Knowest thou the time when the wild goats of the rock bring forth? Job 39:1-4 The study of zoology a religious duty Homilist. God is here represented as calling the attention of Job to various orders of animal life. Reasons for such study. I. BECAUSE IT GIVES TO MAN A HIGH REVELATION OF GOD. Next to mental and moral philosophy, there is no subject in nature that gives us so high a view of God. There is more of Him seen in the humblest sentient creature than in the orbs of heaven, the billows of ocean, the flowers of the field, or the trees of the forest. In these creatures we discover sensation, self-motion, choice; and these are not merely Divine productions, but rather Divine emanations. Whilst I would not underrate the study of physics, chemistry, botany, astronomy, I hold that zoology is a grander, more quickening, and a more religious study than either. It brings the soul into contact with much that is akin to itself, the "seeing eye, the hearing ear," the quivering sensation, and the guiding instinct. II. Because it TENDS TO PROMOTE OUR SPIRITUAL CULTURE. 1. It tends to encourage our faith in the goodness of God. The creatures specified in this chapter are all objects of His kindly regard. Surely the God who takes care of these creatures will not neglect His human children. 2. It tends to destroy our egotism. What are we in the presence of some of these creatures? What is our strength to that of the unicorn or the buffalo, our courage to that of the war horse, our vision to that of the eagle or the hawk, our speed to that of the ostrich and the wild ass? Where is boasting then? 3. It tends to promote a kindly feeling towards all sentient life. III. They SUPPLY ILLUSTRATIONS OF HUMAN LIFE. Let us look for this purpose at the three creatures mentioned here — the "wild ass," the "ostrich," and the "war horse." The "wild ass" may be taken to illustrate — 1. The genius of freedom. 2. The "ostrich" may be taken to illustrate an intensely Selfish character; and she does so in three respects — heartlessness, cowardice, and pride. How heartless she is! She "leaveth her eggs in the earth, and warmeth them in dust, and forgetteth that the foot may crush them, or that the wild beast may break them." "She is hardened against her young ones," or treateth her young ones harshly. No creature in creation seems so indifferent to its young. To an intensely selfish man, self is everything; neighbours, and even children, are sacrificed to self-gratification. In her cowardice she illustrates a selfish character. Naturalists tell us that when danger appears, she puts her head into the sand, so as not to hear or see the approaching perils. She will not look danger in the face and grapple with it. A selfish man is always cowardly, and that in proportion to his selfishness. In fact, there can be no bravery and intrepidity where there is not a generous love; it is love alone that makes the hero. How proud is the ostrich! "She lifteth up herself on high, she scorneth the horse and his rider." This creature seems to be remarkably proud of its wings, although it cannot fly, and of its power of speed. When the fleetest horse with its rider approaches, she flaps her wings as if in proud scorn, conscious that she can leave the swiftest horseman behind. So in truth she can; it is said, with the help of her wings, she can run at the rate of sixty miles an hour. In this she seems to glory. The more selfish a man is, the more he prides himself in a something that he has which others do not possess. The "war horse" here presented in such majestic poetry as bounding and quivering with the spirit of the campaign, may be taken to illustrate — 3. Those noble workers in the cause of human progress who are found fixed and filled with the spirit of their mission. Difficulties to them are nothing. They laugh at impossibilities; for dangers they care not; opposition they defy. Such were Paul, Luther, Garibaldi. No man can fulfil his mission whose whole nature does not glow with his spirit. ( Homilist. ) Will he harrow the valleys after thee? Job 39:10 Will he harrow the valleys after thee W. Clayton. ? — What more humiliating proof have we of the depravity of the human heart, than the arrogant assumption of deciding on God's plans, and censuring His providential government, when we are so entirely ignorant of the most simple and ordinary occurrences in Nature? This was the error into which Job had fallen. Harrowing so tears and disturbs the ground, that it has, from the earliest ages, been considered as a fit emblem of very heavy and complicated trial. Here it suggests the necessity and benefits of frequent adversity. 1. The human heart, naturally haughty, requires much to reduce it, and break it into subjection to Christ; events adverse to our wishes, and which cross our inclinations, graciously effect this useful purpose. As the ground is torn and reduced by the harrow, so adversities administered by the Almighty lower the haughty temper and subdue the unhallowed dispositions of His people. 2. By this method of tillage the surface of the earth is smoothed and rendered level. Our minds are brought into an orderly and submissive state by trials of extraordinary severity and pressure. So ruffled and rugged are our tempers that, for our own sakes, this chaos must be brought to order, this confusion into regularity. The unequality of a ploughed field is too feeble a representation of this state of mind. 3. Adverse providences occasion the good seed of the Word to be covered and hidden in our hearts, as the grain literally is covered from injury, and concealed from the birds, by the process of harrowing. An analogy may be traced between the field sown and yet unharrowed, and the mind stored with moral and even religious instruction, but undisciplined by trial. 4. The resemblance between the usefulness of harrowing, to collect the dead weeds, and cleanse the land of old roots, and the good effects of holy trouble, to detach those many moral weeds and those pernicious roots of evil which yet remain in our hearts. ( W. Clayton. ) Hast thou given the horse strength? Job 39:19-30 The higher teaching of Nature John Fry, B. A. The intent of all these beautiful references to the works of Nature is to teach us, from the wisdom, skill, and curious designs discoverable in the formation and the instincts of various birds and beasts, to impress ourselves with a worthy notion of the "riches of the wisdom" of Him that made and sustaineth all things. These impressions we are to carry with us when we consider the dealings of God in the way of Providence, and in His ordering of all events, as the great Governor of the universe. Can we suppose that there is anything wrong here, or without the design of the most consummate wisdom, when He has put forth so much of His skill and contrivance in the formation and ordering of these inferior animals? May He not be trusted to do all things well, concerning the destiny of man, the greatest of His works? In this higher economy, are we to suppose there is less wisdom and design to be manifested, than in this, which displays itself so visibly in these inferior works of His hand? Thus would our blessed Lord increase the confidence of His disciples in His providential care of them, by observing, "Are not two sparrows sold for a farthing, and not one of them falleth to the ground without your Father?" "Fear not," "are ye not much better than they? — of more value than many sparrows." It was the want of such due impressions concerning the designing wisdom of God, ever present, and ever operating in all things, that had led Job to think and speak unworthily of that dispensation of Providence under which he now lived, as being altogether arbitrary, discovering no design and discriminating wisdom, nor manifesting the righteous Governor of all things. His despairing mind seemed to think that the Lord had forsaken the earth; and such confusion and misrule permitted that the wisdom and justice and goodness of God could only be manifested in what was hereafter to take place in a future state. Therefore had Job despaired of life, and longed for death. And we remember what it was that led Job into this unhappy state of mind. On account of his moral and religious attainments, he had been so lifted up with pride, that when it pleased God, in His secret wisdom, to suffer him to be afflicted, he dared to say he did not deserve it: and in order to reconcile the possibility of that, with the notions that he held in common with his friends, respecting the Providence of God, — as certainly willing and accomplishing all things which come to pass, — he was led to express those unworthy notions of the present dispensation of things which we have seen exposed, first by His messenger Elihu, and now by Jehovah Himself. ( John Fry, B. A. ) The horse T. De Witt Talmage. As the Bible makes a favourite of the horse, the patriarch, and the prophet, and the evangelist, and the apostle, stroking his sleek hide, and patting his rounded neck, and tenderly lifting his exquisitely-formed hoof, and listening with a thrill to the champ of his bit, so all great natures in all ages have spoken of him in encomiastic terms. Virgil in his Georgics almost seems to plagiarise from this description in the text, so much are the descriptions alike — the description of Virgil and the description of Job. The Duke of Wellington would not allow anyone irreverently to touch his old war horse Copenhagen, on whom he had ridden fifteen hours without dismounting at Waterloo; and when old Copenhagen died, his master ordered a military salute to be fired over his grave. John Howard showed that he did not exhaust his sympathies in pitying the human race, for when ill he writes home, "Has my old chaise horse become sick or spoiled?" There is hardly any passage of French literature more pathetic than the lamentation over the death of the war charger Marchegay. Walter Scott had so much admiration for this Divinely honoured creature of God, that, in St. Ronan's Well , he orders the girth to be slackened and the blanket thrown over the smoking flanks. Edmund Burke, walking in the park at Beaconsfield, musing over the past, throws his arms around the worn-out horse of his dead son Richard, and weeps upon the horse's neck, the horse seeming to sympathise in the memories. Rowland Hill, the great English preacher, was caricatured because in his family prayer he supplicated for the recovery of a sick horse; but when the horse got well, contrary to all the prophecies of the farriers, the prayer did not seem quite so much of an absurdity. ( T. De Witt Talmage. ) Horses in battle T. De Witt Talmage. In time of war the cavalry service does the most execution; and as the battles of the world are probably not all past, Christian patriotism demands that we be interested in equinal velocity. We might as well have poorer guns in our arsenals and clumsier ships in our navy than other nations, as to have under our cavalry saddles and before our parks of artillery slower horses. From the battle of Granicus, where the Persian horses drove the Macedonian infantry into the river, clear down to the horses on which Philip Sheridan and Stonewall Jackson rode into the fray, this arm of the military service has been recognised. Hamilcar, Hannibal, Gustavus Adolphus, Marshal Ney were cavalrymen. In this arm of the service Charles Martel at the battle of Poictiers beat back the Arab invasion. The Carthaginian cavalry, with the loss of only seven hundred men, overthrew the Roman army with the loss of seven thousand. In the same way the Spanish chivalry drove back the Moorish hordes. Our Christian patriotism and our instruction from the Word of God demand that first of all we kindly treat the horse, and then, after that, that we develop his fleetness, and his grandeur, and his majesty, and his strength. ( T. De Witt Talmage. ) Doth the eagle mount up at thy command? Job 39:27 The captive set free Preacher's Lantern. Many years had a noble eagle been confined in such a manner that no one had seen it even attempt to raise a wing. It had been cherished and fed that it might be exhibited to visitors and friends. Perfectly subdued, unconscious now of its native power, it remained inactive, and apparently contented, oblivious of the heights it once could soar. But its owner was about to leave for a far country, never to return. He could not take the eagle with him. "I will do," said he, "one act of kindness before I go, which shall be remembered long after me." He unloosed the chain from the captive. His neighbours and children looked on with regret that they should see the eagle no more. A moment, and it would be gone forever! But no. The bird walked the usual round, which had been the length of his chain, looked tamely about, unconscious that he was free, and at length perched himself at his usual height. The gazers looked on in wonder and in pity. Brief, however, was their pity. The slow rustling of a wing was heard. It was projected from the body, then folded. Anon it moved again. At last, stretched to its full expansion, it quivered a moment in the air, then folded softly against its resting place. Now slowly and cautiously the eagle expanded the other, and stood at last upon his perch with both wings spread, looking earnestly in the blue sky above. One effort to mount, then another. The wings have found their lost skill and strength. Upward, slowly, still upward — higher and speedier he mounts his way. The eye follows him in vain. Lost to sight, far above tide mountain top he is bathing his cramped wings in misty clouds, and revels in his liberty. Hast thou, O child of God, been pinioned long to the cares and toils of earth, so that thy wings of faith and love have lost all power to rise? Long bound to earth, its hopes and visions, thou canst not shake thy wings at once. The heart tries to mount in prayer, but it tries in vain. Scenes of earth are floating still before the vision, and sounds of earth ring in the ears. But cease not thy efforts. Expand thy soul once more, if only for a little. Raise the wing of thought first — still more, raise it higher yet. ( Preacher's Lantern. ) The eagle A. T. Pierson. The eagle is built for a solitary life. There is no bird so alone; other birds go in flocks — the eagle never, two at most together, and they are mates. Its majesty consists partly in its solitariness. It lives apart because other birds cannot live where and as it lives, and follow where it leads. The true child of God must consent to a lonely life apart with God, and often the condition of holiness is separation. ( A. T. Pierson. ).

Benson Commentary Job 39:1 Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? Job 39:1-2 . Knowest thou the time when the wild goats of the rock — Which dwell in high and steep rocks, where no man can come; bring forth? — Which they do with great difficulty, as is implied, Psalm 29:9 , and observed by naturalists, and in which they have no help save from God only. “Vain man, who wouldest so fain pry into my secrets! Didst thou ever climb the rocks to see the wild goats bring forth? Or hast thou assisted at the hard labour of the hinds, and helped to ease them of their burdens?” Canst thou number the months that they fulfil, &c. — “Dost thou know the moment of their conception? Or keepest an account when they will be delivered?” — Patrick. The questions here, as Bochart argues, do not relate to a mere idle and speculative knowledge of the particular time when the wild goats bring forth, or the hinds calve, and the months they fulfil, (which by common observation might easily be found out,) but to the various circumstances thereof, and that divine and providential oversight and care by which God not only knows all things, but directs and governs them. For this reason, he supposes that the LXX interpreters render the clause, ???????? ?? ?????? ?????? , Hast thou observed, or guarded the bringing forth of the hinds? Without the custody of God, (as he argues,) who preserves with the utmost care whatever he has once created, this kind of wild goats must quickly fail, amidst the numberless dangers to which they are exposed, both from hunters and from savage beasts; not to mention how often the dams themselves bring their young into the utmost peril. To this he subjoins St. Chrysostom’s observation, namely, how properly the word ???????? is here applied, because the wild goat being always on the flight, in fear and agony, continually leaping and prancing about; why does it not produce mere abortions, instead of bringing any of its young to maturity? No other reason can be assigned than the wonderful providence of God, in the preservation of the dams and their young. We have also an account, in Bochart, from Aristotle, Pliny, &c., of the pregnant hinds’ receiving great assistance in parturition from the herb seselis, to which they are directed by instinct, and the eating of which greatly forwards their delivery. To all which may be added what we read in Psalm 29:9 , concerning thunder, or the voice of the Lord, which ????? ????? , jecholel, aijaloth, (the very words in our text,) maketh the hinds to calve: that is, (as the same learned writer observes,) among the many wonderful effects of thunder this is one, that those wild beasts, which with difficulty bring forth their young at other times, upon the hearing of it are immediately delivered; the terror they are thereby thrown into being so great as to have a strong effect on those parts which have need to be relaxed. See Chappelow. Job 39:2 Canst thou number the months that they fulfil? or knowest thou the time when they bring forth? Job 39:3 They bow themselves, they bring forth their young ones, they cast out their sorrows. Job 39:3 . They bow themselves — Being taught by a divine instinct to put themselves into such a posture as may be most fit for their safe and easy bringing forth. They bring forth their young ones — Hebrew, ?????? , tephallachnah, dissecant, discindunt, scilicet matricem, aut ventrem ad pullos edendos. — Buxdorf. They tear, or rend, themselves asunder to bring forth their young. The word is used, Proverbs 7:23 , of a dart striking through and dividing the liver, and may here be considered as signifying, that the wild goats and hinds bring forth their young with as much pain as if a dart pierced them through. They cast out their sorrows — Partus suos, their births; LXX., ?????? ????? , the pains, or sorrows, of bringing forth; that is, their young ones and their sorrows together. Job 39:4 Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them. Job 39:4 . Their young ones are in good liking — Notwithstanding their great weakness caused by their hard entrance into the world. They grow up with corn — As with corn; that is, as if they were fed with corn. They go forth and return not — Finding sufficient provisions abroad by the care of God’s providence. Job 39:5 Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? Job 39:5 . Who hath sent out the wild ass free? — Who hath given him this disposition, that he loves freedom, and hates that subjection which other creatures quietly endure. Compare Job 11:12 ; Hosea 8:9 ; in which, and other places of Scripture, the wild ass is described as delighting in the wilderness; perverse and obstinate in his behaviour; running with great swiftness whither his lust, hunger, thirst, or other desires draw him. Who hath loosed the bands of the wild ass? — That is, who keeps him from receiving the bands, and submitting to the service of man? Who hath made him so untractable and unmanageable? Which is the more strange because home-bred asses are so tame and tractable. The word ???? , gnarod, here translated wild ass, is not the same with that used in the former clause, which is ??? , pere; and Rabbi Levi makes this difference between them, that the former means an animal found in the wilderness, which eateth herbs, and the latter, asinus agri vel sylvestris, the ass which frequents the cultivated grounds and woods, and is supported by their produce. Bochart, however, thinks they ought not to be distinguished, and that one and the same animal is meant in both places. Job 39:6 Whose house I have made the wilderness, and the barren land his dwellings. Job 39:6-8 . Whose house I have made the wilderness — Which uses and loves to dwell in desert lands; and the barren land his dwellings — Called barren, not simply, for then he must be starved there, but comparatively uncultivated, and therefore, in a great measure, unfruitful. He scorneth — Hebrew, ????? , jischak, he laugheth at the multitude of the city — He mentions the city, rather than the country, because there is the greatest multitude of people to pursue, overtake, and subject him. The meaning is, He fears them not when they pursue him, because he is swift and can easily escape them. Or, he values them not, nor any provisions which he might have from them, but prefers a vagrant, solitary life in the wilderness before any thing they can offer him. Or he disdains to submit himself to them, and resolutely maintains his own freedom. Neither regardeth he the crying of the driver — Hebrew, ???? , noges, the task-master, or exacter of labour, that is, he will not be brought to receive his yoke, nor to do his drudgery, nor to answer to his cries or commands, as tame asses are compelled to do. The range of the mountains — ???? ???? , jethur harim, excellentissimum montium, what is most excellent in the mountains; or, as the word may signify, That which he searcheth out, or findeth in the mountains. He prefers that mean provision and hardship, with his freedom, before the fattest pastures with servitude. Job 39:7 He scorneth the multitude of the city, neither regardeth he the crying of the driver. Job 39:8 The range of the mountains is his pasture, and he searcheth after every green thing. Job 39:9 Will the unicorn be willing to serve thee, or abide by thy crib? Job 39:9 . Will the unicorn be willing to serve thee — Canst thou tame him, and bring him into subjection to thy command? Or, abide by thy crib? — Will he suffer himself to be tied, or confined there all night, and kept for the work of the next day as the oxen are? Surely not. It is much disputed among the learned, whether this reem, which is the Hebrew name of the animal here spoken of, be the rhinoceros, or a certain kind of wild goat, called orix, or a kind of wild bull, which seems most probable, both from the description of it here and elsewhere in Scripture. Schultens inclines to this opinion, thinking it to be the Arabian buffalo of the bull species, but absolutely untameable, and which the Arabians frequently hunt. See the note on Numbers 23:22 . Job 39:10 Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee? Job 39:10-11 . Canst thou bind the unicorn in the furrow? — That is, in thy furrowed field, or to, or for the furrow? that is, to make furrows, or to plough, for which work cattle are usually bound together, that they may be directed by the husbandmen, and may make right furrows. Will he harrow the valleys — The low grounds; after thee? — Under thy conduct, following thee step by step? Wilt thou trust him — Namely, for the doing of these works; because his strength is great? — Because he is very able to do them. Wilt thou, by thy power, make him willing, or force him to put forth his strength in thy service? Wilt thou leave thy labour — Thy work of ploughing and harrowing; or the fruit of thy labour, namely, the fruits of the earth, procured by God’s blessing upon thy industry, to him? — Wilt thou leave them to him to be brought home into thy barns? as the next verse explains it. Job 39:11 Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him? Job 39:12 Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn? Job 39:13 Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich? Job 39:13 . Gavest thou the goodly wings unto the peacocks? — The subject now changes from beasts to birds. There is no Hebrew in the text for gavest thou, and Bochart, who says of this verse, Vix ullus sit Scripturæ locus qui minus intelligatur, There is, perhaps, scarce any passage of Scripture which is less understood, “seems to have proved beyond dispute,” says Dr. Dodd, “that the word rendered peacocks,” ????? , renanim, “signifies ostriches, and the following description entirely agrees with that opinion. Mr. Heath renders the verse, The wing of the ostrich is triumphantly expanded, though the strong pinion be the portion of the stork and the falcon. Dr. Shaw renders the verse, The wing of the ostrich is quivering, or expanded, the very feathers and plumage of the stork; and he observes, that the warming the eggs in the dust, or sand, is by incubation. In commenting on these verses it may be observed, says the doctor, that when the ostrich is full grown, the neck, particularly of the male, which before was almost naked, is now very beautifully covered with red feathers. The plumage likewise upon the shoulders, the back, and some parts of the wings, from being hitherto of a dark grayish colour, becomes as black as jet, while the rest of the feathers retain an exquisite whiteness. They are, as described Job 39:13 , the very feathers and plumage of the stork; that is, they consist of such black and white feathers as the stork, called from thence ???????? , is known to have. But the belly, the thighs, and the breast, do not partake of this covering, being usually naked, and when touched are of the same warmth as the flesh of quadrupeds. Under the joint of the great pinion, and sometimes upon the lesser, there is a strong pointed excrescence, like a cock’s spur, with which it is said to prick and stimulate itself, and thereby acquire fresh strength and vigour whenever it is pursued.” Job 39:14 Which leaveth her eggs in the earth, and warmeth them in dust, Job 39:14-15 . Which leaveth her eggs in the earth — “The ostrich lays from thirty to fifty eggs. Ælian mentions more than eighty; but I never heard of so large a number. The first egg is deposited in the centre; the rest are placed as conveniently as possible round it. In this manner she is said to lay, deposite, or trust, her eggs in the earth, and to warm them in the sand; and forget (as they are not placed, like those of some other birds, upon trees, or in the clefts of rocks, &c.) that the foot of the traveller may crush them, or that the wild beast may break them — Yet, notwithstanding the ample provision that is hereby made for a numerous offspring, scarce one quarter of these eggs are ever supposed to be hatched, and of those which are, no small share of the young ones may perish with hunger, from being left too early by their dams to shift for themselves.” Job 39:15 And forgetteth that the foot may crush them, or that the wild beast may break them. Job 39:16 She is hardened against her young ones, as though they were not hers: her labour is in vain without fear; Job 39:16 . She is hardened against her young ones — “A very little share of that ?????? , or natural affection, which so strongly exerts itself in most other creatures, is observable in the ostrich: for upon the least distant noise, or trivial occasion, she forsakes her eggs, or her young ones, to which, perhaps, she never returns; or if she does, it may be too late either to restore life to the one, or preserve the lives of the other. Agreeably to this account, the Arabs meet sometimes with whole nests of the eggs undisturbed: some of which are sweet and good; others are addle and corrupted; others, again, have their young ones of different growths, according to the time, it may be presumed, they have been forsaken by the dam. They more often meet a few of the little ones, no bigger than well- grown pullets, half-starved, straggling and moaning about, like so many distressed orphans for their mother. And in this manner the ostrich may be said to be hardened against her young ones as though they were not hers; her labour, in hatching, and attending them so far, being in vain, without fear, or the least concern of what becomes of them afterward. This want of affection is also recorded Lamentations 4:3 , The daughter of my people, says the prophet, is cruel, like the ostriches in the wilderness.” Job 39:17 Because God hath deprived her of wisdom, neither hath he imparted to her understanding. Job 39:17 . Because God hath deprived her of wisdom — The want of natural affection to her young is not the only reproach due to the ostrich. “She is likewise inconsiderate and foolish in her private capacity, particularly in her choice of food, which is frequently highly detrimental and pernicious to her, for she swallows every thing greedily and indiscriminately, whether it be pieces of rags, leather, wood, stone, or even iron.” “When I was at Oran,” proceeds Dr. Shaw, “I saw one of these birds swallow, without any seeming uneasiness or inconvenience, several leaden bullets, as they were thrown upon the floor, scorching hot from the mould.” A second instance of her folly is, that, to secure herself, she will thrust her head into the shrubs, though her body which is of a great height, be exposed. As a third instance, it is said that she is sometimes taken by a stratagem of the sportsman, who clothes himself with the skin of an ostrich, putting his right hand into the skin of the neck, and moving it in the same manner as the ostrich does its own neck, and with his left hand strowing some seed from a bag that hangs down; by this means he entices the bird, and throws it into the valleys. A fourth is, the leaving her eggs, as has been just mentioned. A fifth instance is taken from the shape of its body, having a little head, and scarce any brain: hence historians tell us, that the Emperor Heliogabalus, to gratify his luxurious taste, together with other delicacies, such as the combs of cocks, the tongues of pheasants and nightingales, the eggs of partridges, the heads of parrots and peacocks, the brains of thrushes, had likewise served up to him, at one entertainment, the heads of six hundred ostriches for the sake of the brains; because, being so very small, a less number would not have been sufficient to make a dish. See Chappelow. Job 39:18 What time she lifteth up herself on high, she scorneth the horse and his rider. Job 39:18 . What time she lifteth up herself on high — Or, as Dr. Shaw more properly renders this clause, When she raiseth herself up to run away, namely, from her pursuers. For which purpose she stretches out her neck and legs, both which are very tall, lifts up her head and body, and spreads her wings; she scorneth the horse and his rider — She despiseth them on account of her greater swiftness; for though she cannot fly, because of her great bulk, yet by the aid of her wings she runs so fast, that horsemen cannot overtake her. Xenophon says, Cyrus’s horsemen, who were able to run down wild asses and wild goats, could never take ostriches. See Bochart. “When these birds are surprised,” says Dr. Shaw, “by persons coming suddenly upon them, while feeding in some valley, or behind some rocky or sandy eminence in the deserts, they will not stay to be curiously viewed and examined. Neither are the Arabs ever dexterous enough to overtake them, even when they are mounted upon their jinse, or horses. They afford them an opportunity only of admiring at a distance their extraordinary agility, and the stateliness, likewise, of their motions, the richness of their plumage, and the great propriety there was of ascribing to them an expanded, quivering wing. Nothing, certainly, can be more beautiful and entertaining than such a sight. The wings, by their repeated, though unwearied, vibrations, equally serving them for sails and oars, while their feet, no less assisting in conveying them out of sight, are no less insensible of fatigue.” We have mentioned their great bulk, as unfitting them for flying, and shall here observe, from the Encyclop. Brit., that the “ostrich is, without doubt, the largest of all birds, being nearly eight feet in length, and, when standing upright, from six to eight feet in height. We are told, in the Gentleman’s Magazine, (vol. 20. page 356,) that two ostriches were shown in London in the year 1750, the male of which was ten feet in height, and weighed 3 cwt. and 1 qr. But, though usually seven feet high from the top of the head to the ground, from the back it is only four, so that the head and neck are above three feet long. One of the wings, without the feathers, is a foot and a half; and being stretched out with the feathers is three feet.” Job 39:19 Hast thou given the horse strength? hast thou clothed his neck with thunder? Job 39:19-25 . Hast thou given the horse strength? — Hebrew, ????? , geburah, his fortitude, the courage and generous confidence for which the horse is highly commended. The reader will observe, that all the great and sprightly images which thought can form of this noble animal are expressed in this paragraph with such force and vigour of style as (to use the words of an elegant writer) “would have given the great wits of antiquity new laws for the sublime, had they been acquainted with these writings.” It is true, in the third book of Virgil’s Georgics, we find a fine description of a horse, chiefly copied from Homer, of which Dryden has given us the following admirable translation: The fiery courser, when he hears from far The sprightly trumpets and the shouts of war, Pricks up his ears; and, trembling with delight, Shifts place, and paws, and hopes the promised fight On his right shoulder his thick mane reclined Ruffles at speed, and dances in the wind. His horny hoofs are jetty black and round; His chine is double; starting with a bound He turns the turf, and shakes the solid ground. Fire from his eyes, clouds from his nostrils flow; He bears his rider headlong on the foe. But, if the reader will compare with this the present passage, he will find that, “under all the disadvantages of having been written in a language little understood; of being expressed in phrases peculiar to a part of the world whose manner of thinking and speaking seems strange to us; and, above all, of appearing in a prose translation, it is so transcendently above the heathen description, that hereby we may perceive how faint and languid the images are which are formed by mortal authors, when compared with that which is figured, as it were, just as it appears in the eye of the Creator. He will observe in particular, that, whereas the classical poets chiefly endeavour to paint the outward figure, lineaments, and motions, the sacred poet makes all the beauties to flow from an inward principle in the creature he describes, and thereby gives great spirit and vivacity to his description.” Hast thou clothed his neck with thunder? — A strong metaphor to denote force and terror. “Homer and Virgil mention nothing about the neck of the horse, but his mane; the sacred author, by the bold figure of thunder, not only expresses the shaking of that remarkable beauty in the horse, and the flakes of hair, which naturally suggest the idea of lightning; but likewise the violent agitation and force of the neck, which, in the oriental tongues, had been flatly expressed by a metaphor less bold than this.” Canst thou make him afraid as a grasshopper? — Which is easily affrighted, and chased away by the least noise of a man. But, as the verb ???? , ragnash, here used, signifies to prance or move briskly, as well as to fear and tremble, many prefer rendering the clause, Hast thou made him to move like a grasshopper? or, rather, like a locust, n as ???? , arbeh, is generally translated. Thus S. Jarchi and Bochart, An feciti ut moveretur sicut locusta? Is it to be ascribed to thee that the horse hath such particular motions, leaping and prancing as the locusts do? Hence the saying, common among the Arabians, The horse acts the locust. The expression contains a two-fold beauty, as it not only marks the courage of this animal, by asking if he can be affrighted, but likewise raises a noble image of his swiftness, intimating that, if that were possible, he would bound away, with the nimbleness of the locust or grasshopper. The glory of his nostrils is terrible — Hebrew, ??? ???? ???? , hod nachro eimah, literally, The majesty, or magnificence, of his snorting is terror. Thus Jeremiah 8:16 , The snorting of his horses was heard, the whole land trembled at the sound of the neighing of his strong ones. “This is more strong and concise than that of Virgil, which yet is the noblest line which was ever written without inspiration: Collectumque premens, volvit sub naribus ignem. And in his nostrils rolls collected fire. He paweth in the valley — Hebrew, he diggeth; through courage and wantonness, he cannot stand still, but is continually beating, and, as it were, digging up the earth with his feet. And rejoiceth — Glories, manifests great pride and complacency; in his strength. He goeth on to meet the armed men — He goes on with great readiness and undaunted courage to meet the weapons that oppose him. He mocketh at fear — At all instruments and objects of terror: he despises what other creatures dread; neither turneth he back from the sword — Or, because of the sword, or, for fear of the sword, as ???? ??? , mippenee chereb, often signifies. The quiver rattleth against him — The quiver is here put for the arrows contained in it, which, being shot against the horse and rider, make a rattling noise. He swalloweth the ground with rage — He is so full of rage and fury that he not only champs his bridle, but is ready to tear and devour the very ground on which he goes. Or rather, his eagerness to start, and his rage for the fight, are such that he, as it were, devoureth the intermediate space, and can scarcely wait for the signal for the battle, because of his impatience. Neither believeth he, &c. — He is so pleased with the approach of the battle, and the sound of the trumpet calling to engage in it, that he can scarcely believe, for gladness, that the trumpet hath sounded. Or, the words may be interpreted, He cannot stand still when the trumpet soundeth: his rider can hardly restrain or keep him still, through his eagerness to run to the fight. He saith among the trumpets, Ha, ha! — An expression of joy and alacrity, declared by his proud neighings. He smelleth the battle afar off — He perceiveth, and has a kind of instinctive sense of the battle at some distance, either of place or time; the thunder of the captains — The loud and joyful clamour begun by the commanders, and continued by the soldiers, when they are ready to join battle, and when, with terrific shouts, they are marching to the attack. All these expressions, “He rejoiceth in his strength — He mocketh at fear — Neither believeth he that it is the sound of the trumpet — He saith among the trumpets, Ha! ha! — are signs of courage, flowing, as was said before, from an inward principle. His docility is elegantly painted in his being unmoved at the rattling quiver, the glittering spear: and the shield. He swalloweth the ground, is an expression of prodigious swiftness, in use among the Arabians, Job’s countrymen, at this day: it is the boldest and noblest of images for swiftness. The Latins have something like it; but it is not easy to find any thing that comes so near it as Pope’s lines in his Windsor Forest: “Th’ impatient courser pants in every vein, And, pawing, seems to beat the distant plain; Hills, vales, and floods, appear already cross’d, And, ere he starts, a thousand steps are lost.” See Guardian, No. 86, and Lowth’s Prelectiones 34. Job 39:20 Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible. Job 39:21 He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men. Job 39:22 He mocketh at fear, and is not affrighted; neither turneth he back from the sword. Job 39:23 The quiver rattleth against him, the glittering spear and the shield. Job 39:24 He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet. Job 39:25 He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting. Job 39:26 Doth the hawk fly by thy wisdom, and stretch her wings toward the south? Job 39:26 . Doth the hawk fly by thy wisdom? — So strongly, constantly, unweariedly, and swiftly. Thuanus mentions a hawk which flew from London to Paris in a night; and it was on account of the remarkable swiftness of the hawk that the Egyptians made it their hieroglyphic for the wind; and stretch her wings toward the south — The addition of this clause implies, that these birds are fond of warmth, or that they are birds of passage, which, at the approach of winter, fly into warmer countries, as being impatient of cold. The birds of the air are proofs of the wonderful providence of God, as well as the beasts of the earth, and God here instances in two eminent ones. Job 39:27 Doth the eagle mount up at thy command, and make her nest on high? Job 39:27-28 . Doth the eagle mount up at thy command? — Fly directly upward till she be out of thy sight, which no other bird can do; and make her nest on high — In the highest and inaccessible rocks: compare Jeremiah 49:16 ; Obadiah 1:4 . She dwelleth upon the crag of the rock — Which she doth partly for the security of herself and her young; and partly that she may thence have the better prospect to discern her prey, as it follows. Job 39:28 She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. Job 39:29 From thence she seeketh the prey, and her eyes behold afar off. Job 39:29-30 . Her eyes behold afar off — Dr. Young observes, that “the eagle is said to be of so acute a sight that, when she is so high in the air that man cannot see her, she can discern the smallest fish in the water.” The author of this book accurately understood the nature of the creatures he describes, and seems to have been as great a naturalist as a poet. Her young ones also suck up blood — Either the blood of the prey which the eagle hath brought to her nest for them, or of that which themselves catch and kill, being betimes inured to this work by their dams. And where the slain are, there is she — Where any dead carcasses are, she in an instant flies thither with admirable celerity, spying them from those vast heights from which she looks down upon the earth. And though there are some eagles which do not feed upon carcasses, yet the generality of them, it appears do feed on them. Job 39:30 Her young ones also suck up blood: and where the slain are , there is she. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Job 39:1 Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? XXVIII. THE RECONCILIATION Job 38:1 - Job 42:6 THE main argument of the address ascribed to the Almighty is contained in chapters 38 and 39 and in the opening verses of chapter 42. Job makes submission and owns his fault in doubting the faithfulness of Divine providence. The intervening passage containing descriptions of the great animals of the Nile is scarcely in the same high strain of poetic art or on the same high level of cogent reasoning. It seems rather of a hyperbolical kind, suggesting failure from the clear aim and inspiration of the previous portion. The voice proceeding from the storm cloud, in which the Almighty veils Himself and yet makes His presence and majesty felt, begins with a question of reproach and a demand that the intellect of Job shall be roused to its full vigour in order to apprehend the ensuing argument. The closing words of Job had shown misconception of his position before God. He spoke of presenting a claim to Eloah and setting forth his integrity so that his plea would be unanswerable. Circumstances had brought upon him a stain from which he had a right to be cleared, and, implying this, he challenged the Divine government of the world as wanting in due exhibition of righteousness. This being so, Job’s rescue from doubt must begin with a conviction of error. Therefore the Almighty says:- "Who is this darkening counsel By words without knowledge? Gird up now thy loins like a man; For I will demand of thee and answer thou Me." The aim of the author throughout the speech from the storm is to provide a way of reconciliation between man in affliction and perplexity and the providence of God that bewilders and threatens to crush him. To effect this something more than a demonstration of the infinite power and wisdom of God is needed. Zophar affirming the glory of the Almighty to be higher than heaven, deeper than Sheol, longer than the earth, broader than the sea, basing on this a claim that God is unchangeably just, supplies no principle of reconciliation. In like manner Bildad, requiring the abasement of man as sinful and despicable in presence of the Most High with whom are dominion and fear, shows no way of hope and life. But the series of questions now addressed to Job forms an argument in a higher strain, as cogent as could be reared on the basis of that manifestation of God which the natural world supplies. The man is called to recognise not illimitable power only, the eternal supremacy of the Unseen King, but also other qualities of the Divine rule. Doubt of providence is rebuked by a wide induction from the phenomena of the heavens and of life upon the earth, everywhere disclosing law and care cooperant to an end. First Job is asked to think of the creation of the world or visible universe. It is a building firmly set on deep-laid foundations. As if by line and measure it was brought into symmetrical form according to the archetypal plan; and when the cornerstone was laid as of a new palace in the great dominion of God there was joy in heaven. The angels of the morning broke into song, the sons of the Elohim, high in the ethereal dwellings among the fountains of light and life, shouted for joy. In poetic vision the writer beholds that work of God and those rejoicing companies: but to himself, as to Job, the question comes-What knows man of the marvellous creative effort which he sees in imagination? It is beyond human range. The plan and the method are equally incomprehensible. Of this let Job be assured-that the work was not done in vain. Not for the creation of a world the history of which was to pass into confusion would the morning stars have sung together. He who beheld all that He had made and declared it very good would not suffer triumphant evil to confound the promise and purpose of His toil. Next there is the great ocean flood, once confined as in the womb of primeval chaos, which came forth in living power, a giant from its birth. What can Job tell, what can any man tell of that wonderful evolution, when, swathed in rolling clouds and thick darkness, with vast energy the flood of waters rushed tumultuously to its appointed place? There is a law of use and power for the ocean, a limit also beyond which it cannot pass. Does man know how that is?-must he not acknowledge the wise will and benignant care of Him who holds in check the stormy devastating sea? And who has control of the light? The morning dawns not by the will of man. It takes hold of the margin of the earth over which the wicked have been ranging, and as one shakes out the dust from a sheet, it shakes them forth visible and ashamed. Under it the earth is changed, every object made clear and sharp as figures on clay stamped with a seal. The forests, fields, and rivers are seen like the embroidered or woven designs of a garment. What is this light? Who sends it on the mission of moral discipline? Is not the great God who commands the dayspring to be trusted even in the darkness? Beneath the surface of earth is the grave and the dwelling place of the nether gloom. Does Job know. does any man know, what lies beyond the gates of death? Can any tell where the darkness has its central seat? One there is whose is the night as well as the morning. The mysteries of futurity, the arcana of nature lie open to the Eternal alone. Atmospheric phenomena, already often described, reveal variously the unsearchable wisdom and thoughtful rule of the Most High. The force that resides in the hail, the rains that fall on the wilderness where no man is, satisfying the waste and desolate ground and causing the tender grass to spring up, these imply a breadth of gracious purpose that extends beyond the range of human life. Whose is the fatherhood of the rain, the ice, the hoar frost of heaven? Man is subject to the changes these represent; he cannot control them. And far higher are the gleaming constellations that are set in the forehead of night. Have the hands of man gathered the Pleiades and strung them like burning gems on a chain of fire? Can the power of man unloose Orion and let the stars of that magnificent constellation wander through the sky? The Mazzaroth or Zodiacal signs that mark the watches of the advancing year, the Bear and the stars of her train-who leads them forth? The laws of heaven, too, those ordinances regulating the changes of temperature and the seasons, does man appoint them? Is it he who brings the time when thunderstorms break up the drought and open the bottles of heaven, or the time of heat when the dust gathers into a mass, and the clods cleave fast together? Without this alternation of drought and moisture recurring by law from year to year the labour of man would be in vain. Is not He who governs the changing seasons to be trusted by the race that profits most of His care? At Job 38:39 attention is turned from inanimate nature to the living creatures for which God provides. With marvellous poetic skill they are painted in their need and strength, in the urgency of their instincts, timid or tameless or cruel. The Creator is seen rejoicing in them as His handiwork, and man is held bound to exult in their life and see in the provision made for its fulfilment a guarantee of all that his own bodily nature and spiritual being may require. Notable especially to us is the close relation between this portion and certain sayings of our Lord in which the same argument brings the same conclusion. "Two passages of God’s speaking," says Mr. Ruskin, "one in the Old and one in the New Testament, possess, it seems to me, a different character from any of the rest, having been uttered, the one to effect the last necessary change in the mind of a man whose piety was in other respects perfect; and the other as the first statement to all men of the principles of Christianity by Christ Himself-I mean the 38th to 41st chapters of the Book of Job and the Sermon on the Mount. Now the first of these passages is from beginning to end nothing else than a direction of the mind which was to be perfected, to humble observance of the works of God in nature. And the other consists only in the inculcation of three things: 1st, right conduct; 2nd, looking for eternal life; 3rd, trusting God through watchfulness of His dealings with His creation." The last point is that which brings into closest parallelism the doctrine of Christ and that of the author of Job, and the resemblance is not accidental, but of such a nature as to show that both saw the underlying truth in the same way and from the same point of spiritual and human interest. "Wilt thou hunt the prey for the lioness? Or satisfy the appetite of the young lions, When they couch in their dens And abide in the covert to lie in wait? Who provideth for the raven his food, When his young ones cry unto God And wander for lack of meat?" Thus man is called to recognise the care of God for creatures strong and weak, and to assure himself that his life will not be forgotten. And in His Sermon on the Mount our Lord says, "Behold the birds of the heaven, that they sow not, neither do they reap nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they?" The parallel passage in the Gospel of Luke approaches still more closely the language in Job-"Consider the ravens that they sow not neither reap." The wild goats or goats of the rock and their young that soon become independent of the mothers’ care; the wild asses that make their dwelling place in the salt land and scorn the tumult of the city; the wild ox that cannot be tamed to go in the furrow or bring home the sheaves in harvest; the ostrich that "leaveth her eggs on the earth and warmeth them in the dust"; the horse in his might, his neck clothed with the quivering mane, mocking at fear, smelling the battle afar off; the hawk that soars into the blue sky: the eagle that makes her nest on the rock, -all these, graphically described, speak to Job of the innumerable forms of life, simple, daring, strong, and savage, that are sustained by the power of the Creator. To think of them is to learn that, as one among the dependants of God, man has his part in the system of things. his assurance that the needs God has ordained will be met. The passage is poetically among the finest in Hebrew literature, and it is more. In its place, with the limit the writer has set for himself, it is most apt as a basis of reconciliation and a new starting point in thought for all like Job who doubt the Divine faithfulness. Why should man, because he can think of the providence of God, be alone suspicious of the justice and wisdom on which all creatures rely? Is not his power of thought given to him that he may pass beyond the animals and praise the Divine Provider on their behalf and his own? Man needs more than the raven, the lion, the mountain goat, and the eagle. He has higher instincts and cravings. Daily food for the body will not suffice him, nor the liberty of the wilderness. He would not be satisfied if, like the hawk and eagle, he could soar above the hills. His desires for righteousness, for truth, for fulness of that spiritual life by which he is allied to God Himself, are his distinction. So, then, He who has created the soul will bring it to perfectness. Where or how its longings shall be fulfilled may not be for man to know. But he can trust God. That is his privilege when knowledge fails. Let him lay aside all vain thoughts and ignorant doubts. Let him say: God is inconceivably great, unsearchably wise, infinitely just and true; I am in His hands, and all is well. The reasoning is from the less to the greater, and is therefore in this case conclusive. The lower animals exercise their instincts and find what is suited to their needs. And shall it not be so with man? Shall he, able to discern the signs of an all-embracing plan, not confess and trust the sublime justice it reveals? The slightness of human power is certainly contrasted with the omnipotence of God, and the ignorance of man with the omniscience of God; but always the Divine faithfulness, glowing behind, shines through the veil of nature, and it is this Job is called to recognise. Has he almost doubted everything, because from his own life outward to the verge of human existence wrong and falsehood seemed to reign? But how, then, could the countless creatures depend upon God for the satisfaction of their desires and the fulfilment of their varied life? Order in nature means order in the scheme of the world as it affects humanity. And order in the providence which controls human affairs must have for its first principle fairness, justice, so that every deed shall have due reward. Such is the Divine law perceived by our inspired author "through the things that are made." The view of nature is still different from the scientific, but there is certainly an approach to that reading of the universe praised by M. Renan as peculiarly Hellenic, which "saw the Divine in what is harmonious and evident." Not here at least does the taunt apply that, from the point of view of the Hebrew, "ignorance is a cult and curiosity a wicked attempt to explain," that "even in the presence of a mystery which assails and ruins him, man attributes in a special manner the character of grandeur to that which is inexplicable," that "all phenomena whose cause is hidden, all beings whose end cannot be perceived, are to man a humiliation and a motive for glorifying God." The philosophy of the final portion of Job is of that kind which presses beyond secondary causes and finds the real ground of creaturely existence. Intellectual apprehension of the innumerable and far-reaching threads of Divine purpose and the secrets of the Divine will is not attempted. But the moral nature of man is brought into touch with the glorious righteousness of God. Thus the reconciliation is revealed for which the whole poem has made preparation. Job has passed through the furnace of trial and the deep waters of doubt, and at last the way is opened for him into a wealthy place. Till the Son of God Himself come to clear the mystery of suffering no larger reconciliation is possible. Accepting the inevitable boundaries of knowledge, the mind may at length have peace. And Job finds the way of reconciliation: "I know that Thou canst do all things, And that no purpose of Thine can be restrained. Who is this that hideth counsel without knowledge? Then have I uttered what I understood not, Things too wonderful for me, which I knew not." "‘Hear, now, and I will speak; I will demand of Thee, and declare Thou unto me. I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee, Wherefore I repudiate my words and repent in dust and ashes." All things God can do, and where His purposes are declared there is the pledge of their accomplishment. Does man exist?-it must be for some end that will come about. Has God planted in the human mind spiritual desires?-they shall be satisfied. Job returns on the question that accused him-"Who is this darkening counsel?" It was he himself who obscured counsel by ignorant words. He had only heard of God then, and walked in the vain belief of a traditional religion. His efforts to do duty and to avert the Divine anger by sacrifice had alike sprung from the imperfect knowledge of a dream life that never reached beyond words to facts and things. God was greater far than he had ever thought, nearer than, he had ever conceived. His mind is filled with a sense of the Eternal power, and overwhelmed by proofs of wisdom to which the little problems of man’s life can offer no difficulty. "Now mine eye seeth Thee." The vision of God is to his soul like the dazzling light of day to one issuing from a cavern. He is in a new world where every creature lives and moves in God. He is under a government that appears new because now the grand comprehensiveness and minute care of Divine providence are realised. Doubt of God and difficulty in acknowledging the justice of God are swept away by the magnificent demonstration of vigour, spirit, and. sympathy, which Job had as yet failed to connect with the Divine Life. Faith therefore finds freedom, and its liberty is reconciliation, redemption. He cannot indeed behold God face to face and hear the judgment of acquittal for which he had longed and cried. Of this, however, he does not now feel the need. Rescued from the uncertainty in which he had been involved-all that was beautiful and good appearing to quiver like a mirage-he feels life again to have its place and use in the Divine order. It is the fulfilment of Job’s great hope, so far as it can be fulfilled in this world. The question of his integrity is not formally decided. But a larger question is answered, and the answer satisfies meantime the personal desire. Job makes no confession of sin, His friends and Elihu, all of whom endeavour to find evil in his life, are entirely at fault. The repentance is not from moral guilt, but from the hasty and venturous speech that escaped him in the time of trial. After all one’s defence of Job one must allow that he does not at every point avoid the appearance of evil. There was need that he should repent and find new life in new humility. The discovery he has made does not degrade a man. Job sees God as great and true and faithful as he had believed Him to be, yea, greater and more faithful by far. He sees himself a creature of this great God and is exalted, an ignorant creature and is reproved. The larger horizon which he demanded having opened to him, he finds himself much less than he had seemed. In the microcosm of his past dream life and narrow religion he appeared great, perfect, worthy of all he enjoyed at the hand of God; but now, in the macrocosm, he is small, unwise, weak. God and the soul stand sure as before; but God’s justice to the soul He has made is viewed along a different line. Not as a mighty sheik can Job now debate with the Almighty he has invoked. The vast ranges of being are unfolded, and among the subjects of the Creator he is one, -bound to praise the Almighty for existence and all it means. His new birth is finding himself little, yet cared for in God’s great universe. The writer is no doubt struggling with an idea he cannot fully express; and in fact he gives no more than the pictorial outline of it. But, without attributing sin to Job, he points, in the confession of ignorance, to the germ of a doctrine of sin. Man, even when upright, must be stung to dissatisfaction, to a sense of imperfection-to realise his fall as a new birth in spiritual evolution. The moral ideal is indicated, the boundlessness of duty and the need for an awakening of man to his place in the universe. The dream life now appears a clouded partial existence, a period of lost opportunities and barren vainglory. Now opens the greater life in the light of God. And at the last the challenge of the Almighty to Satan with which the poem began stands justified. The Adversary cannot say, -The hedge set around Thy servant broken down, his flesh afflicted, now he has cursed Thee to Thy face. Out of the trial Job comes, still on God’s side, more on God’s side than ever, with a nobler faith more strongly founded on the rock of truth. It is, we may say, a prophetic parable of the great test to which religion is exposed in the world, its difficulties and dangers and final triumph. To confine the reference to Israel is to miss the grand scope of the poem. At the last, as at the first, we are beyond Israel, out in a universal problem of man’s nature and experience. By his wonderful gift of inspiration, painting the sufferings and the victory of Job, the author is a herald of the great advent. He is one of those who prepared the way not for a Jewish Messiah, the redeemer of a small people, but for the Christ of God, the Son of Man, the Saviour of the world. A universal problem, that is, a question of every human age, has been presented and within limits brought to a solution. But it is not the supreme question of man’s life. Beneath the doubts and fears with which this drama has dealt lie darker and more stormy elements. The vast controversy in which every human soul has a share oversweeps the land of Uz and the trial of Job. From his life the conscience of sin is excluded. The author exhibits a soul tried by outward circumstances; he does not make his hero share the thoughts of judgment of the evildoer. Job represents the believer in the furnace of providential pain and loss. He is neither a sinner nor a sin bearer. Yet the book leads on with no faltering movement toward the great drama in which every problem of religion centres. Christ’s life, character, work cover the whole region of spiritual faith and struggle, of conflict and reconciliation, of temptation and victory, sin and salvation; and while the problem is exhaustively wrought out the Reconciler stands divinely free of all entanglement. He is light, and in Him is no darkness at all. Job’s honest life emerges at last, from a narrow range of trial into personal reconciliation and redemption through the grace of God. Christ’s pure heavenly life goes forward in the Spirit through the full range of spiritual trial, bearing every need of erring man, confirming every wistful hope of the race, yet revealing with startling force man’s immemorial quarrel with the light, and convicting him in the hour that it saves him. Thus for the ancient inspired drama there is set, in the course of evolution, another, far surpassing it, the Divine tragedy of the universe, involving the spiritual omnipotence of God. Christ has to overcome not only doubt and fear, but the devastating godlessness of man, the strange sad enmity of the carnal mind. His triumph in the sacrifice of the cross leads religion forth beyond all difficulties and dangers into eternal purity and calm. That is through Him the soul of believing man is reconciled by a transcendent spiritual law to nature and providence, and his spirit consecrated forever to the holiness of the Eternal. The doctrine of the sovereignty of God, as set forth-in the drama of Job with freshness and power by one of the masters of theology, by no means covers the whole ground of Divine action. The righteous man is called and enabled to trust the righteousness of God; the good man is brought to confide in that Divine goodness which is the source of his own. But the evildoer remains unconstrained by grace, unmoved by sacrifice. We have learned a broader theology, a more strenuous yet a more gracious doctrine of the Divine sovereignty. The induction by which we arrive at the law is wider than nature, wider than the providence that reveals infinite wisdom, universal equity and care. Rightly did a great Puritan theologian take his stand on the conviction of God as the one power in heaven and earth and hell; rightly did he hold to the idea of Divine will as the one sustaining energy of all energies. But he failed just where the author of Job failed long before: he did not fully see the correlative principle of sovereign grace. The revelation of God in Christ, our Sacrifice and Redeemer, vindicates with respect to the sinful as well as the obedient the Divine act of creation. It shows the Maker assuming responsibility for the fallen, seeking and saving the lost; it shows one magnificent sweep of evolution which starts from the manifestation of God in creation and returns through Christ to the Father, laden with the manifold immortal gains of creative and redeeming power. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.