Ver. 1. Then Job answered and said] He answered to his two friends who had formerly spoken; first, to Eliphaz’s speech, Job 4:17, and next to that of Bildad, Job 8:3. Bildad had interrupted him when he would have excused himself, that he did by no means deny the justice of God, as they mistook him. Now, therefore, that Bildad had spoken his utmost, Job beginneth to dispute and to declare his judgment concerning that subject; and this he doth longe magnificentius et augustius quam socii, saith Mercer, far more magnificently and majestically than his two friends had done, proving that God is just, even then when he affiicteth the innocent; neither have such any just cause to except against his proceedings in that behalf, since he fetcheth not the causes of his decrees and purposes from the things which he governeth; but his will, which is before all things, is the rule of all justice. St Paul also had respect unto this, Romans 9:20 11:32, rising a great deal higher, namely, to the eternal decree of election and reprobation: after this, Job setteth forth what is the condition of men, and what poor things they are in comparison of God, thereby to bring himself and others to the true knowledge of God, and of themselves, which is the highest wisdom in the world.
Ver. 2. I know it is so of a truth] Bildad’s argument was, God, who hath punished thee, is just, therefore thou art unjust. Job grants the antecedent here, but denies and refutes the consequent, Job 9:22,23, &c. To Eliphaz also Job grants, not only that man could not be more just than God, as he had said, Job 4:3, but also that none could ever be found so just that he might any way be compared to God. Job is one of those candidates of immortality, who can do nothing against the truth, but for the truth, 2 Corinthians 13:8, every parcel whereof he accounted precious, and could not but be a friend to it, though brought by them who seemed his enemies; this spoke him ingenuous and humble, a well tempered champion for the truth. Athanasius is said to be such another, and so Mr Bucer. Helvidius is taxed by Jerome for the contrary, and Bishop Montague, by Dr Rivet. But how should man be just with God?] Mr Broughton translateth, And how can man be just before the Omnipotent? Sorry, sickly, wretched man, how can he be just (sc. by an inherent righteousness; by an imputed he may) before the most Holy and Almighty God; or compared to him? Job afterwards, setting himself by God, and considering the infinite distance and disproportion, crieth out, “I abhor myself, and repent in dust and ashes,” Job 42:5,6. I say likewise, “Woe is me, for I am undone,” Isaiah 6:5. He that hath looked a while intentively upon the body of the sun is so dazzled with the beams thereof, that he can see nothing.
Ver. 3. If he will contend with him] If any one would be so fool hardy, or adventurous, as to dispute with God about his judgments, he could not, though he were never so wise, or well skilled, answer him one objection of a thousand, but must needs yield and say, I am no fit match for God. The Jewish doctors (and after them Vatablus) set this sense upon the text, If he (that is, if man) should contend with him (that is, with God, as, through the Luciferian pride of his heart, he is apt enough to do), he would not answer him one of a thousand; God would not honour him so far as to answer so contemptible an adversary, and so slight and senseless arguments; if he vouchsafe an answer, it shall not be so much as the echo giveth the voice; it shall not be to one article or argument of a thousand. Egregius quidem sensus, saith Mercer; this is a good sense, but the other is better, and well agreeth with Job 9:14.
Ver. 4. He is wise in heart and mighty in strength] And must therefore needs be a most just judge, since be neither wanteth wisdom to judge nor power to execute; what then should turn him out of the track of justice? Let God be just and true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome (or be clear) when thou judgest, or when thou art judged, Psalms 51:4 Ro 3:4; for at the same time that God doth judge, or execute judgment upon any, he may also be said to be judged; whilst men pass their censures, either as applauding or disliking his judgments; and then may he be said to overcome, when judged, when men acknowledge the justice of his judgments; when they conclude him wise in heart, that is, “the only wise God,” 1 Timothy 1:17, and mighty in strength, that is, the mighty strong God, Isaiah 9:6; who doth whatsoever he will in heaven and earth, Psalms 118 In speaking of these and others of his most glorious attributes, we speak non quantum debemus, sed quantum possumus, not so much as we ought, but so much as we are able. As for the wisdom of God, Nemo sapientiam Dei immensam in omnem aeternitatem exhauriet (saith Gratian, the emperor, in an epistle to Ambrose), no man shall ever be able to fathom or find it out. And as for his power, so infinite is the distance between God and the greatest noble, that it is an honour that they may be suffered to live in his sight, Exodus 24:10,11. And it is all one with God whether against a man or a nation, Job 34:29. Who hath hardened himself against him, and hath prospered?] Instance but any one, whether tongue or hand smiter, that could ever boast of the last blow, or could cry, Victoria. Quis dura locutus est el? so some render it. Who ever uttered hard speeches, Jude 15, stout words, Malachi 3:13, against God, and prospered, seaped scot free, as we say, and had not his full payment? Blasphemers set their mouths against heaven, witness Pharaoh, Sennacherib, Julian, &c., dealing with Almighty God, as if Augustus Caesar were dealing with some god Neptune; Caligula with his Jupiter, whom he dared to a duel, η μ αναειρ η εγω σε; or the three sons trying their archery at their father’s heart, to see who can shoot nighest. But shall they thus escape by iniquity? No: “In thine anger cast down the people, O God,” Psalms 56:7. The wall of Aphek did execution upon the blasphemous Syrians; the angel of God upon the Assyrians; his visible vengeance fell upon Julian, Arius, and Olympius, an Arian bishop, who denying the Trinity, was struck with three thunderbolts, and killed in a bath. Others understand here the word Libbo, and read it thus, Who hath hardened his heart against him? &c. Surely if men harden their hearts, God will harden his hand, and hasten their destruction. See Proverbs 29:1 Isa 6:10,11 Ro 2:5, and get thy flinty heart made fleshy, since a hard heart is in some respect worse than hell (which is the just hire of it), since one of the greatest sins is far greater in evil than any of the greatest punishments.