Exegetical and Hermeneutical Commentary of Job 26:14
Lo, these [are] parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
14. The verse reads,
Lo these are the outskirts of his ways;
And how small a whisper is that which we hear of him!
But the thunder of his power who can understand?
The power of God is illustrated in the mighty works described in Job 26:5-13. Yet what we see of Him in these is but the ends, the outskirts of His real operations. And what we hear of Him is but as a faint whisper; the thunder of the full unfolding of His power who can understand? The nervous brevity and sublimity of these words are unsurpassable.
Fuente: The Cambridge Bible for Schools and Colleges
Lo, these are parts of his ways – This is a small portion of his works. We see only the outlines, the surface of his mighty doings. This is still true. With all the advances which have been made in science, it is still true that we see but a small part of his works. What we are enabled to trace with all the aids of science, compared with what is unseen and unknown, may be like the analysis of a single drop of water compared with the ocean.
But how little a portion is heard of him? – Or, rather, But what a faint whisper have we heard of him! Literally, What a whisper of a word, – yuvmah shemets dabar. The word shemets means a transient sound rapidly passing away; and then a whisper; see the notes at Job 4:12. A whisper of a word means a word not fully and audibly spoken, but which is whispered into the ear; and the beautiful idea here is, that what we see of God, and what he makes known to us, compared with the full and glorious reality, bears about the same relation which the gentlest whisper does to words that are fully spoken.
The thunder of his power who can understand? – It is probable that there is here a comparison between the gentle whisper and the mighty thunder; and that the idea is, if, instead of speaking to us in gentle whispers, and giving to us in that way some faint indications of his nature, he were to speak out in thunder, who could understand him? If, when he speaks in such faint and gentle tones, we are so much impressed with a sense of his greatness and glory, who would not be overwhelmed if he were to speak out as in thunder? Thus explained, the expression does not refer to literal thunder, though there is much in the heavy peal to excite adoring views of God, and much that to Job must have been inexplicable. It may be asked, even now, who can understand all the philosophy of the thunder? But with much more impressiveness it may be asked, as Job probably meant to ask, who could understand the great God, if he spoke out with the full voice of his thunder, instead of speaking in a gentle whisper?
Fuente: Albert Barnes’ Notes on the Bible
Job 26:14
Lo, these are parts of His ways.
The veil partly lifted
The least understood Being in the universe is God. Blasphemous would be any attempt, by painting or sculpture, to represent Him. Egyptian hieroglyphs tried to suggest Him, by putting the figure of an eye upon a sword, implying that God sees and rules, but how imperfect the suggestion. When we speak of Hint, it is almost always in language figurative. He is Light, or Day spring from on high, or He is a High Tower, or the Fountain of Living Waters. After everything that language can do when put to the utmost strain, and all we can see of God in the natural world and realise of God in the providential world, we are forced to cry out with Job in my text, Lo, these are parts of His ways; but how little a portion is heard of Him? but the thunder of His power who can understand? We try to satisfy ourselves with saying, It is natural law that controls things, gravitation is at work, centripetal and centrifugal forces respond to each other. But what is natural law? it is only Gods ways of doing things. At every point in the universe it is Gods direct and continuous power that controls and harmonises and sustains. What power it must be that keeps the internal fires of our world imprisoned–only here and there spurting from a Cotopaxi, or a Stromboli, or from a Vesuvius putting Pompeii and Herculaneum into sepulchre; but for the most part the internal fires chained in their cages of rock, and century after century unable to break the chain or burst open the door. What power to keep the component parts of the air in right proportion, so that all round the world the nations may breath in health, the frosts and the heats hindered from working universal demolition. What is that power to us? asks someone. It is everything to us. With Him on our side, the reconciled God, the sympathetic God, the omnipotent God, we may defy all human and Satanic antagonisms. We get some little idea of the Divine power when we see how it buries the proudest cities and nations. Ancient Memphis it has ground up, until many of its ruins are no larger than your thumbnail, and you can hardly find a souvenir large enough to remind you of your visit. The city of Tyre is under the sea which washes the shore, on which are only a few crumbling pillars left. By such rehearsal we try to arouse our appreciation of what Omnipotence is, and our reverence is excited, and our adoration is intensified, but, after all, we find ourselves at the foot of a mountain we cannot climb, hovering over a depth we cannot fathom. So all those who have put together systems of theology have discoursed also about the wisdom of God. Think of a Wisdom which can know the end from the beginning, that knows the thirtieth century as well as the first century. We can guess what will happen; but it is only a guess. Think of a Mind that can hold all of the past and all the present and all the future. We can contrive and invent on a small scale; but think of a Wisdom that could contrive a universe! Think of a Wisdom that was able to form, without any suggestion or any model to work by, the eye, the ear, the hand, the foot, the vocal organs. What we know is overwhelmed by what we do not know. What the botanist knows about the flower is not more wonderful than the things he does not know about the flower. What the geologist knows about the rocks is not more amazing than the things which he does not know about them. The worlds that have been counted are only a small regiment of the armies of light, the hosts of heaven, which have never passed in review before mortal vision. What a God we have! All that theologians know of Gods wisdom is insignificant compared with the wisdom beyond human comprehension. The human race never has had, and never will have enough brain or heart to measure the wisdom of God. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are tits judgments, and His ways past finding out! So, also, all systems of theology try to tell us what is omnipresence, that is Gods capacity to be everywhere at the same time. So every system of theology has attempted to describe and define the Divine attribute of love. Easy enough is it to define fatherly love, motherly love, conjugal love, fraternal love, sisterly love and love of country, but the love of God defies all vocabulary. I think the love of God was demonstrated in mightier worlds, before our little world was fitted up for human residence. Will a man, owning 50,000 acres of land, put all the cultivation on a half acre? Will God make a million worlds, and put His chief affection on one small planet? Are the other worlds, and larger worlds, standing vacant, uninhabited, while this little world is crowded with inhabitants? No, it takes a universe of worlds to express the love of God! Go ahead, O Church of God! Go ahead, O world! and tell as well as you can what the love of God is, but know beforehand that Paul was right when he said, It passeth knowledge. Only glimpses of God have we in this world, but what an hour it will be when we first see Him, and we will have no more fright than I feel when I now see you. It will not be with mortal eye that we will behold Him, but with the vision of a cleansed, forgiven, and perfected spirit. (T. De Witt Talmage.)
Parts of His ways
The man who said that was not left comfortless. Sometimes in our very desolateness we say things so deep and true as to prove that we are not desolate at all, if we were only wise enough to seize the comfort of the very power which sustains us. He who has a great thought has a great treasure. A noble conception is an incorruptible inheritance. Jobs idea is that we hear but a whisper. Lo, this is a feeble whispering: the universe is a subdued voice; even when it thunders it increases the whisper inappreciably as to bulk and force: all that is now possible to me, Job would say, is but the hearing of a whisper; but the whisper means that I shall hear more by and by; behind the whispering there is a great thundering, a thunder of power; I could not bear it now; the whisper is a Gospel, the whisper is an adaptation to my aural capacity; it is enough, it is music, it is the tone of love, it is what I need in my littleness and weariness, in my initial manhood. How many controversies this would settle if it could only be accepted in its entirety! We know in part, therefore we prophesy in part; we see only very little portions of things, therefore we do not pronounce an opinion upon the whole; we hear a whisper, but it does not follow that we can understand the thunder. There is a Christian agnosticism. Why are men afraid to be Christian agnostics? Why should we hesitate to say with patriarchs and apostles, I cannot tell, I do not know; I am blind, and cannot see in that particular direction; I am waiting? What we hear now is a whisper, but a whisper that is a promise. We must let many mysteries alone. No candle can throw a light upon a landscape. We must know just what we are and where we are, and say we are of yesterday, and know nothing when we come into the presence of many a solemn mystery. Yet how much we do know! enough to live upon; enough to go into the world with as fighting men, that we may dispute with error, and as evangelistic men, that we may reveal the Gospel. They have taken from us many words which they must bring back again, when rationalism is restored amongst the stolen vessels of the Church, agnosticism also will be brought in as one of the golden goblets that belongs to the treasure of the sanctuary. We, too, are agnostics: we do not know, we cannot tell; we cannot turn the silence into speech, but we know enough to enable us to wait. Amid all this difficulty of ignorance we hear a voice saying, What thou knowest not now, thou shalt know hereafter: I have many things to say unto you, but ye cannot bear them now: if it were not so, I would have told you,–as if to say, I know how much to tell, and when to tell it. Little children, trust your Lord. (Joseph Parker, D. D.)
Limited knowledge of the Creator
The works of God should lead us to God Himself. Our study of the creature should be to gain a clearer light and knowledge of the Creator. There are many expressions and impressions of God upon the things which He hath made, and we never see them as we ought, till in them we see their Maker. A critical eye looks upon a picture, not so much to see the colours or the paint, as to discern the skill of the painter or limner; yea, some (as the apostle speaks in reference to spirituals) have senses so exercised about these artificials that they will read the artists name in the form and exquisiteness of his art. An Apelles or Michael Angelo needs not to put his name to his work, his work proclaims his name to those who are judicious beholders of such kind of works. How much more (as the Psalmist speaks), that the name of God is near, do His wondrous works (both of nature and providence) declare to all discreet beholders! That which the eye and heart of every godly man is chiefly upon, is to find out and behold the name, that is, the wisdom, power, and goodness of God in all His works, both of creation and providence. It were better for us never to enjoy the creature, than not to enjoy God in it; and it, were better for us not to see the creature, than not to have a sight of God in it. And yet when we have seen the most of God which the creature can show us we have reason to say, how little a portion is seen of Him! And when we have heard the most of God that can be reported to us from the creation, we have reason to say, as Job here doth, How little a portion is heard of Him? (Joseph Caryl.)
Our ignorance of God
The true knowledge of God is founded in a deep sense of our ignorance of Him. They know Him best who are most humble that they know Him no better. In this chapter Job celebrates the power and wisdom of God as manifest in the works of creation.
I. How little a portion do we know of His being. That there must be some intelligent, independent, first cause of all created nature is most certain. This first Being must subsist necessarily, or by a necessity of nature. But have we any idea what that means? If He be necessarily existent, He must be eternal. But a Being subsisting of Himself from all eternity, surpasses the utmost stretch of our imagination. If God necessarily exist, He must be omnipresent, or present in all places. But what idea can we form of the Divine immensity?
II. The manner of Gods existence as much exceeds all our comprehension as the necessary properties of it. How can we suppose that it should not? If Scripture does not explain to our understanding the peculiar mode or manner of His existence, or a distinction of subsistence in the Divine essence, why should the mystery of it be a stumbling block to our faith, when in the world of nature we are surrounded with mysteries which we readily believe, though no less incomprehensible?
III. How little we know of the Divine perfections. Both His natural and moral perfections leave our thoughts labouring in the research infinitely behind. What those perfections are, as subsisting in a limited degree in creatures we know, but what they are as existing without limits, or to the utmost extent in God, we know not.
1. When our minds are once satisfied and established in the doctrine of the Divine perfections, let no difficulties or objections that may arise from our contemplation of the works of nature, or the ways of providence, be suffered to weaken our faith therein.
2. When we are speaking of the Divine attributes we commonly say they are infinite, that is, they have nothing to limit, obstruct, or circumscribe them, or that they extend to the utmost degree of perfection.
3. The attributes of God are sometimes divided into His communicable and incommunicable attributes. By the former are meant His moral perfections; such as His wisdom, holiness, goodness, etc., which in various degrees He communicates to His creatures. By the latter are understood those attributes which are appropriate to Deity; such as absolute independence, self-sufficiency, eternity, immensity, and omnipotence, which are in their own nature incommunicable to any finite subject.
IV. How little do we know of the works of God. How few of them fall under our observation! Look at the minute animal work; at what is revealed by the microscope. Look at the great world; or at the finished mechanism of our body. How astonishing the union of two such opposite substances as flesh and spirit.
V. His ways of providence are as unsearchable as His works of Power. Whilst His thoughts and views are not as ours, but infinitely more extended, it is no wonder that there should appear to us inextricable mysteries in the course of His providential conduct.
VI. How low and defective is our knowledge of the Word of God. In a revelation that comes from God, it might reasonably be expected that we should meet with some hidden truths or sublime doctrines which surpass our understandings.
(1) How humble we should be in view of our ignorance.
(2) Speak of God with the profoundest reverence.
(3) Be thankful for what we know of God, and try to increase it. (J. Mason, A. M.)
On the incomprehensibleness of God
Under the dispensation of the new covenant, a clearer knowledge of the Divine nature and properties was vouchsafed. Yet still the things of heaven are raised far above the level of mortal faculties. If God under the law made darkness His pavilion, He dwells under the Gospel in inaccessible light.
I. The incomprehensibleness of God as it relates to His general nature. Who can comprehend His distinct personality, combined with His diffused omnipresence? What clear and distinct notion does man entertain of eternity? Nor can we form a more accurate notion of unbounded space. God is omnipotent. But God cannot destroy His own nature. God cannot obliterate space. God cannot act wickedly. What is this omnipotence which is fettered with so many canners? God is a Spirit. But what does man know of Spirit? God is omniscient. But how can we reconcile this with the contingent and optional conduct of men as moral and free agents?
II. To how small an extent we can comprehend Gods moral attributes. Wisdom, Justice, Holiness, Mercy. If God be holy, why did He permit the existence of vice? If He be merciful, wherefore did He permit the existence of suffering? If He be just, whence the promiscuous distribution of good and evil observable, with little respect to merit or demerit, in this world? How many such questions might be asked! Inferences–
1. How exceedingly petulant appear the cavils of infidelity!
2. In those matters of faith wherein we possess no analogy to assist our power of comprehension, it will be well to rest satisfied with the authority of Scripture.
3. In our present inability to comprehend the Divine nature, we seem to possess the valuable earnest of a future state of being. Oh, the exquisite and endless pleasures which the full comprehension of Divinity will impart to the unfilmed understanding of man! (Johnson Grant.)
The mystery of Providence
The patriarch, extolling the majesty and might of Jehovah, adduces various exhibitions of His power in the natural world. The meaning of Job is, These manifestations of the Deity, grand and imposing as they are, present but a very inadequate display of His character and works. They are, as it were, but a breathing of His power. It is the feeling of every devout philosopher engaged in the researches of natural science, These are parts of His ways. When he meets with difficulties, therefore, which baffle his sagacity, he modestly refers them to his own ignorance, satisfied that there must be principles or facts, as yet undiscovered, that will explain them. It is the sciolist who draws sweeping conclusions from scant premises. It will do much to save science from repeating its mistakes, to keep in mind that in its profoundest researches into the arcana of nature it sees but parts of His ways who made and governs all. What is here affirmed of creation is no less true of His providence. Providence comes home to us all. It has to do with everyones affairs at every moment of life. Who does not feel that this whole dispensation under which we live is a mystery? We come into being heirs of a depraved nature. The world is a scene replete with temptation, and filled with suffering. Sin, sorrow, and death range over every part of it. The mystery which enfolds this whole condition of things deepens when we consider the character of the Supreme Being. It seems, at first view, to be incompatible with His moral perfections. We are all pressed with these moral difficulties. It is a tangled web which we cannot unravel. Sometimes, in meditating on it, our faith almost gives way. If there be any method of removing or mitigating these trials, we ought to know it. Take the text as equivalent to the declaration of the apostle, We know in part. To take this world by itself, dissevered from its relations to the great scheme of providence, and from its own past and future, is to consign ourselves to atheism and despair. To contemplate it as a part, and an infinitesimal part of a stupendous whole, will relieve even its darkest features, and assist us in believing that although clouds and darkness are round about Him, righteousness and judgment are the habitation of His throne. These are parts of His ways. There is a prime truth presented in these last words. We are not to escape from the perplexities of our position by denying that the Divine government extends to this moral chaos around us. Whatever is, is by His direction or permission. All these inequalities of our condition proceed according to a purpose. It is chaos only to our limited and imperfect vision. It is something to be assured of this. If these events are but parts of His ways, both reason and religion forbid us to judge of them as though they were the whole of His ways. As parts of Gods ways, we can so far understand as to perceive that it is what it is because we are what we are. We may not attempt to penetrate the Divine counsels and inquire why this order of things was established in preference to any other. But since it is established, we cannot fail to see that it expresses in a most emphatic manner Gods hatred of sin. And it is adapted to supply the very training which we need. We are under the discipline of temptation. (Henry A. Boardman, D. D.)
The Jubilee of Science in 1881
I endeavour to point out the direct religious bearings of some of the main discoveries achieved within fifty years. Half a century ago it was generally held that every living thing, whether animal or plant, from the lichen on the wall to the cedar of the forest, from the crawling worm to the king of beasts, and man the crown of all, was called into existence by an instantaneous fiat, just as we see them now. All Nature was looked upon as a gigantic stationary stereotype, the handiwork indeed of God, who stood outside of it, and had done so since creations dawn. In presence of that Nature, as the performance of a Divine artificer, men wondered and worshipped indeed; but to a large extent their worship was ignorant, and the wonder vacant. Our admiration lacked intelligence, our awe was a blank dismay. But Darwin and Wallace arose like prophets in our midst, and at the bidding of their voice chaos gave place to order, darkness made way for light. People who call themselves, and think themselves, and are, according to their light, religious, tell us, forsooth, that this theory of development is not demonstrated, is not proven, is a mere hypothesis. Of course it is a mere hypothesis. Everything is a mere hypothesis that attempts to give a philosophical explanation of Nature. Every effort to piece together, in a consistent whole, the isolated facts of experience, is a mere hypothesis. But the theory of separate creation is likewise a mere hypothesis. The question is, which hypothesis is the more reasonable? To accept this theory of evolution demands an act of faith. Every intellectual judgment is an act of faith. And just in proportion as it is earnest and sincere, and bends before the majesty of reason, and is a genuine endeavour to read a meaning into life and destiny, it is a religious act. There used to be a time when it was held religious to believe in miracles, in a stoppage or reversal of the quiet course of Nature. The more prodigies and marvels, the more inexplicable things a man could accept, or a book recount, the more religious that man or book was supposed to be. But the more God is recognised in order, in unbroken sequence and succession, in continuous cause and effect, in religious reason and persistent purpose, the more will piety recoil from everything that is miraculous; the more averse will be our reason and our faith–which is but reasons confiding or imaginative side–to harbour the thought of the preternatural, the supernatural, the supernatural. It was supposed that the human race appeared all of a sudden on the scene some six thousand years ago, a few centuries more or less after the disappearance of the extinct mammalia. But modern science carries back the existence of man one hundred thousand years, and even that is but a portion of the time during which some high authorities consider we have traces of the race. What are the religious lessons of this high antiquity of man? Do not Judaism and Christianity assume quite other proportions in our eyes, in relation to the entire humanity, than when it was believed that they, together with the light vouchsafed the patriarchs, constituted a revelation coeval with the lifetime of mankind? In all these cases, and in many more, it would be easy to show that the ascertained facts of science are valuable, and fraught with religious and theological worth; not only because they give the lie direct to many an ancient preconception, and many a narrowing prejudice, but because they open a wide and legitimate door to authorised flights of imagination and reasonable faith. The Bible will not lose its charm, nor its lessons their sanctity, because better understood, and more justly valued, than of old. (E. M. Geldart, M. A.)
The thunder of His power.
A discourse upon the power of God
The text is a lofty declaration of the Divine power, with a particular note of attention–Lo! Doctrine. Infinite and incomprehensible power pertains to the nature of God, and is expressed in part in His works. Though there be a mighty expression of Divine power in His works, yet an incomprehensible power pertains to His nature. His power glitters in all His works, as well as His wisdom.
I. The nature of this power.
1. Power sometimes signifies authority. But power taken for strength, and power taken for authority, are distinct things. The power of God here is to be understood of His strength to act.
2. Power is divided ordinarily into absolute and ordinate. Absolute is that power whereby God is able to do that which He will not do, but is possible to be done. Ordinate is that power whereby God doth that which He hath decreed to do. These are not distinct powers, but one and the same power.
3. The power of God is that ability and strength whereby He can bring to pass whatever He please, whatever His infinite wisdom can direct, and whatever the infinite purity of His will can resolve. Power, in the primary notion of it, doth not signify an act, but an ability to bring a thing into act.
4. This power is of a distinct conception from the wisdom and will of God. They are not really distinct, but according to our conceptions. We cannot discourse of Divine things, without absolutely some proportion of them with human, ascribing unto God the perfections, sifted from the imperfections, of our nature. In us there are three orders–of understanding, will, power; and accordingly three acts–counsel, resolution, execution; which, though they are distinct in us, are not distinct in God.
5. As power is essentially in God, so it is not distinct from His essence. Omnipotence is nothing but the Divine essence efficacious ad extra. It is His essence as operative.
6. The power of God gives activity to all the other perfections of His nature; and is of a larger extent and efficacy, in regard of its objects, than some perfections of His nature.
7. This power is infinite. A finite power is a limited power, and a limited power cannot effect everything that is possible. The objects of Divine power are innumerable–not essentially infinite. God can do infinitely more than He hath done, or will do.
(1) Creatures have a power to act about more objects than they do.
(2) God is the most free agent. Every free agent can do more than He will do.
(3) This power is infinite in regard of action. In regard to the independency of action. It consists in an ability to give higher degrees of perfection to everything which He hath made. As His power is infinite, extensive, in regard of the multitude of objects He can bring into being, so it is infinite, intensive, in regard of the manner of operation and the endowments He can bestow upon them.
(4) This power is infinite in regard of duration.
8. The impossibility of Gods doing some things is no infringing of His almightiness, but rather a strengthening of it. Some things are impossible in their own nature. Such as imply a contradiction. Some things are impossible to the nature and being of God. Some are impossible to the glorious perfections of God. He cannot do anything unworthy of Himself.
II. Reasons to prove that God must needs be powerful.
1. The power that is in creatures demonstrates a greater and an inconceivable power in God. Nothing in the world is without a power of activity according to its nature. All the power which is distinct in the creatures must be united in God.
2. If there were not an incomprehensible power in God, He would not be perfect.
3. The simplicity of God manifests it.
4. The miracles that have been in the world evidence the power of God.
III. How His power appears–in creation, in government, in redemption.
1. In creation.
(1) His power is the first thing evident in the story of the creation.
(2) By this creative power God is often distinguished from all the idols and false gods in the world. How doth the power of God appear in creation? The world was made of nothing. The creation of things from nothing speaks an infinite power. The power appears in raising such variety of creatures from this barren womb of nothing.
(3) God did all this with the greatest ease and facility. Without instruments. By a word; a simple act of His will. Note also the appearance of this power in the instantaneous production of things.
2. In government. God decreed from eternity the particular ends of creatures, and their operations respecting those ends. As there was need of His power to execute His decree of creation, there is also need of His power to execute His decree about the manner of government. All government is an act of the understanding, will, and power. This power is evident in natural government, which consists in the preservation of all things, propagation of them by corruptions and generations, and in a cooperation with them in their motives to attain their ends. In moral government, which is of the hearts and actions of men. And in gracious government, as respecting the Church.
3. In redemption. This is the most admirable work that ever God brought forth in the world. This will appear–
(1) In the person redeeming.
(2) In the publication and propagation of the doctrine of redemption.
(3) In the application of redemption–in the planting grace; in the pardon of sin; in the preserving grace.
IV. Uses.
1. Of information and instruction. If incomprehensible and infinite power belongs to the nature of God, then Jesus Christ hath a Divine nature, because the acts of power proper to God are ascribed to Him. Hence may also be inferred the deity of the Holy Ghost. Works of omnipotency are ascribed to the Spirit of God.
2. The power of God is contemned and abused. Contemned in every sin; in distrust of God; in too great fear of man; and by trusting in ourselves. Abused when we make use of it to justify contradictions; by presuming on it, without using the means He hath appointed. This doctrine is full of comfort, and it teacheth us the fear of God. (S. Charnock.)
The power of God
I. The nature of Gods power. Power sometimes signifies authority; here it signifies strength.
1. The power of God is that ability or strength whereby He can bring to pass whatsoever He pleaseth, whatsoever His infinite wisdom can direct, and the unspotted purity of His will resolve.
2. The power of God gives activity to all the other perfections of His nature. As holiness is the beauty, so power is the life of His attributes in their exercise.
3. This power is originally and essentially in His nature. The power of God is not derived from anything without Him.
4. Hence it follows that the power of God is infinite. Nothing can be too difficult for the Divine power to effect.
II. Wherein the power of God is manifested.
1. In creation.
2. In the government of the world.
(1) In preservation, or natural government.
(2) In moral government. The restraint of the malicious nature of Satan. The restraint of the wickedness of man.
(3) In His gracious government. In the deliverance of His Church.
In effecting His purpose by small means. In the work of our redemption. Note the Person redeeming; the progress of His life; His resurrection. Note the publication of it. The power of God was manifested in the instruments; and in the success of their ministry. Conclude–
1. Here is comfort in all afflictions. Our evils can never be so great to distress us as His power is to deliver.
2. This doctrine teaches us the fear of God. Who would not fear Thee? (Skeletons of Sermons.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Lo, these are parts of his ways] ketsoth, the ends or extremities, the outlines, an indistinct sketch, of his eternal power and Godhead.
How little a portion is heard] shemets, a mere whisper; admirably opposed, as Mr. Good has well observed, to raam, the thunder, mentioned in the next clause. As the thunder is to a whisper, so are the tremendous and infinitely varied works of God to the faint outlines exhibited in the above discourse. Every reader will relish the dignity, propriety, and sense of these expressions. They force themselves on the observation of even the most heedless.
By his Spirit he hath garnished the heavens. – Numerous are the opinions relative to the true meaning of this verse. Some think it refers to the clearing of the sky after a storm, such as appears to be described Job 26:11-12; and suppose his Spirit means the wind, which he directs to sweep and cleanse the face of the sky, by which the splendour of the day or the lustre of the night is restored: and by the crooked, flying, or aerial serpent, as it is variously rendered, the ecliptic is supposed to be meant, as the sun’s apparent course in it appears to be serpentine, in his approach to and recession from each of the tropics. This tortuous line may be seen on any terrestrial globe. Many will object to this notion as too refined for the time of Job; but this I could easily admit, as astronomy had a very early existence among the Arabians, if not its origin. But with me the chief objection lies against the obscurity of the allusion, if it be one; for it must require no small ingenuity, and almost the spirit of divination, to find out the sun’s oblique path in the zodiac in the words His hand hath formed the crooked serpent. Others have imagined that the allusion is to the lightning in that zigzag form which it assumes when discharged from one cloud into another during a thunder storm. This is at once a natural and very apparent sense. To conduct and manage the lightning is most certainly a work which requires the skill and omnipotence of GOD, as much as garnishing the heavens by his Spirit, dividing the sea by his power, or causing the pillars of heaven to tremble by his reproof. Others think that the act of the creation of the solar system is intended to be expressed, which is in several parts of the sacred writings attributed to the Spirit of God; (Ge 1:2; Ps 33:6😉 and that the crooked serpent means either Satan, who deceived our first parents, or huge aquatic animals; for in Isa 27:1, we find the leviathan and dragon of the sea called nachash bariach, the very terms that are used by Job in this place: “In that day the Lord with his sore and great and strong sword shall punish leviathan, the piercing serpent, ( nachash bariach,) even leviathan, that crooked serpent, ( nachash akallathon,) and he shall slay the dragon ( hattannin) that is in the sea.” And we know that in Ge 1:21 hattanninim haggedolim, which we translate great whales, includes all sea-monsters or vast aquatic animals. Calmet, who without hesitation adopts this sentiment, says: “I see no necessity to have recourse to allegory here. After having exhibited the effects of the sovereign power of God in the heavens, in the clouds, in the vast collection of waters in the sea, it was natural enough for Job to speak of the production of fishes.” The intelligent Dr. Sherlock gives another interpretation. After strongly expressing his disapprobation of the opinion that Job should descend, after speaking of the creation of the heavens and their host, to the formation of snakes and adders, he supposes “that Job here intended to oppose that grand religious system of sabaeism which prevailed in his time, and to which, in other parts of this book, he alludes; a system which acknowledged two opposite independent principles by which the universe was governed, and paid Divine adoration to the celestial luminaries. Suppose, therefore, Job to be acquainted with the fall of man, and the part ascribed to the serpent of the introduction of evil, see how aptly the parts cohere. In opposition to the idolatrous practice of the time, he asserts God to be the maker of all the host of heaven: By his Spirit he garnished the heavens. In opposition to the false notion of two independent principles, he asserts God to be the maker of him who was the author of evil: His hand hath formed the crooked serpent. You see how properly the garnishing of the heavens and the forming of the serpent are joined together. That this is the ancient traditionary explication of this place, we have undeniable evidence from the translation of the Septuagint, who render the latter part of this verse, which relates to the serpent, in this manner: , By a decree he destroyed the apostate dragon. The Syriac and Arabic versions are to the same effect: And his hand slew the flying serpent.
“These translators apply the place to the punishment inflicted on the serpent; and it comes to the same thing, for the punishing the serpent is as clear an evidence of God’s power over the author of evil as the creating him. We need not wonder to see so much concern in this book to maintain the supremacy of God, and to guard it against every false notion; for this was the theme, the business of the author.”-Bp. Sherlock on Prophecy, Diss. ii.
From the contradictory opinions on this passage, the reader will no doubt feel cautious what mode of interpretation he adopts, and the absolute necessity of admitting no texts of doubtful interpretation as vouchers for the essential doctrines of Christianity. Neither metaphors, allegories, similes, nor figurative expressions of any kind, should ever be adduced or appealed to as proofs of any article in the Christian faith. We have reason to be thankful that this is at present the general opinion of the most rational divines of all sects and parties, and that the allegory and metaphor men are everywhere vanishing from the meridian and sinking under the horizon of the Church. Scriptural Christianity is prevailing with a strong hand, and going forward with a firm and steady step.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These are parts, or, the extremities, but small parcels, the outside and visible work. How glorious then are his visible and more inward perfections and operations!
Of his ways, i.e. of his works. Of him, i.e. of his power, and wisdom, and providence, and actions. The greatest part of what we see or know of him, is the least part of what we do not know, and of what is in him, or is done by him.
The thunder of his power; either,
1. Of his mighty and terrible thunder, which is oft mentioned as an eminent work of God; as Job 28:26; 40:9; Psa 29:3; 77:18. Or,
2. Of his mighty power, which is aptly compared to thunder, in regard of its irresistible force, and the terror which it causeth to wicked men; this metaphor being used by others in like cases; as among the Grecians, who used to say of their vehement and powerful orators, that they did thunder and lighten; and in Mar 3:17, where powerful preachers are called sons of thunder.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. partsRather, “onlythe extreme boundaries of,” c., and how faint is the whisperthat we hear of Him!
thunderthe entirefulness. In antithesis to “whisper” (1Co 13:91Co 13:10; 1Co 13:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Lo, these [are] parts of his ways,…. This is the conclusion of the discourse concerning the wonderful works of God; and Job was so far from thinking that he had taken notice of all, or even of the chief and principal, that what he observed were only the extremities, the edges, the borders, and outlines of the ways and works of God in creation and providence; wherefore, if these were so great and marvellous, what must the rest be which were out of the reach of men to point out and describe?
but how little a portion is heard of him? from the creatures, from the works of creation, whether in heaven, earth, or sea; for though they do declare in some measure his glory, and though their voice is heard everywhere, and shows forth the knowledge of him; even exhibits to view his invisible things, his eternal power and Godhead; yet it is comparatively so faint a light, that men grope as it were in the dark, if haply they might find him, having nothing but the light of nature to guide them. We hear the most of him in his word, and by his Son Jesus Christ, in whose face the knowledge of him, and his glorious perfections, is given; and yet we know but in part, and prophesy in part; it is but little in comparison of what is in him, and indeed of what will be heard and known of him hereafter in eternity:
but the thunder of his power who can understand? meaning not literally thunder, which though it is a voice peculiar to God, and is very strong and powerful, as appears by the effects of it; see Job 40:9; yet is not so very unintelligible as to be taken notice of so peculiarly, and to be instanced in as above all things out, of the reach of the understanding of men; but rather the attribute of his power, of which Job had been discoursing, and giving so many instances of; and yet there is such an exceeding greatness in it, as not to be comprehended and thoroughly understood by all that appear to our view; for his mighty power is such as is able to subdue all things to himself, and reaches to things we cannot conceive of. Ben Gersom, not amiss, applies this to the greatness and multitude of the decrees of God; and indeed if those works of his which are in sight cannot be fully understood by us, how should we be able to understand things that are secret and hidden in his own breast, until by his mighty power they are carried into execution? see 1Co 2:9.
Fuente: John Gill’s Exposition of the Entire Bible
14 Behold, these are the edges of His ways,
And how do we hear only a whisper thereof!
But the thunder of His might – who comprehendeth it?
These ( retrospective, as in Job 18:21) are only , the extremest end-points or outlines of the ways of God, which Job has depicted; the wondrous fulness of His might, which extends through the whole creation, transcends human comprehension; it is only therefrom that becomes audible to us men. ( ) is translated by Symm. here , Job 4:12, ; the Arab. samisa (to speak very quickly, mutter) confirms this idea of the word; Jerome’s translation, vix. parvam stillam sermonis ejus (comp. Job 4:12, venas , tropical for parts), is doubly erroneous: the rendering of the has the antithesis of against it, and is not to be understood here otherwise than in , Deu 23:15; Deu 24:1: shame of something = something that excites a feeling of shame, a whisper of something = some whisper. The notion “somewhat,” which the old expositors attribute to , lies therefore in . is exclamatory in a similar manner as in Psa 89:48: how we hear ( , not ) only some whisper thereof ( partitive, as e.g., Isa 10:22), i.e., how little therefrom is audible to us, only as the murmur of a word, not loud and distinct, which reaches us!
As in the speech of Bildad the poet makes the opposition of the friends to fade away and cease altogether, as incapable of any further counsel, and hence as conquered, so in Job’s closing speech, which consists of three parts, Job 26:1, Job 27:1, Job 29:1, he shows how Job in every respect, as victor, maintains the field against the friends. The friends have neither been able to loose the knot of Job’s lot of suffering, nor the universal distribution of prosperity and misfortune. Instead of loosing the knot of Job’s lot of suffering, they have cut it, by adding to Job’s heavy affliction the invention of heinous guilt as its ground of explanation; and the knot of the contradictions of human life in general with divine justice they have ignored, in order that they may not be compelled to abandon their dogma, that suffering everywhere necessarily presupposes sin, and sin is everywhere necessarily followed by suffering. Even Job, indeed, is not at present able to solve either one or other of the mysteries; but while the friends’ treatment of these mysteries is untrue, he honours the truth, and keenly perceives that which is mysterious. Then he proves by testimony and an appeal to facts, that the mystery may be acknowledged without therefore being compelled to abandon the fear of God. Job firmly holds to the objective reality and the testimony of his consciousness; in the fear of God he places himself above all those contradictions which are unsolvable by and perplexing to human reason; his faith triumphs over the rationalism of the friends, which is devoid of truth, of justice, and of love.
Job first answers Bildad, Job 26:1. He characterizes his poor reply as what it is: as useless, and not pertinent in regard to the questions before them: it is of no service to him, it does not affect him, and is, moreover, a borrowed weapon. For he also is conscious of and can praise God’s exalted and awe-inspiring majesty. He has already shown this twice, Job 9:4-10; Job 12:13-25, and shows here for the third time: its operation is not confined merely to those creatures that immediately surround God in the heavens; it extends, without being restrained by the sea, even down to the lower world; and as it makes the angels above to tremble, so there it sets the shades in consternation. From the lower world, Job’s contemplation rises to the earth, as a body suspended in space without support; to the clouds above, which contain the upper waters without bursting, and veil the divine throne, of which the sapphire blue of heaven is the reflection; and then he speaks of the sea lying between Shel and heaven, which is confined within fixed bounds, at the extreme boundaries of which light passes over into darkness; – he celebrates all this as proof of the creative might of God. Then he describes the sovereign power of God in the realm of His creation, how He shakes the pillars of heaven, rouses the sea, breaks the monster in pieces, lights up the heavens by chasing away the clouds and piercing the serpent, and thus setting free the sun. But all these – thus he closes – are only meagre outlines of the divine rule, only a faint whisper, which is heard by us as coming from the far distance. Who has the comprehension necessary to take in and speak exhaustively of all the wonders of His infinite nature, which extends throughout the whole creation? From such a profound recognition and so glorious a description of the exaltation of God, the infinite distance between God and man is most clearly proved. Job has adequately shown that his whole soul is full of that which Bildad is anxious to teach him; a soul that only requires a slight impulse to make it overflow with such praise of God, as is not wanting in an universal perception of God, nor is it full of wicked devices. When therefore Bildad maintains against Job that no man is righteous before such an exalted God, Job ought indeed to take it as a warning against such unbecoming utterances concerning God as those which have escaped him; but the universal sinfulness of man is no ground of explanation for his sufferings, for there is a righteousness which avails before God; and of this, job, the suffering servant of God, has a consciousness that cannot be shaken.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(14) These are parts.Literally, endsjust the merest outskirts. For is heard we may render do we hear; and for the thunder of His power, the thunder of His mighty deeds. We can only hear the faintest whisper of His glory, and cannot understand or endure the full-toned thunder of His majesty. Here, then, is Jobs final reply to the arguments of his friends. He shows himself even more conscious than they of the grandeur and holiness of God; but that has in no way rendered his position as a sufferer more intelligiblerather the reversenor theirs as defenders of the theory of exact retribution. He cannot understand and they cannot explain; but while he rejects their explanations, he rests secure in his own faith.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Parts Ends; “the extreme point;” “the border.” Exo 25:19; Exo 28:7. The Arabian schoolmen called our present knowledge the ends, or off-cuttings of things. “They compared it to the threads which stick out from the lower or wrong side of the tapestry which the great Artificer is weaving above.” Compare 1Co 13:9; 1Co 13:12. But how little a portion, etc. Literally, what a whisper-word is that we hear. For shemets, “whisper,” see note on Job 4:12. It was a pleasing conceit of Pythagoras that the heavenly bodies in their motions emitted sounds which were blended together in musical harmony. The reason we do not hear it. Cicero says, is because “the sound is so loud as to transcend our power of hearing.” “Tantus sonitus ut eum aures hominum capere non possint.” De Republica, Job 6:18. Kepler’s discoveries give countenance to the very old conception of the philosophers. Schlottmann’s interpretation, that what we hear of God’s ways and works is but an echo of the distant thunder, falls greatly below the thought of Job, whose figure is that of a whispered word compared with the mightier thunder, “the thunder of his power.” May it not be just as true still, now that science has brought to our knowledge “a hundred million worlds,” that these are the outskirts of his universe, the fringes of his royal garment, “the ends of his ways?”
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 26:14. Lo, these are parts of his ways Lo! these are but the outlines of his paths; yet what a series of noble acts have we heard of him! but of the thundering of his mightiness, who can even bear the contemplation? See Heath and Schultens.
REFLECTIONS.1st, Pained as Job is, in every part, he cannot help rallying Bildad on the impertinence of his pompous oration.
How hast thou helped him that is without power? how savest thou the arm that hath no strength? If this be referred to God, it is an ironical sarcasm on Bildad’s pretending to lift his feeble arm in support of the Almighty and his cause; or if it be spoken of Job, as seems most likely, it expresses his contempt of a discourse so foreign to the purpose, and so little suited to minister to him strength or help. How hast thou counselled him that hath no wisdom? ridiculing the folly of his affecting the part of a counsellor, and of his regarding his opponent as if he was destitute of understanding: And how hast thou plentifully declared the thing as it is? set forth the matter in dispute in a copious and convincing manner, when in fact he had not spoken one word to the purpose, respecting the grand point in debate. To whom hast thou uttered words, as if I were ignorant of such knowledge, and words withal so foreign to the case? And whose spirit came from thee? in thy conceit, the spirit of wisdom and eloquence; in my apprehension, the spirit of error and affectation. Note; (1.) When persons conceited, and wedded to their own opinions, assume a superiority in dispute, without producing any just claim to it, they deserve the ridicule that they provoke. (2.) It is not sufficient that what we say is true; it must be pertinent, and applicable to the case in hand, or else it is unprofitable and vain. (3.) Afflicted souls need not to have displays of majesty and terror set before them; but of mercy and grace in Christ, poured in as balm to their wounds.
2nd, The point in debate is dropped here; and, since Bildad seemed to triumph in setting forth the power and greatness of God; Job, so far from disputing it, heartily joins with him, yea, exceeds him. It were happy for us, in all our religious differences, if we would waive disputes about opinions allowedly not essential to salvation, and, content to differ about the more abstruse and minuter points of doctrine, unite in the great and glorious truths which both sides heartily embrace.
1. The power and glory of God appear among the inhabitants of hell beneath, sunk as stones in the mighty waters, and groaning in misery: the Rephaim, the giants of enormous size, swept away by the devouring deluge with all the multitude, are shut up in chains of darkness in the great abyss, unto the judgment of the great day, (for so the words may signify:) Behold, the giants groan under the waters, with the inhabitants thereof, the world of the ungodly. Hell is naked before him, and destruction hath no covering; he sees each atom of the sleeping dead wherever dispersed in earth, fire, air, or water: yea, the place of the damned is open before him, hell itself excludes not his presence; how then should the sinner be hid, when even death and hell are without covering?
2. From things beneath, he ascends to things around us, in the earth and sea: He hangs the earth upon nothing, poised in the vast expanse, and held together by strange magnetic virtue. Shut up in the bosom of the vast abyss, the mighty waters know those bounds which they cannot pass till time shall be no more. The stormy billows roar, and lash the echoing shores; the waves lift up their heads, as if they had forsaken the deep, and threatened to mount the skies; the pillars of heaven, the strong mountains, tremble, and stand astonished at his reproof, when tempests and mighty thunders are stirred up round about them; then, at his word, he smiteth through the proud waves, the storm is hushed, billows subside, and creep in gentle murmurs to the shore.
3. From objects around us on earth, he rises to the visible glories above us, which bear the strong and legible characters of his eternal power and godhead who fashioned them. The vast expanse of firmament is stretched over us, where float those clouds, in which, by wonderful mechanism, the waters exhaled from the sea are suspended, nor, rent with the weight, pour down in torrents their collected stores, but with gentle showers refresh, instead of deluging the earth. Garnished by his Spirit, the aetherial sky, bright with sun, moon, and stars, displays the wonders of his transcendant greatness; and his hand hath formed the crooked serpent, either some bright constellation in the heavens, or that wonder of God’s works upon earth, Leviathan, Isa 27:1.; yet, surpassing marvellous as these his works appear, lo, these are parts of his ways, but how little a portion is heard of him? how little do we know, compared with what is unseen; and even in what is visible, how small a part can we comprehend of the depths of the wisdom, knowledge, and glory of God therein manifested. But the thunder of his power, the amazing greatness of it, who can understand? it infinitely transcends all human faculties, and leaves us far behind, lost in wonder and admiration.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
An interesting subject ariseth here, from the perusal of this chapter, in the departure of Bildad’s discourse from the main point in question, by the instruction it gives to the ministers of GOD’S word and ordinances, that they always regard the express wants of their people. That subject may be very profitable at another season, which, in a moment of sorrow, would be ill-suited, and ill-timed. What the Apostle calls, in season, and out of season, implies, that those who visit souls in distress, as Job’s three friends were supposed to have done, should suit their discourse to the alleviation of their misery. Dry argument, even though the subject itself be true, will not assuage the want of a poor thirsty sinner. Oh! how sweet is that sermon, which GOD the HOLY GHOST commissions to the heart, when a weary, heavy laden, and sorrowful soul feels encouragement to come to JESUS, and to cast all his burden upon him, who alone can sustain him. This is indeed to have the tongue of the learned, when a minister is enabled to speak a word, in season, to him that is weary.
But here, precious JESUS, as in every other instance of mercy, so in this, how can my soul ever think of the sweetness of the lips of consolation without calling to mind how thou, in the day of thy flesh, didst go about binding up the broken heart; and, like the good Samaritan, didst pour in oil and wine into the deadly wounds of our robbed and ruined nature. Thou art indeed the consolation itself of thy people, for there is no other; and thou speakest to the wants and necessities of thine, in all their multiform shapes. Thou art, as thy Prophet described thee, the rest, wherewith thou wilt cause the weary to rest, and thou art their refreshing. Be thou then, O LORD, now in the day of thy power, the unceasing comforter of thine heritage: visit distressed souls of thine in their affliction: graciously propose before them such sweet and constraining subjects, to manifest thy love; and proclaim thyself, O LORD, under that endearing character, I am the Lord, that teacheth thee to profit.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 26:14 Lo, these [are] parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
Ver. 14. Lo, these are parts of his ways ] Or rather, particles of his works. Extrema sunt viarum eius, so the Tigurines translate it; these are the ends, extremities, or utmost parts of them, the , as St Paul calleth it, that which may be known of God, per species creaturarum, Rom 1:19-20 , as the sun may be seen in the water after a sort; but in rota, circle, as the schools speak, in the circle wherein it runs, we are not able to behold him; so something of God may be seen in his works, in his word; his back parts we may see and live, as Moses, Exo 33:18-20 ; his train in the temple, as Isaiah, Isa 6:1
But how little a portion is heard of him?
But the thunder of his power, who can understand?
Claudicat ingenium, delirat linguaque, mensque.
but how little a portion = ’tis but a whisper.
how little: Job 11:7-9, Psa 139:6, Psa 145:3, Isa 40:26-29, Rom 11:33, 1Co 13:9-12
the thunder: Job 40:9, 1Sa 2:10, Psa 29:3
Reciprocal: Gen 1:2 – Spirit Exo 33:23 – thou shalt Job 33:12 – God Job 36:26 – we Job 37:5 – great Job 37:19 – we Job 37:23 – we Psa 40:5 – Many Psa 106:2 – utter Hab 3:4 – the hiding Joh 21:25 – there
THE MAJESTY OF GOD
The thunder of His power who can understand?
Job 26:14
We come here to Jobs answer.
I. This as to Bildad occupies but one chapter, which is characterised from beginning to end by scorn for the man who has no more to say.In a series of fierce exclamations he reveals the impotence of all that his friend has said to help him in any way.
II. Then, in order to show the poverty of Bildads argument, he speaks of the greatness of God in order to show that he knows it, and even more perfectly than his friends. Gods power is exercised in the under-world. The shades tremble, the grave is naked, destruction has no covering. The whole material fabric is upheld simply by His power. The mysteries of controlled waters and light and darkness are within the sphere of His government. The sweeping storm and its disappearance are alike by His power and spirit. Having thus in almost overwhelming poetic beauty suggested his consciousness of the greatness and government of God, he declares that all these things are but the outskirts of His ways, that, after all, everything that man is conscious of is but a whisper of God. The thunder of His power is evidently beyond human comprehension.
Illustration
One great school of men finds that the basis of all things is spiritual; another school finds that the basis of all things is material. Says one, The life of the universe is supernatural; says the other, We can only trust a tangible and material foundation. We believe that at last the things that are seen rest upon the wise and eternal will of God, over all, blessed for ever. When men say that everything is to be explained by natural laws, natural causes, natural sequences, we believe in natural laws, natural causes, natural sequences. But before all changes, all states, all stages, we must find the Prime Mover, and as to all the rest, all the secondary causes, the will of God works through them all, to His high and wonderful purpose.
Job 26:14. Lo, these are parts of his ways But very small parcels even of those of his works which are visible to us. For it would be a vain and fruitless labour should I undertake to speak of all the wonders of the Creator. His works are so many, so great, and so far surpassing our narrow conceptions, that we can never hope to arrive at a perfect knowledge of them all, or even of any of them. We must be content to stand, as it were, at a distance, and, with profound reverence, take a short, imperfect view of a few mere sketches of the effects of his wonder-working power. But how little a portion is heard of him? Of his wisdom, and power, and providence. If these his external and visible works be so stupendous, how glorious then must be his invisible, and more internal perfections and operations! For what we see or know of him is nothing in comparison of what we do not know, and of what is in him, or is done by him. But the thunder of his power who can understand? Either, first, Of his mighty and terrible thunder, which is often mentioned as an eminent work of God. Or, second, Of his almighty power, which is properly compared to thunder, in regard of its irresistible force, and the terror which it causes to wicked men.
26:14 Lo, these [are] parts of his ways: but {m} how little a portion is heard of him? but the thunder of his power who can understand?
(m) If these few things which we see daily with our eyes, declare his great power and providence, how much more would they appear, if we were to comprehend all his works.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes