أيوب ٣٨:٢٢

22 Hast thou reached the treasures of the snow, And didst thou see the treasures of the hail, 23 Which I have reserved for a time of trouble, For the day of battle and war? 24 Which is the way where the light is divided, Where the east wind is scattered over the earth? 25 Who divideth a course for the rain-flood And the way of the lightning of thunder, 26 That it raineth on the land where no one dwelleth, On the tenantless steppe, 27 To satisfy the desolate and the waste, And to cause the tender shoot of the grass to spring forth? The idea in Job 38:22 is not that - as for instance the peasants of Menn, four hours' journey from Damascus, garner up the winter snow in a cleft of the rock, in order to convey it to Damascus and the towns of the coast in the hot months - God treasures up the snow and hail above to cause it to descend according to opportunity. אצרות (comp. Psa 135:7) are the final causes of these phenomena which God has created - the form of the question, the design of which (which must not be forgotten) is ethical, not scientific, is regulated according to the infancy of the perception of natural phenomena among the ancients; but at the same time in accordance with the poet's task, and even, as here, in the choice of the agents of destruction, not merely hail, but also snow, according to the scene of the incident. Wetzstein has in his possession a writing of Muhammed el-Chatb el-Bosrwi, in which he describes a fearful fall of snow in Hauran, by which, in February 1860, innumerable herds of sheep, goats, and camels, and also many human beings perished. (Note: Since the Hauranites say of snow as of fire: jahrik, it burns (brlant in French is also used of extreme cold), Job 1:16 might also be understood of a fall of snow; but the tenor of the words there requir…

In most disputes the strife is who shall have the last word. Job's friends had, in this controversy, tamely yielded it to Job, and then he to Elihu. But, after all the wranglings of the counsel at bar, the judge upon the bench must have the last word; so God had here, and so he will have in every controversy, for every man's judgment proceeds from him and by his definitive sentence every man must stand or fall and every cause be won or lost. Job had often appealed to God, and had talked boldly how he would order his cause before him, and as a prince would he go near unto him; but, when God took the throne, Job had nothing to say in his own defence, but was silent before him. It is not so easy a matter as some think it to contest with the Almighty. Job's friends had sometimes appealed to God too: "O that God would speak!" Job 11:7. And now, at length, God does speak, when Job, by Elihu's clear and close arguings was mollified a little, and mortified, and so prepared to hear what God had to say. It is the office of ministers to prepare the way of the Lord. That which the great God designs in this discourse is to humble Job, and bring him to repent of, and to recant, his passionate indecent expressions concerning God's providential dealings with him; and this he does by calling upon Job to compare God's eternity with his own time, God's omniscience with his own ignorance, and God's omnipotence with his own impotency. I. He begins with an awakening challenge and demand in general (Job 38:2, Job 38:3). II. He proceeds in divers particular instances and proofs of Job's utter inability to contend with God, because of his ignorance and weakness: for, 1. He knew nothing of the founding of the earth (Job 38:4-7). 2. Nothing of the limiting of the sea (Job 38:8-11). 3. Nothing of…

38:22-23 Snow and hail are kept in divine storehouses such as those for the deep seas and winds (Pss 33:7; 135:7; Jer 10:13; 51:16). God uses these elements as weapons (Job 36:32; Isa 30:30; Ezek 13:11-13; Rev 16:21) in the storms he sends on the day of battle and war (e.g., Josh 10:11; Judg 5:20-21; 1 Sam 7:10).