.

12 Behold, ye have all seen it,

Why then do ye cherish foolish notions?

In comparing himself with the רשׁע, Job is conscious that he has a God who does not leave him unheard, in whom he delights himself, and to whom he can at all times draw near; as, in fact, Job's fellowship with God rests upon the freedom of the most intimate confidence. He is not one of the godless; for what is the hope of one who is estranged from God, when he comes to die? He has no God on whom his hope might establish itself, to whom it could cling. The old expositors err in many ways respecting Job 27:8, by taking בצע, abscindere (root בץ), in the sense of (opes) corradere (thus also more recently Rosenm. after the Targ., Syr., and Jer.), and referring ישׁל to שׁלה in the signification tranquillum esse (thus even Blumenfeld after Ralbag and others). נפשׁו is the object to both verbs, and בצע נפשׁ, abscindere animam, to cut off the thread of life, is to be explained according to Job 6:9; Isaiah 38:12. שׁלח נפשׁ, extrahere animam (from שׁלה, whence שׁליח Arab. salan, the after-birth, cogn. שׁלל . Arab. sll, נשׁל Arab. nsl, nṯl, nšl), is of similar signification, according to another figure, wince the body is conceived of as the sheath (נדנה, Daniel 7:15) of the soul

(Note: On the similar idea of the body, as the kosha (sheath) of the soul, among the Hindus, vid., Psychol. S. 227.)

(comp. Arab. sll in the universal signification evaginare ensem). The fut. apoc. Kal ישׁל ( equals ישׁל) is therefore in meaning equivalent to the intrans. ישּׁל, Deuteronomy 28:40 (according to Ew. 235, c, obtained from this by change of vowel), decidere; and Schnurrer's supposition that ישׁל, like the Arab. ysl, is equivalent to ישׁאל (when God demands it), or such a violent correction as De Lagarde's

(Note: Anm. zur griech. Uebers. der Proverbien (1863), S. VI.f., where the first reason given for this improvement of the text is this, that the usual explanation, according to which ישׁל and יבצע have the same subj. and obj. standing after the verb, is altogether contrary to Semitic usage. But this assertion is groundless, as might be supposed from the very beginning. Thus, e.g., the same obj. is found after two verbs in Job 20:19, and the same subj. and obj. in Nehemiah 3:20.)

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