TRV
Translation
Geneva Bible (1599)
Wilt thou disanul my iudgement? or wilt thou condemne me, that thou mayst be iustified?
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In the KJVVerse 13,868 of 31,102
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Commentary on Job 40 verses 1–5
1 ¶ Moreover the LORD answered Job, and said,
2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.
3 Then Job answered the LORD, and said,
4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
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."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Gregory the DialogistAD 604
2. As if he said, I would defend my speech, if I had uttered it with weight of reason. But after a tongue is convicted of having used levity, what remains for it but to be restrained with silence? It follows,
I will lay mine hand upon my mouth.
In the usage of Holy Scripture, work is wont to be understood by the hand, speech by the mouth. To lay therefore the hand upon the mouth, is by the virtue of good living to conceal the faults of incautious speech. But who can be found, however perfect, who has not offended in idle words? As James witnesses, who says, Be not many masters, for in many things we offend all. [James 3, 1] And again, The tongue can no man tame. [ib. 8] And the Truth, exposing its faults by Its own mouth, says, But I say unto you, that every idle word that men shall have spoken, they shall give account thereof in the day of judgment. [Matt. 12, 36] But holy men study to conceal before the eyes of God the faults of the tongue by the merits of their life, they study to keep down their immoderate words by the weight of good works. Whence in Holy Church the hand is laid upon the mouth, when the sin of idle talk is daily covered in its Elect by the virtue of good actions. For it is written; Blessed are they whose iniquities are forgiven, and whose sins are covered. [Ps. 3. 21] But since it is written again; All things are naked and opened unto His eyes, [Heb. 4, 13] how can they be concealed which can never be at all hid from the eyes of Him, to Whom all things are naked? But since we place lower, that which we conceal, and doubtless spread that over, with which we cover it, in order to cover that which is placed beneath, we are said to cover our sins, which we place, as it were, beneath, when we give them up; and we draw something else over them, when we choose afterwards to prefer for this end the work of good deeds. He therefore who abandons his former evil deeds, and afterwards does good works, by this addition covers his past iniquity, over which he spreads the merits of good deeds. Let blessed Job therefore, as typifying Holy Church, and in what he says alleging his own circumstances, but designating ours, say for us; I will lay mine hand upon my mouth: that is, that of my words in me which I consider to have displeased the strict Judge, I conceal before His eyes under the veil of upright conduct.
Gregory the DialogistAD 604
1. The higher holy men advance with God, in the dignity of virtues, the more accurately do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in themselves, and they appear to themselves the more deformed without, in proportion as that is very beautiful, which they see within. For every one is made known to himself, when he is illumined with the touch of the true light, and by the same means as he learns what is righteousness, he is also instructed to see what is sin. Hence is it that though our mind is often benumbed with cold in converse with men’s doings, though it sins and is ignorant in some points, though it regards some sins as though they were none; yet when it raises itself by the compunction of prayer to aim at things above, having been roused by the eye of its compunction, it returns to observe itself with greater vigilance after its tears. For when it deserts itself in neglect, and is torpid with fatal lukewarmness, it fully believes that idle words or unprofitable thoughts are of lesser guilt. But if warmed by the fire of compunction, and touched by the sudden breath of contemplation, it starts from its lukewarmness, it soon begins to dread, as grave and deadly offences, those things which but a little before it believed to be trifling. For it avoids, as most atrocious, all things which are in the very least degree hurtful; because, namely, being pregnant with the conception of the Spirit, it no longer allows any vanities to enter in unto it. For from that which it beholds within, it feels how dreadful are those sins which clamour without; and the more it has advanced when raised up, the more does it shrink from the grovelling pursuits, in which it sank prostrate. For nothing in truth supports it, but that which it has beheld within, and it endures the more heavily whatever thrusts itself on it from without, the more it is not that which it beheld within; but from those inward objects which it has been able to catch a glance of, it forms a standard for judging of those outward things which it has to bear with. For it is rapt above itself, when it contemplates sublime objects, and now beholding itself, by going out of itself more freely, it comprehends more minutely whatever remains to it, of itself, under itself. By which means it is wonderfully brought to pass, as was before said, that it appears the more unworthy to itself, by the very means by which it is rendered more worthy; and that it then feels itself far removed from uprightness, when it is approaching near it. Whence Solomon says, I have tried all things by wisdom, and said, I will become wise, and it departed the farther from me. [Eccles. 7, 23] For wisdom which is sought after is said to depart far off, because it seems higher to a person approaching it. But those who do not seek it, think themselves the nearer it, the more they know not also its standard of uprightness; because, living in darkness, they know not how to admire the brightness of the light, which they have never seen, and since they do not tend towards the comeliness of its beauty, they willingly become more deformed every day in themselves. For whoever is touched by its rays, his deformity is more manifestly pointed out to him, and he finds the more truly how much he is distorted in sin, the more keenly, from considering the highest objects, he beholds how far distant he is from uprightness. Whence blessed Job, surpassing in virtues the race of men, overcame his friends in speaking; but when instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who spoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged, but yet he proved by silence why he reverenced not the scourges. For when the Divine judgments are not known, they are not to be discussed with bold words, but to be venerated with awful silence; because even when the Creator of all things discloses not His reasons in inflicting the scourge, He shows them to be just, by pointing out that He inflicts them Who is perfectly just. Let the holy man, then, who has been reproved both first for his words, and afterwards for his silence, make known what he thinks of himself.
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 40:3 marks a profoundly pivotal and concise transitional moment in the Book of Job. Following the LORD's second, even more intense and awe-inspiring discourse from the whirlwind, this verse simply records Job's readiness to respond. It signifies a dramatic and transformative shift in Job's posture, moving from his earlier demands for a legal defense and an explanation for his suffering to one of profound humility, reverence, and submission in the face of overwhelming divine majesty. This brief statement sets the stage for Job's ultimate confession and repentance, indicating a complete reorientation of his understanding and relationship with God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The profound brevity of Job 40:3 belies its significant literary function, primarily employing Transition, Foreshadowing, and Dramatic Pause. As a Transition verse, it smoothly shifts the narrative focus from God's powerful, interrogative speeches to Job's impending response, marking a critical turning point in the dialogue and in Job's spiritual journey. The simplicity of the statement ("Then Job answered... and said") effectively bridges the divine discourse with Job's humbled confession, creating a moment of dramatic anticipation. Furthermore, it uses Foreshadowing, hinting at the dramatic change in Job's character and understanding that is about to unfold in the following verses. The mere act of Job "answering" after being silenced by God's majesty suggests a response of awe and submission, rather than continued argumentation, thereby preparing the reader for Job's profound confession of unworthiness and repentance. The Dramatic Pause created by this brief verse allows the reader to fully absorb the weight of God's preceding words and anticipate the transformative impact they have had on Job.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 40:3 serves as a profound theological marker, illustrating the transformative power of a direct encounter with divine majesty. It underscores the biblical truth that true understanding and wisdom often emerge not from intellectual conquest or legalistic debate, but from a posture of humility and awe before the infinite God. Job's shift from demanding answers to preparing a humbled response exemplifies the proper human posture before the Creator, acknowledging His ultimate sovereignty and the limits of human comprehension. This moment is a microcosm of the journey from self-reliance to God-reliance, a theme woven throughout Scripture, emphasizing that true knowledge of God is experiential and transformative, leading to a profound reorientation of one's life and perspective, recognizing that God is not to be debated but adored.
REFLECTION AND APPLICATION
Job 40:3 calls us to consider our own posture when confronted with the overwhelming reality of God's power, wisdom, and sovereignty, especially in times of inexplicable suffering or unanswered questions. Like Job, we often begin our spiritual journeys with demands, complaints, or a desire to understand God on our own terms. However, this verse invites us to move beyond intellectual wrestling to a place of profound reverence and humility. It teaches us that true peace and understanding may not come from having all our questions answered, but from encountering the God who is greater than our questions, leading us to trust in His character even when His ways are inscrutable. This posture of humble surrender allows for genuine transformation and a deeper, more intimate relationship with the Divine, recognizing that our finite minds cannot fully grasp the infinite and that true wisdom begins with acknowledging God's unchallengeable greatness.
Questions for Reflection
FAQ
Why is this verse so short, yet considered pivotal?
Answer: Job 40:3 is brief precisely because its significance lies in its transitional nature and the profound internal shift it represents. It marks the precise moment Job, after two overwhelming divine speeches that silenced his arguments, is ready to respond. Its brevity highlights the immense impact of God's words, which have effectively moved Job from a posture of challenging God to one of humble submission and awe. It's the calm before the storm of Job's confession, signaling a monumental internal change that sets the stage for his ultimate repentance and restoration.
What was Job's previous response to God, and how does this one differ?
Answer: Prior to this verse, after God's first speech (beginning in Job 38:1), Job offered a very brief and somewhat inadequate response in Job 40:4-5. He admitted his unworthiness and inability to answer God, stating, "Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth." While humble, this earlier response was more of a stunned silence than a full surrender or confession of sin. The response foreshadowed by Job 40:3, which comes in Job 42:1-6, is far more comprehensive and deeply penitent, indicating a complete transformation of Job's perspective and a profound experiential knowledge of God.
Does this verse imply Job is now fully "corrected" or "repentant"?
Answer: While Job 40:3 certainly signals a profound shift towards humility and readiness to respond, it is the preparation for his full confession and repentance, which comes in Job 42:1-6. This verse is the pivot point, indicating that the divine encounter has broken Job's spirit of contention and opened him to a deeper, experiential knowledge of God. It's the moment he is ready to speak from a place of awe and brokenness, leading to his ultimate surrender and transformation, rather than the completion of that process.
CHRIST-CENTERED FULFILLMENT
Job 40:3, marking Job's humbled response to the overwhelming revelation of God's power and wisdom, finds its ultimate fulfillment in the person and work of Jesus Christ. While Job's encounter with God was partial and mediated through a whirlwind, in Christ, humanity encounters the full and perfect revelation of God. Jesus is the Word made flesh, the very radiance of God's glory and the exact imprint of his nature, through whom all things were created and sustained. Our "answer" to the LORD, therefore, is not merely a confession of unworthiness but a joyful, humble acceptance of the grace offered through Christ's atoning sacrifice. He is the Lamb of God who takes away the sin of the world, the one who perfectly submitted to the Father's will, even to death on a cross (Philippians 2:8). In Him, we find not only the answers to life's deepest questions but also the power to live in humble obedience and trust, knowing that through Him, we can approach God's throne with confidence and receive mercy and grace in our time of need, experiencing a transformation far greater than Job's.