TRV
Translation
King James Version
Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?
Complete Jewish Bible
or rely on it to bring home your seed and gather the grain from your threshing-floor?
Berean Standard Bible
Can you trust him to bring in your grain and gather it to your threshing floor?
American Standard Version
Wilt thou confide in him, that he will bring home thy seed, And gatherthe grainof thy threshing-floor?
World English Bible Messianic
Will you confide in him, that he will bring home your seed, and gather the grain of your threshing floor?
Young's Literal Translation
Dost thou trust in him That he doth bring back thy seed? And to thy threshing-floor doth gather it ?
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In the KJVVerse 13,847 of 31,102
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Commentary on Job 39 verses 1–12
1 ¶ Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?
2 Canst thou number the months that they fulfil? or knowest thou the time when they bring forth?
3 They bow themselves, they bring forth their young ones, they cast out their sorrows.
4 Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.
5 Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?
6 Whose house I have made the wilderness, and the barren land his dwellings.
7 He scorneth the multitude of the city, neither regardeth he the crying of the driver.
8 The range of the mountains is his pasture, and he searcheth after every green thing.
9 Will the unicorn be willing to serve thee, or abide by thy crib?
10 Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
11 Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?
12 Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?
God here shows Job what little acquaintance he had with the untamed creatures that run wild in the deserts and live at large, but are the care of the divine Providence. As,
I. The wild goats and the hinds. That which is taken notice of concerning them is the bringing forth and bringing up of their young ones. For, as every individual is fed, so every species of animals is preserved, by the care of the divine Providence, and, for aught we know, none extinct to this day. Observe here, 1. Concerning the production of their young, (1.) Man is wholly ignorant of the time when they bring forth, Job 39:1, Job 39:2. Shall we pretend to tell what is in the womb of Providence, or what a day will bring forth, who know not the time of the pregnancy of a hind or a wild goat? (2.) Though they bring forth their young with a great deal of difficulty and sorrow, and have no assistance from man, yet, by the good providence of God, their young ones are safely produced, and their sorrows cast out and forgotten, Job 39:3. Some think it is intimated (Psa 29:9) that God by thunder helps the hinds in calving. Let it be observed, for the comfort of women in labour, that God helps even the hinds to bring forth their young; and shall he not much more succour them, and save them in child-bearing, who are his children in covenant with him? 2. Concerning the growth of their young, (Job 39:4): They are in good liking; though they are brought forth in sorrow, after their dams have suckled them awhile they shift for themselves in the corn-fields, and are no more burdensome to them, which is an example to children, when they have grown up, not to be always hanging upon their parents and craving from them, but to put forth themselves to get their own livelihood and to requite their parents.
II. The wild ass, a creature we frequently read of in Scripture, some say untameable. Man is said to be born as the wild ass's colt, so hard to be governed. Two things Providence has allotted to the wild ass: - 1. An unbounded liberty (Job 39:5): Who but God has sent out the wild ass free? He has given a disposition to it, and therefore a dispensation for it. The tame ass is bound to labour; the wild ass has no bonds on him. Note, Freedom from service, and liberty to range at pleasure, are but the privileges of a wild ass. It is a pity that any of the children of men should covet such a liberty, or value themselves on it. It is better to labour and be good for something than ramble and be good for nothing. But if, among men, Providence sets some at liberty and suffers them to live at ease, while others are doomed to servitude, we must not marvel at the matter: it is so among the brute-creatures. 2. An unenclosed lodging (Job 39:6): Whose house I have made the wilderness, where he has room enough to traverse his ways, and snuff up the wind at his pleasure, as the wild ass is said to do (Jer 2:24), as if he had to live upon the air, for it is the barren land that is his dwelling. Observe, The tame ass, that labours, and is serviceable to man, has his master's crib to go to both for shelter and food, and lives in a fruitful land: but the wild ass, that will have his liberty, must have it in a barren land. He that will not labour, let him not eat. He that will shall eat the labour of his hands, and have also to give to him that needs. Jacob, the shepherd, has good red pottage to spare, when Esau, a sportsman, is ready to perish for hunger. A further description of the liberty and livelihood of the wild ass we have, Job 39:7, Job 39:8. (1.) He has no owner, nor will he be in subjection: He scorns the multitude of the city. If they attempt to take him, and in order to that surround him with a multitude, he will soon get clear of them, and the crying of the driver is nothing to him. He laughs at those that live in the tumult and bustle of cities (so bishop Patrick), thinking himself happier in the wilderness; and opinion is the rate of things. (2.) Having no owner, he has no feeder, nor is any provision made for him, but he must shift for himself: The range of the mountains is his pasture, and a bare pasture it is; there he searches after here and there a green thing, as he can find it and pick it up; whereas the labouring asses have green things in plenty, without their searching for them. From the untameableness of this and other creatures we may infer how unfit we are to give law to Providence, who cannot give law even to a wild ass's colt.
III. The unicorn - rhem, a strong creature (Num 23:22), a stately proud creature, Psa 112:10. He is able to serve, but not willing; and God here challenges Job to force him to it. Job expected every thing should be just as he would have it. "Since thou dost pretend" (says God) "to bring every thing beneath thy sway, begin with the unicorn, and try thy skill upon him. Now that thy oxen and asses are all gone, try whether he will be willing to serve thee in their stead (Job 39:9) and whether he will be content with the provision thou usedst to make for them: Will he abide by thy crib? No;" 1. "Thou canst not tame him, nor bind him with his band, nor set him to draw the harrow," Job 39:10. There are creatures that are willing to serve man, that seem to take a pleasure in serving him, and to have a love for their masters; but there are such as will never be brought to serve him, which is the effect of sin. Man has revolted from his subjection to his Maker, and is therefore justly punished with the revolt of the inferior creatures from their subjection to him; and yet, as an instance of God's good-will to man, there are some that are still serviceable to him. Though the wild bull (which some think is meant here by the unicorn) will not serve him, nor submit to his hand in the furrows, yet there are tame bullocks that will, and other animals that are not ferae naturae - of a wild nature, in whom man may have a property, for whom he provides, and to whose service he is entitled. Lord, what is man, that thou art thus mindful of him? 2. "Thou darest not trust him; though his strength is great, yet thou wilt not leave thy labour to him, as thou dost with thy asses or oxen, which a little child may lead or drive, leaving to them all the pains. Thou wilt never depend upon the wild bull, as likely to come to thy harvest-work, much less to go through it, to bring home thy seed and gather it into thy barn," Job 39:11, Job 39:12. And, because he will not serve about the corn, he is not so well fed as the tame ox, whose mouth was not to be muzzled in treading out the corn; but therefore he will not draw the plough, because he that made him never designed him for it. A disposition to labour is as much the gift of God as an ability for it; and it is a great mercy if, where God gives strength for service, he gives a heart; it is what we should pray for, and reason ourselves into, which the brutes cannot do; for, as among beasts, so among men, those may justly be reckoned wild and abandoned to the deserts who have no mind either to take pains or to do good.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON JOB 39:9
“Is the unicorn willing to serve you?” This animal, as is reported, is similar to an ox and is found in the austral regions, armed with a single horn. In the unicorn, whoever is not subjected at all to the bondage of the world is covertly represented. It is said to be provided with a single horn, because there is only one truth for the righteous. Again the human soul is compared with the unicorn, and it must be defined as endowed with a single horn if it is led by a single movement to the top. Moreover, it is said that the unicorn cannot be caught as its strength and dangerousness are extreme. However, the virgin hunter can win it, after being captured by the pleasure of beauty. So the soul is caught by the things that it has loved.
Gregory the DialogistAD 604
34. Let us consider what Saul was, when, from his very youth, he was engaged in aiding those who stoned, when he was laying waste some places of the Church, and, having received letters, was seeking for others to lay waste, when no single death of the faithful sufficed him, but, after the destruction of some, he was ever panting for the death of others: and we know for certain, that none of the faithful, at that time, believed that God would bend to the yoke of His fear the might of such haughty pride. Whence also Ananias, even after he had heard by the voice of the Lord that he had been converted, was afraid, saying, Lord, I have heard by many of this man, what evil he hath done to Thy saints at Jerusalem. [Acts 9, 13] And yet, suddenly changed from being an enemy, he is made a preacher: and in all quarters of the world announces the name of his Redeemer, endures punishments for the truth’s sake, exults at suffering himself what he had inflicted; invites some by allurements, and recals others by terrors, to the faith. To these he promises the kingdom of the heavenly country, to those he threatens the fire of hell. The one he corrects by authority, the others he attracts by humility to the path of rectitude: and bends himself on every side to the hand of his ruler, and collects the threshing floor of God with as great skill, as he used before to winnow it with pride.
35. But not even is this at variance with Paul, that the rhinoceros is said to be of box colour, and is stated to strike with his horn the bellies of elephants. For, because he was wont to live under the rigour of the Law, the observance of every virtue grew up more strictly in him than in others. For what is expressed by box colour, but the paleness of abstinence? To which he himself witnesses, that he tenaciously adheres, saying; I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. [1 Cor. 9, 27] Who, when, being endowed with knowledge of the Divine Law, he reproves the greediness of others, strikes elephants in their belly with his horn. For he had in truth struck elephants in the belly, when he was saying; Many walk, of whom I told you often, but now I tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame. [Phil. 3, 18. 19.] And again, They that are such serve not the Lord Christ, but their own belly. [Rom. 16, 18] This rhinoceros, therefore, no longer strikes men, but beasts, with his horn; when Paul no longer assaults the humble who are to be destroyed with that might of his doctrine, but slays the proud worshippers of their belly. It remains for us, therefore, to believe that those things, which we know were written of Paul, were done in others also. For many in truth were converted from the pride of that people, to the grace of humility; and whilst the Lord made their cruelty to submit to the yoke of His inspired fear, He doubtless subjected to Himself the might of the rhinoceros. But since we have heard what God’s marvelous power has wrought with His Elect.
Gregory the DialogistAD 604
9. What else is meant by ‘seed,’ but the word of preaching? As the Truth says in the Gospel, A sower went forth to sow; [Matt. 13, 3] and as the Prophet says; Blessed are ye who sow upon all waters. [Is. 32, 20] What else but the Church, ought to be understood by the threshing floor? Of which it is said by the voice of the Forerunner; And He will throughly purge His floor. [Matt. 3, 12] Who therefore could believe, in the beginning of the rising Church, when that unconquered sovereignty of the world was raging with so many threats and tortures against her, that this rhinoceros would bring back seed to God, that is, repay by his works the word of preaching which he had received? Which of the infirm could then believe, that he would gather His floor? For behold, he is now promulgating laws for the Church, who was before raging against it with various torments. Behold, whatever nations he has been able to seize, he brings by persuasion to the grace of faith; and points out eternal life to those, to whom, when captured, he secures their present life. Why is this? Because he is now, in truth, gathering the floor, which before he used to winnow, by scattering it with his proud horn. Let blessed Job therefore hear what the princes of the Gentiles do, and not exalt himself in himself with the glory of his own so great virtue. Let the powerful prince hear also, with what devotion the mightier princes of this world become the servants of God, and let not him who has a pattern in others, pervert his virtue, in consequence of its singularity, into the sin of pride. For though God beheld no one like him at that time, yet He foresaw many, by whom to repress his boasting.
10. Because, therefore, earthly princes prostrate themselves before God with great humility, wicked men, who were before ranked in unbelief against the Church, and were raging with open hostility, now turn to other arguments of fraud. For since they see that those reverence religion, they themselves adopt a respect for religion, and under a despicable garb oppress the conduct of the good, by their wicked habits. For they are in truth lovers of the world, and make a show of that in themselves which man can admire, and unite themselves, not in heart, but in garb, to those who truly despise themselves. For since, though loving present glory, they cannot attain to it, they follow it, as if despising it. But they would manifest what they think against the good, if they were to find a fitting opportunity for their wickedness. But even these devices of the wicked tend to the purification of the Elect. For Holy Church cannot pass through the season of her pilgrimage, without the labour of temptation, and though she has no open enemies without, yet she endures false brethren within. For she is ever in array against sin, and, even in the season of peace, has her own contest. And she is perhaps more grievously afflicted, when she is assaulted, not by the blows of strangers, but by the manners of her own children. Whether therefore at that, or this time, she is always engaged in a struggle. For, both in the persecution of princes she is afraid that the good should lose, what they really are, and in the conversion of princes she bears with the wicked pretending to be good, which they are not. Whence Almighty God, because He stated that this rhinoceros had been bound with thongs, immediately subjoined the hypocrisy of the wicked
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 39:12 culminates God's rhetorical interrogation of Job concerning the untamable nature of the wild ox, challenging Job's capacity to domesticate such a formidable creature for essential agricultural tasks. Through this vivid illustration, God profoundly underscores the vast chasm between human limitation and divine sovereignty, emphasizing that only the Creator possesses absolute control over the wildest and most powerful elements of His creation, thereby humbling Job and redirecting his focus to God's unparalleled wisdom and omnipotence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 39:12 employs several potent Literary Devices to convey its profound message. The primary device is a Rhetorical Question, which is not intended to elicit a direct answer from Job but rather to make a point with overwhelming force and clarity. God's question to Job about the wild ox's suitability for farming is meticulously designed to highlight the creature's untamable nature and, by extension, God's exclusive and absolute control over it, thereby exposing Job's limited power, understanding, and control over creation. There is also an element of subtle Personification in the KJV's "Wilt thou believe him," attributing a will or agency to the wild ox, which further emphasizes its independent and uncooperative nature, making its wildness more vivid. The verse also utilizes powerful Contrast by juxtaposing the known necessity of domesticated oxen for crucial agricultural tasks with the utter impossibility of using the wild ox for the same purpose. This stark contrast vividly underscores the wild ox's inherent defiance of human control and highlights God's unique dominion. Finally, the idea of taming an aurochs for farming is presented as an exaggerated absurdity, serving as a form of Hyperbole to drive home the point of its insurmountable wildness and God's unparalleled power.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, a pivotal part of God's majestic discourse, profoundly illustrates the Creator's absolute sovereignty over all creation, especially its most untamed, formidable, and independent elements. It serves as a powerful and humbling reminder to Job, and to us, that human wisdom, strength, and control are inherently limited when confronted with the vastness, complexity, and inherent wildness of God's design. The inability of humans to domesticate the wild ox for their purposes underscores a fundamental theological truth: not everything in creation is subject to human will, manipulation, or control; rather, all things ultimately operate under divine prerogative and for divine purposes. This revelation is intended to humble humanity, fostering a posture of profound awe, reverence, and submission before the One who alone orchestrates the universe, from the smallest creature to the mightiest beast, and controls the very forces of nature. Our ultimate trust and reliance must reside in God's unfathomable wisdom and boundless power, not in our own finite capacity to manage or manipulate our circumstances.
REFLECTION AND APPLICATION
Job 39:12 challenges us to deeply confront the limits of our own control, understanding, and strength. In a world that often encourages self-reliance, mastery over our environment, and the pursuit of complete control, this verse serves as a crucial spiritual corrective. It reminds us that there are forces, circumstances, and even aspects of our own lives and hearts that are inherently beyond our ability to tame, manipulate, or fully comprehend. Just as Job could not harness the wild ox for his harvest, we too encounter "wild oxen" in our lives—unforeseen challenges, uncontrollable events, untamed aspects of our own desires, or even the unpredictable nature of others. This realization should not lead to despair or resignation, but to a profound humility that redirects our gaze from our own limited capabilities to the boundless power, wisdom, and sovereign care of God. It calls us to surrender our illusion of control, to acknowledge that true reliability and ultimate provision come not from our efforts to domesticate every wildness, but from trusting in the sovereign Creator who orchestrates all things, both wild and tame, for His perfect purposes. This verse encourages us to release our grip on what we cannot control and to place our unwavering confidence and hope in the One who can, and does, control all things.
Questions for Reflection
FAQ
What is the significance of God's focus on wild animals in His speech to Job?
Answer: God's focus on wild animals, particularly powerful and untamed creatures like the wild ox (re'em), the ostrich, and the warhorse in Job 39, is profoundly significant. It serves as a powerful rhetorical strategy to underscore His absolute sovereignty, infinite wisdom, and unparalleled power over all creation, especially those aspects that are wild, formidable, and entirely beyond human control or comprehension. Unlike domesticated animals that serve human purposes and are subject to human will, these wild creatures exist independently, fulfilling God's purposes in their natural habitats, demonstrating His unbridled power and freedom. By questioning Job about his ability to manage, control, or even fully understand these magnificent creatures, God highlights the vast and unbridgeable chasm between human limitation and divine omnipotence. It is a powerful and humbling demonstration, showing Job that if he cannot even comprehend or control the wild beasts of the earth, how much less can he grasp or challenge the intricate workings of divine justice, cosmic order, and God's sovereign plan. This theme is consistent with God's broader challenge to Job's understanding of creation, which begins in Job 38.
CHRIST-CENTERED FULFILLMENT
Job 39:12, with its stark portrayal of human limitation in the face of untamed creation, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Job could not tame the wild ox, Jesus demonstrates ultimate dominion over all creation, perfectly embodying the divine prerogative to bring order out of chaos and to exercise authority over every wild and unruly element. He is the one who calms the raging storm with a mere word, commanding even the winds and the waves to obey Him, as powerfully depicted in Mark 4:39. The untamable forces of nature, which humble Job and expose human weakness, are utterly subject to Christ's divine power. Furthermore, the agricultural imagery of "bringing home thy seed" and "gathering [it into] thy barn" foreshadows Christ's ultimate work of gathering His people, the harvest of humanity, into His eternal kingdom. He is the "Lamb of God, who takes away the sin of the world!" (John 1:29), who, unlike the untamable ox, willingly submitted Himself to the Father's will, even to death on a cross, to accomplish the ultimate harvest of salvation (John 12:24). Through Christ, the wildness of human sin is tamed, and those who were once alienated are brought into the Father's barn, the eternal dwelling place, by His grace and transforming power (Ephesians 2:13). Thus, the human inability highlighted in Job points profoundly to the divine ability perfectly embodied in Christ, who alone brings all things into subjection and gathers His people into His glorious and eternal presence.