Job 38:31-41 - Homiletics

Jehovah to Job: the first answer-the examination: 5. Concerning four worlds.

I. THE WORLD OF STARS . Jehovah invites Job to reflect upon his own impotence, and therefore also inferentially upon his ( i.e. Jehovah's) omnipotence, as regards the phenomena of the heavens, over which the Power of God is exhibited in a fourfold degree.

1 . In creating the orbs of heaven. The constellations (Orion, Arcturus, the Pleiades, Mazzaroth) and the planets that adorn the nocturnal sky, the nebulae that fill the depths of space, the wandering comets that flash along their eccentric paths, are all the work of his almighty fingers; cf. Job 9:9 , homiletics; and consult Exposition for the import of the names Orion ("Giant" or "Fool"), the Pleiades ("A Heap" or "Group"), Arcturus (the Great Bear). Mazzaroth is commonly understood to signify the twelve signs of the zodiac (Gesenius, Umbreit, Delitzsch, Carey), though its introduction between Orion and Arcturus, conjoined with its obvious connection with the root zahar , "to shine," seems to point to a constellation or star of peculiar brightness (Canon Cook), as e.g. Jupiter or Venus ( LXX ; Lucifer).

2 . In instituting the ordinances of heaven. The laws in accordance with which the celestial luminaries have been formed and established in their respective places in the sky, and in obedience to which they move through the depths of space and shine upon the face of earth, have been patiently investigated, and are now in some degree understood by man; but in the sense of comprehending how they have been ordained, the wisest astronomer, no less than the dullest peasant, is completely ignorant. Kepler ascertained that planets move in elliptical orbits, but why, was beyond his Power to tell Newton discovered the law of gravitation; but what gravitation itself was, the philosopher could no more explain than a schoolboy.

3 . In regulating the movements of heaven. Whether the image is that of a chariot to which its snorting steeds are fastened by means of bands (Carey), or of a bouquet of jewels bound or twisted together (Delitzsch), the binding, of the sweet influences of the Pleiades refers to God's power in bringing that constellation above the horizon at certain seasons of the year , and in calling it forth every night during the season upon the dark vault of heaven. So the loosening of the bands of Orion may point to the disappearance of that constellation from the firmament, the bringing forth of Mazzaroth and the guiding of Arcturus to the directing of their movements in the sky.

4 . In determining the influences of heaven. That the stellar world exercised an influence upon the earth, the course of its events and the fortunes of its inhabitants, was a dream of astrological superstition, and cannot be admitted as the subject to which Jehovah here alludes. The explanation must be sought, and with sufficient fulness will be found, by recurring to the words of Moses in connection with the work of the fourth creative day ( Genesis 1:14-19 ).

II. THE WORLD OF METEORS . Descending from the upper circle of the stars, Jehovah pauses at the next beneath it, the circle of the aerial firmament, directing Job to two phenomena that lie beyond the range of his ability, but quite within the sphere of God's, thereby demonstrating on the one hand the feebleness of man, and on the other hand the omnipotence of God.

1 . The bringing of rain. "Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? God speaks to the clouds when his voice thunders through the sky, and immediately the clouds reply by deluging the earth with a flood. But man may shout himself hoarse in the vain endeavour to make the clouds obedient to his will. Yet the Power of faith wielded by a weak man has accomplished what is here denied to man in himself ( 1 Kings 18:42 ; James 5:17 ).

2 . The sending of lightning. "Canst thou send forth lightnings, that they may go, and say unto thee, Here we are?" No! It is a special mercy that no Job ca, a thus exercise unlimited control over the powers of nature.

"Could great men thunder

As Jove himself does, Jove would ne'er be quiet,

For every pelting, petty officer

Would use his heaven for thunder!"

('Measure for Measure,' act 2. so. 2.)

But the thunderbolts of the sky, the electric currents of the air, the innumerable forces of the globe, are all obedient to the word of command which God gives (cf. Matthew 8:9 ).

III. THE WORLD OF INTELLIGENCE . Descending yet a third step, Jehovah reaches the realm of men. Interrogating Job, he:

1 . Makes a frank recognition. Man is possessed of wisdom in the inward parts, and retains understanding in his heart; i.e. he has a certain power of inquiring into the names and causes of terrestrial phenomena. God delights to acknowledge the essential dignity of man, even though sin has largely defaced his beauty and impaired his powers. Man's intelligence is a noble gift which man should not despise, but cultivate with assiduity.

2 . Asks an important question. Whence did man receive his wisdom? Was it from himself? Did it spring up within his heart as a spontaneous growth or development? Or was the doctrine of Elihu ( Job 32:8 ) correct that it is the Spirit of the Almighty which gives man understanding? Many modern scientists would affirm the former, which shows that they still require to ponder Jehovah's question to the patriarch.

IV. THE WORLD OF ANIMALS . Leaving man, the last stage is arrived at in the domain of the lower creatures, in which Job is invited to behold an evidence of the power, wisdom, and goodness of God.

1 . Of God ' s power. Had the problem been proposed to Job to provide food for the lioness and her whelps, Jehovah asks him if he could have done it: "Wilt thou hunt the prey for the lioness? or fill the appetite of the young lions?" (verse 39). No; Job could not have so much as approached these ferocious creatures without trembling; but God did it every day, silently, regularly, effectively, by the operation of a divinely implanted instinct which impelled every particular creature to seek and find its own particular food That God was able thus to move even the most untamable of beasts was sufficient demonstration of the completeness of that control which he wielded over the entire animal creation.

2 . Of God ' s wisdom. There are few more striking illustrations of the wisdom of God than those afforded by the instincts of the lower creatures, and in particular by that which guides them to the special food which each requires, to the place where it is to be found, and the manner in which it is to be appropriated. What this mysterious force is which controls every sentient creature neither science nor philosophy can explain. Resembling intelligence, it yet differs from intelligence by obvious characteristics.

3 . Of God ' s goodness. Manifested in catering for any of his creatures, it is conspicuously seen in providing food for the unclean raven and her hateful brood. It is even revealed by those predatory instincts which lead the stronger animals to prey upon the weaker, thus serving among other purposes to limit the increase of the inferior orders of existence, and even shadowing forth to man truths of a lofty spiritual significance, had he only the opened eye to understand them.

Learn:

1 . That there is no part of God's universe over which his sway is not sovereign and complete.

2 . That man may admire God's great power and wisdom, but he can neither equal the one nor improve the other.

3 . That man is even dependent upon God for the capacity to understand and appreciate the Divine wisdom and power.

4 . That nothing exists in God's world that does not serve some divinely ordained purpose.

5 . That God's goodness extends to the meanest and most repulsive of creatures.

6 . That that God who is kind to lionesses and ravens will not likely be forgetful of his own children.

7 . That men should imitate their Maker in being kind to the lower animals.