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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"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" (va, וְ) indicates continuation. Job sought answers from God (23:3-5); now God graciously responds, though not with the explanations Job expected. The verse reminds readers that God condescends to engage with human questions, even when His answers reframe the entire discussion.
Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.
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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.
Then Job answered the LORD, and said,
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"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" (ezor, אֱזָר). The phrase "like a man" (kegever, 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 repeated challenge suggests Job didn't fully grasp the first speech's implications. God graciously reiterates, pressing Job toward complete submission.
Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
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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.
Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
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"Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth." Job's first response acknowledges his insignificance—qaloti (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 demanding speeches (chapters 29-31). Encountering God's majesty produces appropriate self-assessment and humble silence. The verse teaches that true knowledge of God produces humility, not pride.
Then answered the LORD unto Job out of the whirlwind, and said,
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"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 asif (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. Job thought he could judge God's ways; now he knows better. The verse models proper response to divine revelation—ceasing self-justification and accepting God's authority.
Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
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"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 insufficient—deeper transformation awaits. This teaches that God's purposes in discipline extend beyond mere compliance to relationship and knowledge of Himself.
Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
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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.
Hast thou an arm like God? or canst thou thunder with a voice like him?
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"Hast thou an arm like God? or canst thou thunder with a voice like him?" God questions whether Job possesses divine power. The "arm" (zero'a, 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 divine governance. This teaches that moral authority to judge requires power to remedy—Job can do neither. Only God possesses both the power and the right to govern creation.
Deck thyself now with majesty and excellency; and array thyself with glory and beauty.
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"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—adeh (עֲדֵה, "adorn yourself") with gaon (גָּאוֹן, "majesty/pride") and hod (הוֹד, "splendor/majesty")—describe royal or divine glory. This exposes human inability to assume God's role. We cannot fabricate the attributes necessary for righteous governance. The verse teaches that recognizing what we lack should produce humility, not resentment.
Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.
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Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him. 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 hafeits (הָפֵיץ), meaning to scatter or disperse widely, while "rage of thy wrath" uses evrot appecha (עֶבְרוֹת אַפֶּךָ), denoting overflowing fury or indignation against evil.
God's ironic challenge exposes human limitation: if Job possessed divine wisdom and power, let him identify and humble the proud. The word "proud" (ge'eh, גֵּאֶה) refers to those who exalt themselves against God and others. "Abase" translates hashpileihu (הַשְׁפִּילֵהוּ), meaning to bring low, humiliate, or reduce to nothing. This echoes biblical themes where God resists the proud but gives grace to the humble (Proverbs 3:34, James 4:6, 1 Peter 5:5).
The verse reveals essential attributes of divine governance that humans cannot replicate: omniscience to identify all pride, omnipotence to judge righteously, and moral authority to execute judgment. God alone can "behold every one that is proud"—seeing all hearts, all motives, all secret arrogance. Job's inability to fulfill this challenge demonstrates that questioning God's governance while lacking God's attributes is presumptuous. The passage teaches that righteous judgment requires both perfect knowledge and perfect power—attributes belonging to God alone.
God's ironic challenge exposes human limitation: if Job possessed divine wisdom and power, let him identify and humble the proud. The word "proud" (ge'eh, גֵּאֶה) refers to those who exalt themselves against God and others. "Abase" translates hashpileihu (הַשְׁפִּילֵהוּ), meaning to bring low, humiliate, or reduce to nothing. This echoes biblical themes where God resists the proud but gives grace to the humble (Proverbs 3:34, James 4:6, 1 Peter 5:5).
The verse reveals essential attributes of divine governance that humans cannot replicate: omniscience to identify all pride, omnipotence to judge righteously, and moral authority to execute judgment. God alone can "behold every one that is proud"—seeing all hearts, all motives, all secret arrogance. Job's inability to fulfill this challenge demonstrates that questioning God's governance while lacking God's attributes is presumptuous. The passage teaches that righteous judgment requires both perfect knowledge and perfect power—attributes belonging to God alone.
Look on every one that is proud, and bring him low; and tread down the wicked in their place.
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"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 hakhni'ehu (הַכְנִיעֵהוּ, "bring him low/humble him") and hadokem (הֲדֹכֵם, "tread them down") describe decisive judgment. Job protested that God doesn't adequately punish wickedness; God retorts that Job lacks power to do so himself. This teaches that those who cannot remedy injustice should not presume to judge the Judge.
Hide them in the dust together; and bind their faces in secret.
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"Hide them in the dust together; and bind their faces in secret." God continues the challenge—can Job hide (tomen, טָמְנֵם) the wicked in dust and bind (chavosh, 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 it. This teaches that God's timing in judgment, though mysterious, reflects perfect wisdom and purpose.
Then will I also confess unto thee that thine own right hand can save thee.
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"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 odeka (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 inability to save ourselves necessitates divine grace. The verse anticipates the gospel—recognizing our powerlessness is the prerequisite for receiving God's saving power.
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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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.
Lo now, his strength is in his loins, and his force is in the navel of his belly.
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"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—motsnyav (מָתְנָיו, "loins") and shorerey vitno (שֹׁרֵרֵי בִטְנוֹ, "muscles of its belly"). Scholars debate whether Behemoth represents hippopotamus, elephant, or symbolic creature. Regardless, it demonstrates God's power to create what humans cannot control. The detailed description invites Job to consider that if this creature's design surpasses human comprehension, how much more does divine providence surpass understanding?
He moveth his tail like a cedar: the sinews of his stones are wrapped together. He: or, He setteth up
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"He moveth his tail like a cedar: the sinews of his stones are wrapped together." The tail compared to a cedar (erez, אֶרֶז) suggests massive size and strength. The "sinews" (gidey, גִּידֵי) being "wrapped together" (yeshoragu, יְשֹׂרָגוּ) emphasizes integrated strength. God created this creature with perfect structural integrity. Every detail serves function. This demonstrates divine craftsmanship at its finest—nothing accidental or poorly designed, even in creation's most powerful members.
His bones are as strong pieces of brass; his bones are like bars of iron.
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"His bones are as strong pieces of brass; his bones are like bars of iron." The comparison to brass (nechushshah, נְחוּשָׁה) and iron (barzel, 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 creation employs "materials" and principles humans cannot replicate, demonstrating the Creator's superior wisdom and power.
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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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.
Surely the mountains bring him forth food, where all the beasts of the field play.
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"Surely the mountains bring him forth food, where all the beasts of the field play." Behemoth grazes peacefully in mountains—harim (הָרִים) provide its food. Other animals "play" (yesachaqu, 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 ecosystems. This demonstrates that power under divine governance produces order, not chaos. It anticipates the peaceable kingdom (Isaiah 11:6-9) where strength serves rather than threatens.
He lieth under the shady trees, in the covert of the reed, and fens.
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"He lieth under the shady trees, in the covert of the reed, and fens." Behemoth rests in shade—under trees (tse'elim, צֶאֱלִים), in reeds (qaneh, קָנֶה), and marshes (bits'ah, 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 creation remains dependent on God's provision. The mighty Behemoth still requires habitat, food, and rest—demonstrating universal creaturely dependence.
The shady trees cover him with their shadow; the willows of the brook compass him about.
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"The shady trees cover him with their shadow; the willows of the brook compass him about." Vegetation provides Behemoth shelter—trees give shadow (tsel, צֵל), willows (arvey nachal, 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 is entirely self-sufficient. It teaches humility: strength doesn't eliminate need for support from God's provided resources.
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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"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" (yachpoz, יַחְפֹּז, "hurry/be anxious")—it trusts (batach, בָּטַח) in abundant supply. Even the Jordan River seems insufficient. This demonstrates that God creates and sustains creatures with enormous needs, teaching that He provides adequately for all scales of requirement. If God sustains Behemoth, He will sustain you.
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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"He taketh it with his eyes: his nose pierceth through snares." Behemoth cannot be caught by watching (be'eynav, 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—some things remain exclusively under God's authority, teaching dependence and trust.