Job 38:2

Job 38:2 Who [is] this that darkeneth counsel by words without knowledge?

Ver. 2. Who is this that darkeneth counsel] Who is this that talketh thus? saith God, stepping forth, as it were, from behind the hangings; how now? What is to do here? Some ancients think it meant of Elihu; but Job is the man. See Job 42:3, where he takes it to himself; and it may be God here pointed to him with a Quis est iste Iob?

That darkeneth counsel] My counsel, by misconstructions; his own, by rash and unskilful expressions; for which Elihu also rightly blamed him, and his other friends took great offence at him; who should rather have said, as Cruciger did of Luther, Eum commodius sentire quam loquitur, dum effervescit, that he thought not so ill as he spoke in his heat.

By words without knowledge] This is the worst that God chargeth Job with; words of folly and ignorance: not with malice, falsehood, blasphemy, &c. Counsel also he attributeth to him, though not wisely managed. If there be any good in us, he noteth and noticeth it; passing by our defects and failings; as when Sarah called her husband lord, she is much commended for it; though there was never another good word in all that sentence, Gen 18:12 1Pe 3:6 Job 35:16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 38:2. Who is this, &c. — What and where is he that presumes to talk at this rate? That darkeneth counsel by words without knowledge? — Words proceeding from ignorance, mistake, and want of consideration. Who is this that disparages my counsels, and darkens the wisdom of my dispensations with his ignorant discourses about them? This language becomes not a creature, much less a professor of the true religion. The person here intended is not Elihu, who spoke last, but Job, who had spoken most, as is manifest from the former verse, in which it is said, The Lord answered Job; and from Job 42:3, where Job takes the following reproof to himself, as also from the following discourse, wherein God convinces Job by divers of the same kind of arguments which Elihu had used against him. With a single question God shows the absolute emptiness of human abilities, strikes Job to the heart, and puts an end to the dispute.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Introduction — By a pertinent question Jehovah singles Job out as the object of special address, and recognizes him as the leader in arraigning the divine counsel, and proceeds to summon him to prepare for the divine adjudication he has so often invoked, (Job_9:34-35; Job_13:18; Job_23:3; Job_31:35,) and more especially to meet the conditions of his own challenge, (Job_13:22 :) THEN CALL THOU, AND I WILL ANSWER, Job_38:2-3.

2. Who is this that darkeneth, etc. — A more pertinent and mortifying rebuke for the victor in debate could hardly be conceived.

Counsel — In the sense of plan, of which the sufferings of Job were a part — an idea which God proceeds more fully to illustrate by the additional design or plan which appears in the formation of the world. The quaint old divine, Thomas Brooks, citing this text, says: “Men of abstract conceits and wise speculations are but wise fools: like the lark that soareth on high, peering and peering, but at last falleth into the net of the fowler. Such persons are as censorious as curious, and do Christ and his Church but very little service in this world.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

38:2 questions my wisdom: God’s accusation sounds like a charge made by Eliphaz (15:2) and Elihu (34:35; 35:16) to which Job eventually admitted guilt (42:3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which by seeking out the secret counsel of God by man’s reason, maketh it more obscure, and showeth his own folly.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

this--Job.

counsel--impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Who is this that darkeneth counsel] As if he had said, Who art thou who pretendest to speak on the deep things of God, and the administration of his justice and providence, which thou canst not comprehend; and leavest my counsels and designs the darker for thy explanation?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) Who is this?—The question may be answered by Job’s own words (Job_14:1). It is a man as so described, a dying and enfeebled man, like Job himself, not even a man in his best estate, but one so persecuted and exhausted as Job: one, therefore, altogether unequal to the task he has undertaken.

That darkeneth counsel.—That is, probably, my counsel, which was the matter under debate. The words, however, are often used proverbially in a general sense. Such discussions, carried on, as they cannot but be, in entire ignorance by blind mortals, must to God’s omniscience seem thus, and cannot be otherwise than the darkening of counsel by words without knowledge.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. who is this that darkeneth counsel] lit. who then is darkening counsel? The word then merely adds the emphasis of impatience or astonishment to the question, who …? The expression counsel suggests that the Lord had a plan or meaning in Job’s afflictions, which the perverse and ignorant construction put on them by Job obscured. The word might have a wider sense and refer to sound wisdom in general in reference to man’s life, which Job, by his particular utterances on God’s providence, only darkened. The participle darkening is thought by many to imply that the Divine Speaker broke in upon Job when in the act of darkening, that is, when speaking. If so, the speeches of Elihu are an interpolation. If is rather to strain the argument from the use of the participle to say that this must be the meaning.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who is this,.... Meaning not Elihu the last speaker, as some think; and there are some who suppose not only that these words are directed to him, but all that is said in this and the following chapter: but it was Job the Lord spoke to and answered, as expressed in Job 38:1; and these words are taken by Job to himself, Job 42:3. Concerning whom the Lord inquires, not as ignorant of him, who he was; but wondering that such a man as he should talk as he did; and as angry with him, and rebuking him for it;

that darkeneth counsel by words without knowledge? either his own counsel, his sense and sentiments of things, which were delivered in such an obscure manner as not to be intelligible by those that heard them; whereby they were led, as Job's friends were, into some mistaken notions of him: or rather the counsel of God, his works of providence, which are done according to the counsel of his will, and were misrepresented by Job, as not being wise and good, just and equitable; see Job 34:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Who is this - Referring doubtless to Job, for he is specified in the previous verse. Some have understood it of Elihu (see Schultens), but the connection evidently demands that it should be understood as referring to Job. The object was, to reprove him for the presumptuous manner in which he had spoken of God and of his government. It was important before God manifested his approval of Job, that he should declare his sense of what he had said, and show him how improper it was to indulge in language such as he had used.

That darkeneth counsel - That makes the subject darker. Instead of explaining the reason of the divine dealings, and vindicating God from the objections alleged against him and his government, the only tendency of what he had said had been to make his government appear dark, and severe, and unjust in the view of his friends. It might have been expected of Job, being a friend of God, that all that he said would have tended to inspire confidence in him, and to explain and vindicate the divine dealings; but, God had seen much that was the very reverse. Even the true friends of God, in the dark times of trial, may say much that will tend to make people doubt the wisdom and goodness of his government, and to prejudice the minds of the wicked against him.

By words without knowledge - Words that did not contain a true explanation of the difficulty. They conveyed no light about his dealings; they did not tend to satisfy the mind, or to make the subject more clear than it was before. There is much of this kind of speaking in the world; much that is written, and much that fails from the lips in debate, in preaching, and in conversation, that explains nothing, and that even leaves the subject more perplexed than it was before. We see from this verse that God does not and cannot approve of such “words.” If his friends speak, they should vindicate his government; they should at least express their conviction that he is right; they should aim to explain his doings, and to show to the world that they are reasonable. If they cannot do this, they should adore in silence. The Savior never spoke of God in such a way as to leave any doubt that his ways could be vindicated, never so as to leave the impression that he was harsh or severe in his administration, or so as to lend the least countenance to a spirit of murmuring and complaining.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Words. Many explain this as a condemnation (Calmet) of the last speaker, (Du Hamel) who would otherwise pass without any reproach, (Haydock) though he had spoken with less reserve than the rest. (Calmet) --- Pineda allows that this opinion is very plausible; but he thinks that Job himself is reprehended, not for any grievous offence, but for indiscreet expressions, chap. xli. The context also seem to require this, as Job take it to himself, chap. xxxix. 33. (Calmet) --- The change of persons might rather imply the contrary: Who is this? Eliu. 3. Gird up thy loins. Job. (Haydock) --- Can we admit that the devil got the victory; or, that God falsely declared that Job had spoken right? chap. xlii. (Houbigant) --- Did not the latter maintain the truth with greatest zeal, while his friends certainly mixed unskilful words or inferences with sentences of the greatest consequence? His face I will accept, that your folly be not imputed to you; for you have not spoken right things before me, as my servant Job hath, chap. xlii. 8. Hebrew, "Who is this that darkeneth counsel, by words without knowledge?" (Protestants) "Who is the who concealeth counsel from me, keeping words in his heart, and thinketh to hide from me?" (Septuagint) Eliu pretended to explain the counsels of God, and perhaps did not utter all that he had in his mind; but God condemns the very harbouring of thoughts, which are contrary to truth and justice. (Haydock) --- Job’s friends laboured under great prejudices, and condemned him without cause, (Calmet) thinking that they were doing a service to God, like those who put the apostles to death, and persecuted Catholics on account of their religion. But this plea will not excuse them. Here one line suffices to refute the long harangue (Haydock) of Eliu; (St. Gregory; Ven. Bede; Tirinus, &c.) though we have observed, (Haydock) some understand the words to be addressed to Job, as a rebuke for his too warm expressions. (St. Chrysostom; St. Augustine, &c.) (Calmet) --- The remainder of the discourse is designed for Job’s instruction. (Haydock) --- Hoc (Eliu) despecto ad erudiendum Job verba vertuntur. (St. Gregory)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Who is this? it is a question of admiration and reprehension, What and where is he that presumeth to talk at this rate? this language becomes not a creature, much less a professor of religion. The person here designed is not Elihu, who spoke last; but Job, who had spoken most, as is apparent from Job 38:1, and from Job 42:3, where Job takes the following reproof to himself, and from the following discourse, wherein God convinceth Job by divers of the same kind of arguments which Elihu had used against him.

That darkeneth counsel; either,

1. His own counsel, i.e. that expresseth his own mind darkly and doubtfully. But that was not Job’s fault. He spake his mind too plainly and freely. Or rather,

2. God’s counsel, which is called simply counsel by way of eminency, as the word and the commandment are oft put for the word and command of God. For the great matter of the dispute between Job and his friends was concerning God’s counsel, and purpose, and providence in afflicting Job; which being a wise, and just, and glorious action of God, Job had endeavoured to obscure, and misrepresent, and censure. And God’s decrees and judgments are frequently called his counsels, as Psa 32:11; Pro 19:21; Isa 28:29; Act 2:23.

By words; God doth not charge Job, as his three friends had done, with hypocrisy and wickedness in the course of life, nor with atheistical opinions of God or his providence, as some of the Hebrew writers do, but confines his reproof to his hard speeches.

Without knowledge; proceeding from ignorance, and mistake, and inconsiderateness; not from malice or rage against God, as his friends accused him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Who is this that darkeneth counsel by words without knowledge? It is very noticeable that God entirely ignores the reasonings of Elihu, and addresses himself, in the first instance, wholly to Job, with whom he begins by remonstrating. Job has not been without fault. He has spoken many "words without knowledge" or with insufficient knowledge, and has thus trenched on irreverence, and given the enemies of God occasion to blaspheme. Moreover, he has "darkened counsel." Instead of making the ways of God clear to his friends and companions, he has east doubts upon God"s moral government, (Job_21:7-26) upon his mercy and loving-kindness, (Job_16:7-14) almost upon his justice. (Job_19:7 Job_31:1-35) He is thus open to censure, and receives censure, and owns himself "vile", (Job_40:4) before peace and reconciliation can be established.

Vers. 2, 3. God"s answer.

This is perplexing. When after long delays God has at length appeared, we expect him to clear up all doubts and to fully vindicate his providence to Job, while he also vindicates Job in the presence of the three friends. But God acts in a very different way, and rather seems to defend darkness and mystery than to shed light. Yet if we look into the matter carefully we shall see that all the light that could be given with profit comes through the new impression of awe and mystery that the language of God"s reply produces.

I IGNORANCE MUST BE ACKNOWLEDGED AND HUMBLED. If anything had been most painfully apparent to Job throughout the whole debate, rousing his scorn as well as his anger, it was the fact that his three friends had "darkened counsel by words without knowledge." Now God wilt have Job see that even he has been making the same mistake. The perplexed patriarch has been throwing out a cloud of indignant words, but he has not really understood what he has been talking about. Such words have not helped to the explanation of things; on the contrary, they have been misleading, darkening counsel instead of throwing light upon it. Now, until Job perceives this, he cannot be led to a vision of reassuring truth. While we think we know, our ignorance is invincible. So long as we are satisfied with ourselves, we cannot receive the deliverance of God. The first lesson must reveal our ignorance and humble our pride.

II MYSTERY MUST BE MANFULLY FACED. Job had lain groaning on his ash-heap. Let him now gird up his loins like a man. Humility should not be thought to exclude courage. We are most brave when we think least of ourselves. Now, a courageous facing of difficulty is necessary if we would conquer it. It is useless to rave against the mystery of life. Let us go up to it and confront it calmly. This is the second step to the conquest of moral and intellectual difficulties. But there may be a touch of irony in God"s words to Job merciful and not bitter, kindly meant, to complete his lesson of humility. Can the patriarch face the mystery? Let him try. It" he fails in the honest attempt, he will be in the very condition for receiving the help of a Divine revelation.

III THOUGHT MUST BE ROUSED AND STIMULATED. Job had been questioning God; God will now question Job. God"s first answer to Job is to request an answer from the patriarch. It is easy to put questions. We should be wiser if we listened to those that are addressed to us. The method of the reply to Job out of the whirlwind was fitted to awaken the thinking of the patriarch. We must learn to approach the mysteries of God with an open and an active mind. No help can come to us so long as we remain inert. Perhaps one effect of the awakening of thought will be to reveal our own littleness by the side of the awful greatness of God. This is what God"s answer to Job seems designed to produce in his hearer. Then we can be no longer perplexed at mystery. We see we must expect it. At the same time, the greatness and goodness of God in his works teach us to trust him and not despair at the mystery. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Counsel - God's counsel. For the great matter of the dispute between Job and his friends, was concerning God's counsel and providence in afflicting Job; which Job had endeavoured to obscure and misrepresent. This first word which God spoke, struck Job to the heart. This he repeats and echoes to, chap. xlii, 3, as the arrow that stuck fast in him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

who gives dark counsel Dark and foolish counsel. Another explanation: Who is this who gives dark counsel...without knowledge? Said the Holy One, blessed be He: Who is this who darkens counsel, frustrates words, i.e., with a multiplicity of words; for I wrote: “and that man was sincere and upright,” at the beginning of the Book, in order that My name should rest on Him, but he came and darkened and frustrated what I counseled with his many words. Whereupon Job replies to Him (below 42:3): “Who is this Who hides counsel?” Had I known Your counsel, I would not have spoken so much. Then the Holy One blessed be He, answers him, “Neither did Abraham know; yet he passed ten” [tests]. So I found.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.