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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 31:33–40. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here Job's protestation against three more sins, together with his general appeal to God's bar and his petition for a hearing there, which, it is likely, was intended to conclude his discourse (and therefore we will consider it last), but that another particular sin occurred, from which he thought it requisite to acquit himself. He clears himself from the charge,
I.Of dissimulation and hypocrisy.
The general crime of which his friends accused him was that, under the cloak of a profession of religion, he had kept up secret haunts of sin, and that really he was as bad as other people, but had the art of concealing it. Zophar insinuated (Job 20:12) that he hid his iniquity under his tongue. "No," says Job, "I never did (Job 31:33), I never covered my transgression as Adam, never palliated a sin with frivolous excuses, nor made fig-leaves the shelter of my shame, nor ever hid my iniquity in my bosom, as a fondling, a darling, that I could by no means part with, or as stolen goods which I dreaded the discovery of." It is natural to us to cover our sins; we have it from our first parents. We are loth to confess our faults, willing to extenuate them and make the best of ourselves, to devolve the blame upon others, as Adam on his wife, not without a tacit reflection upon God himself. But he that thus covers his sins shall not prosper, Pro 28:13. Job, in this protestation, intimates two things, which were certain evidences of his integrity: - 1. That he was not guilty of any great transgression or iniquity, inconsistent with sincerity, which he had now industriously concealed. In this protestation he had dealt fairly, and, while he denies some sins, was not conscious to himself that he allowed himself in any. 2. That what transgression and iniquity he had been guilty of (Who is there that lives and sins not?) he had always been ready to own it, and, as soon as ever he perceived he had said or done amiss, he was ready to unsay it and undo it, as far as he could, by repentance, confessing it both to God and man, and forsaking it: this is doing honestly.
II.From the charge of cowardice and base fear.
His courage in that which is good he produces as an evidence of his sincerity in it (Job 31:34): Did I fear a great multitude, that I kept silence? No, all that knew Job knew him to be a man of undaunted resolution in a good cause, that boldly appeared, spoke, and acted, in defence of religion and justice, and did not fear the face of man nor was ever threatened or brow-beaten out of his duty, but set his face as a flint. Observe,
1.What great conscience Job had made of his duty as a magistrate, or a man of reputation, in the place where he lived. He did not, he durst not, keep silence when he had a call to speak in an honest cause, or keep within doors when he had a call to go abroad to do good. The case may be such that it may be our sin to be silent and retired, as when we are called to reprove sin and bear our testimony against it, to vindicate the truths and ways of God, to do justice to those who are injured or oppressed, or in any way to serve the public or to do honour to our religion.
2.What little account Job made of the discouragements he met with in the way of his duty. He valued not the clamours of the mob, feared not a great multitude, nor did he value the menaces of the mighty: The contempt of families never terrified him. He was not deterred by the number or quality, the scorns or insults, or the injurious from doing justice to the injured; no, he scorned to be swayed and biassed by any such considerations, nor ever suffered a righteous cause to be run down by a high hand. He feared the great God, not the multitude, and his curse, not the contempt of families.
III.From the charge of oppression and violence, and doing wrong to his poor neighbours. And here observe,
1.What his protestation is - that the estate he had he both got and used honestly, so that his land could not cry out against him nor the furrows thereof complain (Job 31:38), as they do against those who get the possession of them by fraud and extortion, Hab 2:9-11. The whole creation is said to groan under the sin of man; but that which is unjustly gained and held cries out against a man, and accuses him, condemns him, and demands justice against him for the injury. Rather than his oppression shall go unpunished the very ground and the furrows of it shall witness against him, and be his prosecutors. Two things he could say safely concerning his estate: - (1.) That he never ate the fruits of it without money, Job 31:39. What he purchased he paid for, as Abraham for the land he bought (Gen 23:16), and David, Sa2 24:24. The labourers that he employed had their wages duly paid them, and, if he made use of the fruits of those lands that he let out, he paid his tenants for them, or allowed it in their rent. (2.) That he never caused the owners thereof to lose their life, never got an estate, as Ahab got Naboth's vineyard, by killing the heir and seizing the inheritance, never starved those that held lands of him nor killed them with hard bargains and hard usage. No tenant, no workman, no servant, he had, could complain of him.
2.How he confirms his protestation. He does it, as often before, with a suitable imprecation (Job 31:40): "If I have got my estate unjustly, let thistles grow instead of wheat, the worst of weeds instead of the best of grains." When men get estates unjustly they are justly deprived of the comfort of them, and disappointed in their expectations from them. They sow their land, but they sow not that body that shall be. God will give it a body. It was sown wheat, but shall come up thistles. What men do not come honestly by will never do them any good. Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (Job 31:35-37): O that he would hear me, even that the Almighty would answer me! This was what he desired and often complained that he could not obtain; and, now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called.
(1.)A trial is moved for, and the motion earnestly pressed: "O that one, any one, would hear me; my cause is so good, and my evidence so clear, that I am willing to refer it to any indifferent person whatsoever; but my desire is that the Almighty himself would determine it." An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. But an upright heart does particularly desire to be determined in every thing by the judgment of God, which we are sure is according to the truth. It was holy David's prayer, Search me, O God! and know my heart; and it was blessed Paul's comfort, He that judgeth me is the Lord.
(2.)The prosecutor is called, the plaintiff summoned, and ordered to bring in his information, to say what he has to say against the prisoner, for he stands upon his deliverance: "O that my adversary had written a book - that my friends, who charge me with hypocrisy, would draw up their charge in writing, that it might be reduced to a certainty, and that we might the better join issue upon it." Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament; for,
[1.]If it discovered to him any sin he had been guilty of, which he did not yet see, he should be glad to know it, that he might repent of it and get it pardoned. A good man is willing to know the worst of himself and will be thankful to those that will faithfully tell him of his faults.
[2.]If it charged him with what was false, he doubted not but to disprove the allegations, that his innocency would be cleared up as the light, and he should come off with so much the more honour. But,
[3.]He believed that, when his adversaries came to consider the matter so closely as they must do if they put the charge in writing, the accusations would be trivial and minute, and every one that saw them would say, "If this was all they had to say against him, it was a shame they gave him so much trouble."
(3.)The defendant is ready to make his appearance and to give his accusers all the fair play they can desire. He will declare unto them the number of his steps, Job 31:37. He will let them into the history of his own life, will show them all the stages and scenes of it. He will give them a narrative of his conversation, what would make against him as well as what would make for him, and let them make what use they pleased of it; and so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him, both to his accuser to hear his charge and to his judge to hear his doom. Thus the testimony of his conscience was his rejoicing.
Hic murus aheneus esto, nil conscire sibi -
Be this thy brazen bulwark of defence,
Still to preserve thy conscience innocence.
Those that have kept their hands without spot from the world, as Job did, may lift up their faces without spot unto God, and may comfort themselves with the prospect of his judgment when they lie under the unjust censures of men. If our hearts condemn us not, then have we confidence towards God.
Thus the words of Job are ended; that is, he has now said all he would say in answer to his friends: he afterwards said something in a way of self-reproach and condemnation (Job 40:4, Job 40:5, Job 42:2, etc.), but here ends what he had to say in a way of self-defence and vindication. If this suffice not he will say no more; he knows when he has said enough and will submit to the judgment of the bench. Some think the manner of expression intimates that he concluded with an air of assurance and triumph. He now keeps the field and doubts not but to win the field. Who shall lay any thing to the charge of God's elect? It is God that justifies.
Historical interpretation
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“I have torn all that was received unjustly.” Without boasting, I have torn what I had received. And the expression “on my shoulders” suggests that some [of his friends] gloried in the afflictions of the others; and I did not content myself with giving it back simply, but I nullified it by tearing it. “I have torn all that was received unjustly.”
Since he had been driven to the confession of his virtues both by the accusations of his friends and his pious devotion to God [and from the fear of God his virtues had proceeded], he now chooses to add the testimony of the sentence of the Judge in support of his words, so that, after God had declared that he had said the truth, no one among his opponents may deny it.
42. The holy man after he related so many high achievements of the virtues in him, knowing well that he cannot attain to the things on high by his own deserts, seeks for a helper. And whom verily does he fix his eye on but the Only-begotten Son of God, Who whereas He took upon Him human nature travailing in this mortal state, did give help? For He helped man, being made Man; that because to mere man there was no way open of returning to God, there should be made a Way of returning by means of The God-Man [Homo-Deus.]. For we were far removed from the Righteous and Immortal One, being mortal and unrighteous. But between the Immortal and Righteous One and ourselves the mortal and unrighteous, appeared the Mediator of God and man, mortal and righteous, Who might at once own death with mortals, and righteousness with God; that whereas by our things below we were far removed from things above, He might in Himself singly unite the things below with the things above, and that herein there might be a Way made for us of returning to God, in the degree that He joined ours beneath with His own on high. This One then blessed Job, in his personating of the whole Church, asks for as Mediator, who when he had said, Who would give me a helper, suitably added, that the Almighty might hear my desire. For he knew that for the rest of Eternal deliverance, the prayers of man can never be heard excepting through his Advocate. Concerning Whom it is said by the Apostle John; If any one sin, we have an Advocate with the Father, even Jesus Christ the righteous; and He is the propitiation for our sins, and not for ours only, but for the sins of the whole world. [1 John 2, 1. 2.] Concerning Whom Paul likewise saith; It is Christ Jesus that died for us, yea, rather, that is risen again, Who is even at the right hand of God, Who also maketh intercession for us. [Rom. 8, 34] For, for the Only-begotten Son to ‘intercede’ for man, is to show Himself Man in the presence of the Coeternal Father, and for Him to have besought for human nature, is to have taken upon Him that same nature in the loftiness of the Divine Nature. And so the Lord intercedes for us not with the voice but by the act of compassionating; because that which He would not should be condemned in the Elect, he set free by taking upon Himself. And so a helper is sought for, that ‘the desire may be heard;’ because except that the intercession of the Mediator were employed in our behalf, surely the accents of our prayers would remain silent to the ear of God.
43. Moreover it requires to be noted that it is not said, ‘my prayers, but, my desire, that the Almighty might hear. For true beseeching does not lie in the accents of the lips, but in the thoughts of the heart. For the stronger accents in the deepest ears of God it is not our words that make, but our desires. For if we seek eternal life with the mouth, but yet do not desire it with the heart, in crying out we keep silence. But if we desire in the heart, even when we are silent with the mouth, in being silent we cry out. It is hence that in the wilderness the people clamour with their voices, and Moses is still to the clamouring of words, and yet whilst keeping still he is heard by the ear of divine Pity, whereas it is said, Wherefore criest thou unto Me? [Exod. 14, 15] Thus within in the desire is the secret cry, which does not reach to the ears of men, and yet fills the hearing of the Creator. It is hence that Anna going to the temple was silent indeed with the lips, and yet uttered so many accents of her desire. Hence the Lord says in the Gospel, Enter into thy chamber, and when thou hast shut thy door, pray to thy Father Which is in secret, and thy Father Which seeth in secret shall reward thee openly. [Matt. 6, 6] For ‘the door being shut he prays in his chamber,’ who while his mouth is silent, pours forth the affection of the heart in the sight of the Pitifulness Above. And the voice is ‘heard in secret,’ when there is a crying out in silence by holy desires. Whence also it is rightly said by the Psalmist, The Lord hath heard the desire of the poor; Thine ear hath heard the preparing of their heart. [Ps. 10, 17] Now blessed Job in the subjoined words discloses whom he seeks for himself as a helper, in the ‘hearing of his desire,’ saying,
And that he himself who judgeth would write a book !
44. For because to the People still fearing, the Law was committed by the hands of a Servant, but upon the loving Children, the grace of the Gospel was bestowed by the Lord, Who as coming for our Redemption, instituted the New Covenant for us, but in examining as touching the precept of that Covenant one day cometh as Judge also, it is not requisite that by explaining it should be made clear, that He Who Judges is the Same Who writes a book. For Truth Itself says by Itself, The Father judgeth no man, but hath committed all judgment unto the Son. [John 5, 22] And so He will then be the Enacter of judgment Who is now the Composer of the ‘book;’ that He should then demand in strictness, what He now bids in mildness. For thus we see every day that masters set children the rudiments of their letters caressing them, but exact those of them dealing hardly with them; and what they give with gentleness, they require back with the rod. For now the precepts of Divine Revelation sound gentle, but they shall be to be thought harsh in the exacting of them. Now, there is a gentle warning of One calling, but then there shall come the strict justice of the Judge, because it is certain that no whit even of the very least commandment will pass without scrutinizing. By which same it is apparent that He that ‘judgeth is the Same That wrote the Book,’ Which same ‘Book’ of the New Testament, that the Redeemer of man should Himself frame in His own Person at the last, the Prophet Ezekiel rightly tells forth, saying, And behold six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer’s inkhorn at his reins. [Ez. 9, 2] For what else is there denoted in the ‘six men coming’ but the six ages of mankind? [St. Gregory’s division of ages, Him. in Ev. xix. §. 1. from Adam to Noah, Noah to Abraham, Abraham to Moses, Moses to Our Lord, and then to the end, will not suit this place. What is meant is probably that in St. Isidore of Seville, Etym. lib. v. c. 39. De Discretione temporum, where two more divisions are made, at David, and the Captivity. He compares these ages to the days of Creation. The same division is given in the beginning of his Chronicon.] Who ‘come from the way of the higher gate,’ because from the state of Paradise as from the beginning of the world, they are unwound from the upper generations. Which ‘gate looks to the North’ in this way, because the mind of man lying open to evil, except that, abandoning the warmth of charity, it had courted the numbness of the interior, would never have gone out to this breadth of mortality. And every man a slaughter weapon in his hand; because each particular generation being evolved by the several respective ages, before the Coming of the Redeemer, had in its practice that wherefrom it took the punishment of condemnation. And one man among them was clothed with linen. Because our Redeemer deigned to have parents even of the priestly Tribe [‘Tribu,’ perhaps ‘nation,’ but Elizabeth, ‘of the daughters of Aaron,’ was a kinswoman of the Blessed Virgin. Luke 1, 5. and 36.] after the flesh, he is described as coining ‘clothed with linen.’ Or, surely, because linen is from the earth, and is not like wool produced from the corruptible flesh, seeing that He derived the covering of His Body from a Virgin mother, and not by the corruptness of copulation, therefore He came to us ‘clothed with linen.’ And a writer’s inkhorn at his reins. In the ‘reins’ is the hind part of the body. And because the Lord Himself after that He died for our sakes, and rose again, and ascended up into heaven, then wrote the New Testament through the Apostles, this man had an ‘inkhorn at his reins.’ For He Who after He departed framed the writing of the New Testament, as it were, carried an ‘inkhorn’ behind him. Thus this ‘inkhorn’ he sees to hold fast to the man ‘clothed with linen,’ who says, And that the same who judges would write a book. But wherefore, blessed Job, desirest thou that a book should be written by Him, Who is Judge?
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Summary
Job 31:35 serves as the climactic and audacious declaration in Job's final defense, a passionate plea for a direct divine encounter. After enduring relentless suffering and the unhelpful accusations of his friends, Job demands that God, whom he perceives as his ultimate "adversary," present formal charges against him in a written indictment. This verse encapsulates Job's profound anguish, his unwavering conviction of innocence, and his desperate longing for vindication and a definitive resolution from the Almighty, whom he views as both his judge and his accuser.
Context
Literary Context
Job 31:35 marks the powerful conclusion of Job's extensive and deeply personal soliloquy (chapters 29-31). This section functions as Job's final and most comprehensive defense, where he meticulously recounts his past righteousness, laments his present suffering, and vehemently denies any hidden sin that would warrant his calamity. Chapter 31, in particular, is a detailed oath of purgation, where Job systematically lists various sins he has not committed, invoking curses upon himself if he were lying. The verse immediately preceding Job 31:34 speaks of Job's fear of public scorn and his refusal to hide his sin, emphasizing his transparency and confidence. Thus, verse 35 is the apex of his argument, a direct challenge to God, signaling the end of his discourse and setting the stage for God's eventual response, which commences in Job 38.
Historical & Cultural Context
The imagery in Job 31:35 is deeply rooted in ancient Near Eastern legal and judicial practices. The concept of an "adversary" (Hebrew: ish rivi, "man of my dispute") and the demand for a "written book" (Hebrew: sepher) evoke a formal courtroom setting. In this period, legal disputes often involved a plaintiff (adversary) presenting a written accusation or indictment, to which the defendant would then respond. Job is essentially demanding a formal trial before the divine court, where he can face his accuser (whom he perceives as God Himself) and present his defense. This reflects a cultural understanding of justice and due process, even when applied to the divine realm, underscoring Job's profound sense of injustice and his desire for a fair hearing and public vindication.
Key Themes
This verse powerfully articulates several core themes central to the book of Job. Firstly, it highlights the human longing for divine audience and vindication. Job's repeated cry, "Oh that one would hear me! behold, my desire [is, that] the Almighty would answer me," underscores his deep need for direct communication and a clear explanation from God, mirroring the cries found in many psalms (e.g., Psalm 13:1). Secondly, the theme of justice and the problem of undeserved suffering is paramount. Job believes he is suffering unjustly and demands a legal process to prove his innocence, reflecting the broader theological struggle within the book concerning God's justice in the face of human suffering. Finally, the legal metaphor itself is a significant theme, portraying Job's relationship with God as a courtroom drama, where Job is the accused, convinced of his blamelessness and ready to defend himself against any charge, even from the Sovereign Judge of all the earth.
Exposition and Analysis
Key Word Analysis
This is one of the most ancient and frequently used names for God in the book of Job, appearing 31 times. Derived from H7706, Shadday' emphasizes God's power, self-sufficiency, and absolute sovereignty, often in the context of His ability to bless or to judge. Job's use of this name, even as he challenges God, highlights his recognition of God's supreme authority, yet also his profound struggle with how such a powerful God could allow his suffering without apparent cause or explanation.
Derived from H7379, rîyb' signifies a "contest," "contention," or "legal dispute," and by extension, one involved in such a dispute, an "adversary." The KJV phrase "mine adversary" in Job 31:35 combines H376 (ʼîysh, "man") with H7379 (rîyb), literally translating to "man of my contention" or "my legal opponent." This strongly reinforces the courtroom imagery. Job perceives God as acting in the role of his accuser or prosecutor, and he yearns for this "adversary" to formalize the charges so he can present his defense and clear his name.
Derived from H5612, çêpher' refers to a "writing," "document," "scroll," or "book," often implying a formal, authoritative record. In a legal context, it would denote an indictment, a bill of charges, or a formal accusation. Job's demand for his adversary to have "written a book" is a plea for a clear, tangible list of his alleged transgressions, so he can refute them point by point and receive a public vindication.
Verse Breakdown
"Oh that one would hear me!"
This is a heartfelt exclamation, a desperate cry for an audience. Job feels unheard and misunderstood by his friends, and implicitly, by God Himself. This expresses a profound human longing for empathetic understanding and acknowledgement in the midst of overwhelming pain and isolation. It is a yearning for someone, anyone, to truly listen to his plight and his defense, a cry that resonates with the deepest human need for validation.
"behold, my desire [is, that] the Almighty would answer me"
This clause clarifies Job's primary longing: a direct, personal response from God. He is not merely seeking a general theological explanation but a specific, personal answer to his unique suffering and his persistent claims of innocence. This reflects a deep, if audacious, faith that God is capable of communication and that a divine answer would bring resolution, even if it challenges his current understanding.
"and [that] mine adversary had written a book."
This is the culmination of Job's challenge. By demanding a written indictment from his "adversary" (whom he implicitly identifies as God), Job is calling for a formal legal process. He is so confident in his blamelessness that he desires a clear, documented list of charges, believing that if such charges were presented, he could easily refute them and prove his integrity before the divine court, thus achieving the vindication he so desperately seeks.
Literary Devices
Job 31:35 is rich in Legal Metaphor, which is the dominant literary device throughout Job's final speeches. The entire verse frames Job's relationship with God as a courtroom drama, with Job as the defendant, God as the ultimate judge, and also (in Job's perception) the prosecutor or Adversary. This metaphor highlights Job's profound sense of injustice and his desperate need for a fair hearing and vindication. The phrase "written a book" further solidifies this legal imagery, referring to a formal indictment. There is also an element of Hyperbole in Job's audacious demand, as he, a mere mortal, challenges the Almighty to a legal contest. This hyperbole underscores the intensity of his suffering and his unwavering conviction. Finally, there is a subtle layer of Dramatic Irony, as the reader is aware of the heavenly prologue (Job 1-Job 2) where Satan is the true "adversary" and accuser, not God. Job, unaware of this, perceives God as his opponent, making his plea both deeply poignant and tragically misdirected in its immediate target.
Theological and Thematic Connections
Job 31:35 profoundly illustrates the human struggle with divine justice and the problem of suffering. Job's demand for a direct answer and a formal indictment from God highlights the universal human desire for understanding and vindication when faced with inexplicable pain. It challenges the simplistic retribution theology often espoused by his friends, asserting that suffering is not always a direct consequence of sin. Theologically, it raises critical questions about God's sovereignty, His justice, and the nature of His relationship with humanity. Job's bold plea, though seemingly confrontational, is ultimately an act of faith—he believes God is just enough to hear his case and righteous enough to provide an answer, even if that answer is not what he expects. This deep yearning for a divine encounter and a clear resolution resonates with the cries of many saints throughout history who have wrestled with God in their trials, demonstrating that authentic faith can encompass honest lament and even audacious questioning.
Reflection and Application
Job 31:35 offers a powerful model for honest and authentic prayer in the midst of suffering. It teaches us that it is permissible, even necessary, to bring our deepest frustrations, questions, and demands for justice directly to God. Job's willingness to challenge the Almighty, while still acknowledging His power, demonstrates a profound and unvarnished relationship with his Creator. We are invited to lay bare our souls before God, even when we feel unheard or unjustly treated, trusting that He can handle our raw emotions and desperate pleas. This verse reminds us that true faith is not always quiet submission but can also be a wrestling, a demanding, and a persistent seeking of answers from the One who holds all truth. While we may not always receive the answers we expect or in the timing we desire, the act of bringing our case before God is an act of profound trust in His ultimate sovereignty, His unwavering justice, and His capacity for intimate engagement with His creation.
Questions for Reflection
FAQ
Was Job wrong to challenge God so directly and demand an answer?
Job's direct challenge to God, culminating in Job 31:35, is a complex and often debated aspect of the book. From a human perspective, it demonstrates an extraordinary level of honesty, integrity, and raw faith. Job is not denying God's existence or power; rather, he is wrestling with God's justice and demanding an explanation for his suffering. The book of Job ultimately affirms Job's integrity, even in his complaints, as God Himself declares that Job has "spoken of me what is right" (Job 42:7). While Job's understanding of God's ways was limited (as God later reveals in His majestic speeches in Job 38-41), his willingness to engage God directly, rather than abandoning his faith, is presented as a form of righteousness. It teaches us that authentic faith can include honest lament and even audacious questioning, as long as it is rooted in a desire for God and His truth, and ultimately leads to deeper submission and understanding.
Christ-Centered Fulfillment
Job's desperate plea for an "Almighty" to "answer me" and for an "adversary" to "write a book" finds its ultimate fulfillment and resolution in Jesus Christ. Job longed for a mediator, an advocate who could stand between him and God, to present his case and vindicate his righteousness. This yearning is profoundly met in Christ, who is our great High Priest and our Advocate with the Father. Job sought a written indictment to defend himself, but Christ, the Lamb of God who takes away the sin of the world, bore the indictment of our sin on the cross, taking upon Himself the charges against humanity and offering Himself as the perfect sacrifice. Through His atoning work, He disarmed the true adversary, Satan, and triumphed over the accusations against us, canceling the record of debt that stood against us (Colossians 2:14-15). Job's desire for vindication is fulfilled in the believer's justification by faith in Christ, where we are declared righteous not by our own blamelessness, but by the imputed righteousness of Christ (Romans 5:1). Thus, what Job desperately sought in a courtroom drama, God provided definitively through the saving work of His Son, Jesus Christ, who is the answer to our deepest cries and the ultimate vindicator of all who trust in Him.