Job 38-39

himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help. 1-4. He deprecates deserved punishment, which is described (Ps 6:1), under the figure of bodily disease [Ps 38:3].

Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1, 2), the symbol of "judgment" (Ps 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.

arrows ... and thy hand--the sharp and heavy afflictions he suffered (De 32:23).

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.

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).

iniquities--afflictions in punishment of sin (2Sa 16:12; Ps 31:10; 40:12). gone over mine head--as a flood. 5-8. The loathsomeness, corruption, and wasting torture of severe physical disease set forth his mental anguish [Ps 38:6]. It is possible some bodily disease was connected. The loins are the seat of strength. His exhaustion left him only the power to groan [Ps 38:9].

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).

measures--of its proportions. Image from an architect's plans of a building. line--of measurement (Isa 28:17). The earth is formed on an all-wise plan.

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.

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 Ps 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.

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; Mic 4:10). Ocean at its birth was wrapped in clouds as its swaddling bands.

That God can hear (Ro 8:26).

My heart panteth--as if barely surviving. light ... from me--utter exhaustion (Ps 6:7; 13:3).

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).

Friends desert, but foes increase in malignity.

stayed--Hebrew, "a limit shall be set to." 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.

seek after my life--(1Sa 20:1; 22:23).

He patiently submits, uttering no reproaches or replies (Joh 19:9) to their insulting speeches; 15-17. for he is confident the Lord--literally, "Sovereign" (to whom he was a servant), would answer his prayer (Ps 3:4; 4:1), and not permit their triumph in his partial halting, of which he was in danger.

take hold of the ends, &c.--spread itself over the earth to its utmost bounds in a moment. wicked--who hate the light, and do their evil works in the dark (Job 24:13). shaken out of it--The corners (Hebrew, "wings" or "skirts") of it, as of a garment, are taken hold of by the dayspring, so as to shake off the wicked.

Explaining the first clause of Job 38:13, as Job 38:15 does the second clause. As the plastic clay presents the various figures impressed on it by a seal, so the earth, which in the dark was void of all form, when illuminated by the dayspring, presents a variety of forms, hills, valleys, &c. turned--(Hebrew, "turns itself") alludes to the rolling cylinder seal, such as is found in Babylon, which leaves its impressions on the clay, as it is turned about; so the morning light rolling on over the earth. they stand--The forms of beauty, unfolded by the dawn, stand forth as a garment, in which the earth is clad.

their light--by which they work; namely, darkness, which is their day (Job 24:17), is extinguished by daylight. high--Rather, "The arm uplifted" for murder or other crime is broken; it falls down suddenly, powerless, through their fear of light.

springs--fountains beneath the sea (Ps 95:4, 5). search--Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.

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).

Consciousness of sin makes suffering pungent, and suffering, rightly received, leads to confession.

Hast thou--as God doth (Job 28:24). 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.

Still, while humbled before God, he is the victim of deadly enemies, full of malice and treachery. enemies are lively--literally, "of life," who would take my life, that is, deadly.

Dost thou know its place so well as to be able to guide, ("take" as in Isa 36:17) it to (but Umbreit, "reach it in") its own boundary, that is, the limit between light and darkness (Job 26:10)?

(Compare Ps 22:19; 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. PSALM 39

Or without the interrogation, in an ironical sense [Umbreit]. then--when I created light and darkness (Job 15:7).

treasures--storehouses, from which God draws forth snow and hail. Snow is vapor congealed in the air before it is collected in drops large enough to form hail. Its shape is that of a crystal in endless variety of beautiful figures. Hail is formed by rain falling through dry cold air.

against the time of trouble--the time when I design to chastise men (Ex 9:18; Jos 10:11; Re 16:21; Isa 28:17; Ps 18:12, 13; Hag 2:17).

is ... parted--parts, so as to diffuse itself over the whole earth, though seeming to come from one point. Light travels from the sun to the earth, ninety millions of miles, in eight minutes. which scattereth--rather, "And by what way the east wind (personified) spreads (scattereth) itself." The light and east wind are associated together, as both come from one quarter, and often arise together (Jon 4:8).

waters--Rain falls, not in a mass on one spot, but in countless separate canals in the air marked out for them. way for the lightning--(Job 28:26).

Since rain fails also on places uninhabited by man, it cannot be that man guides its course. Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it.

As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.

Can any visible origin of rain and dew be assigned by man? Dew is moisture, which was suspended in the air, but becomes condensed on reaching the--in the night--lower temperature of objects on the earth.

Job 37:10.

The unfrozen waters are hid under the frozen, as with a covering of stone. frozen--literally, "is taken"; the particles take hold of one another so as to cohere.

sweet influences--the joy diffused by spring, the time when the Pleiades appear. The Eastern poets, Hafiz, Sadi, &c., describe them as "brilliant rosettes." Gesenius translates: "bands" or "knot," which answers better the parallelism. But English Version agrees better with the Hebrew. The seven stars are closely "bound" together (see on Job 9:9). "Canst thou bind or loose the tie?" "Canst thou loose the bonds by which the constellation Orion (represented in the East as an impious giant chained to the sky) is held fast?" (See on Job 9:9).

Canst thou bring forth from their places or houses (Mazzaloth, 2Ki 23:5, Margin; to which Mazzaroth here is equivalent) into the sky the signs of the Zodiac at their respective seasons--the twelve lodgings in which the sun successively stays, or appears, in the sky? Arcturus--Ursa Major. his sons?--the three stars in his tail. Canst thou make them appear in the sky? (Job 9:9). The great and less Bear are called by the Arabs "Daughters of the Bier," the quadrangle being the bier, the three others the mourners.

ordinances--which regulate the alternations of seasons, &c. (Ge 8:22). dominion--controlling influence of the heavenly bodies, the sun, moon, &c., on the earth (on the tides, weather) (Ge 1:16; Ps 136:7-9).

Jer 14:22; above Job 22:11, metaphorically.

Here we are--at thy disposal (Isa 6:8).

inward parts ... heart--But "dark clouds" ("shining phenomena") [Umbreit]; "meteor" [Maurer], referring to the consultation of these as signs of weather by the husbandman (Ec 11:4). But Hebrew supports English Version. The connection is, "Who hath given thee the intelligence to comprehend in any degree the phenomena just specified?" heart--not the usual Hebrew word, but one from a root "to view"; perception.

Who appoints by his wisdom the due measure of the clouds? stay--rather, "empty"; literally, "lay down" or "incline" so as to pour out. bottles of heaven--rain-filled clouds.

groweth, &c.--rather, pour itself into a mass by the rain, like molten metal; then translate Job 38:38, "Who is it that empties," &c., "when," &c.? The English Version, however, is tenable: "Is caked into a mass" by heat, like molten metal, before the rain falls; "Who is it that can empty the rain vessels, and bring down rain at such a time?" (Job 38:38).

At Job 38:39-39:30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (Ps 104:21). appetite--literally, "life," which depends on the appetite" (Job 33:20).

lie in wait?--for their prey (Ps 10:9).

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.

name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion.

I said--or, "resolved." will take heed--watch. ways--conduct, of which the use of the tongue is a part (Jas 1:26). bridle--literally, "muzzle for my mouth" (compare De 25:4). while ... before me--in beholding their prosperity (Ps 37:10, 36).

Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need. Their instinct comes direct from God and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds. wild goats--ibex (Ps 104:18; 1Sa 24:2). hinds--fawns; most timid and defenseless animals, yet cared for by God.

even from good--(Ge 31:24), everything.

They bring forth with ease and do not need to reckon the months of pregnancy, as the shepherd does in the case of his flocks.

His emotions, as a smothered flame, burst forth. 4-7. Some take these words as those of fretting, but they are not essentially such. The tinge of discontent arises from the character of his suppressed emotions. But, addressing God, they are softened and subdued. make me to know mine end--experimentally appreciate. how frail I am--literally, "when I shall cease."

bow themselves--in parturition; bend on their knees (1Sa 4:19). bring forth--literally, "cause their young to cleave the womb and break forth." sorrows--their young ones, the cause of their momentary pains.

are in good liking--in good condition, grow up strong. with corn--rather, "in the field," without man's care. return not--being able to provide for themselves.

His prayer is answered in his obtaining an impressive view of the vanity of the life of all men, and their transient state. Their pomp is a mere image, and their wealth is gathered they know not for whom.

wild ass--Two different Hebrew words are here used for the same animal, "the ass of the woods" and "the wild ass." (See on Job 6:5; Job 11:12; Job 24:5; and Jer 2:24). loosed the bands--given its liberty to. Man can rob animals of freedom, but not, as God, give freedom, combined with subordination to fixed laws.

barren--literally, "salt," that is, unfruitful. (So Ps 107:34, Margin.)

The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence. 8-10. Patiently submissive, he prays for the removal of his chastisement, and that he may not be a reproach.

multitude--rather, "din"; he sets it at defiance, being far away from it in the freedom of the wilderness. driver--who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the East; even kings have, therefore, added its name to them.

The range--literally, "searching," "that which it finds by searching is his pasture."

unicorn--Pliny [Natural History, 8.21], mentions such an animal; its figure is found depicted in the ruins of Persepolis. The Hebrew reem conveys the idea of loftiness and power (compare Ramah; Indian, Ram; Latin, Roma). The rhinoceros was perhaps the original type of the unicorn. The Arab rim is a two-horned animal. Sometimes "unicorn" or reem is a mere poetical symbol or abstraction; but the buffalo is the animal referred to here, from the contrast to the tame ox, used in ploughing (Job 39:10, 12). abide--literally, "pass the night." crib--(Isa 1:3).

his band--fastened to the horns, as its chief strength lies in the head and shoulders. after thee--obedient to thee; willing to follow, instead of being goaded on before thee.

From his own case, he argues to that of all, that the destruction of man's enjoyments is ascribable to sin.

thy labour--rustic work.

Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure. PSALM 40

believe--trust. seed--produce (1Sa 8:15). into thy barn--rather, "gather (the contents of) thy threshing-floor" [Maurer]; the corn threshed on it.

Rather, "the wing of the ostrich hen"--literally, "the crying bird"; as the Arab name for it means "song"; referring to its night cries (Job 30:29; Mic 1:8) vibrating joyously. "Is it not like the quill and feathers of the pious bird" (the stork)? [Umbreit]. The vibrating, quivering wing, serving for sail and oar at once, is characteristic of the ostrich in full course. Its white and black feathers in the wing and tail are like the stork's. But, unlike that bird, the symbol of parental love in the East, it with seeming want of natural (pious) affection deserts its young. Both birds are poetically called by descriptive, instead of their usual appellative, names.

Yet (unlike the stork) she "leaveth," &c. Hence called by the Arabs "the impious bird." However, the fact is, she lays her eggs with great care and hatches them, as other birds do; but in hot countries the eggs do not need so constant incubation; she therefore often leaves them and sometimes forgets the place on her return. Moreover, the outer eggs, intended for food, she feeds to her young; these eggs, lying separate in the sand, exposed to the sun, gave rise to the idea of her altogether leaving them. God describes her as she seems to man; implying, though she may seem foolishly to neglect her young, yet really she is guided by a sure instinct from God, as much as animals of instincts widely different.

On a slight noise she often forsakes her eggs, and returns not, as if she were "hardened towards her young." her labour--in producing eggs, is in vain, (yet) she has not disquietude (about her young), unlike other birds, who, if one egg and another are taken away, will go on laying till their full number is made up.

wisdom--such as God gives to other animals, and to man (Job 35:11). The Arab proverb is, "foolish as an ostrich." Yet her very seeming want of wisdom is not without wise design of God, though man cannot see it; just as in the trials of the godly, which seem so unreasonable to Job, there lies hid a wise design.

Notwithstanding her deficiencies, she has distinguishing excellences. lifteth ... herself--for running; she cannot mount in the air. Gesenius translates: "lashes herself" up to her course by flapping her wings. The old versions favor English Version, and the parallel "scorneth" answers to her proudly "lifting up herself."

The allusion to "the horse" (Job 39:18), suggests the description of him. Arab poets delight in praising the horse; yet it is not mentioned in the possessions of Job (Job 1:3; 42:12). It seems to have been at the time chiefly used for war, rather than "domestic purposes." thunder--poetically for, "he with arched neck inspires fear as thunder does." Translate, "majesty" [Umbreit]. Rather "the trembling, quivering mane," answering to the "vibrating wing" of the ostrich (see on Job 39:13) [Maurer]. "Mane" in Greek also is from a root meaning "fear." English Version is more sublime.

make ... afraid--rather, "canst thou (as I do) make him spring as the locust?" So in Joe 2:4, the comparison is between locusts and war-horses. The heads of the two are so similar that the Italians call the locusts cavaletta, "little horse." nostrils--snorting furiously.

valley--where the battle is joined. goeth on--goeth forth (Nu 1:3; 21:23).

quiver--for the arrows, which they contain, and which are directed "against him." glittering spear--literally, "glittering of the spear," like "lightning of the spear" (Hab 3:11). shield--rather, "lance."

swalloweth--Fretting with impatience, he draws the ground towards him with his hoof, as if he would swallow it. The parallelism shows this to be the sense; not as Maurer, "scours over it." neither believeth--for joy. Rather, "he will not stand still, when the note of the trumpet (soundeth)."

saith--poetically applied to his mettlesome neighing, whereby he shows his love of the battle. smelleth--snuffeth; discerneth (Isa 11:3, Margin). thunder--thundering voice.

The instinct by which some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus.

eagle--It flies highest of all birds: thence called "the bird of heaven."

abideth--securely (Ps 91:1); it occupies the same abode mostly for life. crag--literally, "tooth" (1Sa 14:5, Margin). strong place--citadel, fastness.

seeketh--is on the lookout for. behold--The eagle descries its prey at an astonishing distance, by sight, rather than smell.

Quoted partly by Jesus Christ (Mt 24:28). The food of young eagles is the blood of victims brought by the parent, when they are still too feeble to devour flesh. slain--As the vulture chiefly feeds on carcasses, it is included probably in the eagle genus.

Job had silenced, but had not convinced his friends. Elihu had silenced Job, but had not brought him to admit his guilt before God. It pleased the Lord to interpose. The Lord, in this discourse, humbles Job, and brings him to repent of his passionate expressions concerning God's providential dealings with him; and this he does, by calling upon Job to compare God's being from everlasting to everlasting, with his own time; God's knowledge of all things, with his own ignorance; and God's almighty power, with his own weakness. Our darkening the counsels of God's wisdom with our folly, is a great provocation to God. Humble faith and sincere obedience see farthest and best into the will of the Lord.

For the humbling of Job, God here shows him his ignorance, even concerning the earth and the sea. As we cannot find fault with God's work, so we need not fear concerning it. The works of his providence, as well as the work of creation, never can be broken; and the work of redemption is no less firm, of which Christ himself is both the Foundation and the Corner-stone. The church stands as firm as the earth.

The Lord questions Job, to convince him of his ignorance, and shame him for his folly in prescribing to God. If we thus try ourselves, we shall soon be brought to own that what we know is nothing in comparison with what we know not. By the tender mercy of our God, the Day-spring from on high has visited us, to give light to those that sit in darkness, whose hearts are turned to it as clay to the seal, 2Co 4:6. God's way in the government of the world is said to be in the sea; this means, that it is hid from us. Let us make sure that the gates of heaven shall be opened to us on the other side of death, and then we need not fear the opening of the gates of death. It is presumptuous for us, who perceive not the breadth of the earth, to dive into the depth of God's counsels. We should neither in the brightest noon count upon perpetual day, nor in the darkest midnight despair of the return of the morning; and this applies to our inward as well as to our outward condition. What folly it is to strive against God! How much is it our interest to seek peace with him, and to keep in his love!

Hitherto God had put questions to Job to show him his ignorance; now God shows his weakness. As it is but little that he knows, he ought not to arraign the Divine counsels; it is but little he can do, therefore he ought not to oppose the ways of Providence. See the all-sufficiency of the Divine Providence; it has wherewithal to satisfy the desire of every living thing. And he that takes care of the young ravens, certainly will not be wanting to his people. This being but one instance of the Divine compassion out of many, gives us occasion to think how much good our God does, every day, beyond what we are aware of. Every view we take of his infinite perfections, should remind us of his right to our love, the evil of sinning against him, and our need of his mercy and salvation.