King James Version
Job 40
24 verses with commentary
The Lord Continues: Will You Condemn Me?
Moreover the LORD answered Job, and said,
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KJV Study Commentary
"Moreover the LORD answered Job, and said." After the first divine speech (chapters 38-39), God continues. The repetition of "the LORD answered" emphasizes that Yahweh Himself speaks—this is divine revelation, not human philosophy. The conjunction "moreover" (<em>va</em>, וְ) indicates continuation. Job sought answers from God (23:3-5); now God graciously responds, though not with the explanations...
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33. As the classic saying has it, "The earth is light upon him." His repose shall be "sweet."
**draw--**follow. He shall share the common lot of mortals; no worse off than they (He 9:27). Umbreit not so well (for it is not true of "every man"). "Most men follow in his bad steps, as countless such preceded him."
Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.
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KJV Study Commentary
God challenges Job: 'Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.' This summarizes the divine interrogation - has Job presumed to instruct or correct God? The question demands self-examination.
Ellicott’s Commentary for English Readers
XL.
(2) **Shall he that contendeth with the Almighty instruct him?**—Rather, *Can he that reproveth *(*e. g., *Job) *contend with the Almighty? *or, *Can the contending with the Almighty instruct Him? *“Art thou prepared still to dispute and contend with God? or, if thou dost, is there any hope that thou wilt instruct (*i.e.*, convince) Him in argument? Let him that argueth with God (*i.e., *Job) ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34. falsehood--**literally, "transgression." Your boasted "consolations" (Job 15:11) are contradicted by facts ("vain"); they therefore only betray your evil intent ("wickedness") against me.
Then Job answered the LORD, and said,
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KJV Study Commentary
"Gird up thy loins now like a man; I will demand of thee, and declare thou unto me." God repeats His challenge from 38:3, using the imperative "gird up" (<em>ezor</em>, אֱזָר). The phrase "like a man" (<em>kegever</em>, כְגֶבֶר) calls Job to stand firm and answer directly. The role reversal continues—God questions, Job must answer. This humbles human pretension to judge divine governance. The repe...
Read full commentary →Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
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KJV Study Commentary
Job's response: 'Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.' This first submission acknowledges unworthiness to answer. Job doesn't recant his innocence but recognizes his limited perspective. Silence becomes appropriate response.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 22
THIRD SERIES.
Job 22:1-30. As Before, Eliphaz Begins.
1. Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Lu 17:10; Ac 17:25; 1Ch 29:14). So Job's ca...
Read full commentary →Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
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KJV Study Commentary
"Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth." Job's first response acknowledges his insignificance—<em>qaloti</em> (קַלֹּתִי, "I am light/insignificant/vile"). He recognizes he cannot answer God's questions. Laying his hand upon his mouth signals silencing himself—the Hebrew gesture of submission and humility. This marks significant progress from Job's earlier ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**2. as he that is wise--**rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious (Da 12:3, 10; Psa 14:2) [Michaelis].
Then answered the LORD unto Job out of the whirlwind, and said,
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KJV Study Commentary
"Once have I spoken; but I will not answer: yea, twice; but I will proceed no further." Job commits to silence—he spoke "once" and "twice" (Hebrew idiom for "repeatedly"), but now stops. The verb <em>asif</em> (אֹסִיף, "I will add/proceed") is negated. Job recognizes his previous speeches, though sincere, were presumptuous. This demonstrates repentance—not for moral failure but for epistemic pride...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3. pleasure--**accession of happiness; God has pleasure in man's righteousness (Psa 45:7), but He is not dependent on man's character for His happiness.
Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
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KJV Study Commentary
"Then answered the LORD unto Job out of the whirlwind, and said." Despite Job's submission in verses 4-5, God continues speaking. The repeated "out of the whirlwind" recalls 38:1, emphasizing continued theophany. God's persistence demonstrates that His speeches aren't primarily about getting Job to be quiet but about revealing Himself more fully. Job's initial humbling was necessary but insufficie...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
4. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on Job 7:12; Job 7:20; and Job 10:17).
**will he enter ... into judgment?--**Job had desired this (Job 13:3, 21). He ought rather to have spoken as in Psa 143:2.
Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
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KJV Study Commentary
God's second speech begins: 'Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?' This questions whether Job's self-vindication requires divine condemnation. The either/or is false - God will vindicate Job without being condemned.
Ellicott’s Commentary for English Readers
(8) **Wilt thou also disannul my judgment?**—Comp. what Job said in Job 19:6-7; Job 27:2. God is about to show Job his inability to govern the world and administer judgment among men, so as to rule them morally, from his acknowledged inability to govern the more formidable animals of the brute creation. If he cannot restrain them, how is it likely that he will be able to tread down the wicked in t...
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5. Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.
Hast thou an arm like God? or canst thou thunder with a voice like him?
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KJV Study Commentary
"Hast thou an arm like God? or canst thou thunder with a voice like him?" God questions whether Job possesses divine power. The "arm" (<em>zero'a</em>, זְרוֹעַ) symbolizes strength and might throughout Scripture. Thunder represents God's powerful voice (Psalm 29). These rhetorical questions expose the vast gulf between Creator and creature. Job cannot replicate divine power, therefore cannot judge...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law (Ex 22:26; De 24:10) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had no just claim t...
Read full commentary →Deck thyself now with majesty and excellency; and array thyself with glory and beauty.
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KJV Study Commentary
"Deck thyself now with majesty and excellency; and array thyself with glory and beauty." God sarcastically challenges Job to clothe himself with divine attributes. The Hebrew verbs—<em>adeh</em> (עֲדֵה, "adorn yourself") with <em>gaon</em> (גָּאוֹן, "majesty/pride") and <em>hod</em> (הוֹד, "splendor/majesty")—describe royal or divine glory. This exposes human inability to assume God's role. We can...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
7. Hospitality to the weary traveller is regarded in the East as a primary duty (Is 21:14).
Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.
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KJV Study Commentary
<strong>Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.</strong> In this verse, God challenges Job to demonstrate divine prerogatives—specifically, the ability to execute moral judgment against pride and wickedness. The phrase "cast abroad" translates <em>hafeits</em> (הָפֵיץ), meaning to scatter or disperse widely, while "rage of thy wrath" uses <em>evrot app...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8. mighty--**Hebrew, "man of arm" (Psa 10:15; namely, Job).
**honourable--**Hebrew, "eminent, or, accepted for countenance" (Is 3:3; 2Ki 5:1); that is, possessing authority. Eliphaz repeats his charge (Job 15:28; so Zophar, Job 20:19), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (Job 22:7, 9) [Michaelis].
Look on every one that is proud, and bring him low; and tread down the wicked in their place.
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KJV Study Commentary
"Look on every one that is proud, and bring him low; and tread down the wicked in their place." God challenges Job to humble the proud and judge the wicked—divine prerogatives Job cannot exercise. The verbs <em>hakhni'ehu</em> (הַכְנִיעֵהוּ, "bring him low/humble him") and <em>hadokem</em> (הֲדֹכֵם, "tread them down") describe decisive judgment. Job protested that God doesn't adequately punish wic...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9. empty--**without their wants being relieved (Ge 31:42). The Mosaic law especially protected the widow and fatherless (Ex 22:22); the violation of it in their case by the great is a complaint of the prophets (Is 1:17).
**arms--**supports, helps, on which one leans (Ho 7:15). Thou hast robbed them of their only stay. Job replies in Job 29:11-16.
Hide them in the dust together; and bind their faces in secret.
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KJV Study Commentary
"Hide them in the dust together; and bind their faces in secret." God continues the challenge—can Job hide (<em>tomen</em>, טָמְנֵם) the wicked in dust and bind (<em>chavosh</em>, חֲבֹשׁ) their faces in darkness? This describes comprehensive judgment—death and the grave. Only God controls life and death, determining when the wicked face final judgment. Job cannot hasten that day despite desiring i...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**10. snares--**alluding to Job's admission (Job 19:6; compare Job 18:10; Pr 22:5).
Then will I also confess unto thee that thine own right hand can save thee.
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KJV Study Commentary
"Then will I also confess unto thee that thine own right hand can save thee." If Job could do what verses 11-13 describe—execute perfect judgment—God would acknowledge Job could save himself. The Hebrew <em>odeka</em> (אוֹדֶךָ, "I will confess/acknowledge to you") indicates God admitting Job's self-sufficiency. But Job cannot, therefore needs God's salvation. This reveals the core issue: human ina...
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**11. that--**so that thou.
**abundance--**floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (Job 11:16; 27:20).
Behold Behemoth
Behold now behemoth, which I made with thee; he eateth grass as an ox. behemoth: or the Elephant as some think
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KJV Study Commentary
God introduces Behemoth: 'Behold now behemoth, which I made with thee; he eateth grass as an ox.' This massive creature (possibly hippopotamus) demonstrates God's creative power. The phrase 'made with thee' reminds Job that same Creator made both human and beast.
Ellicott’s Commentary for English Readers
(15) **Behemoth.**—The identification of behemoth has always been a great difficulty with commentators. The word in Hebrew is really the natural plural of behēmāh, which means *domestic cattle; *and this fact would suggest the idea that more than one animal may be meant in the description (Job 40:15-24), which scarcely seems to answer to one and the same. In this way the Job 40:15-20 would describ...
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12. Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here.
**height--**Hebrew, "head of the stars"; that is, "elevation" (Job 11:8).
Lo now, his strength is in his loins, and his force is in the navel of his belly.
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KJV Study Commentary
"Lo now, his strength is in his loins, and his force is in the navel of his belly." God describes Behemoth's massive strength concentrated in its core—<em>motsnyav</em> (מָתְנָיו, "loins") and <em>shorerey vitno</em> (שֹׁרֵרֵי בִטְנוֹ, "muscles of its belly"). Scholars debate whether Behemoth represents hippopotamus, elephant, or symbolic creature. Regardless, it demonstrates God's power to create...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **In the navel.**—Rather, in the sinews, or muscles.
Jamieson-Fausset-Brown Bible Commentary
13. Rather, And yet thou sayest, God does not concern Himself with ("know") human affairs (Psa 73:11).
He moveth his tail like a cedar: the sinews of his stones are wrapped together. He: or, He setteth up
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KJV Study Commentary
"He moveth his tail like a cedar: the sinews of his stones are wrapped together." The tail compared to a cedar (<em>erez</em>, אֶרֶז) suggests massive size and strength. The "sinews" (<em>gidey</em>, גִּידֵי) being "wrapped together" (<em>yeshoragu</em>, יְשֹׂרָגוּ) emphasizes integrated strength. God created this creature with perfect structural integrity. Every detail serves function. This demon...
Read full commentary →Ellicott’s Commentary for English Readers
(17*)* **The sinews of his stones.**—Rather, of his thighs.
Jamieson-Fausset-Brown Bible Commentary
**14. in the circuit of heaven--**only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment (La 3:44; Is 29:15; 40:27; Jr 23:24; Eze 8:12; Psa 139:12).
His bones are as strong pieces of brass; his bones are like bars of iron.
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KJV Study Commentary
"His bones are as strong pieces of brass; his bones are like bars of iron." The comparison to brass (<em>nechushshah</em>, נְחוּשָׁה) and iron (<em>barzel</em>, בַּרְזֶל) emphasizes skeletal strength. Ancient metallurgy produced the hardest materials humans knew—yet Behemoth's bones surpass these. God designs creatures with specifications exceeding human engineering. This teaches that divine creat...
Read full commentary →Ellicott’s Commentary for English Readers
(18*)* **Strong pieces.**—Or, perhaps, *tubes. *His limbs are like bars of iron.
Jamieson-Fausset-Brown Bible Commentary
**15. marked--**Rather, Dost thou keep to? that is, wish to follow (so Hebrew, 2Sa 22:22). If so, beware of sharing their end.
**the old way--**the degenerate ways of the world before the flood (Ge 6:5).
He is the chief of the ways of God: he that made him can make his sword to approach unto him.
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KJV Study Commentary
God describes Behemoth: 'He is the chief of the ways of God: he that made him can make his sword to approach unto him.' This declares Behemoth as premier example of divine creative power, yet even it submits to its Creator's authority.
Ellicott’s Commentary for English Readers
(19) **He is the chief of the ways of God.**—This is surely more applicable to the elephant than the hippopotamus, considering the great intelligence and usefulness of the elephant. The last clause is very obscure. Some render, “He only that made him can bring his sword near unto him;” or, “He that made him hath furnished him with his sword.” Others, “He that would dress him (as meat) let him come...
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**16. cut down--**rather, "fettered," as in Job 16:8; that is, arrested by death.
**out of time--**prematurely, suddenly (Job 15:32; Ec 7:17); literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood (Ge 7:11).
Surely the mountains bring him forth food, where all the beasts of the field play.
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KJV Study Commentary
"Surely the mountains bring him forth food, where all the beasts of the field play." Behemoth grazes peacefully in mountains—<em>harim</em> (הָרִים) provide its food. Other animals "play" (<em>yesachaqu</em>, יְשַׂחֲקוּ) nearby without fear. This massive creature lives peacefully within God's created order despite its power. God designed even the most formidable creatures to fit harmoniously into ...
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17. Eliphaz designedly uses Job's own words (Job 21:14, 15).
**do for them--**They think they can do everything for themselves.
He lieth under the shady trees, in the covert of the reed, and fens.
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KJV Study Commentary
"He lieth under the shady trees, in the covert of the reed, and fens." Behemoth rests in shade—under trees (<em>tse'elim</em>, צֶאֱלִים), in reeds (<em>qaneh</em>, קָנֶה), and marshes (<em>bits'ah</em>, בִּצָּה). Despite its power, it needs rest and shade like other creatures. God designed even the mighty with limitations and needs. This teaches that power doesn't equal self-sufficiency; all creat...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **He lieth under the shady trees.**—If this description applies to any *one *animal, it seems on the whole more appropriate to the elephant than the hippopotamus. No doubt the judgment of critics has been biased by their pre-conceived notions about the circumstances under which they suppose the Book of Job to have been written; and the author was more likely, it is thought, to have been acqua...
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**18. "Yet" you say (see on Job 21:16) that it is "He who filled their houses with good"--**"their good is not in their hand," but comes from God.
**but the counsel ... is--**rather, "may the counsel be," &c. Eliphaz sarcastically quotes in continuation Job's words (Job 21:16). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," &c.
The shady trees cover him with their shadow; the willows of the brook compass him about.
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KJV Study Commentary
"The shady trees cover him with their shadow; the willows of the brook compass him about." Vegetation provides Behemoth shelter—trees give shadow (<em>tsel</em>, צֵל), willows (<em>arvey nachal</em>, עַרְבֵי־נָחַל) surround it. Even the mighty need protection. God designed ecosystems where the powerful receive benefit from the weak (trees). This demonstrates interdependence in creation—no creature...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
19. Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (Psa 107:42; Re 15:3; 16:7; 19:1, 2).
Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth. he drinketh up: Heb. he oppresseth
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KJV Study Commentary
"Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth." Behemoth's massive water consumption—"drinking up a river" hyperbolically emphasizes its size. It doesn't "hasten" (<em>yachpoz</em>, יַחְפֹּז, "hurry/be anxious")—it trusts (<em>batach</em>, בָּטַח) in abundant supply. Even the Jordan River seems insufficient. This demonstrates that God creat...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Behold, he drinketh up a river.**—This verse is better rendered, *Behold, if a river overflow *(or, *is violent*)*, he trembleth not *(or, *hasteneth not*)*; he is confident, though Jordan swell up to his mouth.*
Jamieson-Fausset-Brown Bible Commentary
20. The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and ... ?" But the Hebrew is rather, "Truly our adversary is cut down" [Gesenius]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job ...
Read full commentary →He taketh it with his eyes: his nose pierceth through snares. He: or, Will any take him in his sight, or, bore his nose with a gin?
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KJV Study Commentary
"He taketh it with his eyes: his nose pierceth through snares." Behemoth cannot be caught by watching (<em>be'eynav</em>, בְּעֵינָיו, "with his eyes") or snares through the nose. Human hunting methods fail against this creature. Only God controls Behemoth. This demonstrates that some aspects of creation remain beyond human dominion, keeping humans humble. We are not given mastery over everything—s...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **His nose pierceth through snares.**—Some render, “Shall any take him with snares? while he is looking, shall any pierce through his nose?” The sense seems to be rather, *Let one take him by his eyes: i.e., *by allurements placed before him, as elephants are taken. *By means of snares one may pierce his nose. *The Authorised Version seems to be less probably right.
Ellicott's Commentary for ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
21. Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God.
**and be--**So thou shalt be: the second imperatively expresses the consequence of obeying the first (Psa 37:27).
**peace--**prosperity and restoration to Job; true spiritually also to us (Ro 5:1; Col 1:20).
**good--**(1Ti 4:8).