Job 38:13 Ulasan

In most disputes the strife is who shall have the last word. Job's friends had, in this controversy, tamely yielded it to Job, and then he to Elihu. But, after all the wranglings of the counsel at bar, the judge upon the bench must have the last word; so God had here, and so he will have in every controversy, for every man's judgment proceeds from him and by his definitive sentence every man must stand or fall and every cause be won or lost. Job had often appealed to God, and had talked boldly how he would order his cause before him, and as a prince would he go near unto him; but, when God took the throne, Job had nothing to say in his own defence, but was silent before him. It is not so easy a matter as some think it to contest with the Almighty. Job's friends had sometimes appealed to God too: "O that God would speak!" Job 11:7. And now, at length, God does speak, when Job, by Elihu's clear and close arguings was mollified a little, and mortified, and so prepared to hear what God had to say. It is the office of ministers to prepare the way of the Lord. That which the great God designs in this discourse is to humble Job, and bring him to repent of, and to recant, his passionate indecent expressions concerning God's providential dealings with him; and this he does by calling upon Job to compare God's eternity with his own time, God's omniscience with his own ignorance, and God's omnipotence with his own impotency. I. He begins with an awakening challenge and demand in general (Job 38:2, Job 38:3). II. He proceeds in divers particular instances and proofs of Job's utter inability to contend with God, because of his ignorance and weakness: for, 1. He knew nothing of the founding of the earth (Job 38:4-7). 2. Nothing of the limiting of the sea (Job 38:8-11). 3. Nothing of the morning light (Job 38:12-15). 4. Nothing of the dark recesses of the sea and earth (Job 38:16-21). 5. Nothing of the springs in the clouds (Job 38:22-27), nor the secret counsels by which they are directed. 6. He could do nothing towards the production of the rain, or frost, or lightning (Job 38:28-30, Job 38:34, Job 38:35, Job 38:37, Job 38:38), nothing towards the directing of the stars and their influences (Job 38:31-33), nothing towards the making of his own soul (Job 38:36). And lastly, he could not provide for the lions and the ravens (Job 38:39-41). If, in these ordinary works of nature, Job was puzzled, how durst he pretend to dive into the counsels of God's government and to judge of them? In this (as bishop Patrick observes) God takes up the argument begun by Elihu (who came nearest to the truth) and prosecutes it in inimitable words, excelling his, and all other men's, in the loftiness of the style, as much as thunder does a whisper.

INTRODUCTION TO JOB 38 In this chapter the Lord takes up the controversy with Job; calls upon him to prepare to engage with him in it, and demands an answer to posing questions he puts to him, concerning the earth and the fabric of it, Job 38:1; concerning the sea, compared to an infant in embryo, at its birth, in its swaddling bands and cradle, Job 38:8; concerning the morning light, its spread and influence, Job 38:12; concerning the springs of the sea, the dark parts of the earth, the place both of light and darkness, Job 38:16; concerning the various meteors, snow, hail, rain, thunder, lightning, and the influences of the stars, Job 38:22; and concerning provision for lions and ravens, Job 38:40.

That it might take hold of the ends of the earth,.... As when the morning light springs forth, it quickly does, reaching in a short time the extreme part of the hemisphere; which, and what goes before, may be applied to the light of the Gospel, and the direction of that under divine Providence in the several parts of the world, and unto the ends of it; see Psa 19:4; that the wicked might be shaken out of it? the earth, by means of the light; which may be understood either of wicked men who have been all night upon works of darkness, and be take themselves on the approach of light to private lurking places, like beasts of prey, so that the earth seems to be, as it were, clear of them; or of their being taken up in the morning for deeds done in the night, and brought to justice, which used to be exercised in mornings, Jer 21:12; and so the earth rid of them: thus wicked men shun the light, of the Gospel, and are condemned by it; and in the latter day light and glory they will cease from the earth; see Joh 3:19.

Hast Thou held and shaken the ends of the earth, and hast Thou shaken the wicked out of it? [ALLEGORICAL INTERPRETATION] The Lord 'held the ends of the earth,' because He came in the end of the world to the synagogue which was now forsaken and subject to foreign kings: and He shook the wicked out of it, because He cast out even from the glory of the carnal sacrifice, those who denied the spiritual preaching of the faith. Or He certainly held the ends of the earth, because He chose out of Judaea a few abject and humble men. He held the ends of the earth, because He forsook the doctors of the law, and chose fishermen. And while He holds the ends of the earth, He shakes the wicked out of it, because while He strengthens weak believers, He condemns the sturdy unbelievers therein. But the word 'shaking,' He also rightly added: because by His coming He stirred up even the hearts of the reprobates with immeasurable fear. For they in truth were shaken who were saying, We prevail nothing, behold, the whole world is gone after Him. But a thing which is shaken is wearied out by being drawn hither and thither. Judaea therefore had been shaken, which was saying of Christ by some, That He is a good Man, and was resisting Him by others, saying, Nay; but He deceiveth the people. It was saying by some, If this Man were not of God, He could do nothing. And at last it exclaims by others, If this Man were not a malefactor, we would not have delivered Him up unto thee. The reprobate were shaken indeed but not prostrated, when at one time they beheld the miracles with wonder, and at another despised and derided the disgraces of His weakness. Had not they been shaken, who were saying, How long dost Thou hold our soul in suspense? If Thou be the Christ, tell us plainly. Or He certainly shook and held the ends of the earth, because when He terrified the feeble hearts of the humble with pious fear, He did not abandon them to strict judgment. For the multitude of the believers in God stood more firmly, from the same reason that it was alarmed when humbled in itself. For that God holds firm the person whom He shakes, He teaches by the Prophet, saying, On whom shall My Spirit rest, but on the humble and quiet, and Him who trembleth at My words? That He holds the person whom He shakes, is intimated by the testimony of Solomon, who says, Happy is the man who feareth alway, but he that is of a hard heart shall fall into mischief. But all these expressions, which have been twice discussed, can be still understood in another sense. For Holy Scripture is wont to call the Church 'earth.' The Lord therefore holds and shakes the ends of the earth, because He allows the ends of His Church to be agitated by most cruel persecution through the coming of Antichrist, and yet forsakes her not, by permitting it. Sometimes the Lord holds this earth, and shakes it not; sometimes He holds and shakes it; because He possesses it at one time with the tranquil peace of faith, at another orders it to be disturbed with the assault of persecution. But when saying, Hast thou held and shaken the ends of the earth, He rightly added immediately, And hast thou shaken the wicked out of it? For as Paul bears witness, there are many therein, who profess that they know God, but in works deny Him. The Lord therefore shakes the wicked out of it, because those, whom deep-seated sins possess, will then fall into the gulph of open unbelief, and pass over to the heap of chaff, when moved by the breath of that temptation. And though they now conceal themselves within the bosom of the threshing floor, under the semblance of faith, they will then, doubtless, bound forth from the heap of grain, by the fan of strict judgment. [MORAL INTERPRETATION] Because the merciful Creator forsakes not His own work, He both bears with the sins of men, by His wisdom, and at last remits them by their conversion. But, when He beholds hard and insensible minds, He scares them at one time with threats, at another with blows, at another with revelations: in order that those which had become hardened by most fatal security may be softened by wholesome fear, so that they may, though at last, return, and blush at least at this, that they have long been waited for. For thus the Lord, because He judges more severely the ends of our life, therefore purges also His Elect more carefully at the close. For it is written; God shall judge the ends of the earth. He therefore watches more anxiously over our closing deeds, the more He considers that the beginnings of our coming life depend upon them. And because He does this of His mercy; by bringing forward His tenderness, with which He receives even those sinners who have been converted at the last, He instructs the righteousness of blessed Job, saying; Hast thou held and shaken the ends of the earth, and hast thou shaken the wicked out of it? Thou understandest, As I, Who frequently arouse sinners by alarming them at their last moments, hold them fast by converting them, and pluck from their hearts the wicked motions of their thoughts. And the Lord rightly teaches blessed Job, how He converts sinners at the end. As if He openly said, Observe the power of My mercy, and bring down the pride of thy righteousness.

After the Lord has enumerated the principle parts of corporeal creatures, that is, earth, sea, and sky, he begins here with the marvels of divine works which appear in the ordering of these three parts of the world just mentioned. He begins with the earth in which what happens in earthquakes seems to be especially wondrous. He speaks about this metaphorically in the figure of a man who takes some object and shakes it. So he says, "Have you taken hold," i.e., have you grasped with your power, "and shaken out the ends of the earth?" This must not be interpreted to mean that the whole earth is shaken at once in an earthquake, but that some extremities are shaken. Everything which happens in the corporeal creature redounds to the usefulness of man. Earthquakes and other such terrible things are useful in that man, being terrified, may desist from their sins, and so he says, "and have you shaken wicked men out of it?" He speaks here using the comparison of a man who shakes a garment to shake dust or a moth out of it. So also God seems to shake the earth to shake sinners out of it, sometimes by death, and sometimes by a changed life.

The Lord answers Job out of a whirlwind, and challenges him to answer, Job 38:1-3. He convinces him of ignorance and weakness, by an enumeration of some of his mighty works; particularly of the creation of the earth, Job 38:4-7. The sea and the deeps, Job 38:8-18. The light, Job 38:19-21. Snow, hail, thunder, lightning, rain, dew, ice, and hoar-frost, Job 38:22-30. Different constellations, and the ordinances of heaven influencing the earth, Job 38:31-33. Shows his own power and wisdom in the atmosphere, particularly in the thunder, lightnings, and rain, Job 38:34-38. His providence in reference to the brute creation, Job 38:39-41.

That the wicked might be shaken out of it? - The meaning appears to be this: as soon as the light begins to dawn upon the earth, thieves, assassins, murderers, and adulterers, who all hate and shun the light, fly like ferocious beasts to their several dens and hiding places; for such do not dare to come to the light, lest their works be manifest, which are not wrought in God. To this verse the fifteenth appears to belong, as it connects immediately with it, which connection the introduction of the fourteenth verse disturbs. "And from the wicked," such as are mentioned above "their light is withholden;" they love darkness rather than light, because their deeds are evil; and as they prowl after their prey in the night-season, they are obliged to sleep in the day, and thus its "light is withholden" from them. "And the high arm shall be broken;" or, as Mr. Good translates, "The roving of wickedness is broken off." They can no longer pursue their predatory and injurious excursions.

(Job 38:1-41) Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1-2), the symbol of "judgment" (Psa 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.

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