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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 40:6–14. His four-level outline is real structure in the source text, so it is rendered as structure.
Job was greatly humbled for what God had already said, but not sufficiently; he was brought low, but not low enough; and therefore God here proceeds to reason with him in the same manner and to the same purport as before, Job 40:6. Observe, 1. Those who duly receive what they have heard from God, and profit by it, shall hear more from him. 2. Those who are truly convinced of sin, and penitent for it, yet have need to be more thoroughly convinced and to be made more deeply penitent. Those who are under convictions, who have their sins set in order before their eyes and their hearts broken for them, must learn from this instance not to catch at comfort too soon; it will be everlasting when it comes, and therefore it is necessary that we be prepared for it by deep humiliation, that the wound be searched to the bottom and not skinned over, and that we do not make more haste out of our convictions than good speed. When our hearts begin to melt and relent within us, let those considerations be dwelt upon and pursued which will help to make a thorough effectual thaw of it.
God begins with a challenge (Job 40:7), as before (Job 38:3): "Gird up thy loins now like a man; if thou hast the courage and confidence thou hast pretended to, show them now; but thou wilt soon be made to see and own thyself no match for me." This is that which every proud heart must be brought to at last, either by its repentance or by its ruin; and thus low must every mountain and hill be, sooner or later, brought. We must acknowledge,
I.That we cannot vie with God for justice, that the Lord is righteous and holy in his dealings with us, but that we are unrighteous and unholy in our conduct towards him; we have a great deal to blame ourselves for, but nothing to blame him for (Job 40:8): "Wilt thou disannul my judgment? Wilt thou take exceptions to what I say and do, and bring a writ of error, to reverse the judgment I have given as erroneous and unjust?" Many of Job's complaints had too much of a tendency this way: I cry out of wrong, says he, but I am not heard; but such language as this is by no means to be suffered. God's judgment cannot, must not, be disannulled, for we are sure it is according to truth, and therefore it is a great piece of impudence and iniquity in us to call in question. "Wilt thou," says God, "condemn me, that thou mayest be righteous? Must my honour suffer for the support of thy reputation? Must I be charged as dealing unjustly with thee because thou canst not otherwise clear thyself from the censures thou liest under?" Our duty is to condemn ourselves, that God may be righteous. David is therefore ready to own the evil he has done in God's sight, that God may be justified when he speaks and clear when he judges, Psa 51:4. See Neh 9:33; Dan 9:7. But those are very proud, and very ignorant both of God and themselves, who, to clear themselves, will condemn God; and the day is coming when, if the mistake be not rectified in time by repentance, the eternal judgment will be both the confutation of the plea and the confusion of the prisoner, for the heavens shall declare God's righteousness and all the world shall become guilty before him.
II.That we cannot vie with God for power; and therefore, as it is great impiety, so it is great impudence to contest with him, and is as much against our interest as it is against reason and justice (Job 40:9): "Hast thou an arm like God, equal to his in length and strength? Or canst thou thunder with a voice like him, as he did (Job 37:1, Job 37:2), or does now out of the whirlwind?" To convince Job that he was not so able as he thought himself to contest with God, he shows him,
1.That he could never fight it out with him, nor carry his cause by force of arms. Sometimes, among men, controversies have been decided by battle, and the victorious champion is adjudged to have justice on his side; but, if the controversy were put upon that issue between God and man, man would certainly go by the worse, for all the forces he could raise against the Almighty would be but like briers and thorns before a consuming fire, Isa 27:4. "Hast thou, a poor weak worm of the earth, an arm comparable to his who upholds all things?" The power of creatures, even of angels themselves, is derived from God, limited by him, and dependent on him; but the power of God is original, independent, and unlimited. He can do every thing without us; we can do nothing without him; and therefore we have not an arm like God.
2.That he could never talk it out with him, nor carry his cause by noise and big words, which sometimes among men go a great way towards the gaining of a point: "Canst thou thunder with a voice like him? No; his voice will soon drown thine and one of his thunders will overpower and overrule all thy whispers." Man cannot speak so convincingly, so powerfully, nor with such a commanding conquering force as God can, who speaks, and it is done. his creating voice is called his thunder (Psa 104:7), so is that voice of his with which he terrifies and discomfits his enemies, Sa1 2:10. The wrath of a king may sometimes be like the roaring of a lion, but can never pretend to imitate God's thunder.
III.That we cannot vie with God for beauty and majesty, Job 40:10.
"If thou wilt enter into a comparison with him, and appear more amiable, put on thy best attire: Deck thyself now with majesty and excellency. Appear in all the martial pomp, in all the royal pageantry that thou hast; make the best of every thing that will set thee off: Array thyself with glory and beauty, such as may awe thy enemies and charm thy friends; but what is it all to the divine majesty and beauty? No more than the light of a glow-worm to that of the sun when he goes forth in his strength." God decks himself with such majesty and glory as are the terror of devils and all the powers of darkness and make them tremble; he arrays himself with such glory and beauty as are the wonder of angels and all the saints in light and make them rejoice. David could dwell all his days in God's house, to behold the beauty of the Lord. But, in comparison with this, what is all the majesty and excellency by which princes think to make themselves feared, and all the glory and beauty by which lovers think to make themselves beloved? If Job think, in contending with God, to carry the day by looking great and making a figure, he is quite mistaken. The sun shall be ashamed, and the moon confounded, when God shines forth.
IV.That we cannot vie with God for dominion over the proud, Job 40:11-14.
here the cause is put upon this short issue: if Job can humble and abase proud tyrants and oppressors as easily and effectually as God can, it shall be acknowledged that he has some colour to compete with God. Observe here,
1.The justice Job is here challenged to do, and that is to bring the proud low with a look. If Job will pretend to be a rival with God, especially if he pretend to be a judge of his actions, he must be able to do this.
(1.)It is here supposed that God can do it and will do it himself, else he would not have put it thus upon Job. By this God proves himself to be God, that he resists the proud, sits Judge upon them, and is able to bring them to ruin. Observe here,
[1.]That proud people are wicked people, and pride is at the bottom of a great deal of the wickedness that is in this world both towards God and man.
[2.]Proud people will certainly be abased and brought low; for pride goes before destruction. If they bend not, they will break; if they humble not themselves by true repentance, God will humble them, to their everlasting confusion. The wicked will be trodden down in their place, that is, Wherever they are found, though they pretend to have a place of their own, and to have taken root in it, yet even there they shall be trodden down, and all the wealth, and power, and interest, to which their place entitles them, will not be their security.
[3.]The wrath of God, scattered among the proud, will humble them, and break them, and bring them down. If he casts abroad the rage of his wrath, as he will do at the great day and sometimes does in this life, the stoutest heart cannot hold out against him. Who knows the power of his anger?
[4.]God can and does easily abase proud tyrants; he can look upon them, and bring them low, can overwhelm them with shame, and fear, and utter ruin, by one angry look, as he can, by a gracious look, revive the hearts of the contrite ones.
[5.]He can and will at last do it effectually (Job 40:13), not only bring them to the dust, from which they might hope to arise, but hide them in the dust, like the proud Egyptian whom Moses slew and hid in the sand (Exo 2:12), that is, they shall be brought not only to death, but to the grave, that pit out of which there is no return. They were proud of the figure they made, but they shall be buried in oblivion and be no more remembered than those that are hidden in the dust, out of sight and out of mind. They were linked in leagues and confederacies to do mischief, and are now bound in bundles. They are hidden together; not their rest, but their shame together is in the dust, Job 17:16. Nay, they are treated as malefactors (who, when condemned, had their faces covered, as Haman's was: He binds their faces in secret) or as dead men: Lazarus, in the grave, had his face bound about. Thus complete will be the victory that God will gain, at last, over proud sinners that set themselves in opposition to him. Now by this he proves himself to be God. Does he thus hate proud men? Then he is holy. Will he thus punish them? Then he is the just Judge of the world. Can he thus humble them? Then he is the Lord Almighty. When he had abased proud Pharaoh, and hidden him in the sand of the Red Sea, Jethro thence inferred that doubtless the Lord is greater than all gods, for wherein the proud enemies of his Israel dealt proudly he was above them, he was too hard for them, Exo 18:11. See Rev 19:1, Rev 19:2.
(2.)It is here proposed to Job to do it. He had been passionately quarrelling with God and his providence, casting abroad the rage of his wrath towards heaven, as if he thought thereby to bring God himself to his mind. "Come," says God, "try thy hand first upon proud men, and thou wilt soon see how little they value the rage of thy wrath; and shall I then regard it, or be moved by it?" Job had complained of the prosperity and power of tyrants and oppressors, and was ready to charge God with mal-administration for suffering it; but he ought not to find fault, except he could mend. If God, and he only, has power enough to humble and bring down proud men, no doubt he has wisdom enough to know when and how to do it, and it is not for us to prescribe to him or to teach him how to prescribe to him or to teach him how to govern the world. Unless we had an arm like God we must not think to take his work out of his hands.
2.The justice which is here promised to be done him if he can perform such mighty works as these (Job 40:14): "They will I also confess unto thee that thy right hand is sufficient to save thee, though, after all, it would be too weak to contend with me." It is the innate pride and ambition of man that he would be his own saviour (would have his own hands sufficient for him and be independent), but it is presumption to pretend that he is. Our own hands cannot save us by recommending us to God's grace, much less by rescuing us from his justice. Unless we could by our own power humble our enemies, we cannot pretend by our own power to save ourselves; but, if we could, God himself would confess it. He never did nor ever will defraud any man of his just praise, nor deny him the honour he has merited. But, since we cannot do this, we must confess unto him that our own hands cannot save us, and therefore into his hand we must commit ourselves.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“I will question you, and you answer me.” The perfect rewards of the struggles are reserved after this life to those who fought bravely. The grace of God nevertheless offers a sort of pledge to the athletes. For this reason, Job faced the hardest fights; while losing his riches, he praised him who gave him these afflictions. After losing his children, he glorified him who had taken them away. While realizing that worms grew out of his body, he was not defeated by his diseases. God gave him the firstlings and the pledge of his fights by speaking to him out of the clouds and the whirlwind. After he had listened to the former speeches, when it was necessary to speak to God, he was silent, as if he had no faculty to speak to him. In fact, he did not know yet what would have been written by Moses, “Moses spoke, and God answered him with a voice.” Therefore, he was like someone who did not know that he did not want to answer God. But God conceded him forgiveness to speak. The benevolence of God is such that he does not play the role of the judge but that of the lawyer, who discusses the case with a man.
Either he speaks here about his present intervention, as if to say, “I do not speak so in order to condemn you but to show that you are righteous”; or he wants to speak about his trial by calling intervention his approval. This means, “Do not think that I managed things in this manner for any other reason.” He did not say, “In order that you might be righteous” but “that you might appear to be righteous,” as you actually were, so that you might teach others. Finally, he may want to speak about his present intervention, as if to say, “If I said it, it is in order that you might appear to be righteous after the words that I had expressed, not in order to condemn you.” Then he places again before him his power and his hatred for the wicked, because I am not only powerful, he says, but I act and use my power against the wicked.
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Summary
Job 40:7 marks a pivotal and forceful divine command within God's direct address to Job from the whirlwind. It challenges Job to adopt a posture of readiness, strength, and humility, preparing him for a profound and humbling interrogation by the Almighty. This verse encapsulates God's absolute sovereignty and Job's finite understanding, dramatically reversing the roles Job had previously envisioned, as God asserts His unquestionable right to question and demands an answer from His servant.
Context
Literary Context
This verse is situated within God's first extensive speech to Job, which began in Job 38:1. Following chapters of intense dialogue among Job and his three friends concerning the nature of suffering, divine justice, and human righteousness, God finally intervenes directly. Chapters 38 and 39 are characterized by God's overwhelming display of His cosmic power and wisdom, posing a series of rhetorical questions about the creation and sustenance of the natural world—from the foundations of the earth to the behavior of wild animals. These questions are designed to highlight Job's limited knowledge and inability to comprehend the vastness of divine operations. Job 40:1-2 precedes this verse, where God challenges Job to contend with the Almighty, and Job responds with a confession of humility and silence. Verse 7, therefore, is God's renewed and more forceful invitation for Job to engage, setting the stage for the introduction of the formidable creatures Behemoth (Job 40:15-24) and Leviathan (Job 41:1-34) as further, irrefutable evidence of divine power beyond human control or comprehension.
Historical & Cultural Context
The idiom "gird up thy loins" (חֲגָר־נָא מָתְנֶיךָ, ḥăḡār-nāʾ māṯneyḵā) is deeply rooted in ancient Near Eastern culture. People in biblical times wore long, flowing outer garments that restricted movement during strenuous activity. To prepare for physical exertion—such as running, working, battle, or a long journey—individuals would gather the ends of their robes and tuck them into their belts or sashes, effectively shortening the garment and allowing for freedom of movement. This action was a common symbol of readiness, alertness, strength, and serious resolve. The phrase "like a man" (כְּגֶבֶר, kəḡeḇer) further emphasizes the call to courage, fortitude, and the ability to stand firm and engage in a demanding intellectual or spiritual confrontation, rather than shrinking back. The context of a divine "demand" and expectation for Job to "declare" also reflects the judicial and covenantal language prevalent in ancient Israel, where a higher authority would call a subordinate to account, often in a legal or covenant lawsuit setting.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Job. Foremost is the theme of Divine Sovereignty and Omnipotence, as God's command underscores His absolute authority over creation and His unquestionable right to interrogate humanity. It reinforces the idea that God is not accountable to human standards of justice in the way humans might expect, but rather operates from a position of infinite wisdom and power, as seen throughout Job 38. Secondly, the verse highlights Human Finitude and Humility, challenging Job's previous assertions of righteousness and his attempts to understand or question God's ways. Job is called to recognize his limited perspective in the face of God's boundless wisdom, a theme powerfully echoed in Job 42:1-6. Thirdly, it addresses the Challenge to Human Wisdom and Justice, as God dramatically reverses the roles: Job had desired to plead his case before God, but now God is the one making demands, challenging Job's understanding of justice and suffering. Finally, the phrase "gird up thy loins" introduces the theme of Preparation for Truth and Encounter, signifying a call to mental and spiritual readiness for a profound and humbling encounter with divine truth, demanding courage, attentiveness, and intellectual fortitude from Job.
Exposition and Analysis
Key Word Analysis
From the primitive root H247, meaning "to belt" or "bind about," this word forms the core of the idiom "gird up thy loins." In ancient Near Eastern culture, this action involved tucking the long outer garments into a belt to allow for freedom of movement during strenuous activity, such as running, working, or preparing for battle. Metaphorically, it signifies a call to readiness, alertness, strength, and serious resolve. When God commands Job to "gird up," He is calling him to prepare himself mentally and spiritually, to summon his full attention and fortitude for a profound and challenging encounter with divine truth. It implies a posture of active engagement rather than passive submission or retreat.
This term (H1397) refers to a "valiant man or warrior," or more generally, a person of strength and maturity. It often carries connotations of courage, fortitude, and the ability to stand firm in a demanding situation. By commanding Job to prepare "like a man," God is not merely calling him to physical readiness but challenging his intellectual and spiritual capacity. It is an exhortation for Job to engage with the divine interrogation with the full measure of his understanding and strength, without shrinking back, as one prepared for a serious and weighty intellectual or spiritual contest. It emphasizes the need for courage and resolve in the face of overwhelming divine majesty.
This primitive root (H7592) means "to inquire," "to request," or "to demand." In the context of God speaking to Job, it carries the significant weight of a divine interrogation or cross-examination from a position of ultimate authority. It is not a casual question but a forceful challenge, asserting God's absolute right to seek an account or an explanation from Job. This word powerfully underscores the reversal of roles: Job had previously longed to question God and present his case, but now God is the one making the authoritative demands, highlighting His sovereignty and Job's subordinate, accountable position.
Verse Breakdown
"Gird up thy loins now like a man:"
This opening clause is a direct, imperative command from God to Job, delivered with divine authority. It employs a common ancient Near Eastern idiom, metaphorically calling Job to prepare himself for a serious and demanding engagement. The addition of "like a man" emphasizes the need for courage, strength, and mental fortitude, implying that Job should stand firm and face the divine interrogation with resolve, rather than shrinking back in fear or despair. It is a summons for Job to summon all his intellectual and spiritual resources for the profound encounter.
"I will demand of thee,"
This clause clearly states God's intention and asserts His absolute prerogative as the interrogator. God is the one who has the unquestionable right to pose questions and seek answers from His creation. The word "demand" (אֶשְׁאָלְךָ) implies a weighty inquiry, a challenge from a position of ultimate authority and sovereignty. This dramatically reverses the dynamic Job had previously desired, where he wished to bring his case before God and question His justice. Now, God is the one initiating the cross-examination, powerfully highlighting His supreme sovereignty and Job's subordinate position.
"and declare thou unto me."
This final clause is a direct command for Job to respond. Having been challenged to prepare himself and face the divine inquiry, Job is now explicitly told to provide an answer, to make known his understanding or lack thereof. This reinforces God's position as the ultimate authority and judge, before whom Job must articulate his position or confess his ignorance. It is the culmination of God's challenge to Job's wisdom and his previous attempts to justify himself or fully comprehend God's mysterious ways.
Literary Devices
Job 40:7 is rich in literary devices that amplify its impact and meaning. The most prominent is the Imperative Mood, as God issues direct, forceful commands ("Gird up," "demand," "declare"), underscoring His absolute authority and Job's subordinate position. This creates a sense of urgency and direct confrontation. Idiom is central to the verse with "gird up thy loins," a culturally specific phrase that vividly conveys preparation and readiness for strenuous activity. The phrase "like a man" employs Simile, comparing Job's required posture to that of a strong, courageous individual, emphasizing the fortitude needed for the divine encounter. There is also a powerful Reversal of Roles or Irony at play; Job had previously longed to present his case before God and demand answers, but now God is the one demanding an account from Job, turning Job's desired confrontation on its head. This dramatic shift highlights God's sovereignty and Job's ultimate powerlessness to contend with Him. Finally, the verse exhibits Anthropomorphism in God's portrayal as an interrogator, using human terms of demanding and declaring to communicate a divine interaction that is beyond full human comprehension, yet relatable.
Theological and Thematic Connections
Job 40:7 encapsulates profound theological truths about the nature of God and humanity. It underscores God's absolute sovereignty, omnipotence, and omniscience, demonstrating that His wisdom and ways far transcend human comprehension. God is not subject to human scrutiny or judgment; rather, humanity is called to account before Him. This verse serves as a powerful reminder of human finitude, our limited perspective in the face of divine mystery, and the necessity of humility, especially when grappling with suffering or apparent injustice. It challenges any notion of human autonomy or self-sufficiency, compelling Job—and by extension, all humanity—to recognize God's ultimate authority and the inadequacy of human wisdom to fully grasp divine purposes. The call to "gird up thy loins" is a universal summons to readiness, not just for an intellectual debate, but for a posture of humble submission and attentive listening to God's voice, even when it challenges our deepest assumptions and exposes our limitations.
Reflection and Application
Job 40:7 speaks powerfully to the human condition, particularly in times of trial, doubt, or when we are tempted to question God's wisdom and justice. It reminds us that our understanding is inherently limited, and God's ways are often beyond our full comprehension. The command to "gird up thy loins now like a man" is an enduring call to spiritual and intellectual readiness. It challenges us to approach God not with demands or accusations, but with a posture of humility, courage, and attentiveness, prepared to listen and receive His truth, even when it is uncomfortable or reveals our own shortcomings. In our suffering, we are not called to understand every detail of God's plan, but to trust in His sovereign goodness and wisdom, acknowledging that He is God and we are not. This verse encourages us to move beyond our finite perspectives and to embrace a deeper, more reverent trust in the One who holds all things in His hands, ready to declare His glory rather than our grievances, and to submit to His perfect will.
Questions for Reflection
FAQ
What does "gird up thy loins" mean in a modern context?
In a modern context, "gird up thy loins" means to prepare oneself for a serious, demanding, or challenging task. It implies readiness, mental and spiritual fortitude, and a willingness to face a situation head-on without hesitation or evasion. It's a call to be alert, focused, and courageous, much like preparing for a difficult conversation, a significant undertaking, or a period of intense spiritual growth. It signifies shedding complacency and adopting a posture of active, determined engagement.
Why does God speak this way to Job, especially after Job's suffering?
God speaks to Job in this direct and challenging manner not to add to his suffering, but to bring him to a deeper, transformative understanding of divine sovereignty and his own finite nature. Job had repeatedly expressed a desire to present his case before God and justify himself, even questioning God's justice and silence. God's speech, including Job 40:7, is a divine response to Job's longing for an encounter, but on God's terms, not Job's. It is designed to humble Job, not to crush him, by revealing the vast chasm between human wisdom and divine wisdom, ultimately leading Job to repentance and a more profound, worshipful relationship with God, as seen in Job 42:5-6.
How does Job 40:7 relate to the broader theme of suffering in the book of Job?
Job 40:7 is crucial to the theme of suffering because it decisively shifts the focus from the reason for suffering to the response to God in suffering. While Job and his friends debated the cause of his pain and the nature of divine justice, God's address bypasses these human arguments. Instead, God asserts His absolute power and wisdom, implying that human suffering, while mysterious, is part of a larger, divinely orchestrated reality that finite minds cannot fully grasp. The verse commands Job to stop demanding answers and instead to humble himself before the incomprehensible majesty of God, trusting in His sovereign control even when His ways are inscrutable. It suggests that the ultimate answer to suffering is not a logical explanation but a deeper encounter with and submission to God Himself, leading to a faith that transcends understanding.
Christ-Centered Fulfillment
Job 40:7, with its powerful call for Job to "gird up thy loins now like a man" and face the divine interrogation, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Job's inability to answer God's questions about creation and governance highlights humanity's profound limitations and desperate need for a mediator. While Job was called to stand before God's majesty in his weakness, Jesus Christ is the true "Man" who perfectly "girded up His loins" not only to face divine judgment on humanity's behalf but also to perfectly declare God's truth. He is the wisdom of God incarnate (1 Corinthians 1:24), through whom all things were created and sustained (Colossians 1:16-17). The questions God posed to Job about mastering creation are answered in Christ, who calmed storms (Mark 4:39) and demonstrated absolute authority over all things. Furthermore, Job's desire to contend with God is ultimately fulfilled in Christ, who, as our perfect advocate, intercedes for us before the Father (Hebrews 7:25). The mystery of suffering, which Job grappled with, is not fully explained but profoundly redeemed through Christ's suffering on the cross, where He bore the sin of the world (John 1:29). Thus, the divine challenge issued to Job points forward to the one who perfectly fulfilled the call to be "like a man" in obedience and truth, revealing God's character and providing the ultimate answer to humanity's deepest questions and needs through His own perfect life, atoning death, and glorious resurrection.