Job 40

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• Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 40:4–5The higher holy men advance with God, in the dignity of virtues, the more accurately do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in themselves … Whence blessed Job, surpassing in virtues the race of men, overcame his friends in speaking; but when instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who spoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged … For when the Divine judgments are not known, they are not to be discussed with bold words, but to be venerated with awful silence; because even when the Creator of all things discloses not His reasons in inflicting the scourge, He shews them to be just, by pointing out that He inflicts them Who is perfectly just.

  The higher holy men advance with God, in the dignity of virtues, the more accurately do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in themselves … Whence blessed Job, surpassing in virtues the race of men, overcame his friends in speaking; but when instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who spoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged … For when the Divine judgments are not known, they are not to be discussed with bold words, but to be venerated with awful silence; because even when the Creator of all things discloses not His reasons in inflicting the scourge, He shews them to be just, by pointing out that He inflicts them Who is perfectly just.

  Gregory the Great, Morals on the Book of Job, book 32, on 40:4 (his Latin Bible has “I who have spoken lightly, what can I answer?”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition

  Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.

• Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 40:8Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed within him. … But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust … As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. If therefore thou disputest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself?

  Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed within him. … But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust … As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. If therefore thou disputest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself?

  Gregory the Great, Morals on the Book of Job, book 32, on 40:8; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition

  Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.

• Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 40:15And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse with his Maker, may know plainly the arguments of the adversary. … Whom does He suggest, under the name ‘Behemoth,’ except the ancient enemy? which being interpreted from the Hebrew word, means ‘Animal’ in the Latin tongue. For when his malice is added below, his person is plainly pointed out. … Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also.

  And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse with his Maker, may know plainly the arguments of the adversary. … Whom does He suggest, under the name ‘Behemoth,’ except the ancient enemy? which being interpreted from the Hebrew word, means ‘Animal’ in the Latin tongue. For when his malice is added below, his person is plainly pointed out. … Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also.

  Gregory the Great, Morals on the Book of Job, book 32, on 40:14–15; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition

  Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.

• Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 40:15–24Behemoth signifies beasts in general, but must here be meant of some one particular species. Some understand it of the bull; others of an amphibious animal, well known (they say) in Egypt, called the river-horse (hippopotamus), living among the fish in the river Nile, but coming out to feed upon the earth. But I confess I see no reason to depart from the ancient and most generally received opinion, that it is the elephant that is here described … "It is behemoth, which I made with thee; I made that beast as well as thee, and he does not quarrel with me; why then dost thou? … I made him with thee, that thou mayest look upon him and receive instruction." We need not go far for proofs and instances of God's almighty power and sovereign dominion; they are near us, they are with us, they are under our eye wherever we are.

  Behemoth signifies beasts in general, but must here be meant of some one particular species. Some understand it of the bull; others of an amphibious animal, well known (they say) in Egypt, called the river-horse (hippopotamus), living among the fish in the river Nile, but coming out to feed upon the earth. But I confess I see no reason to depart from the ancient and most generally received opinion, that it is the elephant that is here described … "It is behemoth, which I made with thee; I made that beast as well as thee, and he does not quarrel with me; why then dost thou? … I made him with thee, that thou mayest look upon him and receive instruction." We need not go far for proofs and instances of God's almighty power and sovereign dominion; they are near us, they are with us, they are under our eye wherever we are.

  Matthew Henry, Commentary on the Whole Bible, on 40:15–24; 1706–1714; the text of the Free Use Bible API. The edition

  An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.

• John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 40:8wilt thou condemn me, that thou mayest be righteous? Is there no other way of vindicating thine own innocence and integrity, without charging me with unrighteousness; at least saying such things as are judged by others to be an arraignment of my justice, wisdom, and goodness, in the government of the world? Now though Job did not expressly and directly condemn the Lord, and arraign his justice, yet when he talked of his own righteousness and integrity, he was not upon his guard as he should have been with respect to the justice of God in his afflictions; for though a man may justify his own character when abused, he should take care to speak well of God; and be it as it will between man and man, God is not to be brought into the question; and though some of his providences are not so easily reconciled to his promises, yet let God be true and every man a liar.

  wilt thou condemn me, that thou mayest be righteous? Is there no other way of vindicating thine own innocence and integrity, without charging me with unrighteousness; at least saying such things as are judged by others to be an arraignment of my justice, wisdom, and goodness, in the government of the world? Now though Job did not expressly and directly condemn the Lord, and arraign his justice, yet when he talked of his own righteousness and integrity, he was not upon his guard as he should have been with respect to the justice of God in his afflictions; for though a man may justify his own character when abused, he should take care to speak well of God; and be it as it will between man and man, God is not to be brought into the question; and though some of his providences are not so easily reconciled to his promises, yet let God be true and every man a liar.

  John Gill, An Exposition of the Old and New Testament, on 40:8; 1746–1763; the text of the Free Use Bible API. The edition

  An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.

• Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 40:15–24God 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. … "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!

  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. … "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!

  Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 40:15; 1871; the text of the Free Use Bible API. The edition

  Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.

• Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 40:3–5He is small, i.e., not equal to the task imposed, therefore he keeps his mouth firmly closed (comp. Job 21:5; Job 29:9), for whatever he might say would still not be to the point. Once he has dared to criticise God's doings; a second time … he ventures it no more, for God's wondrous wisdom and all-careful love dazzle him, and he gladly bows. … The God who sets bounds to the sea, who refreshes the desert, who feeds the ravens, who cares for the gazelle in the wilderness and the eagle in its eyrie, is the same God who now causes him seemingly thus unjustly to suffer. But if the former is worthy of adoration, the latter will also be so. Therefore Job confesses that he will henceforth keep silence, and solemnly promises that he will now no longer contend with Him. From the marvellous in nature he divines that which is marvellous in his affliction.

  He is small, i.e., not equal to the task imposed, therefore he keeps his mouth firmly closed (comp. Job 21:5; Job 29:9), for whatever he might say would still not be to the point. Once he has dared to criticise God's doings; a second time … he ventures it no more, for God's wondrous wisdom and all-careful love dazzle him, and he gladly bows. … The God who sets bounds to the sea, who refreshes the desert, who feeds the ravens, who cares for the gazelle in the wilderness and the eagle in its eyrie, is the same God who now causes him seemingly thus unjustly to suffer. But if the former is worthy of adoration, the latter will also be so. Therefore Job confesses that he will henceforth keep silence, and solemnly promises that he will now no longer contend with Him. From the marvellous in nature he divines that which is marvellous in his affliction.

  Keil and Delitzsch, Biblical Commentary on the Old Testament, on 40:4–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition

  Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.

• Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 40:15–24It is, as Bochart has first of all shown, the so-called river or Nile horse, Hippopotamus amphibius … found in the rivers of Africa, but no longer found in the Nile, which is not inappropriately called a horse … Job 40:20 describes how harmless, and if unmolested, inoffensive, the animal is … Behemoth and leviathan, says Herder, are the pillars of Hercules at the end of the book, the non plus ultra of another world distant from the scene. What the same writer says of the poet, that he does not "mean to furnish any contributions to Pennant's Zoologie or to Linnaeus' Animal Kingdom," the expositor also must assent to.

  It is, as Bochart has first of all shown, the so-called river or Nile horse, Hippopotamus amphibius … found in the rivers of Africa, but no longer found in the Nile, which is not inappropriately called a horse … Job 40:20 describes how harmless, and if unmolested, inoffensive, the animal is … Behemoth and leviathan, says Herder, are the pillars of Hercules at the end of the book, the non plus ultra of another world distant from the scene. What the same writer says of the poet, that he does not "mean to furnish any contributions to Pennant's Zoologie or to Linnaeus' Animal Kingdom," the expositor also must assent to.

  Keil and Delitzsch, Biblical Commentary on the Old Testament, on 40:15–24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition

  Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.