New American Standard Bible
"Will you show partiality for Him? Will you contend for God?
King James Bible
Will ye accept his person? will ye contend for God?
Darby Bible Translation
Will ye accept his person? will ye contend for �God?
World English Bible
Will you show partiality to him? Will you contend for God?
Young's Literal Translation
His face do ye accept, if for God ye strive?
Job 13:8 Parallel
CommentaryBarnes' Notes on the Bible
Will ye accept his person? - That is, will you be partial to him? The language is such as is used in relation to courts of justice, where a judge shows favor to one of the parties on account of birth, rank, wealth, or personal friendship. The idea here is, "will you, from partiality to God, maintain unjust principles, and defend positions which are really untenable?" There was a controversy between Job and God. Job maintained that he was punished too severely; that the divine dealings were unequal and disproportioned to his offences. His friends, he alleges, have not done justice to the arguments which he had urged, but had taken sides with God against him, no matter what he urged or what he said. So little disposed were they to do justice to him and to listen to his vindication, that no matter what he said, they set it all down to impatience, rebellion, and insubmission.
They assumed that he was wrong, and that God was wholly right in all flyings. Of this position that God was right, no one could reasonably complain, and in his sober reflections Job himself would not be disposed to object to it; but his complaint is, that though the considerations which he urged were of the greatest weight, they would not allow their force, simply because they were determined to vindicate God. Their position was, that God dealt with people strictly according to their character; and that no matter what they suffered, their sufferings were the exact measure of their ill desert. Against this position, they would hear nothing that Job could say; and they maintained it by every kind of argument which was at their command - whether sound or unsound, sophistical or solid. Job says that this was showing partiality for God, and he felt that he had a right to complain. We need never show "partiality" even for God. He can be vindicated by just and equal arguments; and we need never injure others while we vindicate him. Our arguments for him should indeed be reverent, and we should desire to vindicate his character and government; but the considerations which we urge need not be those of mere partiality and favor.
Will ye contend for God? - Language taken from a court of justice, and referring to an argument in favor of a party or cause. Job asks whether they would undertake to maintain the cause of God, and he may mean to intimate that they were wholly disqualified for such an undertaking. He not only reproves them for a lack of candor and impartiality, as in the previous expressions, but he means to say that they were unfitted in all respects to be the advocates of God. They did not understand the principles of his administration. Their views were narrow, their information limited, and their arguments either common-place or unsound. According to this interpretation, the emphasis will be on the word "ye" - "will YE contend for God?" The whole verse may mean, "God is not to be defended by mere partiality, or favor. Solid arguments only should be employed in his cause. Such you have not used, and you have shown yourselves to be entirely unfitted for this great argument."
The practical inference which we should draw from this is, that our arguments in defense of the divine administration, should be solid and sound. They should not be mere declamation, or mere assertion. They should be such as will become the great theme, and such as will stand the test of any proper trial that can be applied to reasoning. There are arguments which will "vindicate all God's ways to men;" and to search them out should be one of the great employments of our lives. If ministers of the gospel would always abide by these principles, they would often do much more than they do now to commend religion to the sober views of mankind. No people are under greater temptations to use weak or unsound arguments than they are. They feel it to be their duty at all hazards to defend the divine administration. They are in circumstances where their arguments will not be subjected to the searching process which an argument at the bar will be, where a keen and interested opponent is on the alert, and will certainly sift every argument which is urged.
Either by inability to explain the difficulties of the divine government, or by indolence in searching out arguments, or by presuming on the ignorance and dullness of their hearers, or by a pride which will not allow them to confess their ignorance on any subject, they are in danger of attempting to hide a difficulty which they cannot explain, or of using arguments and resorting to reasoning, which would be regarded as unsound or worthless any where else. A minister should always remember that sound reasoning is as necessary in religion as in other things, and that there are always some people who can detect a fallacy or see through sophistry. With what diligent study then should the ministers of the gospel prepare for their work! How careful should they be, as the advocates of God and his cause in a world opposed to him, to find out solid arguments, to meet with candor every objection, and to convince people by sound reasoning, that God is right! Their work is to convince, not to denounce; and if there is any office of unspeakable responsibility on earth, it is that of undertaking to be the advocates of God.
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Objection 1: It would seem that indulgences are not as effective as they claim to be. For indulgences have no effect save from the power of the keys. Now by the power of the keys, he who has that power can only remit some fixed part of the punishment due for sin, after taking into account the measure of the sin and of the penitent's sorrow. Since then indulgences depend on the mere will of the grantor, it seems that they are not as effective as they claim to be. Objection 2: Further, the debt of …
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'You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly.
"He will surely reprove you If you secretly show partiality.
"Let me now be partial to no one, Nor flatter any man.
These also are sayings of the wise. To show partiality in judgment is not good.
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