Bible Commentary (1871–1879 Edition) (continued)
Gmparison not to he made i nth God. JOB XXXV, XXXVI. God b Just in Ms Ways.
Job's words (ch. 19. 7; 30. 20). Judgment—?. e., thy cause, thy rigid; as in Psalm 9. 10; Proverbs 31. 5, 8. ti-nst— Rather, trait thou on Him, patiently, until He take up thy cau.se )Psalm 37. 7). 15. As it is, because Job waited not trustingly and patiently {v. 14; Numbers '20. 12; Zephaniah 3.2; Micah 7. 9), God hath visited, Ac, yet still he has not taken {severe) .cognizance of tlte great multitude (English Version wrongly, "extremity") of .sins; therefore Job should not complain of being pnnislied with undue severity (ch. 7. 20; 11. 6). Maubek translates, "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken
Rather, men, !( i77 say to me. and the wise man (c. 2,
30) who liearlcens to nie (will say), " Job hath spoken," &c. 30. Maryin, not so wt ll, My father, Elihu addressing God. This title does not elsewhere occur in Job. tried—by ca.laniities. aiisivtrs for wicked men—(See note v. 8.) Trials ol the godly are not removed until they jiroduce the eirect designed. 37. clnppetli . . . liands—In scorn
(cli. '.i7. 28; ICzekiel '21. 17). mii HiplietU . . . womIs—(ch.
11. 2; ;J.5. 10). To his original "sin" to correct which trials liave been sent, "he adds rebellion," i. e., words arraigning God's justice.
CHAPTER XXXV.
sliict (great) cognizance of his folly (sinful speedies), therefore, Ac. For "folly," Umbkeit translates with the Riibbins, multitude. Geseniu.s reads with LXX. and Vulgate needlessly, "transgression." JG. Apodosis to 15. in Tain—Rashly.
Ver. J-lfi. 3. more tUaii—Rather as ch. 9. 2; 25. 4: "I am rigliteous {lit., my righteousness is) before God." Enylish Version, however, agrees with ch. 9. 17; 16. 12-17; 27.
2-6. Ch. 4. 17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but vir UutUy.
CHAPTER XXXVI.
3. Itither, explanatory of " this" in v. 2, "That thou saj'-
Ver. 1-33. 1, a. 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 th« sufferer's extraordinary guilt, but because the discipline has not yet attained its object, viz., to lead him to humble himself penitently before God (Isaiah 9. 13; Jeremiah i est (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?" i. e., more than if I had sinned (ch. .SI. 9). Job had said that the wicked, who use these very words, do not sufl Ter for it (ch.
21. 18-1.5); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (ch. 19. "28; 22. 17). 4. eompanlons— Those entertaining like sentiments with thee (ch. 34. 8, 86). 5-8. Klihu like Eliphaz (ch. 22. 2, 3, 12) sliows 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
3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness, v. 2. Lit., Wail yet but a little for me. Bear with me a little farther. / have pet (much, cii. 32. 18-20). There are Chaldeisms in this verse, agreeably to the view tliat the scene of the book is near the Euphrates and the Chuldees. 3. from afar— Not trite connnonplaces. but drawn from God's mighty works, ascribe rlgliteonsness—Whereas Job ascribed unrighteousness (cli. 34. 10, sin. I>eliold tlie clouds, wiiieh are higher than thon Spoken with irony. Not only are they higher than thou, but thou cannot even reach them clearly with the eye. Yet these are notashigh as God's .seat. God is therefore too
12). A man, in Inquiring Intc 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 thent to be so; such a one will never bo disappointed. [Baunes.] 4. I will not "speak wickedly for God," as the friends (ch. 13. 4, 7, 8)—i. c, vindicate God by unsound arguments. l»e that is perfect, Ac.—Rather, as the parallelism requires, "a man of integrity in sentii.ienta e.'cnlted 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; viz., the good of the sufferer. 6. wliat does*—How canst thou affect him? unto liim—That can hurt Him? (.Jeremiah 7. 19; Proverbs g. 3in. 7. (Psalm Ifi. 2; Proverbs 9. 12; Luke 17. 10.) 9. (Ecclcsiastes I. 1.) Elihu states in Job's words (ch. J4. 12 is witli thee" (is he with wliom thou liast to do). Elihu means hiui.self, as opposed to the dishonest reasonings of the friends (ch. 21. 31). 5. Rather, st7-ength of understanding (heart) the force of the repetition of "miglity;" 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 searchesout the most minute things, so as to give to each his right. Elihu contlrms hl.s exhortation (ch. 3>. 14). 6. right . . . poor—He espouses the cause of the affilcted. 7. (1 Peter 3. 12.) Goil does not forsake the godl.y, as Job Implied, but "establislies," or makes them sit on the throne as kings (1 .Samuel 2. 8; P.salni
8(1. 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. Hut the reason is, that the innocent sufferers often do not humbly seek God for succour; so to their "pride" is to be laid the blame of their ruin ; also l)ccause (13-10) they, as Jol), instead of waiting God's time in pious trust, are prone to despair of His justice, when it Is not Immediately visible (ch. 19-20). If the sull'erer would apply to God with an humbled, penitent spirit. He would hear. Where, Ac.—(Jeremiah
2. 0, 8; Isaiah .'51. 13.) songs—Of joy at deliverance (Psalm 42.8; 119. .0; Acts 10. &>). in tine n\f!,i\tUneirpected!y
11.'!. 7, 8). True of believers in the highest sen.se, already
34. 20, 2')). iffilher, in ccdamity. 11. Man's spirit, which distinguishes him from the brute. Is tlie strongest proof of God's l)cuellcence; by the use of It we may understand
In part, 1 Peter 2.9; Revelation 1.0; hereafter fully, Revelation .'>. 10; ch. '22. !). ami tliey are— That they may be. 8-
10. If they bo all Ucted, It is no proof that they are hypojhat God Is the Almighty helper of all sufferers who humlily seek him; and that they err who do not .so seek hlin. fowl.>*—(ch. '2H. 21; Note). 13. Tlierc—Uather, r/icn (when none huml)ly casts himself on God, v. 10). They cry prou<lly (tr/ninst fiod, rather than humbly to God. Ho, as the design of allllctlon is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (Psalm 10. 4 ; Jeremiah 1.3. 17). 13. Vanity, crites, as the friends maintain, or that God disregards them, and is IndllVerent whether men are good or bad, as Job asserts: God is tliereby "disciplining tliem," and "showing tliem 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, lit., great; i. e., presumptuously, or, at least, self-contldently. lO.
i. e., cries utt(!reil in an unliunibled spirit, t). 12, which applies in somc <legree to Job's cries; still more to those of the wicked (eh. 27. 9; Proverlis Vi. 29). 14. Although thou miyest, thou shall not see Him (as a temporal deliverer;
.'t!. I('>-18, '23.) 11. «erve—I. e., ?(•(«,«/( i;),- as in Isaiah 19.
2;i. <;od Is to be supplied (cf. Isaiah 1. 19, '20). Vi. (ch. 3'!. 18.) -tvithoiit Itnowledgr In, i. e., on account of their foolis/iness (eh. 4. '20, 21). 13-16. Same sentiment as v. 11, I'i, expanded. 13. hypocrites—Or, the ungodly [MauukkJ; bai " hypocrites" is i>erhaps a distinct da.ss from the opet\ly wicked (v. 12). lieap up wratli—Of God against tlu'inselves (Romans '2. .'>). UMititniT trttnslates, " uinir\s]\ their wrath against God," Instead of "crying" unto Him. This suits well the parallelism and the Hebrew. Wwl Kuglijh Vcrsimi gives a good parallelism, "hypocrites" auswerlug for he<lld look for a Ufdeemer after death (ch. 19. '2.5-27); which passage cannot consistently with EUhu's assertion here l)c Interpreted of "seeing" a temporal " Redeemer,") ch. 7. 7; 9. 11 ; 23. ."5, 8, 9, y<'t, judgment, Ac, therefore trust,
&(:. Hut the Ilebrmv favours JlAUliicu, "How much less (will (iod—regard, r. J.3)j since thou sayest, that He does
legard tlK.'C " 8o in ch. I. 19. Thus Elihu alludes to
Uotc Job's Siw hinder GocFs Bkssivgs. JOB XXX^'^I. God's Worka lo be Magiiiftm.
The marvellous formation of rain (so ch. 5. 9, 10). maketh small—Rathe'r, " He draweth (up) lo Him, He attracts (fi om the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapour." " Vapour" to "cry not" (eh. 27. 8, 10); "heap up wrath" against themselves, to "He binileth them" with fetters of affliction (v.
8). 14. liatlier (J)euteroiiomy •£). 17), Their life is (ended) as that of (lit., amuiif/) the unclean, prematurely and disflonourably. So the second cliiuse answers to the lirst. A warning that Job make not common cause with the wicked (ch. Si. Sti). 15. poor— 77(f ajtticled pious, openeth
Is in apposition with "rain," marking the way In which rain is formed, viz., from the vapour drawn up by God into the air and then condensed into drops, which fall (Psalm 147. 8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapoury rain, are the marvel. The select-ion of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (ch. 40. 1). 28. abundantly —Lit., upon, tmtny men. 29. (ch. 37. 5). God's marvels in thunder and lightnings. 29. spreadlngs, &c.—Tlie canopy of thick clouds, which covers the heavens in a storm (Psalm 105.39). the noise (crashing) of his tabernacle. , . ears (v. lU) ; so as to be adnwnished in tlieir straits ("oppression") to seek God penitently, and so be "delivered " (ch. :e. le, 17, 2J-27). 16. Riither, "He will lead forth thee al.so out of thejrnvs of a strait" (Psalm 18. 19; 118.
5). Tlie " l>road place" expresses tlie liberty, and the wc UsuppJied " table" the abundance of the prosperous (Psalm a'!. 5: Isaiah 2o. G). 17. Rather, "Buti/ thou art fulttlled
(i. entirely tilled) with the judgment of the wicked (i.e., the </uiU incurring judgment[MAURER] ; or ratlier, as UmBKEIT, referring to cli. 31. o, 6, 7, 36, the judgment pronounced on God by the i/uilty in misfortunes) judgment (God's judgment on the wicked; Jeremiah 51. 9, playing on the double meaning of "judgment") and justice shall closely follow each otlier. [Umbreit.] 18. (Numbers K!. 45; Psalm -19. 6, viz., thunder ; God being poetically said to have //w paii(7iOft amidst dark clouds (Psalm 18.11; Isaiah 40. 22). 30. light—Lightning. It—His tabernacle. The light, in an instant spread over the vast mass of dark clouds, forms a striking picture. "Spread" is repeated from y. 29, to form an antithesis. " He spreads not only clouds, but light." covereth tike bottom (roots) of the sea—viz., with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it " spi'eads" across the dark sky. So in P.salm 18. 14,
7; Matthew 1(). 2ti.) Even the "ransom" by Jesus Christ
(ch. 33. 24) will be of no avail to wilful despisers (Hebrews
10. 2i>-29). wltli Iii8 stroke—(ch. 31.26). Umbreit translaif'.i, " IJeware lest the wrath of God (thy severe calamity) lead thee to scorti" (ch. 34. 7 ; 27. 2.3). This accords better with the verl) in the parallel clause, which ought to be trans-
15, the di.scovering of "the channels of waters" follows the "lightnings." Umbreit translates, "He spreadeth His light tipon Himself, and covereth Himself with the roots of the sea;" (Psalm 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 wit)- the roots of the sea" is harsh ; but the image is grand. 31. These (rain and lightnings) are marvellous and not to be understood (v. 29), yet necessary ; "For by them He judgeth (chastiseth on the one hand), etc. (and on the other, by them) He giveth meat" (food), &c. (ch. 37.13; 38. 23, '27; Acts 14. 17). 32. Rather, " He covereth (both) His hands witli light (lightning, ch. 37. 3, Margin), and giveth it a command against his adversary" (lit., the one assailing Him lated, " Let not the great ransom (of money, which thou canst give) seduce thee (Mart/in, '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 tlie wicked," v. 17, so " ransom, seduce" to " will he esteem riches," I'. 19. Tluis, v. 18 is the transition between v. 17 and 19. It), forces of streiigtU i. e., resources of wealth (Psalm 49.7; Pioverbs 11. 4). 80. desire—PaiZ for. Job had u-is>ted /or dnath (ch. 3. 3-9, &c.). night—(John 9. 4). when—Rather, ichefeby. cut oft— Lit., (tscenci, as the corn cut and lilted upon the wagon or stack (t). 20) ; so cut off, disappear, lii their place — Lit., under themselves; so, without moving from their place, on tlie spot, suddenly
Psalm 8.2; 139. 20 ; 21.19.) Thus, as in v. 31, the twofold effects of His leaters are set forth, so here, of His light; in the one hand destructive lightning against the wicked; in the other, the genial lig/it for good to His friends, &c., v. .33. [Umbreit.] 33. noise—Rather, He revealeth it (lit., an7iounceth concerning it) to His friend (antithesis to adversary, v. 32, so the Hebrew is translated, eh. 2. 11) ; also to cattle and plants {lit., that which shooteth vp ; Genesis 40. 10
(ch. 10. 12). [Maurer.] '\Jy^^Bnv^'s translation," To ascend (which is really, as tliou wilt find to thy cost, to descend) to the people below" {lit., under themselves), answers better to the parallelism and the Hebrew. Thou patitest for death Bs desirable, but it is a " night" or region of darkness, thy fancied ascent (amelioration) will prove a descent (deterioration) (ch. 10.22); therefore desire it not. ai. regard
Lit., turn thyself to. Iniquity—viz., presumptuous speaking against God (ch. 34. 5. and above, v. 17, 18; Note), rather than—To bear "atlliction" 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 Hebrews 11.2.5). 22-35. God
41. 22). As the genial effect of "water" in the growth of food, is mentioned v. 31, so here that of "light" in cherishing cattle and plants. [Umbreit.] If English Version, "noise" be retained, translate, " ilis noi.se (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 theapproacU of a storm. [Virg. Georg. I. 373, &c.]
Is not to be impiously arraigned, but to be praised for His might, shown in His works, cxalteth—Rather, doethlofly things, shows His exalted power [Umbreit] (Psalm 21. 13). teacheth—(Psalm 94. 12, <&c.). The connection is, returning to f. 5, God's "might" is shown i:i His " wisdom ;" He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Lsaiah 40. 13, 14; Romans 11. 34 ; 1 Corintliians 2. hi). 8o the transition to v. 2;? is natural. Umbreit with LXX.
CHAPTER XXXVII.
Ver. 1-24. 1. At this—When I hear tlie thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (ch. 38. 1). 2. He«r attentively—The thunder (noise), ic, and then you will feel that there is good reason to tremble, sound Muttering of the thunder. 3. dlrecteth It—However zigzag the lightning's course ; or, rather, it applies to the pealing roll of the thunder, God's all-embracing power, enda —Li/., wings, skirts, tUe habitable earth being often compared to an extended garment (ch. 38. 13; Isaiah 11.12). 4. The thunder-clap follows at an interval after the flush, stay them—He will not hold back tlie tiijlitnings (f. 3i, wlieli the thunder is heard. [MAUKKit.] Rallier, take " them" as the usual concomitants of thunder, viz., mm and hail [Umbreit] (ch. 40. 9). 5. (ch. *i. 20; Psalm fw. 6; 139. H). The sublimity of the description lies In this, that Go 1 tra)islales "'Who is Lord," wrongly, as this meaning belongs to later Hebrew. 23. Jol) dared to prescribe to God what He Bhouhl do (ch. 31. 10, 13). 2*. Instead of arraigning, let it be thy fixed principle to magnify God in His works (Psalm 111.
2-8; Revelatmn 15. 3>; these, which all may "see," may convince; us that what we do not .see is altogether wise and ({ood (Romans 1.20). behold—As " see," r. 25, shows ; not, as Maukkk, " sing," laud (Note 33. 27). 25. "See," viz., with wondering admiration. [Maurer.] man may be Iiold— Riither, (yet) mortals (a ditt'erent Hebrew word from "man") behold it (only) from afar olt'," see l)Ut a small " part" (ch. 2C. 14). 20. (ch. 37. 13.) God's greatness in h-aven and earth: a reason why Job should bow under His afflicting hand. 20. know hlin not Only in pint (r. 25; 1 Corinthians 1.'!. 12). his years—(Psalm 90.2;
Is everywhere in the storm, directing It whitlier He will. (Raknes.) See Psalm 29., where, as here, the "voice" of
Sfti. 24. 27) ; applied to Jesus Christ (Hebrews 1. 12). 27. '48.
God to be Feared for His Great Works. JOB xxxviir. He Appears in a Whirlivind.
Frame.- darkness—Of mind; ignorance. "The eyes are bewilderingly blinded, when turned in bold controversy with God towards the sunny heavens" {v. 18). [Umbkeit.] 30. 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 (ch. 13. 3, 18-22). If . . . surely h« shall be swallowed up—The parallelism more favours Umbreit, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed t" 21. "Cleanseth," i.e., cleareih 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
is repeated with grand effect. Tlie thunder in Arabia
Is sublimely terrible. 6. Be—More forcible than "Fall," as Umbreit translates Genesis 1. 3. to tUe small rain, ttc,—He saith, Be on the earth. The shower increasing from "small" to "great," is expressed by the plural sJwivei:< I ilargiyi), following the singular shoiver. Winter rain (Song of Solomon 2. 11). 7. In winter God stops man's out-of doors activity, sealeth — Closeth up (ch. 9. 7). Man's " hands" are then tied up. His worU—In antithesis toman's own miotA: (" hand") which at other times engages men so as to be liable to forget their dependence on God. Umbreit more lit. translates, That all men ivhom He has made {lit., of His making) may be brought to acknowledgment. 8. remain—Rest in their lairs. It is lieautifully ordered that during the cold,wh«n they could not obtain food, many lie torpid; a state wherein they 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 (cf. Note, t). 19). [Umbreit.] It is because " now man sees not the bright sunlight" (God's dazzling Majesty), owing to the intervening " clouds" (ch. 26. 9), that they dare to wish to " speak" before God {v. 20). Prelude to God's appearance (ch. 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 lig?it 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, thougli for a time they see Him not (see Note 23). 33. Rather, golden splendour:- M.A.UKER translates gold. It is found in northern regions. But God cannot be "found out," because of His "Majesty" {v. 23). Thus ch. 28. corresponds; English Version is simpler, the north Brightness is chietly associated with it {Note, 23. 9). Here, perhaps, because the north wind clears the air (Proverbs ii.eed no food. The desolation of the fields, at God's bidding, is poetically graphic. 9. south Lit., chambers; connected with the south (ch. 9. 9). The whirlwinds are poetically regarded as pent up by God in His southern chamber, whence he sends them forth (soch.38. ^i; Psalm
135.7). As to the southern whirlwinds (see Isaiah 21. 1; Zechariah 9. 14), they drive before them burning sands; chiefly from February to May. tl»e north—iiY., scalta-- ing ; the north wind scatters the clouds. 10. frost—Rather, ice. the breath of God—Poetically, for the Ice-prodnciug north wind, straitened—Physically accurate ; frost compresses or contracts the expanded liquid into a congealed mass (ch. 38. 29, 30; Psalm 147. 17, 18). 11-13. How the thunder-clouds are dispersed, or else employed by God, either for correction or mercy, by watering—By loading it with wafer, tvearteth Burdcneth it, so that it falls in rain; thus " wearieth" answers to the parallel "scattoreth" icf. Note v. 9); a clear sky resulting alike from both. I>rl°;ht cloud-irt., clonal of His light, i. e., of His lightning. Umbreit for "watering," &c., translates, "Brightifss drives away tlie clouds, His light scattereth the thick clouds;" the parallelism is thus good, but the Hehreio hardly sanctions it. 13. It—Tlie cloud of lightning, counsels—Guidance (Psalm 148.8); lit. , steering ; the clouds o!)ey God's guidance, as the ship does the helmsman. So
25. 23). Thus this clause answers to the last of i'. 21 ; as the second of this v. to the first of f. 21. Inverted parallelism. (See Isaiah 14.13; Psalm 48.2). with God—Rather, wj)o«
Go(/, as a garment (Psalm 104.1,2). majesty—Splendour, 33. afflict-Oppressively, so as to " pervert ,;wi.(irme)i<" as Job implied (Note 8. 3); but see end of Note 21, above. The reading "He answcreth not," t. e., gives no account of His dealings, is like a transcriber's correction, from ch.
3.3. 13; Margin, 34. do — Rather, ought, wise — in their own conceits.
tlie ?/r/?i/n(Hfir (Note 3fi. 31,32); neither is hap-hazard in its movements, they— y/ie rfo?«?,s, implied in the collective singular " it." face of the world, itc—In the face of the earth's circle. 13. Lit., He maketh !< (tlie rain-cloud) /jici place, whether for correction, if (it be destined) for His land (i. e., for the part inhabited by man, with whom God deals, as opposed to the parts uninhabited, on whicli rain
CHAPTER XXXVIII.
Ver. 1-41. 1.' Jehovah appears unexpectedly In a whirlwind (already gathering ch. 37. 1, '2), the symbol of "judgment" (Psalm 50.3,4, &c.), to which Job had challenged him. He asks him now to get himself ready for the conis at other times appointed to fall, ch. 38.20,27) or for mercy. " If it be destined for His land" is a parenthetical supposition. [Mauueu.] In English Version, this clause spoils the even balance of the antithesis between the " rod" {Margin) and " mercy" (Psalm 68. 9; Genesis 7). 14. (Psalm 111.2.) 1.5. when—Rather, how. disposed them —Lai/s His charge on these " wonders" (o. 14) to arise, llghi—Lightning, shine—Flash. How Is it that light arises from the dark thunder-cloud 7 10. Hebrew, "Hast thou understanding of the balancings," &c., how the (blonds are poised in the air, so tliat their watery gravity does not bring tliem to the earth? Tlie condon.sed moisture, descending Ijy gravity, meets a warmer tiiniperatnre, wlilc'li dissipates it into vapour (the tendency of wliicli is to ascend) and so counteracts the descending force, perfect In knowledge—God; not here in the sense that Elihu uses it of lilinself (ch. 30. 4). 17. dost thou know—How, &.C. thy garments— i, c, how thy body grows warm, so test. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His wfomY government? God thus confirms Klihu's sontlment, that submission to, not reasonings on, God's ways Is man's part. This and the disciplinary design of trial to the goiUy Is tlie 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 chs. 14. and
19., the full revelation of it being reserved for Gospel times : Yet even now we netxl to learn the lesson taught by Kllhu an<l God In Job. 3. this—Job. C€>un8el—Impugning my Divine wisdom In the providential arrangements of the universe. Such "words" (Including tho.se of the frlonds) rather obscure, than throw light on my ways. God Is about to be Job's Vindicator, but must first bring him to a riglit stair of mind for receiving relief. 3. a man—i/eco, ready.IS to a licet tliy garments with heat? south wind— /,i7., region of the .south. " When Ho maketh still (and sultry) the earth (t. e., the atmosphere) by (during) the south wind (Song of Solomon 4. I(i). 18. with him—Like as He does for battle (1 Corinthians 1(1. 13), as he had wished (ch. 9. M; l;}. 22; 31. ?n). The robe, usually worn flowing, was girt up by a girdle when men ran, laboured, or fought (I Peter
(i;li. 4il. I')), spread out—Given expanse to. strong Finn; whence the term " firmament" (Genesis 1. (i; Margin, exixmsiiiii, Isaiah 44. 21). molten looking-glass Image of llie bright smiling sky. Mirrors were tlien formed of molten polished metal, not "glass." 19. Men
1. 13). 4. To understand the cause of things, man should have been present at their origin. The flutte creature cannot fathom tlie Infinite wisdom of the Creator (ch. 2i
12; 1.5.7, 8). hast (knowest) understanding — (Proverbs
4. 1). 5. measures—Of Its proportions. Image fl'om au architect's plans of a building. I.Inc—of measurement (Isaiah 28. 17). The earth Is formed on an all-wise %)latu O. foundations—Not sockets, a» Marj/in. fastened—Xtt.,
(!uiiif)t explain God's wonders ; we ought, therefore, to be dumb and not cotitend with God. If Job thinks we ought, "1ft him loach us, what we snull say." order— 340