Behold, he withholds the waters, and they dry up: also he sends them out, and they overturn the earth.
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EXPOSITORY (ENGLISH BIBLE)Job 12:15. He withholdeth the waters — Which are reserved in the clouds, that they may not fall upon the earth; and they dry up — Namely, the waters upon the earth, springs, brooks, and rivers dry up, as after the general deluge, to which here is a manifest allusion.
He sendeth them out, and they overturn the earth - Such inundations may have occurred in the swollen torrents of Arabia, and indeed are so common everywhere as to furnish a striking illustration of the power and sovereign agency of God.He withholdeth the waters; which are reserved in the clouds, that they may not fall upon the earth.
They dry up, i.e. the waters upon the earth, ponds, and springs, and brooks, and rivers. Nahum 1:4; or else this may be understood of God's withholding and restraining the waters in the clouds, and not suffering them to let down rain on the earth; when not only brooks dry up, as the brook Cherith did, where Elijah abode for sometime, but the fruits of the earth, trees, plants, and herbs dry up, wither and die; see 1 Kings 17:7; and this is an emblem in a spiritual sense of God's withholding the word and ordinances, the waters of the sanctuary the means of grace, and of fruitfulness; which when he does, the consequence of it is barrenness and unfruitfulness in kingdoms, cities, towns, families, sad particular persons; and of his withholding the communications of his grace, often compared to water in Scripture, even from his people; the effect of which is, that they are in, withering circumstances, the things that revive seem ready to die, though they shall not; love waxes cold, faith is ready to fail, and hope and strength seem perishing from the Lord:
also he sendeth them out, and they overturn the earth; as at the time of the flood, when the fountains of the great deep were broken up, and the windows of heaven were opened, and such vast quantities of water issued out as overflowed the whole world, by which it was overturned; and as the Apostle Peter says, "perished", 2 Peter 3:5; though this is also true of inundations that may have been since, which though not universal as that, yet so far as they have reached have overturned all in their way, and carried off the fruits of the earth, the habitations of men, and men themselves; whole countries, cities and towns, have been carried away by the waters of the sea, or sunk into it, particularly all that space. Where now is the Atlantic sea, as Pliny (t), from Plato, relates. It is well when the grace of God flows, and overflows, and superabounds abounding sin, and overpowers and overcomes carnal, earthly, and sensual lusts, and reigns where sin did, and teaches to deny ungodliness and worldly lusts, and to mortify the members on the earth.Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.
EXEGETICAL (ORIGINAL LANGUAGES)15. withholdeth the waters] In droughts. The second half of the verse refers to floods and cataclysms.Verse 15. - Behold, he withholdeth the waters, and they dry up. God, at his pleasure, causes great droughts, which are among the worst calamities that can happen. He withholds the blessed rain from heaven (Deuteronomy 11:17; 1 Kings 8:35; 1 Kings 17:1), and the springs shrink, and the rivers dry up, and a fruitful land is turned into a desert, and famine stalks through the land, and men perish by thousands. Also he sendeth them out, and they overturn the earth; i.e. he causes floods and inundations. Once upon a time he overwhelmed the whole earth, and destroyed almost the entire race of mankind, by a deluge of an extraordinary character, which so fixed itself in the human consciousness, that traces of it are to be found in the traditions of almost all the various races of men. But, beside this great occasion, he also in ten thousand other cases, causes, by means of floods, tremendous ruin and devastation, sweeping away crops and cattle, and even villages and cities, sometimes even "overturning the earth," causing lakes to burst, rivers to change their course, vast tracts of land to be permanently submerged, and the contour of coasts to be altered.
And the birds of heaven - they shall declare it to thee:
8 Or look thoughtfully to the ground - it shall teach it thee;
And the fish of the sea shall tell it thee.
9 Who would not recognise in all this
That the hand of Jehovah hath wrought this,
10 In whose hand is the soul of every living thing,
And the breath of all mankind?!
The meaning of the whole strophe is perverted if זאת (Job 12:9), is, with Ewald, referred to "the destiny of severe suffering and pain," and if that which precedes is accordingly referred to the testimony of creation to God as its author. Since, as a glance at what follows shows, Job further on praises God as the governor of the universe, it may be expected that the reference is here to God as the creator and preserver of the world, which seems to be the meaning of the words. Job himself expresses the purpose of this hymn of confession, Job 12:2., Job 13:1.: he will show the friends that the majesty of God, before which he ought, according to their demands, to humble himself in penitence, is not less known to him than to them; and with ואולם, verum enim vero, he passes over to this subject when he begins his third answer with the following thought: The perception in which you pride yourselves I also possess; true, I am an object of scornful contempt to you, who are as little able to understand the suffering of the godly as the prosperity of the godless, nevertheless what you know I also know: ask now, etc. Bildad had appealed to the sayings of the ancients, which have the long experience of the past in their favour, to support the justice of the divine government; Job here appeals to the absoluteness of the divine rule over creation. In form, this strophe is the counterpart of Job 8:8-10 in the speech of Bildad, and somewhat also of Job 11:7-9 in that of Zophar. The working of God, which infinitely transcends human power and knowledge, is the sermon which is continuously preached by all created things; they all proclaim the omnipotence and wisdom of the Creator.
The plural בּהמות is followed by the verb that refers to it, in the singular, in favour of which Genesis 49:22 is the favourite example among old expositors (Ges. 146, 3). On the other hand, the verb might follow the collective עוף in the plural, according to Ges. 146, 1. The plural, however, is used only in Job 12:8, because there the verb precedes instead of following its subject. According to the rule Ges. 128, 2, the jussive form of the fut. follows the imperative. In the midst of this enumeration of created things, שׂיח, as a substantive, seems to signify the plants - and especially as Arab. šı̂h even now, in the neighbourhood of Job's ancient habitation, is the name of a well-known mountain-plant - under whose shade a meagre vegetation is preserved even in the hot season (vid., on Job 30:4.). But (1) שׂיח as subst. is gen. masc. Genesis 2:5); (2) instead of לערץ, in order to describe a plant that is found on the ground, or one rooted in the ground, it must be על־הארץ or בארץ; (3) the mention of plants between the birds and fishes would be strange. It may therefore be taken as the imperative: speak to the earth (lxx, Targ., Vulg., and most others); or, which I prefer, since the Aramaic construction לו סח, narravit ei, does not occur elsewhere in Hebrew (although perhaps implicite, Proverbs 6:22, תשׂיחך equals לך תשׂיח, favulabitur, or confabulabitur tibi), as a pregnant expression: think, i.e., look meditatively to the earth (Ewald), since שׂוּח (שׂיח), like הגה, combines the significations of quiet or articulate meditation on a subject. The exhortation directs attention not to the earth in itself, but to the small living things which move about on the ground, comprehended in the collective name רמשׂ, syn. שׁרץ (creeping things), in the record of creation. All these creatures, though without reason and speech, still utter a language which is heard by every intelligent man. Renan, after Ewald, translates erroneously: qui ne sait parmi tous ces tres. They do not even possess knowledge, but they offer instruction, and are a means of knowledge; בּ with ידע, like Genesis 15:8; Genesis 42:33, and freq. All the creatures named declare that the hand of Jehovah has made "this," whatever we see around us, τὸ βλεπόμενον, Hebrews 11:3. In the same manner in Isaiah 66:2; Jeremiah 14:22, כּל־אלּה is used of the world around us. In the hand of God, i.e., in His power, because His workmanship, are the souls of all living things, and the spirit (that which came direct from God) of all men; every order of life, high and low, owes its origin and continuance to Him. אישׁ is the individual, and in this connection, in which נפשׁ and רוּח ( equals נשׁמה) are certainly not unintentionally thus separated, the individual man. Creation is the school of knowledge, and man is the learner. And this knowledge forces itself upon one's attention: quis non cognoverit? The perf. has this subjunctive force also elsewhere in interrogative clauses, e.g., Psalm 11:3 (vid., on Genesis 21:7). That the name of God, JEHOVAH, for once escapes the poet here, is to be explained from the phrase "the hand of Jehovah hath made this," being a somewhat proverbial expression (comp. Isaiah 41:20; Isaiah 66:2).
Job now refers to the sayings of the fathers, the authority of which, as being handed down from past generations, Bildad had maintained in his opposition to Job.
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