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Commentary on Job 40 verses 1–5
Here is, I. A humbling challenge which God gave to Job. After he had heaped up many hard questions upon him, to show him, by his manifest ignorance in the works of nature, what an incompetent judge he was of the methods and designs of Providence, he clenches the nail with one demand more, which stands by itself here as the application of the whole. It should seem, God paused awhile, as Elihu had done, to give Job time to say what he had to say, or to think of what God had said; but Job was in such confusion that he remained silent, and therefore God here put him upon replying, Job 40:1, Job 40:2. This is not said to be spoken out of the whirlwind, as before; and therefore some think God said it in a still small voice, which wrought more upon Job than the whirlwind did, as upon Elijah, Kg1 19:12, Kg1 19:13. My doctrine shall drop as the rain, and then it does wonders. Though Job had not spoken any thing, yet God is said to answer him; for he knows men's thoughts, and can return a suitable answer to their silence. Here, 1. God puts a convincing question to him: "Shall he that contendeth with the Almighty instruct him? Shall he pretend to dictate to God's wisdom or prescribe to his will? Shall God receive instruction from every peevish complainer, and change the measures he has taken to please him?" It is a question with disdain. Shall any teach God knowledge? Job 21:22. It is intimated that those who quarrel with God do, in effect, go about to teach him how to mend his work. For if we contend with men like ourselves, as not having done well, we ought to instruct them how to do better; but is it a thing to be suffered that any man should teach his Maker? He that contends with God is justly looked upon as his enemy; and shall he pretend so far to have prevailed in the contest as to prescribe to him? We are ignorant and short-sighted, but before him all things are naked and open; we are depending creatures, but he is the sovereign Creator; and shall we pretend to instruct him? Some read it, Is it any wisdom to contend with the Almighty? The answer is easy. No; it is the greatest folly in the world. Is it wisdom to contend with him whom it will certainly be our ruin to oppose and unspeakably our interest to submit to? 2. He demands a speedy reply to it: "He that reproaches God let him answer this question to his own conscience, and answer it thus, Far be it from me to contend with the Almighty or to instruct him. Let him answer all those questions which I have put, if he can. Let him answer for his presumption and insolence, answer it at God's bar, to his confusion." Those have high thoughts of themselves, and mean thoughts of God, who reprove any thing he says or does.
II. Job's humble submission thereupon. Now Job came to himself, and began to melt into godly sorrow. When his friends reasoned with him he did not yield; but the voice of the Lord is powerful. When the Spirit of truth shall come, he shall convince. They had condemned him for a wicked man; Elihu himself had been very sharp upon him (Job 34:7, Job 34:8, Job 34:37); but God had not given him such hard words. We may sometimes have reason to expect better treatment from God, and a more candid construction of what we do, than we meet with from our friends. This the good man is here overcome by, and yields himself a conquered captive to the grace of God. 1. He owns himself an offender, and has nothing to say in his own justification (Job 40:4): "Behold, I am vile, not only mean and contemptible, but vile and abominable, in my own eyes." He is now sensible that he has sinned, and therefore calls himself vile. Sin debases us, and penitents abase themselves, reproach themselves, are ashamed, yea, even confounded. "I have acted undutifully to my Father, ungratefully to my benefactor, unwisely for myself; and therefore I am vile." Job now vilifies himself as much as ever he had justified and magnified himself. Repentance changes men's opinion of themselves. Job had been too bold in demanding a conference with God, and thought he could make his part good with him: but now he is convinced of his error, and owns himself utterly unable to stand before God or to produce any thing worth his notice, the veriest dunghill-worm that ever crawled upon God's ground. While his friends talked with him, he answered them, for he thought himself as good as they; but, when God talked with him, he had nothing to say, for, in comparison with him, he sees himself nothing, less than nothing, worse than nothing, vanity and vileness itself; and therefore, What shall I answer thee? God demanded an answer, Job 40:2. Here he gives the reason of his silence; it was not because he was sullen, but because he was convinced he had been in the wrong. Those that are truly sensible of their own sinfulness and vileness dare not justify themselves before God, but are ashamed that ever they entertained such a thought, and, in token of their shame, lay their hand upon their mouth. 2. He promises not to offend any more as he had done; for Elihu had told him that this was meet to be said unto God. When we have spoken amiss we must repent of it and not repeat it nor stand to it. He enjoins himself silence (Job 40:4): "I will lay my hand upon my mouth, will keep that as with a bridle, to suppress all passionate thoughts which may arise in my mind, and keep them from breaking out in intemperate speeches." It is bad to think amiss, but it is much worse to speak amiss, for that is an allowance of the evil thought and gives it an imprimatur - a sanction; it is publishing the seditious libel; and therefore, if thou hast thought evil, lay thy hand upon thy mouth and let it go no further (Pro 30:32) and that will be an evidence for thee that that which thou thoughtest thou allowest not. Job had suffered his evil thoughts to vent themselves: "Once have I spoken amiss, yea, twice," that is, "divers times, in one discourse and in another; but I have done: I will not answer; I will not stand to what I have said, nor say it again; I will proceed no further." Observe here what true repentance is. (1.) It is to rectify our errors, and the false principles we went upon in doing as we did. What we have long, and often, and vigorously maintained, once, yea, twice, we must retract as soon as we are convinced that it is a mistake, not adhere to it any longer, but take shame to ourselves for holding it so long. (2.) It is to return from every by-path and to proceed not one step further in it: "I will not add" (so the word is); "I will never indulge my passion so much again, nor give myself such a liberty of speech, will never say as I have said nor do as I have done." Till it comes to this, we come short of repentance. Further observe, Those who dispute with God will be silenced at last. Job had been very bold and forward in demanding a conference with God, and talked very boldly, how plain he would make his case, and how sure he was that he should be justified. As a prince he would go near unto him (Job 31:37); he would come even to his seat (Job 23:3); but he has soon enough of it; he lets fall his plea and will not answer. "Lord, the wisdom and right are all on thy side, and I have done foolishly and wickedly in questioning them."
107. The holy man did not consider that his merits were being increased, but that his vices were being cut away by this so great severity of the scourge. And since he knew that there were no vices within him, he believed that he was unjustly smitten; and, to murmur at the blow, is altogether to reprove the Smiter. But the Lord, considering that what he brought forward, he had gathered, not from the swelling of pride, but from the character of his life, gently reproves him, saying, Doth he that contendeth with God, so easily remain quiet? He that reproveth God, ought certainly also to answer Him. As if He were plainly saying; Why hast thou, who hast said so much of thy own conduct, remained silent on hearing of the life of the Saints? For to doubt of My smiting, whether it was just or not, was to reprove Me. And thou hast stated thy own good qualities truly, but thou hast not known the tendency of these scourges. For though thou hast no longer any thing to correct, yet thou hast still something in which to increase. But, behold, thou hast learned from My narrative, to what a height of virtue I exalt very many. Thou wast considering thine own loftiness, but wast ignorant of that of others. Having heard then the virtues of others, answer Me, if thou canst, concerning thine own. But we know that he, who, when he acts rightly, omits looking at the merits of his betters, extinguishes the eye of his heart, by the darkness of pride. But, on the other hand, he who carefully weighs the good qualities of others, enlightens his own deeds, by a powerful ray of humility; because when he sees the things he has done himself, done by others also without, he keeps down that swelling of pride, which strives to break forth within from singularity. Hence is it that it is said by the voice of God to Elias, when thinking that he was solitary, I have left Me seven thousand men, who have not bent their knees before Baal; [1 Kings 19, 18] in order that by learning that he remained not solitary, he might avoid the boasting of pride, which might arise in him, from his singularity. Blessed Job therefore is not blamed for having done any thing perversely, but he is informed of the good deeds of others besides, in order that while he considers that he has others also equal to him, he may humbly submit himself to Him, Who is specially the Highest.
But we know that one who, even when acting rightly, forgets to see the virtues of his betters, extinguishes the eye of his heart by the darkness of pride. But, on the other hand, one who carefully weighs the good qualities of others enlightens his own deeds by a powerful ray of humility, because when he sees the things he has done himself done by others also, and he keeps down that swelling of pride that strives to break forth from within from singularity. Hence it is said by the voice of God to Elijah, when thinking that he was solitary, “I have left me seven thousand men who have not bent their knees before Baal.” This was said so that by learning he did not remain solitary, that he might avoid the boasting of pride that might arise in him from his personal uniqueness. Blessed Job, therefore, is not blamed for having done anything perversely, but he is informed of the good deeds of others besides, in order that while he considers that he has others also equal to him, he may humbly submit himself to him who is specially the Highest.
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SUMMARY
Job 40:1 marks a pivotal moment in the Book of Job, signaling the continuation of God's direct, authoritative discourse to Job. This verse follows Job's initial, humble response to God's first magnificent speech, underscoring the divine initiative in revelation and asserting God's unwavering sovereignty. It sets the stage for a second, equally powerful divine address, designed to deepen Job's understanding of God's majestic power and inscrutable wisdom, ultimately solidifying his posture of awe and trust amidst profound suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 40:1 employs several key literary devices that significantly enhance its meaning and impact. The most prominent is Theophany, the manifestation of God to humanity in a tangible or audible form. The entire preceding section (Job 38-39) and the subsequent one (Job 40:6-41:34) constitute a prolonged divine appearance and discourse, and this verse marks a crucial continuation of that direct, awe-inspiring encounter. The use of "Moreover" acts as a powerful Transition, signaling a deliberate shift from Job's humble, submissive response back to God's authoritative voice. This transition indicates a new, intensified phase in the divine revelation, emphasizing God's control over the narrative flow. Furthermore, the entire section, initiated by this verse, is a Divine Monologue, where God speaks at length without interruption from Job or his friends. This sustained monologue underscores God's supreme authority, the singular importance of His words, and His intention to overwhelm Job with His sheer majesty and power, rendering human arguments insignificant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 40:1 resonates with the profound biblical truth that God is a speaking God, continually revealing Himself to humanity. Even after Job's initial submission, God's decision to "answer" again underscores His persistent desire for His creation to understand His character, His sovereignty, and His purposes, especially in the face of inexplicable suffering. This verse teaches that divine communication is not merely reactive but often proactive, driven by God's own will to instruct and transform. It highlights that God's wisdom far surpasses human comprehension, and true understanding often comes through humble listening rather than assertive questioning. The continuation of the divine speech signifies that God's work in His people's lives is ongoing, leading them deeper into truth and dependence on His unfathomable wisdom and perfect plan.
REFLECTION AND APPLICATION
For believers today, Job 40:1 offers profound encouragement and a significant challenge. It reminds us that even when we feel our complaints have been heard, our understanding is limited, or we have offered our humble submission, God often has more to say, more to reveal, and more to teach. Our posture, like Job's, should be one of receptive listening and humble submission, especially during times of trial, confusion, or spiritual growth. Just as God continued to speak to Job to deepen his understanding and prepare him for restoration, so too does God continue to speak to us through His Word, His Spirit, and His providential workings, leading us to a more profound trust in His sovereignty. This verse calls us to cultivate a life of attentive listening, knowing that God's words are always purposeful, active, and ultimately designed to draw us into a deeper, more intimate relationship with Him, transforming our perspective on suffering and His divine plan, and preparing us for His continued blessings.
Questions for Reflection
FAQ
Why did God speak again after Job had already submitted?
Answer: God's decision to speak again, as indicated in Job 40:1, was not merely a response to Job's submission but a continuation of His grand pedagogical purpose. The first speech demonstrated God's power and wisdom in creation, leading Job to humility and self-abasement. The second speech, beginning in Job 40:6, delves deeper into God's moral governance and His absolute power over chaotic forces, symbolized by Behemoth and Leviathan. It was designed to solidify Job's understanding of God's justice and comprehensive sovereignty, not just His might, and to prepare him for the ultimate restoration. It underscores that God's revelation is often progressive and aims for a complete transformation of perspective, leading to a deeper, more mature faith.
What is the significance of the KJV using "¶ Moreover" at the beginning of the verse?
Answer: The "¶" symbol is a paragraph mark, a common typographical convention in older texts like the KJV, indicating a new section or a significant break in the narrative. It often highlights a new speaker or a major shift in the discourse. The word "Moreover" (Hebrew: gam) functions as a strong transitional conjunction, meaning "furthermore," "in addition," or "again." Together, "¶ Moreover" emphasizes that God's address is not a simple continuation of the previous sentence but a distinct, renewed, and important phase of His communication with Job, despite Job's preceding silence and submission. It signals that the divine discourse is far from over and is entering a new, intensified stage of revelation, demonstrating God's sovereign control over the dialogue.
CHRIST-CENTERED FULFILLMENT
Job 40:1, with God's continued and authoritative address from the whirlwind, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While God spoke "at various times and in various ways" through prophets and direct revelation in the Old Testament, as seen in this powerful encounter with Job, Hebrews 1:1-2 declares that "in these last days he has spoken to us by his Son." Jesus is the living Word made flesh (John 1:14), the full, perfect, and final revelation of God's character, wisdom, and sovereignty. The relentless and purposeful nature of God's speech in Job 40:1, aiming to bring Job to a deeper understanding and trust, foreshadows the perfect and complete communication of God's truth through Christ. In Jesus, we see not just God's power over creation (as Job did through the descriptions of Behemoth and Leviathan), but His ultimate power over sin and death, His perfect justice, and His boundless love, demonstrated supremely on the cross and in the resurrection. He is the one in whom "all the fullness of God was pleased to dwell" (Colossians 1:19), and through Him, we gain insight into the mysteries of God that Job could only glimpse from the whirlwind. Thus, the divine voice that spoke to Job culminates in the living Word, Jesus, who continues to speak to us through His Spirit and His written Word, leading us into all truth and transforming our understanding of God's sovereign plan, even in suffering (John 16:13).