Neither is there any daysman - Margin, One that should argue, or, umpire. The word daysman in English means ” “an umpire or arbiter, a mediator.” Webster. Why such a man is called a daysman I do not know. The Hebrew word rendered “daysman” מוכיח môkı̂yach is from יכח yâkach, not used in the Qal, to be before, in front of; and then to appear, to be clear, or manifest; and in the Hiphil, to cause to be manifest, to argue, prove, convince; and then to argue down, to confute, reprove; see the word used in Job 6:25 : “What doth your arguing reprove?” It then means to make a cause clear, to judge, determine, decide, as an arbiter, umpire, judge, Isaiah 11:3; Genesis 31:37. Jerome renders it, “Non est qui utrumque valeat arguere.” The Septuagint, “if there were, or, O that there were a mediator ὁ μεσίτης ho mesitēs, and a reprover (καί ἐλέγχων kai elengchōn), and one to hear us both” (καί διακούων ἀναμέτον ἀυφοτέρων kai diakouōn anameton amphoterōn).
The word as used by Job does not mean mediator, but arbiter, umpire, or judge; one before whom the cause might be tried, who could lay the hand of restraint on either party. who could confine the pleadings within proper bounds, who could preserve the parties within the limits of order and propriety, and who had power to determine the question at issue. Job complains that there could be no such tribunal. He feels that God was so great that the cause could be referred to no other, and that he had no prospect of success in the unequal contest. It does not appear, therefore, that he desired a mediator, in the sense in which we understand that word - one who shall come between us and God, and manage our cause before him, and be our advocate at his bar. He rather says that there was no one above God, or no umpire uninterested in the controversy, before whom the cause could be argued, and who would be competent to decide the matter in issue between him and his Maker. He had no hope, therefore, in a cause where one of the parties was to be the judge, and where that party was omnipotent; and he must give up the cause in despair.
It is not with strict propriety that this language is ever applied to the Lord Jesus, the great Mediator between God and man. He is not an umpire to settle a dispute, in the sense in which Job understood it; he is not an arbiter, to whom the cause in dispute between man and his Maker is to be referred; he is not a judge to listen to the arguments of the respective parties, and to decide the controversy. He is a mediator between us and God, to make it proper or possible that God should be reconciled to the guilty, and to propose to man the terms of reconciliation; to plead our cause before God, and to communicate to us the favors which he proposes to bestow on man.
That might lay his hand upon us both - It is not improbable that this may refer to some ancient ceremony in courts where, for some cause, the umpire or arbiter laid his hand on both the parties. Or, it may mean merely that the umpire had the power of control over both the parties; that it was his office to restrain them within proper limits, to check any improper expressions, and to see that the argument was fairly conducted on both sides. The meaning of the whole here is, that if there were such an umpire, Job would be willing to argue the cause. As it was, it was a hopeless thing, and he could do nothing more than to be silent. That there was irreverence in this language must be admitted; but it is language taken from courts of law, and the substance of it is, that Job could not hope to maintain his cause before one so great and powerful as God.