TRV
Translation
King James Version
Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
Complete Jewish Bible
Yes, I spoke once, but I won't answer more; all right, twice, but I won't go on."
Berean Standard Bible
I have spoken once, but I have no answer— twice, but I have nothing to add.”
American Standard Version
Once have I spoken, and I will not answer; Yea, twice, but I will proceed no further.
World English Bible Messianic
I have spoken once, and I will not answer; Yes, twice, but I will proceed no further.”
Geneva Bible (1599)
Decke thy selfe now with maiestie and excellencie, and aray thy selfe with beautie and glory.
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In the KJVVerse 13,870 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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Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
At a meeting of the hermits in Cellia, Evagrius made a speech. Then the priest there said, ‘Evagrius, we know that if you were in your own country, perhaps you would already be a bishop, ruling over many. Here you are only a pilgrim.’ Evagrius was pierced to the heart at these words, but he bent his head calmly and without haste and looked at the ground, then wrote in the dust with his finger, and said, ‘Truly, brothers, that is right. But, as it is written, “I have spoken once and I will no more answer” (Job 40:5).’
Gregory the DialogistAD 604
3. If we examine the former words of blessed Job, we find that he has said nothing wickedly. But if we distort his words, which were uttered with truth and freedom, into a sort of sin of pride, there will no longer be two only; because there will be many. But since our speaking is the laying open to men our secret meaning in words; but our speaking to the ears of God is the exhibiting the motion of our mind even by an expressive action; blessed Job, on weighing himself by the balance of most accurate examination, confesses that he had a second time offended in his speech. For to ‘say one thing’ unlawfully, is to do things worthy of the scourge, to ‘say another’ is to murmur too at the scourge. He therefore, who was preferred above men in all his doings before the reproof of the Lord, rising higher by this very reproof, acknowledged that he was in the first place far from right in his conduct, and afterwards far from patient under the rod. Whence he reproves himself, saying, One thing have I spoken, which I would I had not said; and another, to which I will add no further. As if he said, I believed myself to be righteous indeed among men, but, as Thou wert speaking, I found myself to be both wicked before the scourges, and stubborn after the scourges. To which I will add no further, because now, the more accurately I understand Thee speaking, the more humbly I search out myself.
4. And because blessed Job typifies Holy Church, these words of his can be applied to all the Elect, who knowing the Lord, feel that they have offended in one and another point, because they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To which they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shows, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him who took an oath to do any thing, either evil or good, and has transgressed it through forgetfulness, Let him offer a she lamb from the flocks, or a she goat, and the priest shall pray for him, and for his sin. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. [Lev. 5, 6. 7.] For to take an oath is to bind ourselves with a vow of servitude to God. And when we promise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of our flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these pious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signified by the she lamb, except the innocence of active life? what by the she goat, which often feeds as it is hanging on the summits and extremities of the rocks, but a life of contemplation? He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks; because an active life is the lot of many, a contemplative of few. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the power of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the penitent, that two young pigeons or two turtle doves may be offered. We know that young pigeons or turtle doves utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence? That so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be offered for a sin offering, but the other for a burnt offering. For a holocaust means ‘entirely burnt.’ We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God’s voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil.
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 40:5 marks a profound turning point in the narrative of Job, capturing his initial, humbled response to the Lord's overwhelming display of divine wisdom and power. After persistently demanding a hearing and questioning God's justice throughout his suffering, Job now retracts his words, acknowledging the futility of his arguments and expressing a decisive commitment to silence. This verse signifies a dramatic shift from human contention to reverent submission in the face of God's unsearchable majesty and sovereign control over all creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 40:5 employs several potent literary devices to convey Job's profound transformation. The most prominent is Merism, seen in the pairing of "once" and "twice." This idiomatic expression uses two extremes (or a small number representing a large one) to encompass a totality, effectively stating that Job has spoken "on many occasions" or "more than enough." This device powerfully communicates the comprehensive nature of his prior complaints and, by extension, the thoroughness of his retraction. Related to this is Hyperbole, as Job's statement is not a literal count of two instances of speech but an emphatic declaration of having spoken excessively and presumptuously. The entire scene is framed by a Theophany, God's direct manifestation to Job from the whirlwind. The overwhelming nature of this divine encounter, characterized by God's majestic discourse on creation and sovereignty, serves as the ultimate catalyst for Job's humbled silence, demonstrating the transformative power of a direct confrontation with divine glory and wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 40:5 stands as a profound theological statement on the nature of humanity's relationship with the Almighty. It underscores the essential truth that human wisdom and understanding are inherently limited, even flawed, when confronted with the infinite wisdom and sovereign power of God. Job's silence is not born of defeat but of a dawning realization of God's unsearchable ways, a recognition that God is not bound by human logic or expectations. This moment highlights the necessity of humility before the divine, teaching that true understanding often begins with the acknowledgment of our own ignorance and the vastness of God's being. It is a call to trust in God's character and plan, even when His methods are beyond our comprehension, fostering a spirit of reverent awe rather than intellectual contention.
REFLECTION AND APPLICATION
Job 40:5 offers a powerful and timeless lesson for believers in every generation: the posture of humility and reverent silence before God is often the most appropriate and transformative response to His majesty and inscrutable ways. In our contemporary world, where there is a constant pressure to speak, to have an opinion, and to demand immediate answers, Job's experience reminds us that true wisdom sometimes lies in holding our tongue and acknowledging the limits of our understanding. When faced with suffering, unanswered questions, or circumstances that defy our sense of justice, our initial impulse might be to question, complain, or even accuse. However, Job's journey teaches us that such moments are profound invitations to deepen our trust in a God whose thoughts are higher than our thoughts and whose ways are beyond our full comprehension. It calls us to cultivate a spirit of awe and submission, recognizing that God's sovereignty extends over all things, even those we cannot fully grasp. This humility does not negate honest prayer or wrestling with God, but it frames it within a posture of ultimate reverence and trust in His perfect wisdom and goodness, allowing us to rest in His divine providence rather than striving for human comprehension.
Questions for Reflection
FAQ
What is the significance of Job saying "Once have I spoken... yea, twice" if he had spoken much more than that?
Answer: Job's statement "Once have I spoken; but I will not answer: yea, twice; but I will proceed no further" is an example of a Hebrew idiom known as a merism. It's not a literal count of two specific instances of speaking. Instead, the pairing of "once" (H259, ʼechâd) and "twice" (H8147, shᵉnayim) is used to signify "many times" or "repeatedly." It's an emphatic way for Job to declare that he has spoken more than enough, perhaps even too much, in his previous complaints and arguments against God. The significance lies in the completeness and finality of his retraction. He is decisively stating that he is finished with his contentious discourse and will offer no further rebuttal or defense, acknowledging the futility and impropriety of arguing with the Almighty after experiencing God's overwhelming presence and wisdom, as revealed in Job 38 and Job 39.
Does Job's silence mean that we should never question God or express our struggles to Him?
Answer: Job's silence in Job 40:5 does not mean that we should never question God or express our struggles. Throughout the Book of Job, Job himself engaged in intense lament and questioning, and God did not condemn him for it; in fact, God later affirmed Job's integrity (e.g., Job 42:7). The Psalms are also filled with honest cries and questions to God (e.g., Psalm 13:1-2). Rather, Job's silence here signifies a profound shift from a posture of demanding answers and arguing his case to one of humble submission and awe in the face of God's revealed majesty. It highlights the difference between honest lament born of pain and presumptuous contention against divine sovereignty. It teaches us that while we can bring our whole selves, including our doubts and pain, to God, there comes a point where we must yield to His unsearchable wisdom and acknowledge His ultimate authority, trusting that His ways are perfect even when we do not understand them.
CHRIST-CENTERED FULFILLMENT
Job 40:5, with Job's humbled silence before God's overwhelming majesty, profoundly foreshadows the ultimate humility and submission found in Jesus Christ. While Job's silence was born of a newfound recognition of his own limitations and rashness, Christ's silence before His accusers (e.g., Matthew 27:12-14) and His ultimate submission to the Father's will (e.g., Luke 22:42) were born of perfect obedience and divine wisdom. The God who spoke to Job from the whirlwind, revealing His sovereign power over creation, is the very God who sent His Son, the Word made flesh, through whom all things were created and sustained (John 1:1-3; Colossians 1:16-17). Job's experience of God's unsearchable wisdom finds its ultimate revelation in Christ, who is "the wisdom of God" (1 Corinthians 1:24). Where Job's human understanding failed, Christ perfectly embodied and revealed divine truth, not through demanding answers, but through perfect obedience and self-sacrifice, ultimately triumphing over sin and death and inviting us into a relationship with the very God who once spoke from the storm and now speaks through His Son (Hebrews 1:1-3).