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73 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Esther';
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<p id="Chapter40" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 40
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<p id="Job40_1"><a onclick="return mV('Job',40,'1-24');">Job 40:1-24</a>. GOD'S SECOND ADDRESS.
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<p>He had paused for a reply, but Job was silent. <p><b>1. the Lord</b>—<i>Hebrew,</i> "JEHOVAH."
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<p id="Job40_2"><b>2. he that contendeth</b>—as Job had so often expressed a wish to do. Or, <i>rebuketh.</i> Does Job now still (after seeing and hearing of God's majesty and wisdom) wish to set God right?
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<br><br><b>answer it</b>—namely, the questions I have asked.
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<p id="Job40_3"><b>3. Lord</b>—JEHOVAH
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<p id="Job40_4"><b>4.</b> 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.
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<br><br><b>lay...hand...upon...mouth</b>—I have no plea to offer (<a onclick="return mV('Job',21,5);">Job 21:5</a>; <a onclick="return mV('Jdg',18,19);">Jdg 18:19</a>).
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<p id="Job40_5"><b>5. Once...twice</b>—oftentimes, more than once (<a onclick="return mV('Job',33,14);">Job 33:14</a>, compare with <a onclick="return mV('Job',33,29);">Job 33:29</a>; <a onclick="return mV('Psa',62,11);">Psa 62:11</a>):
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<br><br><b>I have spoken</b>—namely, against God.
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<br><br><b>not answer</b>—not plead against Thee.
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<p id="Job40_6"><b>6. the Lord</b>—JEHOVAH.
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<p id="Job40_7"><b>7.</b> (See on JFB for <a href="./Comm/jfb/Job/Job038.html#Job38_3">Job 38:3</a>). Since Job has not only spoken against God, but accused Him of injustice, God challenges him to try, could <i>he</i> govern the world, as <i>God</i> by His power doth, and punish the proud and wicked (<a onclick="return mV('Job',40,'7-14');">Job 40:7-14</a>).
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<p id="Job40_8"><b>8.</b> Wilt thou not only contend with, but <i>set aside My judgment</i> or justice in the government of the world?
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<br><br><b>condemn</b>—declare Me unrighteous, in order <i>that thou mayest be</i> accounted <i>righteous</i> (innocent; undeservingly afflicted).
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<p id="Job40_9"><b>9. arm</b>—God's omnipotence (<a onclick="return mV('Isa',53,1);">Isa 53:1</a>).
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<br><br><b>thunder</b>—God's voice (<a onclick="return mV('Job',37,4);">Job 37:4</a>).
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<p id="Job40_10"><b>10.</b> See, hast thou power and majesty like God's, to enable thee to judge and govern the world?
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<p id="Job40_11"><b>11. rage</b>—rather, pour out <i>the redundant floods of,</i> etc.
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<br><br><b>behold</b>—Try, canst thou, as God, by a mere <i>glance</i> abase the proud (<a onclick="return mV('Isa',2,12);">Isa 2:12</a>, etc.)?
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<p id="Job40_12"><b>12. proud</b>—high (<a onclick="return mV('Dan',4,37);">Dan 4:37</a>).
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<br><br><b>in their place</b>—on the spot; suddenly, before they can move from their place. (See on JFB for <a href="./Comm/jfb/Job/Job034.html#Job34_26">Job 34:26</a>; JFB for <a href="./Comm/jfb/Job/Job036.html#Job36_20">Job 36:20</a>).
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<p id="Job40_13"><b>13.</b> (<a onclick="return mV('Isa',2,10);">Isa 2:10</a>). <i>Abase</i> and remove them out of the sight of men.
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<br><br><b>bind...faces</b>—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 (<a onclick="return mV('Job',9,24);">Job 9:24</a>; <a onclick="return mV('Est',7,8);">Est 7:8</a>).
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<br><br><b>in secret</b>—consign them to <i>darkness.</i>
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<p id="Job40_14"><b>14. confess</b>—rather, "extol"; "I also," who now <i>censure</i> thee. But since thou canst not do these works, thou must, instead of censuring, extol <i>My</i> government.
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<br><br><b>thine own...hand...save</b>— (<a onclick="return mV('Psa',44,3);">Psa 44:3</a>). So as to eternal salvation by Jesus Christ (<a onclick="return mV('Isa',59,16);">Isa 59:16</a>; <a onclick="return mV('Isa',63,5);">63:5</a>).
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<p id="Job40_15"><b>15-24.</b> 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.
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<br><br><b>behemoth</b>—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 <i>Pachydermata,</i> or <i>Herbivora</i> (so "he eateth grass"), the idea of the hippopotamus being predominant. In <a onclick="return mV('Job',40,17);">Job 40:17</a>, "the tail like a cedar," hardly applies to the latter (so also <a onclick="return mV('Job',40,20,23);">Job 40:20, 23</a>, "Jordan," a river which elephants alone could reach, but see on JFB for <a href="./Comm/jfb/Job/Job040.html#Job40_23">Job 40:23</a>). On the other hand, <a onclick="return mV('Job',40,21,22);">Job 40:21-22</a> are characteristic of the <i>amphibious</i> river horse. So leviathan (the twisting animal), <a onclick="return mV('Job',41,1);">Job 41:1</a>, 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 <i>Pehemout,</i> "water-ox," Hebraized, so-called as being like an ox, whence the Italian <i>bombarino.</i>
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<br><br><b>with thee</b>—as I made thyself. Yet how great the difference! The <i>manifold</i> wisdom and power of God!
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<br><br><b>he eateth grass</b>—marvellous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.
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<p id="Job40_16"><b>16. navel</b>—rather, "muscles" of his belly; the weakest point of the elephant, therefore <i>it</i> is not meant.
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<p id="Job40_17"><b>17. like a cedar</b>—As the tempest <i>bends</i> 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 JFB for <a href="./Comm/jfb/Job/Job040.html#Job40_15">Job 40:15</a>).
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<br><br><b>stones</b>—rather, "thighs."
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<br><br><b>wrapped</b>—firmly <i>twisted together,</i> like a thick rope.
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<p id="Job40_18"><b>18. strong</b>—rather, "tubes" of copper [UMBREIT].
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<p id="Job40_19"><b>19.</b> Chief of the <i>works</i> of God; so "ways" (<a onclick="return mV('Job',26,14);">Job 26:14</a>; <a onclick="return mV('Pro',8,22);">Pro 8:22</a>).
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<br><br><b>can make his sword to approach</b>—rather, "has furnished him with his sword" (<i>harpe</i>), namely, the <i>sickle-like</i> teeth with which he cuts down grain. <i>English Version,</i> however, is literally right.
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<p id="Job40_20"><b>20.</b> The mountain is not his <i>usual</i> haunt. BOCHART says it is <i>sometimes</i> found there (?).
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<br><br><b>beasts...play</b>—a graphic trait: though armed with such teeth, he lets the beasts play near him unhurt, for his food is grass.
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<p id="Job40_21"><b>21. lieth</b>—He leads an inactive life.
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<br><br><b>shady trees</b>—rather, "lotus bushes"; as <a onclick="return mV('Job',40,22);">Job 40:22</a> requires.
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<p id="Job40_22"><b>22. shady trees</b>—Translate: "lotus bushes."
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<p id="Job40_23"><b>23.</b> 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 <i>any great river</i> (consonant with the "behemoth"), being a poetical generalization (see on JFB for <a href="./Comm/jfb/Job/Job040.html#Job40_5">Job 40:5</a>). The author cannot have been a <i>Hebrew</i> as UMBREIT asserts, or he would not adduce the Jordan, where there were no river horses. He alludes to it as a name for <i>any</i> river, but not as one known to him, except by hearsay.
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<p id="Job40_24"><b>24.</b> 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 (<a onclick="return mV('Job',41,1,2);">Job 41:1-2</a>).
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