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Reading Plan · Day 154

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Job 40-42

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Previously · Day 153 · Job 37-39

The previous day's reading covered Elihu preparing Job to meet with God and God speaking to Job.

Day 154 Read

Where You Stopped

Job 40

Commentary · verses 1-24

God covered the first six days of Creation, everything He made except for people. Next, God moved to a different purpose...

1Moreover Jehovah answered Job, and said, 2Shall he that cavilleth contend with the Almighty? He that argueth with God, let him answer it.

1Moreover the LORD answered Job, and said,

2Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.

Commentary · verses 1-2

In Job 38-39, God was finding out if Job could comprehend God's creation. Next, God asked Job to state his will about whether or not Job would take Elihu's advice from Job 37:19-24... "Do not attempt to teach God anything; Do not think you can be more right than God."

3Then Job answered Jehovah, and said, 4Behold, I am of small account; what shall I answer thee? I lay my hand upon my mouth.

5Once have I spoken, and I will not answer; Yea, twice, but I will proceed no further.

3Then Job answered the LORD, and said,

4Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.

5Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.

Commentary · verses 3-5

Job took Elihu's advice. Job understood the WHY from Elihu and Job was not going to cause more damage during his confrontation with God.

6Then Jehovah answered Job out of the whirlwind, and said, 7Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.

8Wilt thou even annul my judgment? Wilt thou condemn me, that thou mayest be justified?

6Then answered the LORD unto Job out of the whirlwind, and said,

7Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.

8Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?

Commentary · verses 6-8

Job was frustrating ("annul") God's judgment. What did Job need to do that would allow God to bring about His judgment?

9Or hast thou an arm like God? And canst thou thunder with a voice like him?

10Deck thyself now with excellency and dignity; And array thyself with honor and majesty.

11Pour forth the overflowings of thine anger; And look upon every one that is proud, and abase him.

12Look on every one that is proud, and bring him low; And tread down the wicked where they stand.

13Hide them in the dust together; Bind their faces in the hidden place.

14Then will I also confess of thee That thine own right hand can save thee.

9Hast thou an arm like God? or canst thou thunder with a voice like him?

10Deck thyself now with majesty and excellency; and array thyself with glory and beauty.

11Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.

12Look on every one that is proud, and bring him low; and tread down the wicked in their place.

13Hide them in the dust together; and bind their faces in secret.

14Then will I also confess unto thee that thine own right hand can save thee.

Commentary · verses 9-14

God told Job what it would take for Job to be justified: humility, through contrastive thinking, which was the principle that began the Book of Job.

15Behold now, behemoth, which I made as well as thee; He eateth grass as an ox.

16Lo now, his strength is in his loins, And his force is in the muscles of his belly.

17He moveth his tail like a cedar: The sinews of his thighs are knit together.

18His bones are as tubes of brass; His limbs are like bars of iron.

19He is the chief of the ways of God: He only that made him giveth him his sword.

20Surely the mountains bring him forth food, Where all the beasts of the field do play.

21He lieth under the lotus-trees, In the covert of the reed, and the fen.

22The lotus-trees cover him with their shade; The willows of the brook compass him about.

23Behold, if a river overflow, he trembleth not; He is confident, though a Jordan swell even to his mouth.

15Behold now behemoth, which I made with thee; he eateth grass as an ox.

16Lo now, his strength is in his loins, and his force is in the navel of his belly.

17He moveth his tail like a cedar: the sinews of his stones are wrapped together.

18His bones are as strong pieces of brass; his bones are like bars of iron.

19He is the chief of the ways of God: he that made him can make his sword to approach unto him.

20Surely the mountains bring him forth food, where all the beasts of the field play.

21He lieth under the shady trees, in the covert of the reed, and fens.

22The shady trees cover him with their shadow; the willows of the brook compass him about.

23Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth.

Commentary · verses 15-23

This was the only usage of the word "behemoth" in the Bible which meant "a huge, dumb (mute) beast." God strove for profitability. What was God trying to teach Job?

24Shall any take him when he is on the watch, Or pierce through his nose with a snare?

24He taketh it with his eyes: his nose pierceth through snares.

Commentary · verse 24

God then began chapter 41 with a different example...

Where You Stopped

Job 41

1Canst thou draw out leviathan with a fishhook? Or press down his tongue with a cord?

1Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?

Commentary · verse 1

"Leviathan" meant "a wreathed animal, i.e. a serpent." There were three other mentions of "leviathan" in the Bible:

  1. In Psalm 74:10-14, "leviathan" represented the Egyptians (enemy of God) and the psalmist even asked "How long?" for Justice to be done.

  2. In Psalm 104:24-29, God was in charge of everything that did not have a will, even "leviathan".

  3. In Isaiah 27:1, God will crush Israel's enemy to bring about the Millennium.

There was no proof that behemoth and "leviathan" were actually physically present when God spoke, I believe behemoth and "leviathan" represented evil, specifically Satan: the enemy of God's people that acted like an animal, that only God could direct.

2Canst thou put a rope into his nose? Or pierce his jaw through with a hook?

3Will he make many supplications unto thee? Or will he speak soft words unto thee?

4Will he make a covenant with thee, That thou shouldest take him for a servant for ever?

5Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens?

6Will the bands of fishermen make traffic of him? Will they part him among the merchants?

7Canst thou fill his skin with barbed irons, Or his head with fish-spears?

2Canst thou put an hook into his nose? or bore his jaw through with a thorn?

3Will he make many supplications unto thee? will he speak soft words unto thee?

4Will he make a covenant with thee? wilt thou take him for a servant for ever?

5Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?

6Shall the companions make a banquet of him? shall they part him among the merchants?

7Canst thou fill his skin with barbed irons? or his head with fish spears?

Commentary · verses 2-7

Look at the next set of verses closely...

8Lay thy hand upon him; Remember the battle, and do so no more.

9Behold, the hope of him is in vain: Will not one be cast down even at the sight of him?

10None is so fierce that he dare stir him up; Who then is he that can stand before me?

8Lay thine hand upon him, remember the battle, do no more.

9Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?

10None is so fierce that dare stir him up: who then is able to stand before me?

Commentary · verses 8-10

If someone (Job) would not stand before leviathan, then why would they dare take on God?

11Who hath first given unto me, that I should repay him? Whatsoever is under the whole heaven is mine.

11Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.

Commentary · verse 11

God stated He was the First Cause!

12I will not keep silence concerning his limbs, Nor his mighty strength, nor his goodly frame.

13Who can strip off his outer garment? Who shall come within his jaws?

14Who can open the doors of his face? Round about his teeth is terror.

15His strong scales are his pride, Shut up together as with a close seal.

16One is so near to another, That no air can come between them.

17They are joined one to another; They stick together, so that they cannot be sundered.

18His sneezings flash forth light, And his eyes are like the eyelids of the morning.

19Out of his mouth go burning torches, And sparks of fire leap forth.

20Out of his nostrils a smoke goeth, As of a boiling pot and burning rushes.

21His breath kindleth coals, And a flame goeth forth from his mouth.

22In his neck abideth strength, And terror danceth before him.

23The flakes of his flesh are joined together: They are firm upon him; they cannot be moved.

24His heart is as firm as a stone; Yea, firm as the nether millstone.

12I will not conceal his parts, nor his power, nor his comely proportion.

13Who can discover the face of his garment? or who can come to him with his double bridle?

14Who can open the doors of his face? his teeth are terrible round about.

15His scales are his pride, shut up together as with a close seal.

16One is so near to another, that no air can come between them.

17They are joined one to another, they stick together, that they cannot be sundered.

18By his neesings a light doth shine, and his eyes are like the eyelids of the morning.

19Out of his mouth go burning lamps, and sparks of fire leap out.

20Out of his nostrils goeth smoke, as out of a seething pot or caldron.

21His breath kindleth coals, and a flame goeth out of his mouth.

22In his neck remaineth strength, and sorrow is turned into joy before him.

23The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved.

24His heart is as firm as a stone; yea, as hard as a piece of the nether millstone.

Commentary · verses 12-24

Another description of pride: "heart is as firm as a stone."

Doctrines on this passage

25When he raiseth himself up, the mighty are afraid: By reason of consternation they are beside themselves.

26If one lay at him with the sword, it cannot avail; Nor the spear, the dart, nor the pointed shaft.

27He counteth iron as straw, And brass as rotten wood.

28The arrow cannot make him flee: Sling-stones are turned with him into stubble.

29Clubs are counted as stubble: He laugheth at the rushing of the javelin.

30His underparts are like sharp potsherds: He spreadeth as it were a threshing-wain upon the mire.

31He maketh the deep to boil like a pot: He maketh the sea like a pot of ointment.

32He maketh a path to shine after him; One would think the deep to be hoary.

33Upon earth there is not his like, That is made without fear.

34He beholdeth everything that is high: He is king over all the sons of pride.

25When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.

26The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon.

27He esteemeth iron as straw, and brass as rotten wood.

28The arrow cannot make him flee: slingstones are turned with him into stubble.

29Darts are counted as stubble: he laugheth at the shaking of a spear.

30Sharp stones are under him: he spreadeth sharp pointed things upon the mire.

31He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.

32He maketh a path to shine after him; one would think the deep to be hoary.

33Upon earth there is not his like, who is made without fear.

34He beholdeth all high things: he is a king over all the children of pride.

Commentary · verses 25-34

God's objective was profitability. God showed that only big dumb animals that did not have a will were made by God without fear. God also showed that those who wanted to be dumb were actually serving an earthly creature that God created. Any hopes of being in charge (justifying yourself) was actually an admission of serving this big dumb animal (Satan). No one on earth was "leviathan's" equal. The same could be said for Satan.

In this book, God taught Job that he had two choices:

  1. justify himself or

  2. revere God.

Would Job state his will?

Where You Stopped

Job 42

1Then Job answered Jehovah, and said, 2I know that thou canst do all things, And that no purpose of thine can be restrained.

3Who is this that hideth counsel without knowledge? Therefore have I uttered that which I understood not, Things too wonderful for me, which I knew not.

1Then Job answered the LORD, and said,

2I know that thou canst do every thing, and that no thought can be withholden from thee.

3Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.

Commentary · verses 1-3

Job confessed and repented! Verses 2 and 3 were Job's confession. Verse 3 was a restatement of what Elihu and God said to Job. Job restated it then admitted he was guilty of it.

4Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me.

4Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.

Commentary · verse 4

Verse 4 was Job's repentance. Some people want to make verse 4 Job restating what God said. If it was, it would have begun with "You said..." or been restated in a question. Job stated he would go to God for answers because God would answer them...which was repentance.

5I had heard of thee by the hearing of the ear; But now mine eye seeth thee:

5I have heard of thee by the hearing of the ear: but now mine eye seeth thee.

Commentary · verse 5

This verse was WHY Job could repent. Job had the experiential faith to do it. This was WHY Job could promise to go to God for answers...which was his repentance in verse 4.

6Wherefore I abhor myself, And repent in dust and ashes.

6Wherefore I abhor myself, and repent in dust and ashes.

Commentary · verse 6

Job confessed and repented for speaking without understanding. The word "abhor" meant "to disappear." Job was going to make his old self disappear. Notice the tenses of the previous verses:

  • vs. 3 - past,
  • vs. 4 - future,
  • vs. 5 - past and present,
  • vs. 6 - present.

7And it was so, that, after Jehovah had spoken these words unto Job, Jehovah said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath.

8Now therefore, take unto you seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering; and my servant Job shall pray for you; for him will I accept, that I deal not with you after your folly; for ye have not spoken of me the thing that is right, as my servant Job hath.

7And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.

8Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.

Commentary · verses 7-8

God required Job's repentance in order to bring about judgment. Job praying for his three friends would require Job to forgive them (fourth part of prayer) so that God could judge them. Job prayed and God brought judgment. God's wrath was against the three "friends" because of what they said about God and they declared Job guilty but could not give a reason. They abused causality, which was the same as mocking God (Galatians 6:7). Notice, there was nothing in this book that said it was wrong to ask questions of God.

9So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as Jehovah commanded them: and Jehovah accepted Job.

10And Jehovah turned the captivity of Job, when he prayed for his friends: and Jehovah gave Job twice as much as he had before.

9So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.

10And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.

Commentary · verses 9-10

Job saved his "friends."

11Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that Jehovah had brought upon him: every man also gave him a piece of money, and every one a ring of gold.

12So Jehovah blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses.

11Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

12So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

Commentary · verses 11-12

Job was blessed with twice as much because he suffered loss unjustly. Justice gave him double.

13He had also seven sons and three daughters.

14And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.

15And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.

16And after this Job lived a hundred and forty years, and saw his sons, and his sons’ sons, even four generations.

17So Job died, being old and full of days.

13He had also seven sons and three daughters.

14And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren–happuch.

15And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.

16After this lived Job an hundred and forty years, and saw his sons, and his sons’ sons, even four generations.

17So Job died, being old and full of days.

Commentary · verses 13-17

Job had the same number of children, which gave him twice as many, and he lived until he was "old and full of days." This first of the five books that made up the poetic section of the Old Testament documented actual events that happened to an actual person as an effect of Satan initiating an injustice and God contrastively proving that He understood causality.

Commentary · verse 17

WHAT GOD has revealed TO US through the book OF Job:

  • God wants us to ask Him anything, knowing that He will answer us.
  • God wants us to completely share everything we ARE (spiritual, mental, emotional, physical) with Him.
  • God is Just and Justice will be equaled out in the Long-Term. Understanding this would have led Job to justifying God through the entirety of his suffering.

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