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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.
42. The ostrich raiseth her wings on high, when the synagogue opposes its Creator, not as before by dreading, but by now openly withstanding, Him. For being changed into the limbs of the devil, and believing the man of lies to be God, it exalts itself the higher against the faithful, the more it boasts also, that it is itself the body of God. And because it despises, not only the Manhood of the Lord, but also His very Godhead, it scorns, not merely the horseman, but the rider of the horseman also. For, without violating the unity of the Person, it can be understood that the Word of God then mounted the rider, when he created for Himself a living Body within the womb of the Virgin. He then mounted the horseman, when, by creating Himself, He brought under the yoke of Divine worship a human soul, possessing power over its own flesh. For the Godhead assumed the flesh, by the intervention of the soul, and by this means He held together the whole horseman; [S. Aug. de Fid. et Symb. §. 10.] because He joined together in Himself, not that only which was ruled, but that also which ruled. Judaea therefore, because, having been caught in the snare of seduction, by the coming of haughty Antichrist, it scoffs at our Redeemer, for having been lowly among men, scorns the horseman. But because it, in every thing, denies His Godhead, it scorns equally his rider also. But our Redeemer is, in one and the same person, both the horseman and the rider of the horseman; and, when He came into the world, He set forth mighty preachers against the world; and when, in the end of the world, He endures the craft of Antichrist, He supplies strength to those, who contend in His behalf: that so, when our ancient enemy is set free in that liberty of his which is speedily to be terminated, our faithful ones may receive so much greater strength, the more they have to fight against an adversary who has been let loose. Whence in this place, when the ostrich is described as raising her wings, and scorning the horseman and his rider, the mention of mighty preachers is immediately subjoined.
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.
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.
27. For what do we understand by the wings of this ostrich, except the thoughts of the hypocrite, kept close at this time as if folded together? But when the time shall come, he raises them on high; because when an opportunity is found, he makes them manifest by his pride. To raise the wings on high, is to disclose his thoughts with unbridled haughtiness. But now, because he pretends that he is holy, because he confines what he thinks to himself, he folds, as it were, his wings on his body, by humility. But it must be observed, that He says not, The horse and his rider, but, The horseman and his rider. For the horse is the body which belongs to each holy soul, which it knows in truth both how to restrain from unlawful pursuits by the bit of continence, and again to let loose by the impulse of charity, in the exercise of good works. By the name, therefore, of ‘horseman’ is expressed the soul of a holy man, which keeps the body, its beast of burden [‘jumentum corporis.’], under good control. Whence also the Apostle John, in the Apocalypse, having beheld the Lord, says; And the armies which are in heaven, were following Him on white horses. [Rev. 19, 14] For he rightly calls an army, the multitude of the Saints, which had toiled in this war of martyrdom. And they are said, for this reason, to sit on white horses, because their bodies doubtless were brilliant with both the light of righteousness, and the whiteness of chastity. The hypocrite therefore scorns the horseman, because, when he has burst forth in open iniquity, he despises the sanctity of the Elect; and in his pride calls those fools, whom he used to imitate with cunning art, when kept down by the peace of the faith. But who else is the rider of this horseman, but Almighty God, Who both, foreseeing, created those things which were not, and possessing, rules over those which are? For he surely mounts the horseman, because He possesses the soul of every holy man, who possesses his own members aright. For this hypocrite then to scorn the horseman, is for him to despise the saints: but to scorn the rider of the horseman, is for him to leap forward even to do wrong to the Creator.
28. For since in every lapse, men always begin with the smallest faults, and as defects secretly grow up, attain to more grievous sins, the iniquity of this hypocrite is rightly distinguished by a statement of his losses, so that he is said first, to set himself forth as the good thing, which he is not; that he afterwards openly scorns the good; and lastly, that he leaps forth even to do wrong to his Creator. For a soul never lies in the spot where it has fallen; because having once fallen of its own accord, it is carried on to greater sins by the weight of its own iniquity, so that, as it sinks into the deep, it is ever overwhelmed still deeper. Let the hypocrite then go, and seek for his own praises, let him afterwards oppress the life of his neighbours, and exercise himself at last in deriding his Creator: in order that, as he ever cherishes prouder thoughts, he may overwhelm himself thereby in more awful punishments. O how many such does Holy Church now tolerate, whom open temptation makes manifest, when the time has suddenly arrived. But because they do not now put forth their wills against her, they meanwhile press close, as it were, the folded wings of their thoughts. For since this life is passed in common by the good and the evil, the Church is now visibly made up of a number of each of these. But it is distinguished in God’s invisible judgment, and, at its end, is separated from the society of the wicked. But at present the good cannot exist therein without the wicked, nor the wicked without the good. For at this time the two parts are necessarily united and fitted to each other, in order that both the wicked may be changed by the examples of the good, and the good be purified by the temptations of the wicked. And therefore, the Lord, after having introduced under the image of the ostrich many remarks on the rejection of the hypocrites, immediately turns to speak of the lot of the Elect, in order that they who had heard in those what to fly from and endure, might hear in these what to imitate and love.
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SUMMARY
Job 39:18, a striking declaration within God's profound address to Job from the whirlwind, vividly portrays the ostrich's astonishing speed. This verse serves as a powerful testament to the Creator's boundless wisdom and omnipotence, showcasing how even a creature described as lacking conventional wisdom possesses a divinely endowed attribute—its unparalleled swiftness—that utterly surpasses human capabilities and the most advanced technology of the ancient world, thereby humbling Job and underscoring the inscrutability of God's ways.
CONTEXT
Literary Context: This verse is a pivotal moment in God's second major speech to Job, which commences in Job 38:1 and continues through Job 41. God systematically challenges Job's limited understanding by parading before him the wonders of creation, from the cosmic order to the intricate details of animal life. Specifically, Job 39:13-18 focuses on the ostrich. The preceding verses (Job 39:13-17) describe the ostrich's seemingly peculiar and even "unwise" maternal habits, implying a divine withholding of wisdom from it. Yet, immediately following this apparent deficiency, verse 18 dramatically reveals its astonishing physical prowess, creating a striking paradox that highlights the multifaceted and often counter-intuitive nature of God's design. This juxtaposition underscores God's ultimate control and purpose, even in what appears to be flawed from a human perspective, compelling Job to recognize the limits of his own judgment.
Historical & Cultural Context: In the ancient Near East, the horse represented the pinnacle of speed and power in transportation, warfare, and hunting. Chariots drawn by horses were the ultimate military machines, symbolizing human might, technological advancement, and strategic superiority. For the text to declare that the ostrich "scorneth the horse and his rider" would have been an incredibly impactful statement to an ancient audience, directly challenging the perceived supremacy of human-controlled power and ingenuity. The desert environment of Job's setting would have made the ostrich, a native inhabitant, a familiar yet enigmatic creature, known for its ability to traverse vast, arid distances with incredible speed, far outstripping any human-engineered pursuit. This cultural backdrop amplifies the divine message: if humanity's fastest and most powerful creations are rendered insignificant by a single, divinely-crafted creature, how much more unfathomable is the power and wisdom of the Creator Himself? It highlights the stark contrast between finite human achievement and infinite divine design.
Key Themes: Job 39:18 contributes significantly to several overarching themes in the book of Job and the broader biblical narrative. Firstly, it powerfully illustrates Divine Wisdom in Creation, demonstrating that even creatures with seemingly "deprived wisdom" (Job 39:17) possess extraordinary, divinely engineered attributes that testify to God's intricate design and infinite understanding. The ostrich's speed is a marvel of biological engineering, a testament to God's creative genius. Secondly, it emphasizes God's Absolute Sovereignty and Omnipotence over all creation, from the celestial bodies to the unique characteristics of animals. This serves to humble Job, reminding him that if he cannot comprehend the wonders of a single creature, he certainly cannot grasp the justice and ways of the Almighty. The passage also highlights Human Limitations and the Call to Humility, urging Job (and the reader) to recognize the vast chasm between finite human understanding and infinite divine wisdom, a theme explored throughout God's speeches in Job 38-41, ultimately leading Job to repent in Job 42:1-6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 39:18 employs several potent literary devices to convey its profound message. Personification is evident in the phrase "she scorneth," attributing a human emotion (scorn, laughter, or derision) to the ostrich. This is not meant literally, but it powerfully conveys the bird's effortless and overwhelming superiority over the horse and rider, making human pursuit seem futile and even laughable. Hyperbole is also at play, as the "scorn" emphasizes an extreme disparity in speed, magnifying the ostrich's swiftness beyond mere description. This exaggeration serves to underscore the profound gap between divine design and human capabilities. Furthermore, there is a subtle but powerful Irony at work when considering the preceding verses (Job 39:13-17), where the ostrich is depicted as lacking wisdom and maternal instinct. Yet, this "unwise" creature possesses an attribute—its incredible speed—that is a marvel of divine wisdom, creating a powerful Contrast that highlights the multifaceted and often paradoxical nature of God's creation, challenging Job's simplistic understanding of wisdom, purpose, and divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 39:18 profoundly reinforces the theological truth of God's absolute sovereignty and the unfathomable depth of His wisdom, particularly as revealed in creation. The ostrich, a creature seemingly flawed in human eyes (as described in its lack of maternal care and wisdom in previous verses), is paradoxically endowed with a physical attribute so extraordinary that it surpasses humanity's greatest achievements in speed. This paradox serves to humble Job, demonstrating that if he cannot comprehend the intricate and often counter-intuitive design of a single animal, he certainly cannot grasp the justice, wisdom, and ways of the Almighty. It calls humanity to a posture of awe and humility before the Creator, acknowledging that His thoughts and ways are infinitely higher than our own, and that His purposes are fulfilled even through means that appear unconventional or beyond our comprehension. The verse reminds us that God's power is not limited by human understanding or capability, and His creation continually testifies to His glory, inviting us to trust in His perfect design even when it defies our logic.
REFLECTION AND APPLICATION
Job 39:18 invites us to cultivate a profound sense of humility and awe in the face of God's creation. It challenges our anthropocentric tendencies, reminding us that the world is not solely designed for human utility or comprehension, but as a grand display of divine wisdom and power. Just as Job was called to recognize the limits of his understanding, we too are encouraged to marvel at the diversity and unique abilities of all creatures, seeing them as direct evidences of God's creative genius, even in what might appear unconventional or imperfect to our finite eyes. This verse fosters a deeper trust in God's sovereignty; if He meticulously crafts and sustains even the ostrich with such remarkable, paradoxical attributes, then His care and plans for humanity are surely beyond our full grasp and worthy of our complete faith, even when circumstances seem inexplicable. It calls us to relinquish our need to fully comprehend God's every action and instead rest in the assurance of His infinite wisdom and unwavering control over all things, finding peace in His perfect design for our lives and the world.
Questions for Reflection
FAQ
Why does God highlight the ostrich, given its "lack of wisdom" mentioned in the preceding verses?
Answer: God highlights the ostrich precisely because of this profound paradox. In Job 39:17, God states He has "deprived her of wisdom." Yet, in the very next verse, He showcases its astonishing speed, which is a marvel of divine engineering. This juxtaposition serves to underscore God's multifaceted wisdom, which operates beyond human comprehension and conventional logic. It demonstrates that even a creature deemed "unwise" by human standards can possess an extraordinary, divinely-given attribute that testifies to God's ultimate power and design, humbling Job by illustrating that God's ways are not limited by human perception or judgment. It reveals that God's wisdom is displayed even in what appears to be contradictory.
Is "scorneth" to be understood literally as the ostrich having a malicious attitude?
Answer: No, "scorneth" (Hebrew: sâchaq) is not meant to imply a literal malicious or disdainful attitude from the ostrich. Instead, it is a powerful and vivid metaphor. The word itself can mean "to laugh," "to play," or "to mock." In this context, it conveys the idea of the ostrich's speed being so effortlessly superior that it "laughs at" or playfully leaves behind the horse and rider. It highlights the absolute nature of its divinely-given velocity, making human attempts at pursuit seem futile and almost comical in their inadequacy. The emphasis is on the vast disparity in speed and the ostrich's inherent, unmatched capability, not on the bird's emotional state or intent.
What is the main point God is making to Job through the example of the ostrich?
Answer: The main point God is making to Job through the ostrich, and indeed through all the examples in Job 38-41, is to humble him and reveal the limits of human understanding in comparison to divine wisdom and power. By showcasing a creature that is both seemingly "unwise" and yet possesses unparalleled speed that surpasses humanity's greatest efforts, God demonstrates that His creation is complex, paradoxical, and ultimately beyond Job's full comprehension. The message is a profound call for Job to acknowledge God's absolute sovereignty, trust in His inscrutable ways, and submit to His wisdom rather than questioning His justice from a limited human perspective. It underscores that true wisdom lies in recognizing God's infinite greatness and our finite understanding.
CHRIST-CENTERED FULFILLMENT
While Job 39:18 speaks of God's wisdom and power displayed in creation, it ultimately points to the One through whom all things were made and in whom all wisdom resides: Jesus Christ. The astonishing attributes of the ostrich, a testament to God's intricate design, foreshadow the ultimate embodiment of divine wisdom and power in Christ. Just as the ostrich's speed "scorned" human limitations, so Christ's life, death, and resurrection utterly transcend all human wisdom and power, demonstrating God's ultimate plan of salvation. He is the very "wisdom of God" (1 Corinthians 1:24) and the One "in whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3). The paradox of the "unwise" ostrich possessing incredible power finds its ultimate resolution in Christ, who, though taking on the humble form of a servant and enduring the ignominy of the cross (Philippians 2:8), displayed the greatest act of divine power and love, conquering sin and death and rising triumphantly from the grave (Romans 1:4). All creation, including the swift ostrich, was made "by him, and for him" (Colossians 1:16), and it is through Him that God's glory and wisdom are most perfectly revealed, inviting us to a trust far deeper than Job could initially conceive, a trust rooted in the saving power of the resurrected Lord.