Job 38:28 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.

The waters are hid as with a stone,.... The surface of the waters by frost become as hard as a stone, and will bear great burdens, and admit of carriages to pass over them (c) where ships went before; so that the waters under them are hid and quite out of sight: an emblem of the hard heart of man, which can only be thawed by the power and grace of God, by the south wind of the Spirit blowing, and the "sun of righteousness" rising on it; and the face of the deep is frozen; or bound together by the frost, as the Targum; it is taken, laid hold on, and kept together, as the word signifies, so that it cannot flow. Historians speak of seas being frozen up, as some parts of the Scythian sea, reported by Mela (d), and the Cimmerian Bosphorus, by Herodotus (e), and the northern seas by Olaus Magnus (f); as that men might travel over them on foot or on horseback, from one country to another; and Strabo relates (g), that where a sea fight has been in the summer time, armies and hosts have met and fought in the winter. In Muscovy the ice is to six and ten feet deep (h); in the year 401 the Euxine sea (i) was frozen over for the space of twenty days; and in the year 763 the seas at Constantinople were frozen one hundred miles from the shore, so thick as to bear the heaviest carriages (k). (c) "Nunc hospita plaustris", &c. Virg. Georgic. l. 3. v. 362. (d) De Situ Orbis, l. 3. c. 5. (e) Melpomene, sive, l. 4. c. 20. Vid. Macrob. Saturnal. l. 7. c. 12. (f) De Ritu Gent. Septent. l. 1. c. 13. (g) Geograph. l. 7. p. 211. Vid. Alex. ab Alex. Genial. Dier. l. 1. c. 22. (h) Scheuchzer. Phys. Sacr. vol 4. p. 810. (i) Universal History, vol. 16. p. 489. (k) Universal History, vol. 17. p. 45.

God does not want to say that it comes out from his womb, God forbid! But then what do the words about “begetting” and “womb” mean in this context? As when the author said about the sea, “When its mother begot it,” he did not mean that it has a mother; so here he does not mean that [ice] came forth [literally] from God’s womb, but he wants to speak about its formation and origin.… Why then did he constantly use here the words about “begetting”? In my opinion he wants to allude to the One who is the first and only cause of everything and to the fact that creatures were shaped even before being completely perfected.

Who is the father of the rain? or who hath begotten the drops of dew? [ALLEGORICAL INTERPRETATION] As if He were saying, Except Myself, Who sprinkle, of My free grace, the barren earth of the human heart with drops of knowledge. For of this rain is said elsewhere, Thou wilt set apart, O God, a voluntary rain for thine inheritance. For God sets apart a voluntary rain for His inheritance, because He grants it to us, not for own deserts, but from the bounty of His own benignity. And He is in this place called the father of this rain, for this reason, because His heavenly preaching is begotten in us, not for our merits, but from His grace. For the drops of dew, are the holy preachers themselves, who water the fields of our breast, (parched amid the evils of the present life, as though amid the gloom of a dry night,) with the grace of bounty from above. Of these drops it is said to obstinate Judah; Therefore the drops of rains have been withholden, and there hath been no latter rain. For the drops of dew are the same as the drops of rains. For when they soften down their preaching by any accommodation, they sprinkle, as it were, the tender dew. But when they say what they think of heavenly things, with the power with which they are strong, they pour forth, as it were, the flowing rain abundantly. Paul was sprinkling the dew, when saying to the Corinthians, For I determined to know nothing among you, save Jesus Christ, and Him crucified. And again he was pouring forth the rain, saying, O ye Corinthians, our mouth is opened unto you, our heart is enlarged. Hence it is, that Moses, who knew that he would say bold things to the strong, and gentle to the weak, observed, Let my speech be waited for as the rain, and let my words descend as the dew.

Next he discusses the rains without the wind when he says, "Who is the father?" that is, the efficient cause "of the rain" not from necessity, but from the order of providence which befits a father. For God moves the sun and the other heavenly bodies which are the proximate efficient causes of the generation of the rains. The dew is generated from the same cause as the rain, and only differs from rain in the greatness and smallness of matter, and so he then says, "or who generated the drops of the dew?" He clearly calls them drops to show their small quantity.

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.

Hath the rain a father? - Or, Who is the father of the rain? We have seen above one part of the apparatus by which God produces it; other causes have been mentioned on Job 36:27, etc. The drops of dew? - אגלי egley, the sphericles, the small round drops or globules. Dew is a dense moist vapor, found on the earth in spring and summer mornings, in the form of a mizzling rain. Dr. Hutton defines it, "a thin, light, insensible mist or rain, descending with a slow motion, and falling while the sun is below the horizon. It appears to differ from rain as less from more. Its origin and matter are doubtless from the vapours and exhalations that rise from the earth and water." Various experiments have been instituted to ascertain whether dew arises from the earth, or descends from the atmosphere; and those pro and con have alternately preponderated. The question is not yet decided; and we cannot yet tell any more than Job which hath begotten the drops of dew, the atmosphere or the earth. Is it water deposited from the atmosphere, when the surface of the ground is colder than the air?

(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.

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.

28 Hath the rain a father, Or who begetteth the drops of dew? 29 Out of whose womb cometh the ice forth, And who bringeth forth the hoar-frost of heaven? 30 The waters become hard like stone, And the face of the deep is rolled together. Rain and dew have no created father, ice and hoar-frost no created mother. The parallelism in both instances shows that מי הוליד asks after the one who begets, and מי ילדו the one who bears (vid., Hupfeld on Psa 2:7). בּטן is uterus, and meton. (at least in Arabic) progenies uteri; ex utero cujus is מבטן מי, in distinction from מאי־זה בטן, ex quo utero. אגלי־טל is excellently translated by the lxx, Codd. Vat. and Sin., βώλους (with Omega) δρόσου; Ges. and Schlottm. correct to βόλους, but βῶλος signifies not merely a clod, but also a lump and a ball. It is the particles of the dew holding together (lxx, Cod. Alex.: συνοχὰς καὶ βω. δρ.) in a globular form, from אגל, which does not belong to גּלל, but to Arab. 'jil, retinere, II colligere (whence agı̂l, standing water, ma'‛gal, a pool, pond); אגלי is constr., like עגלי from עגל. The waters "hide themselves," by vanishing as fluid, therefore: freeze. The surface of the deep (lxx ἀσεβοῦς, for which Zwingli has in marg. ἀβύσσου) "takes hold of itself," or presses together (comp. Arab. lekda, crowding, synon. hugûm, a striking against) by forming itself into a firm solid mass (continuum, Job 41:9, comp. Job 37:10). Moreover, the questions all refer not merely to the analysis of the visible origin of the phenomena, but to their final causes.