Can you find scholarly support that Behemoth is an example of humble submission? In the Book of Job, chapter 40 describes Behemoth, a large land animal that may be mythical, a hippo, an herbivourous dinosaur, or an as yet uncreated beast that God has in the works for the future. I am not interested in what Behemoth was, but what it represents. My bias, based on previous reading, was to consider Behemoth (a beast of the earth) and Leviathan (a beast from the sea) to be referring to the two creatures that are found in Revelation 13. That would mean that each represented a facet of evil, an evil kingdom, Satan or one of his demons.

However, I am reading a commentary on Job by William Wells:

http://www.newwinemedia.com/media/classic_books/William_W_Wells-Commentary_on_the_Book_of_Job.pdf

A short quote from Wells:


  God is sending Job an important message. Behemoth is “the chief of the
  ways of God” (40:19), and is linked with Job's deliverance. “Then will
  I also confess unto thee that thine own right hand can save thee.
  Behold now Behemoth...” (40:14-15). Leviathan, on the other hand, “is
  a king over all the children of pride” (41:34). Leviathan is blocking
  Job's path to God.


Wells claims that Behemoth is a contrast to Leviathan. Leviathan represents the person that chooses pride and the chaos it leaves in its wake, whereas Behemoth is placid, trusting, secure and humble, and represents the life submitted to God, the opposite choice. This is the first author that I have ever read that attributed positive, noble characteristics and interpretation to this creature. It is easy to find writers that take the opposite view. Do you know of any other writers who would agree with Wells? Is Behemoth good?
You are quite correct, that very few writers try to explain Behemoth, dealing instead with Leviathan. I also note a heavy tendency to try to say what animals they might have been, whereas the book of Job is dealing with massive, eternal issues of suffering, pain, and God’s justice. Surely we should see God’s comments about Behemoth and Leviathan as His answer to those issues?

Yet some years ago I read this comment by a Christian (using a pseudonym), on a Website where a Q had been asked about this. He dealt with a literal interpretation of Behemoth, what kind of a creature it could have been: 


  The description of Behemoth matches that of a sauropod. In the Congo,
  when indigenous tribes are shown pictures of bears, moose and other
  animals not native to the region, they understandably do not recognize
  the creatures; however, when shown a picture of a sauropod, they
  excitedly recognize the creature, claiming it's about the size of an
  elephant and lives in the water, but is rarely seen. So there is the
  possibility that it may exist. … Alexander the Great, Marco Polo and
  others claim in their writings to have encountered dragons during
  their expeditions. "Dragons" were what large reptiles were called back
  then. (Leviathan appears to have been some aquatic species of
  dragon/dinosaur.) When partially fossilized dinosaur bones are found
  containing soft tissue, that could be evidence for them.”


However, a scientist has written about this in his book (below) viewing the biblical account of Job as an early pointer for us to understand the natural world but without any need to delve into taxonomy.  He uses the Bible book of Job to urge us to ask different questions, to put science and faith together, to get a better understanding that will give us biblical wisdom. Tom McLeish says in Faith &amp; Wisdom in Science, 


  “Chapters 40 and 41 of Job sing "in exquisitely detailed praise the
  power of two monstrous creatures, the Behemoth and Leviathan
  (sometimes interpreted as the hippopotamus and the crocodile, but
  textually more splendid and terrible)… this is a 'decentralising' text
  that places humans at the periphery of the world, looking on in wonder
  at its centerpieces... Although the book of Job is the least
  anthropocentric of ancient cosmologies, passing by humans to exalt the
  great Leviathan as the pinnacle of creation, still mankind retains a
  special place in regard to the potential possession of wisdom. Our
  examinations of the Lord's answer to Job has identified the same
  unreasonable optimism that the great wisdom questions of nature can
  one day be answered... The double Hebraic encouragement to search for
  'wisdom and understanding' (the practical and cognitive aspects of
  knowing) that we have met in Job and elsewhere resonates strongly with
  the dual methodology of experiment and theory, and with the
  deeply-lying longing for wisdom that their meeting can release."


This scientist author, who is also a Christian, then considers Behemoth as the climax of God’s response to Job’s human questioning about pain. In one sense Job was asking the wrong question, yet Job’s thread of God’s justice in managing His creation is woven into Job’s disputation. A surprising new picture enters the tapestry – Behemoth. The author says:


  “With trepidation, and against the weight of opinion, I am therefore
  suggesting that the Lord’s answer is an answer to Job’s complaint –
  possibly the only adequate answer. There are five lines of argument
  that point this way.”


(1) Creation is not out of control. The way Job and his friends viewed ‘control’ was wrong.

(2) The experience of pain cannot be divorced from the confrontation of human hope and a universe of freedom, and this perspective is foundational to the acquisition of wisdom that deals with matters in extreme tension with each other.

(3) God invites a new relationship with the physical world that leaves behind the irresponsibly polarised positions of Job and his friends. 

(4) God’s physical structures are not a sideshow; the failure to acquire wisdom in working with nature hurts both the world and ourselves; there is a biblical ‘creation covenant’.

(5) God’s answer is eschatological. Science affirms that nature matters; knowledge has an ancient history and we need to participate in learning and understanding more. There is to be reconciliation between the human and the non-human, a theme of the New Testament. (Tom McLeish, "Faith &amp; Wisdom in Science", pp110 &amp; 145-6 (Oxford University Press 2014)

I cannot do justice to the author with my brief selection of points but I refer to him for his use of those two creatures to advocate combining science and faith to grasp God’s answers to our oft-misguided questions that can show ignorance on our part which a deeper knowledge of God’s created order could rectify.