Job 9:8 Kommentar

In this and the following chapter we have Job's answer to Bildad's discourse, wherein he speaks honourably of God, humbly of himself, and feelingly of his troubles; but not one word by way of reflection upon his friends, or their unkindness to him, nor in direct reply to what Bildad had said. He wisely keeps to the merits of the cause, and makes no remarks upon the person that managed it, nor seeks occasion against him. In this chapter we have, I. The doctrine of God's justice laid down (Job 9:2). II. The proof of it, from his wisdom, and power, and sovereign dominion (Job 9:3-13). III. The application of it, in which, 1. He condemns himself, as not able to contend with God either in law or battle (Job 9:14-21). 2. He maintains his point, that we cannot judge of men's character by their outward condition (Job 9:22-24). 3. He complains of the greatness of his troubles, the confusion he was in, and the loss he was at what to say or do (Job 9:25-35).

INTRODUCTION TO JOB 9 This and the following chapter contain Job's answer to Bildad, and in this he asserts the strict justice at God; which is such, that no man can be just in his sight, not being able to answer to one charge, or for one sin, of a thousand he is guilty of, Job 9:1; and that such are his wisdom and power, that the most daring man cannot expect to succeed in an opposition to him, Job 9:4; instances are given of his power in the works of nature and providence, Job 9:5; notice is taken of the imperceptibleness of his actions and motions, and of his sovereignty in all his ways, Job 9:11; and of his fierce wrath and anger, which is such as obliges the proudest of men to stoop under him; and therefore Job chose not to contend in a judicial way with him, but in a suppliant manner would entreat him, since his hand was so heavy upon him, Job 9:13; he affirms, in direct opposition to Bildad and his friends, and insists upon it, that God afflicts both the righteous and the wicked; yea, gives the earth to the latter when he slays the former, Job 9:22; he then observes the shortness of his days, and complains of his heavy afflictions, Job 9:25; and concludes, that it was in vain for him to expect his cause to be heard before God, there being no daysman between them; and wishes that the dread of the Divine Majesty might be taken from him, and then he would freely and without fear speak unto him, Job 9:29.

Which maketh Arcturus,.... By which is meant not a single star, but a collection of stars, as Bar Tzemach and Ben Melech, a constellation; hence we read of Arcturus and his sons, Job 38:32. Aben Ezra understands it of the seven stars, but these are thought to be meant by the Pleiades, later mentioned; this constellation is about the Arctic or northern pole, in the tail of the Bear, appears in the beginning of September, and brings stormy weather, when winter is at hand (h): Orion and Pleiades; the former of these also is not a single star, but a constellation; by the help of a telescope no less than two thousand are numbered, and in Hebrew it is called "Cesil"; hence the month "Cisleu" has its name, which answers to part of November and part of December, at which time this constellation is seen, and is attended with stormy weather; hence Virgil calls it Nimbosus Orion (i): and the latter are what we call the Seven Stars, sometimes by writers called Vergiliae, because they appear in the spring; and have their name of Pleiades from sailing, because at this time of year mariners go out with their ships; though some say this constellation is not favourable to them, causing rains and tempests (k); these three divide the whole year: and the chambers of the south: the stars in the southern hemisphere, about the Antarctic, or southern pole; and called "chambers", as Aben Ezra observes, because hidden, and are not seen by those in the other hemisphere, as if they were in a chamber: now the making of these is rightly ascribed to God, who made all the stars, Gen 1:16; though this may rather regard the continuance of them in their being, who calls them by name, brings out their host by number, directs their course, keeps them in their orbs, and preserves their influence. (h) Sophoclis Oedipus, Tyran. ver. 1147. (i) Aeneid. l. 1. Vid. Horat. Carmin. l. 3. Ode 27. Epod. 15. (k) "----pleiadum choro Scindente nubes". Horat. Carmin. l. 4. Ode 14.

Which alone spreadeth out the heavens. For what is denoted by the name of 'the heavens,' but this very heavenly life of the persons preaching, of whom it is said by the Psalmist, The heavens declare the glory of God. Thus the same persons are recorded to be the heavens, and the same to be the sun; the heavens indeed, in that by interposing they shield; the sun, in that by preaching they display the power of light. And so, upon the 'earth being shaken' 'the heavens were spread out,' in that when Judaea ravened in the violence of persecution, the Lord spread wide the life of the Apostles, for all the Gentiles to acquaint themselves withal. And whilst she in judgment being made captive is scattered over the world, they by grace are every where amplified in honour. For 'the heavens' were of small compass, so long as one people contained so many mighty preachers. For to which of the Gentiles would Peter have been known, if he had continued in the preaching to the Jewish people alone? Who would have known of Paul's virtues, unless Judaea by persecuting him had transmitted him to our knowledge? See how already they, that were thrust off with scourges and with insults by the Israelitish people, are held in honour throughout the length and breadth of the world. The Lord alone then 'has spread out the heavens,' Who, by the wondrous ordering of His secret counsel, from the very cause, that He let His Preachers be persecuted in one people, caused them to spread out even to the comers of the world. But yet neither did this Gentile folk itself, which was devoted to the present world, when the tongues of the Apostles rebuked its iniquities, gladly welcome the words of life. For it forthwith swelled up in the pride of opposition, and roused itself to the cruelty of persecution. But she that sets herself to gainsay the words of preaching, is speedily subdued in wonderment at miraculous signs. Hence too the words are fitly added in praise of the Creator, And treadeth upon the wave of the sea. For what is denoted by the title of 'the sea,' but this world's bitterness raging in the destruction of the righteous? Concerning which it is said by the Psalmist too, He gathereth the waters of the sea together as in a skin. For the Lord 'gathereth the waters of the sea together as in a skin,' when, disposing all things with a wonderful governance, He restrains the threats of the carnal pent up in their hearts. Thus 'the Lord treadeth upon the waves of the sea.' For when the storms of persecution lift up themselves, they are dashed in pieces in astonishment at His miracles. Since He that brings down the swellings of man's madness, as it were treads the waters standing up in a heap. Thus when the Gentile world saw that her form and fashion was undone through the preaching of the Apostles, when the rich sons of this world beheld poor men's deeds arrayed against their arrogance, when the wise men of this generation marked that the words of unlettered men were set in opposition to them, they swelled thereupon in a storm of persecution. Yet they who, being moved by the opposition of words, burst out in storms of persecution, are calmed, as we have said, by wonder at the miraculous signs. So the Lord set as many steps upon these waves, as He exhibited miracles to the persecutors in their pride. Whence it is well said again by the Psalmist, Marvellously the floods lift up their waves; marvellous is the Lord on high. For against the life of the Elect the world has lifted itself wonderfully in waves of persecution, but the Creator of things above has still more marvellously put these down in the exaltation of the Preachers' power; for He shewed that His ministers prevailed more in miracles above all that the powers of the earth had swelled unto in anger. Which the Lord moreover well delivered by the lips of Jeremiah, while relating outward things, telling of inward ones; I have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail: though they roar, yet can they not pass over it. For 'the Lord has placed the sand for the bound of the sea;' in that He has made choice of the despised and poor to dash in pieces the glory of the world. 'The waves of which same sea toss themselves,' when the powers of the world leap forth in the uproar of persecution. Yet they cannot pass over the sand, in that they are broken in pieces by the miracles and the humility of the despised and scorned. But whilst the sea rages, while it is lifted up in the waves of its madness, yet whereas it is trodden upon by the manifestation of interior Power, Holy Church makes way, and by the accessions of time she rises to the station of her own rank.

After Blessed Job has shown the firm character of divine power, he here begins to show the depth of divine wisdom. However, he proceeds in an inverse order to the preceding one. Before he began by showing the divine power in human affairs and proceeded to the heavenly bodies, whereas here he begins with the heavenly bodies and proceeds to human affairs. He does this reasonably, for the wisdom of a maker is shown in the fact that he makes things which endure and so to show the wisdom of God, he begins from the creature which are more stable, namely those manifesting divine wisdom more clearly. The power of someone's strength is shown by the fact that he can change things from their condition and so men are usually tested in lifting and hurling stones, by the size of the men they can pin to the ground and things of this sort. On that account, since he was demonstrating the force of the power of God, he began from those things in which this change appears more clearly. So, to show divine wisdom he begins with heavenly bodies, saying, "He alone takes the measure of the heavens." Note here that the wisdom of God seems especially praiseworthy in three things. First, of course, in the fact that he can measure something great with his understanding and wisdom. He takes up this theme saying, "He alone stretches out the heavens," for in the extension of the heaven is expressed their greatness of quantity. Thus God alone is said to have extended the heavens in as much as he alone could give the heavens such great quantity measured by his wisdom. Second, the wisdom of God appears praiseworthy in the fact that he reduces things which are variable and in uncertain flux to a certain order and makes them subject to his guidance. To show this point he says, "and treads upon the waves of the sea." For the waves of the sea seem to be the most disordered things in themselves, in as much as they are born about now here and now there by shifting winds, and yet God treads upon them inasmuch as he subjects them to his government. Third, the wisdom of God seems praiseworthy from the fact that God has established many things according to the reasonability of his wisdom, which appear marvelous to men whose nature they cannot investigate. These appear especially in the position and disposition of the stars, which nevertheless has been fixed wisely and reasonably by God.

No men knows, by any present sign, what is before him, Ecc 9:1. All things happen alike to all, Ecc 9:2, Ecc 9:3. Comparison of the state of the dead and the living, Ecc 9:4-6. Enjoy God's mercies, and live to his glory, Ecc 9:7-10. The race is not to the swift, nor the battle to the strong, Ecc 9:11. Man is ignorant of futurity, Ecc 9:12, Ecc 9:13. The account of the little city, and the poor wise man, Ecc 9:14-18.

And treadeth upon the waves - This is a very majestic image. God not only walks upon the waters, but when the sea runs mountains high, he steps from billow to billow in his almighty and essential majesty. There is a similar sentiment in David, Psa 29:10 : "The Lord sitteth upon the flood; yea, the Lord sitteth King for ever." But both are far outdone by the Psalmist, Psa 18:9-15, and especially in these words, Psa 18:10, He did fly on the wings of the wind. Job is great, but in every respect David is greater.

REPLY OF JOB TO BILDAD. (Job 9:1-35) I know it is so of a truth--that God does not "pervert justice" (Job 8:3). But (even though I be sure of being in the right) how can a mere man assert his right--(be just) with God. The Gospel answers (Rom 3:26).

spreadeth out-- (Isa 40:22; Psa 104:2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord! Better, therefore, "Who boweth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (Psa 18:9). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne and walks majestically over the mountain waves (Hebrew, "heights"), as a conqueror taming their violence. So "tread upon" (Deu 33:29; Amo 4:13; Mat 14:26). The Egyptian hieroglyphic for impossibility is a man walking on waves.

8 Who alone spreadeth out the heavens, And walketh upon the heights of the sea; 9 Who made the Bear, Orion, and the Pleiades, And the chambers of the south; 10 Who doeth great things past finding out, And wondrous things without number. Ewald, Hirzel, and others, understand נטה (Job 9:8) according to Psa 18:10 : He letteth down the clouds of heaven, and walketh on the heights of the sea of clouds, i.e., high above the towering thunder-clouds. But parallel passages, such as Isa 40:22; Psa 104:2, and especially Isa 44:24, show that Job 9:8 is to be understood as referring to the creation of the firmament of heaven; and consequently נטה is to be taken in the sense of expandere, and is a form of expression naturally occurring in connection with the mention of the waters which are separated by means of the רקיע. The question arises, whether ים here means the sea of waters above the firmament or upon the earth. According to the idea of the ancients, the waters which descend as rain have their habitation far away in the infinite expanse of the sky; the ocean of the sky (Egyptian Nun-pa), through which the sun-god Ra sails every day, is there. It is possible that "the heights of the sea" here, and perhaps also "the roots of the sea" (Job 36:30), may mean this ocean of the sky, as Hahn and Schlottmann suppose. But it is not necessary to adopt such an explanation, and it is moreover hazardous, since this conception of the celestial θάλασσα is not found elsewhere (apart from Rev 4:6; Rev 15:2; Rev 22:1). Why may not בּמתי, which is used of the heights of the clouds (Isa 14:14), be used also of the waves of the sea which mount up towards heaven (Psa 107:26)? God walks over them as man walks on level ground (lxx περιπατῶν ἐπὶ θαλάσσης ὡς ἐπ ̓ ἐδάφους); they rise or lie calmly beneath His feel according to His almighty will (comp. Hab 3:15). Job next describes God as the Creator of the stars, by introducing a constellation of the northern (the Bear), one of the southern (Orion), and one of the eastern sky (the Pleiades). עשׁ, contracted from נעשׁ, Arabic na‛š, a bier, is the constellation of seven stars (septentrio or septentriones) in the northern sky. The Greater and the Lesser Bear form a square, which the Arabs regarded as a bier; the three other stars, benâth n‛asch, i.e., daughters of the bier (comp. Job 38:32), seem to be the mourners. כּסיל is Orion chained to the sky, which the ancients regarded as a powerful giant, and also as an insolent, foolish fellow (Note: The Arabic jâhil is similar, which combines the significations, an ignorant, foolhardy, and passionate man (vid., Fleischer, Ali's hundert Sprche, S. 115f.).) (K. O. Mller, Kleine deutsche Schriften, ii. 125). כּימה is the Pleiades, a constellation consisting of seven large and other smaller stars, Arabic turayyâ, which, like the Hebrew (comp. Arab. kûmat, cumulus), signifies the heap, cluster (vid., Job 38:31), and is compared by the Persian poets to a bouquet formed of jewels. It is the constellation of seven stars, whose rising and setting determined the commencement and end of their voyages (πλειάς, probably = constellation of navigation), and is to be distinguished from the northern septentriones. תּימן חדרי are, according to the Targ., the chambers of the constellations on the south side of the heavens, as also most expositors explain them (Mercier: sidera quae sunt in altero hemisphaerio versus alterum polum antarcticum), according to which תּימן, or written defectively תּמן, would therefore be equivalent to תמן כוכבי; or perhaps, in a more general meaning, the regions of the southern sky (penetralia), which are veiled, or altogether lost to view (Hirzel). In v. 10, Job says, almost verbatim, what Eliphaz had said (Job 5:10). Job agrees with the friends in the recognition of the power of God, and intentionally describes those phases of it which display its terrible majesty. But while the friends deduce from this doctrine the duty of a humble deportment on the part of the sufferer, Job uses it to support the cheerless truth that human right can never be maintained in opposition to the absolute God.