Job 26
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Job 26
Job Answers Bildad Sarcastically
2How hast thou helped him that is without power? how savest thou the arm that hath no strength?
Jamieson-Fausset-Brown
CHAPTER 26
THIRD SERIES.
Job 26:1-14. Job's Reply.
2-3. without power ... no strength ... no wisdom--The negatives are used instead of the positives, powerlessness, &c., designedly (so Is 31:8; De 32:21). Granting I am, as you say (Job 18:17; 15:2), powerlessness itself, &c. "How hast thou helped such a one?"
savest--supportest.
CHAPTER 26
THIRD SERIES.
Job 26:1-14. Job's Reply.
2-3. without power ... no strength ... no wisdom--The negatives are used instead of the positives, powerlessness, &c., designedly (so Is 31:8; De 32:21). Granting I am, as you say (Job 18:17; 15:2), powerlessness itself, &c. "How hast thou helped such a one?"
savest--supportest.
3How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is?
The Pulpit Commentary
How hast thou counselled him that hath no wisdom? What counsel or advice is there in anything that thou hast said, by following which I might be benefited? Admitting my own want of wisdom, how hast thou bettered my case? And how hast thou plenteously declared the thing as it is? rather, How hast thou plenteously declared sound knowledge? What can there be said to have been in the way of sound knowledge, or good practical common sense (חוּשִׁיָה), in the discourse which thou hast addressed to me?—a discourse made up of truisms.
How hast thou counselled him that hath no wisdom? What counsel or advice is there in anything that thou hast said, by following which I might be benefited? Admitting my own want of wisdom, how hast thou bettered my case? And how hast thou plenteously declared the thing as it is? rather, How hast thou plenteously declared sound knowledge? What can there be said to have been in the way of sound knowledge, or good practical common sense (חוּשִׁיָה), in the discourse which thou hast addressed to me?—a discourse made up of truisms.
4To whom hast thou uttered words? and whose spirit came from thee?
Jamieson-Fausset-Brown
4. For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; Job 26:5-14 is a sample of Job's knowledge of it.
whose spirit--not that of God (Job 32:8); nay, rather, the borrowed sentiment of Eliphaz (Job 4:17-19; 15:14-16).
4. For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; Job 26:5-14 is a sample of Job's knowledge of it.
whose spirit--not that of God (Job 32:8); nay, rather, the borrowed sentiment of Eliphaz (Job 4:17-19; 15:14-16).
The Pulpit Commentary
To whom hast thou uttered words? Whom didst thou intend to address? Surely not me, since thy words touch none of my arguments. And whose spirit came from thee? Who prompted thy speech? Was it Eliphaz (comp. Job_4:17-19)?
To whom hast thou uttered words? Whom didst thou intend to address? Surely not me, since thy words touch none of my arguments. And whose spirit came from thee? Who prompted thy speech? Was it Eliphaz (comp. Job_4:17-19)?
The Power of God in Creation
5Dead things are formed from under the waters, and the inhabitants thereof.
Jamieson-Fausset-Brown
5-14. As before in the ninth and twelfth chapters, Job had shown himself not inferior to the friends' inability to describe God's greatness, so now he describes it as manifested in hell (the world of the dead), Job 26:5, 6; on earth, Job 26:7; in the sky, Job 26:8-11; the sea, Job 26:12; the heavens, Job 26:13.
Dead things are formed--Rather, "The souls of the dead (Rephaim) tremble." Not only does God's power exist, as Bildad says (Job 25:2), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in Pr 21:16 and Is 14:9, is from a Hebrew root, meaning "to be weak," hence "deceased"; in Ge 14:5 it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [Umbreit]; or, as the imagination of the living magnifies apparitions, the term originally was applied to ghosts, and then to giants in general [Magee].
from under--Umbreit joins this with the previous word "tremble from beneath" (so Is 14:9). But the Masoretic text joins it to "under the waters." Thus the place of the dead will be represented as "under the waters" (Psa 18:4, 5); and the waters as under the earth (Psa 24:2). Magee well translates thus: "The souls of the dead tremble; (the places) under the waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower of the two parts into which Sheol, according to the Jews, is divided; they answer to "destruction," that is, the place of the wicked in Job 26:6, as "Rephaim" (Job 26:5) to "Hell" (Sheol) (Job 26:6). "Sheol" comes from a Hebrew root--"ask," because it is insatiable (Pr 27:20); or "ask as a loan to be returned," implying Sheol is but a temporary abode, previous to the resurrection; so for English Version "formed," the Septuagint and Chaldee translate; shall be born, or born again, implying the dead are to be given back from Sheol and born again into a new state [Magee].
5-14. As before in the ninth and twelfth chapters, Job had shown himself not inferior to the friends' inability to describe God's greatness, so now he describes it as manifested in hell (the world of the dead), Job 26:5, 6; on earth, Job 26:7; in the sky, Job 26:8-11; the sea, Job 26:12; the heavens, Job 26:13.
Dead things are formed--Rather, "The souls of the dead (Rephaim) tremble." Not only does God's power exist, as Bildad says (Job 25:2), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in Pr 21:16 and Is 14:9, is from a Hebrew root, meaning "to be weak," hence "deceased"; in Ge 14:5 it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [Umbreit]; or, as the imagination of the living magnifies apparitions, the term originally was applied to ghosts, and then to giants in general [Magee].
from under--Umbreit joins this with the previous word "tremble from beneath" (so Is 14:9). But the Masoretic text joins it to "under the waters." Thus the place of the dead will be represented as "under the waters" (Psa 18:4, 5); and the waters as under the earth (Psa 24:2). Magee well translates thus: "The souls of the dead tremble; (the places) under the waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower of the two parts into which Sheol, according to the Jews, is divided; they answer to "destruction," that is, the place of the wicked in Job 26:6, as "Rephaim" (Job 26:5) to "Hell" (Sheol) (Job 26:6). "Sheol" comes from a Hebrew root--"ask," because it is insatiable (Pr 27:20); or "ask as a loan to be returned," implying Sheol is but a temporary abode, previous to the resurrection; so for English Version "formed," the Septuagint and Chaldee translate; shall be born, or born again, implying the dead are to be given back from Sheol and born again into a new state [Magee].
The Pulpit Commentary
Job now turns from controversy to the realities of the case, and begins with a full acknowledgment of God's greatness, might, and inscrutableness. As Bildad seemed to have supposed that he needed enlightenment on these points (Job_26:2-4), Job may have thought it right to make once more a plain profession of his belief (comp. Job_9:4-18; Job_12:9-25, etc.).
Dead things are formed from under the waters; rather, the dead from under the waters tremble. Hehraists generally are agreed that one of the meanings of Rephaim (רְפָאִים) is "the dead" or the departed, considered especially as inhabitants of Hades (comp. Psa_88:11; Pro_2:18; Isa_14:9; Isa_26:14). And if so, this meaning is certainly appropriate here. Blidad had illustrated God's dominion from his power in heaven. Job shows that it exists alike in heaven and earth (verses 7-13), and in the region under the earth (verses 5, 6). There, in Sheol, under the waters of the ocean, the dead tremble at the thought of the Most High; they tremble together with other inhabitants thereof, as evil spirits, rebel intelligences, east down to Hades, and there held in durance (Jud Job_1:6).
Job now turns from controversy to the realities of the case, and begins with a full acknowledgment of God's greatness, might, and inscrutableness. As Bildad seemed to have supposed that he needed enlightenment on these points (Job_26:2-4), Job may have thought it right to make once more a plain profession of his belief (comp. Job_9:4-18; Job_12:9-25, etc.).
Dead things are formed from under the waters; rather, the dead from under the waters tremble. Hehraists generally are agreed that one of the meanings of Rephaim (רְפָאִים) is "the dead" or the departed, considered especially as inhabitants of Hades (comp. Psa_88:11; Pro_2:18; Isa_14:9; Isa_26:14). And if so, this meaning is certainly appropriate here. Blidad had illustrated God's dominion from his power in heaven. Job shows that it exists alike in heaven and earth (verses 7-13), and in the region under the earth (verses 5, 6). There, in Sheol, under the waters of the ocean, the dead tremble at the thought of the Most High; they tremble together with other inhabitants thereof, as evil spirits, rebel intelligences, east down to Hades, and there held in durance (Jud Job_1:6).
6Hell is naked before him, and destruction hath no covering.
The Pulpit Commentary
Hell is naked before him; i.e. "can hide nothing from his eyes"—shows all its inmost recesses. And destruction hath no covering; rather, Abaddon hath no covering (see the Revised Version). Abaddon is sometimes "destruction," sometimes "the angel of the bottomless pit" (Rev_9:11), sometimes "the bottomless pit itself" (Pro_15:11). Here the last of these three senses seems to suit best—the deepest depth of the bottomless pit is no secret to God," but "naked and opened unto the eyes of him with whom we have to do" (Heb_4:13)
Hell is naked before him; i.e. "can hide nothing from his eyes"—shows all its inmost recesses. And destruction hath no covering; rather, Abaddon hath no covering (see the Revised Version). Abaddon is sometimes "destruction," sometimes "the angel of the bottomless pit" (Rev_9:11), sometimes "the bottomless pit itself" (Pro_15:11). Here the last of these three senses seems to suit best—the deepest depth of the bottomless pit is no secret to God," but "naked and opened unto the eyes of him with whom we have to do" (Heb_4:13)
7He stretcheth out the north over the empty place, and hangeth the earth upon nothing.
The Pulpit Commentary
He streteheth out the north over the empty place. Over what was "empty space" or "chaos" (תּהוּ) God stretches out "the north"—a portion of his orderly creation—perhaps the northern portion of the heavens, where are the grandest constellations visible to the inhabitants of the world's northern half. And hangeth the earth upon nothing. "Takes," i.e; "the huge ball of the earth, and suspends it in vacancy, with nothing to support it but his own fixed will, his own firm laws." This is an idea scarcely reached by astronomers in general, at any rate till the time of Hippar-chus; and it has, not without reason, been regarded as "a very remarkable instance of anticipation of the discoveries of science' (Stanley Loathes).
He streteheth out the north over the empty place. Over what was "empty space" or "chaos" (תּהוּ) God stretches out "the north"—a portion of his orderly creation—perhaps the northern portion of the heavens, where are the grandest constellations visible to the inhabitants of the world's northern half. And hangeth the earth upon nothing. "Takes," i.e; "the huge ball of the earth, and suspends it in vacancy, with nothing to support it but his own fixed will, his own firm laws." This is an idea scarcely reached by astronomers in general, at any rate till the time of Hippar-chus; and it has, not without reason, been regarded as "a very remarkable instance of anticipation of the discoveries of science' (Stanley Loathes).
8He bindeth up the waters in his thick clouds; and the cloud is not rent under them.
The Pulpit Commentary
He bindeth up the waters in his thick clouds; i.e. he makes the clouds, that we see floating in the atmosphere, contain and hold the waters on which the productiveness of the earth depends, and which he restrains, or allows to fall in fertilizing rain, at his pleasure. And the cloud is not rent under them. The metaphor is, no doubt, drawn from those water-skins, so well known in the East, and especially in Arabia, in which men stored the water for their journeys and other needs, which were liable to be "rent" by the weight of the liquid within them.
He bindeth up the waters in his thick clouds; i.e. he makes the clouds, that we see floating in the atmosphere, contain and hold the waters on which the productiveness of the earth depends, and which he restrains, or allows to fall in fertilizing rain, at his pleasure. And the cloud is not rent under them. The metaphor is, no doubt, drawn from those water-skins, so well known in the East, and especially in Arabia, in which men stored the water for their journeys and other needs, which were liable to be "rent" by the weight of the liquid within them.
9He holdeth back the face of his throne, and spreadeth his cloud upon it.
The Pulpit Commentary
He holdeth back the face of his throne; rather, he covereth up. He makes the clouds to gather in the vault of heaven, above which is his throne, and in this way conceals it and covers it up. And spreadeth his cloud upon it; or, over it, so blotting it out from sight. Behind the more obvious meaning lies one which is deeper and more spiritual. God withdraws himself from sight, gathers clouds and darkness around him to be the habitation of his seat, hides from men the principles of his government and administration, makes himself unapproachable and inscrutable, is a mystery and an enigma which man cannot hope to understand or solve.
He holdeth back the face of his throne; rather, he covereth up. He makes the clouds to gather in the vault of heaven, above which is his throne, and in this way conceals it and covers it up. And spreadeth his cloud upon it; or, over it, so blotting it out from sight. Behind the more obvious meaning lies one which is deeper and more spiritual. God withdraws himself from sight, gathers clouds and darkness around him to be the habitation of his seat, hides from men the principles of his government and administration, makes himself unapproachable and inscrutable, is a mystery and an enigma which man cannot hope to understand or solve.
10He hath compassed the waters with bounds, until the day and night come to an end.
The Pulpit Commentary
He hath compassed the waters with bounds. God restrains within limits alike the "waters that are above the firmament" and those that are beneath it (Job_38:11). The boundary.is placed, somewhat vaguely, "at the confines of light and darkness." Until the day and night come to an end is a mistranslation.
He hath compassed the waters with bounds. God restrains within limits alike the "waters that are above the firmament" and those that are beneath it (Job_38:11). The boundary.is placed, somewhat vaguely, "at the confines of light and darkness." Until the day and night come to an end is a mistranslation.
The Pillars of Heaven Tremble
11The pillars of heaven tremble and are astonished at his reproof.
The Pulpit Commentary
The pillars of heaven tremble. The "pillars of heaven" are the mountains, on which the sky seems to rest. These "tremble," or seem to tremble, at the presence of God (Psa_18:7; Psa_114:4; Isa_5:25) when he visits the earth in storm and tempest, either because the whole atmosphere is full of disturbance, and the outline of the mountains shifts and changes as rain and storm sweep over them, or because the reverberations of the thunder, which shake the air, seem to shake the earth also. And are astonished at his reproof. To the mind of the poet this "trembling" is expressive of astonishment and consternation. He regards the mountains as hearing the voice of God in the storm, recognizing it as raised in anger, and so trembling and cowering before him.
The pillars of heaven tremble. The "pillars of heaven" are the mountains, on which the sky seems to rest. These "tremble," or seem to tremble, at the presence of God (Psa_18:7; Psa_114:4; Isa_5:25) when he visits the earth in storm and tempest, either because the whole atmosphere is full of disturbance, and the outline of the mountains shifts and changes as rain and storm sweep over them, or because the reverberations of the thunder, which shake the air, seem to shake the earth also. And are astonished at his reproof. To the mind of the poet this "trembling" is expressive of astonishment and consternation. He regards the mountains as hearing the voice of God in the storm, recognizing it as raised in anger, and so trembling and cowering before him.
12He divideth the sea with his power, and by his understanding he smiteth through the proud.
The Pulpit Commentary
He divideth the sea with his power. "Divideth" is certainly a wrong translation. The verb used (־ָגַע) means either "stirreth up" or "stilleth." In favour of the former rendering are Rosenmuller, Schultens, Delitzsch, Merx, and Canon Cook; in favour of the latter, the LXX; Dillmann, and Dr. Stanley Leathes. In either case the general sentiment is that God has full mastery over the sea, and can regulate its movements at his pleasure. And by his understanding he smiteth through the proud; literally, he smiteth through Rahab. (On Rahab, as the great power of evil, see the comment on Job_9:13.) God is said to have "smitten him through by his understanding'" since in the contest between good and evil it is rather intelligence than mere force that carries the day. Power alone is sufficient to control the sea.
He divideth the sea with his power. "Divideth" is certainly a wrong translation. The verb used (־ָגַע) means either "stirreth up" or "stilleth." In favour of the former rendering are Rosenmuller, Schultens, Delitzsch, Merx, and Canon Cook; in favour of the latter, the LXX; Dillmann, and Dr. Stanley Leathes. In either case the general sentiment is that God has full mastery over the sea, and can regulate its movements at his pleasure. And by his understanding he smiteth through the proud; literally, he smiteth through Rahab. (On Rahab, as the great power of evil, see the comment on Job_9:13.) God is said to have "smitten him through by his understanding'" since in the contest between good and evil it is rather intelligence than mere force that carries the day. Power alone is sufficient to control the sea.
13By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
The Pulpit Commentary
By his spirit he hath garnished the heavens; or, by his spirit the heavens are brightness; i.e. at a breath from his mouth the heavens, lately all cloud and storm (Job_26:8-11), recover their serenity, are calm and clear and bright. Our experience says, "After a storm comes a calm." Job notes that both alike are from God. His hand hath formed the crooked serpent; rather, his hand hath pierced the swift serpent (see the Revised Version). The reference is probably to "the war in heaven," already suggested by the mention of" Rahab" (verse 12). In that war, according to the tradition that had reached Job, a great serpent, like the Egyptian Apepi (Apophis), had borne a part.
By his spirit he hath garnished the heavens; or, by his spirit the heavens are brightness; i.e. at a breath from his mouth the heavens, lately all cloud and storm (Job_26:8-11), recover their serenity, are calm and clear and bright. Our experience says, "After a storm comes a calm." Job notes that both alike are from God. His hand hath formed the crooked serpent; rather, his hand hath pierced the swift serpent (see the Revised Version). The reference is probably to "the war in heaven," already suggested by the mention of" Rahab" (verse 12). In that war, according to the tradition that had reached Job, a great serpent, like the Egyptian Apepi (Apophis), had borne a part.
14Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
The Pulpit Commentary
Lo, these are parts of his ways; literally, ends of his ways; i.e. the mere outskirts and fringe of his doings. But how small a portion is heard of him? rather, how small a whisper? But the thunder of his power who can understand?, or, the thunder of his mighty deeds. Job implies that he has not enumerated one-half of God's great works—he has just hinted at them, just whispered of them. If they were all thundered out in the ears of mortal man. who could receive them or comprehend them
Lo, these are parts of his ways; literally, ends of his ways; i.e. the mere outskirts and fringe of his doings. But how small a portion is heard of him? rather, how small a whisper? But the thunder of his power who can understand?, or, the thunder of his mighty deeds. Job implies that he has not enumerated one-half of God's great works—he has just hinted at them, just whispered of them. If they were all thundered out in the ears of mortal man. who could receive them or comprehend them
THE HOLY BIBLE
Job
Chapter 26
Translated out of the original tongues, and with the former translations diligently compared and revised.
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