Job 39:10
Can you hold him to the furrow with a harness? Will he plow the valleys behind you?
Can you hold him
This phrase challenges human ability to control the wild ox, a creature of immense strength and untamed nature. The Hebrew root for "hold" (תַּעֲבֹד, ta'avad) implies labor or service, suggesting the futility of attempting to domesticate what God has created to be free. This reflects the broader theme of God's sovereignty over creation, emphasizing that human power is limited compared to divine authority.

to the furrow
The "furrow" refers to the trench made in the soil by a plow, essential for agriculture. In ancient times, plowing was a critical task for survival, symbolizing human effort to cultivate and sustain life. The imagery here contrasts the wildness of the ox with the orderly, controlled environment of farming, underscoring the idea that not all of creation is meant to be subdued by human hands.

with a harness
A "harness" is a tool used to control and direct animals, particularly in agricultural settings. The Hebrew word (עֲבֹת, avot) can also mean "cord" or "rope," indicating the means by which humans attempt to exert control. This highlights the futility of trying to bind what God has made powerful and free, serving as a metaphor for the limits of human dominion.

Will he plow
The act of plowing represents preparation and productivity, a fundamental aspect of human life and sustenance. The rhetorical question implies that the wild ox, symbolic of untamed strength, will not submit to human purposes. This serves as a reminder of the natural order established by God, where not all creatures are meant to serve human needs.

the valleys
Valleys, often fertile and lush, are symbolic of abundance and life. In biblical literature, valleys can also represent places of testing or challenge. The mention of valleys here may suggest the broader scope of creation that operates independently of human intervention, reinforcing the theme of divine providence and the natural world's autonomy.

behind you
This phrase suggests following or submission, a position of servitude. The rhetorical question implies that the wild ox will not take its place behind humans in a subservient role. This imagery serves to remind readers of the natural hierarchy established by God, where humans are not the ultimate authority over all creatures.

Persons / Places / Events
1. Job
A man of great faith and patience, who undergoes severe trials and questions God's justice and wisdom.

2. God
The Almighty Creator, who speaks to Job out of the whirlwind, challenging Job's understanding of divine wisdom and power.

3. The Wild Ox
A symbol of strength and untamed power, used by God to illustrate His control over creation and the limitations of human power.
Teaching Points
God's Sovereignty Over Creation
God uses the example of the wild ox to demonstrate His ultimate control over all creatures. Humans, despite their ingenuity, cannot tame or control everything in creation. This reminds us to acknowledge God's sovereignty in our lives and the world around us.

Human Limitations
The rhetorical questions posed by God highlight human limitations. We are reminded to approach life with humility, recognizing that our understanding and abilities are finite.

Trust in God's Wisdom
Just as Job is challenged to trust in God's wisdom, we too are called to trust in God's plan, even when we do not understand it. This trust is foundational to a life of faith.

The Role of Humility in Faith
Job's encounter with God teaches us the importance of humility. We must be willing to submit to God's greater knowledge and purpose, especially in times of trial.
Bible Study Questions
1. How does the imagery of the wild ox in Job 39:10 illustrate God's power and human limitations?

2. In what ways can acknowledging God's sovereignty over creation impact our daily lives and decision-making?

3. How do the themes in Job 39:10 relate to the call to trust in God's wisdom found in Proverbs 3:5-6?

4. What are some areas in your life where you struggle to relinquish control and trust in God's plan?

5. How can the lessons from Job 39:10 encourage you to approach challenges with humility and faith?
Connections to Other Scriptures
Psalm 104
This psalm praises God for His creation and providence, similar to how God describes His control over nature in Job 39.

Isaiah 40
This chapter emphasizes God's sovereignty and the futility of human efforts without His guidance, paralleling the message in Job 39.

Proverbs 3:5-6
Encourages trust in God's wisdom over our understanding, reflecting the lesson God imparts to Job.

Romans 11:33-36
Paul marvels at the depth of God's wisdom and knowledge, echoing the themes of divine wisdom in Job 39.
Will He Harrow the Valleys After TheeW. Clayton.Job 39:10
The Creatures not Dependent Upon ManR. Green Job 39:1-30
People
Job
Places
Uz
Topics
Band, Behind, Bind, Buffalo, Canst, Cord, Cords, Furrow, Harness, Harrow, Hold, Ox, Plough, Pulling, Reem, Ropes, Thick, Till, Turning, Unicorn, Valleys, Wild, Wild-ox
Dictionary of Bible Themes
Job 39:1-30

     1305   God, activity of

Library
Whether Daring is a Sin?
Objection 1: It seems that daring is not a sin. For it is written (Job 39:21) concerning the horse, by which according to Gregory (Moral. xxxi) the godly preacher is denoted, that "he goeth forth boldly to meet armed men [*Vulg.: 'he pranceth boldly, he goeth forth to meet armed men']." But no vice redounds to a man's praise. Therefore it is not a sin to be daring. Objection 2: Further, according to the Philosopher (Ethic. vi, 9), "one should take counsel in thought, and do quickly what has been
Saint Thomas Aquinas—Summa Theologica

Whether the Religious Life of those who Live in Community is More Perfect than that of those who Lead a Solitary Life?
Objection 1: It would seem that the religious life of those who live in community is more perfect than that of those who lead a solitary life. For it is written (Eccles. 4:9): "It is better . . . that two should be together, than one; for they have the advantage of their society." Therefore the religious life of those who live in community would seem to be more perfect. Objection 2: Further, it is written (Mat. 18:20): "Where there are two or three gathered together in My name, there am I in the
Saint Thomas Aquinas—Summa Theologica

Whether the Mode and Order of the Temptation were Becoming?
Objection 1: It would seem that the mode and order of the temptation were unbecoming. For the devil tempts in order to induce us to sin. But if Christ had assuaged His bodily hunger by changing the stones into bread, He would not have sinned; just as neither did He sin when He multiplied the loaves, which was no less a miracle, in order to succor the hungry crowd. Therefore it seems that this was nowise a temptation. Objection 2: Further, a counselor is inconsistent if he persuades the contrary to
Saint Thomas Aquinas—Summa Theologica

Prov. 22:06 the Duties of Parents
"Train up a child in the way he should go; and when he is old, he will not depart from it."--Prov. 22:6. I SUPPOSE that most professing Christians are acquainted with the text at the head of this page. The sound of it is probably familiar to your ears, like an old tune. It is likely you have heard it, or read it, talked of it, or quoted it, many a time. Is it not so? But, after all, how little is the substance of this text regarded! The doctrine it contains appears scarcely known, the duty it puts
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Whether Contention is a Mortal Sin?
Objection 1: It would seem that contention is not a mortal sin. For there is no mortal sin in spiritual men: and yet contention is to be found in them, according to Lk. 22:24: "And there was also a strife amongst" the disciples of Jesus, "which of them should . . . be the greatest." Therefore contention is not a mortal sin. Objection 2: Further, no well disposed man should be pleased that his neighbor commit a mortal sin. But the Apostle says (Phil. 1:17): "Some out of contention preach Christ,"
Saint Thomas Aquinas—Summa Theologica

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove.
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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