Job 40:1

Here is, I. A humbling challenge which God gave to Job. After he had heaped up many hard questions upon him, to show him, by his manifest ignorance in the works of nature, what an incompetent judge he was of the methods and designs of Providence, he clenches the nail with one demand more, which stands by itself here as the application of the whole. It should seem, God paused awhile, as Elihu had done, to give Job time to say what he had to say, or to think of what God had said; but Job was in such confusion that he remained silent, and therefore God here put him upon replying, Job 40:1, Job 40:2. This is not said to be spoken out of the whirlwind, as before; and therefore some think God said it in a still small voice, which wrought more upon Job than the whirlwind did, as upon Elijah, Kg1 19:12, Kg1 19:13. My doctrine shall drop as the rain, and then it does wonders. Though Job had not spoken any thing, yet God is said to answer him; for he knows men's thoughts, and can return a suitable answer to their silence. Here, 1. God puts a convincing question to him: "Shall he that contendeth with the Almighty instruct him? Shall he pretend to dictate to God's wisdom or prescribe to his will? Shall God receive instruction from every peevish complainer, and change the measures he has taken to please him?" It is a question with disdain. Shall any teach God knowledge? Job 21:22. It is intimated that those who quarrel with God do, in effect, go about to teach him how to mend his work. For if we contend with men like ourselves, as not having done well, we ought to instruct them how to do better; but is it a thing to be suffered that any man should teach his Maker? He that contends with God is justly looked upon as his enemy; and shall he pretend so far to have prevailed in the contest as to prescribe to him? We are ignorant and short-sighted, but before him all things are naked and open; we are depending creatures, but he is the sovereign Creator; and shall we pretend to instruct him? Some read it, Is it any wisdom to contend with the Almighty? The answer is easy. No; it is the greatest folly in the world. Is it wisdom to contend with him whom it will certainly be our ruin to oppose and unspeakably our interest to submit to? 2. He demands a speedy reply to it: "He that reproaches God let him answer this question to his own conscience, and answer it thus, Far be it from me to contend with the Almighty or to instruct him. Let him answer all those questions which I have put, if he can. Let him answer for his presumption and insolence, answer it at God's bar, to his confusion." Those have high thoughts of themselves, and mean thoughts of God, who reprove any thing he says or does.

II. Job's humble submission thereupon. Now Job came to himself, and began to melt into godly sorrow. When his friends reasoned with him he did not yield; but the voice of the Lord is powerful. When the Spirit of truth shall come, he shall convince. They had condemned him for a wicked man; Elihu himself had been very sharp upon him (Job 34:7, Job 34:8, Job 34:37); but God had not given him such hard words. We may sometimes have reason to expect better treatment from God, and a more candid construction of what we do, than we meet with from our friends. This the good man is here overcome by, and yields himself a conquered captive to the grace of God. 1. He owns himself an offender, and has nothing to say in his own justification (Job 40:4): "Behold, I am vile, not only mean and contemptible, but vile and abominable, in my own eyes." He is now sensible that he has sinned, and therefore calls himself vile. Sin debases us, and penitents abase themselves, reproach themselves, are ashamed, yea, even confounded. "I have acted undutifully to my Father, ungratefully to my benefactor, unwisely for myself; and therefore I am vile." Job now vilifies himself as much as ever he had justified and magnified himself. Repentance changes men's opinion of themselves. Job had been too bold in demanding a conference with God, and thought he could make his part good with him: but now he is convinced of his error, and owns himself utterly unable to stand before God or to produce any thing worth his notice, the veriest dunghill-worm that ever crawled upon God's ground. While his friends talked with him, he answered them, for he thought himself as good as they; but, when God talked with him, he had nothing to say, for, in comparison with him, he sees himself nothing, less than nothing, worse than nothing, vanity and vileness itself; and therefore, What shall I answer thee? God demanded an answer, Job 40:2. Here he gives the reason of his silence; it was not because he was sullen, but because he was convinced he had been in the wrong. Those that are truly sensible of their own sinfulness and vileness dare not justify themselves before God, but are ashamed that ever they entertained such a thought, and, in token of their shame, lay their hand upon their mouth. 2. He promises not to offend any more as he had done; for Elihu had told him that this was meet to be said unto God. When we have spoken amiss we must repent of it and not repeat it nor stand to it. He enjoins himself silence (Job 40:4): "I will lay my hand upon my mouth, will keep that as with a bridle, to suppress all passionate thoughts which may arise in my mind, and keep them from breaking out in intemperate speeches." It is bad to think amiss, but it is much worse to speak amiss, for that is an allowance of the evil thought and gives it an imprimatur - a sanction; it is publishing the seditious libel; and therefore, if thou hast thought evil, lay thy hand upon thy mouth and let it go no further (Pro 30:32) and that will be an evidence for thee that that which thou thoughtest thou allowest not. Job had suffered his evil thoughts to vent themselves: "Once have I spoken amiss, yea, twice," that is, "divers times, in one discourse and in another; but I have done: I will not answer; I will not stand to what I have said, nor say it again; I will proceed no further." Observe here what true repentance is. (1.) It is to rectify our errors, and the false principles we went upon in doing as we did. What we have long, and often, and vigorously maintained, once, yea, twice, we must retract as soon as we are convinced that it is a mistake, not adhere to it any longer, but take shame to ourselves for holding it so long. (2.) It is to return from every by-path and to proceed not one step further in it: "I will not add" (so the word is); "I will never indulge my passion so much again, nor give myself such a liberty of speech, will never say as I have said nor do as I have done." Till it comes to this, we come short of repentance. Further observe, Those who dispute with God will be silenced at last. Job had been very bold and forward in demanding a conference with God, and talked very boldly, how plain he would make his case, and how sure he was that he should be justified. As a prince he would go near unto him (Job 31:37); he would come even to his seat (Job 23:3); but he has soon enough of it; he lets fall his plea and will not answer. "Lord, the wisdom and right are all on thy side, and I have done foolishly and wickedly in questioning them."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1. answered Job] That is, took up anew His words and directly appealed to Job.

Chap. Job_40:1-5. Effect of the Divine Speech on Job

As if the purpose of the preceding survey of Creation might be lost in the brilliancy of the individual parts of it, the Divine Speaker gathers up its general effect and brings it to bear on Job directly, demanding whether he will persevere in his contention with Jehovah;—will the reprover contend with the Almighty? Job_40:1-2.

Job is abased by the glory of God which He has made to pass before him, and brought to silence—I am too mean, what shall I answer thee? I lay my hand upon my mouth; Job_40:3-5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Job 40:1 Moreover the LORD answered Job, and said,

Ver. 1. Moreover the Lord answered Job, and said] Hic verisimile est aliquantisper Deum tacuisse, saith Mercer. Here it is likely that God held his peace awhile, and seeing that Job replied not, he added the following words, the more fully to convince and affect him. There is somewhat to do to reduce a sinner from the error of his way; yea, though he be in part regenerate, the flesh will play its part against the spirit. This must be considered, and all gentleness used to those that offend of infirmity, after God’s example here.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_40:1-24

Moreover, the Lord answered Job, and said.

Jehovahs answer

Its language has reached, at times, the high-water mark of poetry and beauty. Nothing can exceed its dignity, its force, its majesty, the freshness and vigour of some of its pictures of nature and of life. But what shall we say next? It is no answer, we may say, to Jobs agonised pleadings. It is no answer to the riddle and problem which the experience and history of human life suggests, even to ourselves. Quite true. There is no direct answer at all. Even those partial answers, partial yet instructive, which have been touched on from time to time by speaker after speaker, are not glanced at or included in these final words. It is as though the voice of God did not deign to repeat that He works on the side of righteousness. He only hints at it. Job is not even told the purpose of the fiery trial through which he himself has passed, of those in other worlds than his own who have watched his pangs. No! God reveals to him His glory, makes him feel where he had, gone wrong, how presumptuous he had been. That is all. He does not say, All this has been a trial of thy righteousness: thou hast been fighting a battle against Satan for Me, and hast received many sore wounds. Nothing is said of the truth, already mooted and enforced in this Book, that suffering does its perfect work when it purifies and elevates the human soul, and draws it nearer to the God who sends or permits the suffering. Nor is any light thrown on that faint and feeble glimmer of a hope not yet fully born into the world, of a life beyond the grave; of a life where there shall be no more sorrow or sighing, where Job and his lost sons and daughters shall be reunited. The thoughts that we should have looked for, perhaps longed for, are not here. Those who tell us that the one great lesson of the whole book is to hold up the patriarch Job as the pattern of mere submission, mere resignation--those who search in it for a full Thodice, a final vindication, that is, and explanation of Gods mode of governing the world--those, lastly, who find ill it a revelation of the sure and certain hope of a blessed immortality, can scarcely have studied either Jobs language or the chapters before us today. One thought, and one only, is brought into the foreground. The world is full of mysteries, strange, unapproachable mysteries, that you cannot read. Trust, trust in the power, and in the wisdom, and in the goodness of Him, the Almighty One, who rules it. Turn from the insoluble problems of your own destiny, the voice says to Job, and says to us. Good men have said their best, wise men have said their wisest. Man is still left to bear the discipline of some questions too hard for him to answer. We cannot solve them. We must rest, if we are to rest at all, in the belief that He whom we believe to be our Father in heaven, whom we believe to have been revealed in His Son, is good, and wise, and merciful; that one day, not here, the riddle will be solved; that behind the veil which you cannot pierce, lies the solution in the hand of God. (Dean Bradley.)

The Lords answer

I. A Divine reproof that was effectual.

1. Observe the reproof. Shall he that contendeth with the Almighty instruct Him?

(1) What is thy intellect to His? The glimmering of a glow worm to the brilliancy of a million suns.

(2) What is thy sphere of observation to Mine? Thou art a mere speck in space. I have immensity under My eye.

(3) What is thy experience to Mine? Thou art the mere creature of a day, observing and thinking for a few hours. I am from everlasting to everlasting.

2. Observe the effect. What was the effect of this appeal? Here it is. Then Job answered the Lord, and said, Behold, I am vile; what shall I answer Thee? etc.

(1) A sense of moral unworthiness. I am vile.

(2) A resolution to retract. I will proceed no further. He regrets the past, and resolves to improve in the future. This is what every sinner should do, what every sinner must do, in order to rise into purity, freedom, and blessedness.

II. A Divine comparison that was silencing.

1. It is a comparison between himself and the Great Creator. Gird up thy loins now like a man: I will demand of thee, and declare thou unto Me. What is thy power to Mine? Hast thou an arm like God? What is thy voice to Mine? Canst thou speak in a voice of thunder? What is thy greatness to Mine? Deck thyself with majesty, etc. What is thy wrath to Mine? Cast abroad the rage of thy wrath. What art thou in My presence? The only effective way of hushing the murmurings of men in relation to the Divine procedure, is an impression of the infinite disparity between man and his Maker.

2. It is a comparison between himself and the brute creation. Behold now behemoth. Study this huge creature, and thou wilt find in many respects thou art inferior to him. Therefore be humble, and cease to contend with Me. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 40:1. Moreover the Lord answered Job — Having first made a little pause to try what Job had to allege in his own defence, or could answer to his questions; and he continuing silent, as being, it seems, astonished at God’s rebukes, or expecting what he would further say, the Lord proceeded with his questions and rebukes. What follows is not said to be spoken out of the whirlwind, and therefore some think God said it in a still, small voice, which wrought more upon Job (as upon Elijah) than the whirlwind did. Though Job had not spoken any thing, yet God is said to answer him: for he knows men’s thoughts, and can return a fit answer to their silence.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Notes

Job_40:15. “Behold turn behemoth.” Various opinions as to what is meant by the term “behemoth.” According to GESENIUS, בְּהֵמוֹת (behemoth) is the plural of בְּהֵמָה (behemah, from the unused Root בָהַס baham = ָוד in the Xth conjugation, “to be dumb”), a quadruped of the larger sort, living on the land; here the plural of majesty, denoting a large quadruped: the hippopotamus. So BOCHART: the river-horse or hippopotamus; like the Leviathan, an inhabitant of the Nile: the termination וֹת (oth) however, being, according to Bochart, not the sign of the plural, but of Egyptian singular, the animal being Egyptian. The SEPTUAGINT has: “Beasts.” TARGUM: “The animal.” The VULGATE, SYRIAC, and ARABIC, like the English Version, leave the word untranslated. MERCER, CASTALIO, and COCCEIUS, like Gesenius, consider the plural to be used on account of the great size of the animal. GROTIUS thinks it equivalent to “the animal of animals;” i.e., the most excellent animal. According to MAIMONIDES, the term includes all land animals of monstrous size. So apparently the Septuagint. DR. LEE, in like manner, renders it “the beasts.” The term, however, generally regarded as denoting a distinct species of animal, as—

(1) distinct species are described in the former chapter;

(2) It is here compared with other species;

(3) The description is not suitable to all beasts of the field. The animal intended formerly regarded very generally as the elephant. So most of the earlier interpreters, both Catholic and Reformed, and all the Hebrew expositors. So the Geneva and Dutch versions, and the Italian of Diodati. According to MERCER: “Some animal larger and more monstrous than the elephant. Modern interpreters generally consider the hippopotamus, or river-horse, as especially intended. Bishop PATRICK says: “Not the elephant, which never lies among the reeds, but an animal of that region—the hippopotamus. CONANT: “The river-ox, the appropriate name of the animal commonly known as the hippopotamus, or river-horse, the word being probably its Egyptian name. ROBINSON and CALMET derive the name from the Egyptian “pe” (the definite article “the”), “ehe,” an ox, and “mouth,” water; the water or river-ox, the name being modified like other foreign words. According to KITTO, the word is the plural of excellence; denoting the chief and most powerful of herbivorous animals known to Job, and living in his neighbourhood. GOOD thinks neither the elephant nor the hippopotamus exactly intended, but an animal now extinct. So A. CLARKE. FAUSSET thinks the description agrees partly with the elephant and partly with the hippopotamus, but exactly in all the details with neither; and that it is rather intended as a practical personification of the great Pachydermata or Herbivora, the idea of the hippopotamus being predominant. According to REISKE and BYTHNER, the word indicates “beasts” in general; the peculiar name not being here given, as unnecessary, from the description. COCCEIUS, FRY and others, view the animal, called “the beast” by way of eminence, as one and the same with Leviathan. SAMUEL WESLEY queries whether it is not the animal alluded to by the Psalmist (Psa_68:30): “Rebuke the company of the spearman;” Margin: “The beasts of the reeds;” BOOTHROYD: “The wild beasts of the reeds.”

JEHOVAH’S ADDRESS CONTINUED

A pause in the Almighty’s address apparently indicated in the commencement of the present chapter. The language in which it is resumed, together with the reply of Job immediately following, implies also a suspension of the argument, which seems only to be taken up at the fifteenth verse—when the Almighty spoke a second time out of the whirlwind. This is usually explained on the ground that Job’s conviction and repentance, though expressed in Job_40:4-5 in reply to the Almighty’s appeal in Job_40:2, were not yet sufficiently deep, and that the argument and means of correction are on that account resumed. It is conjectured, however, by some that an accidental dislocation of the parts has taken place, and that the first fourteen verses of the chapter originally followed the description of Leviathan and the first six verses of the succeeding chapter. In this way the narrative is believed better to correspond with the seventh verse of the forty-second chapter, which seems to make the Almighty the last speaker; while the fourteenth verse of the present chapter forms a manifestly appropriate and impressive conclusion to the Divine address. Taking the narrative, however, as it stands in the text, we have—

I. The application of the preceding address. Job_40:1-2.—“Moreover the Lord answered Job and said: Shall he that contendeth with the Almighty instruct Him (or, ‘will the corrector of the Almighty still contend with Him?’ Or, ‘is the disputer with the Almighty yet instructed’)? He that reproveth God, let him answer if” (viz., the questions just proposed). Observe—

1. A sin most offensive to God, to contend with Him by disputing the equity of His government and the reasonableness of His providential dispensations. This Job’s sin. The sin to which fallen human nature, even in believers, is always liable. The sin into which Asaph felt himself falling (Psa_73:2-15). Conspicuously the sin of Jonah.

2. The contemplation of the greatness and sovereignty of God as Creator and Ruler of the universe, fitted to silence all questionings and complainings in regard to His providential procedure. This the object of the Almighty’s address, and of the reference made by Him to His power, wisdom, and goodness as seen in the creation, preservation, and government of the earth, with all the tribes of its inhabitants, as well as of the worlds above and around us, and of all the various forces and phenomena of nature. Such a Being can require no instruction from any of His creatures; and for even the highest of them to think to reprove Him for any of His doings can only be the summit of presumption and folly. All ground of complaining against God on the part of His creatures removed by His infinitely glorious perfections. Those perfections sufficient foundation for our most assured confidence in the Divine procedure. A Being possessed of such perfections able only to do what is wise, and just, and good. Enough to hear in the darkest dispensations: “Be still, and know that I am God” (Psa_46:10).

II. Job’s Confession. Job_40:3-5.—“Then Job answered the Lord and said: Behold, I am vile (mean and contemptible): what shall I answer Thee (either as to these questions or Thy conduct and procedure)? I will lay mine hand upon my mouth (in token of silence and conviction). Once have I spoken, but I will not answer: yea twice, but I will proceed no farther.” In this confession observe—

1. The discovery. “I am vile.” Abraham’s acknowledgment—“Am but dust and ashes.” All flesh grass. Man a worm. His days on earth as a shadow. But of yesterday, and knowing nothing. Even the nations less than nothing, and vanity. The question appropriate and becoming: “What is man that thou art mindful of him?” Vile in his origin, and creature-nature; much viler still in his character as a sinner. His proper place therefore in the dust, with his hand upon his mouth. Murmurings and complainings against God’s procedure monstrous in any creature, but especially so in one so vile as man. Note—

(1) God made man in his own image, but sin has made him vile. The character of sin to debase; that of righteousness to exalt. Sin renders man rebellious against his Creator, injurious to his neighbour, brutish in himself. Sin, the abominable thing which God hates.

(2) Repentance changes men’s views of themselves as well as of God. Job’s former language: “I am not wicked.” “I would go as a prince before God;” Now it is: “Behold, I am vile.” The language of Saul, the Pharisee: “God, I thank thee that I am not as other men are;” that of Paul, the penitent: “I am the chief of sinners.”

(3) Job’s discovery a blessed one. The result of Divine teaching and of God’s revealing himself to the soul. Isaiah’s acknowledgment when he beheld the glory of the Lord in the temple: “Woe is me! for I am undone, because I am a man of unclean lips.” That of Peter on the discovery of Christ’s divinity in the fishing boat: “Depart from me; for I am a sinful man, O Lord.” This discovery the first step to Job’s exaltation, and the exaltation of any sinner. “He giveth grace to the lowly.” “He that humbleth himself shall be exalted.” Pride and self-righteousness the greatest hindrances to a man’s peace.

2. Job’s silence. “What shall I answer thee? I will lay mine hand upon my mouth.” No plea to offer (chap. Job_21:5; Jud_1:18, Jud_1:19). A Divinely taught self-knowledge the effectual cure of a murmuring spirit. God’s government of his creatures of such a character as to stop the mouth of every objector. A day at hand when every mouth will be shut, and all the world become guilty before God. The immediate result of the Spirit’s work in conviction. Examples: The thief upon the Cross; Saul of Tarsus.

3. His resolution. “Once have I spoken, but I will not answer,” &c. The proof of repentance to resolve not to repeat the offence. “If I have offended, I will not offend any more.” “He that confesseth and forsaketh his sin shall obtain mercy.” “Go and sin no more.” Complete and unconditional surrender, the aim of the Holy Ghost in the sinner’s conviction. Note—Job’s sin that of his lips, and especially in relation to God. Sins of the lips to be repented of as well as sins of the life. Unbecoming thoughts and words in regard to God at least as punishable as injustice towards our neighbour. “Uprightings of judgment towards God as much a duty as uprightness of conduct towards man.”—Kitto.

III. The Almighty’s Challenge. Job_40:6-14.—“Then answered the Lord unto Job out of the whirlwind, and said: Gird up thy loins now like a man (a hero or mighty man, as thou imaginest thyself to be—spoken in irony): I will demand of thee, and declare thou unto me. Wilt thou also disannul my judgment (judicial sentence, or justice in governing the world)? wilt thou condemn me, that thou mayst be righteous (in order to establish thy innocence—which Job appeared on the point of doing)? Hast thou an arm like God? or canst thou thunder with a voice like Him? Deck thyself now with majesty and excellency, and array thyself [like a God] with glory and beauty. Cast abroad (manifest on every side, or dart forth as lightnings) the rage (or overflowings) of of thy wrath [against the ungodly for their destruction]: and behold [with a withering glance] every one that is proud, and abase him. Look [with omniscient eye from the throne of the universe] on every one that is proud, and bring him low (by the infliction of condign punishment, and for the manifestation of thy power and justice); and tread down the wicked in their place (on the spot, however high in power and station). Hide them in the dust [of the grave], and bind their faces in secret (without public process, or in the darkness of a prison, like so many doomed malefactors—Est_7:8). Then will I also [as well as others] confess unto thee [with praise], that thine own right hand can save thee.”

The Almighty’s address from the storm-cloud renewed, not to explain and remove the mysteries in His providential dealings, for which there will be time enough hereafter, but still to further convince Job of his error in questioning the Divine justice, and more fully to humble him, by the exhibition of His own almightiness and man’s littleness. From the challenge in the above section, observe—

1. The spirit and tendency of all murmurings against God’s dealings with us is to “disannul” His decisions, and to maintain our own righteousnes as deserving better treatment.

2. Discontent and rebellion against the Divine procedure is virtually to “contend” with God, and enter the lists with the Almighty. “Let the potsherds strive with the potsherds of the earth; but woe unto the man that striveth with his Maker.” A fearful thing to fall into the hands of the living God. “Who can abide when once he is angry.” The wrath of a king like the roaring of a lion; what then the wrath of a God? The sinner must either submit by grace or be subdued by judgment. “Kiss the Son, lest he be angry, and ye perish from the way.”

4. Pride the object of God’s special displeasure. The sin of fallen angels.

5. Every sinner “beheld” by the omniscient eye of the Almighty. “No darkness or shadow of death where the workers of iniquity may hide themselves.”

6. The proudest to be one day “brought low.” Proud sinners humbled either in mercy or judgment. Those happy who willingly humble themselves before God, before they are unwillingly humbled by Him.

7. Thorough humiliation and self-abasement required, in order to the reception of full salvation and spiritual comfort. Job for a time only partially humbled. The ploughshare of conviction to be driven deeper into his soul, before the seed of Divine consolation is cast into it. The knife to be still further applied, before the wound is finally bound up. God’s kindness seen in thoroughly humbling the saint as well as the sinner. A crowning blessing, to be divested of the last remains of pride and self-righteousness. God empties in order to fill; humbles in order to exalt.

8. The tendency of fallen humanity always to save itself. The essence of all infidelity, Pharisaism, and self-righteousness. The spirit of Cain with his offering of first fruits, in contrast with that of Abel with his bleeding lamb. The Pharisee in the temple, with his—“God, I thank thee I am not as other men;” in contrast with the Publican and his—“God be merciful to me a sinner.” Self-salvation the aim of most of the religion in the world, whether Pagan, Mahometan, Jewish, or Christian. Much of the religion of the cloister as well as of the synagogue. Penances, prayers, almsgivings, and so-called good works, often only so many different forms of self-salvation. Self-salvation usually the first attempt of an awakened sinner. Salvation by self the great impediment to salvation by Christ.

9. Attempts to save ourselves only cured by the discovery of our own weakness. To save ourselves implies a power nothing less than Divine. To be our own Saviour we must possess the attributes of Deity. The Saviour of humanity, when fallen, must be God as truly as the Creator of humanity itself. “God our Saviour”—two ideas necessarily connected. Salvation includes—

(1) Satisfaction to Divine justice for sin;

(2) Regeneration or the renewal of a sinful nature. Satisfaction for sin, which deserves endless death, only to be made by one possessing infinite dignity. Regeneration, or the creation of a new and holy nature in a fallen man, the work of a Divine power. The power required to save ourselves, that which can punish sin anywhere and banish it from the world. The sinner made to see his inability, in order to abandon his attempts at self-salvation, and to cast himself entirely on God the Saviour, the Lord Jesus Christ. The glory of the Gospel, that it reveals a Divine power put forth for man’s salvation; and actually put forth in the case of all who believe it. Man’s inability to save himself the ground of Christ’s redemption. To exhibit that inability one of the objects of this book. “God, and not man, the sinner’s Saviour—the substance of all revelation.”—Townsend.

IV. Description of Behemoth. Job_40:15-24.—“Behold now Behemoth, which I made with thee (or in thy neighbourhood); he eateth grass as an ox. Lo now, his strength is in his loins, and his force is in the navel (or muscles) of his belly. He moveth (Marg., “setteth up”) his tail like a cedar: the sinews of his stones (or thighs) are wrapped together (or interlaced). His bones are as strong pieces (or tubes) of brass (or copper); his bones (a different word from the preceding—probably a Syriac or Chaldaic one, and rather denoting the larger bones—his limbs) are like bars of iron. He is [in bulk and strength] the chief of the ways (or works) of God: he that made him can make his sword to approach him (or, ‘hath given to him his sword’—the weapon—probably his hooked teeth or tusks, with which he might defend himself and attack others, but which he only uses in mowing down the grass for his food). Surely the mountains bring him forth food, where all the beasts of the field play (the animal harmless and herbivorous, notwithstanding his sword). He lieth under the shady trees (or lotuses), in the covert of the reed and fens (or marshes abounding on the banks of the Nile). The shady trees (or lotuses) cover him with their shadow; the willows of the brook compass him about. Behold, he drinketh up a river (or a ‘river rages’ or overflows its banks), and [he] hasteth not (to escape from fear of the consequences): he trusteth that he can draw up Jordan with his mouth. He taketh it with his eyes (or ‘will any take him before his eyes?’—instead of using stratagem): his nose pierceth through snares” (or, “will any pierce his nose with hooks?”—as 2Ki_19:28; Eze_38:4).

Uncertain what animal, if any one in particular, is intended by the description. The name “Behemoth,” as a Hebrew word, simply denotes “beasts,” or viewed as the plural of majesty, “the beast.” So rendered in some of the ancient versions. The word, however, thought by some to be rather the Hebrew form of an Egyptian name for the animal, viz., P-ehe-moth, or the water-ox. The elephant generally understood by the older commentators to be the animal intended. Modern interpreters, however, decidedly in favour of the hippopotamus, or river-horse. The description believed to agree better with the latter; while the hippopotamus, being an inhabitant of the Nile and its banks, was much more likely to be familiary known to the patriarch and the poet than the elephant.

Both the elephant and the hippopotamus belong to the class of animals termed by naturalists Pachydermata, or thick-skinned. The elephant comprehends the largest of the living terrestrial animals that suckle their young. Its food is strictly vegetable. It is of a mild disposition, and lives in herds, which are conducted by old males. Those of the present day clothed with a rough skin, nearly destitute of hair. Are only found in the torrid zone of the eastern continents; the Indian elephant being found from the Indus to the Eastern Ocean, and in the large islands of the south of India; and the African one, from Senegal to the Cape of Good Hope. The African elephant not now tamed, although the Carthaginians appear to have employed it in the same way that the inhabitants of India do theirs. The hippopotamus has a very massive and naked body, with very short legs, so that the belly reaches to the ground, an enormous head, and a short tail. It lives in rivers and their neighbourhood, feeding on roots and other vegetable substances, and exhibits much ferocity and stupidity. Now confined to the rivers of the middle and south of Africa.—Cuvier.

The description apparently agreeing in every particular neither with the elephant nor the hippopotamus, the animal has been conjectured by some to be a now extinct genus; and by others to be rather a poetical personification of the great pachydermata—the idea of the hippopotamus being predominant. Extinct species of this class of animals found in a fossil condition. The great mastodon the type of the elephant, though of a different species—the principal distinction being in the shape and structure of the teeth; while the mastodon also possessed short tusks in its lower, in addition to those in its upper, jaw. This animal equalled the elephant in size, but with still heavier proportions. Its remains found in a wonderful state of preservation both in America and the Eastern Continent. The skeleton of one, almost entire, found in the valley of the Missouri, now to be seen in the British Museum. The animal supposed to have been more an aquatic, or swamp-hunting, quadruped than the elephant. A mammoth—a more recent animal of the same class—measuring from the fore-part of the skull to the end of the tail sixteen feet four inches, and twelve feet in height, discovered in Siberia in 1801, imbedded in ice, with its flesh, skin, and hair as perfect as if recently dead. The remains of another found, which is supposed to have been twenty-five feet high and sixty feet in length. Gigantic elephants, of nearly twice the bulk of the largest elephant of Africa or Ceylon, believed by Professor Owen, from the abundance of their remains, to have roamed in herds over the British Islands in the period immediately before the creation of man. The fossil remains of an animal discovered in the gypsum quarries of Paris and other parts of France, to which has been given the name Palœtherium, or the ‘ancient beast,’ and which seems to have combined the characters of the rhinoceros, the hippopotamus, the horse, the pig, and the camel; while its external appearance, as restored by Cuvier, approaches more nearly to that of the tapir. The animal supposed to have lived in marshy ground, and to have fed on the roots and stems of trees.

The Almighty’s object in the, description of Behemoth, to present to Job, in this gigantic and powerful animal, an evidence of His Divine power; and at the same time to teach him his own littleness, and the presumption of thinking to dispute with his Maker, or of questioning the justice of His procedure. The Creator, Preserver, and Governor of such creatures must be one who possesses sufficient power, wisdom, and rectitude to govern the world.

Observe—

(1) Not merely do the heavens and the firmament over our head declare the glory of God, but every creature which His hands have made. The huge mammoth points to the irresistibleness of His power, while the almost invisible animalcule tells of the universality of His Providential care.

(2) The largest, as well as the least, of His creatures dependent on, and provided for by, the Creator. “He giveth the beast his food.” How much more will He care and provide for His own children made after His image! He Who constantly feeds the gigantic monsters of the land and sea can be at no loss to supply the wants of His trusting people. The happiness of believers that they are able to testify with David: “He hath made with me an everlasting covenant, ordered in all things and sure” (2Sa_23:5).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

1 Then Jehovah answered Job, and said:

2 Will now the censurer contend with the Almighty?

Let the instructor of Eloah answer it!

3 Then Job answered Jehovah, and said:

With Job 40:1; Job 38:1 is again taken up, because the speech of Jehovah has now in some measure attained the end which was assigned to it as an answer to Job's outburst of censure. רב is inf. abs., as Jdg 11:25; it is left to the hearer to give to the simple verbal notion its syntactic relation in accordance with the connection; here it stands in the sense of the fut. (comp. Kg2 4:43): num litigabit, Ges. 131, 4, b. The inf. abs. is followed by יסּור as subj., which (after the form שׁכּור) signifies a censurer and fault-finder, moomeetee's. The question means, will Job persist in this contending with God? He who sets God right, as though he knew everything better than He, shall answer the questions put before him.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

CHAPTER 40

1. The answer demanded (Job 40:1-2)

2. Job’s answer (Job 40:3-5)

3. Jehovah’s appeal to Job (Job 40:6-14)

4. Behold behemoth! (Job 40:15-24)

Job 40:1-3. Now comes the direct word of Jehovah out of the storm-cloud to Job. He addresses him as “he that reproveth God.” He had contended with the Almighty and now the Almighty Job had judged faces him and demands an answer. Let him answer.

Job 40:3-5. And Job answers; and what an answer it is! It is the answer for which God was waiting. “Lo! I am vile; what shall I answer Thee? I will lay my hand upon my mouth.” He acknowledges that he had spoken too much and that now he cannot answer and proceeds no further. He is completely silenced, acknowledges his own nothingness and vileness, that his words were wrong and that he has nothing else to say. He was convinced that such a God who had spoken to him of creation and His creatures, making known His power, wisdom and care, could never be unjust in His dealings with man.

Job 40:6-14. But Jehovah, the searcher of hearts, has not yet finished. Job’s abominable pride must be laid bare. Jehovah asks him the serious question, “Wilt thou disannul My judgment? Wilt thou condemn Me, that thou mayest be righteous? Hast thou an almighty arm like God, or canst thou thunder with a voice like His?” Then he tells him: “Deck thyself now with majesty and glory.” Array thyself with majesty and power. Come and take My place and then thus arrayed let Job be in God’s place, rule and deal with proud man and the evil-doers.

Send far and wide thy overflowing wrath;

And on each proud one look, and bring him low;

Each proud one single out, and humble him;

Yea, crush the evildoers where they stand;

Hide them away together in the dust;

And in the deepest dungeon have them bound.

It is Divine irony, but needed in order to humble Job still more. He who was so proud and had so stubbornly defended his righteousness in self-justification and God-accusation, how could he do what Jehovah asked him to do?

But if he were to do it, then Jehovah would be ready to own to him “that thy right hand to save thee will suffice.” It all strikes home to the proud, self righteous heart of Job.

Job 40:15-24. The Lord asks Job to consider the behemoth; it is undoubtedly the hippopotamus (the Greek for river-horse). A description of this powerful beast follows. He calls the behemoth the “chief of the ways of God,” one of His greatest works in animal creation. The behemoth is one of Job’s fellow-creatures “which I made as thee.” He eateth grass like an ox. He has tremendous strength in his loins and legs. He takes its rest under the shady trees and fears nothing:

Suppose the stream should swell, he will not blench

For he believes that Jordan he can drink.

Shall any take him while he lies on watch?

Or with a ring shall any pierce his nose?

Behemoth then is a powerful, uncontrollable beast which lives for itself. How weak then is man as contrasted with this beast in possession of such marvellous strength. Yet it is only a beast and Job is a man. How abominable then must Job’s pride and boasting appear in the sight of the Lord.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

40:1-2 The Greek Old Testament omits this conclusion to God’s first speech.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

CHAPTER XL

Job humbles himself before the Lord, 1-5.

And God again challenges him by a display of his power and

judgments, 6-14.

A description of behemoth, 15-24.

NOTES ON CHAP. XL

Verse 1. Moreover the Lord answered] That is, the Lord continued his discourse with Job. Answered does not refer to any thing said by Job, or any question asked.

I think it very likely that this whole piece, from the beginning of this first verse to the end of the fourteenth, was originally the ending of the poem. Mr. Heath has noticed this, and I shall lay his words before the reader: "The former part of this chapter is evidently the conclusion of the poem; the latter part whereof seems to be in great disorder; whether it has happened from the carelessness of the transcriber, or, which appears most probable, from the skins of parchment composing the roll having by some accident changed their places. It is plain from the seventh verse of the forty-second chapter Job 42:7 that Jehovah is the last speaker in the poem. If, then, immediately after the end of the thirty-ninth chapter, we subjoin the fifteenth verse of the forty-second chapter, and place the fourteen first verses of the fortieth chapter immediately after the sixth verse of the forty-second chapter, and by that means make them the conclusion of the poem, all will be right; and this seventh verse of the forty-second chapter will be in its natural order. The action will be complete by the judgment of the Almighty; and the catastrophe of the poem will be grand and solemn." To these reasons of Mr. Heath, Dr. Kennicott has added others, which the reader may find at the end of the chapter. Job 40:24 Without taking any farther notice of the transposition in this place, I will continue the notes in the present order of the verses.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Moreover the Lord answered Job,.... The Lord having discoursed largely of the works of nature, in order to reconcile the mind of Job to his works of providence, stopped and made a pause for a little space, that Job might answer if he thought fit; but he being entirely silent, the Lord began again:

and said; as follows:

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Moreover, the Lord answered Job - The word “answered” is used here as it is often in the Scriptures, not to denote a reply to what had been immediately said, but to take up or continue an argument. What God said here was designed as a reply to the spirit which Job had so frequently manifested.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Having made a little pause to try what Job could answer to his questions, and Job being it seems astonished with God’s rebukes, or expecting what God would further say, continued silent.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

A short dialogue between the Almighty and Job, ending in the latter's confession and submission.

2. Cox renders, 'Is he who contended with the Almighty corrected? Let him who disputed with God reply.'

4. Vile] RV 'of small account.' Job confesses that in view of these marvellous works of God, it was presumption to think of criticising His actions.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Vers. 1-5. Between the first and the second part of the Divine discourse, at the end of which Job wholly humbles himself, (Job_42:1-6) is interposed a short appeal on the part of tile Almighty, and a short reply on Job"s part, which, however, is insufficient. God calls upon Job to make good his charges (vers. 1, 2). Job declines, acknowledges himself to be of no account, and promises silence and submission for the future (vers. 3-5). But something more is needed; and therefore the discourse is further prolonged.

Vers. 1, 2. Moreover the Lord. Jehovah as in Job_38:1 and in the opening chapters. (see the comment on Job_12:9) Answered Job, and said, Shall he that contendeth with the Almighty instruct him? rather, Can he that reproveth contend with the Almighty? (see the Revised Version). Does Job, the reprover, think that he can really contend with the Almighty? If so, then he that reproveth God, let him answer it; or, let him answer this; let him answer, that is, what has been urged in ch. 38 and 39.

Vers. 1-5. Jehovah to Job: the first answer the application.

I JEHOVAH"S CONDESCENSION TOWARDS JOB.

1. In listening with patient silence to Job"s censures and complaints. "Shall he that contendeth with the Almighty instruct him?" literally, "Shall the reprover i.e. of God contend in contending with the Almighty?" This is the first formal notice taken by Jehovah of the fact that Job had indulged in censorious reflections against the Divine character and administration. They had all been heard by that ever-listening ear which no sound can escape. But no sign or indication had been given that the Deity was cognizant of the reflections cast upon him by his angry servant. Patiently he had suffered Job to proceed against him as far as he thought good. And the like meek, uncomplaining attitude does he still preserve towards them, whether ungodly unbelievers or backsliding professors, who cast reproaches on his Name. (Psa_50:21) The Divine patience in the face of man"s provocations to wrath is a sublime miracle of condescension.

2. In seeking rather to remove Job"s censures by instruction than to silence them by chastisement. When at length Job had ended his long arraignment of the Divine government of the world, it would not have been surprising had God descended on him by way of punishment, calling him to account for his over-bold behaviour. Instead of that, the Almighty causes an ambassador, Elihu, to deal with him by way of education, imparting to him such views of God"s character and ways as might serve to correct his misapprehensions. Nay, himself, the supreme Jehovah, stoops to become his own Ambassador for the selfsame purpose, that he might set before the mind of his servant such an image and presentment of himself that the misconceptions which gave rise to his censures might be removed. What God gave to Job out of the whirlwind he has in the Person of Jesus Christ given to the world a manifestation of himself and for a like purpose, not condemnation, but salvation, (Joh_3:17) through the removal of those erroneous ideas which hinder men from giving him their confidence and love. (2Co_4:6)

3. In submitting to discuss the question of his own character with his creature. "He that reproveth God, let him answer it;" i.e. if Job had anything to urge in reply to the representation which God had given of himself, God was ready to attend to it. Surely here was a depth of self-abasement to which only a God of love and grace could stoop! A prefigurement, may it not be said, of the stupendous condescension of the Incarnation, when God, not arrayed in majesty, but clothed in the lowly garb of humanity, stooped to talk with sinful man, as a man talketh with his friend!

II JOB"S SUBMISSION TO JEHOVAH.

1. An acknowledgment of insignificance. "Behold, I am vile;" literally, "I am mean, small, of no account, a being to be despised in comparison with thee." It is not yet a sense of moral imperfection that fills the breast of Job, as afterwards, when the second Divine remonstrance ends, (Job_42:6) but simply a vivid realization of his utter feebleness and contemptibleness before a God of such incomparable majesty as Jehovah, of such far-reaching power and wide-ranging wisdom. Man never knows his real littleness until he understands the greatness of God.

2. A confession of ignorance. "What shall I answer thee?" Job meant that he felt utterly unable to reply to the arguments which God had adduced in support of his right to govern the world on principles of his own without taking Job or any other creature into his confidence. Hence the resolution, "I will lay my hand upon my mouth," was designed to intimate both his resolution to be silent and his inability to reply. The less men attempt to answer God the better. When God brings his heavenly teachings home to the spirit, the proper attitude is silent admiration and submission. "Speak, Lord; for thy servant heareth.

3. An admission of error. "Once have I spoken; but I will not answer literally, "and I will not answer," i.e. I will not reply again; yea, twice; but literally, "and I will proceed no further." Whether Job intended to say that he had twice, or only once, answered God, he certainly meant that he had spoken wrongly in his previous utterances. It was much that he had now arrived at a clear perception of his error. It was a good preparation for his ultimate complete withdrawal from the false position which all throughout the controversy with God he had maintained.

4. A profession of amendment. He had done wrong in the past; he would do so no more at least in this respect. This becoming resolution was "a fruit meet for repentance," a promise of the final soul-surrender which was drawing nigh.

Learn:

1. That God deals with men on the principles of grace, even when they richly deserve to receive only justice.

2. That for a puny creature to find fault with God is an amazing act of presumption.

3. That the first sign of goodness in a human soul is a perception, how ever faint, of its own insignificance.

4. That they who have fallen into sin once should, like Job, endeavour to do so no more.

HOMILIES BY E. JOHNSON Vers. 1-5. Conclusion of Jehovah"s address: reply of Job: lowliness in the presence of Jehovah.

The words of Jehovah express this

I THAT THE DIVINE WORKS PRESENT A TRIUMPHANT CHALLENGE TO HUMAN INTELLIGENCE. (Ver. 2) Can man surpass them? Can he even imitate them? What can he do but silently admire them, and adore the Author of them? Therefore the serious contemplation of the works of God is well fitted to silence an ignorant criticism, and quell the idle murmurs of discontent. To trace his power, wisdom, and fatherly love through the various departments of the visible universe is to deepen in our minds faith in his order. We in some way are instruments for promoting that order, and shall be blessed in proportion to our active or resigned compliance with its laws.

II THE STUDY OF THE DIVINE ORDER, THEN, IS FITTED, NOT ONLY TO SILENCE THE CAVILS OF A SHORT-SIGHTED CRITICISM, BUT TO PRODUCE BOTH FAITH AND HUMILITY. (Vers. 3-5) This is the effect on the mind of Job. He feels his littleness in presence of the infinite Intelligence; and, laying his hand upon his mouth, makes the resolve of silence for the future from all questioning of his Maker. Thus silently, as the storms and frosts of winter give place to the genial warmth and gentle influences of spring, is this proud and passionate heart, which want of sympathy and injustice at the hands of man had stung into proud self-consciousness and presumptuous appeals to God, softened by the voice and revelation of God himself into the heart of a little child. When we see ourselves as we are, because seeing ourselves in relation to him; when we are convinced of our insignificance in ourselves, and of the greatness of that grace which alone sheds a true value and significance upon our lives, peace begins to be shed through the heart, and in the silence of a true submission we wait for that which God may further have to speak to us, instead of assailing him with the clamour of passion and ignorance. J.

HOMILIES BY W.F. ADENEY Vers. 1, 2. Contending with the Almighty.

Job has been contending with the Almighty, and now God confronts him with the fact. This is the practical point to which we have come after being led through the picture-gallery of nature which has revealed to us the greatness of God in contrast with the littleness of man.

I WE ARE TEMPTED TO CONTEND WITH GOD.

1. By our liberty. We have freedom of thought as well as freedom of will. Thus we seem to be able to turn round and take up a position of our own in opposition to God.

2. By our trouble. It was great distress that drove Job into a contention with God. We do not find him attempting or desiring anything of the kind in the opening scene of the story. When trouble comes upon us we are displeased, and not seeing why it is sent we are tempted to murmur.

3. By our sin. Even Job, innocent as regards the gross charges of his three censors, was imperfect, as he is now brought to admit. Now, sin is opposition to God, and the attempt to justify it leads to contention with God.

4. By God"s forbearance. Because he is long-suffering we presume upon his patience. We are like Jacob wrestling with the "Traveller unknown," who only maintained the conflict so long as his mysterious Antagonist refrained from putting forth his strength. (Gen_32:24-32)

II WE ARE WRONG IN CONTENDING WITH GOD. This contention shows faults in us.

1. Ignorance. If we knew all, we should see how foolish the whole contention was. But we stumble into it in our confusion and folly.

2. Rebellion. Oar business is to submit and obey. When we dispute we are resisting, if only mentally.

3. Distrust. God is not trusted when we venture to oppose ourselves to him; for if he were we should be silent, not perhaps understanding his action, but possessing our souls in patience, and waiting for the final disclosure that is to explain God"s treatment of his children.

III IT IS USELESS FOR US TO CONTEND WITH GOD. Our position in relation to God does not offer us a chance of success.

1. Inequality. This is a contest of feebleness with almightiness. How can the finite hope for a victory in wrestling with the Infinite?

2. Incompetence. We do not know how to put our ease before God, and his action is not understood by us. Therefore our contention is confused and misleading. There is only one way of coming to terms with God, and that is to accept his terms.

IV IT IS NEEDLESS FOR US TO CONTEND WITH GOD. We are not left with the doleful prospect of simply submitting to the inevitable. Although we cannot see the good in God"s action, if only we have faith in him we may rest assured that he is doing just the very best thing for us and all his creatures. This assurance depends on his nature and character. He is a just God and a Saviour, and therefore he cannot be acting unjustly and injuriously. Our indictment of God"s goodness is a huge blunder from beginning to end. Let us but trust his goodness in the dark and in the face of the most distressful events, and in the end we shall see that our safety lies in submission. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Job humbles himself before God, ver. 1-5. God challenges him to vie with him, in justice, power, majesty, and dominion over the proud, ver. 6-14. And gives an instance of his power in the Behemoth, ver. 15-24.

Answered - Having made a little pause to try what Job could answer. This is not said to be spoken out of the whirlwind, and therefore some think God said it in a still, small voice, which wrought more upon Job, (as upon Elijah) than the whirlwind did. Tho' Job had not spoken any thing, yet God is said to answer him. For he knows mens thoughts, and can return a fit answer to their silence.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Job Retracts His Charges

v. 1. Moreover, since Job was still silent, the Lord answered Job and said,

v. 2. Shall he that contendeth with the Almighty instruct Him, continue his critical attitude after all that had now been laid before him? He that reproveth God, let him answer it, giving the proper replies and explanations of all the marvels set forth. Job had censured: let him now make good his charges.

v. 3. Then Job answered the Lord and said,

v. 4. Behold, I am vile, too base to offer a solution of the problems presented; what shall I answer Thee? He was unable to present so much as another argument. I will lay mine hand upon my mouth, closing it tightly, imposing absolute silence upon himself.

v. 5. Once have I spoken, in making his challenge against God; but I will not answer, not making another attempt to censure the Lord; yea, twice, referring to his repeated charges; but I will proceed no further. He retracted his former statements, he no longer dared to criticize God, since the Lord’s miraculous wisdom and providential care was too evident to permit of his further opposition.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Job 40:8

I. Every excuse for sin condemns God. This will be apparent if we consider (1) that nothing can be sin for which there is a justifiable excuse. (2) If God condemns that for which there is a good excuse, He must be wrong. (3) But God does condemn all sin. Hence either there is no apology for it, or God is wrong. (4) Consequently every excuse for sin charges blame upon God, and virtually accuses Him of tyranny.

II. Consider some of these excuses in detail: (1) Inability. (2) Want of time. (3) A sinful nature. (4) Sinners plead that they are willing to be Christians. (5) Sinners say they are waiting God’s time. (6) Sinners plead that their circumstances are very peculiar. (7) Another excuse is in this form: "My heart is so hard that I cannot feel." (8) "My heart is so deceitful," etc.

III. All excuses for sin add insult to injury. (1) A plea that reflects injuriously upon the court or the lawgiver is an aggravation of the original crime. (2) The same is true of any plea made in self-justification. (3) It is truly abominable for the sinner to abuse God and then excuse himself for it. This is the old way of the guilty.

IV. (1) Excuses render repentance impossible. (2) Sinners should lay all their excuses at once before God. (3) Sinners ought to be ashamed of their excuses and repent of them.

C. G. Finney Sermons on Gospel Themes, p. 72.

References: Job 40:23.—Preacher’s Monthly, vol. iv., p. 120. Job 42:5.—Homiletic Quarterly, vol. v., p. 18; J. M. Neale, Sermons in Sackville College, vol. iii., p. 434.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Connecting Statement:

Yahweh continues to challenge Job.

Should anyone who wishes to criticize try to correct the Almighty?

Yahweh is rebuking Job. This can be translated as a statement. AT: "No one who wants to criticize me should try to argue with me, for I am Almighty God." or "You, a person, want to criticize me, Almighty God, but you should not try to correct me." (See: Rhetorical Question)

He who argues with God, let him answer

Yahweh speaks of Job and himself as if they were two other people to remind Job that no person anywhere should argue with God. AT: "You want to argue with me, so answer me" (See: Pronouns)

translationWords

Yahweh

Job

Almighty

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.