Verses 3-13. - The second section of Job's argument is prefaced, like the first (Job 12:2-5), with a complaint with respect to the conduct of his opponents. He taxes them with the fabrication of lies (ver 4), with want of skill as physicians of souls (ver. 4), with vindicating God by reasonings in which they do not themselves believe (vers. 7, 8), and consequently with really mocking him (ver. 9). Having warned them that they are more likely to offend God than to please him by such arguments as those that they have urged (vers. 10-12), he calls on them to hold their peace, and allow him to plead his cause with God (ver. 13). Verse 3. - Surely I would speak to the Almighty. It is not Job's wish to argue his ease with his three friends, but to reason it out with God. His friends, however, interfere with this design, check it, thwart it, prevent him from carrying it out. He must therefore first speak a few words to them. And I desire to reason with God. Compare God's own invitation to his people, "Come now, and let us reason together, saith the Lord" (Isaiah 1:18), and again, "Put me in remembrance, let us plead together; declare thou, that thou mayest be justified" (Isaiah 43:26); which indicate God's gracious willingness to allow men to plead on their own behalf before him, and do their best to justify themselves.

13:1-12 With self-preference, Job declared that he needed not to be taught by them. Those who dispute are tempted to magnify themselves, and lower their brethren, more than is fit. When dismayed or distressed with the fear of wrath, the force of temptation, or the weight of affliction, we should apply to the Physician of our souls, who never rejects any, never prescribes amiss, and never leaves any case uncured. To Him we may speak at all times. To broken hearts and wounded consciences, all creatures, without Christ, are physicians of no value. Job evidently speaks with a very angry spirit against his friends. They had advanced some truths which nearly concerned Job, but the heart unhumbled before God, never meekly receives the reproofs of men.Surely I would speak to the Almighty,.... Or "therefore I would speak" (l), since he knew as much as his friends, and they knew no more than he, if so much, he would have no more to do with them, they should not be his judges; nor would he be determined by them, but would appeal to God, and plead his own cause before him, by whom he doubted not he should be candidly heard; he knew that he was the Judge of all the earth, and would do right; and that he sat on a throne judging righteously, and would maintain his right and his cause; that he would judge him according to his righteousness and integrity, of which he was conscious, and would pass a just decisive sentence in his favour, and give the cause for him against his friends, as he afterwards did; for this is not to be understood of speaking to him in prayer, though that is a speech either of the heart or of the tongue, or of both, to God; and which he allows of, yea, delights in, and which is a wonderful condescension; and therefore it may be used with boldness and freedom, and which gracious souls are desirous of; and the consideration of God being "almighty", or "all sufficient", is an argument, motive, and inducement to them to speak or pray unto him, since he is able to do all things for them they want or desire of him; but here it is to be understood of speaking to him, or before him, in a judicial way, at his bar, before his tribunal, he sitting as a Judge to hear the cause, and decide the controversy between Job and his friends. So, he render it, "I would speak for the Almighty, and desire to reason for God" (m); seeing he knew so much of him; not speak against him, as his friends suggested he had, but for him, on behalf of his sovereignty, justice, holiness, wisdom, and strength, as he had done, and would do yet more; by which he would have it known, that as he had as much knowledge as they, he was as zealous as any of them to plead for God, and defend him, and promote his honour and glory to the uttermost; but the other sense is best:

and I desire to reason with God: not at the bar of his justice, with respect to the justification of his person by his own righteousness; so no man can reason with God, as to approve himself just with him; nor will any sensible man desire to enter into judgment with him on that foot; a poor sensible sinner may reason with God at the throne of grace, and plead for pardoning mercy and justifying grace through the blood and righteousness of Christ, and from the declarations, proclamations, and promises of grace through him; but of neither of these sorts of reasoning, are the words to be understood, but of debating the matter in controversy between Job and his friends before God, that he might hear it, and decide it; this was what Job was desirous of, of having the cause brought before him, the case stated and pleaded, and reasoned on in his presence; this he signifies would be a pleasure to him; he "should delight" to have it so, as the word (n) here used may be interpreted.

(l) "ideo, propterea", Pineda. (m) "pro Omnipotente--pro Deo", Junius & Tremellius. (n) "lubet", Schultens.