Verse-by-Verse Bible Commentary
Job 39:19

Clarke's Commentary

Verse Job 39:19. Hast thou given the horse strength? — Before I proceed to any observations, I shall give Mr. Good's version of this, perhaps inimitable, description: -

Ver. Job 39:19. Hast thou bestowed on the horse mettle?

Hast thou clothed his neck with the thunder flash?

Ver. Job 39:20. Hast thou given him to launch forth as an arrow?

Terrible is the pomp of his nostrils.

Ver. Job 39:21. He paweth in the valley, and exulteth.

Boldly he advanceth against the clashing host:

Ver. Job 39:22. He mocketh at fear, and trembleth not:

Nor turneth he back from the sword.

Ver. Job 39:23. Against him rattleth the quiver,

The glittering spear, and the shield:

Ver. Job 39:24. With rage and fury he devoureth the ground;

And is impatient when the trumpet soundeth.

Ver. Job 39:25. He exclaimeth among the trumpets, Aha!

And scenteth the battle afar off,

The thunder of the chieftains, and the shouting.

In the year 1713, a letter was sent to the GUARDIAN, which makes No. 86 of that work, containing a critique on this description, compared with similar descriptions of Homer and Virgil. I shall give the substance of it here:-

The great Creator, who accommodated himself to those to whom he vouchsafed to speak, hath put into the mouths of his prophets such sublime sentiments and exalted language as must abash the pride and wisdom of man. In the book of Job, the most ancient poem in the world, we have such paintings and descriptions as I have spoken of in great variety. I shall at present make some remarks on the celebrated description of the horse, in that holy book; and compare it with those drawn by Homer and Virgil.

Homer hath the following similitude of a horse twice over in the Iliad, which Virgil hath copied from him; at least he hath deviated less from Homer than Mr. Dryden hath from him: -

Ὡς δ' ὁτε τις στατος ἱππος, ακοστησας επι φατνη,

Δεσμον απορῥηξας θειει πεδιοιο κροαινων,

Ειωθως λουεσθαι εΰρῥειος ποταμοιο,

Κυδιοων· ὑψου δε καρη εχει, αμοι δε χαιται

Ωμοις αΐσσονται· ὁ δ' αγλαΐῃφι πεποιθως

Ῥιμφα ἑ γουνα φερει μετα τ' ηθεα και νομον ἱππων.

HOM. Il. lib. vi., ver. 506; and lib. xv., ver. 263.

Freed from his keepers, thus with broken reins

The wanton courser prances o'er the plains,

Or in the pride of youth o'erleaps the mound,

And snuffs the female in forbidden ground;

Or seeks his watering in the well-known flood,

To quench his thirst, and cool his fiery blood;

He swims luxuriant in the liquid plain,

And o'er his shoulders flows his waving mane;

He neighs, he snorts, he bears his head on high;

Before his ample chest the frothy waters fly.

Virgil's description is much fuller than the foregoing, which, as I said, is only a simile; whereas Virgil professes to treat of the nature of the horse: -

______ Tum, si qua sonum procul arma dedere,

Stare loco nescit: micat auribus, et tremit artus

Collectumque premens volvit sub naribus ignem:

Densa juba, et dextro jactata recumbit in armo.

At duplex agitur per lumbos spina, cavatque

Tellurem, et solido graviter sonat ungula cornu.

VIRG. Georg. lib. iii., ver. 83.

Which is thus admirably translated: -

The fiery courser, when he hears from far

The sprightly trumpets, and the shouts of war,

Pricks up his ears; and, trembling with delight,

Shifts pace, and paws, and hopes the promised fight.

On his right shoulder his thick mane reclined,

Ruffles at speed, and dances in the wind.

His horny hoofs are jetty black and round;

His chin is double: starting with a bound,

He turns the turf, and shakes the solid ground.

Fire from his eyes, clouds from his nostrils flow;

He bears his rider headlong on the foe.

Now follows that in the Book of Job, which, under all the disadvantages of having been written in a language little understood, of being expressed in phrases peculiar to a part of the world whose manner of thinking and speaking seems to us very uncouth; and, above all, of appearing in a prose translation; is nevertheless so transcendently above the heathen descriptions, that hereby we may perceive how faint and languid the images are which are formed by human authors, when compared with those which are figured, as it were, just as they appear in the eye of the Creator. God, speaking to Job, asks him: -

[To do our translators as much justice as possible, and to help the critic, I shall throw it in the hemistich form, in which it appears in the Hebrew, and in which all Hebrew poetry is written.]

Ver. Job 39:19. Hast thou given to the HORSE strength?

Hast thou clothed his neck with thunder?

Ver. Job 39:20. Canst thou make him afraid as a grasshopper?

The glory of his nostrils is terrible!

Ver. Job 39:21. He paweth in the valley, and rejoiceth in strength:

He goeth on to meet the armed men.

Ver. Job 39:22. He mocketh at fear, and is not affrighted:

Neither turneth he back from the sword.

Ver. Job 39:23. Against him rattleth the quiver,

The glittering spear and the shield.

Ver. Job 39:24. He swalloweth the ground with rage and fierceness:

Nor doth he believe that it is the sound of the

trumpet.

Ver. Job 39:25. He saith among the trumpets, Heach!

And from afar he scenteth the battle,

The thunder of the captains, and the shouting.

Here are all the great and sprightly images that thought can form of this generous beast, expressed in such force and vigour of style as would have given the great wits of antiquity new laws for the sublime, had they been acquainted with these writings.

I cannot but particularly observe that whereas the classical poets chiefly endeavour to paint the outward figure, lineaments, and motions, the sacred poet makes all the beauties to flow from an inward principle in the creature he describes; and thereby gives great spirit and vivacity to his description. The following phrases and circumstances are singularly remarkable: -

Ver. Job 39:19. Hast thou clothed his neck with thunder?

Homer and Virgil mention nothing about the neck of the horse but his mane. The sacred author, by the bold figure of thunder, not only expresses the shaking of that remarkable beauty in the horse, and the flakes of hair, which naturally suggest the idea of lightning; but likewise the violent agitation and force of the neck, which in the oriental tongues had been flatly expressed by a metaphor less bold than this.

Ver. Job 39:20. Canst thou make him afraid as a grasshopper?

There is a twofold beauty in this expression, which not only marks the courage of this beast, by asking if he can be scared; but likewise raises a noble image of his swiftness, by insinuating that, if he could be frightened, he would bound away with the nimbleness of a grasshopper.

The glory of his nostrils is terrible.] This is more strong and concise than that of Virgil, which yet is the noblest line that was ever written without inspiration: -

Collectumque premens volvit sub naribus ignem.

And in his nostrils rolls collected fire.

GEOR. iii., ver. 85.

Ver. Job 39:21. He rejoiceth in his strength.

Ver. Job 39:22. He mocketh at fear.

Ver. Job 39:24. Neither believeth he that it is the sound of the

trumpet.

Ver. Job 39:25. He saith among the trumpets, Ha! ha!

These are signs of courage, as I said before, flowing from an inward principle. There is a peculiar beauty in his not believing it is the sound of the trumpet: that is, he cannot believe it for joy; but when he is sure of it, and is among the trumpets, he saith, Ha! ha! He neighs, he rejoices.

His docility is elegantly painted in his being unmoved at the rattling quiver, the glittering spear, and the shield, Job 39:23, and is well imitated by Oppian, - who undoubtedly read Job, as Virgil did, - in his Poem on Hunting: -

Πως μεν γαρ τε μαχαισιν αρηΐος εκλυεν ἱππος

Ηχον εγερσιμοθον δολιχων πολεμηΐον αυλων;

Η πως αντα δεδορκεν ασκαρδαμυκτοισιν οπωπαις

Αιζηοισι λοχον πεπυκασμενον ὁπλιτησι;

Και χαλκον σελαγευντα, και αστραπτοντα σιδηρον;

Και μαθεν ευτε μενειν χρειω, ποτε δ' αυτις αρουειν.

OPPIAN CYNEGET, lib. i., ver. 206.

Now firm the managed war-horse keeps his ground,

Nor breaks his order though the trumpet sound!

With fearless eye the glittering host surveys,

And glares directly at the helmet's blaze.

The master's word, the laws of war, he knows;

And when to stop, and when to charge the foes.

He swalloweth the ground, Job 39:24, is an expression for prodigious swiftness in use among the Arabians, Job's countrymen, to the present day. The Latins have something like it: -

Latumque fuga consumere campum.

NEMESIAN.

In flight the extended champaign to consume.

Carpere prata fuga.

VIRG. GEORG. III., Ver. 142.

In flight to crop the meads.

__________Campumque volatu

Cum rapuere, pedum vestigia quaeras.

When, in their fight, the champaign they have snatch'd,

No track is left behind.

It is indeed the boldest and noblest of images for swiftness; nor have I met with any thing that comes so near it as Mr. Pope's, in Windsor Forest: -

Th' impatient courser pants in every vein,

And pawing, seems to beat the distant plain;

Hills, vales, and floods, appear already cross'd;

And ere he starts, a thousand steps are lost.

He smelleth the battle afar off, and what follows about the shouting, is a circumstance expressed with great spirit by Lucan: -

So when the ring with joyful shouts resounds,

With rage and pride th' imprison'd courser bounds;

He frets, he foams, he rends his idle rein,

Springs o'er the fence, and headlong seeks the plain.

This judicious and excellent critique has left me little to say on this sublime description of the horse: I shall add some cursory notes only. In Job 39:19 we have the singular image, clothed his neck with thunder. How thunder and the horse's neck can be well assimilated to each other, I confess I cannot see. The author of the preceding critique seems to think that the principal part of the allusion belongs to the shaking of this remarkable beauty (the mane) in a horse; and the flakes of hair, which naturally suggest the idea of lightning. I am satisfied that the floating mane is here meant. The original is רעמה ramah, which Bochart and other learned men translate as above. How much the mane of a horse shaking and waving in the wind adds to his beauty and stateliness, every one is sensible; and the Greek and Latin poets, in their description of the horse, take notice of it. Thus Homer: -

______Αμφι δε χαιται

Ωμοις αΐσσονται.

ILIAD vi., ver. 509.

"His mane dishevell'd o'er his shoulders flies."

And Virgil: -

Luduntque per colla, per armos.

AEN. xi., ver. 497.

The verb רעם raam signifies to toss, to agitate; and may very properly be applied to the mane, for reasons obvious to all. Virgil has seized this characteristic in his fine line, Georg. iii. ver. 86:-

Densa juba, et dextro jactata recumbit in armo.

"His toss'd thick mane on his right shoulder falls."

Naturally, the horse is one of the most timid of animals; and this may be at once accounted for from his small quantity of brain. Perhaps there is no animal of his size that has so little. He acquires courage only from discipline; for naturally he starts with terror and affright at any sudden noise. It requires much discipline to bring him to hear the noise of drums and trumpets, and especially to bear a pair of kettle drums placed on each side his neck, and beaten there, with the most alarming variety of sounds. Query, Does the sacred text allude to any thing of this kind? I have been led to form this thought from the following circumstance. In some ancient MSS. of the Shah Nameh, a most eminent heroic poem, by the poet Ferdoosy, the Homer of India, in my own collection, adorned with paintings, representing regal interviews, animals, battles, c., there appear in some places representations of elephants, horses, and camels, with a pair of drums, something like our kettle drums, hanging on each side of the animal's neck, and beaten, by a person on the saddle, with two plectrums or drumsticks the neck itself being literally clothed with the drums and the housings on which they are fixed. Who is it then that has framed the disposition of such a timid animal, that by proper discipline it can bear those thundering sounds, which at first would have scared it to the uttermost of distraction? The capacity to receive discipline and instruction is as great a display of the wisdom of God as the formation of the bodies of the largest, smallest, or most complex animals is of his power. I leave this observation without laying any stress upon it. On such difficult subjects conjecture has a lawful range.

Bridgeway Bible Commentary

Control of the animal world (38:39-39:30)

The pressure on Job increases as God continues with his unanswerable questions. From the natural world in general, God moves to the animal world. He draws Job’s attention to animals that sometimes appear to have no purpose so far as human life is concerned, but are still part of God’s ordering of the world.
God asks Job if he is able to order nature by providing wild animals with food (39-41), while protecting timid animals when they give birth and care for their young (39:1-4). God gives freedom to the wild ass, but at the same time controls the animal and its habitat according to his ordering of nature. Can Job do this (5-8)? Or can Job make a wild ox work like a domestic ox, when God has given the wild ox an instinct that makes it impossible to tame (9-12)?
Some things in God’s creation are puzzling to humans. For example, it appears as if the ostrich neglects her eggs and has no concern for her young, because when she is frightened she runs away and leaves them. People may not understand why the ostrich behaves as it does, but God has given each animal its own particular instinct as he sees fit (13-18). God made the horse with an instinct to be trained. This is impressed upon Job with a description of the spectacular yet fearsome sight of war horses in battle (19-25).
Hawks and eagles make their nests in higher places than other birds, but they are not disadvantaged in looking for food. This is because of their remarkable eyesight, which enables them to see the tiniest objects from a great distance. Can Job compete with a Creator whose wisdom foresaw even the smallest detail (26-30)?

Coffman's Commentaries on the Bible

CAN YOU EXPLAIN SUCH AN ANIMAL AS THE HORSE?

“Hast thou given the horse his might? Has thou clothed his neck with the quivering mane? Has thou made him to leap as a locust? The glory of his snorting is terrible. He paweth in the valley, and rejoiceth in his strength: He goeth out to meet the armed man. He mocketh at fear, and is not dismayed; Neither turneth he back from the sword. The quiver rattleth against him, The flashing spear and the javelin. He swalloweth the ground with fierceness and rage; Neither believeth he that it is the voice of the Neither believeth he that it is the voice of the trumpet. As oft as the trumpet soundeth he saith, Aha! And he smelleth the battle afar off, The thunder of the captains and the shouting.”

Here again, the question addressed to Job is implied rather than spoken as an interrogative. We have paraphrased it in the paragraph heading. The horse is a war animal, surpassing all others in that inherent characteristic.

“He mocketh at fear… he turneth not back… from the sword… the spear… the javelin” The weapons mentioned here of which the horse was not afraid were all ancient weapons, and relatively silent, when compared to artillery and other modern weapons; but the horse is no more afraid of the roar of a canon than he was the silent flight of an arrow. Who can explain such a thing? God evidently created the horse for warfare; and, for that reason, forbade the kings of Israel to multiply horses unto themselves, a restriction which they promptly violated.

Barnes' Notes on the Whole Bible

Hast thou given the horse strength? - The incidental allusion to the horse in comparison with the ostrich in the previous verse, seems to have suggested this magnificent description of this noble animal - a description which has never been surpassed or equalled. The horse is an animal so well known, that a particular description of it is here unnecessary. The only thing which is required is an explanation of the phrases used here, and a confirmation of the particular qualities here attributed to the war-horse, for the description here is evidently that of the horse as he appears in war, or as about to plunge into the midst of a battle. The description which comes the nearest to this before us, is that furnished in the well known and exquisite passage of Virgil, Georg. iii. 84ff:

- Turn, si qua sonum procul arma dedere,

Stare loco nescitedmientauribns, et tremitartus,

Collectumq; premens volvit sub naribusignem.

Densa. iuba, et dextrojuctata recumbat in armo.

At duplex agitur, per lumbos spina; cavatque

Tellurem, et solidograviter sonat ungulacornu.

“But at the clash of arms, his ear afar

Drinks the deep sound, and vibrates to the war;

Flames from each nostril roll in gathered stream,

His quivering limbs with restless motion gleam;

O’er his right shoulder, floating full and fair,

Sweeps his thick mane, and spreads his pomp of hair;

Swift works his double spine; and earth around

Rings to his solid hoof that wears the ground.”

Sotheby

Many of the circumstances here enumerated have a remarkable resemblance to the description in Job. Other descriptions and correspondences between this passage and the Classical writers may be seen at length in Bochart, “Hieroz.” P. i. L. i. c. viii.; in Scheutzer, “Physica Sacra, in loc.;” and in the “Scriptorum variorum Sylloge (Vermischte Schriften,” Goetting. l 82), of Godofr. Less. A full account of the habits of the horse is also furnished by Michaelis in his “Dissertation on the most ancient history of horses and horse-breeding,” etc. Appendix to Art. clxvi. of the Commentary of the Laws of Moses, vol. ii. According to the results of the investigations of Michaelis, Arabia was not, as is commonly supposed, the native country of the horse, but its origin is rather to be sought in Egypt; and in the account which is given of the riches of Job, Job 1:3; Job 42:12, it is remarkable that the horse is not mentioned. It is, therefore, in a high degree probable that the horse was not known in his time as a domestic animal, and that, in his country at least, it was employed chiefly in war.

Hast thou clothed his neck with thunder? - There seems to be something incongruous in the idea of making thunder the clothing of the neck of a horse, and there as been considerable diversity in the exposition of the passage. There is evidently some allusion to the mane, but exactly in what respect is not agreed. The Septuagint renders it, “Hast thou clothed his neck with terror” - φόβον phobon? Jerome refers it to the “neighing” of the horse - ”aut circumdabis collo ejus hinnitum” Prof. Lee renders it, “Clothest thou his neck with scorn?” Herder, “And clothed its neckwith its flowing mane.” Umbreit, “Hast thou clothed his neck with loftiness?” Noyes, “Hast thou clothed his neck with its quivering mane?” Schultens, “convestis cervicem ejus tremore alacri” - “with rapid quivering;” and Dr. Good, “with the thunder-flash.” In this variety of interpretation, it is easy to perceive that the common impression has been that the mane is in some way referred to, and that the allusion is not so much to a sound as of thunder, as to some motion of the mane that attracted attention.

The mane adds much to the majesty and beauty of the horse, and perhaps it was in some way decorated by the ancients so as to set it off with increased beauty. The word which is used here, and which is rendered “thunder” (רעמה ra‛mâh), is from the verb רעם râ‛am, meaning to rage, to roar, as applied to the sea, Psalms 96:11; Psalms 98:7, and then to thunder. It has also the idea of trembling or quaking, Ezekiel 27:35, and also of provoking to anger, 1 Samuel 1:6. The verb and the noun are more commonly referred to thunder than anything else, Job 37:4-5; Job 40:9; 2 Samuel 22:14; 1 Samuel 2:10; 1 Samuel 7:10; Psalms 18:13; Psalms 29:3; Psalms 77:18; Psalms 104:7; Isaiah 29:6. A full investigation of the meaning of the passage may be seen in Bochart, “Hieroz.” P. i. Lib. ii. c. viii. It seems to me to be very difficult to determine its meaning, and none of the explanations given are quite satisfactory. The word used requires us to understand the appearance of the neck of the horse as having some resemblance to thunder, but in what respect is not quite so apparent.

It may be this; the description of the war-horse is that of an animal fitted to inspire terror. He is caparisoned for battle; impatient of restraint; rushing forward into the thickest of the fight; tearing up the earth; breathing fire from his nostrils; and it was not unnatural, therefore, to compare him with the tempest. The majestic neck, with the erect and shaking mane, is likened to the thunder of the tempest that shakes everything, and that gives so much majesty and tearfulness to the gathering storm, and the description seems to be this - that his very neck is fitted to produce awe and alarm, like the thunder of the tempest. We are required, therefore, it seems to me, to adhere to the proper meaning of the word; and though in the coolness of criticism there may appear to be something incongruous in the application of thunder to the neck of the horse, yet it might not appear to be so if we saw such a war-horse - and if the thought, not an unnatural one, should strike us, that in majesty and fury he bore a strong resemblance to an approaching tempest.

Smith's Bible Commentary

Chapter 39

Do you know the time when the wild goats of the rock bring forth? can you mark when the hinds calve? Can you number the months that they fulfil? [Do you know how long their pregnancies are?] or do you know the time when they bring forth? They bow themselves, they bring their young ones, and they cast out their sorrows. Can you actually harness a unicorn to plow in your field and to do your work, to bring in your harvest? Did you paint the beautiful wings on the peacocks? or the feathers of the ostrich? And this dumb ostrich that leaves her eggs in the earth, warms them in the dust, and forgets that a foot might crush them, or that the wild beast might break them in. She's hardened against her young ones, as though they were not hers: her labor is in vain without fear; Because God has deprived her of wisdom, neither hath he imparted to her understanding ( Job 39:1-3 , Job 39:10 , Job 39:12-17 ).

Now some birds have tremendous instinctive abilities: who put it in the mind of the golden plover to fly from Alaska to the Aleutians Islands in the springtime in order that they might hatch their eggs and raise their babies in Alaska in the springtime? Who put it in the mind of the plover to fly 2,000 miles over uncharted oceans and land up there in the Aleutian Islands? And then after they have their little ones, and as winter is approaching, the little golden plover turns around and flies back to Hawaii. Who guides it? Who's given it its instinctive guidance system that it can fly over the 2,000 miles of ocean nonstop and land by careful navigation there in Hawaii, even though it may be blown by crosswinds of up to 100 miles an hour and be blown off of course, yet find it's way to Hawaii? Well, you say it remembered the way that it came. Well, then who guides the kids who are left behind, who don't take off for Hawaii until two weeks after their parents have left? And they've never been to Hawaii.

God is just saying to Job, "Hey, Job, who has done all of these things? You know, you think you're so smart, go ahead and see how far you can get in doing these things." Now the ostrich, it lays its eggs, it doesn't worry about, you know, someone coming along and stepping on the sand and cracking the egg because God has hid wisdom from it. He's just let it be dumb, not care about the egg, whether it will hatch or not. He's hardened her against her young ones. And yet with some animals, there is very strong mother instincts. Then God talks about the horse with its tremendous strength and the excitement of the horse in battle and so forth. Who created this excitement within the horse?

Does the hawk fly by wisdom, and stretch forth her wings toward the south? Does the eagle mount up at your command, and makes her nest on high? ( Job 39:26-27 )

Who gave the eagle that instinct to build the nest way up on the cliff? Did you order that?

She dwells and abides on the rocks, upon the crags of the rocks, and in the strong place. And from there she seeks her prey, and her eyes behold very far off. Her young ones also suck up blood: and where the slain are, there is she ( Job 39:28-30 ). "

Gill's Exposition of the Whole Bible

Hast thou given the horse strength?.... Not only to bear burdens and draw carriages, but for war; for it is the war horse that is here spoken of, as what follows shows, and his strength denotes; not strength of body only, but fortitude and courage; for which, as well as the other, the horse is eminent, and both are the gift of God, and not of men;

hast thou clothed his neck with thunder? or with strength, as the Targum; the horse having particularly great strength in its neck, as well as in other parts; or with strength of voice, as Ben Gersom explains it; and it has been generally understood of the neighing of horses, which comes through and out of their neck, and makes a vehement sound: some render it, "with a mane" p; and could it be made to appear that the word is so used in any other place, or in any other writings, or in any of the dialects, it would afford a very good sense, since a fine large mane to a horse is a great ornament and recommendation: the Septuagint render it by "fear", and Jarchi interprets it of "terror"; and refers to the sense of, he word in

Ezekiel 27:35; and it may signify such a tremor as thunder makes, from whence that has its name; and it may be observed that between the neck and shoulder bone of an horse there is a tremulous and quavering motion; and which is more vehement in battle, not from any fearfulness of it, but rather through eagerness to engage in it; and therefore Schultens translates the words, "hast thou clothed his neck with a cheerful tremor?"

p Bochart, Bootius, &c.

Henry's Complete Commentary on the Bible

      19 Hast thou given the horse strength? hast thou clothed his neck with thunder?   20 Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible.   21 He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men.   22 He mocketh at fear, and is not affrighted; neither turneth he back from the sword.   23 The quiver rattleth against him, the glittering spear and the shield.   24 He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.   25 He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.

      God, having displayed his own power in those creatures that are strong and despise man, here shows it in one scarcely inferior to any of them in strength, and yet very tame and serviceable to man, and that is the horse, especially the horse that is prepared against the day of battle and is serviceable to man at a time when he has more than ordinary occasion for his service. It seems, there was, in Job's country, a noble generous breed of horses. Job, it is probable, kept many, though they are not mentioned among his possessions, cattle for use in husbandry being there valued more than those for state and war, which alone horses were then reserved for, and they were not then put to such mean services as with us they are commonly put to. Concerning the great horse, that stately beast, it is here observed, 1. That he has a great deal of strength and spirit (Job 39:19; Job 39:19): Hast thou given the horse strength? He uses his strength for man, but has it not from him: God gave it to him, who is the fountain of all the powers of nature, and yet he himself delights not in the strength of the horse (Psalms 147:10), but has told us that a horse is a vain thing for safety,Psalms 33:17. For running, drawing, and carrying, no creature that is ordinarily in the service of man has so much strength as the horse has, nor is of so stout and bold a spirit, not to be made afraid as a grasshopper, but daring and forward to face danger. It is a mercy to man to have such a servant, which, though very strong, submits to the management of a child, and rebels not against his owner. But let not the strength of a horse be trusted to, Hosea 14:3; Psalms 20:7; Isaiah 31:1; Isaiah 31:3. 2. That his neck and nostrils look great. His neck is clothed with thunder, with a large and flowing mane, which makes him formidable and is an ornament to him. The glory of his nostrils, when he snorts, flings up his head, and throws foam about, is terrible,Job 39:20; Job 39:20. Perhaps there might be at that time, and in that country, a more stately breed of horses than any we have now. 3. That he is very fierce and furious in battle, and charges with an undaunted courage, though he pushes on in imminent danger of his life. (1.) See how frolicsome he is (Job 39:21; Job 39:21): He paws in the valley, scarcely knowing what ground he stands upon. He is proud of his strength, and he has much more reason to be so as using his strength in the service of man, and under his direction, than the wild ass that uses it in contempt of man, and in a revolt from him Job 39:8; Job 39:8. (2.) See how forward he is to engage: He goes on to meet the armed men, animated, not by the goodness of the cause, or the prospect of honour, but only by the sound of the trumpet, the thunder of the captains, and the shouting of the soldiers, which are as bellows to the fire of his innate courage, and make him spring forward with the utmost eagerness, as if he cried, Ha! ha!Job 39:25; Job 39:25. How wonderfully are the brute-creatures fitted for and inclined to the services for which they were designed. (3.) See how fearless he is, how he despises death and the most threatening dangers, (Job 39:22; Job 39:22): He mocks at fear, and makes a jest of it; slash at him with a sword, rattle the quiver, brandish the spear, to drive him back, he will not retreat, but press forward, and even inspires courage into his rider. (4.) See how furious he is. He curvets and prances, and runs on with so much violence and heat against the enemy that one would think he even swallowed the ground with fierceness and rage,Job 39:24; Job 39:24. High mettle is the praise of a horse rather than of a man, whom fierceness and rage ill become. This description of the war-horse will help to explain that character which is given of presumptuous sinners, Jeremiah 8:6. Every one turneth to his course, as the horse rusheth into the battle. When a man's heart is fully set in him to do evil, and he is carried on in a wicked way by the violence of inordinate appetites and passions, there is no making him afraid of the wrath of God and the fatal consequences of sin. Let his own conscience set before him the curse of the law, the death that is the wages of sin, and all the terrors of the Almighty in battle-array; he mocks at this fear, and is not affrighted, neither turns he back from the flaming sword of the cherubim. Let ministers lift up their voice like a trumpet, to proclaim the wrath of God against him, he believes not that it is the sound of the trumpet, nor that God and his heralds are in earnest with him; but what will be in the end hereof it is easy to foresee.