TRV
See on the biblical-era map
Study This Verse
Commentary on Job 39 verses 13–18
The ostrich is a wonderful animal, a very large bird, but it never flies. Some have called it a winged camel. God here gives an account of it, and observes,
I. Something that it has in common with the peacock, that is, beautiful feathers (Job 39:13): Gavest thou proud wings unto the peacocks? so some read it. Fine feathers make proud birds. The peacock is an emblem of pride; when he struts, and shows his fine feathers, Solomon in all his glory is not arrayed like him. The ostrich too has goodly feathers, and yet is a foolish bird; for wisdom does not always go along with beauty and gaiety. Other birds do not envy the peacock or the ostrich their gaudy colours, nor complain for want of them; why then should we repine if we see others wear better clothes than we can afford to wear? God gives his gifts variously, and those gifts are not always the most valuable that make the finest show. Who would not rather have the voice of the nightingale than the tail of the peacock, the eye of the eagle and her soaring wing, and the natural affection of the stork, than the beautiful wings and feathers of the ostrich, which can never rise above the earth, and is without natural affection?
II. Something that is peculiar to itself,
1.Carelessness of her young. It is well that this is peculiar to herself, for it is a very bad character. Observe, (1.) How she exposes her eggs; she does not retire to some private place, and make a nest there, as the sparrows and swallows do (Psa 84:3), and there lay eggs and hatch her young. Most birds, as well as other animals, are strangely guided by natural instinct in providing for the preservation of their young. But the ostrich is a monster in nature, for she drops her eggs any where upon the ground and takes no care to hatch them. If the sand and the sun will hatch them, well and good; they may for her, for she will not warm them, Job 39:14. Nay, she takes no care to preserve them: The foot of the traveller may crush them, and the wild beast break them, Job 39:15. But how then are any young ones brought forth, and whence is it that the species has not perished? We must suppose either that God, by a special providence, with the heat of the sun and the sand (so some think), hatches the neglected eggs of the ostrich, as he feeds the neglected young ones of the raven, or that, though the ostrich often leaves her eggs thus, yet not always. (2.) The reason why she does thus expose her eggs. It is, [1.] For want of natural affection (Job 39:16): She is hardened against her young ones. To be hardened against any is unamiable, even in a brute-creature, much more in a rational creature that boasts of humanity, especially to be hardened against young ones, that cannot help themselves and therefore merit compassion, that give no provocation and therefore merit no hard usage: but it is worst of all for her to be hardened against her own young ones, as though they were not hers, whereas really they are parts of herself. Her labour in laying her eggs is in vain and all lost, because she has not that fear and tender concern for them that she should have. Those are most likely to lose their labour that are least in fear of losing it. [2.] For want of wisdom (Job 39:17): God has deprived her of wisdom. This intimates that the art which other animals have to nourish and preserve their young is God's gift, and that, where it exists not, God denies it, that by the folly of the ostrich, as well as by the wisdom of the ant, we may learn to be wise; for, First, As careless as the ostrich is of her eggs so careless many people are of their own souls; they make no provision for them, no proper nest in which they may be safe, leave them exposed to Satan and his temptations, which is a certain evidence that they are deprived of wisdom. Secondly, So careless are many parents of their children; some of their bodies, not providing for their own house, their own bowels, and therefore worse than infidels, and as bad as the ostrich; but many more are thus careless of their children's souls, take no care of their education, send them abroad into the world untaught, unarmed, forgetting what corruption there is in the world through lust, which will certainly crush them. Thus their labour in rearing them comes to be in vain; it were better for their country that they had never been born. Thirdly, So careless are too many ministers of their people, with whom they should reside; but they leave them in the earth, and forget how busy Satan is to sow tares while men sleep. They overlook those whom they should oversee, and are really hardened against them.
2.Care of herself. She leaves her eggs in danger, but, if she herself be in danger, no creature shall strive more to get out of the way of it than the ostrich, Job 39:18. Then she lifts up her wings on high (the strength of which then stands her in better stead than their beauty), and, with the help of them, runs so fast that a horseman at full speed cannot overtake her: She scorneth the horse and his rider. Those that are least under the law of natural affection often contend most for the law of self-preservation. Let not the rider be proud of the swiftness of his horse when such an animal as the ostrich shall out-run him.
The sort of wings described here appears to signify the synagogue of those who led Christ to the cross. Indeed, who is that mother who generated many children but whose children are not hers? It can only be the one who gave birth to the prophets and brought up the apostles, who are not hers though. Indeed both prophets and apostles, after being adopted into the church, abandoned it.
For he whom the grace of charity does not fall upon looks upon his neighbor as a stranger, even though he has himself begotten him to God. Doubtless all are hypocrites whose minds in truth, while ever aiming at outward objects, become insensible within. While they are ever seeking their own, in everything they do they are not softened by any compassion of charity for the feelings of the neighbor.… But hypocrites do not know these gut level feelings of charity. Because the more their mind is let loose on outward subjects by worldly concupiscence, the more it is hardened inside by its lack of affection. And it is frozen by a benumbing torpor within, because it is softened by fatal love outside. It is unable to reflect upon itself, because it does not strive to think of itself. A mind cannot think on itself which is not entirely at home in itself. It is unable to be entirely at home in itself, because by as many lusts as it is hurried away, by as many objects as it is distracted from itself and scattered, it lies below, though with collected strength it may rise, if it willed, to the greatest heights.…“God has deprived it of its wisdom, nor has he given it understanding.” Although to deprive is one thing and “not to give” is another, yet his first expression, “deprived,” he repeated by subjoining “has not given.” As if he were saying, My expression “deprived” means not that he has unjustly taken away wisdom but that he has justly not given it. Hence the Lord is described as having hardened the heart of Pharaoh, not because he himself inflicted hardness or, in accord with the demands of his deserts, because he softened it by a sensibility of heavenly infused fear. But now, because the hypocrite pretends that he is holy and conceals himself under the semblance of good works, he keeps down peace of the holy church and is therefore, before our eyes, arrayed with the appearance of religion. But if any temptation of his faith springs up, the rabid mind of the wolf strips itself of its garb of sheep’s skin and shows by persecution how greatly it rages against the holy.
11. Who can be ignorant how much the heron and the hawk surpass all other birds in the swiftness of their flight? But an ostrich has the likeness of their wing, but not the celerity of their flight. For it cannot in truth rise from the ground, and raises its wings, in appearance as if to fly, but yet never raises itself from the earth in flying. Thus, doubtless, are all hypocrites, who, while they simulate the conduct of the good, possess a resemblance of a holy appearance, but have no reality of holy conduct. They have, in truth, wings for flight, in appearance, but in their doing they creep along the ground, because they spread their wings, by the semblance of sanctity, but, overwhelmed by the weight of secular cares, they are not at all raised from the earth. For the Lord in reprobating the appearance of the Pharisees, reproves, as it were, the wing of the ostrich, which did one thing in action, and made a show of another in its colour; saying, Woe unto you, Scribes and Pharisees, hypocrites; for ye are like unto whited sepulchres, which indeed appear beautiful to men outwardly, but are within full of dead men’s bones; even so do ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. [Mat 23, 27. 28.] As if He were saying: The beautiful show of your wings seems to raise you up, but the weight of your conduct weighs you down to the lowest depths. Of this weight it is said by the Prophet, Ye sons of men, how long will ye be heavy in heart? [Ps. 4, 3] The Lord promises that He will convert the hypocrisy of this ostrich, when He says by the Prophet; The beasts of the field shall honour Me, the dragons and the ostriches. [Is. 43, 20] For what is expressed by the word ‘dragons,’ but minds openly wicked, which ever creep along the earth in most grovelling thoughts? But what is designated by the word ‘ostriches,’ but those, who pretend that they are good, who retain a life of sanctity in appearance, as a wing for flight, but use it not in act? The Lord, therefore, says that He is glorified by the dragon, or by the ostrich, because He frequently converts both the openly wicked, and the pretendedly good, to obey Him from their inmost thought. Or certainly, the beasts of the field, that is the dragons and ostriches, glorify the Lord, when that Gentile people, which had before been a member of the devil in this world, exalts the faith which is in Him. And this He both upbraids with the name of ‘dragon,’ on account of its wickedness, and brands with the term ‘ostriches,’ on account of its hypocrisy. For the Gentile world received, as it were, wings, but was unable to fly; which both possessed the nature of reason, but knew not the operation of reason.
12. We have still something to examine more attentively, respecting the hawk and heron, in considering this ostrich. For the bodies of the hawk and the heron are small, but they are supported with thicker wings; and they therefore fly along with swiftness; because there is little in them which weighs them down, and much which supports them. But the ostrich, on the other hand, is endowed with scantier wings, and is weighed down with a huge body, so that though it desires to fly, yet the very fewness of the feathers supports not in the air the mass of so huge a body. The character of the Elect is, therefore, well signified by the heron and the hawk; for as long as they exist in this life, they cannot be without some infection of sin, however small. But since there is little in them which weighs them down, they have abundant virtue of good doing which exalts them on high. But the hypocrite, on the contrary, though he does many things to raise him up, yet perpetrates many things to weigh him down. For it is not, that the hypocrite does no good things, but he commits many wickednesses, with which to weigh them down. Its few feathers, therefore, raise not up the body of the ostrich, because a multitude of evil doings weighs down the little virtue of the hypocrite. This very wing of the ostrich has also a resemblance in colour to the wings of the heron and the hawk, but has no resemblance to their power. For the wings of these are close and firmer, and in flying can press down the air by the power of their solidity. But the loosely-formed wings of the ostrich, on the contrary, are unable to take flight, because they are overpassed by the very air, which they ought to keep down. What else then do we observe in these, except that the virtues of the Elect fly forth solid, so as to beat down the winds of human applause? But however right the conduct of the hypocrites may appear, it is not able to fly, because, namely, the breath of human praise passes through the wing of unstable virtue.
13. But behold, when we observe the garb of the good and the evil to be one and the same, when we see the very same appearance of profession in the Elect and the reprobate, whence is our understanding able to discern in its comprehension the Elect from the reprobate, the true from the false? But we learn this the sooner, if we stamp upon our memory the words of our Teacher which have been intimated to us, Who says; By their fruits ye shall know them. [Matt. 7, 20] For we must not consider what they display in appearance, but what they maintain in conduct. Whence after having mentioned in this place the appearance of this ostrich.
In every step of the fall, the beginning is represented by the lighter faults that later, with the increase of guilt, become more and more serious. Here the evilness of this hypocrite is analyzed through his progressive iniquities. First, he presents himself as a righteous person, which he is not at all. Then, he scorns the righteous. Finally, he even insults the Creator. Indeed, the soul never stays in the place where it fell, because, after falling voluntarily, the weight of its evilness leads it to worse and worse actions. And so, by precipitating [the fall], it is submerged more and more deeply. Let the hypocrite then go now and seek for his own praises. Later he will oppress the life of his neighbor, and one day he will even scorn his own Creator. The more he devises arrogant attitudes, the more he sinks into atrocious punishments as a result.
36. What is signified by the name ‘ostrich,’ but the synagogue, which had indeed the wings of the law, but from grovelling in its heart in things below, never raised itself from the earth? But what is expressed by the ‘heron’ and the ‘hawk,’ but the ancient fathers, who had power even in their living to soar to those truths, which they were able to perceive by understanding? The wing, therefore, of the ostrich is like the wings of the heron and the hawk; because the voice of the synagogue maintained in its words the doctrine of the early teachers, but knew it not in its living. Whence also the Truth warns the people of this same synagogue against the Scribes and Pharisees, saying; The Scribes and Pharisees sit in Moses’ seat; all therefore whatsoever they have said to you, observe and do: but do not ye after their works. [Mat. 23, 2] We could say much of the habits of the heron, but since its wing only is brought to our memory, we are prevented speaking of its habits.
Continue studying Job 39:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 39:13 presents a profound rhetorical question posed by God to Job from a whirlwind, designed to highlight the Creator's unparalleled wisdom, sovereignty, and meticulous design evident in the natural world. By contrasting the "goodly wings" of what the KJV identifies as the peacock with the wings and feathers of the ostrich, God underscores the diverse, often paradoxical, and ultimately incomprehensible nature of His creative work, challenging Job's limited human understanding and calling him to humble reverence and awe.
CONTEXT
Literary Context: This verse is situated within a magnificent and climactic section of the Book of Job, spanning chapters 38-41, where God directly addresses Job. Following Job's protracted lament and his friends' theological debates, God intervenes not to explain the reason for Job's suffering, but to powerfully demonstrate His infinite knowledge and absolute sovereignty over all creation. Beginning with a dramatic appearance from a whirlwind, as described in Job 38:1, God embarks on a series of rhetorical questions, inviting Job to consider the wonders of the cosmos, the untamed forces of nature, and the intricate design of various creatures. Chapter 39 specifically focuses on wild animals—from the wild goat and deer to the wild donkey, wild ox, horse, hawk, and eagle—culminating in the detailed descriptions of the peacock and ostrich in this verse. This entire discourse is meticulously crafted to humble Job and highlight the vast, unbridgeable chasm between finite human wisdom and boundless divine wisdom.
Historical & Cultural Context: The Book of Job is set in the ancient Near East, a world where the power and mystery of creation were often attributed to various deities or impersonal forces. Against this backdrop, the text powerfully asserts the singular, unparalleled sovereignty of Yahweh, the God of Israel, as the sole Creator and Sustainer of all things. Animals like the ostrich (Hebrew: ya'anah) were well-known inhabitants of the desert regions of the ancient Near East, recognized for their unique characteristics, particularly their great speed despite having wings that did not enable flight. While the precise identification of the "peacock" (KJV) in the first part of the verse is a point of scholarly debate, the general concept of a bird with striking beauty or unusual characteristics would have been familiar to the original audience. The rhetorical questions employed by God reflect a common pedagogical method in ancient wisdom literature, designed not to elicit an answer but to provoke deep thought and lead to a profound understanding of the subject—in this case, the Creator's unsearchable wisdom and power.
Key Themes: Job 39:13 contributes significantly to several overarching themes in the book of Job and the broader biblical narrative. Firstly, it powerfully illustrates Divine Sovereignty and Wisdom in Creation, emphasizing that God alone bestows unique attributes upon each creature, from the magnificent to the seemingly mundane, demonstrating His meticulous and purposeful design. This echoes the broader biblical affirmation of God's wisdom evident in all creation and His intricate knowledge of every living thing, as seen in Psalm 50:10-11. Secondly, the verse highlights Paradoxical Design, drawing attention to the peacock's "goodly wings," celebrated for their splendor, in contrast with the ostrich's wings, which, despite their size, do not enable flight. This showcases God's diverse and often surprising purposes in creation, where beauty and utility are uniquely balanced, sometimes in ways that defy human expectation or logic. Finally, by asking "Gavest thou...", God reinforces Human Limitation and Humility, reminding Job that he, like all humanity, lacks the power and wisdom to create or even fully comprehend the complexities of the natural world. This encourages humility and a deeper reverence for the Creator, as seen in God's challenge to Job's wisdom later in the discourse, leading Job to a place of profound repentance and submission.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 39:13 employs several potent literary devices to achieve its profound theological impact. The primary device is the Rhetorical Question, which dominates God's entire discourse with Job in chapters 38-41. By asking "Gavest thou...", God does not seek an answer from Job but rather compels him to acknowledge his own ignorance, powerlessness, and finite understanding in stark contrast to divine omnipotence and omniscience. This serves to humble Job and underscore the vast difference between Creator and creature. Secondly, the verse masterfully utilizes Juxtaposition or Contrast by placing the "goodly wings" of the peacock (implying beauty and perhaps flight, or a striking display) directly against the wings and feathers of the ostrich (which are large but do not enable flight). This deliberate contrast highlights the incredible diversity of God's design and the fact that His purposes for creation are not always what humans might expect or deem "logical" or conventionally "functional." This leads to a sense of Divine Irony or Paradox, where God's creative wisdom is revealed not only in what is conventionally beautiful or perfectly functional but also in what appears to be a contradiction or an unexpected design. Through these devices, God powerfully demonstrates His absolute freedom, sovereignty, and unsearchable wisdom over all creation, compelling Job and the reader to humble adoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 39:13 profoundly speaks to the transcendent wisdom and sovereign power of God, particularly as revealed in the intricate and diverse tapestry of creation. It asserts that God's design is not merely functional or aesthetically pleasing but also often paradoxical, challenging human assumptions about what is "goodly" or "useful" according to our limited perspectives. The verse invites us to recognize that God's ways and thoughts are infinitely higher than our own, and His purposes, even when seemingly contradictory or beyond our grasp, are perfect and intentional. This divine wisdom is not limited to grand cosmic events but extends to the unique characteristics of every creature, demonstrating God's meticulous attention to detail and His absolute control over all things. The beauty and the paradoxes of creation serve as a constant reminder of our human limitations and the call to humble adoration before the Creator, fostering a deeper trust in His perfect plan even when it defies our comprehension.
REFLECTION AND APPLICATION
Job 39:13 serves as a powerful invitation to cultivate a profound sense of awe and humility before the Creator. In a world that often seeks to reduce everything to human understanding, control, or utilitarian purpose, this verse reminds us that God's wisdom transcends our logic and His designs often defy our expectations. Just as we cannot fully comprehend the full purpose behind the peacock's splendor or the ostrich's flightless wings, so too are many of God's ways in our lives and in the broader world beyond our immediate grasp. This should lead us not to frustration or doubt, but to a deeper, more profound trust in His perfect plan and a greater appreciation for the diversity, mystery, and intentionality of His handiwork. It encourages us to look beyond superficial appearances and to seek God's wisdom even in what seems paradoxical or difficult, knowing that every detail of creation, and indeed every circumstance of life, is purposed by His sovereign, all-wise hand. Embracing this truth fosters a spirit of worship and contentment, even amidst life's unanswered questions.
Questions for Reflection
FAQ
Why does God ask Job about animals like the peacock and ostrich?
Answer: God asks Job about these animals, among many others, to demonstrate His unparalleled wisdom and sovereignty over all creation, thereby highlighting Job's limited understanding and power. The animals serve as tangible, undeniable examples of God's intricate, diverse, and often surprising design, which Job could neither create nor fully comprehend. This line of questioning is not meant to provide a direct answer to Job's suffering but to underscore the vast, unbridgeable gap between the finite creature and the infinite Creator, ultimately leading Job to humble repentance and renewed trust in God's perfect governance, as seen in Job 40:2 and Job 42:1-6.
What is the significance of the contrast between the peacock and the ostrich in this verse?
Answer: The contrast between the "goodly wings" of the peacock and the wings and feathers of the ostrich highlights God's diverse and sometimes paradoxical design in creation. The peacock's wings are associated with striking beauty and display, while the ostrich's wings, despite their size, are not for flight but primarily for balance during running or for display. This juxtaposition underscores that God's purposes for His creation are varied and not always immediately apparent or "logical" from a human perspective. It demonstrates God's freedom to design creatures in ways that defy human expectation, yet are perfectly suited for His divine plan, revealing His infinite wisdom and creative power that transcends human comprehension.
Is the KJV translation of "peacock" for renanim accurate, and how does it affect the verse's meaning?
Answer: Scholarly opinion varies regarding the KJV's translation of רְנָנִים (renen) as "peacock." Many modern translations (e.g., ESV, NIV, NASB) render it as "ostrich" in this context, suggesting that both birds in the verse are ostriches, or that the first refers to an ostrich known for its "shrieking" or "joyful" cry (from the root of renen), and the second to the common ostrich. The KJV's choice of "peacock" emphasizes a striking contrast between a bird known for beautiful display (and perceived flight) and one known for flightlessness, which still effectively serves the rhetorical purpose of highlighting God's diverse, sometimes seemingly contradictory, and ultimately incomprehensible design. Regardless of the precise avian identification, the core message remains God's sovereign and unsearchable wisdom in orchestrating every detail of life with unparalleled power and purpose, challenging human understanding and fostering awe.
CHRIST-CENTERED FULFILLMENT
Job 39:13, with its focus on God's incomprehensible wisdom and sovereign power in creation, finds its ultimate fulfillment and clearest revelation in the person of Jesus Christ. The very wisdom and power that designed the peacock's "goodly wings" and the ostrich's flightless feathers are not merely attributes of God, but are perfectly embodied in Him. The New Testament reveals Christ as the divine agent through whom all things were created and are sustained: "All things were made by him; and without him was not any thing made that was made" (John 1:3). Paul reiterates this profound truth, stating, "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist" (Colossians 1:16-17). The paradoxes observed in creation—like wings that do not fly or beauty that defies human logic—find their profound echo in the divine paradoxes of Christ's life and redemptive work: the Creator becoming a creature (Philippians 2:6-8), the King born in a humble manger (Luke 2:7), the sinless one bearing the sins of the world (2 Corinthians 5:21), and life emerging from death on a cross (Romans 6:4). The "foolishness of God" in the gospel, which seems illogical to human wisdom, is ultimately "wiser than men" (1 Corinthians 1:25). Thus, the wisdom displayed in Job 39:13 points forward to the even greater, saving wisdom revealed in the person and work of Jesus Christ, who perfectly embodies the Creator's design, power, and redemptive purpose for all creation, bringing all things to their ultimate fulfillment in Himself (Ephesians 1:10).