See the notes on this verse for an explanation of the terms used; compare the following places, where similar geographical terms occur; Judges 18:12; Deuteronomy 11:24; Zechariah 14:8; Exodus 10:19; Joshua 17:7; 2 Kings 23:13; 1 Samuel 23:24; Genesis 14:15; Joshua 19:27.

Whatever was the form of the earth, and the manner in which it was sustained, it is evident from the following passage that the land was regarded as surrounded by a waste of waters, whose outer limit was deep and impenetrable darkness:

He hath drawn a circular bound upon the waters,

To the confines of the light and darkness. Job 26:10.

Yet the whole subject is represented as one with which man was then unacquainted, and which was beyond his grasp:

Hast thou observed the breadths of the earth?

Declare, if thou knowest it all. Job 38:18.

For a full illustration of this passage, and the views of geography which then prevailed, the reader is referred to the notes. It is evident that the knowledge of geography, so far as is indicated by this book, was then very limited, though it should also be said that in the argument of the poem there was little occasion to refer to knowledge of this kind, and that few intimations are to be expected on the subject.

IV. Meteorology

There are much more frequent intimations of the state of knowledge on the various subjects embraced under this head, than of either astronomy or geography. These intimations show that these subjects had excited much attention, and had been the result of careful observation; and in regard to some of them there are indications of a plausible theory of their causes, though most of them are appealed to as among the inscrutable things of God. The facts excited the wonder of the Arabian observers, and they clothed their conceptions of them in the most beautiful language of poetry; but they do not often attempt to explain them. On the contrary, these obvious and undisputed facts, so inscrutable to them, are referred to as full proof that we cannot hope to comprehend the ways of God, and as reason why we should bow before him with profound adoration. Among the things referred to are the following:

(a) The Aurora Borealis, or Northern lights. Thus the magnificent description of the approach of the Almighty to close the controversy Job 37:21-23, seems to have been borrowed by Elihu from the beautiful lights of the North, in accordance with the common opinion that the North was the seat of the Divinity:

And now - man cannot look upon the bright splendor that is

On the clouds:

For the wind passeth along and maketh them clear.

continued...

Behold, I go forward - These two verses paint in vivid colors the distress and anxiety of a soul in search of the favor of God. No means are left untried, no place unexplored, in order to find the object of his research. This is a true description of the conduct of a genuine penitent.

Behold, I go forward, but he is not there,.... Job here returns to what he had said before, Job 23:3; as Jarchi observes, where he expresses his earnest desire after God, that he might know where he was, and come up to his seat; here he relates the various ways he took to find him, and his fruitless search of him. Cocceius thinks, by these phrases "forward" and "backward", are meant times future and past; and that the sense is, that Job looked into the future times of the Messiah, and the grace promised him, his living Redeemer, that should stand on the earth in the latter day; and that he looked back to the ages before him, and to the first promise made to Adam; but could not understand by either the reason why good men were afflicted; and by the "right" hand and "left", the different dispensations of God to men, granting protection with his right hand, and distributing the blessings of his goodness by it; and with his left hand laying afflictions and evils upon them; and yet, neither from the one nor the other could he learn the mind and will of God concerning men, since love and hatred are not to be known by these things: but rather, with the Jewish commentators in general, we are to understand places by these various expressions; even each of the parts of the world, east, west, north, and south; which Job went through, and surveyed in his mind, to find God in, but to no purpose; for, when a man stands with his face to the rising sun, the east is before him, and, if he goes forward, he goes eastward; and behind him is the west, and, if he goes that way, he goes backward; so the eastern sea is called the former sea, and the western, or Mediterranean sea, the hinder sea, Zechariah 14:8; and a man, in this position, will have the north on his left hand, and the south on his right; see Genesis 13:9; now Job says that he went "forward", that is, eastward; but, says he of God, "he is not there", or "is not" (g); meaning not that he was not in being, did not exist; for he most firmly believed the existence of God, or that he was, but, as we rightly supply, he was not there, that is, eastward; and yet the greatest, the most glorious, and most gracious appearances of him were in the east; man was made in the east; the garden of Eden was planted eastward; here God appeared to Adam, both before and after his fall; and it was in the east, Christ, the second Adam, was born; his star appeared in it, and his Gospel was first preached in the eastern parts; in the east Job now lived, and had been the greatest man in it; but now God did not appear to him, as the Vulgate Latin version, not in a kind and gracious manner; nor could he find him at his throne of justice here, as he wished for; he was there, though Job saw him not; for he is everywhere; indeed he is not confined or limited to any place; for, as the heaven of heavens cannot contain him, so much less any part or corner of the earth:

and backward, but I cannot perceive him; or understand where he is, or get intelligence of him, and of the reason of his dispensations, especially concerning himself.

(g) "et non ipse", Montanus, Drusius, Bolducius.

{e} Behold, I go forward, but he is not there; and backward, but I cannot perceive him:

(e) Meaning, that if he considers God's justice, he is not able to comprehend his judgments on what side or whatever part he turns himself.

23:8 Is not - As a judge to hear and determine my causes, otherwise he knew God was essentially present in all places.

8. But I wish in vain. For "behold," &c.

forward . backward-rather, "to the east-to the west." The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). Para, "before"-east: Apara, "behind"-west: Daschina, "the right hand"-south: Bama, "left"-north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as Rawlinson shows.

23:8-12 Job knew that the Lord was every where present; but his mind was in such confusion, that he could get no fixed view of God's merciful presence, so as to find comfort by spreading his case before him. His views were all gloomy. God seemed to stand at a distance, and frown upon him. Yet Job expressed his assurance that he should be brought forth, tried, and approved, for he had obeyed the precepts of God. He had relished and delighted in the truths and commandments of God. Here we should notice that Job justified himself rather than God, or in opposition to him, ch. 32:2. Job might feel that he was clear from the charges of his friends, but boldly to assert that, though visited by the hand of God, it was not a chastisement of sin, was his error. And he is guilty of a second, when he denies that there are dealings of Providence with men in this present life, wherein the injured find redress, and the evil are visited for their sins.