Notes on the Old and New Testaments

10 By the breath of God frost " is given; and the breadth of the waters is straitened.

Tliere are frequent allusions in the Scriptures to tliefact that whirlwinds come iVoin the.South. See Notes on Isa. x,\i. 1. Conip. Zech. ix. 14. Savary says of the south wind, which lilows in ligypt from February to May, that it lillsthe atmosphere with a hue dust, rendering hreailiing difficult, and that it is filled with an injurious vapor. Sometimes it appears in the form of a furious whirlwind, which advances with great rapidity, and which is highly dangerous to those who traverse the desert. It drives before it clouds of burning sand; the horizon appears covered with a thick veil, and the sun appears red as blood. Occasionally whole caravans are buried by it in the sand. It is possible that tliere may be reference to such a whirlwind in the passage before us. Comp. Burder, in Rosenmilller's Alte u. neue Morgenland, No. 765. IT The lohirlwiml. See Notes on ch. i. 19, xxx. 22. IT And cold out of the north. Marg. scattering winds. The Hebrew word here used (j'^'lTTS) nieans literally, the scattering, and- is hence used tor the north winds, says Gesenius, which scatter the clouds, and bring severe cold. Umbreit thinks the word is Used to denote the nortii, because we seem to see the north winds strewed on the clouds. Probably the reference is to the north svind as scattering the snow or hail on the ground. Heated winds come from the south; but those which scatter the snow, and are tiie source of cold, come from the north. In all places north of the equator it is true that the winds from the'northern quarter are the source of cold. The idea of Elihu is, that all these things are under the control of God, and that these various arrangements for heat and cold are striking proofs of his greatness.

1 1 Also by watering he weariclh the thick cloud; he scattereth ' his bright cloud,

given. Not by the violent north wind, or by the whirlwind of the south, but God seems to breathe in a gentle manner, and the earth is covered with hoary frost. It.'ippcars in a still night, when there is no storm or tempest, and descends upon the earth as silently as if it were produced by mere breathing. Frost is congealed or frozen dew. On the formation and cause of dew, see Notes on ch. xxxviii.28. The figure is poetical and beautiful. The slight motion of the air, even when the frost appears, seems to be caused by the breathing of God. TI And the breadth of the icatcrs is straitened. That is, is contracted by the cold; or is frozen over. The waters are compressed into a solid mass (p^'l^S), or are in a state of pressure or compression— for so the word here used means. What were before expanded rivers or arms of the sea, are now compressed into solid masses of ice. This, also, is proof of the greatness and power of God, for though the cause was not understood by Elihu, yet there was no doubt that it was produced by his agency. Though the hncs by which this occurs are now better understood than they were then, it is no less clearly seen that it is by his agency; and all the light which we obtain in regard to the laws by which these tilings occur, only serve to e.xalt our conceptions of the wisdom and greatness of God.

11. Jllso by watering. Very various interpretations have been given of this phrase. Herder renders it, "His brightness rendeth the clouds." Um breit, Und Heiterkeit vertreibt die Wolke — " and serenity or clearness drives away tlie clouds." Prof. Lee, " For irrigation is the thick cloud stretched out." Rosesimilller, " Splendor dispels the clouds." Luther, " The thick clouds divide themselves

12 And it is turned round about by his counsels; that they

that it may be clear." • Coverdale, " Tlie clouds do their labor in giving moistness." The Vulgate, " The grain desires the clouds," and the LXX, " The cloud forms the chosen" — iy.ley.Tor. Tiiis variety of interpretation arises from the uncertainly of the meaning of the original word — "^TS. According to the Chaldee and the Rabbins, this word means clearness, serenity of the Jieavens, and then the whole clause is to be rendered, ' serenity dispelleth the cloud.' Or the word may be formed of the preposition 3 Beth, and '^^ Ri, meaning icatering or rain, the same as "'']'l Revi. The word does not occur elsewhere in Hebrew, and hence it is not easy to determine its meaning. The weight of authority is in iavor of serenitij, or eJearness — meaning that the thick, dark cloud IS driven away by the scrcnitij or clearness of til e atmosphere — as where the clear sky seems to light up the heavens and to drive away the clouds. This idea seems, also, to be demanded by the parallelism, and is also more poetical than tiiat in the common version. IT Weuricth. Or removes, or scatters. The verb here used C^"^^") occurs nowhere else in the Scriptures, though nouns derived from the verb are found in Isa. i. 14, rendered trouble, and Deut. i. 12, rendered cumbrance. In Arabic it means to cast down, to project, and hence to lay upon as a burden. But tlie word may mean to inijjel, drive forward, and hence the idea that tlie dark thick cloud is propelled or driven forward by the serenity of the sky. This appears to be so, and lience the poetic idea as it occurred to Elihu. ir He scuttcreth his bright cloud. Marg. the cloud of his light. The idea seems to be, tiiat " liis light," that is, the liglit which God causes to ghine as the tempest passes oft", seetns

may do ° whatsoever he commandeth them upon the face of the world in the earth.

to scatter or disperse the cloud. The image before the mind of Elihu probably was, that of a departing shower, when the light seems to rise behind it, and as it were to expel the cloud or to drive it away. We are not to suppose that this is philosophically correct, but Elihu represents it as it appeared, and the image is wholly poetical.

12. And it is turned round about. The v.-ord here rendered " it " {i<^^), may refer either to the cloud, and then it will mean that it is driven about at the pleasure of God; or it may refer to God, and then it will mean that he drives it about at pleasure The sense is not materially varied. The use of the Hebrew participle rendered " turned about " (in Hilhpael), would rather imply that it refers to the cloud The sense then is, that it turns itself round about — referring to tiie appearance of a cloud in the sky that rolls itself about from one place to another. TI Bij his comisels. By the counsels or purposes of God. It is not by any agency or power of its own, but it is by laws such as he has appointed, and so as to accomplish his will. Tht object is to keep up the idea that God presides over, and directs all tliese things. The word wliich is rendered counsels (rlPIStlPi) means properly a steering, guidance, management, Prov xi. 14. It is usually applied to the art of steering, as a vessel, and then to prudent management, wise counsel, skilful measures. It is rendered wise counsels, and cou7ise!s, Prov. i. 5, si. 14, xii. 5, xxiv. 6, and good advice, Prov. xx. IS. It does not elsewhere occur in the Scriptures. The word is derived from -^^f] — hhebel, a rope, or >2n — hhohil, a sailor, pilot, and hence the idea of steering, or directing. The meaning is, that the movements of the clouds are entirely under the direction of God, as tlie vessel is of

13 He causetli it to come, whether ' for correction, " or for his land, '' or for mercy. "

.he pilot or lielmsman. The LXX appear not to Jiave understood tlie nieaning of the word, and have not allt-nipted to translate it. The_v retain it in their version, writing it, &iiii()v}.a(yw{>, siiowing, among other instances, how the Hebrew wws pronounced by them. U That thcij mu.ij do ichatsocvcr he ccinvuuuhth them. See Ps. cxlvii. 17, 18. The idea is, tiiat even the clouds^ which appear so capricious in their moveinetits, are really under the direction ot" God, and are accomplishing his purposes. They do not move at hap-hazard, Uut they are under the control of pne who intends to accomplish iniportant purposes by them. Elihu had made this observation respecting tlie lightning (ch. x.xxvi. 31-33), and he now says that the same thing was true of the clouds. The investigations of science have only served to confirm this, and to show that even the movements of the clouds are regulated by laws which have been ordained by a Being of infinite intelligence.

13. He causcth it to come. That is, the rain, or the storm. It is entirely under the hand of God, like the Ijglitning (ch. xxxvi. 31), and designed to accomplish his purposes of mercy and of justice. H Whcthei- for correction. Marg. as in Heb. a rod. The rod is often used as an emblem of punishment. The idea is, that God, when lie pleases, can send the rain upon the earth fur the purpose of executing punishment. So he did on the old world (Gen. vii. 11, 12), and 60 tiie overflowing flood is often now sent to sweep away the works of man, to lay waste his fields, and to cut off" the wicked. U Or for his land. When necessary to render the land productive. He waters it by timely rains It is called " his land," mean-

stand still, and consider the wondrous works of God.

15 Dost thou know when God disposed them, and caused the light of his cloud to shine?

ing that the earth belongs to the Lord, and that he cultivates it as his own. Ps. xxiv. 1. U Or for mercy. In kindness and benignity to the world. But for this, tiie earth would become baked and parched, and all vegetation would expire. The idea is, that tiie rains are entirely under the control of God, and that he can make use of them to accomplish his various purposes — to execute his judgments, or to express his benignity and love. These various uses to which the lightning, the storm, and the rain could be made subservient under the divine direction, seem to have been one of the main ideas in the mind of Elihu, showing tiie supremacy and the majesty of God.

14. Hearken unto t/iis, O Job. That is, to the lesson which such events are fitted to convey respecting God. H Stand still. In a posture of reverence and attention. The object is to secure a calm contemplation of the works of God, so that the mind might be filled with suitable reverence for him.

15. Dust thou know when God disposed them? That is, the winds, the clouds, the cold, the snow, the sky, &c. Tlie question refers to the manner in which God arranges and governs them, rather than to the time when it was done. So the Hebrew implies, and so the connection demands. The question was not whether Job knew ichcn all this was done, but whether he could explain hoic it was that God thus arranged and ordered the things referred to. Elihu asks him whetlier lie -could explain the manner in which the balancings of the clouds were preserved; in which tlie lightnings we^e directed; in which his garments were warm, and in which God had made and sustained the sky.' The LXX render

16 Dost thou know the balancings of the clouds, the won-

this, " We know that God hath dis- ])Osed his works — that he hath made light out of darkness." IT Jlnd caused the light of his cloud to shine. Tliat is, Canst thou explain tlie cause of lightning.'' Canst thou tell iiow it is that it seems to break out of a dark cloud.'' Where has it been concealed.'' And by what laws is it now brought forth.' Elihu assumes that all this was done by the agency of God, and since, as he assumes to be true, it was impossible for men to explain the manner in which it was done, his object is to show that profound veneration should be shown for a God who works in this manner. Somewhat more is known now of the laws by wjiich lightning is produced tiian there was in the time of Job; but the question may still be asked of man, and is as much fitted to produce awe and veneration as it was tlien, whether he understands the way in which God produces the bright lightning from the dark bosom of a cloud. Can he tell what is the exact agency of the ]\lost High in it.' Can he explain all the laws by which it is done?

16. Dost thou know the balancings of the clouds? That is, Dost thou know how the clouds are poised and suspended in the air? The difHculty to be explained was, that the clouds, so full of water, did not fall to the earth, but remained suspended in the atmosphere. They were poised and Tnoved about by some unseen hand. Klihu asks what kept them there; ^vhat prevented their falling to the earth; what preserved the equilibrium so that the)- did not all roll together. The phenomena of the clouds would be among the first that would attract the attention of man, and in the early times of Job it is not to be supposed that the subject could be exjilained. Elihu assumes that they were held in the sky by the power of (iod, but what was the nature of his agency, he says, man could not un-

drous works of him which is perfect in knowledge?

derstand, and hence he infers that God should be regarded with profound veneration. /Fe know more of the facts and laws respecting the clouds than was understood then, but our knowledge in this, as in all other things, is fitted only to exalt our conceptions of the Deity, and to change blind wonder into intelligent adoration. The causes of the suspension of the clouds are thus stated in the Edinburgh Encyclopedia, Art. Meteorology: " When different portions of the atmosphere are intermixed so as to produce a deposition of moisture" (comp. Notes on cli. xxxviii. 28), "the consequence will be the formation of a cloud. This cloud, from its increased specific gravit}', will have a tendency to sink downwards; and were the lower strata ol the air of the same temperature with the cloud, and saturated with moisture, it would continue to descend till it reached the surface of the earth — in the form of rain, or what is commonly called mist. In general, however, the cloud in its descent passes through a warmer region, when the condensed moisture again passes into a vapor, and consequently ascentis till it reaches a temperature sufficiently low to recondense it, when it will begin again to sink. Thisoscillatiofi will continue till the cloud settles a^ the point where the temperature and. humidity are such as that the con densed moisture begins to be dissipated, and which is found on an average to be between two and thref miles above the surface of the earth.' By such laws the ' balancing' of the clouds is secured, and thus is shown the wisdom of Him that is " perfect in knowledge.'' H The icjndroiis worlis of him that is peifect in knoicledge. Particularly in the matter under consideration. He who can com mand the lightning, and hold the clouds suspended in the air, Elihu infers must be perfect in knowledge. To a Being who can do this, everj

17 How thy garments arc warm, when he quieteth the earth by the south wind 1

18 Hast thou with him spread " out the sky, which is strong, and as a molten looking-glass?

thing must be known. The reasoning of Elihu here is well-founded, and is not less forcible now than it was in the time of Job.

17. Ilotn lliij garments are icarm. AV'hat is the reason that the garments which we wear produce warmth.'' This, it would seem, was one of the ])hilosophical questions which were asked at tliat lime, and which it was dilficult to exjilaiu. Perhaps it has never occurred to most persons to ask this apparently simple question, and if the inquiry were proposed to tliem, jdain as it seems to be, they would find it as difficult to give an answer as Elihu supposed it would be for Job. Of the fact here referred to that the garments became oppressive when a sultry wind came from the south, there could be no dispute. But what was the precise difficulty in explaining the fact, is not so clear..Some suppose that Elihu asks this question sarcastically, as meaning that Job could not explain the simplest matters and the plainest facts; but there is every reason to think tliat the question was proposed with entire seriousness, and that it was supposed to involve real difficulty. It seems probable that tiie difficulty was not so much to explain wliy the v-arments should become oppressive in a burning or sultry atmosphere, as to show how the heated air itself was produced. It was difficult to explain why cold came out of the north (ver. 9); how the clouds were suspended, and the lightnings caused (vs. 11, 1.5, 16); and it was not less diflicult to show what produced unf 1)111 fortable heat when the storms from the north were allayed; when the earth became quiet, and when the breezes blowed from the south. This would be a fair question for investigation, and we may readily suppose that the causes then were not fully known, Tl When he quieteth the earth.

When the piercing blast from the north dies away, and the wind comes round to the south, producing a more gentle, but a sultry air. It was true not only that the whirlwind came from the south (ver. 9), but also that the heated burning air came also from tliat quarter. Lukexii.55. WeXmow the reason to be that the equatorial regions are warmer than those at the north, and especially that in the regions where Job lived the air becomes lieated by passing over extended plains of sand, but there is no reason to suppose that this was fully understood at the time referred to here.

18. Hast thou with him spread out the sinj? That is, wert thou employed with God in performing that vast work, that thou canst explain how it was done.'' Elihu here speaks of the sky as it appears^ and as it is often spoken of, as an expanse or solid body spread out over our heads, and as sustained by some cause which is unknown. Sometimes in the Scriptures it is spoken of as a curtain (Notes Isa. xl. 22); sometimes as a " firmament," or a solid body spread out (Sept. Gen. i 6, 7); sometimes as a fixture in which the stars are placed (Notes Isa. xxxiv. 4), and sometimes a.s a scroll that may be rolled up, or as a garment, Ps. cii. 26. There is no reason to suppose that the true cause of the appearance of an expanse was understood at that time, l)ut probably the prevailing impression was that the sky was solid, and was a fixture in which the stars were lield. Many of the ancients supposed that there were concentric spheres, which were transparent but solid, and that these spheres revolved around the earth carrying the heavenly bodies with them. In one of these spheres, they supposed, was tJie sun; in another the moon; in another the fixed stars; in another the pi n-

19 Teach us what we shall say unto him: for we cannot order our speech by reason of

ets; and it was the liarmonious movement of tliese concentric and transparent orbs which it was supposed produced the ' music of the spheres.' I!^ Wliich is strong. Firm, compact. Elihu evidently supposed that it was solid. It was so firm that it was selfsustained. IT And as a moJtcn looking-glass. As a mirror that is made by being fused or cast. The word " glass" is not in the original, the Hebrew denoting simply seeing., or a mirror C^^l). Mirrors were commonly made of plates of metal highly polished. See Notes on Isa. iii. 24. Comp. Wilkinson's Manners and Customs of the Ancient Egyptians, vol. iii. p. 365. Ancient mirrors were so highly polished that in some which have been discovered at Thebes the lustre has been partially restored, though they have been buried for manj' centuries. There can be no doubt that the early apprehension in regard to the sky was, that it was a solid expanse, and that it is often so spoken of in the Bible. Tliere is, however, no direct declaration that it is so, and wJienever it is so spoken of it is to be understood as jjopular language, as we speak still of the rising or setting of the sun, thougli we know that the language is not philosophically correct. The design of the Bible is not to teach science, but religion, and the speakers in the Bible were allowed to use the language of common life — just as scientific men in fact do now.

19. Teach us ichat ice shall say unto him. This seems to be addressed to Job. It is the language of Elihu, implying that he was overawed with a sense of the majesty and glory of such a God. He knew not in what manner, or with what words to approach such a Being, and he asks Job to inform him, if he knew. U We cannot order our speech by reason of

20 Shall it be told him that I speak 1 If a man speak, surely he shall be swallowed up.

darkness. Job had repeatedly professed a desire to bring his cause directly before God, and to argue it in his presence. He felt assured that if he could do that, he should be able so to present it as to obtain a decision in his favor. See Notes on cli. xiii. 3, 18-22. Elihu now designs, indirectly, to censure that confidence. He says that he and his friends were so overawed by the majesty of God, and felt themselves so ignorant and so ill qualified to judge of him and his works, that tliey would not know what to say. They were in darkness. They could not understand even the works of his hands which were directly before them, and the _ most common operations of nature were inscrutable to them. How then could they presume to arraign God.' How could they manage a cause before him with any hope of success.-' It is scarcely necessary to say, that the state of mind referred to here by Elihu is that which should be cultivated, and that the feelings which he expresses are those witli which we should approach the Creator. We need some one to teach us. We are surrounded by mysteries which we cannot comprehend, and we should, therefore, approach our Maker with profound reverence and submission.

20. Shall it be told him that I speak f Still the language of profound awe and reverence, as if he would not have it even intimated to God that he had presumed to say any thing in regard to him, or witli a view to explain the reason of his doings. ^ IJ a man speak. That is, if he attempt to speak with God; to argue a case with him; to contend with him in debate; to oppose him. Elihu had designed to reprove Job for the bold and pregumptuous manner in which he had spoken of God, and for his wish to enter into a debate with him

21 And now men see not the briglit liglit which is in the clouds; but the wind passeth, and cleanseth them.

ill t)i(lor to viiulicalc Iiis cuiise. He now sa\s, that if aiiv one should attempt tins, God liad power at once to destroy him; and that sneh an attempt would be perilous to his life. But other interpretations have been proposed, wiiich may be seen in Rosenmiiller, Umbreit, and Lee. TT Surrhj he nhuU be swallowed up. Destroyed for ills presumption and rasliness in thus contending with tlie Almighty. Elihu says that on this account he would not dare to speak with God. He would fear that he Avould come forth in his anger, and destroy him. How much man by nature instinctively feels, when lie h.is anv just views of the majesty of (iod, that he needs a ]\Iediator!

2!..iiid now men see not the bright light jrhich is in the clouds. Either the lightning that plays on the clouds in an approaching tempest, or a glorious light spread over the sky on the np[)roach of God. There is reason to believe that as Elihu delivered the sentiments recorded in the close of this chapter, he meant to describe (>od as if he were seen to be ap- [)roaching, and that the symbols- of liis presence were discovered in the gathering tempest and storm. He is introduced in the following chapter with amazing sublimity and grandeur to speak to Job and his friends, and to close the argument. He comes in I a whirlwind, and speaks in tones of vast sublimity. The tokens of his coming were now seen, and as Elihu discerned them he was agitated, and his language became abrupt and confused. His language is just such as one would use when the mind was overawed with the approach of God —.solemn, and full of reverence, but not connected, and much less calm than in his ordinary discourse. The close of this chapter, it seems to me, therefore, is to be regarded as spoken when the tempest was seen to be

2*2 ' Fair weather cometh out of the north: with God is terrible majesty.

gathering, and when in awful majesty God was approaching, the lightnings playing around him, the clouds piled on clouds attending liim, the thunder reverberating along the sky, and an unusual brightness evincing his upproach. Notes, ver. 22. The idea here is, that men could not steadfastly behold that bright light. It was so dazzling and so overpowering that they could not gaze on it intently. The coming of such a Being, arrayed in so much grandeur, and clothed in such a light, was fitted to overcome the human powers. *([ But the loind passeth, and cleansctk them. The wind passes along and makes them clear. The idea seems to be, that the wind appeared to sweep along over the clouds as the tempest was rising, and they seemed to open^ or disperse in one part of the heavens, and to reveal in the opening a glory so bright and dazzliuy; that the eye could not rest upon it. That light or splendor made in the opening cloud was the symbol of God, approaching to wind up this great controversy, and to address Job and his friends in the sublime language which is found in the closing cliapters of the book_ The word rendered clcanseth ("^D^) means properly to sliine, to be bright ] and then to be pure or clean. Here the notion of shining or briglUness is to be retained; and the idea is, that a wind appeared to pass along, removing the cloud which seemed to be a veil on the throne of God, and suffering tiie visible symbol of his majesty to be seen through the opening. See Notes on ch. xxvi. 9, " He holdeth back the face of hi.s throne, and spreadeth his cloud upon it."

The Hebrew word (^<^l) properly means gold, and is so rendered by the Vulgate, the Syriac, and by most versions. The LXX render it, rt'xptj

23 Touching the Almighty, we " cannot find him out: he is excellent in '' power, and in jndg-

•/uxu^.ax'yrn'rm, ' rloiids shining lilie gold.' The Chnld.'e, ^<'::!D'^^:, the nurt!] wind, Boreas. IVIany expositors iiave endeavored to show that gold was found in l!ie nortiiern regions (see Sfhtiitens, in Inc.); and it is not dilficiilt so to establish that fart as to be a confirmation of what is here said, on the supposition that it refers lit rally to gold. But it is difficult to see why Eiihu should here make a reference to the source where gold was found, or how such a refi:'rence should be counectod with the description of the approaching tempest, and the light which was already seen on tiio t)pening clouds. It seems probable to me that the idea is wholly difTerent, and that Elihu means to say that a bright, dazzling light was seen in the northern sky J'lhe hiirnishr.d gold, which was a fit symbol of the approaching Deity. This idea is hinted at in the Septuagint, but it has not seemed to occur to expositors. The image is that of the heavens darkened with the tempest, the lightnings playing, the thunder rolling, and thr/i the wind seeming to brush away the clouds in the north, and disclosing in the opening a bright, dazzling appearance like burnished gold, that bespoke the approach of God. The word is never used in the sense of fair weather. An ancient Greek tragedian, mentioned by Grotius, speaks o? gulden air — /ovnoj-Tni alO-r]!). Varro also uses a similar expression — aurescit aer, the air hcconies like gold. So Thomson, in his Seasons:

But yonder comes tlie powerful l<in5 of day Kejniciii? in tlio cast. The jesi^enin;,' cloud, Tlie kindling iizute, and the mountain's brow, Illumed wlthfiiLid gold, his near approach Betoken glad. Summer.

IT Out of the north. That is, the symbol of the approaching Deity appears in that quarter, or God was seen to approach from the north. It may serve to explain this, to remark that among the ancients the northern regions were regarded as the residence of the gods, and that on the mountains in the north it was supposed they were accustomed to assemble. In proof of this, and for the reasons of it, see Notes on Isa. xiv. 13. From that region Elihu sees God now approaching, and directs the attention of his companions to the symbols ol' his advent. It is this which fills his mind with so much consternation, and which renders his discourse so broken and disconnected. Having, in a manner evincing great alarm, directed their attention to these symbols, he concludes what he has to say in a hurried manner, and God appears, to close the controversy. IF IVith God is terrible majcstij. This is not a declaration asserting this of God in general, but as he then appeared. It is the language of one who was overwhelmed with his awful majesty, as the brightness of his presence was seen on the tempest.

23. Touching the Almighty, loc cannot find him. out. See Notes, ch. xi. 7-!). This sentiment accords with all that Elihu had said, and indeed is what he designed particularly to enforce But it has a peculiar emphasis here, where God is seen approaching in visible splendor, encompassed with clouds and tempests, and seated on a throne of burnished gold. Suck a God, Eliliu says, it was impossible to comprehend. His majesty was overwhelming. The passage is much more impressive and solemn, and accords much better with the original, by omitting the words which our translators have introduced and print ed in italics. It would then be.

The Almighty! — We cannot find him out! Great in power, and in justice, and in righteousness!

on the mind of one who saw God approacliing in the.sublimity of tlie storm. IT He is excellent in porcer. He excels, or is vast and incompre- Iiensible in power. IT Jliid in judoment. Tiiat is, in justice. IT W/u/ in plentij of justice. Heb., ' in niiiltiliide of righteousness.' The meaning i,-;, that there was an overflowing fulness of righteousness; his character was entirely righteous, or that trait ahuundrd in him. IT He vvfl not afflict. Or, he will not opj)ress, he will not crush. It was true that he did afflict men, but the idea is, that there was not harshness or oppression in it. He would not do it for tlie mere sake of producing affliction, or when it was not deserved. iSome 3ISS. vary the reading here so as to mean ' he will not answer;' that is, he will not give any account of what he does. The change lias relation only to the points, but the above is the usual interpretation, and accords well with the connection..

24. Men da therefore fear him. There is reason why they should fear him: he respecteth not any that are wise ''of heart.

him, or why they should treat him with reverence. TT lie respecteth not. ami that are wi.fc of heart. He pursues his own plans, and forms and executes his own counsels. He is not dependent on the suggestions of men, and docs not listen to their advice. In his schemes he is original and indej)endent, and men should therefore regard him with profound veneration. This is the sum of all that Elihu had to say — that God was original and independent; that he did not ask counsel of men in his dealings; tliat he was great, and glorious, and inscrutable in his plans; and that men therefore should bow before him with profound submission and adoration. It was to he presumed that he was wise and good in all that he did, and to this independent and almighty Sovereign man ought to submit his understanding and his heart. Having illustrated and enforced this sentiment, Elihu, overwlielmed with the awful symbols of the approaching Deity, is silent, and God is introduced to close the controversy.

In the previous chapter, God is represented as approaching in a tempest. While the lightnings were playing, and the tliunders rolling, a bright, golden liglit is seen in the north, indicating the approach of the Most High Elihu is overpowered with his majesty, and concludes his speech in a brief, hurried, and agitated manner..See Notes on ch. xxxvii. 21-24. Even while he is thus."peaking. God appears, and addresses Job from the midst of the storm, and puts an end to this protracted contioversy. He is introduced in circumstances of the highest sublimity, and at a time when all the speakers must have felt that his interposition was desirable. The friends of Job had not been able to maintain their position, and had been silenced. Job. though he had silenced them, had not been able to explain the facts which were constantly occurring, and which had constituted the basis of the argument ofhis friends. Both they and he had evinced, to a considerable extent, an improper spirit in what they had said, and it was appropriate that the divine views should be expressed in regard to their ojiinions and their temper. Elihu had interposed, and had professed his ability to explain every thing which was dark in the debate. He had, however, advanced but one new thought, that calamity was designed to be disciplinary, and wag not to be regarded as certain proof of the character of him who was afflicted. Beyond this he was unable to offer any explanation; and supposing that Job had not submitted as a good man should undei atflictions, he had concluded also th.it Job lacked thu proper spirit of piety, and joined with the friends of Job in the langjaage of sevure reproacJi. Bnt in the great matters pertaining to the divine adininistration which had given so much perple.xity, Elihu had no explanation to make, and all that he could say was, that God was so mighty that man ought to submit to him.

At this stage of the argument the Almighty himself appears, and addresses Job fronr. tne midst of the tempest. He does not indeed appear, as Job had anli.;ip ited he would, to vindicate him at once. See Notes on ch. xi.x, 25, seq. His first object is to bring Job to a proper state of mind j to reprove the boldness and presumption with which he had spoken of tlie di\ine de.ilings; and to show him how utterly incompetent he was to judge of the ways of God. At the close of the scene, however, he expresses his approb;ition of the general spirit of Job in preference to that of his friends, and restores him to more than his former prosperity.

It is remarkable that in this discourse even God himself does not explain the ditlicuUies which had so much embarrassed Job and his friends. He does not state why the wicked are so much prospered, or why the righteous sutfer so much; he does not show)iow the sulferings of the good are consistent with his approbation of their conduct, nor does he refer to the retribuUons of the future world. He does nut say that the inequalities here will be adjusted there; that the wicked who are prospered here will be punished there; or that the righteous who suffer here will receive an ample compensation there. This, which we might have anticipated, and which would be the way in which we would now endeavor to meet the difficulties of the case, would have been far in advance of the state of knowledge then possessed in the world, and would have been anticipating the high and sublime revelations reserved for Christianity. It was not the purpose of God then to reveal the doctiinc of the future state, and to communicate those sublime truths wbicli now console us in our afflictions, and which, amidst the inequalities of the present state of trial, lead us to look forward to another world. Those truths were appropriately reserved for the brighter period in the history of the world, when the lightof Christianity would arise. Truth has been communicated to mankind gradually, and however easy it would have been for God to have communicated the truths which we now have in the earliest stages of society, and however much suffering they might have alleviated, yet God chose to leave the subject of revelation as he did science, morality, the arts of life, and civil government, to gradual and slow development. Elementary truths Were communicated at first, and by degrees those truths were enlarged until the perfect light arose.

In tlie conceptions of the nature of the divine government, therefore, among the patriarchs, we are not to look for the elevated views which we have under the gospel, and we are not to expect to find the same hopes and promises to cheer tliem in their atfiictioiis which we enjoy. There was indeed eaou^b truth revealed'to preserve them from utter despondency, and to save the soul; but the system of divine truth was not fully disclosed to them. Accordingly, in this discourse of the Almighty, we do not meet with the same truths which we are permitted to contemplate under the Christian revelation. We are not directed to the same views of the designs of affliction, nor the same topics of consolation. We are not told of the future state, nor of the benefiis wliich flow from trial there, nor of the consolations of the Holy Spirit, nor of the blessings of redemption. One great thought is held up to view, that there ought to be submission to that Ooil icho had shownhimself to be so great and wise. The appeal is made to his works; to the vastness of his wisdom; to the evidences of his power; to the fict that there was so much in his doings that was above the comprehension of man; and hence the e is inferred the impropriety of arraigning him in regard to his moral government, or of sitring in judgment on his dealings. Profound submission to such a God is demanded, and men should ac(piii-sce in the belief that he is ri^ht, even though the reasons of his doings are not disclosed God is supreme, and should be adored; his wisdom is incomprehensible, and it is presunijituous to arraign it; his power is infinite, and mm cannot resist it; and his providential care is universal, and man should trust him. The single lesson, tlierefore, which seems to be designed to be taught, is, that we are to SUBMIT to the will OF GoD. We are to do this, not because we see the reasons of his doings, and not because we are to be rewarded for it, and not because there is nothing dark in his dispensations, but because he is God, and has a right to do his pleasure.

In this chapt-;r, the appeal is made to a great variety of subjects to show how great and incomprehensible he is. God does not vindicate his own dealings, but he lecjuires Job, who had spoken so confidently and rashly, to attempt to give an ex])lanation of some of the works of nature which are constantly presented to view. The argument is, that if he was unable to explain those things which are before the eyes, it was presumption of the highest kind to complain of the secret couns.ls and purposes of the Almighty. If his natural government could not be comprehended or explained in regard to the phenomena which are constantly occurring, how much Jess could man hope to understand the principles of his moral administration. In illustrating and enforcing this, God appeals to the following things: — To the creation of the earth, vs. 4-7; to the sea, and the wisdom evinced in fixing its bounds, vs. 8-11; to the formation of light, and the manner in which it is distributed over the earth, vs. 12-15; to the supplies of water for tho ocean, ver. 16; to the deep caverns of the region of death, ver. 17; to the extent of tho earth, ver. ly; to the sources of light and of darkness, vs. 19-21; to the formation of snow and hail. vs. 22, 23; to the lightning, the storm, and the showers of rain, vs. 24-28; to the formation of ice, vs. 29, 30; to the rising and setting of the stars, and their influence over the world, vs. 31-35; to the wisdom which he has given to man, ver. 30; to the clouds, vs. 37, 38; to tne instiiicis of unimals, and the laws by which they are governed, vs. 39-41.

'"PHEN the Lord answered Job out of the whirlwind, and said,

1. Then the Lord answered Job. Tills speecli is addressed particularly to Job, not only because he is the principal personage referred to in the book, but particularly because he had indulged in language of murmuring and complaint. God designed to bring him to a proper state of mind before he appeared openly for his vindication. It is the purpose of God, in his dealings with his people, to bring than to a proper state of mind before he appears as their vindicator and friend, and hence their trials are otlen prolonged, and when he appears, he seems at first to come only to rebuke them. Job had indulged in very improper feelings, and it was neeilful that those feelings should be subdued before God would manifest himself as his friend, and address hinj iu words of consolation. IT Out of the whirlwind. The tempest; the storm — pro!)ably that which Elihu had seen approaching, ch. xxxvii. iil-24. God is often represented as speaking to men iu this manner. He spake amidst lightnings and tempests on Rlount Sinai (Ex. xix. 16-18), and he is frequently represented as appearing amidst the thunders and lightnings of a tempest, as a svmbol of his majesty. Comp. Ps. xviii. 'J-13. Hab. iii. 3-6. The word here rendered u-hirlwind means rather a storm, a tempest. The LXX render this verse, ' After Elihu had ceased speaking, the Lord spake to Job from a tempest and clouds.'

2. Who is this. Referring doubtless to Job, for he is specified in the previous verse. Some have understood it of Elihu (see Schultens), but the connection evidently demands that it should be understood as referring to Job. The object was, to reprove him for the presumptuous manner in which lie had spoken of God and of his government. It was important before God manifested his approval of Job, that he should de-

2 Who is this that darkeneth counsel by words " without knowledge '?

clare his sense of what he had said, and show liim liow improper it was to indulge in language such as he hiul used. IT That darkeneth counsel. That makes the subject darker, instead of explaining the reason of the divine dealings, and vindicating God from the objections alleged against him and his government, the only tendency of what he had saitl had been to make his government apjiear dark, and severe, and unjust in the view of his friends. It might have been expected of Job, being a friend of God, that all tliat he said would have tended to inspire confidence in him, and to explain and vindicate the divine dealings; but God had seen much that was the very reverse. Even the true friends of God, in the dark times of trial, may say much that will tend to make men doubt the wisdom and goodness of his government, and to prejudice the minds of the wicked against him. IT By icords without knowledge. Words that did not contain a true explanation of the difiiculty. They conveyed no light about his dealings; they did not tend to satisfy the mind, or to make the subject more clear than it was before. There is much of this kind of speaking in the world; much that is written, and much that falls from the lips in debate, in pi-eaching, and in conversation, that explains nothing, and that even leaves the subject more perplexed than it was before. We see from this verse that God does not and cannot approve of such ' words.' If his friends speak, they should vindicate liis government; they should at least express their conviction that he is right; they should aim to explain his doings, and to show to the world that they are reasonable. If they cannot do this, they should adore in silence. The Saviour never spoke of God in such a way as to leave any doubt that his ways could

3 Gird up now thy loins like a man; for I will demand of thee, and ' answer thou me.

4 Where " wast thou when I laid the foundations of the earth?

be vindicated, never so as to leave tlie impression tliat lie was harsh or severe in his adiiiiiiistratioii, or so as to lend the least countenance to a.spirit of niiirniuriiig and complaining.

3. G/rd lip noic ihy loins like a man. To gird up the loins, is a phrase wiiicli has allusion to the mode of dress in ancient times. The loose flowing roiie which was commonly worn, was fastened with a girdle when men ran, or labored, or engi'.ged in conflict. See Notes on Matlh. V. 38-41. The idea here is, ' jMake thyself as strong and vigorous as possible; be prepared to put forth the highest eflbrt.' God was about to put him to a task which would require all his ability — that of explaining the iiicts which were constantly occurring in the universe. The whole passage is ironical. Job had undertaken to tell what he knew of the divine administration, and God now calls upon hiin to show his claims to the oflice of such an expositor. So wise a man as he was, who could pronounce on the hidden counsels of the Most High with so much confidence, could assuredly explain tliose things which pertained to the visible creation. The phrase ' like a man ' means boldly, courageously. Comp. Notes, 1 Cor. xvi. 13. H / icill demand of t/icc, and ansjrer thou me. Marg. as in Heb., make me knoton. The meaning is, ' I will submit some questions or subjects of inquiry to you for solution. Since you have spoken with so muci) confidence of my government, I will propose some inquiries as a test of your knowledge.' appeal is to the creation. The question here, ' Where wast thou.'"' implies that Job was not present. He

5 Who hath laid tlie measures thereof, if thou knowest? or who hatli stretched the line upon it?

had not then an existence. He c^uld not, therefore, have aided God, or counselled him, or understood what he was doing. How presumptuous, therefore, it was in one so short-lived to sit in judgment on the doings of him wlio had formed the world! How little could he expect to be able to kik)w of him! The expression, ' laid the foundations of the earth,' is taken from building an edifice. The foundations are first laid, and the superstructure is then reared. It is a poetic image, and is not designed to give any intimation about the actual process by which the earth was made, or the manner in which it is sustained. 11 If thou hast understanding. Marg. as in Heb., if thou knowest. That is, ' Declare how it was done. Explain the manner in which the earth was formed and fixed in its place, and by which the beautiful world grew up under the hand of God.' If Job could not do this, what presumption was it to sj)eak as he had done of the divine administration!

5. Who hath laid the measures thereof. That is, as an architect applies his measures when he rears a house. H Jf thou knoxcest. Or rather, ' for thou knowest.' The expression is wholly ironical, and is designed to rebuke Job's pretensions of being able to explain the di\ine administration. \\ Or who hath stretched the line upon it As a carpenter uses a line to mark out his work. See Notes on Isa. xxviii. 17. The earth is represented as a building, the plan of which v/as laid out beforehand, and which was then made according to the sketch ot the architect. It is not, thereforf;, the work of chance or fate. It is laid out and constructed according to a. wise plan, and in a method evincing infinite skill.

6 Whereupon are the ' foundations thereof '^ fastened.' or who laid tiie corner-stone thereof,

(1*7.'*) means a basis, as of a column, or a pedestal; and then also tlie foundation of a building. Tiie language here is evidently figurative, comparing tlie earth with an edifice. In building a house, liie securing of a proper luuudation is essential to its stability; and here Ciod represents him.selt" as rearing the earth on the most permanent and solid basis. The word is not used in the sense of sockets, as it is in the margin. If Fastened. ]\larg. made to sink. The margin ratlier e-xpresses the sense of the

Hebrew word — "-'^^i^. It is rendered sink and sunk in Ps. Ixi.x. 2, 14, ix. ]o. Lam. ii. 9. Jer. xxxviii. 6, 2'2; drowned in Ex. xv. 4, and were settled in Prov. viii. 25. The word does not elsewhere occur in the Scriptures, and the prevailing sense is that of sinking, or settlin<r down, and hence to impress — as a seal settles down into wax. The reference here is to a foundation-stone that sinks or settles down into clay or mire until it becomes solid. If Or 7oho laid the corner-stone thereof. Still an allusion to a building. The corner-stone sustains the principal weight of an edifice, as the weight of two walls is concentrated on it, and hence it is of such importance that it should be solid and firmly fixed. The question proposed for the solii;i(ui of Job is, On what the eartii is founded? On this question a great variety of opinions was entertained by the ancients, and of course no correct solution could be given of the dilficulty. It was not known that it was suspt'uded and held in its place by the laws of gravitation. The meaning here is, that if Job could not solve tnis inquiry, he ought not to presume to sit in judgment on the government of tiod, and to suppose

7 Wlien the morniniir-stars " sanff tojTetlier, and all tlie sons of Grod shouted for joy?

7. H'hentheinorninsr-stars. There can be little duubt tiiat angelic beings are intended here, though some have thought that the stars literally are rulcrred to, and that they seemed to unite in a chorus of praise when another world was added to their number. The Vulgate renders it, ustra mulutina, morning-stars; the LXX, Oif ^yirr'jOtjrai dnrua — when the stars were made; the Chaldee, 'the stars of the zephyr,' or morning — ""^^ '^•5^''^- The comparison of a prince, a monarch, or an angel, with a star, is not uncommon. Comp Notes on Isa. xiv. 12. The expres sion ' the morning-siAxs ' is used on account of llie beauty of the principal star which, at certain seasons of the year, leads on the morning. It is applied naturally to those angelic beings that are of distinguished ghjry and rank in heaven. That it refers to the angels, seems to be evident from the connection; and this interpretation is demanded in order to correspond with the phrase ' sons of God ' in the other member of the verse. H Sang together. United in a grand chorus or concert of praise. It was usual to celebrate the laying of a corner-stone, or the completion of an edifice, by rejoicing. See Zech. iv. 7. Ezra iii. 10. If And all the sons of God. Angels — called the sons of God from their resemblance to him, or their being created by him. IT Shouted for joy. That is, they joined in praise for so glorious a work as the creation of a nevv'world. The" saw that it was an event which was fitted to honor God. It was a new manifestation of his goodness and power; it was an enlargement of hi.s empire; it was an exhibition of benevolence that claimed their gratitude. The expression in this verse

8 Or who shut up the sea with doors, when it brake forth,

is one of uncommon, perhaps of unequalled beauty. The time referred to is at tJie close of the creation of the earth, for the whole account relates to the formation of this world, and not of the stars. At that period, it is clear that other worlds had been made, and that there were holy beings then in existence who were of such a rank as appropriately to be called 'morning-stars' and 'sons of God.' It is a fair inference, therefore, that tJie ichole of tlie universe was not made at once, and that the earth is one of the last of the worlds which liave been called into being. No one can demonstrate that the work of creation may not now be going on in some remote part of the universe, nor that God may not yet form many more worlds to be the monuments of his wisdom and goodness, and to give occasion for augmented praise. Who can tell but that this process may be carried on forever, and that new worlds and systems may continue to start into being, and there be continually new displays of the inexhaustible goodness and wisdom of the Creator? When this world was made, there was occasion for songs ol praise among the angels. It was a beautiful world. All was pure, and lovely, and lioly. Man was made like his God, and every thing was full of love. Surveying the beautiful scene, as the world arose under the plastic hand of the Almighty — its hills, and vales, and trees, and flowers, and animals, there was occasion for songs and rejoicings in heaven. Could the angels have foreseen, as perhaps they did, what was to occur here, there was also occasion for songs of praise such as would exist in the creation of no other world. This was to be the world of redeeming love; this the world where the Son of God was to become incarnate and die for sinners; this the world where an immense host was to be redeemed to praise God in a song

as if it had issued out of the womb?

unknown to the angels — the song of redemption, in the sweet notes which shall ascend from the lips of those who shall have been ransomed from death by the great work of the atonement.

8. Or who shut up the sea tcith doors. This refers also to the act of the creation, and to the fact that God fixed limits to the raging of the ocean. The word ' doors ' is used here rather to denote gates, such as are made to shut up water in a dam The Hebrew word properly refers, in the dual form which is used here ('^1^^~'),to double doors, or to folding doors, and is also applied to the gates of a city, Deut. iii. 5. 1 Sam. xxiii. 7. Isa. xlv. 1. The idea is, that the floods were bursting forth from the abyss or the.centre of the earth, and were checked by placing gates or doors which restrained them. Whether this is designed to be a poetic or a real description of what took place at the creation, it is not easy to determine'. Nothing forbids the idea that something like this may have occurred when the waters in the earth were pouring forth tumultuously, and when they were restrained by obstructions placed there by the hand of God, as if he had made gates througii which they could pass only when he should open them. This supposition also woukl accord well with the account of the flood in Gen. vii. 11, where it is said that ' the fountains of the great deep were broken up,' as if those flood-gates had been opened, or the obstructions which God had placed there had been sufl'ered to be broken through, and the waters of their own accord flowed over the world. We know as yet too little of the interior of the earth, to ascertain whether this is to be understood as a literal description of what actually occurred. IT When it brake forth, as if it had issued out of the womb. Ail the images here are taken from child-birth. The

9 When I made the cloud the garment thereof, and thick darkness a swaddling-band for it,

ocean is represented as being born, iind then as invested with clouds and darkness as its covering and its swaddling-bands. The image is a bold one, and I do not know that it is any where else applied to the formation ot* the ocean.

'J. When I made the cloud the garment thereof. Referring to the garment in which the new-born infant is wrapped up. This image is one of great beanty. It is that of the vast ocean just coming into being, with a cloud resting upon it and co\ering it. Thick diirkness envelopes it, and it is s\vathed in mists. Comp. Gen. i. 2, " And darkness was upon the face of the deep." The time here referred to is that before the light of the sun arose upon the earth, before the dry land appeared, and before animals and men had been formed. Then the new-born ocean lay carefull}- enveloped in clouds and darkness under the guardian care of God. The dark night rested upon it, and the mists hovered over it.

10..ind lira he up for it my decreed place. Marg. established my decree upon it. So Herder, "I fixed my decrees upon it.' Luther renders it, "Da ich ihm den Lauf brach mit meinem Damm " — 'then I broke its course with my barrier.' Umbreit renders it, " I measured out to it my limits;" that is, the limits or bounds which I judged to be proper. So the Vulgate, Cireumdedi iUud tcrminis meis — " I surrounded it with my limits," or with such limits as I chose to affix. The LXX render it, " I placed boundaries to it." Coverdale, " I gave it my commandment." This is undoubtedly the sense which the connection demands; and the idea in the common version, that God had broken up his fixed plans in order to accommodate the new-born ocean, is not in accordance with the parallel-

10 And ' brake up for it my decreed place, and set bars and doors,

11 And said, Hitherto shalt

ism. The Hebrew word ("^3^) indeed commonly means to break, to break in pieces. But, according to Gesenius, and as the place here demands, it may have the sense of measuring off, defining, appointing, " from the idea of breaking into portions;" and then the sense will be, "I measured for it [the sea] my aj)pointed bound.' This meaning of the word is, however, more probably derived from the means to measure with the span (Castcll), and hence the idea here of measuring out the limits of the ocean. The sense is, that God jncasured out or determined the limits of the sea. The idea of hreahing up a limit or boundary which had been before. fixed, it IS believed, is not in the text. The word rendered ' my decreed place ' (^i^f^) refers commonly to a law, statute, or ordinance, meaning originally any thing that was engraved (Pi^l^), and then, because laws were engraved on tablets of brass or stone, any statute or decree. Hence it means any thing prescribed or appointed, and hence a bound, or limit. See Notes on ch. xxvi. iO; comp. Prov. viii. 29, " When he gave to the sea his decree (IpH) that the waters should ifot pass his commandment." The idea in the passage before us is, that God fixed the limits of the ocean by his own purpose or pleasure. IT And.set bars. Doors were formerly fastened, as they are often now, by cross-bars; and the idea here is, that God had inclosed the ocean, and so fastened the doors whence it would issue out, that it could not pass.

11..^nd said, Hitherto shalt thou come. This is a most sublime ex pression, and its full force can be felt only by one who has stood on the

thou come, but no further; and here shall ' thy proud waves be stayed? "

12 Hast thou commanded the morning since thy days; and

shores of the ocean, and seen its mighty waves roll towards the beach as if in their pride they would sweep every thing away, and how they arc checked by the barrier which God has made. A voice seems to say to tliem that they may roll in their pride and grandeur so far, but no farther. No increase of their force or numbers can sweep the barrier away, or make any impression on the limits which God has fixed. If Jlnd here shall thy proud tcaves be stayed. Marg. as in Heb., the pride of thy waves. A beautiful image. The waves seem to advance in pride and self-confidence, as if nothing could stay them. They come as if exulting in the assurance that they will sweep every thing away. In a moment they are arrested and broken, and they spread out humbly and harmlessly on the beach. God fixes the limit which they are not to pass, and they lie prostrate at his feet.

12. Hast thou commanded the morning since thy days. That is, in thy lifetime hast tliou ordered tlie light of the morning to shine, and directed Its beams over the world.'' God appeals to this as one of the proofs of his majesty and power — and who can look upon the spreading light of the morning and be insensible to the force and beauty of the appeal.' The transition from the ocean to the morning may have been parti}' because the light of the morning is one of the striking exhibitions of the power of God, and partly because in the creation of the world the light of the sun was made to dawn soon after the gathering together of the waters into seas. See Gen. i. 10, 14. The phrase "since thy days," implies that the laws determining the rising

13 That it might take hold of the ends '^of the earth, that the wicked might be shaken out of it?

of the sun were fixed long before the time of Job. It is asked whether this had been done since he had an existence, and whether he had an agency in effecting it — implying that it was an ancient and established ordinance long before he was born. If Caused the day-spring to know his place. The "day-spring" ("in'l') means the aurora, the dawn, the morning. The mention of its '■'■place'' here seems to be an allusion to the fact that it does not always occupy the same position. At one season of the year it appears on the equator, at another north, and at another south of it, and is constantly varying its position. Yet it always knows its place. It never fails to appear where by the long-observed laws it ought to appear. It is regular in its motions, and is evidently under the control of an intelligent Being, who has fixed the laws of its appearing.

13. That it might take hold of the e)ids of the earth. Marg. as in Heb. icings. Wings are in the Scriptures frequently given to the earth, because it seems to be spread out, and the expression refers to its extremities. The language is derived from tlie supposition tliat the earth was a plain, and had limits or bounds. The idea here is, that God causes the ligiit of the morning suddenly to spread to the remotest parts of the world, and to reveal every thing which was there. 11 That the wiched might be shaken out of it. Out of the earth; that is, by the light which suddenly shines upon them. The sense is, that the wicked perform their deeds in the darkness of the night, and that in the morning light they flee away. The effect of the light coming upon them is to disturb their plans, to fill them

\\h\\ alarm, and to cause thein to llt'c. The idea is hiirlily poetic. The wiiked are eiigi'.ged in various acts of iiiiiiuity under cover of the night. I{i)ljbers, thieves, and adulterers, go P)rlh to tlieir deeds of darkness as though no one saw them. Tlse light of tlie morning steals suddenly upon liieai, anil they ilee before it under the apprehension of being detected. "The dawn," says Herder, " is represented as a watchman, a messenger of the Prince of heaven, sent to chase away the bands of robbers." It may illustrate this to observe that it is still the custom of the Arabs to go on plundering excursions before the dawn. When on their way this faithful watchman, the aurora, goes out to spread liglit about them, to intimidate th.em, and to disperse them. Comp. Notes on ch. xxiv. 33-17.

been given to this passage. Schultens enumerates no less than twentij, and of course it is not easy to determine the meaning. The LXX render it, " Didst thou take clay of the earth, and form an animal, and place on the earth a creature endowed with speech V Though tliis would agree well with the connection, yet it is a wide departure from the Hebrew. The reference is, undoubtedly, to some effect or impression produced upon the earth by the light of the morning, wliich bears a resemblance, in some respects, to the imprcs.^ion produced on claj' iiy a seal. I'robaljly the idea is, that ihe spreading ligiit serves to render visible and prominent the forms of things, as the seal when impressed on clay produces certain figures. The following cut, representing ancient seals, may enable us the better to understand the passage:

In this cut it will be seen that one form of the seal (the Baybylonian, a) was an engraved cylinder, fixed on an axle, with a handle in the manner of a garden roller, which produced the impression hij beino- rolled on the M>ftened uuix. Mr. Rich (Second VOL. II. 10

Memoir on the Ruins of Babylon, p. 59) remarks, " The Babylonian cylinders are among the most interesting and remarkable ofthe antiques. They are from one to three inches in length; some are of stone, and others apparently of paste or composition of various kinds. Sculptures from several of these cylinders have been published in different works. Some of them liave cuneiform writing" [or the " arrow-headed" character, p. 48), " but it has the remarkable peculiarity that it is reversed, or written from riglit to left, every other kind of cuneiform writing being incontestably to be read from left to right. This can only be accounted for by supposing that they were intended to roll off impressions. The cylinders are said to be chiefly found in the ruins of Jabouiga. The people of this country are fond of using them as amulets, and the Persian pilgrims who come to the shrines of Ali and Hossein frequently carry back with them some of these curiosities." Th e following cut will furnish an idea of the impression produced by one of the cylinder-seals in the possession of Mr. Rich

It may be observed, also, in the explanation of the passage, that clay was often used for the purpose of a seal in Oriental countries. The manner in which it was used was to daub a mass of it over the door or lock of a house, a caravansera, a room, or any place where any thing valuable was deposited, and to impress upon it a rude seal. This indeed would not make the goods safe fi-om a robber, but it would be an indication that the place is not to be entered, and show that if it had been entered it was by violence. Comp. Matth. xxvii. 66. This impression on clay would be produced by the ' revolving' or Babylonian seal, by turning it abojd, or rolling it on clay, and thus bringing the figures out prominently, and tliis will explain the passage here. The passing of the light over the eartli in the morning, seems to be like rolling a cylinder-seal on soft clay. It leaves distinct impressions; raises up prominent figures; gives form and beauty to what seemed befor; a dark, undistinguished mass. The word rendered " it is turned'' (T^QHriPl), means properly ' it turns itself — and the idea is that, like the revolving seal, it seems to roll over the face of the earth, and to leave a distinct and beautiful impression. Before, tlie face of the earth was obscure. Nothing, in the darkness of the night, could be distinguished. Now, when the dawn arises and the light spreads ai)road, the figures of hills, and trees, and tents, and cities, rise before it as if a seal liad been rolled on yielding clay. The image is one, therefore, of high poetic character, and of great beauty. If this be the correct interpretation, the passage does not refer to the revolution of the earth on its a.xis, or to any change in appearance or form which it assumes when the wicked are shaken out of it, as Schultens supposes, but to the beautiful change in appearance which the face of the eartii seems to undergo when the aurora passes over it. IT And they

15 And from the wicked their light is withholdeu, and the high arm " shall be broken.

stand as a garment. Tliis passage is perliaps even more difficult than the former part of tlie verse. Prof. Lee renders it, " Aud that men be set up as if accoutred for battle," and according to him the idea is, that men, when tlie light shines, set themselves up for the prosecution of their designs. Coverdale renders it, " Their tokens and weapons hast thou turned like clay, and set them up again as the changing of a garment." Grotius supposes it means tiiat things by the aurora change their appearance and color like a variegated garment. The true idea of the passage is probably that adopted by Schultens, Herder, Unibreit, RosenmUUer, and Noyes, that it refers to the beautiful appear ance which the face of nature seems to put on when the morning light shines upon tlie world. Before, all was dark and undistinguished. Nature seemed to be one vast blank, with no prominent objects, and with no variety of color. When the light dawns on the earth, the various objects — the hills, trees, houses, fields, flowers, seem to stand forth., or to raise themselves up ('l^S^n'i)^ and to put on the appearance ofgorgeous and variegated vestments. It is as if the earth were clothed with beauty, and what was before a vast blank were now arrayed in splendid vestments. Thus understood, there is no need of supposing that garments were ever made, as has been sometimes supposed, with so much inwrought silver and gold that they would stand upright themselves. It is a beautiful conception of poetry — that the spreading light si'ems to clothe the dark world with a gorgeous robe, by calling forth the objects of creation from the dull and dark uniformiiy of niglit to the distinctness of day.

10 Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?

spreads over the earth, rendering every object beautiful and blessing the righteous, light and prosperity are witliheld from the wicked. See Notes on ch. xxiv. 17. Or, the meaning may be, that when the light shines upon the world, the wicked, accustomed to perform their deeds in the night, flee from it, and retreat to their dark hiding-places. IT /Ind the high arm. Of the wicked. The arm is a symbol of strength. It is that by which we accomplish our purposes, and the idea here is, tliat the haughty power of the oppressor shall be crushed. The connection here seems to be this: In vs. 12-14, there is a beautiful description of the light, -dud of its effects upon the appearance of natural objects. It was such as to clothe the world with beauty, and to fill the heart of the pious with glad ness. In order now to show the greatness of the punishment of the wicked, it is added that all this beauty will be hidden from tliem. They will be driven away by the light into their dark hiding-places, and will be met there with the withdrawal of all the tokens of prosperity, and their power will be crushed.

16. Hast thou entered into the springs of the sea? The word here rendered springs (T^^S), occurs nowhere else in the Scriptures. It is rendered by the Vulgate profunda, the deep parts; and by the LXX TTtjyiji' — fountains. The reference seems to be to the deep fountains at the bottom of tiie sea, which were supposed to supply it with water. A large portion ot the water of the ocean is indeed conveyed to it by rivers and streams that run on the surface of the earth. But it is known, also, that there are fountains at the bottom of the ocean, and in some places the amount of water that flows from them is so great, that

17 Have the gates " of death been opened unto thee? or hast thou seen the doors of the shadow of death?

its action is perceptible at tlie surface. One such fountain exists in the Atlantic ocean near the coast of Florida. M Or hast thou icalkcd in the search of the depth? Or, rather, in the deep places or caverns of the ocean. The word rendered ^^ search" here ("^)^n)» means searching^ inrestigation, and then an object that is to he searched out, and hence that which is obscure, remote, hidden. Then it may be applied to the deep caverns of the ocean, or the bottom of the sea. This is to man unsearchable. No line has been fotmd long enough to fathom the ocean, and of course what is there is unknown. It is adduced, therefore, with great propriety as a proof of the wisdom of God, that he could look on the deep caverns of the ocean, and was able to search out all that was there. A sentiment similar to this occurs in Homer, when speaking of Atlas:

17. Have the gates of death been opened unto thee? That is, the gates of the wofld where death reigns; or the gates that lead to the abodes of the dead. The allusion here is to SheoJ, or Hades, the dark abodes of the dead. This was supposed to be beneath the ground, and was entered by the grave, and was inclosed by gates and bars. See Notes on ch. x. 21, 22. The transition from the reference to the bottom of the sea to the regions of the dead was natural, and the mind is carried forward to a subject farther beyond the ken of mortals than even the unfathomable depths of the ocean. The idea is, that God saw all that occurred in that dark world beneath us, where the dead were congregated, and that his vast superiority to man was evinced by his being able thus to penetrate

18 Hast thou perceived the breadth of the earth 1 declare, if thou knowest it all.

into, and survey those hidden regions It is common in the classic writers to represent those regions as entered by gates. Thus Lucretius, i. 1105,

TT Or hast thou seen the doors of the shadoin of death ^ The doors which lead down to the gloomy realms where death spreads its dismal shades. This expression is more emphatic than the former, for the word ^.']'9^-^ — tzalmaveth, ' shadow of death,' is more intensive in its meaning than the word ^V^ — viavcth, 'death.' There is the superadded idea of a deep and dismal shadow; of profound and gloom}' darkness. See the word explained in the Notes on ch. iii. 5 comp. ch. X. 21, 22. Man was unable to penetrate those gloomy abodes and to reveal what was there; but God saw all with the clearness of noon day.

18. Hastthou perceived the breadth of the earth? How far the earth ex tends. To see the force of this, we must remember that the early conception of the earth was that it was a vast plain, and that in the time ot Job its limits were unknown. One of the earliest and most olivious inquiries would naturally be. What was the extent of the eartli.-' By uHiat was it boimded? And what was the character of the regions beyond those which were then known.'' All this was hidden from man at that time and God, therefore, asks with emphasis whether Job had been able to determine this great inquiry. The knowledge of this is put on the same foundation as that of the depths of

19 Where is the wa}' xcfure light dwelleth 1 and as for darkness, where is the place thereof,

20 That thou shouldest take it ' to tlie bound thereof, and that

llie sea, and of the dark regions of tlie dead, and in the time of Job the one was as much unknown as the other. God, who knew all tliis, must, therefore, be infinitely exalted above man. lit. Where is the iraij where Unlit (Iwclht/i? Or, rather, where is tlie way or palh to tlie place where light dwells. Light is conceived of as coming from a great distance, and as having a place wiiicli might be regarded as its home. It comes in the morning, and is withdrawn at evening, and it seems as if it came from some far-distant dwelling-place in the morning to illuminate the world, and then retired to its home in the evening, and thus gave place for darkness to visit the eartii. The idea is this, 'Dost thou know, when the light withdraws from the world, to

I what place it betakes itself as its home? Canst thou follow it to its distant abodes, and tell where they are.'' And when the sliadows of night come forth and take its place, I canst thou tell whence they come;

■ and tell where they are congregated I together to abide? The thought is ' highly poetic, and is not to be taken literally. The meaning is, that God only could knov/ what was the great fountain of light, and where that was; and the question substantially may be asked of man with as much force and propriety now as in the time of Job, Wlio knows what is the great fountain of light to the universe? Who knows what light is f Who can explain the causes of its rapid flight from world to world.'' Who can tell what supplies it, and prevents it from being exhausted.•' vV'ho hut God, after all the discoveries of.-jcience, can fully undersiand

21 Knowest thou it, because thou wast then born? or because the number of thy days is great?

this.'' II.i«f/ as for diirhncss, where is the place thereof? Darkness here is personified. It is represented as having a place of abode; as coming forth to take the place of light when that is withdrawn, and again as retiring to its dwelling when the light reappears.

20. That thou shouldest take it to the bound thereof. Marg. " or, «<." The sense seems to be this: God asks Job whether he was so well acquainted with the sources of liglit, and the place where it dwelt, that he could take it under his guidance and reconduct it to its place of abode. IT Jlud that thou shouldest know the paths to the house thereof? The same idea is repeated here. Liglit has a home; a place of abode. It was far distant — in some region unknown to man. Did Job know the way in which it came, and the place where it dwelt so well, that he could conduct it back again to its own dwelling? Umbreit, Noyes, and Herder, suppose that this is to be understood ironically,

" For thou hast reached its boundaries! For thou linowest the patli to its dwelling!"

But it has been commonly regarded as a question, and thus understood it accords better with the connection.

21. Knowest thou it, because thou wast then born? This may either be a question, or it may be spoken ironically. According to the former mode of rendering it, it is the same as asking Job whether he had lived long enough to understand wJiere the abode of light was, or whether he had an existence when it was created, and knew where its home was appointed. According to the latter mode, it is keen sarcasm. ' Thou must know all this, for thou art so old. Thou hast had an opportunity of observing all this, for thou hast lived through

22 Hast thou entered into the treasures of the snow, or hast

all these changes, and observed all the works of God." This latter method of interpreting it is adopted by Umbreit, Herder, Noyes, Rosenniilller, and Wemyss. The former, however, seems much better to accord with the connection, and witii the dignity and character of tlie speaker. It is not desirable to represent God as speaking in the language of irony and sai'casm, unless tlie rules of interpretation imperatively demand it.

22. Hast thou entered into the treasures of s no 10:' Snow is liere represented as something which is laid up like treasure, and kept in reserve for use when God sliall require it. Silver and gold were thus laid up for occasions when they would be wanted, and the figurative sentiment here is, that snow and hail were thus preserved for tlie use to which the Almighty might devote tliem, or for those great occasions when it would be proper to bring them forth to execute his purposes. Of course, it was to be expected that God would speak in the language wiiich men commonly used when speaking of his works, and would not go into a philosophical or scientilic explanation of the phenomena of nature. His object was not to teach science, but to produce a solemn impression of his greatness, and that is secured by such an appeal whether the laws of nature are understood or not. The simple appeal to Job here is, whether he could explain the phenomena of snow and hail.' Could he tell how they were formed.'' Whence they came? Where they were preserved, and how they were sent forth to execute the purposes of God? The idea is, that all that pertained to the snow was distinctly understood by God, and that these were facts which Job did not know of, and which he could not explain. The effect of time, and thou seen tne treasures of the o scientific investigation, in this as in other cases to which reference is made in this book, has been only to increase the force of this question. Tlie effect of the discoveries which are made in the works of God is not to diminish our sense of his wisdom and majesty, but to change mere wonder to praise; to transform blind amazement to intelligent adoration. Every new discovery of a law of nature is fitted more to impress the mind with awe, and at the same time it becomes the basis of a new act of intelligent confidence in God. This is true of snoio as of other tilings. In the time and country of Job it came doubtless from the north. Vast quantities seemed to be poured forth from those regions at certain seasons of the year, as if it were reserved there in vast store-houses, or treasuries. Science has however told us that it is congealed vapor, formed in the air by tlie vapor being frozen there before it is collected into drops large enough to form hail. In the descent of the vapor to the earth it is frozen, and descends in the numerous variety of crystallized forms in which the flakes appear. Perhaps there is nothing more fitted to excite pleasing conceptions of the wisdom of God — not even the variety of beauty in flowers — than tlie various forms of crystals in which snow appears. Those cr3'stals present an ahiiost endless variety of forms. Descartes and Dr. Hook were among the first whose minds seem to have been drawn to the figures of the crystals in snow, and since their investigations the subject has excited great interest in others. Captain Scoresby, who gave much attention to this subject and to other arctic phenomena, has given a delineation of ninety-six of these crystals, a portion of whicli will be found in the annexed cut:

He adds, " The extreme beauty and t'le endless variety of the microscopic iihiects perceived in tiie animal and veitetable kingdoms, are perhaps fully c'lnalled, if not surpassed, in both larticulars of beauty and variety, by (h;- crystals of snow. Tlie principal 'onfigurations are the stelliform and the hexaironal; though almost every variety of shape of which the generating angle of 60° and 120^ are susceptihle, may, in the course of a fjw years' observation, be discovered.

Some of *■ <:■ general varieties in the figures ol the crystals may be referred to the temperature of the air; but tiie particular and endless niodihcatious of the same classes of crystals can only be referred to the will and pleasure of the First Great (^ause, whose worlvs, even the most minute and evanescent, and in regions the most remote from human observation, are altogether adniirahle."' See the Eiliulnrr<rh Eiinjclopccdia, art. Snuin. IT Or kasi tkuii srnn the treasures nj' Ihn luiiL

23 Which " I have reserved against the time of trouble, against the day of battle and war?

As if the liuil were reserved in store- Jiouses, like tlie weapons of war, to be called forth wlien (Jod sliould please, in order to execute liis purposes. Hail — so well known in its nature and form — consists of masses of ice or frozen vapor, falling from the clouds in showers or storms. These masses consist of little spherules united, but not all of the same consistence; some being as hard and solid r.s perfect ice, others soft like frozen snow. Hail-stones assume various figures; some are round, others angular, others pyramidal, otiiers flat, and sometimes they are stellated, with six radii, like crystals of snow. Ency. as quoted in Wchstei 's Die. Snow and hail are formed in the clouds when they are at an elevation where the temperature is below 32°. The particles of moisture become congealed and fall to the earth. When the temperature below the clouds is more than 32°, the flakes of snow often melt, and descend in the form of rain. IJut hailstones, from their greater solidity and more rapid descent, often reach the earth even when the temperature is much higher; and hence we have storms of hail in the summer. The difi'erence in the formation of snow and hail is, that in the former case the vapor in the clouds is congealed before it is collected into drops; in the case of hail, the vapor is collected into drops or masses, and then frozen. " If we examine," says Afr. Leslie, " the slructuiu of a hailstone, we shall perceive a snowy kernel encased by a harder crust. It has very nearly the appearance of a drop of water suddenl)^ frozen, the particles of air being driven t>om the surface towards tiie centre, wliere thev form a spongy texture. This circumstance suggests the probable origin of hail, which is perhaps occasioned by rain falling through a dry and very cold stratum of air." Edin.

24 By what way is the light parted, w/iirh seattereth the east wind upon the earth?

Encij., jirt. Meteorologtj All the facts about the formation of hail were unknown in the time of Job, and hence God appeals to them as evidence of his superior wisdom and greatness, and in proof of the duty of man to submit to him. These phenomena, which were conslantlj' occurring, man could not explain; and how much less qualified, therefore, was he to sit in judgment on the secret counsels of the Almighty! The j same observation may be made now, | for though science has done some- '' thing to explain the laws by which snow and hail are formed, jet those discoveries have tended to enlarge our conceptions of the wisdom of God, and have shown us, to an extent which was not then suspected, how much is still unknown. We see a few of the laws bj' which God does these things, but who is prepared to explain these laics themselves., or to tell whij and hoic the particles of vapor arrange themselves into such beautiful crystallized forms.''

23. Which I have reserved. As W they were carefully treasured up to be brought forth as they shall be needed. The idea is, that they were entirely i under the direction of God. H The time of trovhle. Herder, "the time of need." The meaning probably is, that he had kept theni in reserve for the time when he wished to bring calamity on his enemies, or that he made use of them to punish his foes. Conip. Notes on ch. xxxvi. 31-33. V.^gainst the day of battle and var. Hailstones were employed by God sometimes to overwhelm liis foes, and were sent against them in time o( battle. See Josh. x. 11. Ex. ix. 22- 26. Ps. xviii. 13, 14. Comp. Notes on Isa. xxix. 6.

24.- By what icay is the light -parttd. The reference here is to the light ot the morning, that seems to come fr >m one point, and to spread itself at oni.t»

25 Who liath divided a watercourse fur the overflow-ing of

over the whole earth. It seems to be collected in the east, or, as it were, condensed or concentrated there, and then to diride itself, and to expand over the lace of the world. God here Hsks Job whether lie could explain this, or show in what manner it was done. This was one of the subjects which might be supposed early to excite iiujuirv, and is one which can be as little explained now as then. The causes of the propagation of light, which seems to proceed from a centre and to spread rapidly in every direction, are perhaps as little known now as they were in the time of Job. Philosophy has done little to explain this, and the mode in wliich light is made to travel in eight minutes from the sun to the earth — a distance of ninety millions of miles — and the manner in which it is ' divided ' or ' parted ' from that great centre, and spread over the solar system, is as much of a real mystery as it was in the days of Job, and the question proposed here may be asked now with as much emphasis as it was then. IT Which scattcreth the east wind upon the earth. According to this translation, the idea would be that somehow light is the cause of the east wind. But it may be doubted whether this is the true interpretation, and whether it is meant to be atfirmed that light has any agency in causing the wind to blow^ Herder renders it,

" When doth the light divide itself, When the east wind strevvuth it upon the eirthr"

According to this, the idea would be that the light of the morning seemed to be borne along by the wind. Uinhreit renders it, " Where is the way upon which the east wind flows forth upon the earth.'" That is, the east wind, like the light, comes from a certain point, and seems to spread abroad over the world; and the question is, whether Job could explain this.' This interpretation is adopted by Rosenmaller and Noyes, and

waters; or a way for the lightning of thunder;

seems to be demanded by the paral lelism, and by the nature of the case. The cause of the rapid spreading of the wind from a certain point of the compass, was involved in as much obscurity as the propagation of the light, nor is that cause much better understood now. There is no reason to suppose that the spread of the lighJ has any particular agency in causing the east wind, as our common version seems to suppose, nor is that idea necessarily in the Hebrew text. The east wind is mentioned here either because the light comes from the east, and the wind from that quarter was more naturally suggested than any other, or because the east wind was remarkable for its violence. The idea that a strong east wind was somehow connected with the dawn of day or the rising of the sun, was one that prevailed at least to some extent among the ancients. Thus Catullus (Ixiv. 270, seq.) says:

Hie qualis flatu placidum mare matutino Horritkans zcphyrus proclivag incitat undas Aurora e.'^orienle. vagi sub lumina solis.

25. Jflio hath divided a icater-courst for the overf Dicing of icaters. Thai is, for the waters that flow down from the clouds. The idea seems to be this, that the waters of heaven, instead of pouring down in floods, or all coming down together, seemed to flow in certain canals formed for them; as if they had been cut out through the clouds for that purpose. The causes of rain, the manner in which water was suspended in the clouds, and the reasons why the rain did not come down altogether in floods, early attracted attention, and gave occasion to investigation. The subject is more than once referred to in this book. See Notes on ch.xxvi. 8. \\ Or a icay for the lightning of thunder. For the thunder-flash. The idea is this: a path seems to be opened in the dark cloud for the passage of the flash of lightning. How such a patli was made, by what agency or

26 To cause it to rain "■ on the earth, tohere no man is; on the wilderness, wherein there is no man.

by what laws, was the question proposed for inquiry. Tiie lightning seemed at once to burst thrdiigh the dark cloud where there wiis no opening and no sign of a paili before, and pursue its zig-zi^ jf-nrne)' as if all obstructions were removed, and it passed over a beaten path. The question is, Who could have traced out this path for the thunder-flash to go in.'' Who could do it but the Almighty? And still, with all the light that science has cast on the subject, we may repeat the question.

26. To cause it to rain on the earth, where no man is. This is designed to heighten the conception of the power of God. It could not be pretended that this was done by man, for the rain was caused to full in the desolate regions where no one dwelt. In the lonely desert, in the wastes remote from the dwellings of men, the rain is sent down, evidently by the providential care of God, and far beyond the reach of the agency of man. There is very great beauty in this whole description of God as superintending the falling rain far away from the abodes of men, and in those lonely wastes pouring down the waters, that the tender herb may spring up, and the flowers bloom under his hand. AH this may seem to be irastcd, but it is not so in the eye of God. Not a drop of rain falls in the sandy desert or on the barren rock, ho^vever useless it may seem to be, that is not seen to be of value by God, and that is not designed to accomplish some important purpose there.

27. To satisfy the desolate and icostc ground. As if it lifted an imploring voice to God, and he sent down tlie rain to satisfy it. The desert is thus iike a thirstv pilgrim. It is parched,

and waste ground; and to cause the bud of the tender herb to spring forth?

28 Hath the rain a father 1 or who hath begotten the drops of dew?

and thirsty, and sad, and it appeals to God, and he meets its wants, and satisfies it. IT Or to cause the hud oj the tender herb to spring forth. In the desert. There God works alone. No man is there to cultivate the extended wilds, and yet an unseen agency is going forward. The grass springs up; the bud opens; the leaf expands; the flowers breathe forth their fragrance as if they were under the most careful cultivation. All this must be the work of God, since it cannot even be pretended that man is there to produce these effects. Perhaps one would be more deeply impressed with a sense of the pres ence of God in the pathless desert, or on the boundless prairie, where no man is, than in the most splendid park, or the most tastefully cuhivated garden which man could make. In the one case, the hand of God alone is seen; in the other, we are con stantly admiring the skill of man.

28. Hath the rain a father? That is, it is produced by God and not by man. No one among men can claim that he causes it, or can regard it as his offspring. The idea is, that the production of rain is among the proofs of the wisdom and agency of God, and that it is caused in a way that demonstrates his own agency. It is not b}' any power of man; and it is not in such a way as to constitute a relation like that between a father and a son. The rain is often appealed to in this bock as something whose cause man could not explain, and as demonstrating the wisdom and supremac}' of God. Among philosophic and contemplative minds it would early excite inquiry, and give occasion for v/onder. What caused it.'' Whence came the water which fell.' How was it suspended.? How was it borne from place to place? Mow was it made to descend in drops, and why was it not poured down at once in Hoods? Questions like these would eurly excite inquiry, and we ttre not to suppose that in the time of Job science was so far advanced that they could be answered. See IVotes on ch.\xvi.8. Comp. ver. 37 of this chapter. The laws of the production of rain are now better understood, but like all other laws discovered by science, they are adapted to elevate, not to diminish, our conceptions of the wisdom of God. It may be of interest, and may serve to explain the passages in tliis book whicii refer to rain, as illustrating the wisdom of God, to state what is now the commonly received theory of its cause. That theory is the one proposed by Dr. James Hutton, and first published in the Philosophical Transactions of Edinburgh, in 1784. In this theory it is supposed that the cause consists in the vapor that is held dissolved in the air, and is based on this principle — that the capacity of the air for holding water in a state of vapor increases in a greater ratio than its temperature; that is, that if there are two portions of air which would contain acertain quantity of water in solution if both were heated in an equal degree, the capacity for holding water would be alike; but if one of them be heated more than the other, the amount of water which it would hold in solution is not exactly in proportion to the heat applied, but increases much more rapidly than the heat. It will hold much more water when the temperature is raised than is proportionate to the amount of heat applied. From the experiments which were made by Saussure and others, it was found that while the temperature of the air rises in arithmetical progression, the dissolving power of the air increases nearly in geometrical progression; that is, if the temperature be represented by the figures 2, 4,6,8,10, &c., the capacity for holding moisture will be nearly represented by the figures 2, 8, 16, 32, 64,

&c. Rain is caused \n the following manner. When two portions of air of different temperature, and each saturated with moisture, are intermixed, the quantity of moisture in the air thus intermixed, in consequence of the decrease oftemperature, will be greater than the air will contain in solution, and will be condensed in a cloud or precipitated to the earth. This law of nature was of course unknown to Job, and is an arrangement which could have been formed only by the all-wise Author of nature. See Edin. Ency., Jirt. Meteorology, p. 181. H Or irho hath begotten the drops of the dew? Who has produced them — implying that they were caused only by the agency of God. No one among mortals could claim that he had caused the dew to fall. God appeals to the deio here, the causes of which were then unknown, as an evidence of his wisdom and supremacy. Dew is moisture condensed from the atmosphere, and tliat settles on the earth. It usually falls in clear and calm nights, and is caused by a reduction of the temperature of that on which the dew falls. Objects on the surface of the earth become colder than the atmosphere above them, and the consequence is, that the moisture that was suspended in the atmosphere near the surface of the earth is condensed — in the same way as in a hot day moisture will form on the outside of a tumbler or pitcher that is filled with water. The coldness of the vessel containing the water condenses the moisture that was suspended in the surrounding atmosphere. The cold, therefore, which accompanies dew, precedes instead of following it. The reason why the surface of the earth becomes cooler than the surrounding atmosphere at night, so as to form dew, has been a subject of considerable inquiry. The theory of Dr. Wells, which is now commonly adopted, is, thnt the earth is continually radiating its heat to the high and colder regions of the atmosphere; that in the daytime the effects of this radiation are

29 Out of wliose womb came the ice? and the hoary frost " of heaven, who hath gendered it?

30 The waters are hid as with

not sensible, being more than counterbalanced by the greater influx of heat from the direct influence of tiie sun; but that during the night, vvlien the counteracting cause is removed, tiiese ert'ects become sensible, and produce the reduction of temperature which causes dew. The surface of the earth becomes cool by the heat which is radiated to the upper regions of the atmosphere, and the moisture in the air adjacent to the surface of the earth is condensed. Tliis ocoirs only in a clear and calm night. When the sky is cloudy, the clouds operate as a screen., and the radiation of the heat to the higher regions of the atmosphere is prevented, and the surface of the earth and the surrounding atmosphere are kept at the same temperature. See the Edin. Encij.., Art. Meteorology., pp. 18-5-188. Of course, tliese laws were unknown to Job, but now that they are known to us, they constitute not less properly a proof of the wisdom of God.

29. Out of whose womb came the ice? That is, who has caused or produced it.'" The idea is, that it was not by any human agency, or in any known way by which living beings were propagated. U Anil the hoarif frost of heaven. Which seems to fall from heaven. The sense is, that it is caused wholly by God. See Notes, ch. xxxvii. 10.

30. The waters are hid as with a stone. The solid ice is laid as a stone upon them, wholly concealing them from view. IT And the face of the deep is frozen. Marg. taken. The idea is, they seem to take hold of one another (^nS^n^); they hold together, or cohere. The formation of ice is thus appealed to as a proof of the wisdom of God, and as a thing which Job could not explain. No man could

a stone, and the face of the deep is ' frozen.

31 Canst thou bind the sweet influences of • Pleiades, '' or loose the bands of ^ Orion?

31. Canst thou bind the sweet inflii ences of Pleiades? The seven stars. On the meaning of the word used here (n'3"'3, kimdh), see Notes on ch. ix. 9 In regard to the meaning of the word rendered siccet influences, there has been considerable variety of interpretation. The LXX render it, " Dost thou understand the band {dirmhv) of Pleiades.''" The Hebrew word (rij'iy^) is naturally derived from a word signifying pleasures, or delights ("l"^?^, from 1"3^, to be soft, or pliant; •^o enjoy pleasure or delight; hence the W'Ord Eden), and then it would mean, as in our translation, the delightful influences of the Pleiades; or the influences supposed to be produced by this constellation in imparting happiness, particularly tlie pleasures enjoyed in tiie springtime, when that constellation makes its appearance. But Gesenius supposes that the word is derived from "5?^, dnddh, to bind, and that it is used by transposition for fl''^??'?, mdundddoth. It would then refer to the 'bands of Pleiades,' and the question would be whether Job had created the band which united the stars composing that con stellation in so close union; whether he had bound them together in a cluster or bundle. This idea is adopted by RosenmtUler, Umbreit, and Noyes. Herder renders it, " the brilliant Pleiades." The word 'bands' applied to the Pleiades is not unfrequently used in Persian poetry. They were spoken of as a band or ornament for the forehead — or compared with a headband made up of diamonds or pearls. Thus Sadi, in his Gulistan, p. 22, (Amsterdam, 1651), speaking of a garden, says, " The

32 Canst thou bring forth 'Mazzaroth in his season? or

earth is strewed, as it were, with emeralds, and tiie bands of Pli;iades ap- ])car upon the boughs of the trees.'" Ho Ilaliz, another Persian poet, says, in one of his odes, " Over thy songs fleaven has strew"ed tiie bands of tlie I'leiades as a seal of inmiortalily."' The Greenlanders call the Pleiades killiikturset, a name given to them because thev appear to be bound together. Ecredes Account of the Grecnhind Mission, p. 57. See Ilo- Kenmilller,.ilte u. jimc Morgcniand, iS'o. 768. There seems, however, no good reason for departing from the usual meaning of the word, and then the reference will be to the time when the Pleiades or the seven stars make their appearance — the season of spring. Then the winter disappears; the streams are unlocked; the earth is covered with grass and flowers; the air is sweet and balmy; and a happy influence seems to set in upon the world. There may be some allusion here to the influence which the stars were supposed to exert over the seasons and the affairs of this world, but it is not necessary to suppose this. All that is required in the interpretation of the passage is, that the appearance of certain constellations was connected icitk certain changes in the seasons; as with spring, summer, or winter. It was not unnatural to infer from that fact, that the constellations exerted an influence in causing those changes, and hence arose the pretended science of astrology. But there is no necessary connection between the two. The Pleiades appear in the spring, and seem to lead on that joyous season. These stars, so closely set together, seem to be hound to one another in a sisterly union (Herder), and thus joyously usher in the spring. God asks Job whether he were the author of that band, and had thus united them for the purpose of ushering in happy influences on the world. IT Or loost the hands of Orion. In re-