Job 38:3

Gird up now thy loins like a man; for I will demand of thee, and answer thou me.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Job 38:3. Gird up now thy loins — If thou hast the courage to argue the case with me, as thou hast often desired, make thyself ready for the debate. For I will demand of thee — Hebrew, אשׁאלךְ, eshelecha, I will ask thee questions; which he does in the following verses; and answer thou me — הודיעני, hodigneeni, make me know, or, inform me, concerning the things about which I inquire of thee. Give answers to my questions.

Matthew Henry's Concise Commentary

38:1-3 Job had silenced, but had not convinced his friends. Elihu had silenced Job, but had not brought him to admit his guilt before God. It pleased the Lord to interpose. The Lord, in this discourse, humbles Job, and brings him to repent of his passionate expressions concerning God's providential dealings with him; and this he does, by calling upon Job to compare God's being from everlasting to everlasting, with his own time; God's knowledge of all things, with his own ignorance; and God's almighty power, with his own weakness. Our darkening the counsels of God's wisdom with our folly, is a great provocation to God. Humble faith and sincere obedience see farthest and best into the will of the Lord.

Barnes' Notes on the Bible

Gird up now thy loins like a man - To gird up the loins, is a phrase which has allusion to the mode of dress in ancient times. The loose flowing robe which was commonly worn, was fastened with a girdle when men ran, or labored, or engaged in conflict; see the notes at Matthew 5:38-41. The idea here is, "Make thyself as strong and vigorous as possible; be prepared to put forth the highest effort." God was about to put him to a task which would require all his ability - that of explaining the facts which were constantly occurring in the universe. The whole passage is ironical. Job had undertaken to tell what he knew of the divine administration, and God now calls upon him to show his claims to the office of such an expositor. So wise a man as he was, who could pronounce on the hidden counsels of the Most High with so much confidence, could assuredly explain those things which pertained to the visible creation. The phrase "like a man" means boldly, courageously; compare the notes at 1 Corinthians 16:13.

I will demand of thee, and answer thou me - Margin, as in Hebrew, "make me known." The meaning is, "I will submit some questions or subjects of inquiry to you for solution. Since you have spoken with so much confidence of my government, I will propose some inquiries as a test of your knowledge."

Jamieson-Fausset-Brown Bible Commentary

3. a man—hero, ready for battle (1Co 16:13), as he had wished (Job 9:35; 13:22; 31:37). The robe, usually worn flowing, was girt up by a girdle when men ran, labored, or fought (1Pe 1:13).

Matthew Poole's Commentary

Gird up now thy loins; as warriors then did for the battle. Prepare thyself for the combat with me, which thou hast oft desired. I accept of thy challenge, Job 13:22, and elsewhere.

I will demand of thee; or, I will ask thee questions; which he doth in the following verses.

Gill's Exposition of the Entire Bible

Gird up now thy loins like a man,.... Like a man of valour that girds on his harness for battle: Job is bid to prepare for the controversy the Lord was entering into with him; and bring forth his strong reasons and most powerful arguments in his own defence. The allusion is to the custom in the eastern countries, where they wore long garments, to gird them about their loins, when they engaged in work or war. Job had blustered what he would do, and now he is dared to it; see Job 23:4;

for I will demand of thee, and answer thou me; put questions to him, to which he required a direct and positive answer. Jehovah takes the part of the opponent in this dispute, and gives that of the respondent to Job; since Job himself had put it to his option which to take, Job 13:22.

Geneva Study Bible

Gird up now thy loins like a man; for I {c} will demand of thee, and answer thou me.

(c) Because he wished to dispute with God, Job 23:3, God reasons with him, to declare his rashness.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. for I will demand] Rather, and I will. Jehovah now invites Job to prepare for that contention with Him which he had so often desired, Job 9:35, Job 13:10 seq.; and as Job had said, “Then call thou and I will answer, or let me speak and answer thou me” (ch. Job 13:22), Jehovah, as becomes Him, chooses the former half of the alternative, it may be that when He has “called” Job will be less ready than he thought to “answer” (ch. Job 40:3-5).

Pulpit Commentary

Verse 3. - Gird up now thy loins like a man. Job had desired to contend with God, to plead with him, and argue out his case (Job 9:32-35; Job 13:3, 18-22; Job 23:4-7; Job 31:35). God now offers to grant his request, and bids him stand forth "as a man'" and "gird himself" for the contest, which he has challenged. For I will demand of thee, and answer thou me. He will begin with interrogatories which Job must answer; then Job will be entitled to put questions to him. Job, however, on the opportunity being given him, shrinks back, and says, "Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken: but I will not answer: yea, twice; but I will proceed no further" (Job 40:4, 5). The confident boldness which he felt when God seemed far off disappears in his presence, and is replaced by diffidence and distrust. Job 38:3

Keil and Delitzsch Biblical Commentary on the Old Testament

1 Then Jehovah answered Job out of the storm, and said:

2 Who then darkeneth counsel

With words without knowledge?

3 Gird up now thy loins as a man:

I will question thee, and inform thou me!

"May the Almighty answer me!" Job has said, Job 31:35; He now really answers, and indeed out of the storm (Chethib, according to a mode of writing occurring only here and Job 40:6, מנהסערה, arranged in two words by the Keri), which is generally the forerunner of His self-manifestation in the world, of that at least by which He reveals Himself in His absolute awe-inspiring greatness and judicial grandeur. The art. is to be understood generically, but, with respect to Elihu's speeches, refers to the storm which has risen up in the meanwhile. It is not to be translated: Who is he who ... , which ought to be המחשׁיך, but: Who then is darkening; זה makes the interrogative מי more vivid and demonstrative, Ges. 122, 2; the part. מחשׁיך (instead of which it might also be יחשׁיך) favours the assumption that Job has uttered such words immediately before, and is interrupted by Jehovah, without an intervening speaker having come forward. It is intentionally עצה for עצתי (comp. עם for עמי, Isaiah 26:11), to describe that which is spoken of according to its quality: it is nothing less than a decree or plan full of purpose and connection which Job darkness, i.e., distorts by judging it falsely, or, as we say: places in a false light, and in fact by meaningless words.

(Note: The correct accentuation is מחשׁיך with Mercha, עצה with Athnach, במלין with Rebia mugrasch, bly (without Makkeph) with Munach.)

When now Jehovah condescends to negotiate with Job by question and answer, He does not do exactly what Job wished (Job 13:22), but something different, of which Job never thought. He surprises him with questions which are intended to bring him indirectly to the consciousness of the wrong and absurdity of his challenge - questions among which "there are many which the natural philosophy of the present day can frame more scientifically, but cannot satisfactorily solve."

(Note: Alex. v. Humboldt, Kosmos, ii. 48 (1st edition), comp. Tholuck, Vermischte Schriften, i.354.)

Instead of כגבר (the received reading of Ben-Ascher), Ben-Naphtali's text offered כּג (as Ezekiel 17:10), in order not to allow two so similar, aspirated mutae to come together.