Job 38:25–39:8

Hitherto God had put such questions to Job as were proper to convince him of his ignorance and short-sightedness. Now he comes, in the same manner, to show his impotency and weakness. As it is but little that he knows, and therefore he ought not to arraign the divine counsels, so it is but little that he can do, and therefore he ought not to oppose the proceedings of Providence. Let him consider what great things God does, and try whether he can do the like, or whether he thinks himself an equal match for him. I. God has thunder, and lightning, and rain, and frost, at command, but Job has not, and therefore let him not dare to compare himself with God, or to contend with him. Nothing is more uncertain than what weather it shall be, nor more out of our reach to appoint; it shall be what weather pleases God, not what pleases us, unless, as becomes us, whatever pleases God pleases us. Concerning this observe here, 1. How great God is. (1.) He has a sovereign dominion over the waters, has appointed them their course, even then when they seem to overflow and to be from under his check, Job 38:25. He has divided a water-course, directs the rain where to fall, even when the shower is most violent, with as much certainty as if it were conveyed by canals or conduit-pipes. Thus the hearts of kings are said to be in God's hand; and as the rains, those rivers of God, he turns them whithersoever he will. Every drop goes as it is directed. God has sworn that the waters of Noah shall no more return to cover the earth; and we see that he is able to make good what he has promised, for he has the rain in a water-course. (2.) He has dominion over the lightning and the thunder, which go not at random, but in the way that he directs them. They are mentioned here because he prepares the lightnings for the rain, Psa 135:7. Let not those that fear God be afraid of the lightning or the thunder, for they are not blind bullets, but go the way that God himself, who means no hurt to them, directs. (3.) In directing the course of the rain he does not neglect the wilderness, the desert land (Job 38:26, Job 38:27), where no man is. [1.] Where there is no man to be employed in taking care of the productions. God's providence reaches further than man's industry. If he had not more kindness for many of the inferior creatures than man has, it would go ill with them. God can make the earth fruitful without any art or pains of ours, Gen 2:5, Gen 2:6. When there was not a man to till the ground, yet there went up a mist and watered it. But we cannot make it fruitful without God; it is he that gives the increase. [2.] Where there is no man to be provided for nor to take the benefit of the fruits that are produced. Though God does with very peculiar favour visit and regard man, yet he does not overlook the inferior creatures, but causes the bud of the tender herb to spring forth for food for all flesh, as well as for the service of man. Even the wild asses shall have their thirst quenched, Psa 104:11. God has enough for all, and wonderfully provides even for those creatures that man neither has service from nor makes provision for. (4.) He is, in a sense, the Father of the rain, Job 38:28. It has no other father. He produces it by his power; he governs and directs it, and makes what use he pleases of it. Even the small drops of the dew he distils upon the earth, as the God of nature; and, as the God of grace, he rains righteousness upon us and is himself as the dew unto Israel. See Hos 14:5, Hos 14:6; Mic 5:7. (5.) The ice and the frost, by which the waters are congealed and the earth incrustrated, are produced by his providence, Job 38:29, Job 38:30. These are very common things, which lessens the strangeness of them. But, considering what a vast change is made by them in a very little time, how the waters are hid as with a stone, as with a grave-stone, laid upon them (so thick, so strong, is the ice that covers them), and the face even of the deep is sometimes frozen, we may well ask, "Out of whose womb came the ice? What created power could produce such a wonderful work?" No power but that of the Creator himself. Frost and snow come from him, and therefore should lead our thoughts and meditations to him who does such great things, past finding out. And we shall the more easily bear the inconveniences of winter-weather if we learn to make this good use of it. 2. How weak man is. Can he do such things as these? Could Job? No, v. 34, 35. (1.) He cannot command one shower of rain for the relief of himself or his friends: "Canst thou lift up thy voice to the clouds, those bottles of heaven, that abundance of waters may cover thee, to water thy fields when they are dry and parched?" If we lift up our voice to God, to pray for rain, we may have it (Zac 10:1); but if we lift up our voice to the clouds, to demand it, they will soon tell us they are not at our beck, and we shall go without it, Jer 14:22. The heavens will not her the earth unless God hear them, Hos 2:21. See what poor, indigent, depending creatures we are; we cannot do without rain, nor can we have it when we will. (2.) He cannot commission one flash of lightning, if he had a mind to make use of it for the terror of his enemies (Job 38:35): "Canst thou send lightnings, that they may go on thy errand, and do the execution thou desirest? Will they come at thy call, and say unto thee, Here we are?" No, the ministers of God's wrath will not be ministers of ours. Why should they, since the wrath of man works not the righteousness of God? See Luk 9:55. II. God has the stars of heaven under his command and cognizance, but we have them not under ours. Our meditations are now to rise higher, far above the clouds, to the glorious lights above. God mentions particularly, not the planets, which move in lower orbs, but the fixed stars, which are much higher. It is supposed that they have an influence upon this earth, notwithstanding their vast distance, not upon the minds of men or the events of providence (men's fate is not determined by their stars), but upon the ordinary course of nature; they are set for signs and seasons, for days and years, Gen 1:14. And if the stars have such a dominion over this earth (Job 38:33), though they have their place in the heavens and are but mere matter, much more has he who is their Maker and ours, and who is an Eternal Mind. Now see how weak we are. 1. We cannot alter the influences of the stars (Job 38:31), not theirs that are instrumental to produce the pleasures of the spring: Canst thou loose the bands of Orion? - that magnificent constellation which makes so great a figure (none greater), and dispenses rough and unpleasing influences, which we cannot control nor repel. Both summer and winter will have their course. God can change them when he pleases, can make the spring cold, and so bind the sweet influences of Pleiades, and the winter warm, and so loose the bands of Orion; but we cannot. 2. It is not in our power to order the motions of the stars, nor are we entrusted with the guidance of them. God, who calls the stars by their names (Psa 147:4), calls them forth in their respective seasons, appointing them the time of their rising and setting. But this is not our province; we cannot bring forth Mazzaroth - the stars in the southern signs, nor guide Arcturus - those in the northern, Job 38:32. God can bring forth the stars to battle (as he did when in their courses they fought against Sisera) and guide them in the attacks they are ordered to make; but man cannot do so. 3. We are not only unconcerned in the government of the stars (the government they are under, and the government they are entrusted with, for they both rule and are ruled), but utterly unacquainted with it; we know not the ordinances of heaven, Job 38:33. So far are we from being able to change them that we can give no account of them; they are a secret to us. Shall we then pretend to know God's counsels, and the reasons of them? If it were left to us to set the dominion of the stars upon the earth, we should soon be at a loss. Shall we then teach God how to govern the world? III. God is the author and giver, the father and fountain, of all wisdom and understanding, Job 38:36. The souls of men are nobler and more excellent beings than the stars of heaven themselves, and shine more brightly. The powers and faculties of reason with which man is endued, and the wonderful performances of thought, bring him into some alliance to the blessed angels; and whence comes this light, but from the Father of lights? Who else has put wisdom into the inner parts of man, and given understanding to the heart? 1. The rational soul itself, and its capacities, come from him as the God of nature; for he forms the spirit of man within him. We did not make our own souls, nor can we describe how they act, nor how they are united to our bodies. He only that made them knows them, and knows how to manage them. He fashioneth men's hearts alike in some things, and yet unlike in others. 2. True wisdom, with its furniture and improvement, comes from him as the God of grace and the Father of every good and perfect gift. Shall we pretend to be wiser than God, when we have all our wisdom from him? Nay, shall we pretend to be wise above our sphere, and beyond the limits which he that gave us our understanding sets to it? He designed we should with it serve God and do our duty, but never intended we should with it set up for directors of the stars or the lightning. IV. God has the clouds under his cognizance and government, but so have not we, Job 38:37. Can any man, with all his wisdom, undertake to number the clouds, or (as it may be read) to declare and describe the nature of them? Though they are near us, in our own atmosphere, yet we know little more of them than of the stars which are at so great a distance. And when the clouds have poured down rain in abundance, so that the dust grows into solid mire and the clods cleave fast together (Job 38:38), who can stay the bottles of heaven? Who can stop them, that it may not always rain? The power and goodness of God are herein to be acknowledged, that he gives the earth rain enough, but does not surfeit it, softens it, but does not drown it, makes it fit for the plough, but not unfit for the seed. As we cannot command a shower of rain, so we cannot command a fair day, without God; so necessary, so constant, is our dependence upon him. V. God provides food for the inferior creatures, and it is by his providence, not by any care or pains of ours, that they are fed. The following chapter is wholly taken up with the instances of God's power and goodness about animals, and therefore some transfer to it the last three verses of this chapter, which speak of the provision made, 1. For the lions, Job 38:39, Job 38:40. "Thou dost not pretend that the clouds and stars have any dependence upon thee, for they are above thee; but on the earth thou thinkest thyself paramount; let us try that then: Wilt thou hunt the prey for the lion? Thou valuest thyself upon thy possessions of cattle which thou wast once owner of, the oxen, and asses, and camels, that were fed at thy crib; but wilt thou undertake the maintenance of the lions, and the young lions, when they couch in their dens, waiting for a prey? No, needest not do it, they can shift for themselves without thee: thou canst not do it, for thou hast not wherewithal to satisfy them: thou darest not do it; shouldst thou come to feed them, they would seize upon thee. But I do it." See the all-sufficiency of the divine providence: it has wherewithal to satisfy the desire of every living thing, even the most ravenous. See the bounty of the divine Providence, that, wherever it has given life, it will give livelihood, even to those creatures that are not only not serviceable, but dangerous, to man. And see its sovereignty, that it suffers some creatures to be killed for the support of other creatures. The harmles…

waters--Rain falls, not in a mass on one spot, but in countless separate canals in the air marked out for them. way for the lightning-- (Job 28:26).

Since rain fails also on places uninhabited by man, it cannot be that man guides its course. Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it.

As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.

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.

The unfrozen waters are hid under the frozen, as with a covering of stone. frozen--literally, "is taken"; the particles take hold of one another so as to cohere.

sweet influences--the joy diffused by spring, the time when the Pleiades appear. The Eastern poets, Hafiz, Sadi, &c., describe them as "brilliant rosettes." GESENIUS translates: "bands" or "knot," which answers better the parallelism. But English Version agrees better with the Hebrew. The seven stars are closely "bound" together (see on Job 9:9). "Canst thou bind or loose the tie?" "Canst thou loose the bonds by which the constellation Orion (represented in the East as an impious giant chained to the sky) is held fast?" (See on Job 9:9).

Canst thou bring forth from their places or houses (Mazzaloth, Kg2 23:5, Margin; to which Mazzaroth here is equivalent) into the sky the signs of the Zodiac at their respective seasons--the twelve lodgings in which the sun successively stays, or appears, in the sky? Arcturus--Ursa Major. his sons?--the three stars in his tail. Canst thou make them appear in the sky? (Job 9:9). The great and less Bear are called by the Arabs "Daughters of the Bier," the quadrangle being the bier, the three others the mourners.

ordinances--which regulate the alternations of seasons, &c. (Gen 8:22). dominion--controlling influence of the heavenly bodies, the sun, moon, &c., on the earth (on the tides, weather) (Gen 1:16; Psa 136:7-9).

inward parts . . . heart--But "dark clouds" ("shining phenomena") [UMBREIT]; "meteor" [MAURER], referring to the consultation of these as signs of weather by the husbandman (Ecc 11:4). But Hebrew supports English Version. The connection is, "Who hath given thee the intelligence to comprehend in any degree the phenomena just specified?" heart--not the usual Hebrew word, but one from a root "to view"; perception.

Who appoints by his wisdom the due measure of the clouds? stay--rather, "empty"; literally, "lay down" or "incline" so as to pour out. bottles of heaven--rain-filled clouds.

groweth, &c.--rather, pour itself into a mass by the rain, like molten metal; then translate Job 38:38, "Who is it that empties," &c., "when," &c.? The English Version, however, is tenable: "Is caked into a mass" by heat, like molten metal, before the rain falls; "Who is it that can empty the rain vessels, and bring down rain at such a time?" (Job 38:38).

At Job 38:39-39:30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (Psa 104:21). appetite--literally, "life," which depends on the appetite" (Job 33:20).

job 38:41Luk 12:24. Transition from the noble lioness to the croaking raven. Though man dislikes it, as of ill omen, God cares for it, as for all His creatures. Next: Job Chapter 39

Who hath divided a watercourse for the overflowing of waters,.... For a very large shower of rain, as the Vulgate Latin version: for this is not to be understood of an aqueduct, channel, or canal made on earth, either for the draining of waters off of land overflowed thereby, or for the conveyance of it to different parts to overflow it; such as were cut out of the Nile in Egypt, for the overflowing of the land, to make it fruitful; such may be and have been made by men: but of a watercourse in the air or atmosphere, as a canal or channel, for the rain to come down upon the earth; and this is the work of God, and him only, who directs and steers the course of rain, that it falls regularly and gently, not in spouts and floods, but in drops larger or lesser, on what spot of ground, or part of the earth, he pleases: and if what Jarchi says true, that every drop has its course, its canal, through which it passes, it is still more wonderful; or a way for the lightning of thunder: which generally go together, and are of God. His fire and voice, and for which he makes a way, by which they burst and break forth out of the cloud, and their course is directed by him under the whole heavens; see Job 28:26. So the Gospel, compared to rain and lightning, has its direction and its course steered to what part of the world, he pleases; see Psalm 19:4.

To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man. Which is uninhabited by men, being so dry and barren; where there is no man to cultivate and water it, as gardens are; and where is no man to receive any advantage by the rain that comes upon it; and yet the Lord sends it for the use of animals that dwell there; which shows his care and providence with respect even to the wild beasts of the earth. This may be an emblem of the rain of the Gospel upon the Gentile world, comparable to a wilderness; see Isaiah 35:1.

To satisfy the desolate and waste ground,.... Which is exceeding desolate, and therefore two such words are used to express it; which is so dry and thirsty that it is one of the four things that say not it is enough, Proverbs 30:16; and yet God can and does give it rain to its full satisfaction, Psalm 104:13; so the Lord satisfies souls, comparable to dry and thirsty ground, by his word and ordinances, with the goodness and fatness of his house; see Psalm 63:1; and to cause the bud of the tender herb to spring forth? grass for the cattle, and herb for the service of men, Psalm 104:14; of like use is the word in a spiritual sense for the budding and increase of the graces of the Spirit in the Lord's people; see Deuteronomy 32:2.

Hath the rain a father?.... None but God; hence the Heathens themselves call God (y), and (z); see Jeremiah 14:22; he that is our Father in heaven is the Father of rain, and him only; whatever secondary causes there be, God only is the efficient cause, parent, and producer of it: so the Gospel is not of men but of God, is a gift of his, comes down from heaven, tarries not for men, and is a great blessing, as rain is; or who hath begotten the drops of the dew? which are innumerable; he that is the parent of the rain is of the dew also, and he only (a); to which sometimes not only the word of God, and his free favour and good will, but the people of God themselves are compared for their number, influence, and use; see Psalm 110:3; and their new birth is similar to the generation of dew, it being not of the will of man, but of God, according to his abundant mercy, free favour, and good will, is from above, from heaven, and is effected silently, secretly, suddenly, at an unawares; John 1:13. (y) Aristot. de Mundo, c. 7. (z) Pausan. Attica, sive, l. 1. p. 60. (a) Though a certain poet (Alcman Lyricus apud Macrob. Saturnal. l. 7. c. 16.) says that dew is the offspring of the air and of the moon; but these can only at most be reckoned but secondary causes. The Arabs speak of an angel over dew. Abulpharag, Hist. Dynast. p. 75.

Out of whose womb came the ice?.... The parent of the rain and dew is the parent of the ice also, and he only; it is therefore called "his ice", his child, his offspring, Psalm 147:17. Here the Lord is represented as a mother, and so he is by Orpheus (b) called "metropator", or "mother-father"; and the hoary frost of heaven, who hath gendered it? this is of God, and by his breath; see Job 37:10. (b) Apud Clement. Stromat. l. 5. p. 608.

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.

Canst thou bind the sweet influences of Pleiades,.... Of which See Gill on Job 9:9; and this constellation of the seven stars which is meant, rising in the spring, the pleasantnesses of the season, as the word may be rendered, may be intended here; which cannot be restrained or hindered from taking place in the proper course of the year; which is beautifully described in Sol 2:12; and may in a spiritual sense relate to the effects of powerful and efficacious grace, the influences of which are irresistible, and cause a springtime in the souls of men, where it was before winter, a state of darkness, deadness, coldness, hardness, and unfruitfulness, but now the reverse. Some versions read, "the bands of the Pleiades" (l), as if the sense was, canst thou gather and bind, or cluster together, such a constellation as the seven stars be, as I have done? thou canst not; and so not stop their rising or hinder their influences, according to the other versions: or loose the bands of Orion? of which See Gill on Job 9:9 and Amos 5:8. This constellation appears in the winter, and brings with it stormy winds, rain, snow, and frost, which latter binds up the earth, that seeds and roots in it cannot spring up; and binds the hands of men from working, by benumbing them, or rendering their materials or utensils useless; for which reasons bands are ascribed to Orion, and are such strong ones that it is not in the power of men to loose: the seasons are not to be altered by men; and, Job might be taught by this that it was not in his power to make any change in the dispensations of Providence; to turn the winter of adversity into the spring of prosperity; and therefore it was best silently to submit to the sovereignty of God, and wait his time for a change of circumstances. (l) , Sept. "nexus stellarum", Schmidt; so Jarchi and Targum.--According to the Talmud, the word signifies an hundred stars. Vid. T. Bab. Beracot, fol. 58. 2.

Canst thou bring forth Mazzaroth in his season?.... Which are thought to be the same with "the chambers of the south", Job 9:9; the southern pole (m) with its stars, signified by chambers, because hidden from our sight in this part of the globe; and here by Mazzaroth, from, "nazar", to separate, because separated and at a distance from us; some think (n) the twelve signs of the Zodiac are meant, each of which are brought forth in their season, not by men, but by the Lord; see Isaiah 40:26; or canst thou guide Arcturus with his sons? a constellation of many stars called its sons, of which see Job 9:9. Schmidt conjectures that Jupiter and his satellites are meant; but rather what we call the greater and lesser Bear, in the tail of which is the north pole star, the guide of mariners, said (o) to be found out by Thales, by which the Phoenicians sailed, but is not to be guided by men; this, constellation is fancied to be in the form of a wain or wagon, and is called Charles's wain; could this be admitted, there might be thought to be an allusion to it (p), and the sense be, canst thou guide and lead this constellation, as a wagon or team of horses can be guided and led? stars have their courses, Judges 5:20; but are not steered, guided, and directed by men, but by the Lord himself. (m) David de Pomis, Lexic. fol. 77. 3.((n) Vatablus, Codurcus, Schultens; so Suidas in voce (o) Callimachus apud Laert. Vit. Thalet. p. 16. (p) Vid. Hinckelman. Praefat. ad Alkoran. p. 29, 30.

Knowest thou the ordinances of heaven?.... Settled by the decree, purpose, and will of God, and are firm and stable; see Psalm 148:6; the laws and statutes respecting their situation, motion, operation, influence, and use, which are constantly observed; these are so far from being made by men, and at their direction, that they are not known by them, at least not fully and perfectly; canst thou set the dominion thereof in the earth? or over it; of the heavens over the earth; not such an one as judicial astrologers ascribe unto them, as to influence the bodies of men, especially the tempers and dispositions of their minds; to affect their wills and moral actions, the events and occurrences of their lives, and the fate of nations and kingdoms; their dominion is not moral and civil, but physical or natural, as to make the revolutions of night and day, and of the several seasons of the year; and to affect and influence the fruits of the earth, &c. see Genesis 1:16; but this dominion is solely under God, and at his direction, and is not of men's fixing.

Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? Thy gardens, fields, and farms; canst thou, in a magisterial way, call to and demand of the clouds to let down rain in large quantities, sufficient to water them and make them fruitful? no, thou canst not: thou mayest cry and call as long as thou wilt, not a cloud will stir, nor a drop of water be let down; rain is to be had in a suppliant way, through the prayer of faith, as by Elijah, but not in a dictatorial authoritative way: the clouds and rain are only at the disposal of the Lord; ask of him, and he will give them; but they are not to be commanded, Zechariah 10:1; see Amos 5:8.

Canst thou send lightnings, that they may go, and say unto thee, Here we are? Thy humble servants; we have been where thou didst send us, and have executed what we were bid to do, and are returned, and here we are waiting further orders; see Matthew 8:9; no; lightnings are only at the command of God, and there have been some awful instances of it, Leviticus 10:1; but not in the power of men; indeed we have an extraordinary instance in Elijah, who, at the motion, and under the impulse of the spirit of prophecy in him, called for fire, or lightning, to consume captains with their fifties, and it came down on them, and consumed them, 2 Kings 1:10; but he is not to be imitated herein: when the disciples of Christ desired the same upon a provocation, they were severely reproved by him, Luke 9:54; were these at the call and dispose of men, what dreadful things would be done in the world! for if good men, when provoked, would make use of such a power to destroy the lives of men, much more bad men; and our eyes would continually behold the flashes of lighting, and our ears hear the roarings of thunder, and the terrible effects thereof; but neither mercies nor judgments are at the command of men, but of God.

Who hath put wisdom in the inward parts?.... That is, of man, in his heart, as explained in the next clause; such wisdom as to guide the stars, know the ordinances of heaven, set their dominion on earth, manage and direct the clouds and lightning; no such wisdom is put in man: or who hath, given understanding to the heart? to understand all the above things, and answer to the several questions put in this chapter; though, as these clauses may respect much one and the same thing, they may be understood of wisdom and understanding in man, whether natural or spiritual; and seeing they are found there, the question is, who put them there, or how came they there? who gave them to him? the answer must be, God himself, and no other; man has his rational soul, his intellectual powers, the light of nature and reason in him; all his understanding in arts and sciences, trades and manufactures, is of the Lord, and not of himself or another, see Job 32:8; all spiritual wisdom and understanding which lies in a man's concern for his eternal welfare in the knowledge of himself, and of his state and condition by nature, and of the way of life and salvation by Christ, and of the truths and doctrines of the Gospel, is all of God and Christ, and by the spirit of wisdom and revelation in the knowledge of him; no man, therefore, has any reason to glory in his wisdom and knowledge, of whatsoever kind, as though he had not received it; nor should he dare to arraign the wisdom of God in his providential dealings with men; since he that teaches man knowledge must needs know better than man how to govern the world he has made, and dispose of all things in it. The last clause is in the Vulgate Latin rendered, "who hath given to the cock understanding?" and so the Targums and other Jewish writers (p) interpret it; and they observe (q), that in Arabia a cock is called by the word that is here used; and in their morning prayers, and at hearing a cock crow (r), "Blessed be the Lord, who giveth to the cock understanding to distinguish between the day and the night:'' but however remarkable the understanding of this creature is, which God has given it, and which is even taken notice of by Heathen writers (s); that it should know the stars, distinguish the hours of the night by crowing, and express its joy at the rising of the sun and moon; yet such a sense of the text seems impertinent, as well as that of the Septuagint version, of giving to women the wisdom and knowledge of weaving and embroidery. (p) Jarchi, Ramban, Simeon Bar. Tzemach. (q) Vajikra Rabba, s. 25. fol. 166. 1. Vid. T. Roshhashanah, fol. 26. 1.((r) Seder Tephillot. fol. 2. 2. Ed. Basil. & Bab. Beracot, fol. 60. 2.((s) Plin. Nat. Hist. l. 10. c. 21. Aelian. de Animal. l. 4. c. 29.

Who can number the clouds in wisdom?.... Or has such wisdom as to be able to count them when the heavens are full of them; hence they are used to denote a great multitude, Isaiah 55:8; or "declare" them (t), set forth and explain the nature of them, their matter, motion, and use; none can do this perfectly or completely. Aben Ezra interprets it, who can make them as sapphire? in which he is followed by Mr. Broughton and others (u); the sapphire is a precious stone, very clear and lucid, of a sky colour. And then the sense is, who can make a clear and serene sky, when it is cloudy? None but the Lord; see Job 37:11; or who can stay the bottles of heaven? or "barrels", as Mr. Broughton; the clouds in which the rain is bottled or barrelled up; and when it is the pleasure of God to pour them out, who can stay, stop, or restrain them? or who can "cause them to lie down" (w)? that is, on the earth; to descend or "distil" on it, as the same translator. Who can do this, when it is the will of God to withhold them? To stop or unstop, those bottles, to restrain rain, or pour it forth, is entirely at his dispose, and not man's; see Job 38:34. (t) "enarrabit", V. L. "vel explicabit", Mercerus, Schmidt. (u) Junius & Tremellius, Piscator, Vid. Ravii Orthograph. Ebr. p. 22. (w) "cubare faciet", Drusius, Schmidt; "quiescere", Montanus; "descendere", Pagninus, so Aben Ezra; "effundit humi", Schultens.

When the dust groweth into hardness, and the clods cleave fast together? When the dust is attenuated, and ground, as it were, into powder; and the clods cleave together, as if glued, as in a drought for want of rain: or the bottles of heaven being unstopped and poured out; or "sprinkling the dust with this sprinkling,'' as Mr. Broughton. Or rather, pouring on the dust with pouring; that is, pouring down rain, by unstopping the bottles of heaven. The dust, as meal, by water poured into it, cements, unites, and is compacted, and becomes earth, that may be cultivated; is clodded and cleaves together, and may be ploughed and sown.

Wilt thou hunt the prey for the lion?.... From meteors the Lord passes to animals, beasts, and birds, wherefore some here begin the thirty ninth chapter, which only treats of such; and he begins with the lion, the strongest among beasts, and most fierce; cruel, and voracious; and asks, who hunts his prey for him? Not man, who cannot; and if he could, durst not: but the Lord does; and, according to some writers (x), he has provided a small creature, between a fox and a wolf, called a jackal; which goes before the lion, and hunts the prey for him. And could this be understood particularly of the old lion, as Cocceius and others, naturalists (y) observe, that young lions hunt for the old ones, when they are not able to go in search of prey; and when they have got it, either bring it to them, or call them to partake of it with them; or fill the appetite of the young lions, whose appetite is sharp and keen, and requires a great deal to fill it, and especially to satisfy a great many of them; herds of them, as Mr. Broughton renders the word, and which signifies a company; see Psalm 68:30. Men cannot feed them, but God can and does; there being some ends in Providence to be answered thereby, see Psalm 104:21; see also Psalm 34:8. (x) Thevenot's Travels, part 2. c. 13. (y) Aelian. de Animal. l. 9. c. 1.

When they couch in their dens, and abide in the covert to lie in wait? Which some understand of old lions, who, for want of strength, lie couchant in their dens, or in some covert place, waiting for any prey that passes by, to seize upon it. But the same pasture and places are used by younger lions, as well as old ones; who are emblems of wicked men, cruel persecutors, and bloodthirsty tyrants, who fill their palaces and kingdoms with murder and rapine; see Psalm 10:8, Nahum 2:11.

Who provideth for the raven his food?.... Not man, but God; he feeds the ravens, creatures very voracious, mean, and useless, Luke 12:24; when his young ones cry unto God; cry for want of food; which is interpreted by the Lord as a cry unto him, and he relieves them, Psalm 147:9; when deserted by the old ones; either left in their nests through forgetfulness, as some (z); or because they are not, till fledged, black like them, as others (a); when God feeds them, as some say (b), with a kind of dew from heaven, or with flies that fly about them, and fall into their mouths; or with worms bred out of their dung but these things are not to be depended on; it may rather respect them when cast out of the nest by the old ones, when able to fly, which is testified by naturalists (c); and with this agrees what follows: they wander for lack of meat; being obliged to shift for themselves, when God takes care of them; which is an instance of his providential goodness; and how this is to be improved, see Matthew 6:26. (z) Plin. apud Servium in Virgil. Georgic. l. 1. p. 189. (a) Pirke Eliezer, c. 21. (b) Hieron. in Pasl. cxlvii. 9. (c) Aristot. Hist. Animal. l. 9. c. 3. Plin. Nat. Hist. l. 10. c. 12.

job 38:29Job 37:10.

job 38:34Jer 14:22; above Job 22:11, metaphorically.

Here we are--at thy disposal (Isa 6:8).

lie in wait?--for their prey (Psa 10:9).

They bring forth with ease and do not need to reckon the months of pregnancy, as the shepherd does in the case of his flocks.

God here shows Job what little acquaintance he had with the untamed creatures that run wild in the deserts and live at large, but are the care of the divine Providence. As, I. The wild goats and the hinds. That which is taken notice of concerning them is the bringing forth and bringing up of their young ones. For, as every individual is fed, so every species of animals is preserved, by the care of the divine Providence, and, for aught we know, none extinct to this day. Observe here, 1. Concerning the production of their young, (1.) Man is wholly ignorant of the time when they bring forth, Job 39:1, Job 39:2. Shall we pretend to tell what is in the womb of Providence, or what a day will bring forth, who know not the time of the pregnancy of a hind or a wild goat? (2.) Though they bring forth their young with a great deal of difficulty and sorrow, and have no assistance from man, yet, by the good providence of God, their young ones are safely produced, and their sorrows cast out and forgotten, Job 39:3. Some think it is intimated (Psa 29:9) that God by thunder helps the hinds in calving. Let it be observed, for the comfort of women in labour, that God helps even the hinds to bring forth their young; and shall he not much more succour them, and save them in child-bearing, who are his children in covenant with him? 2. Concerning the growth of their young, (Job 39:4): They are in good liking; though they are brought forth in sorrow, after their dams have suckled them awhile they shift for themselves in the corn-fields, and are no more burdensome to them, which is an example to children, when they have grown up, not to be always hanging upon their parents and craving from them, but to put forth themselves to get their own livelihood and to requite their parents. II. The wild ass, a creature we frequently read of in Scripture, some say untameable. Man is said to be born as the wild ass's colt, so hard to be governed. Two things Providence has allotted to the wild ass: - 1. An unbounded liberty (Job 39:5): Who but God has sent out the wild ass free? He has given a disposition to it, and therefore a dispensation for it. The tame ass is bound to labour; the wild ass has no bonds on him. Note, Freedom from service, and liberty to range at pleasure, are but the privileges of a wild ass. It is a pity that any of the children of men should covet such a liberty, or value themselves on it. It is better to labour and be good for something than ramble and be good for nothing. But if, among men, Providence sets some at liberty and suffers them to live at ease, while others are doomed to servitude, we must not marvel at the matter: it is so among the brute-creatures. 2. An unenclosed lodging (Job 39:6): Whose house I have made the wilderness, where he has room enough to traverse his ways, and snuff up the wind at his pleasure, as the wild ass is said to do (Jer 2:24), as if he had to live upon the air, for it is the barren land that is his dwelling. Observe, The tame ass, that labours, and is serviceable to man, has his master's crib to go to both for shelter and food, and lives in a fruitful land: but the wild ass, that will have his liberty, must have it in a barren land. He that will not labour, let him not eat. He that will shall eat the labour of his hands, and have also to give to him that needs. Jacob, the shepherd, has good red pottage to spare, when Esau, a sportsman, is ready to perish for hunger. A further description of the liberty and livelihood of the wild ass we have, Job 39:7, Job 39:8. (1.) He has no owner, nor will he be in subjection: He scorns the multitude of the city. If they attempt to take him, and in order to that surround him with a multitude, he will soon get clear of them, and the crying of the driver is nothing to him. He laughs at those that live in the tumult and bustle of cities (so bishop Patrick), thinking himself happier in the wilderness; and opinion is the rate of things. (2.) Having no owner, he has no feeder, nor is any provision made for him, but he must shift for himself: The range of the mountains is his pasture, and a bare pasture it is; there he searches after here and there a green thing, as he can find it and pick it up; whereas the labouring asses have green things in plenty, without their searching for them. From the untameableness of this and other creatures we may infer how unfit we are to give law to Providence, who cannot give law even to a wild ass's colt. III. The unicorn - rhem, a strong creature (Num 23:22), a stately proud creature, Psa 112:10. He is able to serve, but not willing; and God here challenges Job to force him to it. Job expected every thing should be just as he would have it. "Since thou dost pretend" (says God) "to bring every thing beneath thy sway, begin with the unicorn, and try thy skill upon him. Now that thy oxen and asses are all gone, try whether he will be willing to serve thee in their stead (Job 39:9) and whether he will be content with the provision thou usedst to make for them: Will he abide by thy crib? No;" 1. "Thou canst not tame him, nor bind him with his band, nor set him to draw the harrow," Job 39:10. There are creatures that are willing to serve man, that seem to take a pleasure in serving him, and to have a love for their masters; but there are such as will never be brought to serve him, which is the effect of sin. Man has revolted from his subjection to his Maker, and is therefore justly punished with the revolt of the inferior creatures from their subjection to him; and yet, as an instance of God's good-will to man, there are some that are still serviceable to him. Though the wild bull (which some think is meant here by the unicorn) will not serve him, nor submit to his hand in the furrows, yet there are tame bullocks that will, and other animals that are not ferae naturae - of a wild nature, in whom man may have a property, for whom he provides, and to whose service he is entitled. Lord, what is man, that thou art thus mindful of him? 2. "Thou darest not trust him; though his strength is great, yet thou wilt not leave thy labour to him, as thou dost with thy asses or oxen, which a little child may lead or drive, leaving to them all the pains. Thou wilt never depend upon the wild bull, as likely to come to thy harvest-work, much less to go through it, to bring home thy seed and gather it into thy barn," Job 39:11, Job 39:12. And, because he will not serve about the corn, he is not so well fed as the tame ox, whose mouth was not to be muzzled in treading out the corn; but therefore he will not draw the plough, because he that made him never designed him for it. A disposition to labour is as much the gift of God as an ability for it; and it is a great mercy if, where God gives strength for service, he gives a heart; it is what we should pray for, and reason ourselves into, which the brutes cannot do; for, as among beasts, so among men, those may justly be reckoned wild and abandoned to the deserts who have no mind either to take pains or to do good.

bow themselves--in parturition; bend on their knees (Sa1 4:19). bring forth--literally, "cause their young to cleave the womb and break forth." sorrows--their young ones, the cause of their momentary pains.

are in good liking--in good condition, grow up strong. with corn--rather, "in the field," without man's care. return not--being able to provide for themselves.

wild ass--Two different Hebrew words are here used for the same animal, "the ass of the woods" and "the wild ass." (See on Job 6:5; Job 11:12; Job 24:5; and Jer 2:24). loosed the bands--given its liberty to. Man can rob animals of freedom, but not, as God, give freedom, combined with subordination to fixed laws.

multitude--rather, "din"; he sets it at defiance, being far away from it in the freedom of the wilderness. driver--who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the East; even kings have, therefore, added its name to them.

Knowest thou the time when the wild goats of the rock bring forth?.... Which creatures are so called, because they dwell among the rocks (d) and run upon them; and though their heads are loaded with a vast burden of horns upon them, yet can so poise themselves, as with the greatest swiftness, to leap from mountain to mountain, as Pliny says (e): and if they bring forth their young in the rocks, as Olympiodorus asserts, and which is not improbable, it is not to be wondered, that the time of their bringing forth should not be known by men, to whom the rocks they run upon are inaccessible; or canst thou mark the time when the hinds do calve? that is, precisely and exactly, and so as to direct, order, and manage, and bring it about, as the Lord does: and it is wonderful that they should calve, and not cast their young before their time, when they are continually in flight and fright, through men or wild beasts, and are almost always running and leaping about; and often scared with thunder, which hastens birth, Psalm 29:9; otherwise the time of their bringing forth in general is known by men, as will be observed in Job 39:2. (d) "----Amantis saxa capellae". Ovid. Epist. 15. v. 55. (e) Nat. Hist. l. 8. c. 53. Aelian. de Animal. l. 14. c. 16.

Canst thou number the months that they fulfil?.... Which some understand both of wild goats and hinds. Common goats fulfil five months, they conceive in November, and bring forth in March, as Pliny (f) observes; but how many the wild goats of the rock fulfil is not said by him or any other I know of: the same writer says (g) of hinds, that they go eight months; or knowest thou the time when they bring forth? naturalists (h) tell us, that the hinds conceive after the rise of the star Arcturus, which rises eleven days before the autumnal equinox; so that they conceive in September; and as they go eight months, they bring forth in April; but then the exact time to a day and hour is not known. Besides, who has fixed the time for their bringing forth, and carries them in it through so many dangers and difficulties? None but the Lord himself. Now if such common things in nature were not known perfectly by Job, how should he be able to search into and find out the causes and reasons of God's providential dealings with men, or what is in the womb of Providence? (f) Nat. Hist. l. 8. c. 50. (g) Ib. c. 32. (h) Ib. & l. 2. c. 47. Aristot. Hist. Animal. l. 6. c. 29. Solinus, c. 31.

They bow themselves,.... That they may bring forth their young with greater ease and more safety: for it seems the hinds bring forth their young with great difficulty; and there are provisions in nature made to lessen it; as thunder, before observed, which causes them to bring forth the sooner; and there is an herb called "seselis", which it is said (i) they feed upon before birth, to make it the easier; as well as they use that, and another called "aros", after the birth, to ease them of their later pains; they bring forth their young ones; renting and cleaving asunder the membrane, as the word signifies, in which their young is wrapped; they cast out their sorrows; either their young, which they bring forth in pains and which then cease; or the secundines, or afterbirth, in which the young is wrapped, and which the philosopher says (k) they eat, and is supposed to be medical to them. None but a woman seems to bring forth with more pain than this creature; and a wife is compared to it, Proverbs 5:19. (i) Cicero de Natura Deoram, l. 2. Plin. Nat. Hist. c. 8. 32. Aristot. Hist. Animal. l. 9. c. 5. (k) Aristot. ib.

Their young ones are in good liking,.... Plump, fat, and sleek, as fawns are: they grow up with corn; by which they grow, or without in the field, as the word also signifies; and their growth and increase is very quick, as Aristotle observes (l); they go forth, and return not unto them: they go forth into the fields, and shift and provide for themselves, and trouble their dams no more; and return not to them, nor are they known by them. (l) Ib. (Aristot. Hist. Animal.) l. 6. c. 29.

Who hath sent out the wild ass free?.... Into the wide waste, where it is, ranges at pleasure, and is not under the restraint of any; a creature which, as it is naturally wild, is naturally averse to servitude, is desirous of liberty and maintains it: not but that it may be tamed, as Pliny (m) speaks of such as are; but it chooses to be free, and, agreeably to its nature, it is sent out into the wilderness as such: not that it is set free from bondage, for in that it never was until it is tamed; but its nature and inclination, and course it pursues, is to be free. And now the question is, who gave this creature such a nature, and desire after liberty? and such power to maintain it? and directs it to take such methods to secure it, and keep clear of bondage? It is of God; or who hath loosed the bands of the wild ass? not that it has any naturally upon it, and is loosed from them; but because it is as clear of them as such creatures are, which have been in bands and are freed from them: therefore this mode of expression is used, and which signifies the same as before. (m) Nat. Hist. l. 8. c. 44.

Whose house I have made the wilderness,.... Appointed that to be his place of residence, as being agreeable to his nature, at a distance from men, and in the less danger of being brought into subjection by them. Such were the deserts of Arabia; where, as Xenophon (n) relates, were many of these creatures, and which he represents as very swift: and Leo Africanus (o) says, great numbers of them are found in deserts, and on the borders of deserts; hence said to be used to the wilderness Jeremiah 2:24; and the barren land his dwellings; not entirely barren, for then it could not live there; but comparatively, with respect to land that is fruitful: or "salt land" (p); for, as Pliny (q) says, every place where salt is, is barren. (n) De Expedition. Cyri, l. 1.((o) Descriptio Africae, l. 9. p. 752. (p) "salsuginem", Montanus; "salsuginosam terram", Junius & Tremellius, Piscator. (q) Nat. Hist. l. 31. c. 7.

He scorneth the multitude of the city,.... Choosing rather to be alone in the wilderness and free than to be among a multitude of men in a city, and be a slave as the tame ass; or it despises and defies a multitude of men, that may come out of cities to take it, Leo Africanus says (r) it yields to none for swiftness but Barbary horses: according to Xenophon (s), it exceeds the horse in swiftness; and when pursued by horsemen, it will outrun them, and stand still and rest till they come near it, and then start again; so that there is no taking it, unless many are employed. Aristotle (t) says it excels in swiftness; and, according to Bochart (u), it has its name in Hebrew from the Chaldee word "to run". Or it may be rendered, "the noise of the city", so Cocceius; the stir and bustle in it, through a multiplicity of men in business; neither regardeth he the crying of the driver; or "hears" (w): he neither feels his blows, nor hears his words; urging him to move faster and make quicker dispatch, as the tame ass does; he being neither ridden nor driven, nor drawing in a cart or plough. (r) Ut supra. (Descriptio Africae, l. 9. p. 752.) (s) Ut supra. (De Expedition. Cyril, l. 1.) (t) Hist. Animal. l. 6. c. 36. (u) Hierozoic. par. 1. l. 1. c. 9. Colossians 63. (w) "non audiet", Pagninus, Montanus.

The range of the mountains is his pasture,.... It ranges about the mountains for food; it looks about for it, as the word signifies, and tries first one place and then another to get some, it having short commons there; and he searcheth after every green thing; herb or plant, be it what it will that is green, it seeks after; and which being scarce in deserts and mountains, it searches about for and feeds upon it, wherever it can find it; grass being the peculiar food of these creatures, see Job 6:5; and which is observed by naturalists (x). (x) Oppiani Cyneget. l. 3.

barren--literally, "salt," that is, unfruitful. (So Psa 107:34, Margin.)

The range--literally, "searching," "that which it finds by searching is his pasture."