Job 41:34
Parallel Verses
New American Standard Bible
"He looks on everything that is high; He is king over all the sons of pride."

King James Bible
He beholdeth all high things: he is a king over all the children of pride.

Darby Bible Translation
He beholdeth all high things; he is king over all the proud beasts.

World English Bible
He sees everything that is high. He is king over all the sons of pride."

Young's Literal Translation
Every high thing he doth see, He is king over all sons of pride.

Job 41:34 Parallel
Commentary
Barnes' Notes on the Bible

He beholdeth all high things - That is, he looks down on everything as inferior to him.

He is a king over all the children of pride - Referring, by "the children of pride," to the animals that are bold, proud, courageous - as the lion, the panther, etc. The lion is often spoken of as "the king of the forest," or "the king of beasts," and in a similar sense the leviathan is here spoken of as at the head of the animal creation. He is afraid of none of them; he is subdued by none of them; he is the prey of none of them. The whole argument, therefore, closes with this statement, that he is at the head of the animal creation; and it was by this magnificent description of the power of the creatures which God had made, that it was intended to impress the mind of Job with a sense of the majesty and power of the Creator. It had the effect. He was overawed with a conviction of the greatness of God, and he saw how wrong it had been for him to presume to call in question the justice, or sit in judgment on the doings, of such a Being. God did not, indeed, go into an examination of the various points which had been the subject of controversy; he did not explain the nature of his moral administration so as to relieve the mind from perplexity; but he evidently meant to leave the impression that he was vast and incomprehensible in his government, infinite in power, and had a right to dispose of his creation as he pleased. No one can doubt that God could with infinite ease have so explained the nature of his administration as to free the mind from perplexity, and so as to have resolved the difficulties which hung over the various subjects which had come into debate between Job and his friends. "Why" he did not do this, is nowhere stated, and can only be the subject of conjecture. It is possible, however, that the following suggestions may do something to show the reasons why this was not done:

(1) We are to remember the early period of the world when these transactions occurred, and when this book was composed. It was in the infancy of society, and when little light had gleamed on the human mind in regard to questions of morals and religion.

(2) In that state of things, it is not probable that either Job or his friends would have been able to comprehend the principles in accordance with which the wicked are permitted to flourish and the righteous are so much afflicted, if they had been stated. Much higher knowledge than they then possessed about the future world was necessary to understand the subject which then agitated their minds. It could not have been done without a very decided reference to the future state, where all these inequalities are to be removed.

(3) It has been the general plan of God to communicate knowledge by degrees; to impart it when people have had full demonstration of their own imbecility, and when they feel their need of divine teaching; and to reserve the great truths of religion for an advanced period of the world. In accordance with this arrangement, God bas been pleased to keep in reserve, from age to age, certain great and momentous truths, and such as were particularly adapted to throw light on the subjects of discussion between Job and his friends. They are the truths pertaining to the resurrection of the body; the retributions of the day of judgment; the glories of heaven and the woes of hell, where all the inequalities of the present state may receive their final and equal adjustment. These great truths were reserved for the triumph and glory of Christianity; and to have stated them in the time of Job, would have been to have anticipated the most important revelations of that system. The truths of which we are now in possession would have relieved much of the perplexity then felt, and solved most of those questions; but the world was not then in the proper state for their revelation.

(4) It was a very important lesson to be taught to people, to bow with submission to a sovereign God, without knowing the reason of his doings. No lesson, perhaps, could be learned of higher value than this. To a proud, self-confident, philosophic mind, a mind prone to rely on its own resources, and trust to its own deductions, it was of the highest importance to inculcate the duty of submission to "will" and to "sovereignty." This is a lesson which we often have to learn in life, and which almost all the trying dispensations of Providence are fitted to teach us. It is not because God has no reason for what he does; it is not because he intends we shall never know the reason; but it is because it is our "duty" to bow with submission to his will, and to acquiesce in his right to reign, even when we cannot see the reason of his doings. Could we "reason it out," and then submit "because" we saw the reason, our submission would not be to our Maker's pleasure, but to the deductions of our own minds.

Hence, all along, he so deals with man, by concealing the reason of his doings, as to bring him to submission to his authority, and to humble all human pride. To this termination all the reasonings of the Almighty in this book are conducted; and after the exhibition of his power in the tempest, after his sublime description of his own works, after his appeal to the numerous things which are in fact incomprehensible by man, we feel that God is great - that it is presumptuous in man to sit in judgment on his works - and that the mind, no matter what he does, should bow before him with profound veneration and silence. These are the great lessons which we are every day called to learn in the actual dispensations of his providence; and the "arguments" for these lessons were never elsewhere stated with so much power and sublimity as in the closing chapters of the book of Job. We have the light of the Christian religion; we can look into eternity, and see how the inequalities of the present order of things can be adjusted there; and we have sources of consolation which neither Job nor his friends enjoyed; but still, with all this light, there are numerous cases where we are required to bow, not because we see the reason of the divine dealings, but because such is the will of God. To us, in such circumstances, this argument of the Almighty is adapted to teach the most salutary lessons.

Job 41:34 Parallel Commentaries

Library
Whether the Good Will be Judged at the Judgment?
Objection 1: It would seem that none of the good will be judged at the judgment. For it is declared (Jn. 3:18) that "he that believeth in Him is not judged." Now all the good believed in Him. Therefore they will not be judged. Objection 2: Further, those who are uncertain of their bliss are not blessed: whence Augustine proves (Gen. ad lit. xi) that the demons were never blessed. But the saints are now blessed. Therefore they are certain of their bliss. Now what is certain is not submitted to judgment.
Saint Thomas Aquinas—Summa Theologica

Whether by Divine Justice an Eternal Punishment is Inflicted on Sinners? [*Cf. Fs, Q , Aa ,4]
Objection 1: It would seem that an eternal punishment is not inflicted on sinners by Divine justice. For the punishment should not exceed the fault: "According to the measure of the sin shall the measure also of the stripes be" (Dt. 25:2). Now fault is temporal. Therefore the punishment should not be eternal. Objection 2: Further, of two mortal sins one is greater than the other. and therefore one should receive a greater punishment than the other. But no punishment is greater than eternal punishment,
Saint Thomas Aquinas—Summa Theologica

Epistle Xliii. To Eulogius and Anastasius, Bishops.
To Eulogius and Anastasius, Bishops. Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch. When the excellent preacher says, As long as I am the apostle of the Gentiles I will honour my ministry (Rom. xi. 13); saying again in another place, We became as babes among you (1 Thess. ii. 7), he undoubtedly shews an example to us who come after him, that we should retain humility in our minds, and yet keep in honour the dignity of our order, so that neither should our humility be
Saint Gregory the Great—the Epistles of Saint Gregory the Great

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness.
Athanasius—Select Works and Letters or Athanasius

Job 41:33
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