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Job: How Can I Argue with God?
…12If He takes away, who can stop Him? Who dares to ask Him, ‘What are You doing?’13Goddoes notrestrainHis anger;the helpersof Rahabcowerbeneath Him.14How then can I answer Him or choose my arguments against Him?…

Treasury of Scripture

If God will not withdraw his anger, the proud helpers do stoop under him.

the proud helpers.

Job 26:12
He divideth the sea with his power, and by his understanding he smiteth through the proud.

Job 40:9-11
Hast thou an arm like God? or canst thou thunder with a voice like him? …

Isaiah 30:7
For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strengthis to sit still.

AngerBeneathBentBowedCrouchFeetGod'sHelpersProudRahabRestrainStoopTurnTurnedWithdrawWrathAngerBeneathBentBowedCrouchFeetGod'sHelpersProudRahabRestrainStoopTurnTurnedWithdrawWrath1.Job acknowledges God's justice
22.Man's innocence is not to be condemned by afflictions

God does not restrain His anger;
This phrase emphasizes the sovereignty and power of God, highlighting His righteous anger against sin and injustice. In the context of the Book of Job, it reflects Job's understanding of God's might and the futility of contending with Him. The concept of divine anger is consistent throughout Scripture, as seen in passages likeNahum 1:2-6, where God's wrath is described as a consuming fire. This phrase also underscores the belief that God's anger is just and purposeful, not arbitrary or capricious.

the helpers of Rahab cower beneath Him.
"Rahab" in this context is often interpreted as a mythical sea monster or a symbol of chaos and pride, sometimes associated with Egypt (Isaiah 30:7). The "helpers of Rahab" could refer to those who align themselves with forces opposed to God, whether spiritual or earthly powers. This imagery is used to demonstrate God's supreme authority over all creation, including the most formidable and rebellious entities. The cowering of these helpers signifies their ultimate submission to God's will, echoing themes found inPsalm 89:10, where God is depicted as crushing Rahab. This can also be seen as a type of Christ's ultimate victory over evil, as He exercises dominion over all powers and principalities (Colossians 2:15).

1.Job
The central figure in the Book of Job, a man known for his righteousness and suffering. Job is responding to his friends, expressing his understanding of God's power and justice.

2.God
The Almighty Creator, whose power and justice are beyond human comprehension. In this verse, Job acknowledges God's unrestrained anger against sin and rebellion.

3.Rahab
A mythical sea monster or symbol of chaos and pride, often used in the Old Testament to represent forces opposed to God. In this context, it symbolizes the proud and rebellious entities that cannot stand against God's power.

4.Helpers of Rahab
Likely refers to those who align themselves with chaos and pride, possibly representing nations or spiritual forces that oppose God.

5.Job's Friends
Although not directly mentioned in this verse, they are the audience of Job's discourse, representing human attempts to understand divine justice.Understanding God's Sovereignty
Recognize that God's power is absolute, and His justice is perfect. Human understanding is limited, and we must trust in His divine wisdom.

The Futility of Pride
Just as the helpers of Rahab cower before God, human pride and rebellion are futile against His might. Humility before God is essential.

God's Righteous Anger
God's anger is not like human anger; it is righteous and directed against sin and injustice. We should strive to align ourselves with His will to avoid His wrath.

The Need for Reverence
Approach God with reverence and awe, acknowledging His power and authority over all creation.

Trust in God's Justice
Even when we do not understand His ways, we can trust that God is just and will ultimately bring about His righteous purposes.Top 10 Lessons from Job 9

In Job 13:9, does the idea of deceiving God conflict with the belief in an omniscient deity found elsewhere in Scripture?

In Job 9:4, how can an all-powerful God allow innocent suffering if He is truly wise and mighty?

In Job 9:7, the text suggests God can command the sun not to rise, but astronomy shows consistent solar cycles--does this imply poetic exaggeration or a literal event?

In Job 9:24, the statement that the earth is handed over to the wicked seems to contradict God's sovereignty--why would an omnipotent God permit evil to reign?(13)Proud helpers.--Literally,helpers of Rahab.(SeeIsaiah 30:7;Psalm 87:4.) But whether Rahab was Egypt, or a poetical name for the lost archangel, it is impossible to say. If the former, then there is a probable allusion here to the overthrow of Pharaoh and his hosts; but we lack evidence to make it plain. The phrase is evidently used as expressing the very ideal of strength--the race of the giants.

Verse 13. -If God will not withdraw his anger, the proud helpers do stoop under him. There is no "if" in the original; and the passage is best taken categorically: "God does not withdraw his anger;"i.e. the anger which he feels against those who resist him. "The helpers of Rahab do stoop [or, 'are prostrate'] under him." Rahab in this passage, and also inJob 26:12, as well us inIsaiah 51:9, seems to be used as the proper name of some great power of evil Such a power was recognized in the mythology of Egypt, under the names of Set (or Typhon) and of Apophia, the great serpent, continually represented as pierced by Horus (Rawlinson's 'Herodotus,' vol. 2. p. 257; 'History of Ancient Egypt,' vol. 1. p. 395). In the earlier Aryan myths there is a similar personification of evil in Vitre, called Dasiya, "the Destroyer," and at perpetual enmity with Indra and Agni ('Religions of the Ancient World,' p. 114). The Babylonians and Assyrians had a tradition of a great "war in heaven" ('Records of the Past,' vol. 5. pp. 133-136). carried on by seven spirits, who were finally reduced to subjection. All these seem to be distorted reminiscences of that great conflict, whereof the only trustworthy account is the one contained in the Revelation of St. John, "There was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels" - the "helpers" of the present passage - "and prevailed not; neither was their place found any more in heaven" (Revelation 12:7, 8). Job, it seems, had inherited one of such traditions, one in which the power of evil was known as Rahab, "the Proud One;" and he means here to say that God not only holds men in subjection, but also beings much more powerful than man, as Rahab and his helpers, who had rebelled and made war on God, and been east down from heaven, and were now prostrate under God's feet.

Parallel Commentaries ...


God
אֱ֭לוֹהַּ(’ĕ·lō·w·ah)
Noun - masculine singular
Strong's 433:God -- a deity, the Deity

does not
לֹא־(lō-)
Adverb - Negative particle
Strong's 3808:Not, no

restrain
יָשִׁ֣יב(yā·šîḇ)
Verb - Hifil - Imperfect - third person masculine singular
Strong's 7725:To turn back, in, to retreat, again

His anger;
אַפּ֑וֹ(’ap·pōw)
Noun - masculine singular construct | third person masculine singular
Strong's 639:The nose, nostril, the face, a person, ire

the helpers
עֹ֣זְרֵי(‘ō·zə·rê)
Verb - Qal - Participle - masculine plural construct
Strong's 5826:To surround, protect, aid

of Rahab
רָֽהַב׃(rā·haḇ)
Noun - masculine singular
Strong's 7293:Rahab -- 'storm', a sea monster

cower
שָׁ֝חֲח֗וּ(ḥă·ḥū)
Verb - Qal - Perfect - third person common plural
Strong's 7817:To bow, be bowed down, crouch

beneath Him.
תַּחְתָּ֥יו(taḥ·tāw)
Preposition | third person masculine singular
Strong's 8478:The bottom, below, in lieu of


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OT Poetry: Job 9:13 God will not withdraw his anger (Jb)