Hiob 38:36

Who hath put wisdom in the in ward parts? - Who has given לשכוי lasechvi, to the contemplative person, understanding? Even the most sedulous attention to a subject, and the deepest contemplation, are not sufficient to investigate truth, without the inspiration of the Almighty, which alone can give understanding. But who has given man the power to conceive and understand? A power which he knows he has, but which he cannot comprehend. Man knows nothing of his own mind, nor of the mode of its operations. This mind we possess, these operations we perform; - and of either do we know any thing? If we know not our own spirit, how can we comprehend that Spirit which is infinite and eternal? Mr. Good thinks that this verse is a continuation of the subject above, relative to the lightnings, and therefore translates thus: - Who putteth understanding into the vollies? And who giveth to the shafts discernment? All the versions, except the Septuagint, which trifles here, understand the place as we do. Either makes a good sense. The Septuagint has, "Who hath given the knowledge of weaving to women; or the science of embroidery?" Instead of understanding to the heart, the Vulgate has, understanding to the cock; that it might be able to distinguish and proclaim the watches of the night.

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.

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 Psa 68:30. Men cannot feed them, but God can and does; there being some ends in Providence to be answered thereby, see Psa 104:21; see also Psa 34:8. (x) Thevenot's Travels, part 2. c. 13. (y) Aelian. de Animal. l. 9. c. 1.

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…

38:36 heart . . . mind: These words can also be translated ibis . . . rooster. The Egyptians thought the ibis was wise about the flooding of the Nile, the most important seasonal event in Egypt; and Israel’s rabbis thought the rooster could forecast rain or that its crow distinguished day from night. The idea would then be Who taught the ibis and the rooster? See also Ps 51:6; Prov 2:6; Jas 1:5, 17.