| Barnes' Notes on the Bible By his spirit - The word spirit here is either synonymous with wisdom, referring to the wisdom by which God made the heavens; or with breath - meaning, that he did it by his own command. There is no evidence that Job refers to the Third Person of the Trinity - the Holy Spirit - as being especially engaged in the work of creation. The word spirit is often used to denote one's self; and the meaning here is, that God had done it. This was one of the exhibitions of his power and skill. He hath garnished the heavens - He has formed the stars which constitute so beautiful an ornament of the heavens. His hand hath formed the crooked serpent - Or, rather, the fleeing serpent - ברח נחשׁ nāchâsh bârı̂ach; see the notes at Isaiah 27:1. There can be no doubt that Job refers here to one of the constellations, which it seems was then known as the serpent or dragon. The practice of forming pictures of the heavens, with a somewhat fanciful resemblance to animals, was one of the most early devices of astronomy, and was evidently known in the time of Job; compare the notes at Job 9:9. The object was, probably, to aid the memory; and though the arrangement is entirely arbitrary, and the resemblance wholly fanciful, yet it is still continued in the works of astronomy, as a convenient help to the memory, and as aiding in the description of the heavenly bodies. This is probably the same constellation which is described by Virgil, in language that strikingly resembles that here uscd by Job: Maximus hic flexu sinuoso elabitur anguis Circum, perque duas in morem fluminis Arctos, Arctos oceani metuentes sequore tingi. Geor. i.244. Around our pole the spiry Dragon glides, And, like a winding stream, the Bears divides; The less and greater, who by Fate's decree Abhor to die beneath the Southern sea. Dryden The figure of the Serpent, or "the Dragon," is still one of the constellations of the heavens, and there can be little doubt that it is the same that is referred to in this ancient book. On the celestial globes it is drawn between the Ursa Major and Cepheus, and is made to embrace the pole of the ecliptic in its convolutions. The head of the monster is under the foot of Hercules; then there is a coil tending eastwardly about 17 degrees north of Lyra; then he winds northwardly about 14 degrees to the second coil, where he reaches almost to the girdle of Cepheus; then he loops down and makes a third coil somewhat in the shape of the letter "U," about 15 degrees below the first; and then he holds a westerly course for about 13 degrees, and passes between the head of the Greater and the tail of the Lesser Bear. The constellation has 80 stars; including four of the second magnitude, seven of the third, and twelve of the fourth. continued...
Clarke's Commentary on the BibleBy his Spirit he hath garnished the heavens - See the observations below.
Gill's Exposition of the Entire BibleBy his spirit he hath garnished the heavens,.... The visible heavens, with the sun, moon, and stars, with which they are studded and bespangled, and look exceeding beautiful; and the invisible heavens, with angels, the morning stars, and glorified saints, who especially in the resurrection morn will shine not only like stars, but as the sun in the firmament of heaven; and the church, which is the heaven below, is garnished with Gospel ministers, adorned with the gifts and graces of the spirit of God: his hand hath formed the crooked serpent; because Job in the preceding clause has respect to the heavens and the ornament of them, this has led many to think that some constellation in the heavens is meant by the crooked serpent, either the galaxy, or milky way, as Ben Gersom and others; or the dragon star, as some in Aben Ezra (c): but rather Job descends again to the sea, and concludes with taking notice of the wonderful work of God, the leviathan, with which God himself concludes his discourse with him in the close of this book, which is called as here the crooked or "bar serpent", Isaiah 27:1; and so the Targum understands it, "his hand hath created leviathan, which is like unto a biting serpent.'' Some understand it of the crocodile, and the epithet agrees with it, whether it be rendered a "bar serpent", as some (d); that is, straight, stretched out, long, as a bar, the reverse of our version; or "fleeing" (e), as others; the crocodile being, as Pliny (f) says, terrible to those that flee from it, but flees from those that pursue it. Jarchi interprets it of Pharaoh, or leviathan, both an emblem of Satan, the old serpent, the devil, who is God's creature, made by him as a creature, though not made a serpent, or a devil, by him, which was of himself. Some have observed the trinity of persons in these words, and who doubtless were concerned in the creation of all things; here is "Jehovah", of whom the whole context is; and "his Spirit", who, as he moved upon the face of the waters at the first creation, is here said to beautify and adorn the heavens; "and his hand"; his Son, the power and wisdom of God, by whom he made all things. (c) So Dickinson. Physic. Vet. & Vera, c. 9. sect. 23. p. 137. (d) "serpentem vectem", Pagninus, Cocceius; "oblongum instar vectis", Schmidt; "oblongum", Junius & Tremellius, Piscator; "longa trabe rectior". Vide Metamorph. l. 3. Fab. 1. ver. 78. (e) "Fugacem", Montanus, Vatablus; "fugiens", Codurcus. (f) Nat. Hist. l. 8. c. 25.
Geneva Study BibleBy his spirit he hath garnished the heavens; his hand hath formed the crooked {l} serpent. (l) Which is a figure of stars shaped like a serpent, because of the crookedness.
Jamieson-Fausset-Brown Bible Commentary13. Umbreit less simply, "By His breath He maketh the heavens to revive": namely, His wind dissipates the clouds, which obscured the shining stars. And so the next clause in contrast, "His hand doth strangle," that is, obscures the north constellation, the dragon. Pagan astronomy typified the flood trying to destroy the ark by the dragon constellation, about to devour the moon in its eclipsed crescent-shape like a boat (Job 3:8, Margin). But better as English Version (Ps 33:6). crooked-implying the oblique course, of the stars, or the ecliptic. "Fleeing" or "swift" [Umbreit] (Isa 27:1). This particular constellation is made to represent the splendor of all the stars.
Matthew Henry's Concise Commentary26:5-14 Many striking instances are here given of the wisdom and power of God, in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of God's power there. If we look up to heaven above, we see displays of God's almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, Ps 33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the Lord are eclipsed; and we may draw near, and taste his grace, learn to love him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of God in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his hope towards God. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of God.
Matthew Henry's Whole Bible CommentaryVerses 5-14 The truth received a great deal of light from the dispute between Job and his friends concerning those points about which they differed; but now they are upon a subject in which they were all agreed, the infinite glory and power of God. How does truth triumph, and how brightly does it shine, when there appears no other strife between the contenders than which shall speak most highly and honourably of God and be most copious in showing forth his praise! It were well if all disputes about matters of religion might end thus, in glorifying God as Lord of all, and our Lord, with one mind and one mouth (Rom. 15:6); for to that we have all attained, in that we are all agreed. I. Many illustrious instances are here given of the wisdom and power of God in the creation and preservation of the world. 1. If we look about us, to the earth and waters here below, we shall see striking instances of omnipotence, which we may gather out of these verses. (1.) He hangs the earth upon nothing, v. 7. The vast terraqueous globe neither rests upon any pillars nor hangs upon any axle-tree, and yet, by the almighty power of God, is firmly fixed in its place, poised with its own weight. The art of man could not hang a feather upon nothing, yet the divine wisdom hangs the whole earth so. It is ponderibus librata suis-poised by its own weight, so says the poet; it is upheld by the word of God's power, so says the apostle. What is hung upon nothing may serve us to set our feet on, and bear the weight of our bodies, but it will never serve us to set our hearts on, nor bear the weight of our souls. (2.) He sets bounds to the waters of the sea, and compasses them in (v. 10), that they may not return to cover the earth; and these bounds shall continue unmoved, unshaken, unworn, till the day and night come to an end, when time shall be no more. Herein appears the dominion which Providence has over the raging waters of the sea, and so it is an instance of his power, Jer. 5:22. We see too the care which Providence takes of the poor sinful inhabitants of the earth, who, though obnoxious to his justice and lying at his mercy, are thus preserved from being overwhelmed, as they were once by the waters of a flood, and will continue to be so, because they are reserved unto fire. (3.) He forms dead things under the waters. Rephaim-giants, are formed under the waters, that is, vast creatures, of prodigious bulk, as whales, giant-like creatures, among the innumerable inhabitants of the water. So bishop Patrick. (4.) By mighty storms and tempests he shakes the mountains, which are here called the pillars of heaven (v. 11), and even divides the sea, and smites through its proud waves, v. 12. At the presence of the Lord the sea flies and the mountains skip, Ps. 114:3, 4. See Hab. 3:6, etc. A storm furrows the waters, and does, as it were, divide them; and then a calm smites through the waves, and lays them flat again. See Ps. 89:9, 10. Those who think Job lived at, or after, the time of Moses, apply this to the dividing of the Red Sea before the children of Israel, and the drowning of the Egyptians in it. By his understanding he smiteth through Rahab; so the word is, and Rahab is often put for Egypt; as Ps. 87:4; Isa. 51:9. 2. If we consider hell beneath, though it is out of our sight, yet we may conceive the instances of God's power there. By hell and destruction (v. 6) we may understand the grave, and those who are buried in it, that they are under the eye of God, though laid out of our sight, which may strengthen our belief of the resurrection of the dead. God knows where to find, and whence to fetch, all the scattered atoms of the consumed body. We may also consider them as referring to the place of the damned, where the separate souls of the wicked are in misery and torment. That is hell and destruction, which are said to be before the Lord (Prov. 15:11), and here to be naked before him, to which it is probable there is an allusion, Rev. 14:10, where sinners are to be tormented in the presence of the holy angels (who attended the Shechinah) and in the presence of the Lamb. And this may give light to v. 5, which some ancient versions read thus (and I think more agreeably to the signification of the word Rephaim): Behold, the giants groan under the waters, and those that dwell with them; and then follows, Hell is naked before him, typified by the drowning of the giants of the old world; so the learned Mr. Joseph Mede understands it, and with it illustrates Prov. 21:16, where hell is called the congregation of the dead; and it is the same word which is here used, and which he would there have rendered the congregation of the giants, in allusion to the drowning of the sinners of the old world. And is there any thing in which the majesty of God appears more dreadful than in the eternal ruin of the ungodly and the groans of the inhabitants of the land of darkness? Those that will not with angels fear and worship shall for ever with devils fear and tremble; and God therein will be glorified. 3. If we look up to heaven above, we shall see instances of God's sovereignty and power. (1.) He stretches out the north over the empty place, v. 7. So he did at first, when he stretched out the heavens like a curtain (Ps. 104:2); and he still continues to keep them stretched out, and will do so till the general conflagration, when they shall be rolled together as a scroll, Rev. 6:14. He mentions the north because his country (as ours) lay in the northern hemisphere; and the air is the empty place over which it is stretched out. See Ps. 89:12. What an empty place is this world in comparison with the other! (2.) He keeps the waters that are said to be above the firmament from pouring down upon the earth, as once they did (v. 8): He binds up the waters in his thick clouds, as if they were tied closely in a bag, till there is occasion to use them; and, notwithstanding the vast weight of water so raised and laid up, yet the cloud is not rent under them, for then they would burst and pour out as a spout; but they do, as it were, distil through the cloud, and so come drop by drop, in mercy to the earth, in small rain, or great rain, as he pleases. (3.) He conceals the glory of the upper world, the dazzling lustre of which we poor mortals could not bear (v. 9): He holds back the face of his throne, that light in which he dwells, and spreads a cloud upon it, through which he judges, ch. 22:13. God will have us to live by faith, not by sense; for this is agreeable to a state of probation. It were not a fair trial if the face of God's throne were visible now as it will be in the great day. Lest his high throne, above expression bright, With deadly glory should oppress our sight, To break the dazzling force he draws a screen Of sable shades, and spreads his clouds between. -Sir R. Blackmore (4.) The bright ornaments of heaven are the work of his hands (v. 13): By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth (Ps. 33:6), he has garnished the heavens, not only made them, but beautified them, has curiously bespangled them with stars by night and painted them with the light of the sun by day. God, having made man to look upward (Os homini sublime dedit-To man he gave an erect countenance), has therefore garnished the heavens, to invite him to look upward, that, by pleasing his eye with the dazzling light of the sun and the sparkling light of the stars, their number, order, and various magnitudes, which, as so many golden studs, beautify the canopy drawn over our heads, he may be led to admire the great Creator, the Father and fountain of lights, and to say, "If the pavement be so richly inlaid, what must the palace be! If the visible heavens be so glorious, what are those that are out of sight!" From the beauteous garniture of the ante-chamber we may infer the precious furniture of the presence-chamber. If stars be so bright, what are angels! What is meant here by the crooked serpent which his hands have formed is not certain. Some make it part of the garnishing of the heavens, the milky-way, say some; some particular constellation, so called, say others. It is the same word that is used for leviathan (Isa. 27:1), and probably may be meant of the whale or crocodile, in which appears much of the power of the Creator; and why may not Job conclude with that inference, when God himself does so? ch. 41. II. He concludes, at last, with an awful et caetera (v. 14): Lo, these are parts of his ways, the out-goings of his wisdom and power, the ways in which he walks and by which he makes himself known to the children of men. Here, 1. He acknowledges, with adoration, the discoveries that were made of God. These things which he himself had said, and which Bildad had said, are his ways, and this is heard of him; this is something of God. But, 2. He admires the depth of that which is undiscovered. This that we have said is but part of his ways, a small part. What we know of God is nothing in comparison with what is in God and what God is. After all the discoveries which God has made to us, and all the enquiries we have made after God, still we are much in the dark concerning him, and must conclude, Lo, these are but parts of his ways. Something we hear of him by his works and by his word; but, alas! how little a portion is heard of him? heard by us, heard from us! We know but in part; we prophesy but in part. When we have said all we can, concerning God, we must even do as St. Paul does (Rom. 11:33); despairing to find the bottom, we must sit down at the brink, and adore the depth: O the depth of the wisdom and knowledge of God! It is but a little portion that we hear and know of God in our present state. He is infinite and incomprehensible; our understandings and capacities are weak and shallow, and the full discoveries of the divine glory are reserved for the future state. Even the thunder of his power (that is, his powerful thunder), one of the lowest of his ways here in our own region, we cannot understand. See ch. 37:4, 5. Much less can we understand the utmost force and extent of his power, the terrible efforts and operations of it, and particularly the power of his anger, Ps. 90:11. God is great, and we know him not. |
