TRV
Translation
American Standard Version
Whose home I have made the wilderness, And the salt land his dwelling-place?
World English Bible Messianic
Whose home I have made the wilderness, and the salt land his dwelling place?
Young's Literal Translation
Whose house I have made the wilderness, And his dwellings the barren land,
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In the KJVVerse 13,841 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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John ChrysostomAD 407
COMMENTARY ON JOB 39:5A
Then he adds, “Who has let the wild ass go free?” “Who has disposed things in this manner?” he says. “Who has established the laws of nature?” These are, he says, permanent laws that never change. This animal is strong and untamed. Even if you multiply your efforts, you will never have it under your control. “Who will destroy the decisions that God has taken?” You see that according to Providence and because God wants that, everything yields and obeys us. But if he does not want us to obtain obedience, we can use every means, and it will be of no use. We will gain nothing. Therefore, why is our effort useless, even though we want to get results? That is because when we see a domesticated animal we can admire the docility in which it has been established. But God has left things out of our reach in order that, before those things that are subjected to you, you may not admire your own wisdom and may not attribute to your capability the obedience of that animal.
Gregory the DialogistAD 604
68. For in the Gentile world, in which there was no Patriarch, no Prophet, there was hardly a man to exercise his reason to gain a knowledge of God. Of this solitude it is said by Isaiah; The desert and the pathless land shall rejoice, and the solitude shall exult and blossom as the lily. [Is. 35, 1] And again it is said of the Church; He will make her desert as delights, and her solitude as the garden of the Lord. [Is. 51, 3] But this same solitude, which, before it knew the true wisdom of God, had brought forth saltness, is mentioned again as a land of saltness; because it produced no verdure of good understanding, and savoured only of what was wrong. He receives therefore his house in the solitude, and His tabernacle in the land of saltness, because God when Incarnate for men, forsook Judaea, and possessed the hearts of the Gentiles. Whence it is said to Him by the voice of the Father, through the Prophet; Ask of Me, and I will give thee the heathen for Thine inheritance, and the ends of the earth for Thy possession. [Ps. 2, 8] Who, as He is God, gives all things with the Father, as He is Man, receives of the Father among all things, as it is written; He hath given Him authority to execute judgment also, because He is the Son of man. [John 5, 27] And it is written again; Knowing that the Father had given all things into His hands. [John 13, 3] Or as He Himself says; All that the Father giveth Me shall come to Me. [John 6, 37] But if it is now asked what is the difference between a house and a tabernacle; a house is for a dwelling place, a tabernacle for a journey. He possessed therefore on His coming the hearts of the Gentiles as if they were tabernacles, but, strengthening them by righteousness, He made them His house by inhabiting. And because He scorned to imitate the conduct of those to whom He had come.
Gregory the DialogistAD 604
52. Ought we in this place to understand the solitude of the body, or the solitude of the heart? But what avails the solitude of the body, if the solitude of the heart be wanting? For he who lives bodily removed from the world, but yet plunges into the tumults of human conversation with the thoughts of worldly desires, is not in solitude. But if any one be bodily oppressed with crowds of people, and yet suffers from no tumults of worldly cares in his heart, he is not in a city. To those therefore of good conversation solitude of mind is first granted, in order that they may keep down within the rising din of worldly desires, that they may restrain by the grace of heavenly love the cares of the heart which bubble up from its lowest depths, and drive away from the eyes of the mind with the hand of gravity, all the motions of trifling thoughts which importunately present themselves, as flies which are flitting around them: and may seek for themselves some secret spot with the Lord within, there to speak with Him silently by their inward longings, when the noise is still from without.
53. Of this secret place of the heart it is said elsewhere; There became silence in heaven for about half an hour. [Rev. 8, 1] For the Church of the Elect is called ‘heaven,’ which, as it rises to eternal and sublime truths by the elevation of contemplation, abates the tumults of thoughts which are springing up from below, and makes a kind of silence within itself for God. And since this silence of contemplation cannot be perfect in this life, it is said to have been made for half an hour. For whilst the tumultuous noises of thoughts force themselves into the mind against its will, they violently draw the eye of the mind, even when steadily fixed on things above, to view again those of earth. Whence it is written; The corruptible body presseth down the soul, and the earthly habitation weigheth down the sense that museth on many things. [Wisd. 9, 15] This silence is therefore well described as having been made not for a whole, but for ‘a half hour:’ because contemplation is never perfected here, however ardently it be begun. Which is also suitably described by the Prophet Ezekiel, who witnesses that he saw in the hand of a man, for the measure of the city built on the mountain, a reed of six cubits and a span. [Ez. 40, 5] For the Church is in truth situated on the mountain of the Elect, because it is not founded on the lowest desires. But what is pointed out by the cubit, except work, and what by the number six but the perfection of the work, because the Lord also is said on the sixth day to have completed all His works? What therefore does the span beyond the six cubits suggest, but the power of contemplation, which shows to us already the beginning of the eternal and seventh rest? For because the contemplation of eternal things is not here perfected, the measure of the seventh cubit is not completed. Because therefore the Church of the Elect completes all things which require to be done, the city presents itself as placed in six cubits on the mountain. But because it here beholds as yet only the beginnings of contemplation, of the seventh cubit it reaches only the span.
54. But it ought to be known that we do not at all reach the height of contemplation, if we cease not from the oppression of outward care. We do not at all look into ourselves, so as to know that there is within us one rational part that rules, another animal part which is ruled, unless we are made dead to all outward disturbance by returning to the secresy of this silence. Which silence of ours Adam also when sleeping rightly typified, out of whose side the woman presently came. [Gen. 2, 21. 22.] Because, whoever is hurried forward to the understanding of things within, closes his eyes to visible objects: and he then distinguishes in himself those qualities which ought either to rule manfully, or those which, as being weak, can submit: that there is one part of him which has power to rule as a man, another to be ruled, as a woman. In this silence of the heart, then, while we are awake inwardly by contemplation, we are sleeping, as it were, outwardly. Because then men who are separated, that is who are freed from carnal desires, inhabit this silence of the heart, the Lord gave to this wild ass a house in the solitude, that he might not be oppressed with a crowd of temporal desires.
55. It follows, And his tabernacles in the land of saltness. Saltness is wont to kindle thirst. And because holy men, as long as they dwell in the tabernacles of this life, are inflamed by the daily warmth of their desire to seek their heavenly country, they are said to have their tabernacles in the land of saltness. For they are in truth incessantly inflamed, in order to thirst, they thirst to be satisfied, as it is written, Blessed are they who hunger and thirst after righteousness, for they shall be filled. [Matt. 5, 6]
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 39:6 stands as a profound declaration of God's absolute sovereignty and meticulous design within His creation, specifically highlighting His intentional provision for the wild ass. It reveals that the seemingly inhospitable wilderness and barren lands are not accidental dwelling places but are divinely appointed homes, demonstrating God's unparalleled wisdom and control over even the most untamed aspects of the natural world. This verse underscores the Creator's power to sustain life in environments that defy human habitation, further humbling Job and revealing the vastness of divine understanding and providential care.
CONTEXT
Literary Context: Job 39:6 is intricately woven into God's magnificent and awe-inspiring discourse to Job, which commences in Job 38 and extends through Job 41. This section marks a pivotal shift in the book, moving from Job's lamentations and his friends' theological debates to God's direct intervention from the whirlwind. God challenges Job's limited human perspective by unveiling a grand panorama of creation, ranging from the cosmic order to the intricate details of animal life. Verses 5-8 of Job 39 specifically focus on the wild ass (onager), an animal renowned for its untamable nature and its ability to thrive in desolate regions. By highlighting His direct role in establishing the wild ass's habitat, God powerfully emphasizes His unmatched power and wisdom in orchestrating the natural order, contrasting it sharply with human inability to control or even fully comprehend such vastness.
Historical & Cultural Context: In the ancient Near East, the "wilderness" (Hebrew: ʻărâbâh in this verse) was not merely an empty space but a vast, untamed, and often perilous region, sharply distinct from cultivated lands or settled cities. It was a place often associated with both desolation and profound divine encounter, frequently serving as a setting for testing and purification. The "barren land" (Hebrew: mᵉlêchâh) further specifies a salty, unproductive, and desolate terrain, even more challenging than a typical wilderness. The wild ass (onager) was a well-known creature in the region, celebrated for its fierce independence, speed, and resistance to domestication, making it a powerful symbol of untamed freedom. Unlike domesticated animals, the wild ass defied human control, making it an ideal example for God to use in demonstrating His unique and unchallenged sovereignty. The cultural understanding of humanity's struggle to tame the wild underscores the profound statement that God effortlessly designates and sustains life in such environments, highlighting His omnipotence over all creation.
Key Themes: This verse powerfully contributes to several overarching themes in the book of Job and the broader biblical narrative. Foremost is the theme of Divine Sovereignty over Creation, asserting God's absolute authority and control over every detail of the natural world. He is the ultimate architect and landlord, assigning even the most desolate regions as suitable homes for His creatures, underscoring that nothing in creation is outside of His deliberate design and providential care. Secondly, it highlights God's Wisdom in Design, demonstrating His perfect understanding of ecological balance and the specific needs of each species by creating creatures uniquely suited for specific environments. Lastly, the passage implicitly emphasizes the Limitations of Human Knowledge and Control, contrasting God's effortless sovereignty with humanity's inability to tame the wild ass or comprehend the vastness of the wilderness. This reinforces the central message of Job: that true wisdom lies in trusting God's ways, even when they are beyond human comprehension, as seen in the culmination of Job's understanding and repentance in Job 42.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 39:6 masterfully employs several literary devices to convey its profound theological message. The most prominent is Parallelism, specifically synonymous parallelism, where the second clause ("and the barren land his dwellings") reiterates and amplifies the meaning of the first clause ("Whose house I have made the wilderness"). This repetition serves to intensify the declaration of God's absolute sovereignty and meticulous design, emphasizing that both the general "wilderness" and the more specific "barren land" are His deliberate creations and designated homes for the wild ass. There is also a subtle use of Anthropomorphism, as God speaks of "making" a "house" and "dwellings" for an animal, using terms typically associated with human habitation. This personifies God as a divine architect and intimate provider, underscoring His active and personal involvement in the details of creation. The verse also functions as part of a larger Rhetorical Question sequence (implied from Job 38), where God's detailed descriptions of creation implicitly challenge Job's limited understanding and capacity, compelling him to confront the vastness of divine wisdom and power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 39:6 stands as a powerful testament to God's comprehensive sovereignty and providential care over all creation. It reveals that God's meticulous design extends not only to humanity or the grand cosmic order but also to the specific habitats of wild creatures, even those thriving in the most desolate and untamed regions. This challenges any notion of a distant or disengaged deity, presenting instead a God who is intimately involved in sustaining life in every corner of the earth. The verse underscores that every element of creation, from the mightiest beast to the harshest landscape, serves His purpose and reflects His wisdom, inviting believers to a deeper awe and trust in His all-encompassing plan and His unwavering commitment to His created order.
REFLECTION AND APPLICATION
Job 39:6 calls us to a profound posture of humility and awe before the Creator. In a world often driven by human control and the desire to tame every aspect of our environment and circumstances, this verse reminds us that there are vast realms of existence that remain solely under God's dominion. It encourages us to trust in His wisdom, even when His plans or the circumstances of our lives seem as harsh and untamed as the wilderness. Just as God intentionally provides a "house" for the wild ass in the barren land, so too does He have a purpose and a provision for us, even in the "wilderness seasons" of our own lives—periods of desolation, uncertainty, or hardship. This verse invites us to find peace in His sovereign control, recognizing that He is not only capable of sustaining us through challenging environments but also uses them to shape us according to His perfect design. It fosters a deeper appreciation for the intricate beauty and order of the natural world, a constant testament to the Creator's boundless power, intelligence, and unwavering care, reminding us that His providence extends to every detail of our existence.
Questions for Reflection
FAQ
Why does God focus on wild animals in Job 39?
Answer: God focuses on wild animals in Job 39 and other parts of His speeches (Job 38-41) to powerfully demonstrate His incomprehensible wisdom, power, and providential care that far exceed human understanding or control. Unlike domesticated animals, these wild creatures cannot be tamed or managed by humans, highlighting God's unique and unchallenged sovereignty over all creation. By presenting examples like the wild ass, wild ox, and Leviathan, God challenges Job's limited perspective, showing that His ways are beyond human comprehension and that true wisdom lies in trusting His divine plan, even when it seems mysterious or unjust from a human viewpoint.
What is the significance of the "wilderness" in biblical thought beyond just a physical place?
Answer: In biblical thought, the "wilderness" (Hebrew: midbar or ʻărâbâh) holds rich symbolic significance beyond merely an arid physical location. It is often portrayed as a place of testing and purification (e.g., Israel's forty years in the wilderness, Deuteronomy 8:2), a setting for divine encounter and revelation (e.g., Moses at the burning bush, Exodus 3:1; Elijah's encounter, 1 Kings 19:4), and a symbol of untamed nature that resists human dominion, thereby highlighting God's ultimate control over it. In Job 39:6, it serves to emphasize God's ability to sustain life and establish purpose even in places that humans deem inhospitable or chaotic, underscoring His comprehensive sovereignty and providential design.
Does this verse imply God cares for all creation, not just humans?
Answer: Absolutely. Job 39:6, along with the broader context of God's speeches in Job, strongly affirms God's comprehensive providential care over all living things, not exclusively humanity. By detailing His specific design and provision for wild animals in their natural habitats, God demonstrates that His concern extends to every aspect of His created order. This aligns with other biblical passages, such as Psalm 104, which celebrates God's provision for all creatures, and Matthew 6:26, where Jesus points to God's feeding of the birds as an example of His care, encouraging human trust. It underscores that God's goodness, wisdom, and sustaining power are displayed throughout His entire creation.
CHRIST-CENTERED FULFILLMENT
Job 39:6, with its declaration of God's sovereign act in "making the wilderness" a "house" for the wild ass, finds profound Christ-centered fulfillment. The New Testament reveals Jesus Christ as the active agent of creation, through whom "all things were made" and "in him all things hold together" (John 1:3; Colossians 1:16-17). Thus, it is through Christ that the wilderness was designed as a dwelling, and it is by His sustaining power that life thrives even in desolate places. Furthermore, Christ Himself entered the "wilderness" of human experience—a world fallen and alienated from God—and even endured a period of intense temptation in the literal wilderness (Matthew 4:1), demonstrating His dominion over the untamed and His ability to thrive in seemingly barren spiritual landscapes. Ultimately, the God who makes a house for the wild ass in the wilderness is the same God who, in Christ, prepares an eternal "dwelling place" for His people (John 14:2), transforming the spiritual barrenness of sin into a rich inheritance of grace and life. Christ's redemptive work provides the ultimate "house" and "dwelling" for humanity, a place of security, belonging, and abundant life found exclusively in Him, far surpassing any physical habitat.