Job 40:8
Will you also cancel my judgment? will you condemn me, that you may be righteous?
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(8) Wilt thou also disannul my judgment?—Comp. what Job said in Job 19:6-7; Job 27:2. God is about to show Job his inability to govern the world and administer judgment among men, so as to rule them morally, from his acknowledged inability to govern the more formidable animals of the brute creation. If he cannot restrain them, how is it likely that he will be able to tread down the wicked in their place? And if he cannot hold the wicked in check and compel them to submission, how, any more, can he protect himself from their violence? how can he save himself from the outbursts of their fury? or, if not save himself from them, how much less can he deliver himself from the hand of God? If he cannot hide them in the dust together, and bind them (i.e., restrain the threatenings of their rage in the hidden world) in the secret prison-house, how much less can he save himself, and be independent of the help of a saviour?

Job 40:8. Wilt thou also disannul my judgment? — Wilt thou take exceptions to what I say and do, and not only call in question and dispute, but even censure, condemn, and endeavour to make void, my judgment? — My sentence against thee, and my government and administration of human affairs. God’s judgment cannot, must not, be disannulled, for we are sure it is according to truth, and therefore it is a great piece of impudence and iniquity in us to call it in question. Wilt thou condemn me, &c.? — Must my honour suffer for the support of thy reputation? Must I be charged as dealing unjustly with thee, because thou canst not otherwise clear thyself from the censures that thou liest under? Must I be represented as unrighteous, and be condemned, that thou mayest seem to be righteous, and be justified? Our duty is to condemn ourselves, that God may be righteous. David was, therefore, ready to own the evil he had done in God’s sight, that God might be justified when he spake, and clear when he was judged, Psalm 51:4 : see Nehemiah 9:33; Daniel 9:7. But those are very proud, and very ignorant, both of God and themselves, who, to clear themselves, will condemn God. And the day is coming when, if the mistake be not rectified in time by repentance, the eternal judgment will be both the confutation of the plea, and the confusion of the prisoner; for the heavens shall declare God’s righteousness, and all the world shall become guilty before him.40:6-14 Those who profit by what they have heard from God, shall hear more from him. And those who are truly convinced of sin, yet need to be more thoroughly convinced and more humbled. No doubt God, and he only, has power to humble and bring down proud men; he has wisdom to know when and how to do it, and it is not for us to teach him how to govern the world. Our own hands cannot save us by recommending us to God's grace, much less rescuing us from his justice; and therefore into his hand we must commit ourselves. The renewal of a believer proceeds in the same way of conviction, humbling, and watchfulness against remaining sin, as his first conversion. When convinced of many evils in our conduct, we still need convincing of many more.Wilt thou disannul my judgment? - Wilt thou "reverse" the judgment which I have formed, and show that it should have been different from what it is? This was implied in what Job had undertaken. He had complained of the dealings of God, and this was the same as saying that he could show that those dealings should have been different from what they were. When a man complains against God, it is always implied that he supposes he could show why his dealings should be different from what they are, and that they should be reversed.

Wilt thou condemn me, that thou mayest be righteous? - Or, rather, probably, "Wilt thou show that I am wrong because thou art superior in justice?" Job had allowed himself to use language which strongly implied that God was improperly severe. He had regarded himself as punished far beyond what he deserved, and as suffering in a manner which justice did not demand. All this implied that "he" was more righteous in the case than God, for when a man allows himself to vent such complaints, it indicates that he esteems himself to be more just than his Maker. God now calls upon Job to maintain this proposition, since he had advanced it, and to urge the arguments which would prove that "he" was more righteous in the case than God. It was proper to demand this. It was a charge of such a nature that it could not be passed over in silence, and God asks, therefore, with emphasis, whether Job now supposed that he could institute such an argument as to show that he was right and his Maker wrong.

8. Wilt thou not only contend with, but set aside My judgment or justice in the government of the world?

condemn—declare Me unrighteous, in order that thou mayest be accounted righteous (innocent; undeservingly afflicted).

Every word is emphatical,

Wilt (art thou resolved upon it)

thou (thou, Job, whom I took to be one of a better mind and temper; had it been a stranger or my enemy who had spoken thus of me, I could have borne it, but I cannot bear it from thee)

also (not only vindicate thyself, and thy own integrity, but also accuse me)

disannul (not only question and dispute, but even condemn, repeal, and make void, as if it were ungrounded and unjust)

my judgment, i.e. my sentence against thee, and my government and administration of human affairs? Wilt thou make me unrighteous, that thou mayst seem to be righteous? Wilt thou also disannul my judgment?.... The decrees and purposes of God concerning his dealings with men, particularly the afflictions of them, which are framed with the highest wisdom and reason, and according to the strictest justice, and can never be frustrated or made void; or the sentence of God concerning them, that is gone out of his mouth and cannot be altered; or the execution of it, which cannot be hindered: it respects the wisdom of God in the government of the world, as Aben Ezra observes, and the particular dealings of his providence with men, which ought to be submitted to; to do otherwise is for a man to set up his own judgment against the Lord's, which is as much as in him lies to disannul it; whereas God is a God of judgment, and his judgment is according to truth, and in righteousness, and will take place, let men do or say what they please;

wilt thou condemn me, that thou mayest be righteous? Is there no other way of vindicating thine own innocence and integrity, without charging me with unrighteousness; at least saying such things as are judged by others to be an arraignment of my justice, wisdom, and goodness, in the government of the world? Now though Job did not expressly and directly condemn the Lord, and arraign his justice, yet when he talked of his own righteousness and integrity, he was not upon his guard as he should have been with respect to the justice of God in his afflictions; for though a man may justify his own character when abused, he should take care to speak well of God; and be it as it will between man and man, God is not to be brought into the question; and though some of his providences are not so easily reconciled to his promises, yet let God be true and every man a liar.

Wilt thou also disannul {a} my judgment? wilt thou condemn me, that thou mayest be righteous?

(a) Signifying that they who justify themselves condemn God as unjust.

8. The verse reads,

Wilt thou even disannul my right?

Wilt thou condemn me that thou mayest be righteous?

To disannul Jehovah’s “right” does not seem to mean, to depose Him from His place as Supreme, but rather to break, or make void, that is, deny His rectitude as Ruler of the world. The second clause suggests this meaning, and also adds the motive under which Job denied the rectitude of God, namely, that he himself might be righteous, or in the right. The word even suggests that this is an offence against God additional to the former one of daring to contend with Him (Job 40:2).Verse 8. - Wilt thou also (rather, even) dis-annul my judgment? i.e. maintain that my judgment towards thee has not been just and equitable, and therefore, so far as it lies in thy power, disannul it? Wilt thou condemn me, that thou mayest be righteous? Dost thou think it necessary to accuse me of injustice, and condemn me. in order to establish thine own innocence? But there is no such necessity. The two things - my justice and thy innocence - are quite compatible. Only lay aside the notion that afflictions must be punitive. 1 Then Jehovah answered Job, and said:

2 Will now the censurer contend with the Almighty?

Let the instructor of Eloah answer it!

3 Then Job answered Jehovah, and said:

With Job 40:1; Job 38:1 is again taken up, because the speech of Jehovah has now in some measure attained the end which was assigned to it as an answer to Job's outburst of censure. רב is inf. abs., as Judges 11:25; it is left to the hearer to give to the simple verbal notion its syntactic relation in accordance with the connection; here it stands in the sense of the fut. (comp. 2 Kings 4:43): num litigabit, Ges. 131, 4, b. The inf. abs. is followed by יסּור as subj., which (after the form שׁכּור) signifies a censurer and fault-finder, moomeetee's. The question means, will Job persist in this contending with God? He who sets God right, as though he knew everything better than He, shall answer the questions put before him.

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