(36) Wisdom in the inward parts.--The mention of the inward parts and the heart here, in the midst of natural phenomena, perplexes every one; but it is a natural solution to refer them to the lightnings personified: "Who hath put such understanding in their inward parts?"

Verse 36. - Who hath put wisdom in the inward parts? Some refer this to human wisdom, and understand the Almighty as asking - Who has put man's wisdom into his inward parts? literally, into his kidneys, or as our idiom would express it, "into his heart." But there is great difficulty in supposing a sudden transition from clouds and lightning in vers. 34, 35 to the human understanding in ver. 36, with a return to clouds and rain in ver. 37. Hence many of the best critics understand ver. 36 of the purpose and intelligence that may be regarded as existing in the clouds and rain and lightning themselves, which are God's ministers, and run to and fro at his command, and execute his pleasure. (So Schultens, Rosenmuller, Professor Lee, and Professer Stanley Leathes.) To obtain this result, we must translate the word טוּחות By "tempest" or "thunder-belts," and the word שׂכוי, in the next clause, by "storm n or something similar (see the Revised Version, where "dark clouds" is suggested as an alternative for "inward parts'" and "meteor" as an alternative for "heart"). The whole passage will then run thus: Who hath put wisdom in the thunderbolts? or who hath given understanding to the tempest?

38:25-41 Hitherto God had put questions to Job to show him his ignorance; now God shows his weakness. As it is but little that he knows, he ought not to arraign the Divine counsels; it is but little he can do, therefore he ought not to oppose the ways of Providence. See the all-sufficiency of the Divine Providence; it has wherewithal to satisfy the desire of every living thing. And he that takes care of the young ravens, certainly will not be wanting to his people. This being but one instance of the Divine compassion out of many, gives us occasion to think how much good our God does, every day, beyond what we are aware of. Every view we take of his infinite perfections, should remind us of his right to our love, the evil of sinning against him, and our need of his mercy and salvation.Who hath put wisdom in the inward parts?.... That is, of man, in his heart, as explained in the next clause; such wisdom as to guide the stars, know the ordinances of heaven, set their dominion on earth, manage and direct the clouds and lightning; no such wisdom is put in man:

or who hath, given understanding to the heart? to understand all the above things, and answer to the several questions put in this chapter; though, as these clauses may respect much one and the same thing, they may be understood of wisdom and understanding in man, whether natural or spiritual; and seeing they are found there, the question is, who put them there, or how came they there? who gave them to him? the answer must be, God himself, and no other; man has his rational soul, his intellectual powers, the light of nature and reason in him; all his understanding in arts and sciences, trades and manufactures, is of the Lord, and not of himself or another, see Job 32:8; all spiritual wisdom and understanding which lies in a man's concern for his eternal welfare in the knowledge of himself, and of his state and condition by nature, and of the way of life and salvation by Christ, and of the truths and doctrines of the Gospel, is all of God and Christ, and by the spirit of wisdom and revelation in the knowledge of him; no man, therefore, has any reason to glory in his wisdom and knowledge, of whatsoever kind, as though he had not received it; nor should he dare to arraign the wisdom of God in his providential dealings with men; since he that teaches man knowledge must needs know better than man how to govern the world he has made, and dispose of all things in it. The last clause is in the Vulgate Latin rendered, "who hath given to the cock understanding?" and so the Targums and other Jewish writers (p) interpret it; and they observe (q), that in Arabia a cock is called by the word that is here used; and in their morning prayers, and at hearing a cock crow (r),

"Blessed be the Lord, who giveth to the cock understanding to distinguish between the day and the night:''

but however remarkable the understanding of this creature is, which God has given it, and which is even taken notice of by Heathen writers (s); that it should know the stars, distinguish the hours of the night by crowing, and express its joy at the rising of the sun and moon; yet such a sense of the text seems impertinent, as well as that of the Septuagint version, of giving to women the wisdom and knowledge of weaving and embroidery.

(p) Jarchi, Ramban, Simeon Bar. Tzemach. (q) Vajikra Rabba, s. 25. fol. 166. 1. Vid. T. Roshhashanah, fol. 26. 1.((r) Seder Tephillot. fol. 2. 2. Ed. Basil. & Bab. Beracot, fol. 60. 2.((s) Plin. Nat. Hist. l. 10. c. 21. Aelian. de Animal. l. 4. c. 29.