Shall mortal man be more just than God? Shall man, fallen man, as the word אנושׁ, enosh, here used, signifies, subject as he is to diseases, troubles, and all those calamities which are the necessary consequences of sin and disobedience, pretend more strictly to observe the laws of justice, and therefore to be more just, than the righteous God? The sense is, Thou, O Job, dost presumptuously accuse God of dealing harshly and unrighteously with thee in sending thee into the world upon such hard terms, and punishing an innocent and righteous man with unparalleled severity; but, consider things calmly within thyself. Were it possible for God and thee to come to trial before any equal and impartial judge, canst thou think that thou wouldest go away justified, and that the great God would be condemned? No righteous man will punish another without cause, or more than he deserves; and, therefore, if God do so with thee, as thy words imply, he is less just than man, which it is blasphemous and absurd to imagine. Shall a man Hebrew, גבר, geber, a great and mighty man, as this word signifies; shall even such a one a man eminent for wisdom, or holiness, or power, or any other perfections, who therefore might expect more favour than a poor, miserable, and contemptible man, signified by the former word enosh; be more pure than his Maker? More holy and righteous; show a greater hatred to injustice, or be more equitable in his proceedings, which he would be if he could justly reprehend any of the divine dispensations, and would not act toward his fellow-creatures, as he supposes God acts toward him or others? No, this cannot be: it would be the most daring presumption to entertain a thought of the kind; for though a man may have some qualifications which are not in others of his fellow-creatures, and some pre-eminences above many of them; yet, in the presence of his Maker, from whom he has received every excellence which he possesses, and on whom he is daily dependant for them, and all things, he must acknowledge his own comparative nothingness, and confess that the highest qualities which are in him are both derived from God, and exist in God in an infinitely greater degree. It is not without reason that enosh, fallen man, is here placed in opposition to Eloath, the great and holy God; and geber, a mighty man, to gnoseh, his Maker. For the contrast in both cases is remarkably striking, namely, between man, sinful, miserable, mortal, and the immutable, holy, blessed, and immortal God; and between even a great and mighty man, and the Being from whom he has received all his might and greatness, nay, and his very existence, and on whom he is dependant for them every moment; or between the man of power, and the maker and upholder of that power. In this expression of the angel, Shall a man be more pure than his Maker?
was contained an unanswerable argument against, and a forcible reproof of, Job's impatience and complaints: as if he had said, He made thee, and that for himself and his own glory; and therefore he hath an unquestionable right to deal with thee and dispose of thee, who art the work of his hands, as he sees fit. Wo to him that striveth with his Maker, Isaiah 45:9.