2 Get your strength together like a man of war: I will put questions to you, and you will give me the answers.
Why do you put forward your cause against him, saying, He gives no answer to any of my words?
Cursed is he who has an argument with his Maker, the pot which has an argument with the Potter! Will the wet earth say to him who is working with it, What are you doing, that your work has nothing by which it may be gripped? Cursed is he who says to a father, To what are you giving life? or to a woman, What are you in birth-pains with? The Lord, the Holy One of Israel, and his Maker, says, Will you put a question to me about the things which are to come, or will you give me orders about my sons, and the work of my hands?
By the life of God, who has taken away my right; and of the Ruler of all, who has made my soul bitter;
Or may we be the cause of envy to the Lord? are we stronger than he?
Who has knowledge of the mind of the Lord? or who has taken part in his purposes? Or who has first given to him, and it will be given back to him again? For of him, and through him, and to him, are all things. To him be the glory for ever. So be it.
But you will say to me, Why does he still make us responsible? who is able to go against his purpose? But, O man, who are you, to make answer against God? May the thing which is made say to him who made it, Why did you make me so? Or has not the potter the right to make out of one part of his earth a vessel for honour, and out of another a vessel for shame? What if God, desiring to let his wrath and his power be seen, for a long time put up with the vessels of wrath which were ready for destruction: And to make clear the wealth of his glory to vessels of mercy, which he had before made ready for glory,
Why do you make use of this saying about the land of Israel, The fathers have been tasting bitter grapes and the children's teeth are on edge?
He who takes up my cause is near; who will go to law with me? let us come together before the judge: who is against me? let him come near to me.
That which is, has been named before, and of what man is there is knowledge. He has no power against one stronger than he.
You have become cruel to me; the strength of your hand is hard on me.
Be certain that it is God who has done me wrong, and has taken me in his net. Truly, I make an outcry against the violent man, but there is no answer: I give a cry for help, but no one takes up my cause. My way is walled up by him so that I may not go by: he has made my roads dark. He has put off my glory from me, and taken the crown from my head. I am broken down by him on every side, and I am gone; my hope is uprooted like a tree. His wrath is burning against me, and I am to him as one of his haters.
God gives me over to the power of sinners, sending me violently into the hands of evil-doers. I was in comfort, but I have been broken up by his hands; he has taken me by the neck, shaking me to bits; he has put me up as a mark for his arrows. His bowmen come round about me; their arrows go through my body without mercy; my life is drained out on the earth. I am broken with wound after wound; he comes rushing on me like a man of war. I have made haircloth the clothing of my skin, and my horn is rolled in the dust. My face is red with weeping, and my eyes are becoming dark; Though my hands have done no violent acts, and my prayer is clean. O earth, let not my blood be covered, and let my cry have no resting-place! Even now my witness is in heaven, and the supporter of my cause is on high. My friends make sport of me; to God my eyes are weeping, So that he may give decision for a man in his cause with God, and between a son of man and his neighbour.
Take your hand far away from me; and let me not be overcome by fear of you. Then at the sound of your voice I will give answer; or let me put forward my cause for you to give me an answer. What is the number of my evil-doings and my sins? give me knowledge of them. Why is your face veiled from me, as if I was numbered among your haters? Will you be hard on a leaf in flight before the wind? will you make a dry stem go more quickly on its way? For you put bitter things on record against me, and send punishment on me for the sins of my early years; And you put chains on my feet, watching all my ways, and making a limit for my steps;
That, if I did wrong, you would take note of it, and would not make me clear from sin: That, if I was an evil-doer, the curse would come on me; and if I was upright, my head would not be lifted up, being full of shame and overcome with trouble. And that if there was cause for pride, you would go after me like a lion; and again put out your wonders against me: That you would send new witnesses against me, increasing your wrath against me, and letting loose new armies on me.
What profit is it to you to be cruel, to give up the work of your hands, looking kindly on the design of evil-doers? Have you eyes of flesh, or do you see as man sees? Are your days as the days of man, or your years like his, That you take note of my sin, searching after my wrongdoing, Though you see that I am not an evil-doer; and there is no one who is able to take a man out of your hands?
For he is not a man as I am, that I might give him an answer, that we might come together before a judge. There is no one to give a decision between us, who might have control over us. Let him take away his rod from me and not send his fear on me: Then I would say what is in my mind without fear of him; for there is no cause of fear in myself.
For I would be crushed by his storm, my wounds would be increased without cause. He would not let me take my breath, but I would be full of bitter grief.
How long will it be before your eyes are turned away from me, so that I may have a minute's breathing-space? If I have done wrong, what have I done to you, O keeper of men? why have you made me a mark for your blows, so that I am a weariness to myself? And why do you not take away my sin, and let my wrongdoing be ended? for now I go down to the dust, and you will be searching for me with care, but I will be gone.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 40
Commentary on Job 40 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 40
Job 40:1-24. God's Second Address.
He had paused for a reply, but Job was silent.
1. the Lord—Hebrew, "Jehovah."
2. he that contendeth—as Job had so often expressed a wish to do. Or, rebuketh. Does Job now still (after seeing and hearing of God's majesty and wisdom) wish to set God right?
answer it—namely, the questions I have asked.
3. Lord—Jehovah.
4. I am (too) vile (to reply). It is a very different thing to vindicate ourselves before God, from what it is before men. Job could do the latter, not the former.
lay … hand … upon … mouth—I have no plea to offer (Job 21:5; Jud 18:19).
5. Once … twice—oftentimes, more than once (Job 33:14, compare with Job 33:29; Ps 62:11):
I have spoken—namely, against God.
not answer—not plead against Thee.
6. the Lord—Jehovah.
7. (See on Job 38:3). Since Job has not only spoken against God, but accused Him of injustice, God challenges him to try, could he govern the world, as God by His power doth, and punish the proud and wicked (Job 40:7-14).
8. Wilt thou not only contend with, but set aside My judgment or justice in the government of the world?
condemn—declare Me unrighteous, in order that thou mayest be accounted righteous (innocent; undeservingly afflicted).
9. arm—God's omnipotence (Isa 53:1).
thunder—God's voice (Job 37:4).
10. See, hast thou power and majesty like God's, to enable thee to judge and govern the world?
11. rage—rather, pour out the redundant floods of, &c.
behold—Try, canst thou, as God, by a mere glance abase the proud (Isa 2:12, &c.)?
12. proud—high (Da 4:37).
in their place—on the spot; suddenly, before they can move from their place. (See on Job 34:26; Job 36:20).
13. (Isa 2:10). Abase and remove them out of the sight of men.
bind … faces—that is, shut up their persons [Maurer]. But it refers rather to the custom of binding a cloth over the faces of persons about to be executed (Job 9:24; Es 7:8).
in secret—consign them to darkness.
14. confess—rather, "extol"; "I also," who now censure thee. But since thou canst not do these works, thou must, instead of censuring, extol My government.
thine own … hand … save—(Ps 44:3). So as to eternal salvation by Jesus Christ (Isa 59:16; 63:5).
15-24. God shows that if Job cannot bring under control the lower animals (of which he selects the two most striking, behemoth on land, leviathan in the water), much less is he capable of governing the world.
behemoth—The description in part agrees with the hippopotamus, in part with the elephant, but exactly in all details with neither. It is rather a poetical personification of the great Pachydermata, or Herbivora (so "he eateth grass"), the idea of the hippopotamus being predominant. In Job 40:17, "the tail like a cedar," hardly applies to the latter (so also Job 40:20, 23, "Jordan," a river which elephants alone could reach, but see on Job 40:23). On the other hand, Job 40:21, 22 are characteristic of the amphibious river horse. So leviathan (the twisting animal), Job 41:1, is a generalized term for cetacea, pythons, saurians of the neighboring seas and rivers, including the crocodile, which is the most prominent, and is often associated with the river horse by old writers. "Behemoth" seems to be the Egyptian Pehemout, "water-ox," Hebraized, so-called as being like an ox, whence the Italian bombarino.
with thee—as I made thyself. Yet how great the difference! The manifold wisdom and power of God!
he eateth grass—marvellous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.
16. navel—rather, "muscles" of his belly; the weakest point of the elephant, therefore it is not meant.
17. like a cedar—As the tempest bends the cedar, so it can move its smooth thick tail [Umbreit]. But the cedar implies straightness and length, such as do not apply to the river horse's short tail, but perhaps to an extinct species of animal (see on Job 40:15).
stones—rather, "thighs."
wrapped—firmly twisted together, like a thick rope.
18. strong—rather, "tubes" of copper [Umbreit].
19. Chief of the works of God; so "ways" (Job 26:14; Pr 8:22).
can make his sword to approach—rather, "has furnished him with his sword" (harpe), namely, the sickle-like teeth with which he cuts down grain. English Version, however, is literally right.
20. The mountain is not his usual haunt. Bochart says it is sometimes found there (?).
beasts … play—a graphic trait: though armed with such teeth, he lets the beasts play near him unhurt, for his food is grass.
21. lieth—He leads an inactive life.
shady trees—rather, "lotus bushes"; as Job 40:22 requires.
22. shady trees—Translate: "lotus bushes."
23. Rather, "(Though) a river be violent (overflow), he trembleth not"; (for though living on land, he can live in the water, too); he is secure, though a Jordan swell up to his mouth. "Jordan" is used for any great river (consonant with the "behemoth"), being a poetical generalization (see on Job 40:15). The author cannot have been a Hebrew as Umbreit asserts, or he would not adduce the Jordan, where there were no river horses. He alludes to it as a name for any river, but not as one known to him, except by hearsay.
24. Rather, "Will any take him by open force" (literally, "before his eyes"), "or pierce his nose with cords?" No; he can only be taken by guile, and in a pitfall (Job 41:1, 2).