Job 35
Job 35:1-16.
2. more than—rather as in Job 9:2; 25:4: "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; 16:12-17; 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.
3. Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; 22:17).
4. companions—those entertaining like sentiments with thee (Job 34:8, 36).
5-8. Elihu like Eliphaz (Job 22:2, 3, 12) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin.
behold the clouds, which are higher than thou—spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.
6. what doest—how canst thou affect Him?
9. (Ec 4:1.) Elihu states in Job's words (Job 24. 12; 30. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him.
10-13. But the reason is that the innocent sufferers often do not humbly seek God for succor; so to their "pride" is to be laid the blame of their ruin; also because (Job 35:13-16) they, as Job, instead of waiting God's time in pious trust, are prone to despair of His justice, when it is not immediately visible (Job 33:19-26). If the sufferer would apply to God with a humbled, penitent spirit, He would hear.
Where, &c.—(Jer 2:6, 8; Isa 51:13).
songs—of joy at deliverance (Ps 42:8; 149:5; Ac 16:25).
in the night—unexpectedly (Job 34:20, 25). Rather, "in calamity."
11. Man's spirit, which distinguishes him from the brute, is the strongest proof of God's beneficence; by the use of it we may understand that God is the Almighty helper of all sufferers who humbly seek Him; and that they err who do not so seek Him.
12. There—rather, "Then" (when none humbly casts himself on God, Job 35:10). They cry proudly against God, rather than humbly to God. So, as the design of affliction is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (Ps 10:4; Jer 13:17).
13. vanity—that is, cries uttered in an unhumbled spirit, Job 35:12, which applies in some degree to Job's cries; still more to those of the wicked (Job 27:9; Pr 15:29).
14. Although thou sayest thou shalt not see him—(as a temporal deliverer; for he did look for a Redeemer after death, Job 19:25-27; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; 9:11; 23:3, 8, 9; yet, judgment...; therefore trust... But the Hebrew favors Maurer, "How much less (will God... regard, Job 35:13), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; 30:20).
15. As it is, because Job waited not trustingly and patiently (Job 35:14; Nu 20:12; Zep 3:2; Mic 7:9), God hath visited...; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; 11:6). Maurer translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," Umbreit translates with the Rabbins, "multitude." Gesenius reads with the Septuagint and Vulgate needlessly, "transgression."
in vain—rashly.
Job 36
Job 36:1-33.
1, 2. Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Isa 9:13; Jer 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.
3. from afar—not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness—whereas Job ascribed unrighteousness (Job 34:10, 12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].
4. I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8)—that is, vindicate God by unsound arguments.
he that is perfect, &c.—Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).
5. Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (Job 35:14).
6. right... poor—He espouses the cause of the afflicted.
7. (1Pe 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (1Sa 2:8; Ps 113:7, 8). True of believers in the highest sense, already in part (1Pe 2:9; Re 1:6); hereafter fully (Re 5:10; Job 22:5).
and they are—that they may be.
8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
9. work—transgression.
that... exceeded—"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.
10. (Job 33:16-18, 23).
11. serve—that is, worship; as in Isa 19:23. God is to be supplied (compare Isa 1:19, 20).
12. (Job 33:18).
without knowledge—that is, on account of their foolishness (Job 4:20, 21).
13-15. Same sentiment as Job 36:11, 12, expanded.
hypocrites—or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12).
heap up wrath—of God against themselves (Ro 2:5). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, 10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).
14. Rather (De 23:17), Their life is (ended) as that of (literally, "among") the unclean, prematurely and dishonorably. So the second clause answers to the first. A warning that Job make not common cause with the wicked (Job 34:36).
15. poor—the afflicted pious.
openeth... ears—(Job 36:10); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" (Job 33:16, 17, 23-27).
16. Rather, "He will lead forth thee also out of the jaws of a strait" (Ps 18:19; 118:5).
broad place—expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Ps 23:5; Isa 25:6).
17. Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to Job 34:5-7, 36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jer 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [Umbreit].
18. (Nu 16:45; Ps 49:6, 7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).
with his stroke—(Job 34:26). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
night—(Joh 9:4).
when—rather, "whereby."
cut off—literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."
in their place—literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.
21. regard—literally, "turn thyself to."
iniquity—namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17, 18).
rather than—to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Heb 11:25).
22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth—rather, doeth lofty things, shows His exalted power [Umbreit] (Ps 21:13).
teacheth—(Ps 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Isa 40:13, 14; Ro 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.
23. Job dared to prescribe to God what He should do (Job 34:10, 13).
24. Instead of arraigning, let it be thy fixed principle to magnify God in His works (Ps 111:2-8; Re 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Ro 1:20).
25. See—namely, with wondering admiration [Maurer].
man may behold—rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).
26. (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.
his years—(Ps 90:2; 102:24, 27); applied to Jesus Christ (Heb 1:12).
27, 28. The marvellous formation of rain (so Job 5:9, 10).
maketh small—Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Ps 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).
28. abundantly—literally, "upon many men."
spreadings, &c.—the canopy of thick clouds, which covers the heavens in a storm (Ps 105:39).
the noise—"crashing"; namely, thunder.
of his tabernacle—God being poetically said to have His pavilion amid dark clouds (Ps 18:11; Isa 40:22).
30. light—lightning.
it—His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.
spread—is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."
covereth the bottom—roots.
of the sea—namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Ps 18:14, 15, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Ps 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.
31. These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; 38:23, 27; Ac 14:17).
32. Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Ps 8:2; 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [Umbreit].
33. noise—rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Ge 40:10; 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.].
Job 37
Job 37:1-24.
1. At this—when I hear the thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (Job 38:1).
2. Hear attentively—the thunder (noise), &c., and then you will feel that there is good reason to tremble.
sound—muttering of the thunder.
3. directeth it—however zigzag the lightning's course; or, rather, it applies to the pealing roll of the thunder. God's all-embracing power.
ends—literally, "wings," "skirts," the habitable earth being often compared to an extended garment (Job 38:13; Isa 11:12).
4. The thunderclap follows at an interval after the flash.
stay them—He will not hold back the lightnings (Job 37:3), when the thunder is heard [Maurer]. Rather, take "them" as the usual concomitants of thunder, namely, rain and hail [Umbreit] (Job 40:9).
5. (Job 36:26; Ps 65:6; 139:14). The sublimity of the description lies in this, that God is everywhere in the storm, directing it whither He will [Barnes]. See Ps 29:1-11, where, as here, the "voice" of God is repeated with grand effect. The thunder in Arabia is sublimely terrible.
to the small rain, &c.—He saith, Be on the earth. The shower increasing from "small" to "great," is expressed by the plural "showers" (Margin), following the singular "shower." Winter rain (So 2:11).
7. In winter God stops man's out-of-doors activity.
his work—in antithesis to man's own work ("hand") which at other times engages men so as to make them liable to forget their dependence on God. Umbreit more literally translates, That all men whom He has made (literally, "of His making") may be brought to acknowledgment."
8. remain—rest in their lairs. It is beautifully ordered that during the cold, when they could not obtain food, many lie torpid, a state wherein they need no food. The desolation of the fields, at God's bidding, is poetically graphic.
9. south—literally, "chambers"; connected with the south (Job 9:9). The whirlwinds are poetically regarded as pent up by God in His southern chambers, whence He sends them forth (so Job 38:22; Ps 135:7). As to the southern whirlwinds (see Isa 21:1; Zec 9:14), they drive before them burning sands; chiefly from February to May.
the north—literally, "scattering"; the north wind scatters the clouds.
10. the breath of God—poetically, for the ice-producing north wind.
frost—rather, "ice."
straitened—physically accurate; frost compresses or contracts the expanded liquid into a congealed mass (Job 38:29, 30; Ps 147:17, 18).
11-13. How the thunderclouds are dispersed, or else employed by God, either for correction or mercy.
by watering—by loading it with water.
wearieth—burdeneth it, so that it falls in rain; thus "wearieth" answers to the parallel "scattereth" (compare, see on Job 37:9); a clear sky resulting alike from both.
bright cloud—literally, "cloud of his light," that is, of His lightning. Umbreit for "watering," &c., translates; "Brightness drives away the clouds, His light scattereth the thick clouds"; the parallelism is thus good, but the Hebrew hardly sanctions it.
12. it—the cloud of lightning.
counsels—guidance (Ps 148:8); literally, "steering"; the clouds obey God's guidance, as the ship does the helmsman. So the lightning (see on Job 36:31, 32); neither is haphazard in its movements.
they—the clouds, implied in the collective singular "it."
face of the world, &c.—in the face of the earth's circle.
13. Literally, "He maketh it (the rain-cloud) find place," whether for correction, if (it be destined) for His land (that is, for the part inhabited by man, with whom God deals, as opposed to the parts uninhabited, on which rain is at other times appointed to fall, Job 38:26, 27) or for mercy. "If it be destined for His land" is a parenthetical supposition [Maurer]. In English Version, this clause spoils the even balance of the antithesis between the "rod" (Margin) and "mercy" (Ps 68:9; Ge 7:1-24).
14. (Ps 111:2).
15. when—rather, "how."
light—lightning.
shine—flash. How is it that light arises from the dark thundercloud?
16. Hebrew, "Hast thou understanding of the balancings," &c., how the clouds are poised in the air, so that their watery gravity does not bring them to the earth? The condensed moisture, descending by gravity, meets a warmer temperature, which dissipates it into vapor (the tendency of which is to ascend) and so counteracts the descending force.
dost thou know—how, &c.
17. thy garments, &c.—that is, dost thou know how thy body grows warm, so as to affect thy garments with heat?
south wind—literally, "region of the south." "When He maketh still (and sultry) the earth (that is, the atmosphere) by (during) the south wind" (So 4:16).
spread out—given expanse to.
molten looking glass—image of the bright smiling sky. Mirrors were then formed of molten polished metal, not glass.
19. Men cannot explain God's wonders; we ought, therefore, to be dumb and not contend with God. If Job thinks we ought, "let him teach us, what we shall say."
order—frame.
darkness—of mind; ignorance. "The eyes are bewilderingly blinded, when turned in bold controversy with God towards the sunny heavens" (Job 37:18) [Umbreit].
20. What I a mortal say against God's dealings is not worthy of being told Him. In opposition to Job's wish to "speak" before God (Job 13:3, 18-22).
if... surely he shall be swallowed up—The parallelism more favors Umbreit, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed?"
21. cleanseth—that is, cleareth the air of clouds. When the "bright light" of the sun, previously not seen through "clouds," suddenly shines out from behind them, owing to the wind clearing them away, the effect is dazzling to the eye; so if God's majesty, now hidden, were suddenly revealed in all its brightness, it would spread darkness over Job's eyes, anxious as he is for it (compare, see on Job 37:19) [Umbreit]. It is because now man sees not the bright sunlight (God's dazzling majesty), owing to the intervening "clouds" (Job 26:9), that they dare to wish to "speak" before God (Job 37:20). Prelude to God's appearance (Job 38:1). The words also hold true in a sense not intended by Elihu, but perhaps included by the Holy Ghost. Job and other sufferers cannot see the light of God's countenance through the clouds of trial: but the wind will soon clear them off, and God shall appear again: let them but wait patiently, for He still shines, though for a time they see Him not (see on Job 37:23).
22. Rather, "golden splendor." Maurer translates "gold." It is found in northern regions. But God cannot be "found out," because of His "Majesty" (Job 37:23). Thus the twenty-eighth chapter corresponds; English Version is simpler.
the north—Brightness is chiefly associated with it (see on Job 23:9). Here, perhaps, because the north wind clears the air (Pr 25:23). Thus this clause answers to the last of Job 37:21; as the second of this verse to the first of Job 37:21. Inverted parallelism. (See Isa 14:13; Ps 48:2).
with God—rather, "upon God," as a garment (Ps 104:1, 2).
majesty—splendor.
23. afflict—oppressively, so as to "pervert judgment" as Job implied (see on Job 8:3); but see on Job 37:21, end of note. The reading, "He answereth not," that is, gives no account of His dealings, is like a transcriber's correction, from Job 33:13, Margin.
24. do—rather, "ought."
wise—in their own conceits.
Job 38
Job 38:1-41.
1. Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1, 2), the symbol of "judgment" (Ps 50:3, 4, &c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's sentiment, that submission to, not reasonings on, God's ways is man's part. This and the disciplinary design of trial to the godly is the great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the immediate question; glimpses of that truth were already given in the fourteenth and nineteenth chapters, the full revelation of it being reserved for Gospel times. Yet even now we need to learn the lesson taught by Elihu and God in Job.
2. this—Job.
counsel—impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.
3. a man—hero, ready for battle (1Co 16:13), as he had wished (Job 9:35; 13:22; 31:37). The robe, usually worn flowing, was girt up by a girdle when men ran, labored, or fought (1Pe 1:13).
4. To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; 15:7, 8).
hast—"knowest."
understanding—(Pr 4:1).
5. measures—of its proportions. Image from an architect's plans of a building.
6. foundations—not "sockets," as Margin.
fastened—literally, "made to sink," as a foundation-stone let down till it settles firmly in the clay (Job 26:7). Gravitation makes and keeps the earth a sphere.
7. So at the founding of Zerubbabel's temple (Ezr 3:10-13). So hereafter at the completion of the Church, the temple of the Holy Ghost (Zec 4:7); as at its foundation (Lu 2:13, 14).
morning stars—especially beautiful. The creation morn is appropriately associated with these, it being the commencement of this world's day. The stars are figuratively said to sing God's praises, as in Ps 19:1; 148:3. They are symbols of the angels, bearing the same relation to our earth, as angels do to us. Therefore they answer to "sons of God," or angels, in the parallel. See on Job 25:5.
womb—of chaos. The bowels of the earth. Image from childbirth (Job 38:8, 9; Eze 32:2; Mic 4:10). Ocean at its birth was wrapped in clouds as its swaddling bands.
10. brake up for—that is, appointed it. Shores are generally broken and abrupt cliffs. The Greek for "shore" means "a broken place." I broke off or measured off for it my limit, that is, the limit which I thought fit (Job 26:10).
11. stayed—Hebrew, "a limit shall be set to."
12-15. Passing from creation to phenomena in the existing inanimate world.
Hast thou—as God daily does.
commanded the morning—to rise.
since thy days—since thou hast come into being.
his place—It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.
13. take hold of the ends, &c.—spread itself over the earth to its utmost bounds in a moment.
shaken out of it—The corners (Hebrew, "wings" or "skirts") of it, as of a garment, are taken hold of by the dayspring, so as to shake off the wicked.
14. Explaining the first clause of Job 38:13, as Job 38:15 does the second clause. As the plastic clay presents the various figures impressed on it by a seal, so the earth, which in the dark was void of all form, when illuminated by the dayspring, presents a variety of forms, hills, valleys, &c.
turned—(Hebrew, "turns itself") alludes to the rolling cylinder seal, such as is found in Babylon, which leaves its impressions on the clay, as it is turned about; so the morning light rolling on over the earth.
they stand—The forms of beauty, unfolded by the dawn, stand forth as a garment, in which the earth is clad.
15. their light—by which they work; namely, darkness, which is their day (Job 24:17), is extinguished by daylight.
high—Rather, "The arm uplifted" for murder or other crime is broken; it falls down suddenly, powerless, through their fear of light.
16. springs—fountains beneath the sea (Ps 95:4, 5).
search—Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.
17. seen—The second clause heightens the thought in the first. Man during life does not even "see" the gates of the realm of the dead ("death," Job 10:21); much less are they "opened" to him. But those are "naked before God" (Job 26:6).
19-38. The marvels in heaven. "What is the way (to the place wherein) light dwelleth?" The origin of light and darkness. In Ge 1:3-5, 14-18, "light" is created distinct from, and previous to, light-emitting bodies, the luminaries of heaven.
20. Dost thou know its place so well as to be able to guide, ("take" as in Isa 36:17) it to (but Umbreit, "reach it in") its own boundary, that is, the limit between light and darkness (Job 26:10)?
21. Or without the interrogation, in an ironical sense [Umbreit].
22. treasures—storehouses, from which God draws forth snow and hail. Snow is vapor congealed in the air before it is collected in drops large enough to form hail. Its shape is that of a crystal in endless variety of beautiful figures. Hail is formed by rain falling through dry cold air.
23. against the time of trouble—the time when I design to chastise men (Ex 9:18; Jos 10:11; Re 16:21; Isa 28:17; Ps 18:12, 13; Hag 2:17).
24. is... parted—parts, so as to diffuse itself over the whole earth, though seeming to come from one point. Light travels from the sun to the earth, ninety millions of miles, in eight minutes.
which scattereth—rather, "And by what way the east wind (personified) spreads (scattereth) itself." The light and east wind are associated together, as both come from one quarter, and often arise together (Jon 4:8).
25. waters—Rain falls, not in a mass on one spot, but in countless separate canals in the air marked out for them.
26. Since rain fails also on places uninhabited by man, it cannot be that man guides its course. Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it.
27. As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.
28. Can any visible origin of rain and dew be assigned by man? Dew is moisture, which was suspended in the air, but becomes condensed on reaching the—in the night—lower temperature of objects on the earth.
29. Job 37:10.
30. The unfrozen waters are hid under the frozen, as with a covering of stone.
frozen—literally, "is taken"; the particles take hold of one another so as to cohere.
31. sweet influences—the joy diffused by spring, the time when the Pleiades appear. The Eastern poets, Hafiz, Sadi, &c., describe them as "brilliant rosettes." Gesenius translates: "bands" or "knot," which answers better the parallelism. But English Version agrees better with the Hebrew. The seven stars are closely "bound" together (see on Job 9:9). "Canst thou bind or loose the tie?" "Canst thou loose the bonds by which the constellation Orion (represented in the East as an impious giant chained to the sky) is held fast?" (See on Job 9:9).
32. Canst thou bring forth from their places or houses (Mazzaloth, 2Ki 23:5, Margin; to which Mazzaroth here is equivalent) into the sky the signs of the Zodiac at their respective seasons—the twelve lodgings in which the sun successively stays, or appears, in the sky?
Arcturus—Ursa Major.
his sons?—the three stars in his tail. Canst thou make them appear in the sky? (Job 9:9). The great and less Bear are called by the Arabs "Daughters of the Bier," the quadrangle being the bier, the three others the mourners.
dominion—controlling influence of the heavenly bodies, the sun, moon, &c., on the earth (on the tides, weather) (Ge 1:16; Ps 136:7-9).
36. inward parts... heart—But "dark clouds" ("shining phenomena") [Umbreit]; "meteor" [Maurer], referring to the consultation of these as signs of weather by the husbandman (Ec 11:4). But Hebrew supports English Version. The connection is, "Who hath given thee the intelligence to comprehend in any degree the phenomena just specified?"
heart—not the usual Hebrew word, but one from a root "to view"; perception.
37. Who appoints by his wisdom the due measure of the clouds?
stay—rather, "empty"; literally, "lay down" or "incline" so as to pour out.
bottles of heaven—rain-filled clouds.
38. groweth, &c.—rather, pour itself into a mass by the rain, like molten metal; then translate Job 38:38, "Who is it that empties," &c., "when," &c.? The English Version, however, is tenable: "Is caked into a mass" by heat, like molten metal, before the rain falls; "Who is it that can empty the rain vessels, and bring down rain at such a time?" (Job 38:38).
39. At Job 38:39-39:30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (Ps 104:21).