Verse-by-Verse Bible Commentary
Job 40:5

Clarke's Commentary

Verse Job 40:5. Once have I spoken — See on Job 42:3, c.

I will proceed no farther. — I shall attempt to justify myself no longer I have spoken repeatedly; and am confounded at my want of respect for my Maker, and at the high thoughts which I have entertained of my own righteousness. All is impurity in the presence of thy Majesty.

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

JOB'S MEEK AND HUMBLE REPLY

"Then Job answered Jehovah, and said, Behold, I am of small account; what shall I answer thee? I lay my hand upon my mouth. Once have I spoken, and I will not answer; Yea, twice, but I will proceed no further."

"Here we have a classical illustration of the results which must always follow when the silence of heaven is broken, when there is a revelation of God himself, to which men must listen in the posture of faith without which it is impossible to please God; and at such times the speech of earth is stilled."The New Bible Commentary, Revised, p. 442. Hearing the Word of God has changed the defiant critic into an humble worshipper; and, today, it will do the same for all who hear God's Word. "Job here confessed his insignificance,"New Century Bible Commentary, p. 253. but said nothing of repentance. "He admits that he cannot answer, but he still does not admit any sin."Tyndale Old Testament Commentaries, Vol. 13, p. 285. Kelly called this response, "Partial and relatively noncommittal."Layman's Bible Commentary, op. cit., p. 147. It is in this very fact that we have the reason and the explanation of why these additional matters which are spoken of in these two chapters (Job 40-41) were required to be said. This also makes it impossible to accept the postulations of some critics that these two chapters are unnecessary interpolations.

In this we see the reason for these chapters in which God spoke to mankind out of the whirlwind. "They were written to combat the pride and egotism of men."R. B. Sweet Publishing Company, No. 216, p. 72. The inordinate pride and arrogant egotism of the human race are the most prevalent and the most dangerous of human failures and sins. It was this sin that led to the expulsion of Satan and his angels from heaven, that led to the Fall of Mankind and resulted in his Paradise Lost. This sin leads the procession of the seven deadly sins of Proverbs 6:16-19.

Barnes' Notes on the Whole Bible

Once have I spoken - That is, in vindicating myself. He had once spoken of God in an irreverent and improper manner, and he now saw it.

But I will not answer - I will not now answer, as I had expressed the wish to do. Job now saw that he had spoken in an improper manner, and he says that he would not repeat what he had said.

Yea, twice - He had not only offended once, as if in a thoughtless and hasty manner, but he had repeated it, showing deliberation, and thus aggravating his guilt. When a man is brought to a willingness to confess that he has done wrong once, he will be very likely to see that he has been guilty of more than one offence. One sin will draw on the remembrance of another; and the gate once open, a flood of sins will rush to the recollection. It is not common that a man can so isolate a sin as to repent of that alone, or so look at one offence against God as not to feel that he has been often guilty of the same crimes.

But I will proceed no further - Job felt doubtless that if he should allow himself to speak again, or to attempt now to vindicate himself, he would be in danger of committing the same error again. He now saw that God was right; that he had himself repeatedly indulged in an improper spirit, and that all that became him was a penitent confession in the fewest words possible. We may learn here:

(1) That a view of God is fitted to produce in us a deep sense of our own sins. No one can feel himself to be in the presence of God, or regard the Almighty as speaking to him, without saying, “Lo I am vile? There is nothing so much fitted to produce a sense of sinfulness and nothingness as a view of God.

(2) The world will be mute at the day of judgment. They who have been most loud and bold in vindicating themselves will then be silent, and will confess that they are vile, and the whole world “will become guilty before God.” If the presence and the voice of God produced such an effect on so good a man as Job, what will it not do on a wicked world?

(3) A true penitent is disposed to use but few words; “God be merciful to me a sinner,” or, “lo, I am vile,” is about all the language which the penitent employs. He does not go into long arguments, into metaphysical distinctions, into apologies and vindications, but uses the simplest language of confession, and then leaves the soul, and the cause, in the hands of God.

(4) Repentance consists in stopping where we are, and in resolving to add no more sin. “I have erred,” is its language. “I will not add to it, I will do so no more,” is the immediate response of the soul. A readiness to go into a vindication, or to expose oneself to the danger of sinning again in the same way, is an evidence that there is no true repentance. Job, a true penitent, would not allow himself even to speak again on the subject, lest he should be guilty of the sin which he had already committed.

(5) In repentance we must be willing to retract our errors, and confess that we were wrong - no matter what favorite opinions we have had, or how tenaciously and zealously we have defended and held them. Job had constructed many beautiful and eloquent arguments in defense of his opinions; he had brought to bear on the subject all the results of his observation, all his attainments in science, all the adages and maxims that he had derived from the ancients, and from a long contact with mankind, but he was now brought to a willingness to confess that his arguments were not solid, and that the opinions which he had cherished were erroneous. It is often more difficult to abandon opinions than vices; and the proud philosopher when he exercises repentance has a more difficult task than the victim of low and debasing sensuality. His opinions are his idols. They embody the results of his reading, his reflections, his conversation, his observation, and they become a part of himself. Hence, it is, that so many abandoned sinners are converted, and so few philosophers; that religion spreads often with so much success among the obscure and the openly wicked, while so few of the “wise men of the world” are called and saved.

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

2. Job’s first reply to God 40:3-5

Earlier in the book Job had hesitated to confront God (Job 9:14). Gradually he became more confident and demanded an audience with God (Job 13:22 a). Still later, he spoke almost as God’s equal, boasting that he would approach God as a prince (Job 31:37). Now, having discovered his own "insignificance" (Job 40:4), he had nothing more to say to God (Job 40:5). God had humbled him. Job felt no need to speak more since he had repeated himself earlier (Job 40:5; cf. Job 33:14). However, Job did not confess any sin. Therefore God proceeded to speak again. He, not Job, found it necessary to speak "even twice" (Job 40:5).

Gill's Exposition of the Whole Bible

Once have I spoken; but I will not answer,.... Some think this refers to what he had just now said of his vileness, he had owned that, and that was all he had to say, or would say, he would give no other answer; Jarchi says, some suppose he has respect to his words in Job 9:22;

yea, twice; but I will proceed no further; the meaning seems to be, that he who had once and again, or very often, at least in some instances, spoken very imprudently and indecently, for the future would take care not to speak in such a manner: for this confession was not quite free and full; and therefore the Lord takes him in hand again, to bring him to make a more full and ingenuous one, as he does in

Job 42:1.

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."