Job 42:5 | KD | STEP | O hear now, and I will speak: I will ask Thee, and instruct Thou me. 5 I had heard of Thee by the hearing of the ear, And now mine eye hath seen Thee. 6 Therefore I am sorry, and I repent In dust and ashes. The words employed after the manner of entreaty, in , Job also takes from the mouth of Jehovah, ; Job 40:7. Hitherto Jehovah has interrogated him, in order to bring him to a knowledge of his ignorance and weakness. Now, however, after he has thoroughly perceived this, he is anxious to put questions to Jehovah, in order to penetrate deeper and deeper into the knowledge of the divine power and wisdom. Now for the first time with him, the true, living perception of God has its beginning, being no longer effected by tradition (ל of the external cause: in consequence of the tidings which came to my ears, comp. , comp. ), but by direct communication with God. In this new light he can no longer deceive himself concerning God and concerning himself; the delusion of the conflict now yields to the vision of the truth, and only penitential sorrow for his sin towards God remains to him. The object to אמאס is his previous conduct. נחם is the exact expression for μετανοεῖν, the godly sorrow of repentance not to be repented of. He repents (sitting) on dust and ashes after the manner of those in deep grief. If the second speech of Jehovah no longer has to do with the exaltation and power of God in general, but is intended to answer Job’s doubt concerning the justice of the divine government of the world, the long passage about the hippopotamus and the crocodile, , in this second speech seems to be devoid of purpose and connection. Even Eichhorn and Bertholdt on this account suppose that the separate portions of the two speeches of Jehovah have fallen into disorder. Stuhlmann, Bernstein, and De Wette, on the other hand, explained the second half of the description of the leviathan, , as a later interpolation; for this part is thought to be inflated, and to destroy the connection between Jehovah’s concluding words, , and Job’s answer, -6. Ewald forcibly rejected the whole section, , by ascribing it to the writer of Elihu’s speeches-an opinion which he has again more recently abandoned. In fact, this section ought to have had a third poet as its writer. But he would be the double ( Doppelgänger ) of the first; for, deducting the somewhat tame לא אחרישׁ בדיו, , - which, however, is introduced by the interrupted description being resumed, in order now to begin in real earnest, - this section stands upon an equally exalted height with the rest of the book as a poetic production and lofty description; and since it has not only, as also Elihu’s speeches, an Arabizing tinge, but also the poetic genius, the rich fountain of thought, the perfection of technical detail, in common with the rest of the book; and since the writer of the book of Job also betrays elsewhere an acquaintance with Egypt, and an especial interest in things Egyptian, the authenticity of the section is by no means doubted by us, but we freely adopt the originality of its present position. But before one doubts the originality of its position, he ought, first of all, to make an earnest attempt to comprehend the portion in its present connection, into which it at any rate has not fallen from pure thoughtlessness. The first speech of Jehovah, moreover, was surprisingly different from what was to have been expected, and yet we recognised in it a deep consistency with the plan; perhaps the same thing is also the case in connection with the second. After Job has answered the first speech of Jehovah by a confession of penitence, the second can have no other purpose but that of strengthening the conviction, which urges to this confession, and of deepening the healthful tone from which it proceeds. The object of censure here is no longer Job’s contending with Jehovah in general, but Job’s contending with Jehovah on account of the prosperity of the evil-doer, which is irreconcilable with divine justice; that contending by which the sufferer, in spite of the shadow which affliction casts upon him, supported the assertion of his own righteousness. Here also, as a result, the refutation follows in the only way consistent with the dignity of Jehovah, and so that Job must believe in order to perceive, and does not perceive in order not to be obliged to believe. Without arguing the matter with Job, as to why many things in the government of the world are thus and not rather otherwise, Jehovah challenges Job to take the government of the world into his own hand, and to give free course to his wrath, to cast down everything that is exalted, and to render the evil-doer for ever harmless. By thus thinking of himself as the ruler of the world, Job is obliged to recognise the cutting contrast of his feebleness and the divine rule, with which he has ventured to find fault; at the same time, however, he is taught, that - what he would never be able to do - God really punishes the ungodly, and must have wise purposes when, which He indeed might do, He does not allow the floods of His wrath to be poured forth immediately. Thus far also Simson is agreed; but what is the design of the description of the two Egyptian monsters, which are regarded by him as by Ewald as out of place here? To show Job how little capable he is of governing the world, and how little he would be in a position to execute judgment on the evil-doer, two creatures are described to him, two unslain monsters of gigantic structure and invincible strength, which defy all human attack. These two descriptions are, we think, designed to teach Job how little capable of passing sentence upon the evil-doer he is, who cannot even draw a cord through the nose of the behêmoth, and who, if he once attempted to attack the leviathan, would have reason to remember it so long as he lived, and would henceforth let it alone. It is perhaps an emblem that is not without connection with the book of Job, that these בהמות and לויתן (תנין), in the language of the Prophets and the Psalms, are the symbols of a worldly power at enmity with the God of redemption and His people. And wherefore should Job’s confession, , not be suitably attached to the completed description of the leviathan, especially as the description is divided into two parts by the utterances of Jehovah, , which retrospectively and prospectively set it in the right light for Job?

‏ Job 42:5

Job 42:4-6 4 O hear now, and I will speak:

I will ask Thee, and instruct Thou me. 5 I had heard of Thee by the hearing of the ear,

And now mine eye hath seen Thee. 6 Therefore I am sorry, and I repent

In dust and ashes.

The words employed after the manner of entreaty, in Job 42:4, Job also takes from the mouth of Jehovah, Job 38:3; Job 40:7. Hitherto Jehovah has interrogated him, in order to bring him to a knowledge of his ignorance and weakness. Now, however, after he has thoroughly perceived this, he is anxious to put questions to Jehovah, in order to penetrate deeper and deeper into the knowledge of the divine power and wisdom. Now for the first time with him, the true, living perception of God has its beginning, being no longer effected by tradition (ל of the external cause: in consequence of the tidings which came to my ears, comp. Psa 18:45, comp. Isa 23:5), but by direct communication with God. In this new light he can no longer deceive himself concerning God and concerning himself; the delusion of the conflict now yields to the vision of the truth, and only penitential sorrow for his sin towards God remains to him. The object to אמאס is his previous conduct. נחם is the exact expression for μετανοεῖν, the godly sorrow of repentance not to be repented of. He repents (sitting) on dust and ashes after the manner of those in deep grief.

If the second speech of Jehovah no longer has to do with the exaltation and power of God in general, but is intended to answer Job’s doubt concerning the justice of the divine government of the world, the long passage about the hippopotamus and the crocodile, Job 40:15-41:34, in this second speech seems to be devoid of purpose and connection. Even Eichhorn and Bertholdt on this account suppose that the separate portions of the two speeches of Jehovah have fallen into disorder. Stuhlmann, Bernstein, and De Wette, on the other hand, explained the second half of the description of the leviathan, Job 41:12-34, as a later interpolation; for this part is thought to be inflated, and to destroy the connection between Jehovah’s concluding words, Job 41:2-3, and Job’s answer, Job 42:2-6. Ewald forcibly rejected the whole section, Job 40:15, by ascribing it to the writer of Elihu’s speeches-an opinion which he has again more recently abandoned. In fact, this section ought to have had a third poet as its writer. But he would be the double (Doppelgänger) of the first; for, deducting the somewhat tame לא אחרישׁ בדיו, Job 41:12, - which, however, is introduced by the interrupted description being resumed, in order now to begin in real earnest, - this section stands upon an equally exalted height with the rest of the book as a poetic production and lofty description; and since it has not only, as also Elihu’s speeches, an Arabizing tinge, but also the poetic genius, the rich fountain of thought, the perfection of technical detail, in common with the rest of the book; and since the writer of the book of Job also betrays elsewhere an acquaintance with Egypt, and an especial interest in things Egyptian, the authenticity of the section is by no means doubted by us, but we freely adopt the originality of its present position.

But before one doubts the originality of its position, he ought, first of all, to make an earnest attempt to comprehend the portion in its present connection, into which it at any rate has not fallen from pure thoughtlessness. The first speech of Jehovah, moreover, was surprisingly different from what was to have been expected, and yet we recognised in it a deep consistency with the plan; perhaps the same thing is also the case in connection with the second.

After Job has answered the first speech of Jehovah by a confession of penitence, the second can have no other purpose but that of strengthening the conviction, which urges to this confession, and of deepening the healthful tone from which it proceeds. The object of censure here is no longer Job’s contending with Jehovah in general, but Job’s contending with Jehovah on account of the prosperity of the evil-doer, which is irreconcilable with divine justice; that contending by which the sufferer, in spite of the shadow which affliction casts upon him, supported the assertion of his own righteousness. Here also, as a result, the refutation follows in the only way consistent with the dignity of Jehovah, and so that Job must believe in order to perceive, and does not perceive in order not to be obliged to believe. Without arguing the matter with Job, as to why many things in the government of the world are thus and not rather otherwise, Jehovah challenges Job to take the government of the world into his own hand, and to give free course to his wrath, to cast down everything that is exalted, and to render the evil-doer for ever harmless. By thus thinking of himself as the ruler of the world, Job is obliged to recognise the cutting contrast of his feebleness and the divine rule, with which he has ventured to find fault; at the same time, however, he is taught, that - what he would never be able to do - God really punishes the ungodly, and must have wise purposes when, which He indeed might do, He does not allow the floods of His wrath to be poured forth immediately.

Thus far also Simson is agreed; but what is the design of the description of the two Egyptian monsters, which are regarded by him as by Ewald as out of place here? To show Job how little capable he is of governing the world, and how little he would be in a position to execute judgment on the evil-doer, two creatures are described to him, two unslain monsters of gigantic structure and invincible strength, which defy all human attack. These two descriptions are, we think, designed to teach Job how little capable of passing sentence upon the evil-doer he is, who cannot even draw a cord through the nose of the behêmoth, and who, if he once attempted to attack the leviathan, would have reason to remember it so long as he lived, and would henceforth let it alone. It is perhaps an emblem that is not without connection with the book of Job, that these בהמות and לויתן (תנין), in the language of the Prophets and the Psalms, are the symbols of a worldly power at enmity with the God of redemption and His people. And wherefore should Job’s confession, Job 42:2, not be suitably attached to the completed description of the leviathan, especially as the description is divided into two parts by the utterances of Jehovah, Job 41:2-3, which retrospectively and prospectively set it in the right light for Job?