Verse-by-Verse Bible Commentary
Job 40:2

Clarke's Commentary

Verse Job 40:2. He that reproveth God, let him answer it. — Let the man who has made so free with God and his government, answer to what he has now heard.

Bridgeway Bible Commentary

A direct challenge (40:1-14)

God now challenges Job to present his arguments (40:1-2). Although God’s speech has not specifically dealt with the problem of Job’s suffering, Job has no argument to present. God has not solved Job’s intellectual problems, nor has he confirmed or denied the theories of the three friends. He has said nothing against Job, but he has shown Job that people cannot expect to understand everything about the activity of God in the complex world he has made. Job is sorry for his former rash words and has nothing more to say (3-5).
However, God is not yet finished with Job. He asks about Job’s accusations of injustice in God. Does he still want to make God wrong merely to prove himself right? Does he want to be like God, to take God’s place and govern the moral order of the universe, to decree what is right and what is wrong (6-9)? If so, let Job clothe himself with God’s magnificent robes and sit in judgment on all who are proud and wicked. Then God will acknowledge Job’s assessment of himself as correct (10-14).

Coffman's Commentaries on the Bible

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

Kline interpreted this to mean, "Will the contender with the Almighty yield"?Ibid. There is evidence here of God's disapproval of things that Job has spoken; but it appears to be somewhat a mild disapproval. Certainly, God's Words to Job are far more contradictory of the arrogant over-confidence of Job's friends, "Who believed that they had arrived at a definition of God's righteousness on the basis of human experience."Layman's Bible Commentary, Vol. 8, p. 147.

God's disapproval of Job's complaint appears to have centered, "In the spirit which Job had manifested, and especially for his presumption,"Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition),Job, Vol. 2, p. 238. in supposing that he could even carry his case before God Himself (Job 13:3; Job 13:21-22). But now, having considered the immeasurable greatness and wonder of God's power as exhibited in the natural and sidereal creations, the contender with God is greatly subdued, but not yet repentant. "Actually (whether or not Job realized it), his many complaints were the equivalent of his `contending with God.'"Blair, p. 351.

Driver's paraphrase of these first two verses is, "Will Job still carry on the dispute? If so, he must answer the questions Jehovah has put to him, and explain the marvels of creation that God has brought before him; and if he cannot do so, he has no right to criticize and reprove."International Critical Commentary, Job, p. 346.

Barnes' Notes on the Whole Bible

Shall he that contendeth with the A mighty instruct him? - Gesenius renders this, “Contending shall the reprover of God contend with the Almighty?” Prof. Lee, “Shall one by contending with the Almighty correct this?” On the grammatical construction, see Gesenius on the word יסור yissôr, and Rosenmuller and Lee, in loc. The meaning seems to be this: “Will he who would enter into a controversy with the Almighty now presume to instruct him? He that was so desirous of arguing his cause with God, will he now answer?” All the language used here is taken from courts, and is such as I have had frequent occasion to explain in these notes. The reference is to the fact that Job had so often expressed a wish to carry his cause, as before a judicial tribunal, directly up to God. He had felt that if he could get it there, he could so argue it as to secure a verdict in his favor; that he could set arguments before the Almighty which would secure a reversal of the fearful sentence which had gone out against him, and which had caused him to be held as a guilty man. God now asks whether he who had been so anxious to have a legal argument, and to carry his cause himself before God - a man disposed to litigation before God (רוב rûb) - was still of the same mind, and felt himself qualified to take upon himself the office of an instructor, a corrector, an admonisher (יסור yissôr) of God? He had the opportunity now, and God here paused, after the sublime exhibition of his majesty and power in the previous chapters, to give him an opportunity, as he wished, to carry his cause directly before him. The result is stated in Job 40:3-4. Job had now nothing to say.

He that reproveth God - Or rather, “He that is disposed to carry his cause before God,” as Job had often expressed a wish to do. The word used here (יכח yâkach) is often employed, especially in the Hiphil, in a “forensic sense,” and means “to argue, to show, to prove” anything; then “to argue down, to confute, to convict;” see Job 6:25; Job 13:15; Job 19:5; Job 32:12; Proverbs 9:7-8; Proverbs 15:12; Proverbs 19:25. It is evidently used in that sense here - a Hiphil participle מוכיח môkiyach - and refers, not to any man in general who reproves God, but to Job in particular, as having expressed a wish to carry his cause before him, and to argue it there.

Let him answer it - Or rather, “Let him answer him.” That is, Is he now ready to answer? There is now an opportunity for him to carry his cause, as he wished, directly before God. Is he ready to embrace the opportunity, and to answer now what the Almighty has said? This does not mean, then, as the common version would seem to imply, that the man who reproves God must be held responsible for it, but that Job, who had expressed the wish to carry his cause before God, had now an opportunity to do so. That this is the meaning, is apparent from the next verses, where Job says that he was confounded, and had nothing to say.

Smith's Bible Commentary

Chapter 40

Moreover the Lord answered Job, and said, Shall he that contends with the Almighty instruct him? ( Job 40:1-2 )

"Job, are you trying to instruct me?" Isn't that ridiculous? Can you think of anybody trying to instruct God? How foolish! But you're looking at one. How many times I've tried to instruct God. "Now, God, this is the way I see it, and I think You ought to work it out this way." "Lord, why aren't you doing it this way?" I have been so foolish thinking that I can instruct God, and I get upset when He doesn't follow my instructions. That's the dumb part. I seek to instruct God and then get upset when He doesn't follow them. Unfortunately, there are those who are espousing some kind of a doctrine that really deals with instructing God and telling God exactly what to do and when to do it and how to do it and He's got to do it if you instruct Him in the right ways. And they take the power out of God's hands and put it in man's hands of man's destiny. "You control your destiny; it is your confession that controls the destiny." Making the positive confession, that's the control of your destiny. And they take the control of a man's destiny out of God's hands and put it into man's hands, and they are constantly instructing God. That's dangerous.

God said to Job,

Shall he who contends with the Almighty instruct him? he that reproves God, let him answer it. Job answered the LORD, and said, Behold, I am vile; what shall I answer thee? ( Job 40:2-4 )

God said, "Hey, look, you've been trying to instruct Me, contending with Me, trying to instruct Me. All right, answer Me, Job." Job said, "What can I say? What can I answer, Lord? I am vile. Trying to instruct You, contending with You. God, I am vile."

Once I have spoken; but I'm not going to answer: yea, twice; but I will proceed no further. Then the LORD answered Job out of the whirlwind, and said, Gird up your loins like a man: I'm going to demand of thee, declare unto Me. Will you also disannul my judgment? will you condemn me, that you may be righteous? ( Job 40:5-8 )

Think about this for a moment, because I think quite often we are guilty of this ourselves. Condemning God in seeking to make ourselves righteous. "I don't know how God could do that to me. After all, when I'm so good and I'm so pure and I'm so righteous. Why would God allow that to happen to me? God isn't fair to me. God isn't just. He's allowed it to happen to me." Dangerous.

Have you an arm like God? or can you thunder with a voice like him? Cast abroad the rage of your wrath: and behold everyone that is proud, abase him ( Job 40:9 , Job 40:11 )

Now God says, "Here, do this now. Go ahead and,"

Deck yourself with the majesty and excellency; array yourself with glory and beauty. And cast abroad the rage of the angry person: behold everyone that is proud in the earth, abase him. Look on every one that is proud, and bring him low; and tread down the wicked in their place. Hide them in the dust together; bind their faces in secret. And then I also will confess to you that your own right hand can save you ( Job 40:10-14 ).

God said, "If you can do these things, then I'll confess to you your right hand can save you. If you can abase every proud person and bring them low and all."

Now God goes and He gives the illustration of the elephant and talks of the elephant, again one of His creatures and of the description of the elephant, its size and its diet and so forth. "

Dr. Constable's Expository Notes

God’s concluding challenge to Job 40:1-2

God’s first speech began and ended with a challenge to Job. Job had found fault with God for allowing him to suffer when he was godly. He had said he wished he could meet God in court to face Him with His injustice and to hear His response (Job 13:3; Job 13:15). Now God asked Job if he still wanted to contend with Him after God had reminded him of His power and wisdom. "It" (Job 40:2 b) may refer to the question in Job 40:2 a, though it could refer to all the evidence God had presented in chapters 38-39. [Note: Reichert, p. 209.]

"Yahweh ironically challenged Job to teach (or correct) Him in the matters of the universe to prove that he was equal to God and thus capable of arguing with God in court." [Note: Parsons, p. 150.]

"Since Job is not knowledgeable enough to discover why things take place on earth as they do, he is left with a decision-either to trust Yahweh, believing that he wisely rules his created world, or to pursue his complaint that exalts himself above Yahweh. Yahweh leaves the initiative with Job either to believe him or to continue to accuse him." [Note: Hartley, p. 517.]

Gill's Exposition of the Whole Bible

Shall he that contendeth with the Almighty instruct [him]?.... Is he capable of it? He ought to be that takes upon him to dispute with God, to object or reply to him; that brings a charge against him, enters the debate, and litigates a point with him; which Job wanted to do. But could he or any other instruct him, who is the God of knowledge, the all wise and only wise God; who gives man wisdom, and teaches him knowledge? What folly is it to pretend to instruct him! Or can such an one be "instructed?" as the Targum: he is not in the way of instruction; he that submits to the chastising hand of God may be instructed thereby, but not he that contends with him; see Psalms 94:12. Or should he be one that is instructed? no, he ought to be an instructor, and not one instructed; a teacher, and not one that is taught; he should be above all instruction from God or man that will dispute with the Almighty, The word for instruct has the signification of chastisement, because instruction sometimes comes that way; and then the sense either is, shall a man contend with the Almighty that chastises him? Does it become a son or a servant to strive against a parent or a master that corrects him? Or does not he deserve to be chastised that acts such a part? Some derive the word from one that signifies to remove or depart, and give the sense, shall the abundance, the all sufficiency of God, go from him to another, to a man; and so he, instead of God, be the all sufficient one? Or rather the meaning of the clause is, has there not been much, enough, and more than enough said, Job, to chastise thee, and convince thee of thy mistakes? must more be said? is there any need of it?

he that reproveth God, let him answer it; he that reproves God, for his words, or works, or ways, finding fault with either of them, ought to answer to the question now put; or to any or all of those in the preceding chapters, and not be silent as Job now was.

Henry's Complete Commentary on the Bible

      1 Moreover the LORD answered Job, and said,   2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.   3 Then Job answered the LORD, and said,   4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.   5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.

      Here is, I. A humbling challenge which God gave to Job. After he had heaped up many hard questions upon him, to show him, by his manifest ignorance in the works of nature, what an incompetent judge he was of the methods and designs of Providence, he clenches the nail with one demand more, which stands by itself here as the application of the whole. It should seem, God paused awhile, as Elihu had done, to give Job time to say what he had to say, or to think of what God had said; but Job was in such confusion that he remained silent, and therefore God here put him upon replying, Job 40:1; Job 40:2. This is not said to be spoken out of the whirlwind, as before; and therefore some think God said it in a still small voice, which wrought more upon Job than the whirlwind did, as upon Elijah, 1 Kings 19:12; 1 Kings 19:13. My doctrine shall drop as the rain, and then it does wonders. Though Job had not spoken any thing, yet God is said to answer him; for he knows men's thoughts, and can return a suitable answer to their silence. Here, 1. God puts a convincing question to him: "Shall he that contendeth with the Almighty instruct him? Shall he pretend to dictate to God's wisdom or prescribe to his will? Shall God receive instruction from every peevish complainer, and change the measures he has taken to please him?" It is a question with disdain. Shall any teach God knowledge?Job 21:22; Job 21:22. It is intimated that those who quarrel with God do, in effect, go about to teach him how to mend his work. For if we contend with men like ourselves, as not having done well, we ought to instruct them how to do better; but is it a thing to be suffered that any man should teach his Maker? He that contends with God is justly looked upon as his enemy; and shall he pretend so far to have prevailed in the contest as to prescribe to him? We are ignorant and short-sighted, but before him all things are naked and open; we are depending creatures, but he is the sovereign Creator; and shall we pretend to instruct him? Some read it, Is it any wisdom to contend with the Almighty? The answer is easy. No; it is the greatest folly in the world. Is it wisdom to contend with him whom it will certainly be our ruin to oppose and unspeakably our interest to submit to? 2. He demands a speedy reply to it: "He that reproaches God let him answer this question to his own conscience, and answer it thus, Far be it from me to contend with the Almighty or to instruct him. Let him answer all those questions which I have put, if he can. Let him answer for his presumption and insolence, answer it at God's bar, to his confusion." Those have high thoughts of themselves, and mean thoughts of God, who reprove any thing he says or does.

      II. Job's humble submission thereupon. Now Job came to himself, and began to melt into godly sorrow. When his friends reasoned with him he did not yield; but the voice of the Lord is powerful. When the Spirit of truth shall come, he shall convince. They had condemned him for a wicked man; Elihu himself had been very sharp upon him (Job 34:7; Job 34:8; Job 34:37); but God had not given him such hard words. We may sometimes have reason to expect better treatment from God, and a more candid construction of what we do, than we meet with from our friends. This the good man is here overcome by, and yields himself a conquered captive to the grace of God. 1. He owns himself an offender, and has nothing to say in his own justification (Job 40:4; Job 40:4): "Behold, I am vile, not only mean and contemptible, but vile and abominable, in my own eyes." He is now sensible that he has sinned, and therefore calls himself vile. Sin debases us, and penitents abase themselves, reproach themselves, are ashamed, yea, even confounded. "I have acted undutifully to my Father, ungratefully to my benefactor, unwisely for myself; and therefore I am vile." Job now vilifies himself as much as ever he had justified and magnified himself. Repentance changes men's opinion of themselves. Job had been too bold in demanding a conference with God, and thought he could make his part good with him: but now he is convinced of his error, and owns himself utterly unable to stand before God or to produce any thing worth his notice, the veriest dunghill-worm that ever crawled upon God's ground. While his friends talked with him, he answered them, for he thought himself as good as they; but, when God talked with him, he had nothing to say, for, in comparison with him, he sees himself nothing, less than nothing, worse than nothing, vanity and vileness itself; and therefore, What shall I answer thee? God demanded an answer, Job 40:2; Job 40:2. Here he gives the reason of his silence; it was not because he was sullen, but because he was convinced he had been in the wrong. Those that are truly sensible of their own sinfulness and vileness dare not justify themselves before God, but are ashamed that ever they entertained such a thought, and, in token of their shame, lay their hand upon their mouth. 2. He promises not to offend any more as he had done; for Elihu had told him that this was meet to be said unto God. When we have spoken amiss we must repent of it and not repeat it nor stand to it. He enjoins himself silence (Job 40:4; Job 40:4): "I will lay my hand upon my mouth, will keep that as with a bridle, to suppress all passionate thoughts which may arise in my mind, and keep them from breaking out in intemperate speeches." It is bad to think amiss, but it is much worse to speak amiss, for that is an allowance of the evil thought and gives it an imprimatur--a sanction; it is publishing the seditious libel; and therefore, if thou hast thought evil, lay thy hand upon thy mouth and let it go no further (Proverbs 30:32) and that will be an evidence for thee that that which thou thoughtest thou allowest not. Job had suffered his evil thoughts to vent themselves: "Once have I spoken amiss, yea, twice," that is, "divers times, in one discourse and in another; but I have done: I will not answer; I will not stand to what I have said, nor say it again; I will proceed no further." Observe here what true repentance is. (1.) It is to rectify our errors, and the false principles we went upon in doing as we did. What we have long, and often, and vigorously maintained, once, yea, twice, we must retract as soon as we are convinced that it is a mistake, not adhere to it any longer, but take shame to ourselves for holding it so long. (2.) It is to return from every by-path and to proceed not one step further in it: "I will not add" (so the word is); "I will never indulge my passion so much again, nor give myself such a liberty of speech, will never say as I have said nor do as I have done." Till it comes to this, we come short of repentance. Further observe, Those who dispute with God will be silenced at last. Job had been very bold and forward in demanding a conference with God, and talked very boldly, how plain he would make his case, and how sure he was that he should be justified. As a prince he would go near unto him (Job 31:37; Job 31:37); he would come even to his seat (Job 23:3; Job 23:3); but he has soon enough of it; he lets fall his plea and will not answer. "Lord, the wisdom and right are all on thy side, and I have done foolishly and wickedly in questioning them."