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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."
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 40:2 represents a climactic moment in God's direct address to Job, where the Almighty, speaking from the whirlwind, challenges Job's audacious desire to contend with and correct his Creator. This verse encapsulates the profound absurdity of a finite human attempting to instruct or reprove the infinite, omnipotent God, starkly exposing the vast chasm between divine wisdom and human understanding. It functions as a powerful rhetorical question designed to humble Job and underscore the unchallengeable sovereignty of God over all creation and justice.
CONTEXT
Literary Context: This pivotal verse immediately follows God's magnificent and overwhelming display of His power, wisdom, and meticulous care in the natural world, detailed in Job 38 and Job 39. God's initial address, beginning in Job 38:1, consists of a relentless series of rhetorical questions designed to expose Job's profound ignorance and limited understanding of the cosmos. These questions effectively dismantle Job's earlier claims of being able to argue his case or find fault with divine justice (e.g., Job 13:3 and Job 23:4). Job 40:2 directly confronts Job's presumptuous desire to put God on trial, asking if he truly possesses the wisdom and authority to correct the very Being who created and sustains all things. It marks the transition from God's general display of power to a direct, pointed challenge to Job's specific accusations.
Historical & Cultural Context: The Book of Job is set in a patriarchal, pre-Mosaic era, likely in the land of Uz, a region often associated with Edom or northern Arabia. The cultural backdrop includes the ancient Near Eastern (ANE) concept of legal disputes, or "rib" cases, which involved formal arguments, accusations, and the presentation of evidence. Job's repeated desire to "contend" or "plead his case" against God would have been understood within this legal framework, but with a profoundly audacious twist: a human attempting to put a deity on trial. In ANE cultures, deities were typically perceived as powerful, often capricious, but rarely subject to human questioning or correction, let alone a legal challenge. The idea of a human reproving the divine was considered an act of supreme hubris, bordering on blasphemy. God's appearance "out of the whirlwind" is a common theophanic motif in the Old Testament, signifying a powerful, mysterious, and awe-inspiring divine presence, further emphasizing the immense power differential between the transcendent God and finite Job.
Key Themes: This verse powerfully contributes to several overarching themes within the Book of Job and the broader biblical narrative. Firstly, it underscores the theme of Divine Sovereignty and Human Presumption. God asserts His unchallengeable sovereignty over all creation and justice, highlighting the vast, unbridgeable chasm between His infinite wisdom and power and humanity's finite, limited understanding. Job, despite his righteousness, had overstepped his bounds by attempting to put God on trial. Secondly, the rhetorical questions "Shall he that contendeth with the Almighty instruct [him]?" and "he that reproveth God, let him answer it" highlight The Folly of Reproving God. Such an act implies superior knowledge, authority, or moral standing, which is utterly impossible when dealing with the Creator of the universe. Finally, this verse serves as a powerful Call to Humility and Submission. It demands that Job, and by extension all people, embrace humility before the Lord, recognizing that true wisdom begins with acknowledging God's ultimate authority and our own finite nature, especially in the face of suffering or inexplicable circumstances. It calls for trusting in God's perfect wisdom, even when His ways remain mysterious to us.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Job 40:2 is the Rhetorical Question. God poses questions not to elicit information, but to make a forceful assertion and to expose the inherent absurdity of Job's position. The questions serve to highlight the vast chasm between divine wisdom and human understanding, compelling Job to recognize his own limitations and God's unchallengeable sovereignty. There is also a strong element of Irony, as the all-wise and all-powerful Creator asks if a mere creature can "instruct" or "reprove" Him, underscoring the folly of such a thought. The verse also utilizes Juxtaposition and Contrast to emphasize the stark difference between Job's finite, suffering humanity and God's infinite, omnipotent divinity, making Job's desire to contend appear utterly preposterous. This dramatic contrast serves to humble Job and to reorient his perspective toward God's ultimate authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 40:2 serves as a profound theological anchor, firmly establishing the unassailable sovereignty and infinite wisdom of God in stark contrast to the finite and often presumptuous nature of humanity. It is a powerful statement on the proper posture of humanity before the divine, emphasizing humility, trust, and submission rather than accusation or contention. The verse challenges any notion that human reason or experience can fully comprehend or judge God's ways, particularly in the face of suffering or perceived injustice. It teaches that God's justice operates on a plane far beyond human capacity to grasp, and that true wisdom lies in acknowledging His absolute authority and trusting His perfect, though often mysterious, plan. This divine challenge forces Job, and by extension all believers, to relinquish the desire for self-justification and to embrace a posture of awe and reverence before the incomprehensible majesty of the Creator. It underscores the biblical truth that God is not accountable to human standards but is the ultimate standard Himself.
REFLECTION AND APPLICATION
Job 40:2 offers profound and enduring lessons for believers navigating the complexities of faith, suffering, and doubt. In a world that often encourages self-assertion and questioning of authority, this verse serves as a potent reminder of our proper place before the Almighty. When faced with circumstances that defy our understanding, or when God's ways seem inscrutable or even unjust, the temptation to "contend" or "reprove" Him can be strong. However, this verse calls us to a radical humility, urging us to trust in God's perfect wisdom and unfailing love, even when His purposes are veiled. It reminds us that our limited perspective cannot possibly encompass the infinite scope of God's plan, and that true peace comes not from demanding answers, but from surrendering to His sovereign will. This does not preclude honest lament or wrestling with God in prayer, but it does caution against an accusatory spirit that presumes to know better than the One who created all things. Our faith matures when we move from questioning God's character to trusting His character, even amidst the deepest mysteries of life.
Questions for Reflection
FAQ
Did God truly expect Job to answer this question?
Answer: No, God did not expect Job to provide a substantive answer. The questions posed in Job 40:2 are rhetorical, designed not to elicit information but to make an undeniable point. God's purpose was to expose the absurdity of Job's presumption and to humble him, forcing him to recognize the vast chasm between his finite understanding and God's infinite wisdom and power. By challenging Job to "answer it," God was inviting him to justify his earlier complaints and accusations, knowing full well that Job, as a mere creature, possessed neither the knowledge nor the authority to do so. The silence that follows, and Job's eventual confession in Job 42:1-6, demonstrates the profound impact of God's unanswerable challenge.
Does this verse discourage questioning or lament in faith?
Answer: Job 40:2 does not discourage honest questioning, lament, or wrestling with God in prayer, which are often vital components of a healthy faith journey (as seen throughout the Psalms, e.g., Psalm 13). Rather, it cautions against a spirit of accusation, self-righteousness, or an attempt to "reprove" God from a position of perceived moral or intellectual superiority. The distinction lies between genuine, humble cries for understanding or relief, and a presumptuous challenge to God's character, justice, or sovereignty. Job's error was not his suffering or his desire for an audience with God, but his eventual posture of demanding an explanation and accusing God of injustice, effectively putting God on trial. This verse calls for humility in our doubts, recognizing our limitations before the infinite majesty of God, and trusting His wisdom even when His ways are beyond our comprehension.
CHRIST-CENTERED FULFILLMENT
The profound truth of Job 40:2, highlighting the infinite chasm between the Creator and His creation, finds its ultimate and paradoxical fulfillment in Jesus Christ. While humanity, in its fallen state, often seeks to contend with or reprove God, Jesus perfectly embodied the opposite: absolute humility and submission to the Father's will. The incomprehensible wisdom of God, which Job could not grasp, is fully revealed in Christ, who is Himself "the power of God and the wisdom of God" (1 Corinthians 1:24). In Christ, the transcendent God becomes immanent and comprehensible, not through human instruction, but through divine incarnation. Furthermore, humanity's inherent inability to "answer" God's challenge to justify itself, as implied in Job 40:2, is overcome by Christ's perfect obedience. He did not contend with God but perfectly fulfilled all righteousness on our behalf (Matthew 3:15), becoming the ultimate "answer" to human sin and presumption. Through His atoning sacrifice, we are granted access to God, not by our merit or ability to instruct Him, but by grace through faith in the One who perfectly submitted to the Father's will, even to death on a cross (Philippians 2:8). Thus, Job 40:2 powerfully points to the necessity of humility before God, a humility perfectly exemplified and made possible for us through Christ, our mediator and redeemer (1 Timothy 2:5).