| Barnes' Notes on the Bible Hast thou with him spread out the sky? - That is, wert thou employed with God in performing that vast work, that thou canst explain how it was done? Elihu here speaks of the sky as it appears, and as it is often spoken of, as an expanse or solid body spread out over our heads, and as sustained by some cause which is unknown. Sometimes in the Scriptures it is spoken of as a curtain (Notes, Isaiah 40:22); sometimes as a "firmament," or a solid body spread out (Septuagint, Genesis 1:6-7); sometimes as a fixture in which the stars are placed (Notes, Isaiah 34:4), and sometimes as a scroll that may be rolled up, or as a garment, Psalm 102:26. There is no reason to suppose that the true cause of the appearance of an expanse was understood at that time, but probably the prevailing impression was that the sky was solid and was a fixture in which the stars were held. Many of the ancients supposed that there were concentric spheres, which were transparent but solid, and that these spheres revolved around the earth carrying the heavenly bodies with them. In one of these spheres, they supposed, was the sun; in another the moon; in another the fixed stars; in another the planets; and it was the harmonious movement of these concentric and transparent orbs which it was supposed produced the "music of the spheres." Which is strong - Firm, compact. Elihu evidently supposed that it was solid. It was so firm that it was self-sustained. And as a molten looking-glass - As a mirror that is made by being fused or cast. The word "glass" is not in the original, the Hebrew denoting simply "seeing," or a "mirror" (ראי re'ı̂y). Mirrors were commonly made of plates of metal highly polished; see the notes at Isaiah 3:23; compare Wilkinson's Manners and Customs of the Ancient Egyptians, vol. iii. p. 365. Ancient mirrors were so highly polished that in some which have been discovered at Thebes the luster has been partially restored, though they have been buried for many centuries. There can be no doubt that the early apprehension in regard to the sky was, that it was a solid expanse, and that it is often so spoken of in the Bible. There is, however, no direct declaration that it is so, and whenever it is so spoken of, it is to be understood as popular language, as we speak still of the rising or setting of the sun, though we know that the language is not philosophically correct. The design of the Bible is not to teach science, but religion, and the speakers in the Bible were allowed to use the language of common life - just as scientific men in fact do now.
Clarke's Commentary on the BibleHast thou with him spread out the sky - Wert thou with him when he made the expanse; fitted the weight to the winds; proportioned the aqueous to the terrene surface of the globe; the solar attraction to the quantum of vapours necessary; to be stored up in the clouds, in order to be occasionally deposited in fertilizing showers upon the earth? and then dost thou know how gravity and elasticity should be such essential properties of atmospheric air, that without them and their due proportions, we should neither have animal nor vegetable life? Strong - as a molten looking-glass? - Like a molten mirror. The whole concave of heaven, in a clear day or brilliant night, being like a mass of polished metal, reflecting or transmitting innumerable images.
Gill's Exposition of the Entire BibleHast thou with him spread out the sky?.... Wast thou concerned with him at the first spreading out of the sky? wast thou an assistant to him in it? did he not spread it as a curtain or canopy about himself, without the help of another? verily he did; see Job 9:8, Isaiah 44:24; which is strong: for though it seems a fluid and thin, is very firm and strong, as appears by what it bears, and are contained in it; and therefore is called "the firmament of his power", Psalm 150:1; and as a molten looking glass; clear and transparent, like the looking glasses of the women, made of molten brass, Exodus 38:8; and firm and permanent (u); and a glass this is in which the glory of God, and his divine perfections, is to be seen; and is one of the wondrous works of God, made for the display of his own glory, and the benefit of men, Psalm 19:1. Or this may respect the spreading out a clear serene sky, and smoothing it after it has been covered and ruffled with storms and tempests; which is such a wonderful work of God, that man has no hand in. (u) . Pindar. Nem. Ode 6.
Geneva Study BibleHast thou with him spread out the sky, which is strong, and as a molten looking {o} glass? (o) For the clearness.
Wesley's Notes 37:18 With him - Wast thou his assistant in spreading out the sky like a canopy over the earth? Strong - Which though it be very thin and transparent, yet is also firm and compact and steadfast. Looking glass - Made of brass and steel, as the manner then was. Smooth and polished, without the least flaw. In this, as in a glass, we may behold the glory of God and the wisdom of his handy - work.
Jamieson-Fausset-Brown Bible Commentary18. with him-like as He does (Job 40:15). spread out-given expanse to. strong pieces-firm; whence the term "firmament" ("expansion," Ge 1:6, Margin; Isa 44:24). molten looking glass-image of the bright smiling sky. Mirrors were then formed of molten polished metal, not glass.
Matthew Henry's Concise Commentary37:14-20 Due thoughts of the works of God will help to reconcile us to all his providences. As God has a powerful, freezing north wind, so he has a thawing, composing south wind: the Spirit is compared to both, because he both convinces and comforts, So 4:16. The best of men are much in the dark concerning the glorious perfections of the Divine nature and the Divine government. Those who, through grace, know much of God, know nothing, in comparison with what is to be known, and of what will be known, when that which is perfect is come.
Matthew Henry's Whole Bible CommentaryVerses 14-20 Elihu here addresses himself closely to Job, desiring him to apply what he had hitherto said to himself. He begs that he would hearken to this discourse (v. 14), that he would pause awhile: Stand still, and consider the wondrous works of God. What we hear is not likely to profit us unless we consider it, and we are not likely to consider things fully unless we stand still and compose ourselves to the consideration of them. The works of God, being wondrous, both deserve and need our consideration, and the due consideration of them will help to reconcile us to all his providences. Elihu, for the humbling of Job, shows him, I. That he had no insight into natural causes, could neither see the springs of them nor foresee the effects of them (v. 15-17): Dost thou know this and know that which are the wondrous works of him who is perfect in knowledge? We are here taught, 1. The perfection of God's knowledge. It is one of the most glorious perfections of God that he is perfect in knowledge; he is omniscient. His knowledge is intuitive: he sees, and does not know by report. It is intimate and entire: he knows things truly, and not by their colours-thoroughly, and not by piecemeal. To his knowledge there is nothing distant, but all near-nothing future, but all present-nothing hid, but all open. We ought to acknowledge this in all his wondrous works, and it is sufficient to satisfy us in those wondrous works which we know not the meaning of that they are the works of one that knows what he does. 2. The imperfection of our knowledge. The greatest philosophers are much in the dark concerning the powers and works of nature. We are a paradox to ourselves, and every thing about us is a mystery. The gravitation of bodies, and the cohesion of the parts of matter, are most certain, and yet unaccountable. It is good for us to be made sensible of our own ignorance. Some have confessed their ignorance, and those that would not do this have betrayed it. But we must all infer from it what incompetent judges we are of the divine politics, when we understand so little even of the divine mechanics. (1.) We know not what orders God has given concerning the clouds, nor what orders he will give, v. 15. That all is done by determination and with design we are sure; but what is determined, and what designed, and when the plan was laid, we know not. God often causes the light of his cloud to shine, in the rainbow (so some), in the lightning (so others); but did we foresee, or could we foretel, when he would to it? If we foresee the change of weather a few hours before, by vulgar observation, or when second causes have begun to work by the weather-glass, yet how little do these show us of the purposes of God by these changes! (2.) We know not how the clouds are poised in the air, the balancing of them, which is one of the wondrous works of God. They are so balanced, so spread, that they never rob us of the benefit of the sun (even the cloudy day is day), so balanced that they do not fall at once, nor burst into cataracts or water-spouts. The rainbow is an intimation of God's favour in balancing the clouds so as to keep them from drowning the world. Nay, so are they balanced that they impartially distribute their showers on the earth, so that, one time or other, every place has its share. (3.) We know not how the comfortable change comes when the winter is past, v. 17. [1.] How the weather becomes warm after it has been cold. We know how our garment came to be warm upon us, that is, how we come to be warm in our clothes, by reason of the warmth of the air we breathe in. Without God's blessing we should clothe ourselves, yet not be warm, Hag. 1:6. But, when he so orders it, the clothes are warm upon us, which, in the extremity of cold weather, would not serve to keep us warm. [2.] How it becomes calm after it has been stormy: He quiets the earth by the south wind, when the spring comes. As he has a blustering freezing north wind, so he has a thawing, composing, south wind; the Spirit is compared to both, because he both convinces and comforts, Cant. 4:16. II. That he had no share at all in the first making of the world (v. 18): "Hast thou with him spread out the sky? Thou canst not pretend to have stretched it out without him, no, nor to have stretched it out in conjunction with him; for he was far from needing any help either in contriving or in working." The creation of the vast expanse of the visible heavens (Gen. 1:6-8), which we see in being to this day, is a glorious instance of the divine power, considering, 1. That, though it is fluid, yet it is firm. It is strong, and has its name from its stability. It still is what it was, and suffers no decay, nor shall the ordinances of heaven be altered till the lease expires with time. 2. That, though it is large, it is bright and most curiously fine: It is a molten looking-glass, smooth and polished, and without the least flaw or crack. In this, as in a looking-glass, we may behold the glory of God and the wisdom of his handy work, Ps. 19:1. When we look up to heaven above we should remember it is a mirror or looking-glass, not to show us our own faces, but to be a faint representation of the purity, dignity, and brightness of the upper world and its glorious inhabitants. III. That neither he nor they were able to speak of the glory of God in any proportion to the merit of the subject, v. 19, 20. 1. He challenges Job to be their director, if he durst undertake the task. He speaks it ironically: "Teach us, if thou canst, what we shall say unto him, v. 19. Thou hast a mind to reason with God, and wouldst have us to contend with him on thy behalf; teach us then what we shall say. Canst thou see further into this abyss than we can? If thou canst, favour us with thy discoveries, furnish us with instructions." 2. He owns his own insufficiency both in speaking to God and in speaking of him: We cannot order our speech by reason of darkness. Note, The best of men are much in the dark concerning the glorious perfections of the divine nature and the administrations of the divine government. Those that through grace know much of God, yet know little, yea, nothing, in comparison with what is to be known, and what will be known, when that which is perfect shall come and the veil shall be rent. When we would speak of God we speak confusedly and with great uncertainly, and are soon at a loss and run aground, not for want of matter, but for want of words. As we must always begin with fear and trembling, lest we speak amiss (De Deo etiam vera dicere periculosum est-Even while affirming what is true concerning God we incur risk), so we must conclude with shame and blushing, for having spoken no better. Elihu himself had, for his part, spoken well on God's behalf, and yet is so far from expecting a fee, or thinking that God was beholden to him for it, or that he was fit to be standing counsel for him, that (1.) He is even ashamed of what he has said, not of the cause, but of his own management of it: "Shall it be told him that I speak? v. 20. Shall it be reported to him as a meritorious piece of service, worthy his notice? By no means; let it never be spoken of," for he fears that the subject has suffered by his undertaking it, as a fine face is wronged by a bad painter, and his performance is so far from meriting thanks that it needs pardon. When we have done all we can for God we must acknowledge that we are unprofitable servants and have nothing at all to boast of. He is afraid of saying any more: If a man speak, if he undertake to plead for God, much more if he offer to plead against him, surely he shall be swallowed up. If he speak presumptuously, God's wrath shall soon consume him; but, if ever so well, he will soon lose himself in the mystery and be over powered by the divine lustre. Astonishment will strike him blind and dumb. |
