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Job 26:14
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A.W. Tozer
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- Adam Clarke
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Adam Clarke Bible Commentary
Lo, these are parts of his ways - קצות ketsoth, the ends or extremities, the outlines, an indistinct sketch, of his eternal power and Godhead. How little a portion is heard - שמץ shemets, a mere whisper; admirably opposed, as Mr. Good has well observed, to רעם raam, the thunder, mentioned in the next clause. As the thunder is to a whisper, so are the tremendous and infinitely varied works of God to the faint outlines exhibited in the above discourse. Every reader will relish the dignity, propriety, and sense of these expressions. They force themselves on the observation of even the most heedless. By his Spirit he hath garnished the heavens - Numerous are the opinions relative to the true meaning of this verse. Some think it refers to the clearing of the sky after a storm, such as appears to be described Job 26:11, Job 26:12; and suppose his Spirit means the wind, which he directs to sweep and cleanse the face of the sky, by which the splendor of the day or the lustre of the night is restored: and by the crooked, flying, or aerial serpent, as it is variously rendered, the ecliptic is supposed to be meant, as the sun's apparent course in it appears to be serpentine, in his approach to and recession from each of the tropics. This tortuous line may be seen on any terrestrial globe. Many will object to this notion as too refined for the time of Job; but this I could easily admit, as astronomy had a very early existence among the Arabians, if not its origin. But with me the chief objection lies against the obscurity of the allusion, if it be one; for it must require no small ingenuity, and almost the spirit of divination, to find out the sun's oblique path in the zodiac in the words His hand hath formed the crooked serpent. Others have imagined that the allusion is to the lightning in that zigzag form which it assumes when discharged from one cloud into another during a thunder storm. This is at once a natural and very apparent sense. To conduct and manage the lightning is most certainly a work which requires the skill and omnipotence of God, as much as garnishing the heavens by his Spirit, dividing the sea by his power, or causing the pillars of heaven to tremble by his reproof. Others think that the act of the creation of the solar system is intended to be expressed, which is in several parts of the sacred writings attributed to the Spirit of God; (Gen 1:2; Psa 33:6); and that the crooked serpent means either Satan, who deceived our first parents, or huge aquatic animals; for in Isa 27:1, we find the leviathan and dragon of the sea called נחש ברח nachash bariach, the very terms that are used by Job in this place: "In that day the Lord with his sore and great and strong sword shall punish leviathan, the piercing serpent, (נחש ברח nachash bariach), even leviathan, that crooked serpent, (נחש עקלתון nachash akallathon), and he shall slay the dragon (התנין hattannin) that is in the sea." And we know that in Gen 1:21 התנינם הגדלים hattanninim haggedolim, which we translate great whales, includes all sea-monsters or vast aquatic animals. Calmet, who without hesitation adopts this sentiment, says: "I see no necessity to have recourse to allegory here. After having exhibited the effects of the sovereign power of God in the heavens, in the clouds, in the vast collection of waters in the sea, it was natural enough for Job to speak of the production of fishes." The intelligent Dr. Sherlock gives another interpretation. After strongly expressing his disapprobation of the opinion that Job should descend, after speaking of the creation of the heavens and their host, to the formation of snakes and adders, he supposes "that Job here intended to oppose that grand religious system of sabaeism which prevailed in his time, and to which, in other parts of this book, he alludes; a system which acknowledged two opposite independent principles by which the universe was governed, and paid Divine adoration to the celestial luminaries. Suppose, therefore, Job to be acquainted with the fall of man, and the part ascribed to the serpent of the introduction of evil, see how aptly the parts cohere. In opposition to the idolatrous practice of the time, he asserts God to be the maker of all the host of heaven: By his Spirit he garnished the heavens. In opposition to the false notion of two independent principles, he asserts God to be the maker of him who was the author of evil: His hand hath formed the crooked serpent. You see how properly the garnishing of the heavens and the forming of the serpent are joined together. That this is the ancient traditionary explication of this place, we have undeniable evidence from the translation of the Septuagint, who render the latter part of this verse, which relates to the serpent, in this manner: Προσταγματι δε εθανατωσε δρακοντα αποστατην, By a decree he destroyed the apostate dragon. The Syriac and Arabic versions are to the same effect: And his hand slew the flying serpent. "These translators apply the place to the punishment inflicted on the serpent; and it comes to the same thing, for the punishing the serpent is as clear an evidence of God's power over the author of evil as the creating him. We need not wonder to see so much concern in this book to maintain the supremacy of God, and to guard it against every false notion; for this was the theme, the business of the author." - Bp. Sherlock on Prophecy, Diss. ii. From the contradictory opinions on this passage, the reader will no doubt feel cautious what mode of interpretation he adopts, and the absolute necessity of admitting no texts of doubtful interpretation as vouchers for the essential doctrines of Christianity. Neither metaphors, allegories, similes, nor figurative expressions of any kind, should ever be adduced or appealed to as proofs of any article in the Christian faith. We have reason to be thankful that this is at present the general opinion of the most rational divines of all sects and parties, and that the allegory and metaphor men are everywhere vanishing from the meridian and sinking under the horizon of the Church. Scriptural Christianity is prevailing with a strong hand, and going forward with a firm and steady step.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
14 Behold, these are the edges of His ways, And how do we hear only a whisper thereof! But the thunder of His might - who comprehendeth it? These (אלּה retrospective, as in Job 18:21) are only קצות, the extremest end-points or outlines of the ways of God, which Job has depicted; the wondrous fulness of His might, which extends through the whole creation, transcends human comprehension; it is only שׁמץ דּבר therefrom that becomes audible to us men. שׁמץ (שׁמץ) is translated by Symm. here ψιθύρισμα, Job 4:12, ψιτηυρισμός; the Arab. šamiṣa (to speak very quickly, mutter) confirms this idea of the word; Jerome's translation, vix. parvam stillam sermonis ejus (comp. Job 4:12, venas, tropical for parts), is doubly erroneous: the rendering of the שׁמץ has the antithesis of רעם against it, and דּבר is not to be understood here otherwise than in ערות דּבר, Deu 23:15; Deu 24:1 : shame of something = something that excites a feeling of shame, a whisper of something = some whisper. The notion "somewhat," which the old expositors attribute to שׁמץ, lies therefore in דבר. מה is exclamatory in a similar manner as in Psa 89:48 : how we hear (נשׁמע, not נשׁמע) only some whisper thereof (בּו partitive, as e.g., Isa 10:22), i.e., how little therefrom is audible to us, only as the murmur of a word, not loud and distinct, which reaches us! As in the speech of Bildad the poet makes the opposition of the friends to fade away and cease altogether, as incapable of any further counsel, and hence as conquered, so in Job's closing speech, which consists of three parts, Job 26:1, Job 27:1, Job 29:1, he shows how Job in every respect, as victor, maintains the field against the friends. The friends have neither been able to loose the knot of Job's lot of suffering, nor the universal distribution of prosperity and misfortune. Instead of loosing the knot of Job's lot of suffering, they have cut it, by adding to Job's heavy affliction the invention of heinous guilt as its ground of explanation; and the knot of the contradictions of human life in general with divine justice they have ignored, in order that they may not be compelled to abandon their dogma, that suffering everywhere necessarily presupposes sin, and sin is everywhere necessarily followed by suffering. Even Job, indeed, is not at present able to solve either one or other of the mysteries; but while the friends' treatment of these mysteries is untrue, he honours the truth, and keenly perceives that which is mysterious. Then he proves by testimony and an appeal to facts, that the mystery may be acknowledged without therefore being compelled to abandon the fear of God. Job firmly holds to the objective reality and the testimony of his consciousness; in the fear of God he places himself above all those contradictions which are unsolvable by and perplexing to human reason; his faith triumphs over the rationalism of the friends, which is devoid of truth, of justice, and of love. Job first answers Bildad, Job 26:1. He characterizes his poor reply as what it is: as useless, and not pertinent in regard to the questions before them: it is of no service to him, it does not affect him, and is, moreover, a borrowed weapon. For he also is conscious of and can praise God's exalted and awe-inspiring majesty. He has already shown this twice, Job 9:4-10; Job 12:13-25, and shows here for the third time: its operation is not confined merely to those creatures that immediately surround God in the heavens; it extends, without being restrained by the sea, even down to the lower world; and as it makes the angels above to tremble, so there it sets the shades in consternation. From the lower world, Job's contemplation rises to the earth, as a body suspended in space without support; to the clouds above, which contain the upper waters without bursting, and veil the divine throne, of which the sapphire blue of heaven is the reflection; and then he speaks of the sea lying between Shel and heaven, which is confined within fixed bounds, at the extreme boundaries of which light passes over into darkness; - he celebrates all this as proof of the creative might of God. Then he describes the sovereign power of God in the realm of His creation, how He shakes the pillars of heaven, rouses the sea, breaks the monster in pieces, lights up the heavens by chasing away the clouds and piercing the serpent, and thus setting free the sun. But all these - thus he closes - are only meagre outlines of the divine rule, only a faint whisper, which is heard by us as coming from the far distance. Who has the comprehension necessary to take in and speak exhaustively of all the wonders of His infinite nature, which extends throughout the whole creation? From such a profound recognition and so glorious a description of the exaltation of God, the infinite distance between God and man is most clearly proved. Job has adequately shown that his whole soul is full of that which Bildad is anxious to teach him; a soul that only requires a slight impulse to make it overflow with such praise of God, as is not wanting in an universal perception of God, nor is it full of wicked devices. When therefore Bildad maintains against Job that no man is righteous before such an exalted God, Job ought indeed to take it as a warning against such unbecoming utterances concerning God as those which have escaped him; but the universal sinfulness of man is no ground of explanation for his sufferings, for there is a righteousness which avails before God; and of this, job, the suffering servant of God, has a consciousness that cannot be shaken.
Jamieson-Fausset-Brown Bible Commentary
parts--Rather, "only the extreme boundaries of," &c., and how faint is the whisper that we hear of Him! thunder--the entire fulness. In antithesis to "whisper" (Co1 13:9-10, Co1 13:12). It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause Job proceeds. Next: Job Chapter 27
John Gill Bible Commentary
Lo, these are parts of his ways,.... This is the conclusion of the discourse concerning the wonderful works of God; and Job was so far from thinking that he had taken notice of all, or even of the chief and principal, that what he observed were only the extremities, the edges, the borders, and outlines of the ways and works of God in creation and providence; wherefore, if these were so great and marvellous, what must the rest be which were out of the reach of men to point out and describe? but how little a portion is heard of him? from the creatures, from the works of creation, whether in heaven, earth, or sea; for though they do declare in some measure his glory, and though their voice is heard everywhere, and shows forth the knowledge of him; even exhibits to view his invisible things, his eternal power and Godhead; yet it is comparatively so faint a light, that men grope as it were in the dark, if haply they might find him, having nothing but the light of nature to guide them. We hear the most of him in his word, and by his Son Jesus Christ, in whose face the knowledge of him, and his glorious perfections, is given; and yet we know but in part, and prophesy in part; it is but little in comparison of what is in him, and indeed of what will be heard and known of him hereafter in eternity: but the thunder of his power who can understand? meaning not literally thunder, which though it is a voice peculiar to God, and is very strong and powerful, as appears by the effects of it; see Job 40:9; yet is not so very unintelligible as to be taken notice of so peculiarly, and to be instanced in as above all things out, of the reach of the understanding of men; but rather the attribute of his power, of which Job had been discoursing, and giving so many instances of; and yet there is such an exceeding greatness in it, as not to be comprehended and thoroughly understood by all that appear to our view; for his mighty power is such as is able to subdue all things to himself, and reaches to things we cannot conceive of. Ben Gersom, not amiss, applies this to the greatness and multitude of the decrees of God; and indeed if those works of his which are in sight cannot be fully understood by us, how should we be able to understand things that are secret and hidden in his own breast, until by his mighty power they are carried into execution? see Co1 2:9. Next: Job Chapter 27
Job 26:14
Job: Who Can Understand God’s Majesty?
13By His breath the skies were cleared; His hand pierced the fleeing serpent. 14Indeed, these are but the fringes of His ways; how faint is the whisper we hear of Him! Who then can understand the thunder of His power?”
- Scripture
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The Greatness of God
By A.W. Tozer4.7K39:14God's Character1CH 29:11JOB 26:14ISA 6:31TI 6:15REV 4:11REV 19:6In this sermon, the speaker reflects on a mother who takes her young child to the beach to escape the monotony of housework. As the mother reads, she occasionally looks up to check on her child who is happily playing with sand. However, when the mother gets engrossed in her reading, she looks up to find that her child has disappeared. The speaker uses this story to emphasize the importance of paying attention to God and not getting distracted by worldly things. He encourages the audience to focus on God's glory and the coming of Jesus Christ.
(Through the Bible) Job 21-30
By Chuck Smith1.8K1:19:38JOB 21:23JOB 26:14JOB 27:2MAT 19:24LUK 18:13JHN 14:6JAS 5:1In this sermon, the speaker reflects on the psalmist's lamentation of his tragic condition and the bitterness he experiences. The psalmist questions why the wicked prosper while the righteous suffer. The speaker emphasizes the importance of holding onto foundational truths, such as the goodness of God, even when faced with difficult circumstances. Ultimately, the psalmist finds solace and understanding in the sanctuary of the Lord, where he sees the end result and gains perspective on the disparities of life.
Effects of Fall - Problems Arising From the Fall Part 2
By John Murray1.7K48:53Fall Of ManJOB 26:14MAT 22:37ROM 9:20ROM 11:33In this sermon, the preacher explores the question of why God decrees sin. He acknowledges that we cannot fully understand God's reasons for allowing sin, but emphasizes that the ultimate purpose of all things is the glory of God. The preacher discusses the nature of faith and its connection to sin, highlighting that faith is unknowing and lawless in this fallen world. He also addresses the pervasiveness of God's law and how it relates to the subject at hand. The sermon concludes with the reminder to trust in God's sovereignty and to bow in faith before His will.
Attributes of God - Greatness
By William MacDonald1.2K34:23Attributes of GodJOB 26:14PSA 104:32PSA 147:4ISA 6:1In this sermon, the speaker begins by acknowledging the doubts and uncertainties that people may have about how anything good can come out of certain situations. However, he emphasizes that God is working all things together for good for those who love Him, as stated in the Bible. The speaker shares a personal story of a friend who had a vision of God and was deeply moved by it. He then references Psalm 104:32 and Isaiah 40:12-17 to illustrate the greatness and power of God, highlighting that idolatry is the ultimate insult to Him. The sermon concludes with the reminder that God is our loving Father who cares for us and that we should trust in His plans for our lives, even when we don't understand them.
In the Presence of God
By David Ravenhill1.2K48:58Presence of GodGEN 1:1EXO 14:14EXO 32:7EXO 33:1JOB 26:14PSA 19:1MAT 6:33In this sermon, the preacher discusses the concept of God as a covenant-keeping God. He starts by highlighting how Moses effectively prayed to God based on the covenant, leading to God changing his mind about the punishment he had planned for his people. The preacher then shifts to the book of Song of Solomon, emphasizing its intimate nature and how it reveals a deeper satisfaction than worldly pleasures. The sermon concludes with a focus on Moses being in the presence of God in Exodus 33, highlighting the importance of seeking God above all else.
The Attributes of God - Part 1
By William MacDonald1.1K39:30Attributes of GodJOB 26:14JOB 36:26PSA 56:8PSA 104:32In this sermon, the preacher emphasizes the greatness of God and His ability to behold and count the things in heaven and on earth. The preacher references Psalm 113:6, which states that God humbles Himself to behold the things in the heavens. He also mentions Psalm 147:4, which highlights God's ability to count the number of stars and call them by name. The preacher uses examples from Job and Habakkuk to further illustrate the greatness and power of God, emphasizing that human language can only begin to describe His majesty.
Job #3: The Spirit's Interpretation
By Stephen Kaung1.0K57:51JOB 19:25JOB 26:14JOB 33:29JOB 36:26JOB 37:232CO 7:1HEB 12:5In this sermon, the speaker discusses the journey of Job in the book of Job, specifically focusing on chapters 29 to 31. The speaker highlights how Job's life was initially filled with fellowship with God and righteous acts. However, in chapter 30, Job experiences a reversal where he becomes despised and his soul is poured out like water. Despite this, the speaker emphasizes that even in the midst of Job's suffering, there are flashes of divine light that enter his soul, such as Job's declaration that he knows his Redeemer lives. The speaker also mentions Elihu's attempt to interpret God's ways and encourage Job to appreciate God's discipline. However, the speaker concludes that neither mysticism, traditionalism, nor dogmaticism can truly help in a spiritual crisis, as it ultimately requires soul searching. Despite this, the speaker notes that soul searching alone cannot solve spiritual problems, and one ends up where they began.
The Presence of God - David Ravenhill
By From the Pulpit & Classic Sermons60728:36RadioJOB 26:14PSA 16:11PSA 95:6PSA 127:1MAT 6:33MAT 16:18HEB 11:6In this sermon by David Ravenhill titled "The Presence of God," he emphasizes the importance of recognizing and seeking the presence of God in our lives. He highlights the unity of believers as part of God's family, all redeemed by the same blood and destined for eternal life in His presence. Ravenhill shares an anecdote about a theological school in India where students become experts in distributor theology, but fail to focus on the most important part of a car engine, the spark plug. He relates this to how often we overlook God's handiwork and fail to attribute it to Him. Ravenhill concludes by quoting Dr. Martin Lloyd-Jones, stating that focusing on the parts rather than the whole can lead to error or heresy.
April 30 2000 Morning Service
By David Ravenhill441:07:25Christian LifeThe Presence of GodIntimacy With GodEXO 33:15JOB 26:14PSA 27:4PSA 42:1JER 9:23MAT 6:33JHN 15:15PHP 3:10COL 2:9REV 3:20David Ravenhill emphasizes the significance of seeking the presence of God over the pursuit of worldly desires, using the analogy of a violinist's dedication to illustrate the importance of longing for a deeper relationship with God. He reflects on the story of Moses, who faced the choice between entering the Promised Land without God's presence or remaining in the wilderness with God. Ravenhill urges the congregation to recognize that true fulfillment comes from knowing God intimately, rather than merely focusing on the 'parts' of faith. He highlights the tragic reality that many congregations hear about God's works but fail to truly know Him. The sermon concludes with a call to prioritize God's presence above all earthly treasures.
Presence of God
By David Ravenhill381:04:21Intimacy With GodLonging for God's PresencePresence of GodEXO 33:15JOB 26:14PSA 16:11PSA 27:4PSA 63:1PSA 132:1SNG 1:2PHP 3:10COL 1:17REV 3:20David Ravenhill emphasizes the profound longing for the presence of God, drawing parallels between the experiences of Moses and David in their pursuit of divine intimacy. He highlights the dangers of focusing on individual doctrines or parts of faith rather than the whole essence of God, which is found in His presence. Ravenhill illustrates this through the metaphor of a bride and bridegroom, showcasing how true love for God transcends mere religious practices and seeks a deep, personal relationship. He urges the congregation to prioritize God's presence above all earthly desires, echoing the sentiments of David who yearned for closeness with God. Ultimately, the sermon calls for a return to a passionate pursuit of God's presence, emphasizing that it is the distinguishing factor of a true believer.
Word & Spirit Conference, Session 4
By David Ravenhill181:02:10Christian LifeThe Presence of GodHolistic FaithEXO 33:15JOB 26:14PSA 27:4PSA 42:1JER 9:24MAT 6:332CO 1:20PHP 3:10COL 2:3REV 3:20David Ravenhill emphasizes the necessity of embracing both the Word of God and the Spirit of God in our lives, advocating for a balance that avoids the pitfalls of focusing solely on one aspect. He illustrates the importance of seeking God's presence above all else, using the example of Moses who prioritized God's presence over the promised land. Ravenhill warns against the dangers of fragmenting God's truth into parts, urging believers to pursue a holistic understanding centered on Christ. He encourages a deep longing for God's presence, akin to David's desire, and highlights that true fulfillment comes from knowing God intimately rather than merely seeking His blessings.
God's Beauty in Creation: Macro Marvels
By Mike Bickle181:05:33God's CreationThe Beauty of GodJOB 26:14PSA 19:1PSA 119:1ISA 40:25REV 21:2Mike Bickle emphasizes the beauty of God's creation, urging believers to marvel at the macro marvels of the universe as a reflection of God's glory. He shares testimonies from a solemn assembly, highlighting the communal worship experience and the profound impact of God's beauty on individuals. Bickle encourages the congregation to engage with the beauty of creation, using it as a means to deepen their relationship with God and to understand His greatness. He reminds them that the vastness of the universe is a testament to God's power and care for each person, inviting them to seek beauty in their lives and in their relationship with Him.
How Small a Whisper Do We Hear of Him!
By F.B. Meyer0God's PowerDivine LoveJOB 26:14EPH 1:19F.B. Meyer reflects on Job's profound understanding of God's majesty, illustrating that the universe and its wonders are merely a whisper compared to the thunder of God's glory and power. He emphasizes that while Job could only glimpse the outskirts of God's ways, we have the privilege of witnessing the ultimate expression of God's power through the death and resurrection of Jesus Christ. Meyer reassures us that God's power is rooted in His love, which is directed towards His children, encouraging us to approach God with reverence and to seek His strength for our lives. He reminds us that God's might is available to empower us for service and daily living.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Lo, these are parts of his ways - קצות ketsoth, the ends or extremities, the outlines, an indistinct sketch, of his eternal power and Godhead. How little a portion is heard - שמץ shemets, a mere whisper; admirably opposed, as Mr. Good has well observed, to רעם raam, the thunder, mentioned in the next clause. As the thunder is to a whisper, so are the tremendous and infinitely varied works of God to the faint outlines exhibited in the above discourse. Every reader will relish the dignity, propriety, and sense of these expressions. They force themselves on the observation of even the most heedless. By his Spirit he hath garnished the heavens - Numerous are the opinions relative to the true meaning of this verse. Some think it refers to the clearing of the sky after a storm, such as appears to be described Job 26:11, Job 26:12; and suppose his Spirit means the wind, which he directs to sweep and cleanse the face of the sky, by which the splendor of the day or the lustre of the night is restored: and by the crooked, flying, or aerial serpent, as it is variously rendered, the ecliptic is supposed to be meant, as the sun's apparent course in it appears to be serpentine, in his approach to and recession from each of the tropics. This tortuous line may be seen on any terrestrial globe. Many will object to this notion as too refined for the time of Job; but this I could easily admit, as astronomy had a very early existence among the Arabians, if not its origin. But with me the chief objection lies against the obscurity of the allusion, if it be one; for it must require no small ingenuity, and almost the spirit of divination, to find out the sun's oblique path in the zodiac in the words His hand hath formed the crooked serpent. Others have imagined that the allusion is to the lightning in that zigzag form which it assumes when discharged from one cloud into another during a thunder storm. This is at once a natural and very apparent sense. To conduct and manage the lightning is most certainly a work which requires the skill and omnipotence of God, as much as garnishing the heavens by his Spirit, dividing the sea by his power, or causing the pillars of heaven to tremble by his reproof. Others think that the act of the creation of the solar system is intended to be expressed, which is in several parts of the sacred writings attributed to the Spirit of God; (Gen 1:2; Psa 33:6); and that the crooked serpent means either Satan, who deceived our first parents, or huge aquatic animals; for in Isa 27:1, we find the leviathan and dragon of the sea called נחש ברח nachash bariach, the very terms that are used by Job in this place: "In that day the Lord with his sore and great and strong sword shall punish leviathan, the piercing serpent, (נחש ברח nachash bariach), even leviathan, that crooked serpent, (נחש עקלתון nachash akallathon), and he shall slay the dragon (התנין hattannin) that is in the sea." And we know that in Gen 1:21 התנינם הגדלים hattanninim haggedolim, which we translate great whales, includes all sea-monsters or vast aquatic animals. Calmet, who without hesitation adopts this sentiment, says: "I see no necessity to have recourse to allegory here. After having exhibited the effects of the sovereign power of God in the heavens, in the clouds, in the vast collection of waters in the sea, it was natural enough for Job to speak of the production of fishes." The intelligent Dr. Sherlock gives another interpretation. After strongly expressing his disapprobation of the opinion that Job should descend, after speaking of the creation of the heavens and their host, to the formation of snakes and adders, he supposes "that Job here intended to oppose that grand religious system of sabaeism which prevailed in his time, and to which, in other parts of this book, he alludes; a system which acknowledged two opposite independent principles by which the universe was governed, and paid Divine adoration to the celestial luminaries. Suppose, therefore, Job to be acquainted with the fall of man, and the part ascribed to the serpent of the introduction of evil, see how aptly the parts cohere. In opposition to the idolatrous practice of the time, he asserts God to be the maker of all the host of heaven: By his Spirit he garnished the heavens. In opposition to the false notion of two independent principles, he asserts God to be the maker of him who was the author of evil: His hand hath formed the crooked serpent. You see how properly the garnishing of the heavens and the forming of the serpent are joined together. That this is the ancient traditionary explication of this place, we have undeniable evidence from the translation of the Septuagint, who render the latter part of this verse, which relates to the serpent, in this manner: Προσταγματι δε εθανατωσε δρακοντα αποστατην, By a decree he destroyed the apostate dragon. The Syriac and Arabic versions are to the same effect: And his hand slew the flying serpent. "These translators apply the place to the punishment inflicted on the serpent; and it comes to the same thing, for the punishing the serpent is as clear an evidence of God's power over the author of evil as the creating him. We need not wonder to see so much concern in this book to maintain the supremacy of God, and to guard it against every false notion; for this was the theme, the business of the author." - Bp. Sherlock on Prophecy, Diss. ii. From the contradictory opinions on this passage, the reader will no doubt feel cautious what mode of interpretation he adopts, and the absolute necessity of admitting no texts of doubtful interpretation as vouchers for the essential doctrines of Christianity. Neither metaphors, allegories, similes, nor figurative expressions of any kind, should ever be adduced or appealed to as proofs of any article in the Christian faith. We have reason to be thankful that this is at present the general opinion of the most rational divines of all sects and parties, and that the allegory and metaphor men are everywhere vanishing from the meridian and sinking under the horizon of the Church. Scriptural Christianity is prevailing with a strong hand, and going forward with a firm and steady step.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
14 Behold, these are the edges of His ways, And how do we hear only a whisper thereof! But the thunder of His might - who comprehendeth it? These (אלּה retrospective, as in Job 18:21) are only קצות, the extremest end-points or outlines of the ways of God, which Job has depicted; the wondrous fulness of His might, which extends through the whole creation, transcends human comprehension; it is only שׁמץ דּבר therefrom that becomes audible to us men. שׁמץ (שׁמץ) is translated by Symm. here ψιθύρισμα, Job 4:12, ψιτηυρισμός; the Arab. šamiṣa (to speak very quickly, mutter) confirms this idea of the word; Jerome's translation, vix. parvam stillam sermonis ejus (comp. Job 4:12, venas, tropical for parts), is doubly erroneous: the rendering of the שׁמץ has the antithesis of רעם against it, and דּבר is not to be understood here otherwise than in ערות דּבר, Deu 23:15; Deu 24:1 : shame of something = something that excites a feeling of shame, a whisper of something = some whisper. The notion "somewhat," which the old expositors attribute to שׁמץ, lies therefore in דבר. מה is exclamatory in a similar manner as in Psa 89:48 : how we hear (נשׁמע, not נשׁמע) only some whisper thereof (בּו partitive, as e.g., Isa 10:22), i.e., how little therefrom is audible to us, only as the murmur of a word, not loud and distinct, which reaches us! As in the speech of Bildad the poet makes the opposition of the friends to fade away and cease altogether, as incapable of any further counsel, and hence as conquered, so in Job's closing speech, which consists of three parts, Job 26:1, Job 27:1, Job 29:1, he shows how Job in every respect, as victor, maintains the field against the friends. The friends have neither been able to loose the knot of Job's lot of suffering, nor the universal distribution of prosperity and misfortune. Instead of loosing the knot of Job's lot of suffering, they have cut it, by adding to Job's heavy affliction the invention of heinous guilt as its ground of explanation; and the knot of the contradictions of human life in general with divine justice they have ignored, in order that they may not be compelled to abandon their dogma, that suffering everywhere necessarily presupposes sin, and sin is everywhere necessarily followed by suffering. Even Job, indeed, is not at present able to solve either one or other of the mysteries; but while the friends' treatment of these mysteries is untrue, he honours the truth, and keenly perceives that which is mysterious. Then he proves by testimony and an appeal to facts, that the mystery may be acknowledged without therefore being compelled to abandon the fear of God. Job firmly holds to the objective reality and the testimony of his consciousness; in the fear of God he places himself above all those contradictions which are unsolvable by and perplexing to human reason; his faith triumphs over the rationalism of the friends, which is devoid of truth, of justice, and of love. Job first answers Bildad, Job 26:1. He characterizes his poor reply as what it is: as useless, and not pertinent in regard to the questions before them: it is of no service to him, it does not affect him, and is, moreover, a borrowed weapon. For he also is conscious of and can praise God's exalted and awe-inspiring majesty. He has already shown this twice, Job 9:4-10; Job 12:13-25, and shows here for the third time: its operation is not confined merely to those creatures that immediately surround God in the heavens; it extends, without being restrained by the sea, even down to the lower world; and as it makes the angels above to tremble, so there it sets the shades in consternation. From the lower world, Job's contemplation rises to the earth, as a body suspended in space without support; to the clouds above, which contain the upper waters without bursting, and veil the divine throne, of which the sapphire blue of heaven is the reflection; and then he speaks of the sea lying between Shel and heaven, which is confined within fixed bounds, at the extreme boundaries of which light passes over into darkness; - he celebrates all this as proof of the creative might of God. Then he describes the sovereign power of God in the realm of His creation, how He shakes the pillars of heaven, rouses the sea, breaks the monster in pieces, lights up the heavens by chasing away the clouds and piercing the serpent, and thus setting free the sun. But all these - thus he closes - are only meagre outlines of the divine rule, only a faint whisper, which is heard by us as coming from the far distance. Who has the comprehension necessary to take in and speak exhaustively of all the wonders of His infinite nature, which extends throughout the whole creation? From such a profound recognition and so glorious a description of the exaltation of God, the infinite distance between God and man is most clearly proved. Job has adequately shown that his whole soul is full of that which Bildad is anxious to teach him; a soul that only requires a slight impulse to make it overflow with such praise of God, as is not wanting in an universal perception of God, nor is it full of wicked devices. When therefore Bildad maintains against Job that no man is righteous before such an exalted God, Job ought indeed to take it as a warning against such unbecoming utterances concerning God as those which have escaped him; but the universal sinfulness of man is no ground of explanation for his sufferings, for there is a righteousness which avails before God; and of this, job, the suffering servant of God, has a consciousness that cannot be shaken.
Jamieson-Fausset-Brown Bible Commentary
parts--Rather, "only the extreme boundaries of," &c., and how faint is the whisper that we hear of Him! thunder--the entire fulness. In antithesis to "whisper" (Co1 13:9-10, Co1 13:12). It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause Job proceeds. Next: Job Chapter 27
John Gill Bible Commentary
Lo, these are parts of his ways,.... This is the conclusion of the discourse concerning the wonderful works of God; and Job was so far from thinking that he had taken notice of all, or even of the chief and principal, that what he observed were only the extremities, the edges, the borders, and outlines of the ways and works of God in creation and providence; wherefore, if these were so great and marvellous, what must the rest be which were out of the reach of men to point out and describe? but how little a portion is heard of him? from the creatures, from the works of creation, whether in heaven, earth, or sea; for though they do declare in some measure his glory, and though their voice is heard everywhere, and shows forth the knowledge of him; even exhibits to view his invisible things, his eternal power and Godhead; yet it is comparatively so faint a light, that men grope as it were in the dark, if haply they might find him, having nothing but the light of nature to guide them. We hear the most of him in his word, and by his Son Jesus Christ, in whose face the knowledge of him, and his glorious perfections, is given; and yet we know but in part, and prophesy in part; it is but little in comparison of what is in him, and indeed of what will be heard and known of him hereafter in eternity: but the thunder of his power who can understand? meaning not literally thunder, which though it is a voice peculiar to God, and is very strong and powerful, as appears by the effects of it; see Job 40:9; yet is not so very unintelligible as to be taken notice of so peculiarly, and to be instanced in as above all things out, of the reach of the understanding of men; but rather the attribute of his power, of which Job had been discoursing, and giving so many instances of; and yet there is such an exceeding greatness in it, as not to be comprehended and thoroughly understood by all that appear to our view; for his mighty power is such as is able to subdue all things to himself, and reaches to things we cannot conceive of. Ben Gersom, not amiss, applies this to the greatness and multitude of the decrees of God; and indeed if those works of his which are in sight cannot be fully understood by us, how should we be able to understand things that are secret and hidden in his own breast, until by his mighty power they are carried into execution? see Co1 2:9. Next: Job Chapter 27