Job 40:5 Komentář

Many humbling confounding questions God had put to Job, in the foregoing chapter; now, in this chapter, I. He demands an answer to them (Job 40:1, Job 40:2). II. Job submits in a humble silence (Job 40:3-5). III. God proceeds to reason with him, for his conviction, concerning the infinite distance and disproportion between him and God, showing that he was by no means an equal match for God. He challenges him (Job 40:6, Job 40:7) to vie with him, if he durst, for justice (Job 40:8), power (Job 40:9), majesty (Job 40:10), and dominion over the proud (Job 40:11-14), and he gives an instance of his power in one particular animal, here called "Behemoth," (Job 40:15-24).

INTRODUCTION TO JOB 40 In this chapter Job is called upon to give in his answer, Job 40:1, which he does in the most humble manner, acknowledging his vileness and folly, Job 40:3; and then the Lord proceeds to give him further conviction of his superior justice and power, Job 40:6; and one thing he proposes to him, to humble the proud, if he could, and then he would own his own right hand could save him, Job 40:10; and observes to him another instance of his power in a creature called behemoth, which he had made, and gives a description of, Job 40:15.

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.

At a meeting of the hermits in Cellia, Evagrius made a speech. Then the priest there said, ‘Evagrius, we know that if you were in your own country, perhaps you would already be a bishop, ruling over many. Here you are only a pilgrim.’ Evagrius was pierced to the heart at these words, but he bent his head calmly and without haste and looked at the ground, then wrote in the dust with his finger, and said, ‘Truly, brothers, that is right. But, as it is written, “I have spoken once and I will no more answer” (Job 40:5).’

One thing have I spoken, which I would I had not said; and another, to which I will add no further. 3. If we examine the former words of blessed Job, we find that he has said nothing wickedly. But if we distort his words, which were uttered with truth and freedom, into a sort of sin of pride, there will no longer be two only; because there will be many. But since our speaking is the laying open to men our secret meaning in words; but our speaking to the ears of God is the exhibiting the motion of our mind even by an expressive action; blessed Job, on weighing himself by the balance of most accurate examination, confesses that he had a second time offended in his speech. For to 'say one thing' unlawfully, is to do things worthy of the scourge, to 'say another' is to murmur too at the scourge. He therefore, who was preferred above men in all his doings before the reproof of the Lord, rising higher by this very reproof, acknowledged that he was in the first place far from right in his conduct, and afterwards far from patient under the rod. Whence he reproves himself, saying, One thing have I spoken, which I would I had not said; and another, to which I will add no further. As if he said, I believed myself to be righteous indeed among men, but, as Thou wert speaking, I found myself to be both wicked before the scourges, and stubborn after the scourges. To which I will add no further, because now, the more accurately I understand Thee speaking, the more humbly I search out myself. 4. And because blessed Job typifies Holy Church, these words of his can be applied to all the Elect, who knowing the Lord, feel that they have offended in one and another point, because they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To which they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shews, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him who took an oath to do any thing, either evil or good, and has transgressed it through forgetfulness, Let him offer a she lamb from the flocks, or a she goat, and the priest shall pray for him, and for his sin. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. [Lev. 5, 6. 7.] For to take an oath is to bind ourselves with a vow of servitude to God. And when we promise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of our flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these pious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signified by the she lamb, except the innocence of active life? what by the she goat, which often feeds as it is hanging on the summits and extremities of the rocks, but a life of contemplation? He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks; because an active life is the lot of many, a contemplative of few. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the power of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the penitent, that two young pigeons or two turtle doves may be offered. We know that young pigeons or turtle doves utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence? That so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be offered for a sin offering, but the other for a burnt offering. For a holocaust means 'entirely burnt.' We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God's voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil.

I do penance for these things which I have said, and so he says, "I have said one thing, and would that I had not," namely, when I said that I wanted to dispute with God, (13:3) "and another thing," that I preferred my own justice when it was a question of divine judgments. (6:2) He does not acknowledge the third thing which Eliud had reproved him with, i.e. that he said that the judgment of God was unjust. (33:10) For this does not pertain to thoughtlessness in speaking but to blasphemy. So he does penance for thoughtlessness in speech because he proposes to correct this defect, and so he says, "to which I will not add anything further," so that I utter anything else thoughtlessly. We should consider that if this discourse of the Lord to Job is not spoken in an exterior voice, but is by interior inspiration, Job is found to have spoken in three ways in this book. First, he represented the affective desire of the senses in his first loud complaint, when he says, "Let the day when I was born perish." (3:3) Second, he expressed the deliberation of human reason when he disputed against his friends. Finally, he spoke according to divine inspiration when he introduced words from the person of God. Because human reason must be directed according to divine inspiration, when the Lord has spoken, Job reproves the words which he had said according to human reason.

Job humbles himself before the Lord, Job 40:1-5. And God again challenges him by a display of his power and judgments, Job 40:6-14. A description of behemoth, Job 40:15-24.

Once have I spoken - See on Job 42:3 (note), etc. 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.

GOD'S SECOND ADDRESS. (Job 40:1-24) the Lord--Hebrew, "JEHOVAH."

Once . . . twice--oftentimes, more than once (Job 33:14, compare with Job 33:29; Psa 62:11): I have spoken--namely, against God. not answer--not plead against Thee.