Иов 38:21 Комментарий

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.

Knowest thou it, because thou wast then born?.... When light and darkness were first separated, and had their several apartments assigned them; their laws and rules given them, and their bounds and limits set them? No; he was not: and, had he been the first man, could not have been early enough to have been present at the doing of this, and so come at the knowledge thereof; since man was not made until the sixth day of the creation; or because the number of thy days is great; reach to the beginning of time, and so as old as the creation. This was not the case. Some understand these words ironically; "thou knowest" the places and bounds of light and darkness, since thou art a very old man, born as soon as the world was. Whereas he was of yesterday, and knew nothing; which to convince him of is the design of this biting, cutting, expression. The Targum is, "didst thou know then that thou shouldest be born, and the number of thy days many?'' No, Job did not know when he was born, nor of whom, and in what circumstances, but by the relation of others; and much less could he know before he was born, that he should be, or how long he should live in the world: but God knows all this beforehand; when men shall come into the world, at what period and of what parents, and how long they shall continue in it.

“Did you know then that you would be born?” These words are not said without purpose but to demonstrate that God’s benevolence is the reason for everything. If you owe the fact that you exist to my benevolence, since you did not exist before, he says, how can you think that [benevolence] is denied to you, now that you live and are able to function?

Didst thou know then that thou wast about to be born, and didst thou know the number of thy days? As if He were openly saying, What wonder if thou understandest not thine end, since thou dost not comprehend thy beginning? And since thou knowest not with what beginning thou camest hither, what wonder, if thou canst not tell with what end thou art taken away? If therefore it was My work to bring thee forward from secresy to sight at thy beginning, it will be Mine also to bring thee back from sight to secresy. Why complainest thou aught of the dispensation of thy life, who, ignorant of thyself, art supported by the hand of thy Creator? Thou oughtest therefore to boast thyself the less in what thou dost, the more thou art confined within the bosom of eternity, and knowest not either in what order thou earnest hither, nor when, or how thou art taken hence. But these words can yet be understood in another sense also; Didst thou know then that thou wast about to be born, and didst thou know the number of thy days? Thou understandest, As I, Who knew that I was about to be born, because, even before the birth of My Manhood, I always existed substantially in the Godhead. For men begin then to exist, when they are born in the womb of their mothers. For even the very conception is called nativity, according to that which is written, That which is born in her is of the Holy Ghost. And they therefore know not that they are about to be born, because they do not exist, before they are created. But God, Who ever existed without beginning, foresaw this of Himself, that He assumed a beginning in the womb of the Virgin; and because He foreknew, He ordained it; and because He ordained, He doubtless endured nothing in human form, except of His own free will. Let man then, who could not foresee his own birth, be reproved for complaining of his scourges, if even He, Who foresaw and ordained His own birth, prepared Himself for scourges amongst men.

The duration of the lower bodies and the times of generation and corruption are measured according to the motion of the heavenly bodies, as Dionysius says in Chapter IV of The Divine Names. Therefore, when one is ignorant of these causes, one consequently does not know the effects, and so he says, "Did you know when you were born then?" as if to say: Could you know the time of your birth in advance by considering the motion of the heavens? You could not know this because before you were born, you did not exist; but also no other man could know this in advance because of the weakness of human knowledge. For God speaks to Job as representing all men. Just as you could not know in advance the time of your birth, so also you cannot know the end of your life in advance, and so he says, "and do you know the number of your days?" as if to say: You cannot know this from the computation of the heavenly motions, whose certain measure you do not know.

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.

Knowest thou - This is another strong and biting irony, and the literal translation proves it: "Thou knowest, because thou was then born; and the number of thy days is great," or multitudinous, רבים rabbim, multitudes.

(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.

Or without the interrogation, in an ironical sense [UMBREIT]. then--when I created light and darkness (Job 15:7).