Job 38
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Job 38
The LORD Answers Job Out of the Whirlwind
1Then the LORD answered Job out of the whirlwind, and said,
Jamieson-Fausset-Brown
CHAPTER 38
Job 38:1-41.
1. Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1, 2), the symbol of "judgment" (Psa 50:3, 4, &c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's sentiment, that submission to, not reasonings on, God's ways is man's part. This and the disciplinary design of trial to the godly is the great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the immediate question; glimpses of that truth were already given in the fourteenth and nineteenth chapters, the full revelation of it being reserved for Gospel times. Yet even now we need to learn the lesson taught by Elihu and God in Job.
CHAPTER 38
Job 38:1-41.
1. Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1, 2), the symbol of "judgment" (Psa 50:3, 4, &c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's sentiment, that submission to, not reasonings on, God's ways is man's part. This and the disciplinary design of trial to the godly is the great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the immediate question; glimpses of that truth were already given in the fourteenth and nineteenth chapters, the full revelation of it being reserved for Gospel times. Yet even now we need to learn the lesson taught by Elihu and God in Job.
The Pulpit Commentary
Then the Lord answered Job out of the whirlwind. It is remarked, with reason, that the special mention of Job as the person answered "implies that another speaker had intervened" (Wordsworth); while the attachment of the article to the word "whirlwind" implies some previous mention of that phenomenon, which is only to be found in the discourse of Elihu (Job_37:9). Both points have an important bearing on the genuineness of the disputed section, ch. 32-37. And said. The question whether there was an objective utterance of human words out of the whirlwind, or only a subjective impression of the thoughts recorded on the minds of those present, is unimportant. In any case, there was a revelation direct from God, which furnished an authoritative solution of the questions debated to all who had been engaged in the debate.
Then the Lord answered Job out of the whirlwind. It is remarked, with reason, that the special mention of Job as the person answered "implies that another speaker had intervened" (Wordsworth); while the attachment of the article to the word "whirlwind" implies some previous mention of that phenomenon, which is only to be found in the discourse of Elihu (Job_37:9). Both points have an important bearing on the genuineness of the disputed section, ch. 32-37. And said. The question whether there was an objective utterance of human words out of the whirlwind, or only a subjective impression of the thoughts recorded on the minds of those present, is unimportant. In any case, there was a revelation direct from God, which furnished an authoritative solution of the questions debated to all who had been engaged in the debate.
2Who is this that darkeneth counsel by words without knowledge?
Jamieson-Fausset-Brown
2. this--Job.
counsel--impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.
2. this--Job.
counsel--impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.
The Pulpit Commentary
Who is this that darkeneth counsel by words without knowledge? It is very noticeable that God entirely ignores the reasonings of Elihu, and addresses himself, in the first instance, wholly to Job, with whom he begins by remonstrating. Job has not been without fault. He has spoken many "words without knowledge" or with insufficient knowledge, and has thus trenched on irreverence, and given the enemies of God occasion to blaspheme. Moreover, he has "darkened counsel." Instead of making the ways of God clear to his friends and companions, he has east doubts upon God's moral government (Job_21:7-26), upon his mercy and loving-kindness (Job_16:7-14), almost upon his justice (Job_19:7; Job_31:1-35). He is thus open to censure, and receives censure, and owns himself "vile" (Job_40:4), before peace and reconciliation can be established.
Who is this that darkeneth counsel by words without knowledge? It is very noticeable that God entirely ignores the reasonings of Elihu, and addresses himself, in the first instance, wholly to Job, with whom he begins by remonstrating. Job has not been without fault. He has spoken many "words without knowledge" or with insufficient knowledge, and has thus trenched on irreverence, and given the enemies of God occasion to blaspheme. Moreover, he has "darkened counsel." Instead of making the ways of God clear to his friends and companions, he has east doubts upon God's moral government (Job_21:7-26), upon his mercy and loving-kindness (Job_16:7-14), almost upon his justice (Job_19:7; Job_31:1-35). He is thus open to censure, and receives censure, and owns himself "vile" (Job_40:4), before peace and reconciliation can be established.
3Gird up now thy loins like a man; for I will demand of thee, and answer thou me.
Jamieson-Fausset-Brown
3. a man--hero, ready for battle (1Co 16:13), as he had wished (Job 9:35; 13:22; 31:37). The robe, usually worn flowing, was girt up by a girdle when men ran, labored, or fought (1Pe 1:13).
3. a man--hero, ready for battle (1Co 16:13), as he had wished (Job 9:35; 13:22; 31:37). The robe, usually worn flowing, was girt up by a girdle when men ran, labored, or fought (1Pe 1:13).
The Pulpit Commentary
Gird up now thy loins like a man. Job had desired to contend with God, to plead with him, and argue out his case (Job_9:32-35; Job_13:3, Job_13:18-22; Job_23:4-7; Job_31:35). God now offers to grant his request, and bids him stand forth "as a man'" and "gird himself" for the contest, which he has challenged. For I will demand of thee, and answer thou me. He will begin with interrogatories which Job must answer; then Job will be entitled to put questions to him. Job, however, on the opportunity being given him, shrinks back, and says, "Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken: but I will not answer: yea, twice; but I will proceed no further" (Job_40:4, Job_40:5). The confident boldness which he felt when God seemed far off disappears in his presence, and is replaced by diffidence and distrust.
Gird up now thy loins like a man. Job had desired to contend with God, to plead with him, and argue out his case (Job_9:32-35; Job_13:3, Job_13:18-22; Job_23:4-7; Job_31:35). God now offers to grant his request, and bids him stand forth "as a man'" and "gird himself" for the contest, which he has challenged. For I will demand of thee, and answer thou me. He will begin with interrogatories which Job must answer; then Job will be entitled to put questions to him. Job, however, on the opportunity being given him, shrinks back, and says, "Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken: but I will not answer: yea, twice; but I will proceed no further" (Job_40:4, Job_40:5). The confident boldness which he felt when God seemed far off disappears in his presence, and is replaced by diffidence and distrust.
Where Wast Thou When I Laid the Foundations of the Earth?
4Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.
Jamieson-Fausset-Brown
4. To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; 15:7, 8).
hast--"knowest."
understanding--(Pr 4:1).
4. To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; 15:7, 8).
hast--"knowest."
understanding--(Pr 4:1).
The Pulpit Commentary
Where wast thou when I laid the foundations of the earth? Wast thou present? Didst thou witness it? If not, what canst thou know concerning it? And if thou knowest nothing of creation, what canst thou know of deeper things? The metaphor, by which the creation of the earth is compared to the foundation of an edifice, is a common one (Psa_102:25; Psa_104:5; Pro_8:29 : Isa_48:13; Isa_51:13, Isa_51:16; Zec_12:1; Heb_1:10, etc.), and is to be viewed as a concession to human weakness, creation itself, as it actually took place, being inconceivable. Declare, if thou hast understanding. That is, if thou hast any knowledge on the subject (comp. Job_38:18).
Where wast thou when I laid the foundations of the earth? Wast thou present? Didst thou witness it? If not, what canst thou know concerning it? And if thou knowest nothing of creation, what canst thou know of deeper things? The metaphor, by which the creation of the earth is compared to the foundation of an edifice, is a common one (Psa_102:25; Psa_104:5; Pro_8:29 : Isa_48:13; Isa_51:13, Isa_51:16; Zec_12:1; Heb_1:10, etc.), and is to be viewed as a concession to human weakness, creation itself, as it actually took place, being inconceivable. Declare, if thou hast understanding. That is, if thou hast any knowledge on the subject (comp. Job_38:18).
5Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?
Jamieson-Fausset-Brown
5. measures--of its proportions. Image from an architect's plans of a building.
line--of measurement (Is 28:17). The earth is formed on an all-wise plan.
5. measures--of its proportions. Image from an architect's plans of a building.
line--of measurement (Is 28:17). The earth is formed on an all-wise plan.
The Pulpit Commentary
Who determined the measures thereof? Everything in creation is orderly, measured, predetermined, governed by law and will The actual weight of the planets is fixed by Divine wisdom, with a view to the stability and enduringness of the solar system (comp. Isa_40:12). If thou knowest; literally, for thou knowest—an anticipation of the lofty irony which comes out so remarkably in Job_38:21. Or who hath stretched the line upon it? Human builders determine the dimensions of their constructions by means of a measuring-line (Eze_40:3-49, etc.). The writer carries out his metaphor of a building by supposing a measuring-rod to have been used at the creation of the earth also. Some find a trace of the idea in Gen_1:9, where they translate קָווּ הַמַּיִם, "Let the waters be marked out with a line."
Who determined the measures thereof? Everything in creation is orderly, measured, predetermined, governed by law and will The actual weight of the planets is fixed by Divine wisdom, with a view to the stability and enduringness of the solar system (comp. Isa_40:12). If thou knowest; literally, for thou knowest—an anticipation of the lofty irony which comes out so remarkably in Job_38:21. Or who hath stretched the line upon it? Human builders determine the dimensions of their constructions by means of a measuring-line (Eze_40:3-49, etc.). The writer carries out his metaphor of a building by supposing a measuring-rod to have been used at the creation of the earth also. Some find a trace of the idea in Gen_1:9, where they translate קָווּ הַמַּיִם, "Let the waters be marked out with a line."
6Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;
Jamieson-Fausset-Brown
6. foundations--not "sockets," as Margin.
fastened--literally, "made to sink," as a foundation-stone let down till it settles firmly in the clay (Job 26:7). Gravitation makes and keeps the earth a sphere.
6. foundations--not "sockets," as Margin.
fastened--literally, "made to sink," as a foundation-stone let down till it settles firmly in the clay (Job 26:7). Gravitation makes and keeps the earth a sphere.
The Pulpit Commentary
Whereupon are the foundations thereof fastened? These details follow naturally upon the adoption of the particular metaphor of a house or building. They are not to be pressed. The object is to impress on Job his utter ignorance of God's ways in creation. Or who laid the corner-stone thereof? Who gave the last finishing touch to the work (see Psa_118:22; Zec_4:7)? Canst thou tell? If not, why enter into controversy with the Creator?
Whereupon are the foundations thereof fastened? These details follow naturally upon the adoption of the particular metaphor of a house or building. They are not to be pressed. The object is to impress on Job his utter ignorance of God's ways in creation. Or who laid the corner-stone thereof? Who gave the last finishing touch to the work (see Psa_118:22; Zec_4:7)? Canst thou tell? If not, why enter into controversy with the Creator?
7When the morning stars sang together, and all the sons of God shouted for joy?
Jamieson-Fausset-Brown
7. So at the founding of Zerubbabel's temple (Ezr 3:10-13). So hereafter at the completion of the Church, the temple of the Holy Ghost (Zec 4:7); as at its foundation (Lu 2:13, 14).
morning stars--especially beautiful. The creation morn is appropriately associated with these, it being the commencement of this world's day. The stars are figuratively said to sing God's praises, as in Psa 19:1; 148:3. They are symbols of the angels, bearing the same relation to our earth, as angels do to us. Therefore they answer to "sons of God," or angels, in the parallel. See on Job 25:5.
7. So at the founding of Zerubbabel's temple (Ezr 3:10-13). So hereafter at the completion of the Church, the temple of the Holy Ghost (Zec 4:7); as at its foundation (Lu 2:13, 14).
morning stars--especially beautiful. The creation morn is appropriately associated with these, it being the commencement of this world's day. The stars are figuratively said to sing God's praises, as in Psa 19:1; 148:3. They are symbols of the angels, bearing the same relation to our earth, as angels do to us. Therefore they answer to "sons of God," or angels, in the parallel. See on Job 25:5.
The Pulpit Commentary
When the morning stars sang together. The stars generally, or the actual stars visible on the morn of creation, are probably meant. They, as it were, sang a song of loud acclaim on witnessing the new marvel. Their priority to the earth is implied, since they witness its birth. Their song is, of course, that silent song of sympathy, whereof Shakespeare speaks when he says, "Each in its motion like an angel sings" ('Merchant of Venice,' act 5. sc. 1). And all the sons of God shouted for joy. "The sons of God" here must necessarily be the angels (see Job_1:6; Job_2:1), since there were no men as yet in existence. They too joined in the chorus of sympathy and admiration, perhaps lifting up their voices (Rev_5:11, Rev_5:12), perhaps their hearts only, praising the Creator, who had done such marvellous things.
When the morning stars sang together. The stars generally, or the actual stars visible on the morn of creation, are probably meant. They, as it were, sang a song of loud acclaim on witnessing the new marvel. Their priority to the earth is implied, since they witness its birth. Their song is, of course, that silent song of sympathy, whereof Shakespeare speaks when he says, "Each in its motion like an angel sings" ('Merchant of Venice,' act 5. sc. 1). And all the sons of God shouted for joy. "The sons of God" here must necessarily be the angels (see Job_1:6; Job_2:1), since there were no men as yet in existence. They too joined in the chorus of sympathy and admiration, perhaps lifting up their voices (Rev_5:11, Rev_5:12), perhaps their hearts only, praising the Creator, who had done such marvellous things.
8Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?
Jamieson-Fausset-Brown
8. doors--floodgates; these when opened caused the flood (Ge 8:2); or else, the shores.
womb--of chaos. The bowels of the earth. Image from childbirth (Job 38:8, 9; Eze 32:2; Mi 4:10). Ocean at its birth was wrapped in clouds as its swaddling bands.
8. doors--floodgates; these when opened caused the flood (Ge 8:2); or else, the shores.
womb--of chaos. The bowels of the earth. Image from childbirth (Job 38:8, 9; Eze 32:2; Mi 4:10). Ocean at its birth was wrapped in clouds as its swaddling bands.
The Pulpit Commentary
Or who shut up the sea with doors? From the earth a transition is made to the sea, as the second great wonder in creation (comp. Gen_1:9, Gen_1:10; Exo_20:11; Psa_104:24, Psa_104:25). God's might is especially shown in his power to control and confine the sea, which rages so terribly and seems so utterly uncontrollable. God has blocked it in "with doors"—i.e. with "bounds that it cannot pass, neither turn again to cover the earth" (Psa_145:9). Sometimes the barrier is one of lofty and solid rock, which seems well suited to confine and restrain; but sometimes it is no more than a thin streak of sliver sand or a bank of loose, shifting pebbles. Yet, in both eases alike, the restraint suffices. "The sand is placed for the bound of the sea by a perpetual decree, that it cannot pass it" (Jer_5:22); the beach of shifting pebbles remains as firm as the rock itself, and never recedes or advances more than a few feet. When it brake forth, as if it had issued out of the womb; i.e. at its birth, when it was first formed, by the gathering together of the waters into one place (see Gen_1:9).
Or who shut up the sea with doors? From the earth a transition is made to the sea, as the second great wonder in creation (comp. Gen_1:9, Gen_1:10; Exo_20:11; Psa_104:24, Psa_104:25). God's might is especially shown in his power to control and confine the sea, which rages so terribly and seems so utterly uncontrollable. God has blocked it in "with doors"—i.e. with "bounds that it cannot pass, neither turn again to cover the earth" (Psa_145:9). Sometimes the barrier is one of lofty and solid rock, which seems well suited to confine and restrain; but sometimes it is no more than a thin streak of sliver sand or a bank of loose, shifting pebbles. Yet, in both eases alike, the restraint suffices. "The sand is placed for the bound of the sea by a perpetual decree, that it cannot pass it" (Jer_5:22); the beach of shifting pebbles remains as firm as the rock itself, and never recedes or advances more than a few feet. When it brake forth, as if it had issued out of the womb; i.e. at its birth, when it was first formed, by the gathering together of the waters into one place (see Gen_1:9).
9When I made the cloud the garment thereof, and thick darkness a swaddlingband for it,
The Pulpit Commentary
When I made the cloud the garment thereof. The account of creation here given is certainly not drawn wholly from Genesis It is to be viewed as a second, independent, account of the occurrences, in fuller detail, but vaguer, by reason of the poetical phraseology. And thick darkness a swaddllng-band for it. The infant sea, just come from the womb (verse 8), is represented as clothed with a cloud, and swaddled in thick darkness, to mark its complete subjection to its Creator from the first.
When I made the cloud the garment thereof. The account of creation here given is certainly not drawn wholly from Genesis It is to be viewed as a second, independent, account of the occurrences, in fuller detail, but vaguer, by reason of the poetical phraseology. And thick darkness a swaddllng-band for it. The infant sea, just come from the womb (verse 8), is represented as clothed with a cloud, and swaddled in thick darkness, to mark its complete subjection to its Creator from the first.
10And brake up for it my decreed place, and set bars and doors,
Jamieson-Fausset-Brown
10. brake up for--that is, appointed it. Shores are generally broken and abrupt cliffs. The Greek for "shore" means "a broken place." I broke off or measured off for it my limit, that is, the limit which I thought fit (Job 26:10).
10. brake up for--that is, appointed it. Shores are generally broken and abrupt cliffs. The Greek for "shore" means "a broken place." I broke off or measured off for it my limit, that is, the limit which I thought fit (Job 26:10).
The Pulpit Commentary
And brake up for it my decreed place; rather, as in the margin, and established my decree upon it; or, as in the Revised Version, and prescribed for it my decree. The decree itself is given in Job_38:11. And set bars and doors (see above, Job_38:8, where the imagery of "doors" has been already introduced). As Professor Lee observes, "The term דְּלָתַיִם contains a metaphor taken from the large folding-doors of a city, which are usually set up for the purpose of stepping the progress of an invading enemy, and are hence supplied with bolts and bars". Representations of such folding-doors are common in the Assyrian sculptures; and in one instance the doors themselves, or, to speak more exactly, their outer bronze easing, has been recovered. These gates were twenty-two feet high and six feet broad each.
And brake up for it my decreed place; rather, as in the margin, and established my decree upon it; or, as in the Revised Version, and prescribed for it my decree. The decree itself is given in Job_38:11. And set bars and doors (see above, Job_38:8, where the imagery of "doors" has been already introduced). As Professor Lee observes, "The term דְּלָתַיִם contains a metaphor taken from the large folding-doors of a city, which are usually set up for the purpose of stepping the progress of an invading enemy, and are hence supplied with bolts and bars". Representations of such folding-doors are common in the Assyrian sculptures; and in one instance the doors themselves, or, to speak more exactly, their outer bronze easing, has been recovered. These gates were twenty-two feet high and six feet broad each.
11And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?
Jamieson-Fausset-Brown
11. stayed--Hebrew, "a limit shall be set to."
11. stayed--Hebrew, "a limit shall be set to."
The Pulpit Commentary
And said, Hitherto shalt thou corns, but no further. The law is not quite absolute. Wherever the sea washes a coast-line, there is a continual erosive action, whereby the land is, little by little, eaten away, and the line of the coast thrust back. But the action is so slow that millennia pass without any considerable effect being produced, and encroachments in some places are generally counterbalanced by retrenchment in others, so that the general contour of laud and water, with the proportion of the one to the other, remain probably very much the same at the present day as when the earth first became the habitation of man. And here shall thy proud waves be stayed. The waves of the sea "rage horribly," and every now and then topple down a rock or undermine a cliff, and seem proud of their achievements; but how little do they effect, even in thousands of years! The little islet of Psyttaleia still blocks the eastern end of the straits of Salamis. The Pharos island lies off the westernmost mouth of the Nile. Even the low, fiat Aradus, on the Syrian coast, has not been swept away. Everywhere the waves are practically "stayed," and all the menaces of the sea against the land come to nought.
And said, Hitherto shalt thou corns, but no further. The law is not quite absolute. Wherever the sea washes a coast-line, there is a continual erosive action, whereby the land is, little by little, eaten away, and the line of the coast thrust back. But the action is so slow that millennia pass without any considerable effect being produced, and encroachments in some places are generally counterbalanced by retrenchment in others, so that the general contour of laud and water, with the proportion of the one to the other, remain probably very much the same at the present day as when the earth first became the habitation of man. And here shall thy proud waves be stayed. The waves of the sea "rage horribly," and every now and then topple down a rock or undermine a cliff, and seem proud of their achievements; but how little do they effect, even in thousands of years! The little islet of Psyttaleia still blocks the eastern end of the straits of Salamis. The Pharos island lies off the westernmost mouth of the Nile. Even the low, fiat Aradus, on the Syrian coast, has not been swept away. Everywhere the waves are practically "stayed," and all the menaces of the sea against the land come to nought.
Hast Thou Commanded the Morning?
12Hast thou commanded the morning since thy days; and caused the dayspring to know his place;
Jamieson-Fausset-Brown
12-15. Passing from creation to phenomena in the existing inanimate world.
Hast thou--as God daily does.
commanded the morning--to rise.
since thy days--since thou hast come into being.
his place--It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.
12-15. Passing from creation to phenomena in the existing inanimate world.
Hast thou--as God daily does.
commanded the morning--to rise.
since thy days--since thou hast come into being.
his place--It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.
The Pulpit Commentary
Hast thou commanded the morning since thy days? rather, by reason of ray length of days—a similar irony to that observable in Job_38:5, Job_38:21, etc. The third marvel of creation brought before us is the dawn, or daybreak—that standing miracle of combined utility and beauty. Has Job authority to issue his orders to the dawn, and tell it when to make its appearance? Has he caused the dayspring to know his place? Job cannot possibly pretend to any such power.
Hast thou commanded the morning since thy days? rather, by reason of ray length of days—a similar irony to that observable in Job_38:5, Job_38:21, etc. The third marvel of creation brought before us is the dawn, or daybreak—that standing miracle of combined utility and beauty. Has Job authority to issue his orders to the dawn, and tell it when to make its appearance? Has he caused the dayspring to know his place? Job cannot possibly pretend to any such power.
13That it might take hold of the ends of the earth, that the wicked might be shaken out of it?
The Pulpit Commentary
That it might take hold of the ends of the earth, that the wicked might be shaken out of it? The idea seems to he that the dawn, suddenly appearing, seizes hold of all the ends of the earth "at one rush" (Canon Cook), and lights up the whole terrestrial region. The wicked, lovers of darkness, are taken by surprise, and receive a shock from which they recover with difficulty (comp. Job_24:16, Job_24:17). That they are "shaken from the earth" must be regarded as Oriental hyperbole.
That it might take hold of the ends of the earth, that the wicked might be shaken out of it? The idea seems to he that the dawn, suddenly appearing, seizes hold of all the ends of the earth "at one rush" (Canon Cook), and lights up the whole terrestrial region. The wicked, lovers of darkness, are taken by surprise, and receive a shock from which they recover with difficulty (comp. Job_24:16, Job_24:17). That they are "shaken from the earth" must be regarded as Oriental hyperbole.
14It is turned as clay to the seal; and they stand as a garment.
The Pulpit Commentary
It is turned as clay to the seal; rather, it changes as the clay of a seal. The seals of the Babylonians, Assyrians, and others were commonly impressed upon clay, and not upon wax. As the seal changed the clay from a dull, shapeless lump to a figured surface, so the coming of the dawn changes the earth from an indistinct mass to one diversified with form and colour. As M. Renan explains, "L'aurore fair our la terre l'effet d'un sceau sur la torte sigillee, en dormant de laforme, et du relief, a la surface do l'univers, qui pendant la nuit est somme un chaos indistinct." And they stand as a garment; rather, and things stand out as a garment' or as on a garment—a richly embroidered dress is intended, on which the pattern stands out in relief.
It is turned as clay to the seal; rather, it changes as the clay of a seal. The seals of the Babylonians, Assyrians, and others were commonly impressed upon clay, and not upon wax. As the seal changed the clay from a dull, shapeless lump to a figured surface, so the coming of the dawn changes the earth from an indistinct mass to one diversified with form and colour. As M. Renan explains, "L'aurore fair our la terre l'effet d'un sceau sur la torte sigillee, en dormant de laforme, et du relief, a la surface do l'univers, qui pendant la nuit est somme un chaos indistinct." And they stand as a garment; rather, and things stand out as a garment' or as on a garment—a richly embroidered dress is intended, on which the pattern stands out in relief.
15And from the wicked their light is withholden, and the high arm shall be broken.
The Pulpit Commentary
And from the wicked their light is withholden. Then, when the dawn bursts forth, "from the wicked, their light"-which is darkness (Job_24:13-17)—"is withholden," and the consequence is that the high arm—the arm that is proud and lifted up—shall be broken. Detection and punishment fall upon the wicked doers who are surprised by the daylight.
And from the wicked their light is withholden. Then, when the dawn bursts forth, "from the wicked, their light"-which is darkness (Job_24:13-17)—"is withholden," and the consequence is that the high arm—the arm that is proud and lifted up—shall be broken. Detection and punishment fall upon the wicked doers who are surprised by the daylight.
16Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?
Jamieson-Fausset-Brown
16. springs--fountains beneath the sea (Psa 95:4, 5).
search--Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.
16. springs--fountains beneath the sea (Psa 95:4, 5).
search--Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.
The Pulpit Commentary
Hast thou entered into the springs of the sea? The emphasis is on the word "springs," which means sources, origin, or deepest depths. Canst thou go to the bottom of anything, explore its secrets, explain its cause and origin? Or hast thou walked in the search (rather, the deep places) of the depth? Art thou not as ignorant as other men of all these remote and secret things? Physical science is now attempting the material exploration of the ocean-depths, but "deep-sea dredgings" bring us no nearer to the origin, cause, or mode of creation of the great watery mass.
Hast thou entered into the springs of the sea? The emphasis is on the word "springs," which means sources, origin, or deepest depths. Canst thou go to the bottom of anything, explore its secrets, explain its cause and origin? Or hast thou walked in the search (rather, the deep places) of the depth? Art thou not as ignorant as other men of all these remote and secret things? Physical science is now attempting the material exploration of the ocean-depths, but "deep-sea dredgings" bring us no nearer to the origin, cause, or mode of creation of the great watery mass.
17Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?
Jamieson-Fausset-Brown
17. seen--The second clause heightens the thought in the first. Man during life does not even "see" the gates of the realm of the dead ("death," Job 10:21); much less are they "opened" to him. But those are "naked before God" (Job 26:6).
17. seen--The second clause heightens the thought in the first. Man during life does not even "see" the gates of the realm of the dead ("death," Job 10:21); much less are they "opened" to him. But those are "naked before God" (Job 26:6).
The Pulpit Commentary
Have the gates of death been opened unto thee? By "the gates of death," Sheol, the abode of the dead, seems to be intended (comp. Job_10:21, Job_10:22; Job_17:16). Has Job explored this region, and penetrated its secrets? Or is it as unknown to him as to the rest of mankind? The second hemistich—Or hast thou seen the doors of the shadow of death?—is a mere echo of the first, adding an new idea.
Have the gates of death been opened unto thee? By "the gates of death," Sheol, the abode of the dead, seems to be intended (comp. Job_10:21, Job_10:22; Job_17:16). Has Job explored this region, and penetrated its secrets? Or is it as unknown to him as to the rest of mankind? The second hemistich—Or hast thou seen the doors of the shadow of death?—is a mere echo of the first, adding an new idea.
18Hast thou perceived the breadth of the earth? declare if thou knowest it all.
Jamieson-Fausset-Brown
18. Hast thou--as God doth (Job 28:24).
18. Hast thou--as God doth (Job 28:24).
The Pulpit Commentary
Hast thou perceived the breadth of the earth? literally, the breadths; i.e. the dimensions generally. The exact dimensions are probably not even yet known. Job can scarcely have had any conception of them. To him the earth was probably a vast plain, extended, he knew not how far, in all directions. Declare if thou knowest it all (comp. verses 4, 5, and 21).
Hast thou perceived the breadth of the earth? literally, the breadths; i.e. the dimensions generally. The exact dimensions are probably not even yet known. Job can scarcely have had any conception of them. To him the earth was probably a vast plain, extended, he knew not how far, in all directions. Declare if thou knowest it all (comp. verses 4, 5, and 21).
19Where is the way where light dwelleth? and as for darkness, where is the place thereof,
Jamieson-Fausset-Brown
19-38. The marvels in heaven. "What is the way (to the place wherein) light dwelleth?" The origin of light and darkness. In Ge 1:3-5, 14-18, "light" is created distinct from, and previous to, light-emitting bodies, the luminaries of heaven.
19-38. The marvels in heaven. "What is the way (to the place wherein) light dwelleth?" The origin of light and darkness. In Ge 1:3-5, 14-18, "light" is created distinct from, and previous to, light-emitting bodies, the luminaries of heaven.
The Pulpit Commentary
Where is the way where light dwelleth? or, Which is the way to the dwelling-place of light '? Where, i.e; does light dwell? What is its original and true home? Light is a thing quite distinct from the sun and moon and planets (Gen_1:3, Gen_1:16). Where and what is it? Dost thou know the way to its dwelling-place? If not, why, once more, dost thou pretend to search out the deep things of God? And as for darkness, where is the place thereof? Darkness, too, light's antithesis, must not that have a home—a "place" of abode, as Job himself had postulated, when he spoke of "a land of darkness and the shadow of death, a land of darkness as darkness itself … Where the light is as darkness" (Job_10:21, Job_10:22)? If so, can Job point out the locality?
Where is the way where light dwelleth? or, Which is the way to the dwelling-place of light '? Where, i.e; does light dwell? What is its original and true home? Light is a thing quite distinct from the sun and moon and planets (Gen_1:3, Gen_1:16). Where and what is it? Dost thou know the way to its dwelling-place? If not, why, once more, dost thou pretend to search out the deep things of God? And as for darkness, where is the place thereof? Darkness, too, light's antithesis, must not that have a home—a "place" of abode, as Job himself had postulated, when he spoke of "a land of darkness and the shadow of death, a land of darkness as darkness itself … Where the light is as darkness" (Job_10:21, Job_10:22)? If so, can Job point out the locality?
20That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof?
The Pulpit Commentary
That thou shouldest take it to the bound thereof. Can Job "take" light and darkness, and lead them to their proper places, and make them observe their proper "bounds," as God can (Gen_1:4)? And that thou shouldest know the paths to the house thereof (comp. verse 19).
That thou shouldest take it to the bound thereof. Can Job "take" light and darkness, and lead them to their proper places, and make them observe their proper "bounds," as God can (Gen_1:4)? And that thou shouldest know the paths to the house thereof (comp. verse 19).
21Knowest thou it, because thou wast then born? or because the number of thy days is great?
The Pulpit Commentary
Knowest thou it, because thou wast then born? The irony that has underlain the whole address comes here to the surface, and shows itself palpably. Job, of course, is as old as the Almighty, or, at any rate, coeval with creation; otherwise he could not presume to take the tone which he has taken, and arraign the moral government of the Creator. Or because the number of thy days is great? Compare the sarcasm of Eliphaz (Job_15:7).
Knowest thou it, because thou wast then born? The irony that has underlain the whole address comes here to the surface, and shows itself palpably. Job, of course, is as old as the Almighty, or, at any rate, coeval with creation; otherwise he could not presume to take the tone which he has taken, and arraign the moral government of the Creator. Or because the number of thy days is great? Compare the sarcasm of Eliphaz (Job_15:7).
The Treasures of the Snow
22Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail,
The Pulpit Commentary
Hast thou entered into the treasures of the snow? The "treasures of the snow" are the storehouses, wherein the snow is, poetically, supposed to be laid up. Vast accumulations of snow actually exist in various portions of the earth's surface, but the fresh snow that falls is not taken from these treasuries, but newly generated by the crystallization of floating vapours in the atmosphere. Or hast thou seen the treasures of the hail? This expression is to be explained similarly, as poetical. Hail is nowhere kept in store. It is generated by the passage of rain-drops through a layer of freezing air.
Hast thou entered into the treasures of the snow? The "treasures of the snow" are the storehouses, wherein the snow is, poetically, supposed to be laid up. Vast accumulations of snow actually exist in various portions of the earth's surface, but the fresh snow that falls is not taken from these treasuries, but newly generated by the crystallization of floating vapours in the atmosphere. Or hast thou seen the treasures of the hail? This expression is to be explained similarly, as poetical. Hail is nowhere kept in store. It is generated by the passage of rain-drops through a layer of freezing air.
23Which I have reserved against the time of trouble, against the day of battle and war?
The Pulpit Commentary
Which I have reserved against the time of trouble. Hail is reckoned throughout Scripture as one of the ministers of the Divine vengeance (see Exo_9:18-29; Exo_10:5-15; Jos_10:11; Psa_18:12, Psa_18:13; Psa_78:47, Psa_78:48; Psa_105:32; Isa_30:30; Isa_32:19; Eze_13:11, Eze_13:13; Eze_36:22; Hag_2:17; Rev_8:7; Rev_11:19; Rev_16:21). Its destructive effect upon crops, even in temperate latitudes, is indicated by the insurances against damage from hail, which, even in our own country, so many farmers think it worth their while to pay. In tropical and semi-tropical regions the injury caused by hailstorms is far greater. Against the day of battle and war. Compare especially Jos_10:11, which, however, we need not suppose to have been in the mind of the writer. In ancient times, when the bow held the place in war which is now occupied by the rifle or the musket, a heavy hailstorm, striking full in the face of the combatants on one side, while it only fell on the backs of their adversaries, must of tea have decided a battle.
Which I have reserved against the time of trouble. Hail is reckoned throughout Scripture as one of the ministers of the Divine vengeance (see Exo_9:18-29; Exo_10:5-15; Jos_10:11; Psa_18:12, Psa_18:13; Psa_78:47, Psa_78:48; Psa_105:32; Isa_30:30; Isa_32:19; Eze_13:11, Eze_13:13; Eze_36:22; Hag_2:17; Rev_8:7; Rev_11:19; Rev_16:21). Its destructive effect upon crops, even in temperate latitudes, is indicated by the insurances against damage from hail, which, even in our own country, so many farmers think it worth their while to pay. In tropical and semi-tropical regions the injury caused by hailstorms is far greater. Against the day of battle and war. Compare especially Jos_10:11, which, however, we need not suppose to have been in the mind of the writer. In ancient times, when the bow held the place in war which is now occupied by the rifle or the musket, a heavy hailstorm, striking full in the face of the combatants on one side, while it only fell on the backs of their adversaries, must of tea have decided a battle.
24By what way is the light parted, which scattereth the east wind upon the earth?
The Pulpit Commentary
By what way is the light parted? or, distributed, so as to be enjoyed by all the inhabitants of the earth (Stanley Loathes). Which scattereth, etc.; rather, or by what way is the east wind scattered over the earth? (see the Revised Version) Job is asked to explain God's modus operandi in nature, which, of course, he cannot do. Hence his answer in Job_40:5.
By what way is the light parted? or, distributed, so as to be enjoyed by all the inhabitants of the earth (Stanley Loathes). Which scattereth, etc.; rather, or by what way is the east wind scattered over the earth? (see the Revised Version) Job is asked to explain God's modus operandi in nature, which, of course, he cannot do. Hence his answer in Job_40:5.
25Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;
The Pulpit Commentary
Who hath divided a water-course for the overflowing of waters? rather, as in the Revised Version, Who hath cleft a channel for the water-flood? i.e. Who has furrowed and seamed the ground (in Western Asia) with deep gullies, or "water-courses," for the rapid carrying off of the violent rains to which those regions are subject? The wadies of Syria and Arabia seem to be alluded to. They too are God's work, not Job's. Or a way for the lightning of thunder? The "way" for the passage of the electric current is not marked out beforehand, like the way for the escape of the superfluous waters; but it is equally determined on and arranged previously by God, who has laid down the laws which it is bound to follow.
Who hath divided a water-course for the overflowing of waters? rather, as in the Revised Version, Who hath cleft a channel for the water-flood? i.e. Who has furrowed and seamed the ground (in Western Asia) with deep gullies, or "water-courses," for the rapid carrying off of the violent rains to which those regions are subject? The wadies of Syria and Arabia seem to be alluded to. They too are God's work, not Job's. Or a way for the lightning of thunder? The "way" for the passage of the electric current is not marked out beforehand, like the way for the escape of the superfluous waters; but it is equally determined on and arranged previously by God, who has laid down the laws which it is bound to follow.
26To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man;
The Pulpit Commentary
To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man. God not only causes his rain to fall equally on the just and on the unjust (Mat_5:45), but equally, or almost equally, on inhabited lauds and uninhabited. His providence does not limit itself to supplying the wants of man, but has tender regard to the beasts, and birds, and reptiles, and insects which possess the lands whereon man has not yet set his foot.
To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man. God not only causes his rain to fall equally on the just and on the unjust (Mat_5:45), but equally, or almost equally, on inhabited lauds and uninhabited. His providence does not limit itself to supplying the wants of man, but has tender regard to the beasts, and birds, and reptiles, and insects which possess the lands whereon man has not yet set his foot.
27To satisfy the desolate and waste ground; and to cause the bud of the tender herb to spring forth?
The Pulpit Commentary
To satisfy the desolate and waste ground. Parched ground seems to cry aloud for water, and so to make a piteous appeal to Heaven. Perhaps rain is not wholly wasted, even on the bare sands of the Sahara, or the rugged rocks of Tierra del Fuego. It may have uses which are beyond our cognizance. And to cause the bud of the tender herb to spring forth. Where the rain produces herbage, it is certainly of use, for wherever there is herbage there are always insects, whose enjoyment of life has every appearance of being intense.
To satisfy the desolate and waste ground. Parched ground seems to cry aloud for water, and so to make a piteous appeal to Heaven. Perhaps rain is not wholly wasted, even on the bare sands of the Sahara, or the rugged rocks of Tierra del Fuego. It may have uses which are beyond our cognizance. And to cause the bud of the tender herb to spring forth. Where the rain produces herbage, it is certainly of use, for wherever there is herbage there are always insects, whose enjoyment of life has every appearance of being intense.
28Hath the rain a father? or who hath begotten the drops of dew?
The Pulpit Commentary
Hath the rain a father? or who hath begotten the drops of dew? How do rain and dew come into existence? Can Job make them, or any other man? Can man even conceive of the process by which they were made? If not, must not their Maker, who is God, be wholly inscrutable?
Hath the rain a father? or who hath begotten the drops of dew? How do rain and dew come into existence? Can Job make them, or any other man? Can man even conceive of the process by which they were made? If not, must not their Maker, who is God, be wholly inscrutable?
29Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?
The Pulpit Commentary
Out of whose womb came the ice? Modern scientists admit that the process by which a liquid is metamorphosed into a solid transcends their utmost power of thought. They know nothing more than the fact that at the temperature of 32° Fahr. water, and at other temperatures other liquids, are solidified. It is thus not only creation itself, but the transformations of created things, that transcend the scientific intellect and are inexplicable. And the hoary frost of heaven, who hath gendered it? This is the same question as that of the previous clause, expressed in different words
Out of whose womb came the ice? Modern scientists admit that the process by which a liquid is metamorphosed into a solid transcends their utmost power of thought. They know nothing more than the fact that at the temperature of 32° Fahr. water, and at other temperatures other liquids, are solidified. It is thus not only creation itself, but the transformations of created things, that transcend the scientific intellect and are inexplicable. And the hoary frost of heaven, who hath gendered it? This is the same question as that of the previous clause, expressed in different words
30The waters are hid as with a stone, and the face of the deep is frozen.
The Pulpit Commentary
The waters are hid as with a stone; rather, the waters are hardened, like unto stone. When the frost comes, the waters are congealed and rendered as hard as stone. (So Dillmann and Canon Cook.) And the face of the deep is frozen. By "the deep" (תּהוֹם) is certainly not meant here either the open ocean, which, in the latitudes known to the dwellers in South Western Asia, never freezes, or the Mediterranean. Some of the lakes which abound in the regions inhabited by Job and his friends are probably meant. These may occasionally have been thinly coated with ice in the times when the Book of Job was written (see the comment on Job_6:16).
The waters are hid as with a stone; rather, the waters are hardened, like unto stone. When the frost comes, the waters are congealed and rendered as hard as stone. (So Dillmann and Canon Cook.) And the face of the deep is frozen. By "the deep" (תּהוֹם) is certainly not meant here either the open ocean, which, in the latitudes known to the dwellers in South Western Asia, never freezes, or the Mediterranean. Some of the lakes which abound in the regions inhabited by Job and his friends are probably meant. These may occasionally have been thinly coated with ice in the times when the Book of Job was written (see the comment on Job_6:16).
Canst Thou Bind the Pleiades?
31Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?
The Pulpit Commentary
Canst thou bind the sweet influences of Pleiades? (On the almost certain identification of the Hebrew Kirnah with the Pleiades, see the comment on Job_9:9.) Whether the "sweet influences" of the constellation are here spoken of is very doubtful. Schultens and Professor Lee support the rendering; but most critics prefer to translate the word employed (מעדנים) by "chains" or "fastenings" (Rashi, Kimchi, Rosenmuller, Dillmann, Canon Cook). If we adopt this view, we must suppose the invisible links which unite the stars into a constellation to be intended. Job is asked whether he can draw the links nearer together, and bind the stars closer to one another. Or loose the bands of Orion? The identity of Kesil with Orion is generally allowed. Job is asked if he can loosen the tie which unites the several members of this constellation together. Of course, he can pretend to no such powers.
Canst thou bind the sweet influences of Pleiades? (On the almost certain identification of the Hebrew Kirnah with the Pleiades, see the comment on Job_9:9.) Whether the "sweet influences" of the constellation are here spoken of is very doubtful. Schultens and Professor Lee support the rendering; but most critics prefer to translate the word employed (מעדנים) by "chains" or "fastenings" (Rashi, Kimchi, Rosenmuller, Dillmann, Canon Cook). If we adopt this view, we must suppose the invisible links which unite the stars into a constellation to be intended. Job is asked whether he can draw the links nearer together, and bind the stars closer to one another. Or loose the bands of Orion? The identity of Kesil with Orion is generally allowed. Job is asked if he can loosen the tie which unites the several members of this constellation together. Of course, he can pretend to no such powers.
32Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?
The Pulpit Commentary
Canst thou bring forth Mazzaroth in his season? The context implies that "Mazzaroth" is a constellation on a par with the Pleiades, Orion, and the Bear (Kimah, Kesil, and 'Aish). This makes it impossible to accept the meaning, so generally assigned, of "the twelve signs of the Zodiac." Again, the plural form is fatal to the conjecture that "Mazzaroth" designates a single star or planet, as Jupiter, Venus, or Sirius (Cook). The word is derived probably from the root zahar, "to shine," "to be bright," and should designate some especially brilliant cluster of stars Whether it is to be regarded as a variant of Mazzaloth (2Ki_23:5) is uncertain. Or canst thou guide Arcturus with his sons? (On the identity of 'Ash or 'Aish with the Great Bear, see the comment on Job_9:9.) The "sons" of 'Aish are conjectured to be the three large stars in the tail of Ursa Major (Stanley Leathes); but the grounds on which the conjecture rests are very slight.
Canst thou bring forth Mazzaroth in his season? The context implies that "Mazzaroth" is a constellation on a par with the Pleiades, Orion, and the Bear (Kimah, Kesil, and 'Aish). This makes it impossible to accept the meaning, so generally assigned, of "the twelve signs of the Zodiac." Again, the plural form is fatal to the conjecture that "Mazzaroth" designates a single star or planet, as Jupiter, Venus, or Sirius (Cook). The word is derived probably from the root zahar, "to shine," "to be bright," and should designate some especially brilliant cluster of stars Whether it is to be regarded as a variant of Mazzaloth (2Ki_23:5) is uncertain. Or canst thou guide Arcturus with his sons? (On the identity of 'Ash or 'Aish with the Great Bear, see the comment on Job_9:9.) The "sons" of 'Aish are conjectured to be the three large stars in the tail of Ursa Major (Stanley Leathes); but the grounds on which the conjecture rests are very slight.
33Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?
The Pulpit Commentary
Knowest thou the ordinances of heaven? i.e. the physical laws by which the course of nature is governed (comp. Psa_119:90, Psa_119:91; Psa_148:6). The general prevalence of law in the material world is quite as strongly asserted by the sacred writers as by modern science. The difference is that modern science regards the laws as physical necessities, self-subsisting, while Scripture looks upon them as the ordinances of the Divine will. This latter view involves, of course, the further result that the Divine will can at any time suspend or reverse any of its enactments. Canst thou set the dominion thereof in the earth? If Job does not even know the laws whereby the world is governed, much less can he establish such laws himself, and make them work.
Knowest thou the ordinances of heaven? i.e. the physical laws by which the course of nature is governed (comp. Psa_119:90, Psa_119:91; Psa_148:6). The general prevalence of law in the material world is quite as strongly asserted by the sacred writers as by modern science. The difference is that modern science regards the laws as physical necessities, self-subsisting, while Scripture looks upon them as the ordinances of the Divine will. This latter view involves, of course, the further result that the Divine will can at any time suspend or reverse any of its enactments. Canst thou set the dominion thereof in the earth? If Job does not even know the laws whereby the world is governed, much less can he establish such laws himself, and make them work.
34Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?
The Pulpit Commentary
Canst thou lift up thy voice to the clouds, that abundance of water may sever thee? Will the clouds take their orders from thee, listen to thee, obey thy voice? None but the "medicine-men" of savage tribes profess to have any such power. Elijah, indeed, "prayed, and the heaven gave rain" (Jas_5:18); but this was a very different thing from "commanding the clouds of heaven." His prayer was addressed to God, and God gave the rain for which he made his petition.
Canst thou lift up thy voice to the clouds, that abundance of water may sever thee? Will the clouds take their orders from thee, listen to thee, obey thy voice? None but the "medicine-men" of savage tribes profess to have any such power. Elijah, indeed, "prayed, and the heaven gave rain" (Jas_5:18); but this was a very different thing from "commanding the clouds of heaven." His prayer was addressed to God, and God gave the rain for which he made his petition.
35Canst thou send lightnings, that they may go and say unto thee, Here we are?
The Pulpit Commentary
Canst thou send lightnings, that they may go, and say unto thee, Hers we are? If Job cannot command the clouds, much less can he send (or rather, send forth) lightnings—these marvellous and terrible evidences of almighty power. Even now, with all our command of electricity, our savants would, from the best electrical ms-chine, find it difficult to produce the effects which often result from a single flash of lightning.
Canst thou send lightnings, that they may go, and say unto thee, Hers we are? If Job cannot command the clouds, much less can he send (or rather, send forth) lightnings—these marvellous and terrible evidences of almighty power. Even now, with all our command of electricity, our savants would, from the best electrical ms-chine, find it difficult to produce the effects which often result from a single flash of lightning.
36Who hath put wisdom in the inward parts? or who hath given understanding to the heart?
The Pulpit Commentary
Who hath put wisdom in the inward parts? Some refer this to human wisdom, and understand the Almighty as asking—Who has put man's wisdom into his inward parts? literally, into his kidneys, or as our idiom would express it, "into his heart." But there is great difficulty in supposing a sudden transition from clouds and lightning in Job_38:34, Job_38:35 to the human understanding in Job_38:36, with a return to clouds and rain in Job_38:37. Hence many of the best critics understand Job_38:36 of the purpose and intelligence that may be regarded as existing in the clouds and rain and lightning themselves, which are God's ministers, and run to and fro at his command, and execute his pleasure. (So Schultens, Rosenmuller, Professor Lee, and Professer Stanley Leathes.) To obtain this result, we must translate the word טוּחוֹת By "tempest" or "thunder-belts," and the word שׂכוי, in the next clause, by "storm n or something similar (see the Revised Version, where "dark clouds" is suggested as an alternative for "inward parts'" and "meteor" as an alternative for "heart"). The whole passage will then run thus: Who hath put wisdom in the thunderbolts? or who hath given understanding to the tempest?
Who hath put wisdom in the inward parts? Some refer this to human wisdom, and understand the Almighty as asking—Who has put man's wisdom into his inward parts? literally, into his kidneys, or as our idiom would express it, "into his heart." But there is great difficulty in supposing a sudden transition from clouds and lightning in Job_38:34, Job_38:35 to the human understanding in Job_38:36, with a return to clouds and rain in Job_38:37. Hence many of the best critics understand Job_38:36 of the purpose and intelligence that may be regarded as existing in the clouds and rain and lightning themselves, which are God's ministers, and run to and fro at his command, and execute his pleasure. (So Schultens, Rosenmuller, Professor Lee, and Professer Stanley Leathes.) To obtain this result, we must translate the word טוּחוֹת By "tempest" or "thunder-belts," and the word שׂכוי, in the next clause, by "storm n or something similar (see the Revised Version, where "dark clouds" is suggested as an alternative for "inward parts'" and "meteor" as an alternative for "heart"). The whole passage will then run thus: Who hath put wisdom in the thunderbolts? or who hath given understanding to the tempest?
37Who can number the clouds in wisdom? or who can stay the bottles of heaven,
The Pulpit Commentary
Who can number the clouds in wisdom? i.e. Who is wise enough to number the clouds, and say how many they are? Or who can stay the bottles of heaven? rather, Who can pour out? (see the Revised Version). The "bottles," or "water-skins," of heaven are the dense clouds heavy with rain, which alternately hold the moisture like a reservoir, and pour it out upon the earth. God alone can determine when the rain shall fall.
Who can number the clouds in wisdom? i.e. Who is wise enough to number the clouds, and say how many they are? Or who can stay the bottles of heaven? rather, Who can pour out? (see the Revised Version). The "bottles," or "water-skins," of heaven are the dense clouds heavy with rain, which alternately hold the moisture like a reservoir, and pour it out upon the earth. God alone can determine when the rain shall fall.
38When the dust groweth into hardness, and the clods cleave fast together?
The Pulpit Commentary
When the dust groweth into hardness. 'Aphar (עָפַר) here, as often, means "earth," or "soil," rather than "dust." When by the heat of the sun's rays the ground grows into hardness, and the clods cleave fast together, baked into a compact mass, then is the time when rain is most needed, and when the Almighty in his mercy commonly sends it. The consideration of inanimate nature here ends, with the result that its mysteries altogether transcend the human intellect, and render speculation on the still deeper mysteries of the moral world wholly vain and futile.
When the dust groweth into hardness. 'Aphar (עָפַר) here, as often, means "earth," or "soil," rather than "dust." When by the heat of the sun's rays the ground grows into hardness, and the clods cleave fast together, baked into a compact mass, then is the time when rain is most needed, and when the Almighty in his mercy commonly sends it. The consideration of inanimate nature here ends, with the result that its mysteries altogether transcend the human intellect, and render speculation on the still deeper mysteries of the moral world wholly vain and futile.
The Wild Ass and the Unicorn
39Wilt thou hunt the prey for the lion? or fill the appetite of the young lions,
Jamieson-Fausset-Brown
39. At Job 38:39-39:30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (Psa 104:21).
appetite--literally, "life," which depends on the appetite" (Job 33:20).
39. At Job 38:39-39:30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (Psa 104:21).
appetite--literally, "life," which depends on the appetite" (Job 33:20).
The Pulpit Commentary
Wilt thou hunt the prey for the lion? A new departure. Job_39:1-30 should commence from this point. What does Job know of the habits and instincts of animals? Can he arrange so that the lion (rather, lioness) shall obtain its proper prey, and thus fill the appetite—or, satisfy the appetite (Revised Version)—of the young lions, which depend on their dam? Certainly not. "The lions, roaring after their prey, do seek their meat from God" (Psa_104:21).
Wilt thou hunt the prey for the lion? A new departure. Job_39:1-30 should commence from this point. What does Job know of the habits and instincts of animals? Can he arrange so that the lion (rather, lioness) shall obtain its proper prey, and thus fill the appetite—or, satisfy the appetite (Revised Version)—of the young lions, which depend on their dam? Certainly not. "The lions, roaring after their prey, do seek their meat from God" (Psa_104:21).
40When they couch in their dens, and abide in the covert to lie in wait?
Jamieson-Fausset-Brown
40. lie in wait?--for their prey (Psa 10:9).
40. lie in wait?--for their prey (Psa 10:9).
The Pulpit Commentary
When they couch in their dens, and abide in the covert to lie in wait (comp. Psa_10:9, Psa_10:10; Psa_17:12).
When they couch in their dens, and abide in the covert to lie in wait (comp. Psa_10:9, Psa_10:10; Psa_17:12).
41Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat.
Jamieson-Fausset-Brown
41. Lu 12:24. Transition from the noble lioness to the croaking raven. Though man dislikes it, as of ill omen, God cares for it, as for all His creatures.
41. Lu 12:24. Transition from the noble lioness to the croaking raven. Though man dislikes it, as of ill omen, God cares for it, as for all His creatures.
The Pulpit Commentary
Who provideth for the raven his food? (comp. Luk_12:24, "Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them"). God's mercy is "over all his works," not only over those whereof man sees the utility; but also over beasts of prey, and birds thought to be of ill omen. Especially he cares for the young of each kind, which most need protection. When his young ones cry unto God. So Psa_147:9, "He giveth to the beast his food, and to the young ravens which cry." The young ravens are driven to cry out, when they, i.e. the parent birds, wander for lack of meat, and have a difficulty in finding it.
Who provideth for the raven his food? (comp. Luk_12:24, "Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them"). God's mercy is "over all his works," not only over those whereof man sees the utility; but also over beasts of prey, and birds thought to be of ill omen. Especially he cares for the young of each kind, which most need protection. When his young ones cry unto God. So Psa_147:9, "He giveth to the beast his food, and to the young ravens which cry." The young ravens are driven to cry out, when they, i.e. the parent birds, wander for lack of meat, and have a difficulty in finding it.
THE HOLY BIBLE
Job
Chapter 38
Translated out of the original tongues, and with the former translations diligently compared and revised.
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