Job 28:25

To make the weight for the winds; and he weigheth the waters by measure.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Job 28:25. To make the weight for the winds — His wisdom it is which sets things in such exact order, and gives them such just measures, that the wind cannot blow but in those proportions which he hath prescribed. He appoints to every wind that blows its season, its degree, its bounds, when, and where, and how much, and how long, each shall blow. He only knows why he doth these things. He instanceth in some few of God’s works, and those which seem to be most trivial and uncertain, that thereby he might more strongly imply that God doth the same in other things which are more considerable, and that he doth all things in the most exact order, and weight, and measure. And he weigheth the waters — Namely, the rain- waters, which God layeth up in his storehouses, the clouds, and thence draws them forth, and sends them down upon the earth, in such times and proportions as he thinks fit. By measure — For liquid things are examined by measure, as other things are by weight: and here are both weight and measure, to signify with what perfect wisdom God governs the world.

Matthew Henry's Concise Commentary

28:20-28 There is a two-fold wisdom; one hid in God, which is secret, and belongs not to us; the other made known by him, and revealed to man. One day's events, and one man's affairs, have such reference to, and so hang one upon another, that He only, to whom all is open, and who sees the whole at one view, can rightly judge of every part. But the knowledge of God's revealed will is within our reach, and will do us good. Let man look upon this as his wisdom, To fear the Lord, and to depart from evil. Let him learn that, and he is learned enough. Where is this wisdom to be found? The treasures of it are hid in Christ, revealed by the word, received by faith, through the Holy Ghost. It will not feed pride or vanity, or amuse our vain curiosity. It teaches and encourages sinners to fear the Lord, and to depart from evil, in the exercise of repentance and faith, without desiring to solve all difficulties about the events of this life.

Barnes' Notes on the Bible

To make the weight for the winds - That is, to weigh the winds and to measure the waters - things that it would seem most difficult to do. The idea here seems to be, that God had made all things by measure and by rule. Even the winds - so fleeting and imponderable - he had adjusted and balanced in the most exact manner, as if he had "weighed" them when he made them. The air has "weight," but it is not probable that this fact was known in the time of Job, or that he adverted to it here. It is rather the idea suggested above, that the God who had formed everything by exact rule. and who had power to govern the winds in the most exact manner, must be qualified to impart wisdom.

And he weigheth the waters - Compare the notes at Isaiah 40:12. The word rendered "weigheth" in this place (תכן tâkan) means either to "weigh," or to "measure," Isaiah 40:12. As the "measure" here is mentioned, it rather means probably to adjust, to apportion, than to weigh. The waters are dealt out by measure; the winds are weighed. The sense is, that though the waters of the ocean are so vast, yet God has adjusted them all with infinite skill, as if he had dealt them out by measure; and having done this, he is qualified to explain to man the reason of his doings.

Jamieson-Fausset-Brown Bible Commentary

25. God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters, fixing their bounds, with wisdom as His counsellor (Pr 8:27-31; Isa 40:12).

Matthew Poole's Commentary

To make the weight for the winds; which of themselves are most light, and without any weight, and inconstant, and such as no creature can order or govern them: but God manageth them all by weight, appointing to every wind that blows its season, its proportion, its bounds and limits, when, and where, and how much, and how long each wind shall blow, and for what ends; whether for mercy, as to refresh men in hot seasons with its gentle gales, to cherish the fruits of the earth, to waft ships on the sea to their desired havens, &c.; or whether for judgment, as to corrupt the air, and thereby the bodies of men, and fruits of the earth, to blow down houses upon their inhabitants, as he was pleased to deal with my poor unhappy children. He only doth all these things, and he only knows why he doth them. He instanceth but in some few of God’s works, and those which seem to be most trivial, and casual, and uncertain, that thereby he might more strongly imply and prove that God doth the same in other things which are more considerable, and are managed by more constant causes and certain methods; that he doth all things in the most exact order, and weight, and measure.

He weigheth: but it seems a very improper speech, to weigh things by measure; and therefore this word may more fitly be otherwise rendered, he examineth, or disposeth, or fitteth, or directeth, for so this verb is elsewhere used, as 1 Samuel 2:3 Psalm 75:3 Proverbs 16:2 21:2.

The waters, to wit, the rain waters, as appears from the next verse, which God layeth up in his store-houses, or bottles, the clouds, and thence draws them forth, and sends them down upon the earth in such times and proportions as he thinks fit, and as may serve his several designs and ends.

By measure; for liquid things are examined by measure, as other things are by weight; and here is both weight and measure, to signify with what exact and perfect wisdom God doth govern the world.

Gill's Exposition of the Entire Bible

To make the weight for the wind,.... He indeed makes the wind itself, holds it in his fists, and brings it forth out of his treasures, and lets it go, or restrains it, at his pleasure; he gives it an inclination to this or that or the other point of the heavens, and a force to blow with, greater or lesser, as he pleases, either for the good and benefit of men, or for the punishment of them; he raises the stormy wind, which fulfils his word and his will; and he makes it subside and become a calm when he thinks fit; he can make it heavier or lighter, add to or take from its weight, so that it becomes more or less pressing on bodies it meets with; he can make a rough wind, and stay that in the day of his east wind; he can make the rain in some sense a weight to it; he can wet its wings with it, and bear it down and cause it to rest and be still; and he that knows from whence it comes, and whither it goes, though we do not, being wholly under his direction, must know the way and place of wisdom:

and he weigheth the waters by measure; or, "in a measure" (k); in the hollow of his hand, where he poises them; see Isaiah 40:12; some, because there is a seeming impropriety in weighing by, or with a measure, render it "out of a measure" (l) Mr. Broughton translates the words, "and held the waters in a measure"; in his hand, as before, or in the sea; weight and measure being both applied to the waters, may denote the perfect and exact knowledge God has of them, and of his great and diligent concern in Providence about them, he ordering and disposing of them according to his will; and which is greatly the sense of the word used for weighing; and so the Targum paraphrases it,

"the waters he prepares (orders or disposes of) by measure.''

These waters, as they seem to be distinguished from rain in Job 28:26, may design the waters of the sea and rivers; with these the earth at first was covered, which being ordered off of it, and a place provided for them, they were gathered into it, and measured and bounded in it by shores and sand, that they might not overflow the earth; which is a wonderful instance of the providence of God, in weighing and measuring the waters; of which also there was a singular instance at the general deluge, when the windows of heaven were opened, and the fountains of the great deep broke up, which overflowed the whole earth, and the highest mountains in it; and after a time went off at the command of God, and the earth was dry as before: the tides, the ebbing and flowing of the sea, and the flux and reflux of rivers, from and to the same place, are surprising things, and wholly owing to the power and providence of God; the causes and reasons of which are unknown to us, but are well known to him, who weighs and measures the waters, which flow in a regular course; and who therefore must know the way and place of wisdom and understanding.

(k) "in mensura", V. L. Pagninus, Montanus, Bolducius, Beza. (l) "Ex mensura", Junius & Tremellius, Piscator, Mercerus.

Geneva Study Bible

To make the weight for the winds; and he weigheth the waters by measure.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

25. to make the weight for the winds] Or, making (when he made), appointing the winds their greater or less force. The idea is of course that God weighed the winds themselves, i. e. defined their bulk exactly, not that, in modern language, he gave to each its weight or pressure, though the sense is little different.

and he weigheth the waters by measure] Or, and he meted out the waters by measure. The “waters” are the rains, Job 28:26. The “winds” and “waters” are examples, taken to represent all, of the agencies and forces of creation. These were and continue all weighed and measured, adjusted and directed by God. The second half of the verse explains the first. In the first half it is not God’s abstract omniscience that is referred to, but His universal oversight as Creator; and the sense of the whole verse, which supports the assertion that God has Wisdom (Job 28:23), is not that God must be in possession of Wisdom in order to be Creator, which without Wisdom He could not be, but rather that His being Creator enables us to understand how Wisdom is or comes to be in His possession.

Wisdom in this passage, as in other parts of Scripture where it is spoken of, is properly the idea or conception lying behind or under the fixed order of the universe, the world-plan. This fixed order itself with all its phenomena and occurrences is nothing but God fulfilling Himself in many ways, but these ways may be reduced to one conception, and this is Wisdom, which is thus conceived as a thing having an objective existence of its own. Naturally such an objective thing is apt to be personified and may be “seen,” “established,” “searched out” and the like. In the same way the question may be put, Where is Wisdom to be found? and the answer given that it can be found nowhere. This question and answer merely mean that man cannot attain to intellectual apprehension of the idea of the universe, nor understand the principle underlying the phenomena and events of the world and human life.

Pulpit Commentary

Verse 25. - To make the weight for the winds. God by his wisdom gives to winds their exactly fitting degree of force and violence, so that they perform the work in the world which they were intended to perform, and which would not be performed, were they either of a less or of a greater intensity. And he weigheth the waters by measure (comp. Isaiah 40:12, "Who hath measured the waters in the hollow of his hand, and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?"). Everything in creation is duly proportioned to every other thing. All is ordered "by weight and with care." Job 28:25

Keil and Delitzsch Biblical Commentary on the Old Testament

25 When He appointed to the wind its weight,

And weighed the water according to a measure,

26 When He appointed to the rain its law,

And the course to the lightning of the thunder:

27 Then He saw it and declared it,

Took it as a pattern and tested it also,

28 And said to man: Behold, the fear of the Lord is wisdom,

And to depart from evil is understanding.

It is impracticable to attach the inf. לעשׂות to Job 28:24 as the purpose, because it is contrary to the meaning; but it is impossible, according to the syntax, to refer it to Job 28:27 as the purpose placed in advance, or to take it in the sense of perfecturus, because in both instances it ought to have been יתכּן instead of תּכּן, or at least ותכּן with the verb placed first (vid., Job 37:15). But even the temporal use of ל in לפנות at the turn (of morning, of evening, e.g., Genesis 24:63) cannot be compared, but לעשׂות signifies perficiendo equals quum perficeret (as e.g., 2 Samuel 18:29, mittendo equals quum mitteret), it is a gerundival inf. Ngelsb. S. 197f., 2nd edition); and because it is the past that is spoken of, the modal inf. can be continued in the perf., Ges. 132, rem. 2. The thought that God, when He created the world, appointed fixed laws of equable and salutary duration, he particularizes by examples: He appointed to the wind its weight, i.e., the measure of its force or feebleness; distributed the masses of water by measure; appointed to the rain its law, i.e., the conditions of its development and of its beginning; appointed the way, i.e., origin and course, to the lightning (חזיז from חזז, Arab. ḥzz, secare). When He thus created the world, and regulated what was created by laws, then He perceived (ראהּ with He Mappic. according to the testimony of the Masora) it, wisdom, viz., as the ideal of all things; then He declared it, enarravit, viz., by creating the world, which is the development and realization of its substance; then He gave it a place הכינהּ (for which Dderl. and Ewald unnecessarily read הבינהּ), viz., to create the world after its pattern, and to commit the arrangement of the world as a whole to its supreme protection and guidance; then He also searched it out or tested it, viz., its demiurgic powers, by setting them in motion to realize itself.

If we compare Proverbs 8:22-31 with this passage, we may say: the חכמה is the divine ideal-world, the divine imagination of all things before their creation, the complex unity of all the ideas, which are the essence of created things and the end of their development. "Wisdom," says one of the old theologians,

(Note: Vid., Jul. Hamberger, Lehre Jak. Bhme's, S. 55.)

"is a divine imagination, in which the ideas of the angels and souls and all things were seen from eternity, not as already actual creatures, but as a man beholds himself in a mirror." It is not directly one with the Logos, but the Logos is the demiurg by which God has called the world into existence according to that ideal which was in the divine mind. Wisdom is the impersonal model, the Logos the personal master-builder according to that model. Nevertheless the notions, here or in the alter cognate portion of Scripture, Proverbs 8:22-31, are not as yet so distinct as the New Testament revelation of God has first of all rendered possible. In those days, when God realized the substance of the חכמה, this eternal mirror of the world, in the creation of the world, He also gave man the law, corresponding to which he corresponds to His idea and participates in wisdom. Fearing the supreme Lord (אדני) only here in the book of Job, one of the 134 ודאין, i.e., passages, where אדני is not merely to be read instead of יהוה, but is actually written),

(Note: Vid., Buxtorf's Tiberias, p. 245; comp. Br's Psalterium, p. 133.)

and renouncing evil (סוּר מרע, according to another less authorized mode of writing מרע), - this is man's share of wisdom, this is his relative wisdom, by which he remains in connection with the absolute. This is true human φιλοσοφία, in contrast to all high-flown and profound speculations; comp. Proverbs 3:7, where, in like manner, "fear Jehovah" is placed side by side with "depart from evil," and Proverbs 16:6, according to which it is rendered possible סור מרע, to escape the evil of sin and its punishment by fearing God. "The fear of God is the beginning of wisdom" (Proverbs 1:7; comp. Psalm 111:10) is the symbolum, the motto and uppermost principle, of that Israelitish Chokma, whose greatest achievement is the book of Job. The whole of Job 28:1 is a minute panegyric of this principle, the materials of which are taken from the far-distant past; and it is very characteristic, that, in the structure of the book, this twenty-eighth chapter is the clasp which unites the half of the δέσις with the half of the λύσις, and that the poet has inscribed upon this clasp that sentence, "The fear of God is the beginning of wisdom." But, moreover, Job's closing speech, which ends in this celebration of the praise of the חכמה, also occupies an important position, which must not be determined, in the structure of the whole.

continued...