أيوب ٣٨:٣٩

39 Dost thou hunt for the prey of the lioness And still the desire of the young lions, 40 When they couch in the dens, Sit in the thicket lying in wait for prey? 41 Who provideth for the raven its food, When its young ones cry to God, They wander about without food? On the wealth of the Old Testament language in names for the lion, vid., on Job 4:10. לביא can be used of the lioness; the more exact name of the lioness is לביּה, for לביא is = לבי, whence לבאים, lions, and לבאות, lionesses. The lioness is mentioned first, because she has to provide for her young ones (גּוּרים); then the lions that are still young, but yet are left to themselves, כּפירים. The phrase מלּא חיּה (comp. חיּה of life that needs nourishment, Job 33:20) is equivalent to מלּא נפשׁ, Pro 6:30 (Psychol. S. 204 ad fin.). The book of Psalms here furnishes parallels to every word: comp. on Job 38:39, Psa 104:21; on ישׁחוּ, Psa 10:10; (Note: The Semitic is rich in such words as describe the couching posture of beasts of prey lying in wait for their prey, which then in general signify to lie in wait, lurk, wait (רצד, רבץ, Arab. rbṣ, lbd, wkkd); Arab. q‛d lh, subsedit ei, i.e., insidiatus est ei, which corresponds to ישׁבו, Job 38:40, also belongs here, comp. Psalter, i. 500 note.) on מעונות, lustra, Psa 104:22 (compared on Job 37:8 already); on סכּה, סך, which is used just in the same way, Psa 10:9; Jer 25:38. The picture of the crying ravens has its parallel in Psa 147:9. כּי, quum, is followed by the fut. in the signif. of the praes., as Psa 11:3. As here, in the Sermon on the Mount in Luk 12:24 the ravens, which by their hoarse croaking make themselves most observed everywhere among birds that seek their food, are mentioned instead of the fowls of heaven.

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…