Job 38–41

One more thing crowns Elihu's work: the incomparable favour Job had also, in a frantic way, begged for. He asked that a man rather than God might meet him; but he asked that he might find God too. And so he does. God appears. Jehovah Himself gives His answer from the whirlwind... this is the special value at the close of the book of Job: God does not wait until the day of judgment to decide where there is faith to look for Him. Only now it is His word, and in no way an appearance of God in visible form. Jehovah meets him here, when Elihu's word had done its work.

Here, then, we have Jehovah — notice that this name has not appeared after Job 2 (except in Job 12:9) in the historical part... He speaks according to His authority and His relationship. That is exactly what "Jehovah" means. It is God not merely in the abstract, but God in relation to man upon the earth. And so He answers Job. But He answers him here because it was a rebuke out of the whirlwind... And it is a terrible thing when God does not rebuke a soul upon the earth. What does it mean? It means judgment by and by for ever. Everyone God brings into living relationship with Himself has His interference.

The whirlwind had continued a long time, and is still blowing when the Lord speaks in these verses. The whirlwind itself was meant to impress on Job that all his swirling troubles and confusion stood under the Creator's controlling hand. "The LORD has His way in the whirlwind and in the storm, and the clouds are the dust of His feet" (Nahum 1:3).

Wind is not visible; yet when it blows hard, men feel its pressure and hear its roar. As the whirlwind came near, its roar was the voice of Jehovah Himself. He spoke to Job alone.

Out of that whirlwind Jehovah replies to Job's empty questions and laments — not to Elihu, who had been God's spokesman leading up to this. So it was not Elihu who darkened counsel. "My desire is that the Almighty would answer me," was Job's closing word (Job 31:35). He is now to have his wish granted; but how different the effect! "As a prince would I go near to Him" (v. 37), he had declared. "I am vile" is what he has to say when he hears His voice. Jehovah asks, "Who is this that darkens counsel by words without knowledge?" To darken counsel is to hide the purposes of God and the truth. Job had poured out a flood of words — laments, protests, accusations. Much was true and excellent. But as far as God's purposes went, it was all spoiled by one thing: he exalted his own righteousness at the expense of Jehovah's.

The other very striking thing comes at the end. All the cloud of words had died away, and Jehovah answers Job out of the whirlwind. What will He say?... He didn't do it! Not one word of explanation of Himself did God utter. Not one word to answer the questions that Job had asked. His words were entirely concerned with the things of this earth and nature.

These moments in the presence of God produced a result that all the talk of the three friends, and even of Elihu, had not achieved. Here was a man who stood out among men, with a good word from God Himself. Now he had discovered his own utter sinfulness in the deepest springs of his being. A discovery we all in our turn have to make!

"My desire is that the Almighty would answer me," was Job's closing word (Job 31:35). He is now to have his wish granted; but how different the effect! "As a prince would I go near to Him" (v. 37), he had declared. "I am vile" is what he has to say when he hears His voice. Jehovah asks, "Who is this that darkens counsel by words without knowledge?" To darken counsel is to hide the purposes of God and the truth. Job had poured out a flood of words — laments, protests, accusations. Much of it was true and excellent. But as far as God's purposes went, he spoiled it all by exalting his own righteousness at the expense of Jehovah's. Instead of light, the clear flame of divine truth, it was all a smoke-cloud of unbelief that blotted out the sun in the sky. Who is this? Is it some divine being, Jehovah's equal, calling the other's acts into question? Was it some mighty angel, gifted with heavenly wisdom, that dared lay a charge against his Maker? No, it was a man, frail, ignorant, sinful.

It should be very clear to everyone that God is not speaking to Elihu. He confirms what Elihu had said, and He answers Job directly (v. 1). Most of what God says is in the form of questions. His first question is, "Who is this that darkens counsel by words without knowledge?" (v. 2). In other words: "Who do you think you are, Job?" Job's words lacked the knowledge he ought to have had, and God will drive that home to him.

"Who is this that darkens counsel by words without knowledge?" He does not mean that Job did not know Him at all. He did mean that Job's knowledge was limited, and that he knew nothing like enough about God's dealings… God is going to ask him many questions. Job had been questioning the dealings of God. Now God turns it back on him; now He says, I am going to ask you, and answer Me like a man if you can.

It was meant to be a rebuke and that Job should really feel it and profit by it. And it is a terrible thing where God does not rebuke a soul upon the earth. What does it mean? It means judgment by and by for ever. God steps into the lives of those He has brought into living relationship with Himself. That is not just the fact that they are in relationship — it is the proof of it.

And yet Jehovah is not seeking to crush Job, but rather to bring him to a true knowledge of himself and of God. God will not ask questions which a man cannot understand… When Jehovah speaks to Job like this, it shows His purposes of mercy for him. His appeal is to reason, and so to conscience.

The other very striking thing comes at the end. All the cloud of words had died away, and Jehovah answers Job out of the whirlwind. What will He say? How will He explain what Job's friends failed to explain? How will He finish the explanations Elihu began? He didn't do it! Not one word of explanation of Himself did God utter. Not one word to answer the questions that Job had asked. He spoke only about the things of this earth and nature.

This is God's question to all the vain words of men. They may be the cries of imagined wrong. They may be the empty efforts of human reason to explain the state of the world around us, and of the human family in particular. Whatever form they take, they only darken true wisdom. Write this divine question over the doorway of every library. Its volumes of human science, history and philosophy shut out the revelation of God, whether on purpose or in ignorance.

Calamity had not broken him. Insult and scorn could not subdue his proud spirit. He would hold his head up without fear before the best of his fellow men. Even in the presence of the Almighty he would stand up as a prince. What could a man say after that? That surely was the climax, the limit, and Job felt it so to be, for he added, "The words of Job are ended." But they were not. The Almighty took up his challenge. He had heard all his proud words and now He answers him and demands that Job should open his mouth again.

If he had longed wistfully to find God, Jehovah does answer him... He had asked God, challenging Him to such a meeting. God replies: "Gird up now your loins like a man." It is not now, "What is mortal man?" as Job had said... He used the word "man" in the sense of mortality or weakness. But God uses a very different word: "Gird up now your loins like a hero," for that is pretty much the force of the word. It means a strong man. He had challenged God to this judicial trial, and he was now heard.

"Stand therefore, having fastened on the belt of truth." This is the first thing... Our state comes first, and there is no divine activity until the heart is perfectly in order. The loins are the seat of strength when they are properly tied up. But they stand for the deep affections and movements of the heart. This picture comes from the customs of the country where these instructions were given. People there wore long garments, which got in the way of their work unless they tied them up. We get the expression in Job 38:3 — "Gird up now your loins like a man" — that is, to see what he had to say to God.

And Jehovah does answer out of the storm. He challenges Job to gird up his loins as a hero: let the creature then make the Creator know, seeing that He now asks questions of him! What a proud thing the flesh is, and no better in the saint than in the sinner! Would Job also set aside the moral dealings of Jehovah? Worse still, would he condemn Him so as to justify himself? Grace produces the exact opposite in every soul born of God. It makes a person ready to take God's part against self, to judge his own ways, and to bow to the word.

And yet Jehovah is not seeking to crush Job, but rather to bring him to a true knowledge of himself and of God. Let him gird up his loins like a man. God will not ask questions which a man cannot understand. His loins are girded with truth, and he can answer — as indeed he does — these questions. The very fact that Jehovah addresses Job this way shows His purposes of mercy for him. His appeal is to reason, and so to conscience.

God expects Job to take only a man's place. The questions God asks are simple enough for a man to understand. Yet Job would find himself helpless to answer them.

The whole address is largely in the form of questions. Job had presumed to sit in judgment on the Lord and His ways; his competence for this is tested: what does he know? What can he do? The creature is so small in power, so ignorant, and yet so full of empty pride. Shall he presume to instruct God about His duties, to point out His failures, in fact to take over what belongs to Him alone?

"Where were you when I laid the foundation of the earth?" (v.4). Does the earth have foundations — an earth that turns in space with nothing to hold it up? Yes, it could not even exist without a basic foundation of truth, but could Job explain this? Can anyone today explain it? No! For one thing, none of us was present when God laid these foundations. And who can understand how creation came into existence? "For he spoke, and it came to be; he commanded, and it stood firm" (Psalm 33:9). The earth's foundations and the earth itself were created at the same instant, simply by the word of God.

When, in the end, all the cloud of words had died away, the Lord answers Job out of the whirlwind. What will He say? How will He explain the things that Job's friends have failed to explain? How will He complete the explanations that Elihu began? He didn't do it! God did not utter one word of explanation about Himself. Not one word to answer the questions Job had asked. His words were entirely about the things of this earth and of nature.

Present-day knowledge can talk in a learned way about nebulae and the solar system, about attraction and the laws of gravitation. It can explain how these laws work together to give the earth its shape and its stable place among the heavenly bodies. It can explain how the particles of the earth hold together, by the laws of cohesion and chemical affinity. But law means a Law-giver. Who established these laws? How do they act without ever failing? Revelation, and revelation alone, gives the answer — "in him all things hold together" (Col. 1:17). Where was Job, where was man, when the Lord established and set these laws in motion?

In these words God takes up only a small part of His wisdom and power in the outward world. He does so because that part is so small a thing compared with the ways of His grace. They are no more than what, so to speak, His fingers have formed... Do you suppose that His ways with us are merely the product of such skill? They speak of incomparably more. His heart, His thoughts, His plan of love and goodness — all that God is — has come out in the blessing of His saints.

"Where were you when I laid the foundation of the earth?" "By faith we understand that the universe was created by the word of God." This is where faith begins. So is the truth that whoever comes to God must believe that He is. Job did believe in God as existing, but his faith was not simple and settled in the might of God, in His greatness. He is now called to consider whether he could explain or know the origin of any of God's works.

"Who is this that darkens counsel by words without knowledge?" He does not mean that Job did not know Him at all. But He did mean that his knowledge was limited, and that he had no adequate knowledge of the dealings of God. Job had been questioning the dealings of God. Now God turns it back on him; now He says, I am going to ask you, and answer Me like a man if you can. "Where were you when I laid the foundations of the earth?" What an overwhelming question! What did Job know about it? "Who determined its measurements — surely you know!" He did not know. "Or who stretched the line upon it?"

"Who determined its measurements — surely you know!" (v.5). Of course Job knew that only God could do this. "Who stretched the line upon it? To what were its foundations fastened?" (v.6). Certainly the foundations of the earth are not fastened to anything visible to us. Whether Job knew this at that time or not, he could not answer God's question.

It almost looks as if Paul were alluding to God's work in creation, as stated in Job 38:5, where God Himself asks, of the earth, "Who determined its measurements — surely you know! Or who stretched the line upon it?" He is a God who works by measure and by line, whether in creation or in the administration connected with His grace.

Present day knowledge can speak in detail about nebulae and the solar system, about attraction and the laws of gravitation. It can explain that the working together of these laws has given the earth its shape and its steady relation to the heavenly bodies. It can explain that the particles of the earth cling together by the laws of cohesion and chemical affinity. But law means a Law-giver. Who has established these laws? How do they act unfailingly? Revelation, and that alone, gives the answer — "By Him all things consist" (Col. 1:17). Where was Job, where was man, when the Lord established and set in motion these laws and principles? The form of the question met Job's knowledge at that time; it equally meets man's advanced knowledge at the present.

Who, Jehovah further asks, has laid down the measures of this great fabric and set His line upon it? The question suggests the possibility of another Presence. It points to One who was with Him, and who acted for Him in laying down and carrying out the whole vast plan. Who was this? "The Lord possessed Me in the beginning of His way, before His works of old… Before the mountains were settled, before the hills was I brought forth" (Prov. 8:22, 25). Or in the language of the New Testament, "All things were made by Him" (John 1:3).

And yet Jehovah is not seeking to crush Job. He is seeking to bring him to a true knowledge of himself and of God… The very fact that Jehovah addresses Job in this way shows His purposes of mercy for him. His appeal is to reason, and so to conscience. He leads Job through the vast, and yet familiar, scenes of creation. Can he solve one of ten thousand of its riddles?

Though Job had heard something about the Lord, it was not enough to meet Job's actual need. Now the Lord brought him face to face with His own greatness and glory. The result was, "I abhor myself." It was not simply a matter of what he had done that he abhorred, but himself. This was the root of what he may have done, and God was dealing with that root: the pride of Job's very character. Every believer needs to be brought down to this very point.

God appears on the scene for the express purpose of flattening the pretensions of man. He does it in the most magnificent language, as far as I know, that was ever spoken on such subjects — language worthy of Him who is said to have spoken it. Jehovah appears to put Job in his true place, and that place was dust and ashes. Jehovah only touches the skirts of His power, the outer edge of His glory; yet what had man to say? And did he who could not explain God's least things presume to judge the deepest part of His ways and designs?

"To what were its foundations fastened?" Two things are true of the earth. Stability for the time — that is the point here, and that is why the verse speaks of foundations. But this same book of Job gives another view: the earth hangs on nothing. That never entered anyone's mind until recent times. Even scientists have only just arrived at it. But there it was in Scripture before them.

Jehovah begins with the earth, the home of man. Does Job know the history of his own dwelling place? Where was he when the great Architect laid its foundations? They were sunk not in shifting sand, nor on lasting rock, but in the empty space of apparent nothingness.

Who, Jehovah further asks, has laid down the measures of this great structure and set His line upon it? The question suggests the possibility of another Presence, of One who was with Him, His agent in laying down and carrying out the whole vast plan. Who was this? "The LORD possessed Me at the beginning of His work, the first of His acts of old… Before the mountains had been shaped, before the hills, I was brought forth" (Prov. 8:22, 25). Or in the language of the New Testament, "All things were made through Him" (John 1:3). Here was a truth more wonderful even than creation.

The corner stone, the foundation of the earth — who laid it? Where is it? What is the basic law of physics or of chemistry? Does science know any more now than Job did then? Atoms and ions are grouped together, clasped and unclasped, as other great laws are brought to bear on them. Where is the foundational law? "For no one can lay a foundation other than that which is laid, which is Jesus Christ" (1 Cor. 3:11). To be brought to God, to know Him, is the object of all facts.

God is speaking here to Job, a man on earth. He names sons of God who were present, and who showed their delight, when He made the foundation of the earth firm and laid the corner-stone. Intelligent creatures, heavenly beings, already existed then, and they watched God prepare the earth for man.

God appears on the scene for the express purpose of destroying the pretensions of man. Here the Lord uses the most magnificent language I know of on such subjects. He appears to put Job in his true place, and that place was dust and ashes. Who and what was Job to speak or murmur against God? The Lord only touches the skirts of His power, the outer edge of His glory; yet what had man to say? And did the man who could not explain God's least things presume to judge the deepest part of His ways and designs?

There is no doubt the sons of God are angels (Job 1:6), who were therefore created before the earth was. If "the morning stars" are literal stars, then the stars too were created before the earth was. Some may object that Genesis 1:16 seems to place the making of the stars on the fourth day, when the earth was made over. But that notice is likely not in time order. It records a creation earlier than the history of the fourth day. We may question whether literal stars can sing, but science tells us a harmony of sound comes from the stars. At the very least there was a great celebration among God's creatures when He created the earth.

Job 38:7 seems to express in poetry the joy of the heavenly bodies when God first brought them in as the hosts of heaven. With it came the audible shout of the angels, whom this book, like Genesis, calls God's sons.

The expression "sons of God" seems to suggest not merely a spirit-nature, but moral likeness to God as well. The mention of "Satan" in contrast underlines this further. "Sons of God" shouted for joy when God founded the material universe. We know too that infernal beings will also own that Jesus Christ is Lord (Philippians 2:10-11). But that is by compulsion; the worship of the "sons of God" flows out of their hearts.

There has been a creation song, when the earth came fresh from the hands of God and "the morning stars sang together and all the sons of God shouted for joy." But sin spoiled that beautiful creation, and singing gave way to weeping, and songs to groans. In the thousand-year day to come, earth will become new. Creation's groan will stop, and heaven and earth will unite in a new song.

The corner stone, the foundation of the earth — who laid it? Where is it? What is the basic law of physics or of chemistry? Does science know now any more than Job did then? Other great laws come to bear on atoms and ions, grouping them, clasping and unclasping them. Where is the foundation law? "For no one can lay a foundation other than that which is laid, which is Jesus Christ" (1 Corinthians 3:11). To be brought to God, to know Him, is the object of all facts, and nature is only in harmony with the great mediatorial law when it leads us to Him. Only when seen this way do we hear the morning stars sing together. Only then do the sons of God shout aloud for joy.

What questions these are. They cover every field of what man calls "natural sciences" — geology, meteorology, geography, oceanography, astronomy, and so on. Job had not a single answer to these questions, and if he had spoken his words would have been folly... But what is the aim of the Lord in putting these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

Well, it was a very bold child, this new ungovernable creature that came into existence! And so He speaks about covering it up and swaddling it. "And prescribed limits for it and set bars and doors, and said, Thus far shall you come, and no farther, and here shall your proud waves be stayed." For who can control the ocean?

Jehovah passes from the earth to "that great and wide sea." He describes it not in its original creation, as part of the heavens and the earth, but as gushing out from its mother's womb. It covered the whole face of the world, and "darkness was over the face of the deep." Left to itself it would have swallowed everything. But its Maker was its Master. He set bounds to it, breaking the land, as it were, into great mountain chains to make a place for it, barred and closed so it could not escape. Its storms and fury in His almighty hands are only the wailings of a newborn baby. He wraps it in the swaddling clothes of clouds and thick darkness, and hushes it to rest.

Man gazes on it with awe, but cannot control its power. His "thousand fleets sweep over it in vain"; he "marks the earth with ruin," but his control stops at the shore.

So too in the ocean of evil — the pride of Satan which burst out in rebellion against God, when the angels did not keep their first position. God's restraining hand holds it all in check. The wicked, like the foaming sea, seem to rise higher and higher in their violence and pride. But God says to them, "Thus far shall you come, and no farther." In this way He shows His power to restrain evil. Job watched evil seem to win. He looked into the dark surging of his own self-willed heart. He might well have been appalled. Who but God can control evil?

The great Sea is a picture of the Gentile nations (Rev. 17:15). It is so often in a state of upheaval and unrest, seeking to push into the land, but the power of God holds it in check... Though the world may threaten to swamp the testimony of the people of God, yet God is greater than the world, and will preserve His people.

Creation itself is, we would reverently say, a divine humbling... The swaddling bands of Ocean are only a figure of those bands which He who made all things took upon Himself, when He became flesh. The whole universe, immense and boundless, forms the garments of the infinite God, who reveals Himself in this way.

"Or who shut in the sea with doors, when it burst out from the womb? When I made clouds its garment and thick darkness its swaddling band." Well, it was a very bold child, this new creature that came into existence and would not be controlled! And so He speaks about covering it up and swaddling it. "And I marked out for it the limit I had decreed, and set bars and doors, and said, Thus far shall you come, and no farther; and here shall your proud waves be stayed" — for who can control the ocean?

Left to itself it would have covered everything. But its Maker was its Master, and He set bounds to it. He broke the land, as it were, into great mountain chains to make a place for the sea, barred and closed so nothing could escape. In His almighty hands its storms and fury are only the wailing of a newborn baby. He wraps it in the swaddling clothes of clouds and thick darkness, and hushes it to rest.

"Who shut in the sea with doors?" (v. 8). God is not speaking here of the original creation. He is speaking of His separating the waters above from the waters beneath (Gen. 1:6-7). At first the earth was covered with water. Then He separated the waters and the dry land appeared. As the Word of God caused the appearance of the land, so His Word caused the waters to be gathered "into one place" (Gen. 1:9).

God's first move is to overwhelm the man who claimed to sit in judgment on His moral ways. He makes Job feel his complete ignorance and powerlessness in the smallest works of divine power, even in creation. Where was Job when Jehovah founded the earth?… And where when He set limits to the sea? A man left baffled by such a question was in no position to judge God's deep things. Angels were there to shout for joy when the sea was born and wrapped in clouds and thick darkness. Its wild lawlessness fought to rise against God's restraint, but He set bars and doors.

It is the same with the ocean of evil — the pride of Satan that burst out in rebellion against God, when the angels did not keep their first place. God's restraining hand holds all in check. The wicked, like the foaming sea, seem to rise higher and higher in their violence and pride, but God says to them, "Thus far shall you come, and no farther." Job watched wickedness that seemed to be winning. He looked into the dark surging of his own self-willed heart. He might well have been appalled. Who but God can control evil?

Had they considered that He was the Creator of the universe, would they have felt a moment's alarm? Was it not He who, ages before, shut in the sea with doors and made clouds its garment? Was it not He who said, "Thus far shall you come, and no farther; and here shall your proud waves be stayed"? Would, or could, the sea swallow its own Lord and God?

The Lord turns from the earth to "that great and wide sea." He does not describe it in its original creation, as part of the heavens and the earth, but as gushing out from its mother's womb. It covered the whole face of the world, and "darkness was over the face of the deep." Left to itself it would have swallowed everything. But its Maker was its Master. He set bounds to it, breaking the land, so to speak, into great mountain chains to make a place for it, barred and shut so that it could not escape.

People may speak of "natural laws" as causing this phenomenon, but who is the Author of natural law?

At the beginning God restrained this restless mighty ocean. He restrained it again when in judgment He let it swallow the earth. Man gazes at it with awe, but cannot control its power. His "thousand fleets sweep over it in vain"; he "marks the earth with ruin," but his control stops at the shore.

Job had not a single answer to these questions, and if he had spoken, his words would have been folly. And we, 3000 years or more later, with all our boasted progress and scientific discoveries of the great laws of nature, still cannot answer these questions in a satisfying way. … But what is the Lord's aim in putting these questions? To show that God is greater than man, and to humble man. To bring Job to the true knowledge of himself that he needed, and to free him from the pride of his heart.

So too in the ocean of evil — the pride of Satan that burst out in rebellion against God, when the angels did not keep their first position. God's restraining hand holds everything in check. The wicked, like the foaming sea, seem to rise higher and higher in violence and pride. But God says to them, "Thus far shall you come, and no farther." This shows His restraining power over evil. Job watched wickedness that seemed to be winning, and he looked into the dark surging of his own self-willed heart. He might well have been horrified. Who but God can control evil?

How striking is the spiritual meaning of God's control of the seas! Job felt as though the waves of the sea were swallowing him in a string of painful troubles that seemed out of control. Believers may pass through times of turbulent unrest and distress, as though tossed by the waves of a rolling sea. But God is in perfect control of it all, and He can quiet the sea at once, just as the Lord Jesus did when His disciples were so alarmed: "He awoke and rebuked the wind and said to the sea, 'Peace! Be still!' And the wind ceased, and there was a great calm" (Mark 4:39).

God appears on the scene for the express purpose of destroying the pretensions of man. Here He uses language more magnificent than any I know of on such subjects — language worthy of Him who is said to have spoken it. The LORD appears to put Job in his true place, and that place was dust and ashes. He only touches the edges of His power, the outer border of His glory; yet what had man to say? What could Job answer? Not a word. And did the man who could not explain God's least things presume to judge the deepest part of His ways and designs?

Left to itself it would have covered everything; but its Maker was its Master, and set bounds to it, breaking the land as it were into great mountain chains to make a place for it, barred and closed so it could not escape. Its storms and fury, in His almighty hands, are only the wailing of a newborn baby; He wraps it in the swaddling clothes of clouds and thick darkness, and hushes it to rest.

This is confirmed in verses 10 and 11. God "prescribed limits for it and set bars and doors" and said, "Thus far shall you come, and no farther." People may speak of "natural laws" as causing this, but who is the Author of natural law?

The disciples marvelled as He rebuked the winds and the sea. They did not understand that with them was the same blessed Person who once said to the sea, when God formed the earth, "Thus far shall you come, and no farther, and here shall your proud waves be stayed" (Job 38:11).

So too in the ocean of evil — the pride of Satan which burst out in rebellion against God, when the angels did not keep their first position. God's restraining hand holds it all in check. The wicked, like the foaming sea, seem to rise higher and higher in their violence and pride, but God says to them, "Thus far shall you come, and no farther." Job watched wickedness appear to win. He looked into the dark surging of his own self-willed heart. He might well have been horrified. Who but God can control evil?

He who sits on the throne will never let the enemy seize the reins of government. His controlling hand measures everything that must fall upon His own, and the enemy has no power to go beyond that measure. When Satan sought Job's ruin, God allowed him to afflict Job only step by step, exactly as He prescribed.

We look forward to the time when this control will be absolute, in that new heavens and new earth, when "there shall be no more sea." On that day God will banish evil to its eternal home, away from His redeemed creation. Looking ahead to it, we can own Him as supreme alone.

This is the man who claimed to sit in judgment on God's moral ways. The first thing done is to overwhelm him with the sense of his utter ignorance and powerlessness in the smallest things of divine energy, even in creation. Where was Job when Jehovah founded the earth? ... He whose understanding stood baffled at such a question was not in a position to judge of His deep things.

Has Job ever commanded a single morning to appear, or caused the dawn to know the place of its appearing? With all his supposed knowledge and power, man cannot command the forces of nature to do his bidding. Day by day the light appears in its appointed place. It floods the earth with light, and the guilty flee from it. Evening falls, and no word of man can stop or hurry this constant action. Only One gave His command at the beginning: "Let there be light." Since that time evening and morning have known their appointed time and place.

Did Job decide when the morning was to dawn? What a question for the man who thought he could in effect make God accountable to him! The morning always follows the night, and what man can change this amazing fact? Job had been feeling the darkness of night in the hard experiences he had suffered. If he could command the morning, then he could bring complete relief to the trials of darkness. But only God can cause the dawn to know its place.

"…that it might take hold of the ends of the earth" — that is, when the sun rises to gild it — "that the wicked might be shaken out of it?" The darkness of night gives the opportunity for murder and burglary and all the other crimes of men, more than any other time. "It is turned as clay to the seal." When the earth is in darkness, you can no more make it out than clay before the seal is pressed into it. But the moment the light shines, there you find its shape and its beauty as God fixed it.

When the millennial day dawns it will embrace "the ends of the earth," and the wicked will be shaken out of it. The wicked love darkness rather than light because their deeds are evil. At that day the light of "the Sun of righteousness," rising with "healing in His wings," will expose them. The Lord Jesus, the true Light, will so expose the wicked as to shake them out of the earth.

This appeal to day and night is most effective. Shall Job accuse One who is Light, who sees all things as they are? Shall he doubt One who knows the secrets of his heart, and the reason for these chastenings? Do not these questions give a hint that God will cause Job's night to end, and at the appointed time cause His dawn to visit the poor sufferer?

Did Job decide when the morning was to dawn? (v.12). What a question for the man who thought he could in effect make God accountable to him! The morning always follows the night, and what man can change this amazing fact? Job had been feeling the darkness of night in the hard experiences he had suffered. If he could command the morning, then he could bring complete relief to the trials of darkness. But only God can cause the dawn to know its place.

"That it might take hold of the ends of the earth" — that is, when the sun rises to gild it, as it were — "that the wicked might be shaken out of it?" This is because the darkness of the night is exactly what gives the opportunity for murder and burglary and all the other crooked dealings of men more than any other time.

As the mark of the signet-ring on the formless clay, so the light stamps on the face of the earth the varied forms and colours of all things. They stand out like a lovely garment — or the reverse, a scene of ruin — under the light. The light shows all things as they are: "Anything that becomes visible is light" (Eph. 5:13). The night is the light of the wicked; they hate the light, and will not come to it, in case their deeds should be exposed. The coming of the light stops their deeds. Their uplifted arm is broken.

Verse 13 reminds us that when the millennial day dawns it will embrace "the ends of the earth," and the wicked will be shaken out of it. The wicked, who love darkness rather than light because their deeds are evil, will at that day be exposed by the light of "the Sun of righteousness" arising with "healing in His wings." The Lord Jesus, the true Light, will so expose the wicked as to shake them out of the earth.

So the light of God's presence detects evil. When He causes the dawning of a new day — "The day of the Lord" — evildoers will be shaken out of the earth. For this reason, His people, who are "children of light, children of the day," order their life by the light. For this reason, in that fair land where there is no night, nothing unclean can enter. It is the home of the light. None could remain there but the sons of light. "Its lamp is the Lamb."

This appeal to day and night is most effective. Shall Job accuse One who is Light, who sees all things as they are? Shall he doubt One who knows the secrets of his heart, and the reason for these chastenings? Do not these questions give a hint that God will cause Job's night to end, and at the appointed time cause His dayspring to visit the poor sufferer?

Has Job ever commanded a single morning to appear, or caused the dawn to know the place of its appearing? With all his supposed knowledge and power, man cannot command the forces of nature to do his bidding. Day by day the light appears in its appointed place. It floods the earth, and the guilty flee from it. Evening falls, and no word of man can stop or hurry this constant action. Only One gave His command at the beginning: "Let there be light." Since that time evening and morning have known their appointed time and place.

Stones with words, letters, or symbols cut into them. In ancient times people pierced these stones and hung them from the arm or the neck by a cord or chain, or set them in rings and wore them on the finger. They pressed the design into pieces of clay attached to official documents. In the East such a document is not considered genuine unless it carries a seal.

"It is turned as clay to the seal." While the earth lies in darkness, you cannot make it out at all. It is like clay before the seal is pressed into it. But the moment the light shines, there you find its shape and its beauty as God fixed it.

The signet-ring leaves its mark on formless clay. In the same way, the light stamps the varied forms and colours of all things on the face of the earth. They stand out like a lovely garment — or the reverse, a scene of ruin — under the light. The light shows all things as they are: "Anything that becomes visible is light" (Eph. 5:13). The night is the light of the wicked; they hate the light and will not come to it, in case their deeds should be exposed.

So the light of God's presence detects evil. When He causes a new day to dawn — "the day of the Lord" — evildoers will be shaken out of the earth. For this reason His people, who are "children of the light and of the day," order their life by the light. For this reason, in that fair land where there is no night, nothing that defiles can enter. It is the home of the light. None could remain there but the sons of light. "The Lamb is the light of it."

This appeal to day and night is most effective. Shall Job accuse One who is Light, who sees all things as they are? Shall he doubt One who knows the secrets of his heart, and the reason for these chastenings? Do not these questions hint that God will end Job's night, and at the appointed time send His dawn to visit the poor sufferer?

The night is the light of the wicked; they hate the light, and will not come to it, in case their deeds should be exposed. The coming of the light stops their deeds. Their uplifted arm is broken.

Because the darkness of the night is exactly what gives the opportunity for murder and burglary and all the other dishonest dealings of men, more than any other time.

A signet ring stamps its mark on shapeless clay. In the same way, the light stamps the varied forms and colours of all things on the face of the earth. Under that light they stand out like a lovely garment — or the opposite, a scene of ruin. The light shows all things as they are: "Anything that becomes visible is light" (Eph. 5:13).

Because the wicked love darkness, light is withheld from them (v.15). Their arm, lifted up in opposition to God, is simply broken. Job should certainly have been deeply impressed by this. He had been dangerously close to raising his arm against God, and in this way acting as the wicked do.

So the light of God's presence detects evil. When He causes a new day to dawn — "the day of the Lord" — evildoers will be shaken out of the earth. For this reason His people, who are "children of light, children of the day," order their lives by the light. For this reason, in that fair land where there is no night, nothing unclean can enter. It is the home of light. None could remain there but the sons of light. "Its lamp is the Lamb."

This appeal to day and night is very effective. Will Job accuse One who is Light, who sees all things as they are? Will he doubt One who knows the secrets of his heart, and the reason for these chastenings? Do these questions not hint that God will bring Job's night to an end, and at the appointed time cause His dawn to visit the poor sufferer?

We come now to these questions about God's creation. They give us a complete cycle of divine truth as shown in His works, grouped in seven parts. (1) The foundations of the earth (verses 4-7). (2) The bounds of the sea (verses 8-11). (3) Day and night (verses 12-15). (4) Unknown depths (verses 16-21). (5) The elements (verses 22-30). (6) The heavenly bodies (verses 31-33). (7) The clouds and their control (verses 34-38).

In close connection with the all-revealing power of the light, God probes Job further. Does he know secret things? — "which belong to God." The hidden depths of the sea with its countless dead; the gates of death and what lies beyond. Has Job searched this out?

Now God asks Job if he had entered the springs of the sea or walked in search of the depths (v.16)… All the population of earth — human, animals, insects and birds — is nothing compared to the population of the seas. Life fills the seas in all areas and at every level. Job had no idea of what was unseen beneath the surface of the seas.

The first thing God does is to overwhelm the man who pretended to sit in judgment on God's moral ways. He makes him feel his utter ignorance and powerlessness in the least things of divine power, even in creation… The man whose understanding stood baffled at such a question was in no position to judge His deep things… Had Job even visited the fountains of the sea, or gone to explore the secret of the great deep?

These questions cover every department of what man calls the "natural sciences." They take in geology, meteorology, geography, oceanography, astronomy, and more. Job had not a single answer to these questions and if he had spoken his words would have been folly. And we, 3000 years or more later, still cannot answer these questions in a satisfactory way. All our boasted progress and our scientific discoveries of the great laws of nature have not changed that… But what is the aim of the Lord in asking these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

It is enough to show what God said to overwhelm Job in his self-confidence. His ignorance was so great and his powerlessness was evident. He lacked the wisdom to enter into even the outer works of God. And, after all, what was God speaking about? Earthly things… And Job is completely unable to answer one of these questions. In fact they are not answered to this day, for all the bragging of science. If that is the case about earthly things, what about the heavenly?

One of the questions God asked Job was, "Have you walked in the recesses of the deep?" I would ask myself and others this. Are we content with the outward side of Christianity? Or have the deep things of God gripped our hearts in power?… Are we content with only a surface knowledge of the things of God? Or do we know, in the power of the Spirit of God, the blessedness of the deep things of God that He has revealed to us?

But this message tests and humbles man. He who boasted in his righteousness, who seemed to consider his knowledge enough, is obliged to own his ignorance, weakness, and his unrighteousness. It is divinely done, and done so effectively that the lesson brings Job to his true place for all time.

Now He goes down lower still. Sheol, or Hades, as we have it — that is, the place where departed spirits are kept — is pictured here as the heart of the earth, and it may in fact be so. It is not the same thing as the lake of fire. But here we have a prison for those who have died.

Had the gates of death been opened to him? (v.17). Of course the seas have swallowed countless millions of people, including those drowned in the flood of Noah's day. But apart from this, did Job understand where death had taken all those it had claimed through the years?

The first thing God does is to overwhelm him. This man claimed to sit in judgment on God's moral ways. So God fills him with a sense of his utter ignorance and helplessness before the least works of divine power, even in creation… A man whose understanding was baffled by such a question was in no position to judge God's deep things… Had the gates of death been revealed to him?

What is the aim of the Lord in putting these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

Does he know the secret things — those "which belong to God"? The hidden depths of the sea with its countless dead; the gates of death and what lies beyond. Has Job searched this out?… Does modern science truly know it?… Jehovah addresses these questions not only to Job, whose knowledge was limited to his own time, but to people today.

What is the key to all these questions? It is God, the true knowledge of Himself. Knowing Him, we know the Author and Source of all knowledge. Leave Him out, and the sum of all science is a blank wall, with the hidden truth still lying beyond it.

Job had dared to sit in judgment on Jehovah and His ways. So God tests whether he is fit for it: what does he know? What can he do?… Job's two answers show the effect. In the first, he humbles himself and lays his hand on his mouth. In the second, he fully confesses his sinful pride and hates what he is. This prepares the way for his outward recovery and return to prosperity.

In no other way could the gates of death be opened for us than by His resurrection from the dead. He has opened them, and He holds their keys, as the One who lives forever. To all who put their faith in Him He says, "Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades" (Rev. 1:17-18). He is Master of death and the grave… He has flooded the darkness of death with the light of hope.

Now He comes up to the surface. "Have you perceived the breadth of the earth?" What do you know about it? "Declare if you know it all."

"Have you comprehended the expanse of the earth? Declare, if you know all this" (v.18). In Job's day he surely did not know that the earth was formed as a huge ball turning in space. Even today we are told the earth is 25,000 miles around. Who can grasp how great that is? Scientists have learned a great deal about God's creation. Yet the more they learn, the clearer it becomes that their ignorance is far greater than their knowledge.

Does he know secret things? — "which belong to God." … Has he fully known the expanse of the earth — all that it contains? Does modern science really know it? … The Lord asks these questions not only of Job, whose knowledge was limited to his own day, but of people today.

Job had not a single answer to these questions, and if he had spoken his words would have been folly. … But what is the aim of the Lord in putting these questions? To show that God is greater than man, and to humble man. It was to bring Job to the true knowledge of himself that he needed, and to free him from the pride of his heart.

So it is clear that God is bringing all Job's proud talk to nothing. But He is not satisfied with showing how small man is by what is vast. He also takes up things we might think are small by comparison. … So it makes little difference whether we look at the greatest of God's works or at the least. Everywhere we meet something completely beyond the reach of man. … Job had even claimed to judge the moral depths of God. Yet he could not face, and had no real idea of, what God is in the smallest part of His universe.

It is enough to show what God said to overwhelm Job's self-confidence. His ignorance was great. His powerlessness was plain. He lacked the wisdom to enter even the outer works of God. And, after all, what was God speaking about? Earthly things. … Job cannot answer even one of these questions. In fact no one has answered them to this day, for all the boasting of science. If that is how it stands with earthly things, what about the heavenly? What about the eternal things? There we depend on God completely. We know nothing but what He tells us, and this is all our blessing.

What after all is human knowledge but a knowledge, as Socrates said, of our ignorance? … What is the key to all these questions? It is God, the true knowledge of Himself. Knowing Him, we know the Author and Source of all knowledge. Leave Him out of account, and the sum of all science is a blank wall, beyond which the hidden truth still lies.

What is the way the light dwells, and darkness, where is its place, that you might bring it to its boundary, and that you might know the path to its house? You know! for you were then born, and the number of your days is great.

Could Job take the light or the darkness back to its original place of dwelling? (v.20). The very question would not have arisen in men's minds, but God raises it simply to show how greatly man's knowledge is limited. The irony of verse 21 is striking. Was Job born when light first appeared? Had he lived so many years? Of course God means these words only to put Job in his place.

What is the "home," or origin of light, or of darkness? Men have been asking about "the origin of evil." What do they know apart from divine revelation? In recent years modern science has seen more clearly that the sun is not the origin of light. Light exists apart from the sun and apart from any other visible source. Jehovah addresses these questions not only to Job, whose knowledge was limited to his own time, but to people today.

In Job 38 God asked Job two questions, "Where is the way to where light dwells?" (v. 19) and "By what way is the light parted?" (v. 24). Where does light come from and what is its nature? These are natural things, things we see in nature, and they are almost impossible to explain. How much more is this true of Him who is the source of all light?

What questions these are. They cover every field of what man calls "natural sciences" — geology, meteorology, geography, oceanography, astronomy, and so on. Job had not a single answer to these questions. If he had spoken, his words would have been folly… But what is the Lord's aim in asking them? To show that God is greater than man, and to humble man. It is to bring Job to the true knowledge of himself that he needs, and to free him from the pride of his heart.

Jehovah only touches the edges of His power, the outer region of His glory. Yet what had man to say? What could Job answer? Not a word… And did the man who could not explain God's smallest works dare to judge the deepest part of His ways and plans? For is anything so deep as His purposes, His affections, and His ways with the saints He loves? And all this while they are weak and face a mighty, cunning enemy.

Shall Job accuse One who is Light, who sees all things as they are? Shall he doubt One who knows the secrets of his heart, and the reason for this discipline? Do not these questions give a hint that God will cause Job's night to end, and at the appointed time cause His dawn to visit the poor sufferer?

In close connection with the all-revealing power of the light, God probes Job further. Does he know secret things? — "which belong to God." What is the "home," or origin, of light, or of darkness? Whether we regard verse 21 as a question, as in our version, or as a statement in divine irony — "You know it, for then you were born" — the meaning is obvious.

"Where is the way to the dwelling of light, and where is the place of darkness?" (v.19). God had said, "Let there be light" on the first day of the remaking of the earth (Gen. 1:3), before the sun was set in its place on the fourth day. Some scientists thought the sun was the source of light. Further study has convinced them that light exists apart from the sun. Where does it come from? We do not know any more about this than Job did. So the origin of light and the origin of darkness are matters of which mankind is totally ignorant.

Could Job take the light or the darkness back to its original place of dwelling? (v.20). The very question would not have arisen in men's minds. God raises it only to show how limited man's knowledge is. The irony of verse 21 is striking. Was Job born when light was introduced? Had he lived so many years? Of course these words of God are simply intended to put Job in his place.

And yet let not modern science claim the ability to answer where Job could not. Outward knowledge has advanced. Men have discovered great laws and principles of nature. But can today's scientist give truer and more satisfying replies to these questions from God than Job could? What, after all, is human knowledge but a knowledge, as Socrates said, of our ignorance? What is the key to all these questions? It is God, the true knowledge of Himself. Knowing Him, we know the Author and Source of all knowledge. Leave Him out of account, and the sum of all science is a blank wall, beyond which the hidden truth still lies.

What questions these are. They cover every department of what man calls "natural sciences" — geology, meteorology, geography, oceanography, astronomy. Job had not a single answer to these questions, and if he had spoken, his words would have been folly. But what is the Lord's aim in putting these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

And after all, what was God speaking about? Earthly things. Every one of these things is merely natural, and has to do with what is visible, what is seen and temporal. And Job is completely unable to answer even one of these questions. In fact they are not answered to this day, for all the boasting of science. If that is the case about earthly things, what about the heavenly? What about the eternal things? There we are entirely and absolutely dependent upon God. We know nothing but what He tells us, and this is all our blessing.

The snow and hail are laid up in storehouses — where? They are not in some hidden place, in vast masses. They are not merely in the invisible vapour filling the sky, as science would now say. Behind all that, those storehouses of mercy and of judgment are in the hand of God. His word produces them — the snow, for protection of the grass in winter, and for cooling and refreshing in summer; the hail, in smiting plagues and sweeping judgments (Isa. 28:17). Snow, we are told, forms when cold acts on vapour and turns its molecules into crystals of lovely and varied shape. Who planned those shapes? Whose laws do these tiny crystals obey?

In the snow there are treasures Job knew nothing about, and the same is true of the hail. While the snow may be for protection, the hail is reserved for times of trouble, battle and war. Both snow and hail are frozen water, but how different they are when falling on earth!

So the wrath of God rests upon the world, held back indeed by His patient love, which at the same time has provided a place of refuge. But still there are "the storehouses of the hail" which He has "reserved for the time of trouble, for the day of battle and war." And they will be poured out yet, while the heavens proclaim His righteousness in it. What makes it so terrible is this: it is the action of righteousness. Faith looks ahead to it, and takes it home now as something that governs one's thoughts and conduct.

And He shows that God has a store that man knows nothing about. God makes it act whenever He pleases… Look at the case of the Amorites, who, on the road to Beth-horon, fell by the hailstones that God rained upon them. And, again, in other cases He rained fire and brimstone on the cities of the plain.

Next to its coldness, and perhaps more striking than that, snow is the standard for absolute whiteness, for purity… But what "treasures" of whiteness does God reserve? He is light. The snow reflects the sunlight, and that suggests how fully His essential righteousness shines out in the work of redemption — the work that lets Him say: "though your sins are like scarlet, they shall be as white as snow" (Isa. 1:18). Sins that once cried for vengeance now reflect the glory of God's character, through the precious blood of Christ!… In the "redemption that is in Christ Jesus," He has endless stores of whiteness and protection for the sins of the world. What fearful judgments will follow the rejection of that grace!

Job had not a single answer to these questions, and if he had spoken, his words would have been folly. And we live 3000 years or more later, with all our boasted progress and our scientific discoveries of the great laws of nature. We are still unable to answer these questions in a satisfying way… But what is the Lord's aim in putting these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

What questions these are. They cover every department of what man calls "natural sciences" — geology, meteorology, geography, oceanography, astronomy. Job had not a single answer to these questions, and if he had spoken his words would have been folly. And we, three thousand years later, with all our boasted progress and our discoveries of the great laws of nature, still cannot answer them in any satisfactory way... But what is the Lord's aim in putting these questions? To show that God is greater than man and to humble man. To bring Job to the true knowledge of himself that he needed, and to set him free from the pride of his heart.

God is here bringing to nothing all the proud talk of Job. But He is not satisfied with showing man's littleness by what is vast. He takes up what we might think of as comparatively small things... It matters little whether we look at the greatest or at the least of the works of God. Everywhere we meet what is entirely beyond the reach of man's mind... Job had even presumed to judge God's moral dealings. But he could not face what God is in the least part of His universe. He had not the slightest adequate idea of it.

How amazing are the "partings" of the light — reaching every part of the earth where its rays fall. How unimaginably swift are "the wings of the morning," flashing from sun to earth in a few moments. How beautiful those "partings" are in the spectrum, where the rainbow paints the whole landscape in living colours. Why and how is one object green, another blue, another red?... Science has much to tell us that might well fill us with wonder and amazement, and with awe and worship — of Whom? The more we know only of His displays, the less we really know of Himself. We know Him only as He makes Himself known in Christ.

Man likes to think he is in control of things. But can he control the snow, the hail, or the wind? Verse 24 inserts the matter of the way in which light is diffused before speaking of the east wind. For Job had to realise that the light of God was at work in all His actions. It was at work just as surely when He sent His east wind of strong adversity. God's ways had really been darkness to Job, so he did not understand the way God was diffusing His light.

From the east, the apparent source of the light, comes also the sweeping east wind, spread over the land in the storm. It is a picture of wrath — the wrath of Him who in the light had spoken so quietly. But even the east wind is held in His fists, controlled by His will.

The east wind was destructive to plants and dangerous to ships at sea. It is a symbol of the withering power of God's judgments.

But storms and storm-clouds are only the prelude to the rain. Here too God is seen, bringing refreshment after the storm. So with Job — his chastening will be followed by the showers. Who knows how to "divide," to distribute, these refreshing showers? Man would distribute them unevenly, or at the wrong time. God knows when and how to send the welcome relief.

The first thing done is to overwhelm him. This is the man who claimed the right to sit in judgment on God's moral ways. He is made to feel his utter ignorance and powerlessness in the smallest things of divine power, even in creation. Where was Job when Jehovah founded the earth? What did he know of its fixed measure, or of the line stretched out on it... The man whose understanding was baffled by such a question was in no position to judge God's deep things.

Storms and storm clouds are only the opening act before the rain. Here, too, we see God bringing refreshment after the storm. So it is with Job: after his chastening will come the showers. Who knows how to "divide," to distribute, these refreshing showers? Man would hand them out unevenly, or at the wrong time. God knows when and how to send the welcome relief.

"When He made a decree for the rain, and a way for the lightning of the thunder" (Job 28:26); "He causes the vapours to ascend [evaporation, or forming of clouds] from the ends of the earth; He makes lightnings for the rain" (Psalm 135:7)... His audience was much impressed. They might well be so.

Well, God does think of animals, He thinks of even the insect; He thinks of where no man is; there He has His thoughts and His plans and His goodness.

But God's work is not limited to human needs, little as we may understand these things. Our merely human thoughts circle around ourselves, and that is nothing but improper pride. God's thoughts are infinitely higher than we naturally imagine (Isa. 55:8-9).

Let Science tell us all it can discover about the laws and effects of snow crystals, about the changing temperature of air currents, about electric discharges and equalizations. Let us go as deep as we can into these second causes. We shall still find them to be only the outer court of His tabernacle, the display of His attributes. They lead us on into the holiest place of all: His revealed Person, as seen in Christ Jesus.

The voice that came to Job out of the whirlwind brought him into God's presence. Until now he had been greatly ignorant of His character. He had said many excellent things about God, but he had never before known His actual presence. This, we will find, is the key to the amazing change worked in Job.

God does think of animals. He thinks even of the insect. He thinks of where no man is. There He has His thoughts and His plans and His goodness.

Sometimes the rain causes overflowing floods. Sometimes this happens where nobody lives at all. Sometimes it happens where it badly affects the people living there. But God's work is not confined to the needs of humans, little as we may understand these things. Our merely human thoughts centre around ourselves, which is only unseemly pride. God's thoughts are infinitely higher than we naturally imagine.

But storms and storm-clouds are only the prelude to the rain. Here too we see God bringing refreshing after the storm. So with Job, the showers will follow his chastening. Who knows how to "divide," to distribute, these refreshing showers? Man would distribute them unevenly, or at the wrong time. God knows when and how to send the welcome relief.

This rain is spread so widely. It reaches beyond the places where people live, out to the waste places of the earth. Wherever the tiniest blade of grass grows, there you see the truth that "His mercy is over all that He has made."

Had Job been thinking that God did not consider his welfare? Was there any creature, small or mighty, that Jehovah did not care for — the leviathan of the flood waters, or the sparrow on the housetop? He cared for every creature of His in its need. Would God not care for Job too, the highest creature on earth, who also had a life beyond the grave?

God does think of animals, He thinks of even the insect; He thinks of where no man is; there He has His thoughts and His plans and His goodness.

How widely distributed is this rain, reaching out beyond the homes of man, to the waste places of the earth. Wherever the tiniest blade of grass grows, we see the truth that "His tender mercies are over all His works."

Sometimes the rain causes overflowing floods. Sometimes it falls where no one lives at all. Sometimes it falls where the people living there feel its effects deeply. But God's work is not confined to the needs of humans, little as we may understand these things. Our mere human thoughts centre on ourselves, which is only improper pride. God's thoughts are infinitely higher than we naturally imagine (Isa. 55:8-9).

Nor are these things merely acts; they are, so to speak, the offspring of God's love and care. Rain and dew, ice and frost, are all the children of the great and good God.

Let science tell us all it can discover of the laws and effects of the snow crystals, of the changing temperature of the air currents, and of electric discharges and how they even out. Let us go as deep as we can into these second causes. We shall find that they are the outer court of His tabernacle, the display of His attributes. They lead us on into the holiest place, His revealed Person, as seen in Christ Jesus.

But storms and storm-clouds are only the prelude to the rain. Here, too, we see God bringing refreshing after the storm. So with Job: the showers will follow his chastening. Who knows how to "divide," to distribute, these refreshing showers? Man would distribute them unevenly, or at the wrong time. God knows when and how to send the welcome relief.

Job had not a single answer to these questions. If he had spoken, his words would have been folly. And we live 3000 years or more later, with all our boasted progress and scientific discoveries of the great laws of nature. We are still unable to answer these questions in a satisfactory way… But what is the Lord's aim in asking these questions? To show that God is greater than man and to humble man. To bring Job to the true knowledge of himself that he needed, and to deliver him from the pride of his heart.

These words are not so much a revelation of truth as a question. They ask Job whether he knows the truths that lie all around him in God's vast creation. It is this which makes these words of Jehovah so wonderful. He does not speak "in a tongue no man can understand." He speaks in the language of nature — about the earth, the sky, the clouds and rain, and animals and birds.

What questions these are. They cover every branch of what people call "natural sciences" — geology, meteorology, geography, oceanography, astronomy, and so on. Job had no answer to a single one of them, and if he had spoken his words would have been foolish. Even now, with all our boasted progress and our scientific discoveries of the great laws of nature, we are still unable to answer these questions in a satisfying way... But what is the aim of the Lord in putting these questions? It is to show that God is greater than man and to humble man. It is to bring Job to the true knowledge of himself that he needs, and to free him from the pride of his heart.

These things are not merely acts; they are, so to speak, the offspring of God's love and care. Rain and dew, ice and frost, are all the children of the great and good God.

Jehovah said to His servant Job, "Has the rain a father?" as if to show that the mighty God fathers even a drop of rain. Millions of tons of water rise from the oceans each day by evaporation. The clouds hold it as vapour until the ruler of nature needs it to water His garden.

Where and when the rain falls may seem to us completely random, but it depends simply on the will of our God and Father, who never makes a mistake.

As air cools it can hold less water. The point where the air can hold no more has a name — the "dew point." When the cooling air reaches the dew point, the extra water vapour in the air condenses and forms dew. Dew will form on anything that is cool enough compared with the air around it... This is a very gentle and delicate process, and is the way God "begets each drop of the dew."

Sometimes the rain causes overflowing floods, sometimes even where no one lives, and sometimes where the people are greatly affected by it. But God's work is not confined to the needs of humans, little as we may understand these things. Our merely human thoughts centre on ourselves, and that is nothing but improper pride. God's thoughts are infinitely higher than anything we imagine on our own (Isa. 55:8-9).

Let science tell us all it can discover about the laws and effects of snow crystals, about the changing temperature of air currents, about electric charges and how they even out. Let us go as deep as we can into these secondary causes. We will find that they are the outer court of His tabernacle, the display of His attributes. They lead us on into the holiest place of all, His revealed Person, as seen in Christ Jesus.

"Has the rain a father? Or who has begotten the drops of dew?" (v.28). Where and when the rain falls may seem to us completely random, but it depends simply on the will of our God and Father, who never makes a mistake. In the same way, frost is always sent by Him in perfect wisdom for every occasion (v.29). How it is possible for water to harden like stone is only explained by God's law in sending the cold (v.30). Who really understands this?

Frozen water or snow. God demanded of Job, "From whose womb did the ice come forth, and who has given birth to the frost of heaven?" It is answered in the Psalms: it is God who "hurls down His crystals of ice like crumbs; who can stand before His cold?" Job 6:16; Job 38:29; Ps. 147:17.

Nor are these things merely acts; they are, so to speak, the offspring of God's love and care. Rain and dew, ice and frost, are all the children of the great and good God. "These are Your works, Parent of all good!"

They cover every department of what man calls "natural sciences." These include geology, meteorology, geography, oceanography, astronomy, and so on. Job had not a single answer to these questions, and if he had spoken his words would have been folly. And we live 3000 years or more later. With all our boasted progress and our scientific discoveries of the great laws of nature, we are still unable to answer these questions in a satisfying way. All the boastings of science about getting at the secrets of creation are nothing but foam. One breath of the Almighty scatters man's speculations to the winds, when they are made apart from Him and His Word. But what is the Lord's aim in putting these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

Let science tell us all it can discover of the laws and effects of the snow crystals, of the changing temperature of the air currents, of electric charges building up and evening out. Let us go as deeply as we can into these secondary causes. We shall find them to be the outer court of His tabernacle, the display of His attributes. They lead us on into the holiest place, into His revealed Person, as seen in Christ Jesus.

What is the effect, then, on a godly man who really believes in Him and His guidance? What is the effect of knowing our ignorance to be so immense? Reliance upon God. That was the great thing in which Job failed, murmured and found fault. He could not understand it. He might have believed and ought to have believed, and that is where we fail too, for we are quite as ready to reason and murmur as Job.

"Has the rain a father? Or who has begotten the drops of dew?" (v.28). Where and when the rain falls may look completely random to us, but it depends only on the will of our God and Father, who never makes a mistake. In the same way, He always sends frost in perfect wisdom for every occasion (v.29). Only one thing explains how water can harden like stone: God's law in sending the cold (v.30). Who truly understands this?

How can we explain ice coming from a womb? A womb is a warm place. Each of us was formed in one! Can ice come from such a place? And how is ice formed? Ice contains much less energy than liquid water. As energy leaves, things get colder. Water freezes at 0 degrees Celsius (32 degrees Fahrenheit). But we must remember where that energy came from before it could leave. It came from the sun. God sent it to us. He sends it and He prepared the way for it to leave. All is in His control. All is for the display of His love and care for us. The ice has come from His "womb"!

It is sad when we reduce everything to an impersonal nature, as if these things simply had to happen, with no reference to anything in particular. But these verses show that God is at work behind what people call nature, and He works with full intelligence.

The first thing God does is to overwhelm the man who dared to sit in judgment on His moral ways. He makes him feel his complete ignorance and helplessness in the smallest works of divine power, even in creation.

And yet modern science must not claim it can answer where Job could not. Outward knowledge has advanced, and great laws and principles of nature have been discovered. But can the scientist of today give truer and more satisfying answers to these questions of God than Job could long ago? … What is the key to all these questions? It is God, the true knowledge of Himself. Knowing Him, we know the Author and Source of all knowledge. Leave Him out, and all of science is a blank wall, with the truth still hidden beyond it.

These things are not just acts; they are, so to speak, the offspring of God's love and care. Rain and dew, ice and frost are all the children of the great and good God.

Can we doubt Him? Shall we misjudge Him? Our unbelief and discontent testify against us, just as Job's complaints did against him.

Out of that whirlwind, or golden storm-cloud, Jehovah replies to the vain questionings and lamentations of Job... "My desire is that the Almighty would answer me," was Job's closing word. He is now to have his wish granted; but how different the effect! "As a prince would I go near unto Him," he had declared. "I am vile" is what he has to say when he hears His voice.

Kimah. The Hebrew means "a heap or collection." Scripture names it alongside Arcturus and Orion, so it almost certainly refers to the group of stars we still call the Pleiades. The same Hebrew word appears as "seven stars" in Amos 5:8. There are many stars in the group, but seven are visible to the naked eye. Job 38:31 is better translated, "Can you fasten the bands of the Pleiades, or loosen the cords of Orion?"

Some think the Pleiades are pictured here as a cluster of brilliant jewels: "Can you fasten the shining brooch on the bosom of the night?" Others point out that the Pleiades belong to Spring, and Orion to Winter. To loose the cords of Orion would be to break up Winter. To bind the sweet influences of the Pleiades would be to delay Spring. Can you hold back the coming of Spring, or bring Winter to an end? Can you change the ordered, onward march of the hosts of heaven, or move the North out of its place?

The Lord draws his attention first to the Pleiades, meaning "the heap of stars." He asks if Job can "bind the chains of the Pleiades." Astronomers discovered "that the whole solar system is moving forward around Alcyone, the brightest star in the Pleiades"... The planets circle the sun. But the sun and all the planets circle Alcyone at the rate of 422,000 miles per day! Such are the chains of the Pleiades that hold the whole solar system captive. Could Job bind such forces? Could he loose the belt of Orion, the force that keeps Orion in its orbit?

Kima, the Pleiades, means a "hinge," or pivot — that on which all the heavenly bodies turn. Science points out that the whole visible universe is slowly turning round an unknown centre, seemingly not far from this hinge. What if God were hinting to Job at the great centre which holds all things to itself, showing him the One who holds all things in His hand?

Were the words of the Almighty meaningless to Job when He said, "Can you fasten the bands of the Pleiades, or loosen the cords of Orion?" These questions were not asked to interest Job in astronomy. They were asked to turn his attention to how small he is, compared with the greatness of the One he was fighting against, and to bring him to admit the hopeless folly he was pursuing. We can be sure the Lord's questions were in no way mysterious to him. They pointed to things he already knew something about.

What questions these are. Job had not a single answer to them... And we live 3000 years or more later, with all our boasted progress and our scientific discoveries of the great laws of nature. We still cannot answer these questions in a satisfactory way... But what is the Lord's aim in putting these questions? To show that God is greater than man, and to humble man. He wants to bring Job to the true knowledge of himself that he needs, and to free him from the pride of his heart.

Jehovah answered Job out of the whirlwind. He did not argue, and He did not even instruct. He displayed the witness of His majesty and power. So Job had to say, "Behold, I am of small account; what shall I answer you? I lay my hand on my mouth."

Most of the address comes in the form of questions. Job had presumed to sit in judgment on Jehovah and His ways, so God tests his competence for it. What does he know? What can he do? Shall the creature dare to instruct God about His duties, to point out His failures, in fact to take over His rights? He is so puny in power, so ignorant, and so full of empty pride.

"Do you know the ordinances of the heavens? Can you establish their rule on the earth?" Conditions have an immense effect upon the earth. All of it is having an influence, either of a terrible kind or a beneficial kind. Who is it that has fixed all that? Was it you, Job?

So the stars were common knowledge this early in history, and their names have stayed the same. But did Job know the ordinances God had established in the heavens? Did he even understand how the stars relate to the earth — let alone set them in places of dominion over the earth? Astrologers try to link the movement of the stars to events on earth, but their efforts only expose how little they know.

It is important to see this. When God formed the present system of this world, He made a heaven to this earth, so that heaven should rule the earth. The earth's blessing, in material things and in moral things, depends on its connection with heaven.

Every great movement of the powers here below turned on the mind of heaven. And the opening chapters let us know it is just as true of a single saint... The world might be in confusion, the eyes of the judges blinded, oppression in the place of righteousness, groaning and misery everywhere. Yet despite the misrule and rebellion, heaven is the spring and centre of power... Even Satan himself cannot act without God. What an immense comfort!

And yet modern science must not claim it can answer what Job could not. There has been advance in outward knowledge, with discoveries of great laws and principles of nature. But can the scientist of today give truer and more satisfying replies to these divine questions than the patriarch of old could?... What is the key to all these questions? It is God, the true knowledge of Himself. Knowing Him, we know the Author and Source of all knowledge. Leave Him out of account, and the sum of all science is a blank wall, beyond which the hidden truth still lies.

One thing we do know. He, and He alone, can hold the stars in His hand. He numbers them and calls them all by name, and brings them out in due order, "because he is strong in power, not one is missing" (Isa. 40:26). The prophet reminds afflicted Israel that this One knows their affliction and their way.

He had spoken of the rain in verses 25-28. Now He asks whether Job could order the clouds to drop their water whenever he wanted. We may see the clouds dark and heavy, and think at such a time that we could tell them to pour out their rain. Yet it may be that no rain falls at all. Lightning may trigger a rainfall, but who can send the lightning?

"Can you send forth lightnings, that they may go and say to you, 'Here we are'? Who has put wisdom in the inward parts or given understanding to the mind?" It comes down to man now. "Who can number the clouds by wisdom? Or who can tilt the waterskins of the heavens, when the dust runs into a mass and the clods stick fast together?" Well, all that is perfectly simple to God, and God has command in every bit of it.

And then the rain clouds, the lightnings and their control. What questions these are. They cover every field of what man calls "natural sciences" — geology, meteorology, geography, oceanography, astronomy, and the rest. Job had not a single answer to these questions, and if he had spoken his words would have been folly. And we, 3000 years or more later, are still unable to answer these questions in a satisfactory way. That is true for all our boasted progress and all our scientific discoveries of the great laws of nature. All the boasting of science about getting at the secrets of creation is nothing but foam. One breath of the Almighty scatters man's speculations to the winds, when they leave Him and His Word out. But what is the aim of the Lord in putting these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

He is not satisfied with showing man's smallness by what is vast. He also takes up things we might think small. He has travelled through the immense heavens and the uncontrollable sea, then the treasures of the snow and the hail, of the lightning and the waters. He looks at the heavenly bodies one by one. Then, towards the end of the chapter, He comes down to the little things of nature, where man is just as much at a loss. So it matters little whether we look at the greatest of God's works or the least. Everywhere we meet what man cannot know at all. Job had even claimed to judge the depths of God morally. But he could not face, and had not the slightest real idea of, what God is in the least part of His universe.

The LORD ends this part of His speech with fresh questions about the clouds, storms, and rain. Can Job bring down rain, or speak to the lightning flash? Does he have the understanding heart that knows the reason for the clouds — whether clouds of rain or clouds of grief? Can that heart bring the refreshing showers upon the dusty earth? What food for reverent meditation we have in all this.

To Him all power in heaven and earth has been given. He has not given us power to change the order of nature, or to go up into those heavens. But He teaches us to give the true answer to His questions, and that answer is, "We see Jesus."

And then the rain clouds, the lightnings and their control. What questions these are. They cover every field of what man calls "natural sciences." That means geology, meteorology, geography, oceanography, astronomy, and more. Job had not a single answer to these questions, and if he had spoken, his words would have been folly... But what is the Lord's aim in putting these questions? To show that God is greater than man, and to humble man. It is to bring Job to the true knowledge of himself that he needs, and to free him from the pride of his heart.

He had spoken of the rain in verses 25-28. Now He adds a question (v.34): could Job give orders to the clouds to drop their water when Job wanted it? We may see the clouds dark and heavy, and think at such a time that we could tell them to pour out their rain. But it may be that no rain falls at all. Lightning may trigger a rainfall, but who can send the lightning? (v.35).

God speaks first about the lifeless things — the earth, sea, clouds, hail and rain. He shows three things about them. First, that He designed them; second, that He created them; and third, that He controls them. Consider the whole range of lifeless things that make up the world, and the whole range of living creatures. God commands them all... The lesson for Job was this. It was far too great for him to try to get to the bottom of things and look for explanations. God in His counsels and actions is altogether too big for us.

It is clear that God is here bringing to nothing all the proud talk of Job. But He does not stop at showing man's littleness by what is vast. He takes up what we might think are small things... So it matters little whether we look at the greatest works of God or at the least. Everywhere we meet what is completely beyond man's understanding... Job had even claimed to judge the depths of God morally. But he could not face what God is in the least part of His universe, and he had not the slightest idea of it.

Outward knowledge has advanced, and we have discovered great laws and principles of nature. But can the scientist of today give truer and more satisfying answers to these divine questions than Job could long ago? After all, what is human knowledge but a knowledge of our own ignorance, as Socrates said?... What is the key to all these questions? It is God, the true knowledge of Himself. Knowing Him, we know the Author and Source of all knowledge. Leave Him out of account, and the sum of all science is a blank wall, beyond which the truth still lies hidden.

But storms and storm-clouds are only the prelude to the rain. Here too God is seen, bringing refreshing after the storm. So with Job: the showers will follow his chastening. Who knows how to divide, to distribute, these refreshing showers? Man would distribute them unevenly, or at the wrong time. God knows when and how to send the welcome relief.

He is not satisfied with showing man's smallness by what is vast. He also takes up what we might think of as small things. He has travelled through the immense heavens and the uncontrollable sea, then the treasures of the snow and the hail, of the lightning and the waters. He notices various heavenly bodies in detail. But towards the end of the chapter He comes down to the little things of nature, where man fails just as badly. So it matters little whether we gaze at the greatest of God's works or look into the least. Everywhere we meet what is completely beyond man's understanding.

Lightning may trigger a rainfall, but who can send the lightning? If man does have any wisdom at all, who has put it in his mind? Is he to have the credit for this? Or does he manufacture his own understanding?

And modern science should not claim it can answer what Job could not. Outward knowledge has advanced. Men have discovered great laws and principles of nature. But can the scientist of today give truer and more satisfying replies to these questions from God than Job could long ago? What after all is human knowledge but a knowledge, as Socrates said, of our ignorance? What is the key to all these questions? It is God, the true knowledge of Himself. Knowing Him, we know the Author and Source of all knowledge. Leave Him out, and the sum of all science is a blank wall, with the hidden truth still lying beyond it.

Can Job bring down rain, or speak to the lightning flash? Does he have the understanding heart that knows the reason for the clouds — whether clouds of rain or of grief — and that can bring the refreshing showers on the dusty earth?

And then the rain clouds, the lightnings and their control. What questions these are! They cover every department of what man calls "natural sciences" — geology, meteorology, geography, oceanography, astronomy. Job had not a single answer to these questions. If he had spoken, his words would have been folly… But what is the Lord's aim in asking them? To show that God is greater than man, and to humble him. To bring Job to the true knowledge of himself that he needed, and to free him from the pride of his heart.

After all, what was God speaking about? Earthly things. Every one of them belongs to the natural world, and has to do with what is visible, with what is seen and temporary. Job is completely unable to answer even one of these questions. In fact no one has answered them to this day, for all the boasting of science. If that is how it stands with earthly things, what about the heavenly? What about the eternal things? There we depend on God entirely and completely. We know nothing except what He tells us.

And then the rain clouds, the lightnings and their control. What questions these are. They cover every department of what man calls "natural sciences." That includes geology, meteorology, geography, oceanography, astronomy and more. Job had not a single answer to these questions, and if he had spoken his words would have been folly. And we live 3000 years or more later. We boast of our progress and of our scientific discoveries of the great laws of nature. Yet we still cannot answer these questions in a satisfactory way. All the boasting of science about getting at the secrets of creation is nothing but foam. One breath of the Almighty, and man's speculations, apart from Him and His Word, are scattered to the winds. But what is the aim of the Lord in putting these questions? To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

If man does have any wisdom at all, who has put it in his mind? Is he to have the credit for this? Or does he manufacture his own understanding? If one thinks he is wise, let him number the clouds! They are always changing and on the move, and often amazing in their magnificence. So we are wise to observe and marvel at the display they present, rather than to try to number them. May such lessons deeply impress us.

Who regulates the clouds by wisdom, / Or who inclines the pitchers of heaven, / When the dust is poured into hardness, / And the clods are compacted together?

Passing from the starry heavens to the sky nearer the earth, Job describes the clouds in beautiful and scientifically accurate language. They are the containing vessels for the waters above the earth. It is God who gathers the vapours of the sky and condenses them into the thick clouds. If these waters fell upon the earth without restraint, the result would be a destructive flood. So He binds these waters in the clouds. He sends them down in gentle showers, as He wills and as the thirsty earth needs.

He does not stop at showing man's littleness by what is vast. He also takes up what we might think are small things by comparison. He has gone over the immense heavens and the uncontrollable sea, and then the treasures of the snow and the hail, of the lightning and the waters. He notices various heavenly bodies in detail. But towards the end of the chapter He comes down to the little things of nature, where man is just as much at a loss. So it matters little whether we gaze at the greatest works of God or look into the least. Everywhere we meet what is completely beyond man's reach... What could better expose the futility of man's accusing God? Job had even claimed to judge the moral depths of God. But he could not face what God is in the least part of His universe, and he had not the slightest adequate idea of it.

The LORD closes this part of His address with fresh questions about the clouds, storms, and rain. Can Job bring down rain, or speak to the lightning flash? Does he have that understanding heart which knows the reason for the clouds, whether of rain or of grief? Is it a heart that can bring the refreshing showers upon the dusty earth? What food for reverent meditation we have in all this.

"Who has put wisdom in the inward parts? Or who has given understanding to the mind?" It comes down to man now. "Who can number the clouds by wisdom? Or who can tilt the waterskins of the heavens… when the dust runs into a mass and the clods stick fast together?" All that is perfectly simple to God, and God has command over every bit of it.

Jehovah concludes this portion of His address with fresh questions about the clouds, storms, and rain. Can Job bring down rain, or speak to the lightning flash? Does he have the understanding heart that knows the reason for the clouds — whether clouds of rain or of grief? Can he bring the refreshing showers upon the dusty earth?

He is not content to show man's littleness by what is vast. He also takes up what we might think are small things. He travels over the immense heavens and the uncontrollable sea, then the treasures of the snow and the hail, of the lightning and the waters. He notices heavenly bodies one by one. But toward the end of the chapter He comes down to the little things of nature, where man is just as much at a loss. So it matters little whether we gaze at the greatest of God's works or look into the least. Everywhere we meet what is entirely beyond man's understanding… Job had even claimed to judge the depths of God morally. He could not face what God is in the least part of His universe, and he had no adequate idea of it at all.

And then the rain clouds, the lightnings and their control. What questions these are! They cover every department of what man calls "natural sciences" — geology, meteorology, geography, oceanography, astronomy, and the rest. Job had not a single answer to these questions, and if he had spoken, his words would have been folly. And we live 3000 years or more later, with all our boasted progress and our scientific discoveries of the great laws of nature. We are still unable to answer these questions in a satisfactory way. But what is the Lord's aim in putting these questions? To show that God is greater than man, and to humble man. To bring Job to the true knowledge of himself that he needs, and to deliver him from the pride of his heart.

If in goodness He meets and supplies the needs of all His creatures by His skilful handling of the forces of nature, then it is easy to see how He may deal with the sins of men and nations. He has only to order the working of these forces so that the supplies are cut back. God makes this work out in such a way as to leave unbelieving men without excuse. For the living God made heaven and earth and sea and all things in them. He "did not leave Himself without witness, for He did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness" (Acts 14:15-17).

Jehovah answered Job out of the whirlwind (Job 38, 39). He did not argue, and He did not even instruct. He displayed the witness of His majesty and power, until Job had to say, "Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but I will proceed no further" (Job 40:3-5).

It is clear that God is here bringing to nothing all the proud talk of Job. But He does not stop at showing man's littleness by what is vast; He takes up what we might think are small things by comparison... So it matters little whether we look at the greatest or the least of God's works; everywhere we meet what is entirely beyond man's understanding... What could better expose how empty it is for man to accuse God? Job had even claimed the right to judge the depths of God morally. Yet he had no real idea of what God is in the smallest part of His universe, and he could not face it.

We come next to see His wisdom and power displayed in His protecting and providing care over all His creatures. In this portion we pass from the glories of the Creator to look at the wisdom and goodness of the God of Providence. He has not only devised the wonderful plan of the universe. He has also filled the earth with living creatures who depend on Him for life and all things.

"Can you hunt the prey for the lion?" It says, That is what I do — I find food for the lions and for the young lions too. There they are crouching in their dens, waiting in hiding for their prey. I do not let them die for lack of proper food. "Who provides food for the raven?" It is not only the great lion. It is also the much smaller raven, when its young ones cry to God — there it is, they cry to Him. They do not murmur; they cry. They tell their want. God has put that into them. It is a cry, and God hears it as directed to Himself.

If the king of wild beasts is named first, it is not without purpose that the raven follows. The contrast is marked; but the LORD cared for both. He is good to all, and His tender mercies are over all His works. Was Job the one to hunt prey for the lioness, and fill the craving of her young...? Was it for Job to provide the raven with meat?... He who counts the hairs of our heads sees every sparrow that falls... So here the LORD shows that man may boast of his scanty knowledge of beasts and birds and call their classification science. Even so, it is God's work, not man's, to enter into the need of every one and watch over it.

God not only tolerates but cares for these creatures which prey upon others. They are part of His wise plan — once put under the hand of man and subject to him, but now turned against him as enemies. So Satan, whose attacks Job was feeling, was only a creature of God's will. Even by his hatred he worked out the purposes of God. If Job is ignorant of his schemes, God is not, and will bring good out of all his ravening and roaring.

It is said here, "its young ones cry to God." Whether they do so with understanding or not is not the question. God recognises their cry. If so, did God not hear the cry of Job? Of course He did, though He did not answer Job at just the time and in the way Job thought He ought to.

God is here bringing to nothing all the proud talk of Job. But He is not content to show man's littleness only by what is vast. He also takes up what we might think comparatively small things. He has crossed the immense heavens and the uncontrollable sea, and then the treasures of the snow and the hail, of the lightning and the waters. At last, towards the end of the chapter, He comes down to the little things of nature, where man is just as much at a loss. So it matters little whether we look at the greatest or at the least of God's works. Everywhere we meet what is entirely beyond man's grasp.

"Will you hunt the prey for the lion?" It says, That is what I do; I find food for the lions and for the young lions too. There they are crouching in their dens, "and they lie in wait in their thicket." I do not let them die for want of proper food.

He begins with the beasts of prey. That is not where we would likely begin. We think of predators as needing no outside care. But they need the care of God as much as every other creature. God has made them as they are, and provides for them in the very fact that they are able to hunt their own food. Who would think of hunting food for them, at least while they are in the wild?

If man boasts of his small knowledge of beasts and birds, and calls their classification science, Jehovah shows whose work this really is. It is His province, not man's, to enter into and watch over the need of every one. He watches those most remote from human dwellings, and no less those whose croaking may disturb man's ease. They are always before God, who has made them all and provides for each as a faithful Creator.

God does not merely tolerate these creatures that prey on others — He cares for them. They are part of His wise plan: once put under man's hand and subject to him, but now turned against him as enemies. In the same way, Satan was only the creature of God's will. Job was feeling his attacks, yet even his hatred worked out God's purposes. If Job is ignorant of his schemes, God is not, and will bring good out of all his tearing and roaring.

It is significant that the series opens and closes with beasts and birds of prey. They might seem worthless, if not positively harmful, and yet He cares for them with unerring wisdom. Shall He fail to watch over His child who knows and trusts Him?

Had Job been thinking that God did not consider his welfare? Was there any creature, small or great, that Jehovah did not care for — the leviathan of the deep waters, or the sparrow on the housetop? He cared for every creature of His in its need. Would He not care for Job, the highest creature on earth, who also had a life beyond the grave?

God is here bringing to nothing all the proud talk of Job. But He is not satisfied with showing man's littleness by what is vast. He also takes up what we might think are quite small things... It matters little whether we look at the greatest of God's works or at the least. Everywhere we meet something completely beyond the reach of man. Job had even claimed to judge the moral depths of God. But he could not face, and had not the slightest idea of, what God is in the least part of His universe.

God considers the young. Even a bird as unclean as the raven has its food provided by Him. It is wonderful to read that the helpless young ravens cry to God. Animals recognise the Creator by their instincts and look to Him for food. The sound may not be the sweet song of a lark, but only the croak of a raven. It reminds us of the witness this same Creator gave when He came in the form of a creature. "Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds!" (Luke 12:24).

The word oreb comes from a root meaning "to be black"... When Noah sent the raven out from the ark, it could no doubt find food, though the dove could not, because it can feed on dead flesh... The meat-eating ravens brought flesh as well as bread to Elijah, and this shows God's miraculous power. He made them feed His servant. They are greedy eaters, and they have no storehouse or barn. Yet God feeds them, and He will surely feed those who trust in Him.

It is not only the great lion, but the much smaller raven, when its young ones cry to God — there it is, they cry to Him. They do not murmur; they cry. They tell their want, God has put that into them. It is a cry, and God hears it as directed to Himself. "They wander about for lack of food." But He hears and answers.

The raven is a bird of prey (v.41), but if God did not provide the prey for them and their young, how could they continue to exist? It is striking that the verse says here, "its young ones cry to God." Whether they understand what they are doing is not the question. God recognises their cry. If so, did God not hear the cry of Job? Of course He did, though He did not answer Job at just the time and in the way that Job thought He ought to.

It is significant that the list of animals opens and closes with beasts and birds of prey. They might look worthless, or even harmful, yet He cares for them with unerring wisdom. Shall He fail to watch over His child who knows and trusts Him?

"Do you know the time when the wild goats of the rock give birth?" They are generally very hard for man to reach. They are found in the great heights of the mountains. "Can you watch when the deer give birth? Can you number the months that they complete? Or do you know the time when they bring forth? They bow themselves; they bring forth their young ones, they cast out their pangs; their young ones are in good condition" — though they are hunted to death, and man is fond of feeding on them, yet God provides for them.

Think of the blindness of rationalism. Here is a magnificent disproof of human presumption and complaint against God. Rationalism sees in it no more than Job's ignorance of how long a deer, or another animal named, takes in gestation! Clearly the question here is not zoological learning. It is about the kind and generous care that goes with perfect knowledge of every creature. His watchful oversight matched the goodness and wisdom that made them. It covered young and old, beast and bird, even the least familiar and the hardest to reach. If God cared like that, was it not for Job to listen and learn, instead of darkening counsel with words without knowledge?

Again, was it Job who looked after the mountain goat, or kept watch over the deer at a time most critical for themselves and their offspring? Certainly there is not one whose months El does not count, whose time of bearing He does not know. He counts the hairs of our heads. He sees every sparrow that falls, and has His part in all. The Saviour told this to the trembling disciples to encourage them as they went out at His word.

What does Job know about the habits of the wild animals living in the mountains no one can reach? "The high mountains are for the wild goats" (Ps. 104:18). He might know in general how long these elusive creatures carry their young. But does he know and watch over each parent animal, guard its life, and bring it safely through its time of danger? How amazing and how consistent it all is, and how completely beyond man's knowledge or power. And these young ones, kept for a short time by their parent, then going off on their own — who watches over them?

If God cares for these "rock-climbers," will He not watch the steps of His timid people who are trying to climb over the rugged rocks of adversity? Will He not be with them in the birth-pangs of frightening experiences, and give them a happy outcome from all their troubles?

Days of God are being fulfilled; days that God is counting; days, we may say with spiritual sensitivity, that Mary counted. Think of God entering into this great matter, the fulfilment of days. He says to Job, "Do you know when the mountain goats give birth?" (Job 39:1). The sympathetic interest of God in these great matters — entirely beyond the understanding of men! The number of Mary's days was fulfilled. In Galatians we are told, "When the fullness of time had come." These were days counted by God, days counted by the angels.

In the material world God shows Job that he knows nothing about how any of His works began. Now, in Job 39, God makes him think about how unable he is to rule over the animal world.

The Lord now turns Job's attention to animals not in the least aggressive, the wild goats and the deer. Indeed, instead of being aggressive, they are elusive. Did Job understand all about them? — when they bear their young, how many months they carry them, and so on. How much Job knew at the time we do not know. There is more general knowledge of these things now. Even so, how many people know all about such matters from real experience with the animals themselves?

Again, was it Job who looked after the mountain goat? Did he keep watch over the deer at the time of greatest danger to themselves and their young? Certainly there is not one whose months God does not count, not one whose time of bearing He does not know. He who counts the hairs of our heads sees every sparrow that falls, and has His part in all. The Saviour told the trembling disciples this to encourage them, as they went out at His word.

Think of the blindness of rationalism! Here is a magnificent disproof of human pride and complaint against God, and rationalism sees no more in it than Job's ignorance of how long a deer, or another animal named here, carries her young. Clearly the question here is not about zoological knowledge. It is about the generous care that goes together with perfect knowledge of every creature. God kept such watchful oversight over young or old, beast or bird, even the least familiar or the hardest to reach, and He did it with the goodness and wisdom that made them. If so, was it not for Job to listen and learn, instead of darkening counsel by words without knowledge?

He might know in general how long these elusive creatures carry their young. But does he know and watch over each parent animal, guard its life, and bring it safely through its time of danger? How amazing and uniform it all is, how utterly beyond man's knowledge or power. And these young, for a brief time sustained by their parent, then going off by themselves — who watches over them?

If God cares for these "rock-climbers," shall He not watch the steps of His timid people who are seeking to climb over the rugged rocks of adversity? Will He not be with them in the birth pangs of fearful experiences, and give them a happy outcome from all their troubles?

Days of God are being fulfilled; days that God is numbering; days, we may say with spiritual delicacy, that Mary numbered. The sympathetic interest of God in these great matters is entirely beyond the understanding of men! The number of Mary's days was fulfilled. Galatians tells us, "When the fullness of time had come." These were days numbered by God, days numbered by the angels.

What does Job know about the habits of the wild animals living in the unreachable mountains? "The high mountains are for the wild goats" (Psalm 104:18). He might know in general how long these shy creatures carry their young. But does he know each parent animal? Does he watch over it, guard its life, and bring it safely through its time of danger? How amazing and how consistent it all is, and how completely beyond man's knowledge or power. And these young, kept for a short while by their parent, then going off on their own — who watches over them?

They bow themselves, they bring forth their young, / They cast away their pangs. / Their young fatten, grow up in the desert, / They go forth, and return to them no more!

"Their young ones are in good liking" — though they are hunted to death, and man is fond of feeding on them, yet God provides for them.

Think how blind rationalism is. Here is a magnificent disproof of human pride and complaint against God, and all it sees is that Job did not know how long a hind or some other animal named takes to carry her young! Clearly the question here is not about animal science. It is about the kind care that goes with perfect knowledge of every creature. God kept this watch over young and old, beast and bird, even the least familiar or the most unreachable. His care matched the goodness and wisdom that made them. So was it not for Job to listen and learn, instead of darkening counsel by words without knowledge? And His ways with His people go far deeper than His dealings with the animal world.

Again, was it Job who looked after the mountain goat, or kept watch over the hinds at a time most critical for themselves and their offspring? There is not one whose months God does not count, and not one whose time of bearing He does not know. He counts the hairs of our heads. He sees every sparrow that falls, and has His part in all. The Saviour told the trembling disciples this to encourage them, as they went out at His word.

Man does not care for these animals, but God does. And if God cares for these climbers of the rocks, how much more does He care for humans who face difficulties that may seem impossible to overcome? Let Job consider this well.

If God cares for these "rock-climbers," will He not watch the steps of His timid people who are trying to climb over the rugged rocks of adversity? Will He not be with them in the birth-throes of terrifying experiences, and give them a happy outcome from all their troubles?

From the wonders of lifeless creation above, beneath, and around, Jehovah now turns to the animal kingdom. The lion, the raven, the wild goat or ibex, the wild ass, the wild ox, the ostrich, the horse, the hawk, and the eagle appear one after another. They are there to convince the man who dares to sit in judgment on God's doings that he is ignorant and powerless.

Think of the blindness of rationalism! Here is a magnificent disproof of human presumption and complaint against God. Yet rationalism sees no more in it than Job's ignorance of how long a hind, or other animal named, takes to carry her young. Clearly the question here is not knowledge of animals. It is the kind care that goes together with perfect knowledge of every creature. Suppose God kept such watchful oversight over young or old, beast or bird, even the least familiar or the hardest to reach. Then Job's part was to listen and learn, not to cloud the matter with words without knowledge.

"Do you know when the mountain goats of the rock give birth?" (Job 39:1). Man can rarely reach them. They live high up in the mountains. "Their young ones become strong; they grow up in the open; they go out and do not return to them." Though men hunt them to death and are fond of eating them, God still provides for them.

What does Job know about the habits of the wild animals living in mountains he cannot reach? "The high mountains are for the wild goats" (Ps. 104:18). He might know in general how long these elusive creatures carry their young. But does he know and watch over each parent animal, guard its life, and bring it safely through its time of danger? How amazing and how steady it all is, and how far beyond man's knowledge or power. And these young, kept for a short while by their parent, then going off on their own — who watches over them?

Then what about the goats of the rock and their young? His all-seeing eye saw them out on the desert rocks, and He watched over their young. Could He not then watch the steps of His higher creature, man, His own offspring?

If God cares for these "rock-climbers," will He not watch the steps of His timid people as they climb the rugged rocks of adversity? Will He not be with them in the birth-pangs of frightening experiences? Will He not give them a happy outcome from all their troubles?

Clearly the question here is not one of zoological knowledge, but of that kind care which goes with perfect knowledge of every creature. God watched over them all with such care — young and old, beast and bird, even the least familiar or the most out of reach. He did so according to the goodness and wisdom that made them. Was it not for Job, then, to listen and learn, instead of darkening counsel with words without knowledge? And certainly His ways with His people are far deeper than His dealings with the animal realm. Yet even there we see His sovereign disposal everywhere. He, not man, has made them what they are, and ordered their habits and their homes. He has given some animals to carry man's loads. Others He has freed from any such service, like the wild donkey. Its house is the desert and its home the steppe, where a city's noise and a driver's shouts are unknown.

The wild donkey is a completely different kind of creature, found mainly in the plains or wilderness. Man just does not control the habits of this animal that is "free as the breeze." Though it lives in "the barren land," God somehow sustains it in finding food. It keeps away from the noise of the city and is not like the tame donkey that must obey the direction of a driver.

He is entirely different from the wild goats in ways and habits. But one thing he has in common with them: he is completely dependent on his Creator. What control has Job over a creature like this, who knows no bonds and serves no master? As he thinks of their freedom, Job might sigh under his own burdens. God is able to loosen his bonds. Let him not doubt, but wait on God.

The wild donkey is very wild and very swift. It is seldom tamed. It is therefore a fitting emblem of man's natural birth (Job 11:12).

In the Word of God the donkey is not only presented as unclean; it is also the very synonym for self-will. Read the Lord's account of him in His reasoning with His servant in Job 39:5-8. And what is sin? ... sin is lawlessness. In other words, sin is doing our own will and neglecting the will of God. Who can claim to be exempt here? Who among us does not love to have his own way, whatever it costs?

Scripture shows us how God governs the world in providence, apart from His covenant. It does this in the very books that reveal the dealings of His electing grace... No more vivid a sketch was ever drawn than the one given of Ishmael's descendants in the words quoted [Job 39:5-8]. Such exactly are the Bedouins.

He, not man, has made them what they are, and ordered their habits and their habitations. If He has given some to carry man's loads, He has freed others from any such service. Take the wild donkey, with its house in the desert and its dwelling place on the open plain. There no city noise and no driver's shouts ever reach him. He can range the mountains at will as he searches out every green thing.

The wild donkey is a totally different type of creature, found mainly in the plains or wilderness. Man just does not control the habits of this animal, which is "free as the breeze." He lives in "the barren land," yet God somehow sustains him in finding food. He avoids the noise of the city and is not like the tame donkey that must obey the direction of a driver.

What control has Job over a creature like this, who knows no bonds, serves no master? As he thinks of their freedom, Job might sigh beneath his burdens. God is able to loosen his bonds. Let him not doubt, but wait on God.

In the Word of God the donkey is not only represented as unclean; it is also the very synonym for self-will. Read the Lord's account of him when He reasons with His servant in Job 39:5-8. And what is sin? … In other words, sin is doing our own will and neglecting the will of God. Who can claim to be exempt here? Who among us does not love to have his own way at whatever cost? … Job 11:12 is very pointed when it says: "Vain man would be wise, though man be born a wild donkey's colt." Genesis 16:12, correctly rendered, says of Ishmael, "He will be a wild donkey of a man."

But in some respects Job was like the wild donkey — independent, rebellious, wanting his own way. So he had another object lesson to consider.

No more graphic a sketch was ever drawn than is given of Ishmael's descendants in the words quoted here (Job 39:5-8). Such exactly are the Bedouins.

Clearly the question here is not about knowledge of animals. It is about the kind care that goes with perfect knowledge of every creature. God watched over young and old, beast and bird, even the least familiar and the most out of reach, according to the goodness and wisdom that made them. Was it not for Job, then, to listen and learn, instead of darkening counsel by words without knowledge? And certainly His ways with His people are far deeper than His dealings with the animal world.

This is plainly not a question about animal science. It is a question about the kind care that goes with perfect knowledge of every creature. Suppose God did watch so carefully over young or old, beast or bird, even the least familiar or most out of reach. Suppose His care matched the goodness and wisdom which made them. Was it not then for Job to listen and learn, instead of darkening counsel by words without knowledge? … He, not man, has made them what they are, and ordered their habits and their homes. Some He has given to be the burden-bearers of man. Others He has freed from any such service — like the wild donkey, with its house in the desert.

The wild donkey is a completely different creature. He is found mainly in the plains or wilderness. Man does not control the habits of this animal that is "free as the breeze." He lives in "the barren land," yet God somehow sustains him in finding food. He avoids the tumult of the city and is not like the tame donkey that must obey the direction of a driver.

Would men have even thought of creating an animal like this? But in some respects Job was like the wild donkey — independent, rebellious, wanting his own way. So he had another object lesson to consider.

What control has Job over a creature like this, who knows no bonds, serves no master? As he thinks of their freedom, Job might sigh beneath his burdens. God is able to loosen his bonds. Let him not doubt, but wait on God.

In the Word of God the donkey is not only represented as unclean; it is also the very synonym for self-will. Read the Lord's account of him as He reasons with His servant in Job 39:5-8. And what is sin? … "Sin is lawlessness." In other words, sin is doing our own will and neglecting the will of God. Who can claim to be exempt here? Who among us does not love to have his own way at whatever cost?

No sharper picture of Ishmael's descendants was ever drawn than the words quoted here: "He scorns the tumult of the city; he hears not the shouts of the driver" (Job 39:5-8). The Bedouins are exactly like this.

The wild donkey likes his own wild ways. He likes to run about at will and refuses to be bridled or tamed, or to submit himself to another's will. Is this not a striking picture of the heart that has never been changed by God? But a horse in Pharaoh's chariots has been broken in. It has learned to give up its own wishes. It yields to the pull of the rein in its master's hand, and so spends its energy in its master's service.

He, not man, has made them what they are, and ordered their habits and their homes. He has given some animals the work of carrying man's burdens. Others He has kept free from any such service. Take the wild donkey. Its house is the desert and its dwelling-place the open country. There a city's noise and a driver's shouts are unknown. It can range the mountains at will as it searches out every green thing.

The wild donkey lives in "the barren land," yet God somehow sustains him in finding food. ... His pasture is the lower ranges of the mountains, not the rocks. There he may find green vegetation.

The series opens with God's provision for beasts and birds of prey, as seen in the lion and the raven. Next, the wild animals of the mountain and desert come under His all-wise care... They might seem worthless, even harmful, yet He cares for them with unerring wisdom. Shall He fail to watch over His child who knows and trusts Him?

Would men have even thought of creating an animal like this? But in some respects Job was like the wild donkey — independent, rebellious, wanting his own way. So he had another object lesson to consider.

In the Word of God the donkey is not only unclean; it is also the very picture of self-will. Read the Lord's account of him as He reasons with His servant in Job 39:5-8. And what is sin? Scripture defines it in 1 John 3:4: "sin is lawlessness." In other words, sin is doing our own will and neglecting the will of God. Who can claim to be exempt here? Who among us does not love to have his own way whatever the cost?

Moving from the mountain to the plain, the Lord points out the one creature that lives in those waste places: the wild donkey. He is quite different from the wild goats in ways and habits. But he shares one thing with them: he depends completely on his Creator. What control has Job over a creature like this, who knows no bonds and serves no master? As he thinks of their freedom, Job might sigh under his burdens. God is able to loosen his bonds. Let him not doubt, but wait on God.

No more vivid sketch was ever drawn than the one given of Ishmael's descendants in the words quoted... Such exactly are the Bedouins. No sober Christian supposes an ongoing miracle in Ishmael's case. Yet what God said of that race is as sure as what He said of Israel.

The Hebrew word is reem. The Septuagint translated it by two Greek words, hadros and monokeros, and from the second of these the Authorised Version took the word 'unicorn.' Nothing in Scripture suggests that the animal had only one horn. In fact Deuteronomy 33:17 speaks of 'the horns of a unicorn' (see margin). It must have been an animal the Israelites knew well. Its great strength and wildness are its main features: it cannot be put to use, like the tame ox, for farm work.

There is only one animal with a single horn, the Indian rhinoceros, and it is found only in southern Asia. Here the word should be the wild ox. We have the wild goat (v. 1), the wild donkey (v. 5), and now the wild ox (v. 9). They follow one after another. This is a more powerful animal than either of the others. There is a rising in the scale.

The wild ox is understood to be a large antelope that cannot be tamed. Can its will be broken by men as domesticated cattle are, so that it willingly serves the authority of man? (v. 9). Would it willingly lie down in a manger where cattle are quite content? Could Job make it plod along a furrow, pulling a plough as oxen were taught to do? (v. 10). The strength of the antelope was more than enough for this, but how could man make use of such strength? Could he trust such an animal to bring home grain from the field? (v. 12). Of course the answer to all these questions is no. But this teaches us that God's creation holds much variety that man cannot even understand. It also shows up man's limits against God's unlimited resources.

Job cannot pretend — and neither can anyone else, whatever they think or say — that he can bring the wild ox down to the ordinary work of man. No one can make him submit quietly to his control or care. His strength might be priceless. But God made all things, and He gave Adam dominion over fish and bird, cattle, every creeping thing, and all the earth. Even so, He did not tie the wild ox to the furrow with a cord, or make him harrow behind Job. Nor did He ask Job to leave the work of the field in his hands, at the beginning or at the end.

But what is the Lord's aim in putting these questions? To show that God is greater than man and to humble man, to bring Job to the true knowledge of himself that he needed, and to deliver him from the pride of his heart.

God is still speaking about wild creatures. He asks if Job can control the great wild ox and make it serve him, or the wild antelope of the plains. Will it plough and carry the loads of farm work like the ox? That wild, untamed nature yields to One only. Can Job doubt that He will control all things, even the wild powers of evil, and make them the obedient servants of His will? So God will take the wild, wandering thoughts of His poor servant captive. He will bring a rich harvest of blessing out of his bitter experiences.

Nothing in Scripture suggests that the animal had only one horn. In fact Deuteronomy 33:17 speaks of "the horns of a unicorn" in the older wording, and it must have been an animal the Israelites knew well. Its great strength and untameable nature are the main features. Man cannot use it for farm work as he uses the tame ox.

There is only one animal with a single horn, the Indian rhinoceros, found only in Southern Asia, but here it should be the wild ox. We have the wild goat (v. 1), the wild donkey (v. 5), and now the wild ox (v. 9). They follow one another in order. This is a more powerful animal than either of the others. There is a rising in the scale.

The wild ox is understood to be a large antelope that cannot be tamed. Could Job make it plod along a furrow, pulling a plough as oxen were taught to do? (v. 10). The strength of the antelope was more than enough for this, but how could man make use of such strength? Could he trust such an animal to bring home grain from the field? (v. 12). Of course the answer to all these questions is no. But this teaches us that God's creation holds much variety that man cannot even understand. It shows up man's limits against God's unlimited resources.

Whatever men think or say, neither Job nor anyone else can put the wild ox to man's ordinary work. No one can make it submit quietly to his control or care. Its strength might be priceless. But God made all things, and He gave Adam rule over fish and birds, cattle, every creeping thing, and all the earth. He did not tie the wild ox to the furrow with a rope. He did not make it harrow behind Job. He did not ask Job to hand the labours of the field over to it, at the beginning or at the end.

In the material world God proves Job ignorant of the origin of any of His works. Now in Job 39 He requires Job to think about how unable he is to rule over the animal world. Whether it is the unicorn, the horse, or the eagle, each and all are stronger than Job. How much more should He who created them and gave them their qualities command Job's reverence and fear!

Will the wild ox plough and carry the burdens of daily labour like the tame ox? That wild, untamed nature yields to One only. Can Job doubt that He will control all things, even the wild powers of evil, and make them the obedient servants of His will? So God will bring the wild and wandering thoughts of His poor servant into captivity. He will bring a rich harvest of blessing out of his bitter experiences.

So we have had the wild goats, and then the wild ass; and now what is called here a "unicorn." I do not know why it is called that… but here it should be the wild ox. We have the wild goat (v. 1), the wild ass (v. 5), and now the wild ox (v. 9). They follow one another in rotation. This is a more powerful animal than either of the others. There is a rising in the scale.

The Hebrew word is reem… There is nothing in the Scripture to suggest that the animal had only one horn; indeed Deuteronomy 33:17 speaks of "the horns of a unicorn"… and it must have been some animal the Israelites knew well. Its main characteristics are great strength and a nature no one can tame: unlike the tame ox, it cannot serve on a farm.

Whatever people think or say, neither Job nor anyone else can pretend to put the wild ox to man's ordinary work. No one can make it submit quietly to his control or care. Its strength might be priceless. But God made everything, and He gave Adam dominion over fish and birds, cattle, every reptile, and all the earth. Even so, He did not bind the wild ox with Job's rope in the furrow, or set it to harrow behind him. He never asked Job to leave the work of the field to this animal, at the beginning or at the end.

He, not man, has made them what they are, and ordered their habits and their dwellings. He has given some animals to carry man's burdens. Others He has left free from any such service, like the wild ass, with its house in the desert and its home on the open plain.

In the material world God proves that Job cannot explain how any of His works began. Now in Job 39 God makes him consider how unable he is to rule the animal world. Whether it is the unicorn, the horse, or the eagle, each and all are superior to Job in strength. How much more should He who created them and gave them their qualities command Job's reverence and fear!

The wild ox is understood to be a large antelope that no one can tame. Could Job make it plod in a furrow, pulling a plough, as oxen were taught to do? Its strength was more than enough for this, but how could man make use of such strength? Could he trust such an animal to bring home grain from the field? Of course the answer to all these questions is no, but this teaches us that there is much variety in God's creation that man cannot even understand, and it shows up man's limitations against God's unlimited resources.

That wild, untamed nature yields to only One. Can Job doubt that He will control all things? He will take even the wild powers of evil and make them the obedient servants of His will. So God will take captive the wild and wandering thoughts of His poor servant. He will bring a rich harvest of blessing out of his bitter experiences.

Now comes the creature called here a "unicorn." I do not know why anyone gave it that name. There is only one animal with a single horn: the Indian rhinoceros, found only in Southern Asia. But here it should be the wild ox. We have the wild goat (v. 1), the wild ass (v. 5), and now the wild ox (v. 9). They follow one another in turn. This is a more powerful animal than either of the others. There is a rising in the scale.

Could Job make it plod in a furrow, pulling a plough as oxen were taught to do? (v.10). The strength of the antelope was more than enough for this, but how could man make use of such strength? Could he trust such an animal to bring home grain from the field? (v.12). Of course the answer to all these questions is no. But it serves to teach us that God's creation holds much variety that is beyond man even to understand. It also shows up man's limits compared with God's unlimited resources.

Whatever men think or say, no one — not Job, not anyone else — can claim to harness the wild ox for man's ordinary work. No one can make it submit quietly to his control or care. Its strength might be priceless. But God made all things. He gave Adam dominion over fish and bird, cattle, every reptile, and all the earth. Yet He did not tie the wild ox with a rope to the furrow, or make it harrow behind Job. He did not ask Job to leave the work of the field to this animal, either at the start or at the end.

He, not man, has made them what they are, and ordered their habits and their homes. Some He has given to be the burden-bearers of man. Others He has set free from any such service, like the wild ass, whose home is the desert and the open plain.

But what is the aim of the Lord in putting these questions? To show that God is greater than man, and to humble man. It is to bring Job to the true knowledge of himself that he needs, and to free him from the pride of his heart.

So it matters little whether we gaze at the greatest of God's works, or look into the least. Everywhere we meet what is entirely beyond man's understanding… Job had even presumed to judge the moral depths of God. But he could not face what God is in the least part of His universe, and he had not the slightest adequate idea of it.

That wild, untamed nature yields only to One. Can Job doubt that He will control all things, even the wild powers of evil? Will He not make them the obedient servants of His will? So God will take captive the wild and wandering thoughts of His poor servant. He will bring a rich harvest of blessing out of his bitter experiences.

The Authorised Version is far from a correct representation. The peacock seems to have been first known, even to Israel, in the days of Solomon, and the name is an Indian word turned into Hebrew. It is the ostrich which is really in the first clause, contrasted with the stork in the second. "The wing of the ostrich flaps joyously: but has she the stork's pinion and plumage?" ... Certainly the peacock is not meant here. The peacock is more striking for its splendid tail when spread out, and that does not enter into the description given. The ostrich, unlike the stork, has no power of flight. It runs at the greatest speed, and it has none of that parental fondness which marks the stork.

notsah means "plumage," and it is translated ostrich in Job 39:13-18. Job 39:13, however, refers to the ostrich by the plural word renanim, which means "a crying or wailing." The Authorised Version translates that word "peacocks."

There is a contrast here between the ostrich and the stork. The ostrich makes a great fluttering, and it is also stupidly indifferent to its young. The stork is the most affectionate bird that God created. No other bird has such great care for its offspring.

The ostrich is another most interesting creature of God. It is a bird, but not a flying bird. It uses its wings only to help it run at a fast rate. Also, unlike other birds, she makes no comfortable nest to lay her eggs in and hide them from predators. She leaves them in the ground and warms them in the dust, in places where beasts or men may walk. She does not consider that these eggs can easily be broken.

God gives one bird its remarkable character of affection. From another bird He takes away even the most basic sense — a bird of immense power and great speed, so fast that an ostrich could outrun a racehorse for a while.

Job was to learn from the ostrich that God does not do what man might naturally expect, nor does God need to give us His reasons.

Here is a creature that God Himself has apparently deprived of the ordinary instincts of a mother. Yet Someone — Who? — cares for the helpless brood.

He dwells on two things in particular — His supremacy, and also His power, joined with the most tender care... In fact, Job was laid low on every point. A sense of his own ignorance overwhelmed him in every possible way. He had been presumptuous in talking about the far more wonderful ways of a God who deals with a man's heart, soul and circumstances now... It was God showing His majesty, power, wisdom and goodness in outward things. If that were true of God, how much more in spiritual things?

The ostrich is another most interesting creature of God — a bird, but not a flying bird, using its wings only to help it run at a fast rate. Also, unlike other birds, she makes no comfortable nest to lay her eggs in and hide them from predators. She leaves them in the ground and warms them in the dust, in places where animals or people may walk. She does not consider the danger: these eggs break easily.

There is nothing here about peacocks at all. It is a mistake. It should read, "The wing of the ostrich waves joyously; is it the pinion and plumage of the stork?" The first part of the verse is about the ostrich, and the second part about the stork. The ostrich, with its great fluttering and its stupid indifference to its young, stands in contrast to the stork. The stork is the most affectionate bird that God created. No bird has such great care for its offspring.

And who is to dispute with God? The God who gives one bird its remarkable character of affection takes the commonest sense away from another bird of immense power and great swiftness. An ostrich could outrun a racehorse for a while.

In the previous verse the ostrich is named by a word that means "a crying or wailing." The ostrich leaves its eggs in the sand, well covered up. The sun keeps them warm by day, and the parent sits upon them at night. The bird leaves other eggs unprotected nearby, to feed the young birds when they hatch, and these may be trampled on. As for the parents' indifference to their young, people say that when a hunter comes near, the birds leave their nests and often cannot find the place again in the wide desert. But dead jackals have been found near the nests, killed by the parent birds.

It would be amusing, if it were not so sad, when critics declare that the author of "the poem" made a mistake about the eggs of the ostrich. But it is not an "author" who speaks. It is the Creator Himself, and He knows more about His creatures than all the "scientists" in the world.

All things, however wild and seemingly senseless, are His creatures, and He does not forget them. Here is a creature that God Himself seems to have deprived of the ordinary mother's instincts. Yet some One — Who? — cares for the helpless brood.

As to the ostrich, let its wing speed ever so joyously, God is still sovereign here, whatever man may reason… But this is not without God, who takes in more than man can grasp. Let man then mark, learn, and worship, and not set up to judge God or to murmur.

It is significant that the series opens and closes with mention of beasts and birds of prey. They might seem worthless, or even harmful, and yet He cares for them with unerring wisdom. Shall He fail to watch over His child who knows and trusts Him?

She also treats her young harshly, as though they were not hers (v.16). How unlike most mother birds or animals! Why is this so? "Because God deprived her of wisdom, and did not endow her with understanding" (v.17). Sad to say, some human mothers act like the ostrich in this matter, but it is abnormal. But Job was to learn from the ostrich that God does not do what man might naturally expect. He does not need to give us His reasons.

The ostrich, on the contrary, leaves its young to get through as best they can. She leaves her eggs out in the sand, to come to maturity there or to be destroyed. She does not care about them... And who is to dispute with God? God gives one bird its remarkable character of affection. From another bird He takes away the commonest sense — a bird of immense power and great swiftness, able to outrun a racehorse for a while.

The passage speaks of the ostrich leaving her eggs unprotected and hardening herself against her young. The ostrich leaves its eggs in the sand, well covered up. The sun keeps them warm by day, and the parent sits on them at night. She leaves other eggs unprotected nearby as food for the chicks when they hatch, and these may get trampled. As to the indifference of the parents to their young, reports say that when a hunter approaches, they leave their nests. Often they cannot find the place again in the wide desert. Yet people have found dead jackals near the nests, killed by the parent birds. Some suppose that Job 39:16 refers to other birds laying eggs in the ostrich's nest, so that the chicks which hatch are "not hers."

All things, however wild and senseless they seem, are His creatures, and He does not forget them... Here is a creature God Himself seems to have deprived of the ordinary mother's instincts. Yet some One — Who? — cares for the helpless brood.

No wonder the Chaldean enemy was bitter in reproach and cruel in punishment. But, sad to say, the chosen nation's cup of indignity was not full until they themselves turned the most bitter of all against their own kin, out of sheer want and misery. "Even jackals offer the breast; they nurse their young; but the daughter of my people has become cruel, like the ostriches in the wilderness."

But this is not without God. He takes in more than man can grasp, and it pleases Him, of His own will and wisdom, to deprive the ostrich of wisdom. Yet He has also given her a swiftness that mocks the swiftest horse with its rider. Let man then mark, learn, and worship, and not set himself up to judge God or to murmur. That would be folly more guilty than the desert racer's, as well as irreverence and rebellion.

The word notsah means "plumage," and it is translated ostrich in Job 39:13-18. But Job 39:13 calls the ostrich renanim, a plural word meaning "a crying or wailing." The King James Version translates it "peacocks." The passage is obscure. Job 39:13 may be better translated: "The wing of the ostrich beats joyously: but is it the stork's pinion and plumage?" The passage then speaks of the ostrich leaving its eggs unprotected, and being hard toward its young.

Also, she treats her young harshly, as though they were not hers (v.16). How unlike most mother birds or animals! Why is this so? "Because God deprived her of wisdom, and did not endow her with understanding" (v.17). Sad to say, some human mothers act like the ostrich in this matter, but it is abnormal. But Job was to learn from the ostrich that God does not do what man might naturally expect. Nor does God need to give us His reasons.

And who is to dispute with God? The God that gives one bird its remarkable character of affection takes away the commonest sense even from another bird of immense power and great swiftness, so that an ostrich could outrun a racehorse for a while — "she scorns the horse and his rider."

But this is not without God, who takes in more than man can grasp. So let man take note, learn, and worship. Let him not set himself up to judge God or to grumble. That would be folly more guilty than the desert racer's own, and irreverence and rebellion besides.

All things, however wild and seemingly senseless, are His creatures, and He has not forgotten them. Here is another one: the ostrich of the desert. Her wings vibrate as she races with the speed of the wind… Here is a creature whom God Himself seems to have deprived of the ordinary motherly instincts. Yet Someone — Who? — cares for the helpless brood.

Who is it? — was it you, Job, that managed all these things? Was it you that cared for them all, provided for them all? Were you born when they began? In fact, Job was laid low on every point. The sense of his own ignorance and presumption overwhelmed him in every possible way. He had been talking about the far more wonderful ways of a God who deals with a man's heart, a man's soul, a man's circumstances now… It was God showing His majesty, power, wisdom and goodness in outward things. If that were true of God, how much more in spiritual things?

The passage is obscure... Job 39:18 refers to the speed of the bird, which has often exceeded that of the best horses.

The ostrich is another most interesting creature of God. It is a bird, but not a flying bird. It uses its wings only to help it run fast.

The ostrich, by contrast, leaves its young to get through as best they can. It leaves its eggs exposed in the sand, to grow or to be destroyed. She does not care about them... "because God has deprived her of wisdom." And who is to dispute with God? The God who gives one bird its remarkable affection takes the commonest sense away from another bird of immense power and great speed. So an ostrich could outrun a racehorse for a while — "she scorns the horse and his rider."

But Job was to learn from the ostrich that God does not do what man expects. God does not need to give us His reasons. The speed of the ostrich also is amazing, far exceeding the speed of a horse (v.18). Why? Because God chose to make it this way.

Here is a creature that God Himself seems to have deprived of the ordinary instincts of a mother. Yet some One — Who? — cares for the helpless brood.

Does he see that prowling lioness? Who gives it food for its young? Who listens to the hungry croak of the raven? Who preserves the brilliant but stupid ostrich, the prancing battle-horse? Who guides the eagle, the king of birds, with its home high above? There is but one answer.

But this is not without God. He takes in more than man can grasp. Of His own will and wisdom, He is pleased to deprive the ostrich of wisdom. Yet He has also given her a swiftness which mocks the swiftest horse with its rider. Let man then mark, learn, and worship, and not set up to judge God or to murmur. This would be folly more guilty than that of the racer of the desert, as well as irreverence and rebellion.

The swiftness of the ostrich leads naturally to the next creature. Jehovah passes to the horse — swiftness, strength and grace in one body — and above all to the war-horse... What part has Job had in designing and creating so remarkable a creature?

It was God showing His majesty, power, wisdom and goodness in outward things. If that were true of God, how much more in spiritual things? And this is the great lesson of the Book that Job had to apply.

What have you to do with it? … It is a splendid description indeed, but it is all meant to overwhelm Job with the folly of pretending to talk about God.

To show that God is greater than man and to humble man, to bring Job to the needed true knowledge of himself and to deliver him from the pride of his heart.

Job is asked if he has given strength to the horse, and combined it with the grace and beauty expressed by his flowing mane. His prancing is as agile as the grasshopper. His neighing and shrill snorting strike terror to the heart… Here is a beast that is not exactly wild, yet it has all the strength and swiftness of the wildest. What part has Job had in devising and creating so remarkable a creature?

Here He comes down to where we might be disposed to think ourselves at home. Other animals may be strange and distant. Man, and the Arab above all, might imagine he has some right to speak about what he most loves to use for work or ease, for pride or love. But what had he to do with giving the horse its might or fluttering mane? its locust-like bound? the glory of its snorting, a terror to others?

God warned His people not to put their trust in this mighty agent of war: "The war horse is a false hope for salvation." … It is He who "has triumphed gloriously; the horse and his rider He has thrown into the sea" (Exodus 15:1). Jehovah is infinitely exalted above all His creatures. Let Job remember how small he too is, and humble himself before Him who is God over all. His deliverance must come, not from horses, but from the Lord on high.

Horses were forbidden to Israel (Deuteronomy 17:16), and they were brought from Egypt. In Scripture the horse stands for strength (Job 39:19; Psalm 147:10), swiftness (Jeremiah 4:13; Habakkuk 1:8), fearlessness (Job 39:18; Jeremiah 8:6), majesty (Esther 6:8), and strength in the battle.

The horse is a symbol of power… Now the Holy Spirit is given that the believer may have power. Our Lord told the disciples to wait for the promise of the Father — "until you are clothed with power from on high." Why are Christians so little marked by power? We fear Christians do not judge the flesh on the one side, or walk in the Spirit on the other. Do both, and there will be power.

Jehovah moves on naturally from the swiftness of the ostrich to the horse. The horse is a picture of swiftness, strength and grace, and here it is the war horse above all. Job is asked if he has given strength to the horse, and joined it to the grace and beauty of his flowing mane. His prancing is as nimble as a grasshopper's. His neighing and shrill snorting strike terror into the heart... What part has Job had in devising and creating so remarkable a creature?

From this Jehovah turns to the war horse. He describes it in a way worthy of Him who spoke. The impression is all the more vivid, because here He comes down to ground where we might think ourselves at home. Other animals might be more or less strange and distant. Man, and the Arab above all, might imagine he had some right to speak of what he most loves — to use for work or for ease, for pride or affection. But what had he to do with giving the horse its might or its fluttering mane? its locust-like bound? the glory of its snorting, a terror to others?

The Lord now turns to the horse. It is a tame animal, very strong and remarkably fearless, yet controlled by its rider. Had Job given such strength to this amazing creature? (v.19). Or could he frighten him? (v.20)... He does not shy away from danger, but rushes right into it... Again, this is another creature that man would not have thought of creating, especially any man who loves peace. Job meets it as one more object lesson, telling him that God is greater than Job.

The horse, especially in the days our book speaks of, and in the East, was used mainly in war. God warned His people not to put their trust in this mighty instrument of war: "The war horse is a false hope for salvation." "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Ps. 20:7). It is He who "has triumphed gloriously; the horse and his rider He has thrown into the sea" (Ex. 15:1). Jehovah is infinitely exalted above all His creatures. Let Job remember how small he too is, and humble himself before Him who is God over all. His deliverance must come, not from horses, but from the Lord on high.

Now He comes to the horse itself, and the war horse in particular... "Can you make him leap like the locust? His majestic snorting is terrifying" (vv. 19–25). Well, it is a splendid description indeed. But it is all meant to overwhelm Job with the folly of pretending to talk about God.

The horse is a symbol of power... Now the Holy Spirit is given that the believer may have power. Our Lord told the disciples to wait for the promise of the Father — "until you are clothed with power from on high." Why are Christians so little marked by power?

Jehovah has shown the wonders of lifeless creation above, beneath, and around. Now He turns to the animal kingdom. The lion, the raven, the wild goat or ibex, the wild ass, the wild ox, the ostrich, the horse, the hawk, and the eagle appear one after another. They are there to convince the man who ventures to sit in judgment on God's doings of his own ignorance and powerlessness.

From this Jehovah turns to the war-horse. He describes it in a way worthy of Him who spoke. The impression is all the more vivid, because here He comes down to ground where we might be inclined to think ourselves at home. Other animals might be more or less strange and distant. Man, and Arab man above all, might think he had some right to speak of what he most loves to use for work or comfort, for pride or affection. But what had he to do with giving the horse its might or its fluttering mane? its locust-like bound? the glory of its snorting, a terror to others? its pawing, impatient of restraint, and exulting in its strength? or its fearless advance, no matter what the clang or the flash of arms?

The Lord now turns to consider the horse. It is a tame animal, with great strength and no fear at all, yet controlled by his rider. Had Job given such strength to this amazing creature? (v.19). Or could he frighten him? (v.20). It is a war horse particularly in this case, an animal that "goes out to meet the weapons" (v.21). He does not shy away from danger, but rushes right into it. Swordsmen opposing him do not slow him down (v.22)... Though he is not a wild animal, when engaged in war, he seems to have the qualities of the wildest of animals.

Again, this is another creature that man would not have thought of creating — least of all a man who loved peace. It is one more object lesson for Job, to tell him God is greater than Job.

In the days our book speaks of, and in the East, the horse was mainly an animal of war. God warned His people not to trust this mighty instrument of war. "The war horse is a false hope for salvation." "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Ps. 20:7)... So infinitely exalted is Jehovah above all His creatures. Let Job remember how small he too is, and humble himself before Him who is God over all. His deliverance must come, not from horses, but from the Lord on high.

Now He comes to the horse itself; and the war horse in particular... What have you to do with it?... Well, it is a splendid description indeed, but it is all for the purpose of overwhelming Job with the folly of his pretending to talk about God.

In fact, Job was laid low on every point. In every possible way he was overwhelmed with the sense of his own ignorance and presumption. He had been talking about the far more wonderful ways of a God who deals with a man's heart, man's soul, man's circumstances now... It was God showing His majesty, power, wisdom and goodness in outward things. If that were true of God, how much more in spiritual things?

The horse is a symbol of power. Read the graphic description of the horse by the Lord in Job 39:19-25... Now the Holy Spirit is given that the believer may have power. The disciples were told by our Lord to wait for the promise of the Father — "until you are clothed with power from on high." Why are Christians so little marked by power? We are afraid... the way is not made plain... in other words, on the one side to judge the flesh, on the other to walk in the Spirit. Then there will be power.

Now He comes to the horse itself, and the war horse in particular. "Have you given the horse strength? Have you clothed his neck with thunder?" What have you to do with it? … It is a splendid description indeed, but it is all for the purpose of overwhelming Job with the folly of his pretending to talk about God.

The Lord now turns to the horse. It is a tame animal, very strong and remarkably fearless, yet controlled by its rider. In this case it is a war horse, an animal that charges into the clash of arms (v.21). He does not shy away from danger, but rushes right into it. Swordsmen opposing him do not slow him down (v.22).

From this the LORD turns to the war horse. He describes it in a way worthy of Him who spoke. The impression is all the deeper, because here He comes down to where we might think ourselves at home. Other animals might be more or less strange and distant. But man, and the Arab above all, might think he has some right to speak about what he most loves to use — for work or ease, for pride or love. What did he have to do with giving the horse its might, or its fluttering mane? … Or its undismayed advance, no matter what the clang or the flash of weapons?

Here is another creature that man would not have thought of creating, especially any man who loves peace. Job faces this as another object lesson, to tell him that God is greater than Job.

The horse, especially in the days our book speaks of, and in the East, was chiefly used in war. God warned His people not to put their trust in this mighty instrument of war. "The war horse is a false hope for salvation." "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Psalm 20:7). … Let Job remember how small he too is, and humble himself before Him who is God over all. His deliverance must come, not from horses, but from the Lord on high.

The horse is a symbol of power. Read the striking description of the horse by the Lord in Job 39:19-25. … Now the Holy Spirit is given so that the believer may have power. Our Lord told the disciples to wait for the promise of the Father — "until you are clothed with power from on high." Why are Christians so little marked by power?

From the wonders of creation without life — above, beneath, and around — Jehovah now turns to the animal kingdom. The lion, the raven, the wild goat or ibex, the wild ass, the wild ox, the ostrich, the horse, the hawk, and the eagle appear one after another. They come to convince the man who dares to sit in judgment on God's doings that he is ignorant and powerless.

From this Jehovah turns to the war horse, described in a way worthy of the One who spoke. This makes a more vivid impression, because here He comes down to where we might think ourselves at home. Other animals might be more or less strange and distant. A man, and an Arab man above all, might imagine he had some right to speak of the animal he most loves to use — for work or comfort, for pride or affection. But what had he to do with giving the horse its might, or its fluttering mane? its locust-like bound? the glory of its snorting, a terror to others? its pawing, impatient of restraint, and exulting in its strength? or its undismayed advance, no matter what the clang or the flash of arms?

He does not shy away from danger, but rushes right into it. Swordsmen opposing him do not slow him down (v.22). The spear and the javelin mean nothing to him, but the clash of arms seems only to increase his fierceness and rage (v.24). Though he is not a wild animal, when engaged in war, he seems to have the qualities of the wildest of animals.

The arms and equipment of his rider clash against his sides as he rushes over the ground, "swallowing it" in his headlong speed... Here is a beast, not exactly wild, but given all the strength and swiftness of the wildest. What part has Job had in devising and creating so remarkable a creature?

Again, this is another creature that man would not have thought of creating — especially any man who loved peace. Job meets it as another object lesson, telling him that God is greater than Job.

The horse, especially in the days our book speaks of, and in the East, served mainly in war. God warned His people not to trust this mighty instrument of war: "The war horse is a vain hope for safety." "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Ps. 20:7)... So infinitely exalted is Jehovah above all His creatures. Let Job remember how small he too is, and humble himself before the God over all. His deliverance must come, not from horses, but from the Lord on high.

The horse is a symbol of power. Read the graphic description of the horse by the Lord in Job 39:19-25... Now the Holy Spirit is given that the believer may have power. Our Lord told the disciples to wait for the promise of the Father — "until you are clothed with power from on high." Why are Christians so little marked by power?

From this Jehovah turns to the war-horse, and He describes it in a way worthy of Him who spoke. The picture strikes us all the more because here He comes down to ground where we might think ourselves at home. Other animals may seem strange and distant to us. But a man — an Arab above all — might think he has some right to speak about the creature he most loves to use, for work or comfort, for pride or affection. Yet what did he have to do with giving the horse its strength, or its fluttering mane? Its leap like a locust's? The glory of its snorting, a terror to others? … See how in its furious rage it seems to bite the ground. Nothing can hold it back when the trumpets sound.

Nothing can turn him from his onward dash to meet the charging hosts. The weapons and gear of his rider clash against his sides as he rushes over the ground, "swallowing it" in his headlong speed. Here is an animal that is not exactly wild, yet is given all the strength and speed of the wildest. What part did Job have in designing and creating such a remarkable creature?

The spear and the javelin mean nothing to him, but the clash of arms seems only to increase his fierceness and rage (v.24). He is not a wild animal, yet in war he seems to have the qualities of the wildest of animals. The sound of the trumpet does not stop him, but spurs him on (vv.24-25). As long as the noise and shouting of the battle goes on, he keeps advancing.

The lion, the raven, the wild goat or ibex, the wild donkey, the wild ox, the ostrich, the horse, the hawk and the eagle appear one after another. They come to convince the man who dares to sit in judgment on God's doings that he is ignorant and powerless.

Well, it is a splendid description indeed, but it is all for the purpose of overwhelming Job with the folly of his pretending to talk about God.

In the days our book speaks of, and in the East, the horse was used mainly for war. God warned His people not to put their trust in this mighty agent of war: "The war horse is a false hope for salvation." "Some trust in chariots and some in horses, but we trust in the name of the Lord our God" (Ps. 20:7). It is He who "has triumphed gloriously; the horse and his rider He has thrown into the sea" (Ex. 15:1). Jehovah is exalted far above all His creatures. Let Job remember how small he is too, and humble himself before the One who is God over all. His deliverance must come, not from horses, but from the Lord on high.

In fact, God laid Job low at every point. In every possible way He overwhelmed him with the sense of his own ignorance, and of how bold he had been to talk about the far more wonderful ways of a God who deals with a man's heart, his soul, his circumstances now. The Lord does not express that last part. It was God showing His majesty, power, wisdom and goodness in outward things. If that were true of God, how much more in spiritual things?

The horse is a symbol of power… Now the Holy Spirit is given that the believer may have power. The disciples were told by our Lord to wait for the promise of the Father — "until you are clothed with power from on high." Why are Christians so little marked by power?

Now He comes to the horse itself, and to the war horse in particular. "Have you given the horse strength? Have you clothed his neck with thunder?" What have you to do with it? (vv. 19-25). It is a splendid description indeed, but it is all for the purpose of overwhelming Job with the folly of his pretending to talk about God.

From the wonders of the lifeless creation above, beneath and around, Jehovah now turns to the animal kingdom. The lion, the raven, the wild goat or ibex, the wild ass, the wild ox, the ostrich, the horse, the hawk and the eagle appear one after another. They show the man who dares to sit in judgment on God's doings how ignorant and powerless he is.

The war-horse answers the trumpet with Ha, Ha: he is ready. Job 39:25. The same Hebrew word is translated AH, AHA.

He does not shy away from danger, but rushes right into it. Swordsmen opposing him do not slow him down (v. 22). The spear and the javelin mean nothing to him, but the clash of arms seems only to increase his fierceness and rage (v. 24). Though he is not a wild animal, when engaged in war he seems to have the qualities of the wildest of animals. The sound of the trumpet does not stop him, but spurs him on (vv. 24-25). As long as the noise and shouting of the battle continues, he continues his advance.

Did Job give the war horse his strength, or clothe his neck with the rustling mane, or make him leap like the locust? The picture of the war horse in battle is sublime too. God shows Job a glimpse of His works, and of the wisdom that created them, as well as His care in keeping them. Such is the God whom Job has spoken against.

The horse, especially in the days our book speaks of, and in the East, was used chiefly in war. God warned His people not to put their trust in this mighty instrument of war: "The war horse is a false hope for salvation." "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Ps. 20:7). It is He who "has triumphed gloriously; the horse and his rider he has thrown into the sea" (Ex. 15:1). So infinitely exalted is Jehovah above all His creatures. Let Job remember how small he is, and humble himself before Him who is God over all. His deliverance must come, not from horses, but from the Lord on high.

The horse is a symbol of power. Read the graphic description of the horse by the Lord in Job 39:19-25... Now the Holy Spirit is given so that the believer may have power. Our Lord told the disciples to wait for the promise of the Father — "until you are clothed with power from on high." Why are Christians so little marked by power?

From the wonders of lifeless creation above, beneath, and around, Jehovah now turns to the animal kingdom. The lion, the raven, the wild goat or ibex, the wild ass, the wild ox, the ostrich, the horse, the hawk, and the eagle appear one after another. They come to convince the man who dares to sit in judgment on God's doings of his own ignorance and powerlessness.

Job had presumed to sit in judgment on Jehovah and His ways; his competence for this is tested: what does he know? What can he do? Shall the creature — so weak in power, so ignorant, so filled with empty pride — presume to instruct God about His duties? Shall he point out God's failures, and in fact take over what belongs to Him alone?

Now He looks at the hawk, and the eagle more particularly. "Is it by your understanding that the hawk soars?" Who was it that gave these special powers to all these animals and birds? "Is it at your command that the eagle mounts up and makes his nest on high?"

The Hebrew word is nets, and it covers the different species of hawk, of which there are several. Some at least of the hawks are migratory. This is thought to be what Job 39:26 refers to in the words "spreads his wings toward the south." The most common of the smaller hawks in Palestine is the Kestrel.

Jehovah comes back to the creatures that live by preying on others. He asks whether it is Job's wisdom that directs the hawk to take its southward journey as winter approaches. What is this mysterious power, called instinct, that moves the birds to migrate to warmer regions? If it is only the lack of food, why do they fly while food is still plentiful, as the swallows do? And why in flocks? And why to the south? "Even the stork in the heavens knows her times, and the turtledove, swallow, and crane keep the time of their coming" (Jeremiah 8:7).

Of course scientists would say it is by instinct that birds migrate to a warmer climate. But polar bears, for instance, do not have this instinct, and neither do penguins. Who gave this instinct to some birds? Only their Creator.

And so Jehovah comes down to the human level and points out these familiar things in the scene around the suffering saint. Does he see that prowling lioness? Who gives it food for its young? Who listens to the hungry croak of the raven? Who guides the hawk in its homing flight, or the king of birds, the eagle, with its home on high? There is only one answer.

The hawk too may teach him a lesson. Is it by Job's instructions that the hawk soars high into the air? Is it by his command that the eagle mounts up and builds his nest at a dizzy height, where he watches for his prey? Job could give no answer. His silence is agreement.

Let Job only learn his lesson, and he will be satisfied with good things. His youth will be renewed like the eagle. He will mount up with wings, never again to grow weary.

Jehovah has shown the wonders of the lifeless creation above, beneath, and around. Now He turns to the animal kingdom. The lion, the raven, the wild goat or ibex, the wild ass, the wild ox, the ostrich, the horse, the hawk, and the eagle appear one after another. They convince the man who dares to sit in judgment on God's doings that he is ignorant and powerless.

God tells Job to consider the eagle too. Did Job command it to rise in flight to the tremendous heights of the mountains? In fact, if man, when he was created, had never seen a bird, would it even enter his mind to create such a creature?

To understand the Bible's references to things like eagles, we have to remember that these were days before modern rock-climbing equipment. In every eagle story, the idea is never far away that the eagle belongs to a region beyond the reach of all natural powers.

But what is the aim of the Lord in putting these questions? To show that God is greater than man, and to humble man. To bring Job to the true knowledge of himself that he needed, and to free him from the pride of his heart.

He does not content Himself with showing man's littleness by what is vast. He takes up what we might think are smaller things... So it matters little whether we gaze at the greatest of God's works or look into the least. Everywhere we meet what is entirely beyond man's understanding... Job had even pretended to judge God's moral depths. But he could not face what God is in the least part of His universe, and he had no adequate idea of it.

What He dwells on are two things in particular — His supremacy, and His power joined with the most tender care. That care is not only for harmless animals such as sheep and lambs, but for lions and lionesses, which are certainly formidable. And the eagle — an object of special interest to God... Was it you, Job, who managed all these things? Was it you who cared for them all, provided for them all?

"Like an eagle that stirs up its nest, that flutters over its young, spreading out its wings, catching them, bearing them on its pinions, the LORD alone guided him" (Deuteronomy 32:11-12)... On the crag of rock, out of man's reach, she builds her nest and rears her young. The time comes when she would teach her young ones to gaze at the sun and soar from the rock themselves.

It is Jehovah-God, then, who alone orders and alone knows. His kind wisdom takes in every creature, and not least those clearly outside all the care or even the knowledge of man. Is he then to contend with God, or, if he is so presumptuous, can he pretend to instruct God? Job feels and owns his vileness; he goes no further down that road.

God speaks first about the inanimate things, the earth, sea, clouds, hail and rain. He shows three things about them. First, that He designed them; second, that He created them; and third, that He controls them. Consider the whole range of inanimate things that make up the world and the whole range of living creatures, and God commands them all. It says, "Is it at your command that the eagle mounts up and makes his nest on high?" All the eagles on the earth, all moving to execute the demands of God.

God exercises a watchful oversight over every creature — young or old, beast or bird, even the least familiar or the hardest to reach — with the goodness and wisdom that made them. If that is true, was it not for Job to listen and learn, instead of darkening counsel by words without knowledge? And His ways with His people are certainly far deeper than His dealings with the animal world. Yet even there we see His sovereign control everywhere. He, not man, has made them what they are, and ordered their habits and their habitations.

On the crag of rock, where no man can come, she builds her nest and rears her young. Then the time comes when she sets out to teach her young ones to gaze at the sun and to soar from the rock themselves. So she stirs up her nest and flutters over her young. The young ones must dare the open air below, and she flings them off the rock!

Job was to learn from this that the One who made the eagle and its penetrating eyes surely has keener eyes than the eagle. His judgments can be fully trusted.

What He dwells on are two things in particular — His supremacy, and His power joined with the most tender care. That care is not just for the gentle animals, such as sheep and lambs and the like, but for lions and lionesses, which are certainly very formidable. And the eagle — an object of interest to God particularly.

Job, though the most righteous man on earth at that time, was in danger of being puffed up as a result. He said himself, "I shall die in my nest" (Job 29:18), and it is also recorded that "he was righteous in his own eyes" (Job 32:1). In the first statement Job was in danger of putting his confidence in the wealth God had blessed him with. In the second he was sure he deserved it. But it was God and not the nest who was his safeguard, and his righteousness was according to divine estimation and not according to his own.

And yet Jehovah is not seeking to crush Job, but rather to bring him to a true knowledge of himself and of God. Let him get ready for action like a man. God will not ask questions which a man cannot understand. With the belt of truth fastened on, he can answer — as indeed he does — these questions. The very fact that Jehovah speaks to Job like this shows His purposes of mercy for him.

Now He looks at the hawk, and at the eagle in particular. "Does the hawk fly by your wisdom?" Who was it that gave these special powers to all these animals and birds? "Is it at your command that the eagle mounts up and makes his nest on high?" (vv. 26-30).

From the highest heights the eagle observes its prey (v.29). Its amazing eyes see a small creature from the greatest distances. Then it drops like an arrow to catch its prey and carry it to its young ones in the nest.

He shows three things about them. First, He designed them. Second, He created them. Third, He controls them. Consider the whole range of inanimate things that make up the world and the whole range of living creatures, and God commands them all. It says, "Is it at your command that the eagle mounts up and makes his nest on high?" (Job 39:27). All the eagles on the earth, all moving to execute the demands of God.

In this part we move from the glories of the Creator to the wisdom and goodness of God as the One who provides. He not only planned the wonderful design of the universe. He has also filled the earth with living creatures, and they depend on Him for life and all things.

He dwells on two things in particular. One is His supremacy. The other is His power, joined to the most tender care — not only care for good animals, such as sheep and lambs, but for lions and lionesses, which are truly fearsome. And the eagle in particular is an object of interest to God.

All this tells us that God has a means of carrying out His judgments, whether man understands it or not. Job was to learn from this that the One who made the eagle and its penetrating eyes, surely has eyes more keen than the eagle, and His judgments can be fully trusted.

It is Jehovah-God then who alone orders and alone knows. His kind wisdom takes in every creature, and not least those that are clearly outside all the care or even the knowledge of man. Is he then to argue with God? And if he is so presumptuous, can he pretend to instruct God?

Now He looks at the hawk, and the eagle more particularly. "Does the hawk fly by your wisdom?" Who was it that gave these special powers to all these animals and birds? "Does the eagle mount up at your command, and make her nest on high?"

All this tells us that God has a means of carrying out His judgments, whether man understands it or not. Job was to learn from this: the One who made the eagle and its penetrating eyes surely has eyes keener than the eagle. His judgments can be fully trusted.

This is probably the bird known as the Griffon Vulture or Great Vulture... though the word may include other species. Its habits match what Scripture says about the eagle, and these birds are common in Palestine. No sooner does an animal fall than these birds gather in numbers on its carcass... The true eagle is a solitary bird, but vultures are seldom found alone... Its swiftness is proverbial, and it rests on the highest rocks.

Does the eagle rise to dizzy heights at man's command, and build its nest on some high crag, from where its eye takes in the far-off prey for its helpless young? It follows that battle into which the horse has rushed, and "where the slain are, there is he." God uses these all to fulfil His will, and He sustains and cares for them. He will call them to one great feast at last, when the angel summons them: "Come, gather for the great supper of God, to eat the flesh of kings... and the flesh of all men, both free and slave, both small and great" (Revelation 19:17-18).

The Lord makes some allusion to Job 39:30, though it is a proverbial expression, which one need not go far to find the meaning of. Where the carcass of Israel is, there will the judgment of God descend with the sight and speed of an eagle.

The revolting interpretation that "the carcass" means Christ, and "the eagles" the transfigured saints, or the reverse, deserves rebuke rather than discussion... Applied to Israel, all is simple. The carcass represents the apostate part of that nation; the eagles, or vultures, are the figure of the judgments that fall upon it.

So it is Jehovah-God who alone orders and alone knows. His kind wisdom takes in every creature, not least the creatures that are clearly outside all the care, or even the notice, of man. Is Job then to contend with God? Or, if he is so bold, can he pretend to instruct God?

The words of Jehovah fill four chapters, with a brief interlude at the opening of Job 40. He puts question after question to Job for him to consider and answer, if he could. All of them concern the mighty power that had acted in creation.

Just notice how directly He puts the question in Job 40 to Job in person. "Moreover Jehovah answered Job, and said, Shall the one who contends with the Almighty instruct Him?" He ought to be able, if he judges God. This is what fills Job with shame... Job had contended with the Almighty.

And Jehovah answered Job, and said, Is the censurer to correct with the Almighty? The reprover of God, let him answer it.

It is Jehovah-God then, who alone orders and alone knows. His kind wisdom takes in every creature, including those clearly outside all the care or even the knowledge of man. Is he then to contend with God, or, if he is so presumptuous, can he pretend to instruct God?

Here lies the root of Job's trouble: he had sat in judgment on God — he had accused the Almighty of evil.

Job had said that if God would only listen to him, he would present his whole case showing how God was unfair in His dealings. So now God gives Job the opportunity to do this. He asks Job, "Shall the one who contends with the Almighty correct Him?" Where were Job's arguments then? How crushing God's words were to the misplaced pride of Job!

It was not the lesson of a sinner that Job had to learn. He already knew the grace of God. It was the lesson of a saint he needed to be taught, or taught more fully. That is why the Lord seats Himself in the whirlwind. Suppose Job had needed to learn the lesson of a sinner for the first time. Then the Lord would rather have spoken to him in "the still small voice," the tone that suits grace... But Job was already a saved sinner. He knew the grace, but had still to be taught the rights, of God.

He says, "Behold, I am vile; what shall I answer You? I lay my hand over my mouth..." Job goes deeper here than apologising for what he has said. He expresses his judgment of himself as a person... Then he judges also what he had spoken more than once, and says he lays his hand over his mouth. This is just what Romans 3:19 says of all mankind: "that every mouth may be stopped, and the whole world may be held accountable to God."

Here the test of Job is all but over. Yet in faithfulness Jehovah will probe still further, into the deepest corners of his heart, to lay bare its potential evil. So we must listen further to what the Lord has to speak.

Job had said that if God would only listen to him, he would present his whole case. He would show how God was unfair in His dealings. Therefore now God gives Job opportunity to do this. He asks Job, "Shall the one who contends with the Almighty correct Him? He who rebukes God, let him answer it." Where were Job's arguments then? How withering God's words were to Job's shameless pride!

If he judges God, he ought to be able to instruct Him. This is precisely what fills Job with shame. Job had contended with the Almighty. God brought Job right down from his own high opinion of himself. He was ashamed that he had complained against God and His ways without understanding the least of them.

Here lies the root of Job's trouble: he had sat in judgment upon God; he had accused the Omnipotent of evil. God has come near. He has made His presence felt, and pulled back the veil from nature to show part of His character. What is the effect on the proud man? "I am vile; what shall I answer You?" "I will lay my hand on my mouth."

If God is greater than man, then, obviously, He, and not man, must be the Judge of what is right. The unbelieving heart refuses this. So it keeps sitting in judgment on the works and ways and word of God — on God Himself. In his godless folly, man sets himself up to judge what is and is not worthy of God. He decides what God ought and ought not to say and do.

Poor Job. He little knew the tenderness of the heart that was leading him to sound the depths of his own mind. He was to learn himself in his own insignificance, in the smallness of his outlook, in the poverty of his ideas of God... In short, deep sorrow was to teach him two things. Without knowing it, he had been making JOB his own centre. And the worst immorality is to judge GOD by what Job thought He ought to be and do.

What a proud thing is the flesh, and no better in the saint than in the sinner! Would Job also set aside the moral dealings of Jehovah? Worse still, would he condemn Him to justify himself? Grace produces the exact opposite in every soul born of God. It makes a person ready to take God's part against self, to judge his own ways, and to bow to the word, however withering its blast on every way or word, thought and feeling. Such is repentance.

"My desire is that the Almighty would answer me" was Job's closing word (Job 31:35). Now he is to have his wish granted — but how different the effect! "I would go near to Him like a prince," he had declared (verse 37). "I am worthless" is what he has to say when he hears His voice.

It is one thing to review the opinions of men, as Job might review those of his friends. It is quite another to sit in judgment on Jehovah's ways. Job had wished to come near His seat, and plead his own cause. Here He was now, if Job could answer, according to the boldness of his reproofs. The only answer he does make is to acknowledge himself worthless. He had no answer to the divine challenge beyond the confession implied in laying his hand on his mouth. The folly of refusing to submit is now before his soul. He had spoken too much: silence suited him. It was for Jehovah to speak.

Jehovah answered Job out of the whirlwind (Job 38, 39). He did not use argument, or even instruction. He displayed the witness of His majesty and power, so that Job had to say, "Behold, I am of small account: what shall I answer you? I lay my hand upon my mouth: once have I spoken, and I will not answer; yes twice, but I will proceed no further" (Job 40:3-5).

Job goes deeper here than apologising for what he has said, for he expresses his judgment of himself personally. Indeed, how true it is that we ourselves, in our sinful nature, are worse than the worst thing we have ever said or done. Then he also judges what he had spoken more than once, and he says he lays his hand over his mouth. Romans 3:19 says the same of all mankind: "so that every mouth may be stopped, and the whole world may be held accountable to God."

There is in this confession the owning of what he is — worthless. But in the second confession he will go much further than this.

God will not leave His servant with his lesson half learned. He plows deeper into his heart until He reaches and judges the hidden depths of pride.

Was Job deeply sorry for a life of open sin and immorality? Oh, no! this was not Job's case at all. He was a true man of God; and had spent one of the most moral and upright lives on record… Then of what did he repent? He repented of this: — his striving to establish his own righteousness.

Here then, in Job's case, we see both — his own worthlessness, and his confidence in God. It was his confidence in God, we may be very sure, that made him feel and own his worthlessness. His grace is the power. The last thing a man comes to is to think badly of himself.

And Job answers — and what an answer it is! It is the answer God was waiting for. "Look! I am vile; what shall I answer You? I will lay my hand upon my mouth." He admits that he had spoken too much, and that now he cannot answer and will go no further. He is completely silenced. He admits his own nothingness and vileness, that his words were wrong, and that he has nothing else to say. He was sure that a God who had spoken to him of creation and His creatures, showing His power, wisdom and care, could never be unjust in His dealings with man.

"My desire is that the Almighty would answer me," was Job's closing word (Job 31:35). Now he gets his wish — but what a different result! "As a prince would I go near to Him" (verse 37), he had declared. "I am vile" is what he has to say when he hears His voice.

It is one thing to weigh up the opinions of men, as Job might weigh those of his friends. It is quite another to sit in judgment on God's ways. Job had wanted to come near God's throne and plead his own case. Now here God was — ready for Job to answer, if he could, as boldly as he had rebuked. The only answer he gives is to admit that he is vile. He had no answer to God's challenge except the confession that lay in putting his hand over his mouth… He now sees how foolish his refusal to submit was. He had spoken too much. Silence was what suited him. It was God's turn to speak.

His new thoughts about God brought new thoughts about himself at once. So we find that the careful self-defence, the passionate self-importance, the loud self-praise, the long arguments in his own favour — he lays it all aside. One short sentence of three words takes its place: "I am vile." And what is there to do with this vile self? Talk about it? Set it up? Fill his mind with it? Take advice about it? Make provision for it? No — "I abhor it."

It is one thing to say "We are all vile," and quite another to feel, deep down in the heart, that "I am vile." The second of those can only be known, and felt day after day, right in God's presence.

In God's presence his mouth is stopped. Then he said, "I am vile"; "I will lay my hand on my mouth." But God must take Job further, because He is bringing him to Himself. Job must come to confess not only that there is no good in him, but that there is a great deal of evil… So Job takes God's side against himself. He laid himself before God, and abhorred himself. Then he repents in dust and ashes, for it is only in God's presence that we learn repentance.

Job goes deeper here than apologising for what he has said. He passes judgment on himself. And how true it is that we ourselves, in our sinful nature, are worse than the worst thing we have ever said or done. Then he judges what he had spoken more than once, and says he lays his hand over his mouth. It is just as Romans 3:19 says of all mankind: "so that every mouth may be stopped, and the whole world may be held accountable to God."

Notice how God puts the question in Job 40 straight to Job himself. "Then the LORD answered Job and said, Shall he who contends with the Almighty instruct Him?" Anyone who judges God ought to be able to instruct Him. This is precisely what fills Job with shame... Job had contended with the Almighty. "He who rebukes God, let him answer it." And Job does answer... He no longer stays silent like the others.

Job goes deeper here than apologising for what he has said. He passes judgment on his own person. Indeed, how true it is that we ourselves, in our sinful nature, are worse than the worst thing we have ever said or done. Then he judges what he had spoken more than once, and says he lays his hand over his mouth. Romans 3:19 says the same of all mankind: "that every mouth may be stopped, and the whole world may be held accountable to God."

Men talk as if God's object was merely to occupy us with His works. God, on the contrary, brings forward His works to turn us away from our thoughts and bow us to Himself. If the works of God are so wonderful, who is He that did the work? And what is man if he dares to judge such a God?... Do you think that after this Job was occupied with behemoth or with leviathan? Not at all, but with God; and this was the design of it all.

He had said his words were ended, and now he says he will proceed no further. Oh yes, Job will proceed a little further yet. There is in this confession the owning of what he is — vile. But in the second confession he will go much further than this.

God will not leave His servant with his lesson half learned. He plows deeper into his heart until He reaches and judges the hidden depths of pride. The second address therefore dwells upon this pride so common to the creature.

Job acknowledges his vileness. First he shuts his mouth before God, stopping his presumptuous words. Then he opens it in genuine confession before the gracious God who dealt with him. He now stood in God's presence in a truth and reality he had never known before: "I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes." Then God can fully bless him, and pardon his friends, putting each in his place.

Job found it so: it was the end of his difficulty. "I despise myself, and repent in dust and ashes," lifted him right out of where he was, and gave him more than he had before... And here, again, we get a sinner with his sins, standing before God with a stopped mouth. He finds only that God is for him and not against him.

In this second speech these impressions go deeper. God will not leave His servant with his lesson half learned. He plows deeper into his heart, until He reaches and judges the hidden depths of pride. So the second speech dwells on this pride, which is so common to the creature. He invites Job, in effect, to see whether he can humble the proud and bring them low. The clear implication is that Job himself belongs in that group.

The whirlwind had lasted a long time, and it is still blowing when the Lord speaks in these verses. The whirlwind itself was meant to impress one thing on Job. Every circumstance of swirling trouble and confusion was under the controlling hand of the Creator. "His way is in whirlwind and storm, and the clouds are the dust of His feet" (Nahum 1:3).

Job had also begged, in his frantic way, for one incomparable favour. He asked that a man, rather than God Himself, might meet him; but he asked to find God too. And so he does. God appears. The Lord Himself gives His answer from the whirlwind... this is the special value of the close of the book of Job: God does not wait till the day of judgment to decide where there is faith to look for Him.

And the Lord does answer out of the storm. He challenges Job to gird up his loins like a hero: let the creature then teach the Creator, since God is now the One asking him questions! What a proud thing the flesh is — no better in the believer than in the sinner! Would Job put God's moral dealings on trial and set them aside? Worse still, would he condemn God so that he himself might be justified? Grace produces the exact opposite in every soul born of God. It produces a readiness to take His side against self, to judge one's own ways, and to bow to His word.

In the call, "Gird up your loins now like a man," we have encouragement as well as rebuke. God is not crushing His poor foolish servant. He is appealing to his reason as well as his conscience... Will Job cancel and deny God's righteous judgment, and condemn God so that he can set up a petty human righteousness? This is what lay at the bottom of Job's complaints. He was suffering trouble he did not deserve. He was a righteous man, yet he was treated as though he were unrighteous.

If Job really is qualified, God in effect invites him to take his seat on the throne of divine judgment. Let him put on his robes of pomp and dignity. Let him dress himself in grandeur and majesty. Let him pour out his anger on everyone who is proud, and bring him low. What awful, holy irony! And yet how just it is on God's part. If Job can sit in judgment on God, then surely he is qualified to run all His affairs better than He can!

People talk as if God's aim were simply to occupy us with His works. God does the opposite. He brings His works forward to turn us away from our own thoughts and bow us to Himself. If the works of God are so wonderful, who is He who made them? And what is man, if he dares to judge such a God? ... He would turn us away from ourselves to trust in Himself. Do you think that after this Job was taken up with behemoth or leviathan? Not at all — he was taken up with God. That was the design of it all.

The whirlwind had continued a long time, and is still blowing when the Lord speaks in these verses. The whirlwind itself was meant to press one truth on Job. Every swirling trouble and confusion stood under the controlling hand of the Creator. "His way is in whirlwind and storm, and the clouds are the dust of His feet" (Nahum 1:3).

Look back at the beginning of Job 23. There Job confidently said he wished he could reach God. He felt sure he could lay out his case before Him, fill his mouth with arguments, and know the words God would use to answer him. Now the moment came for that wish to be granted. Jehovah tells him to gird up his loins like a man and be ready to answer the voice of God. The questions would now come from God.

God's word here is not "mortal man." Job had said, "What is man, that you are mindful of him?" He used the word "man" in the sense of mortality or weakness. But God employs a very different word: "Gird up now your loins like a hero"; for this is pretty much the force of the word. It means a strong man. He had challenged God to this judicial trial, and now he was heard.

God still speaks to Job out of the whirlwind, as He had already appeared to him. So His divine glory and majesty are still before Job. Yet in the call, "Gird up your loins now like a man," we have encouragement as well as rebuke. God is not crushing His poor foolish servant. He is appealing to his reason as well as his conscience... But this appeal is mainly to his conscience. Will he cancel and deny God's righteous judgment, and condemn God in order to set up a small human righteousness of his own?

If indeed he is thus qualified, Jehovah as it were invites him to take his seat upon the throne of divine judgment. Let him put on his robes of splendour and dignity. Let him dress himself in grandeur and majesty. Let his wrath pour out on everyone who is proud, and bring him low. What awful, holy irony! And yet how divinely just. If Job can sit in judgment on God, he must be qualified to run all His affairs better than He does! He can crush the proud rebellion of every evildoer and bring people into the dust before him. Has he done that with his own proud and rebellious heart? Has he humbled even his friends? How much less the whole world.

The Lord's questions here continue through chapter 41, so that Job's answer is found in chapter 42:1-6. But the Lord had deeper work to do in Job's soul. His questions probe Job's heart more deeply than Job ever expected.

Job had to learn that only the living God is the Saviour. He does not save those who deserve it. He saves those who are humbled to the dust and admit they deserve nothing but judgment. God saves by grace, through the great value of the sacrifice of the Lord Jesus at Calvary. At that time Job knew nothing of that great sacrifice. But he could still know he was a sinner, depending only on the grace of God.

God is not crushing His poor foolish servant. He is appealing to his reason as well as his conscience. But the present appeal is especially to his conscience. Will he annul and deny God's righteous judgment? Will he condemn God so that he may set up a petty human righteousness? This is what lay at the bottom of Job's complaints. He was suffering affliction he did not deserve. He was a righteous man, treated as though he were unrighteous. The conclusion was then unavoidable — the One afflicting him was unjust!

If he is truly qualified, Jehovah as it were invites him to take his seat on the throne of divine judgment. Let him put on his robes of pomp and dignity. Let him dress himself in grandeur and majesty. Let his wrath pour out on everyone who is proud, and bring him low. What awful, holy irony! And yet how divinely just. If Job can sit in judgment on God, he is qualified to run all His affairs better than God does! He can put down the proud rebellion of every evildoer and bring men into the dust before him. Has he done that with his own proud and rebellious heart? Has he humbled even his friends? How much less the whole world.

Whenever anyone pleads for the flesh, for anything merely human — righteousness, wisdom, or strength — the plea can only stand by condemning God.

How pointless to think God is at fault! How impossible to find anything but perfection in the Holy One! Do that, and you will indeed silence all the harps of heaven, darken its blessed light, and bring disaster and ruin everywhere... But it is an old argument, and a common one: "Will you condemn me that you may be in the right?" We must do that, or else submit to that judgment of God ourselves. For it is written of us, "None is righteous, no, not one." It is written too that "whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God."

Was he deeply sorry for a life of open sin and immorality? Oh no, this was not Job's case at all. He was a true man of God, and had lived one of the most moral and upright lives on record. Like Paul, as far as his life among men went, he was blameless, in a way that not one in ten thousand can speak of. Then what did he repent of? He repented of this — his striving to establish his own righteousness. God was now revealed to him, and he hated himself.

Job had said what was right in his last words, his answer to Jehovah's appeal to him. There God brought him into His presence... Now Jehovah brings the depths of his heart to light. Now he himself had got there at last... Job justifying God at his own expense. Job maintaining, not his righteousness now, but his own nothingness and vileness in dust and ashes before God. He owns without reserve that God is perfectly right.

God is not crushing His poor foolish servant, but appealing to his reason as well as his conscience. ... Will he set aside God's righteous judgment, and condemn God so that he may establish a petty human righteousness? This is really what lay at the bottom of Job's complaints. He was suffering affliction he did not deserve — a righteous man, treated as though he were unrighteous. So the conclusion was unavoidable: the One afflicting him was unjust! The Lord would press home upon Job how serious this sin was. He has dared to judge God — on what grounds? Has he divine power and majesty? Can he speak in a voice of thunder?

Wisdom goes beyond power, and nowhere more than in moral ways. Perhaps then, if Job fails here, he can compare in strength. Has he an arm like El? Does he thunder with a voice like His? Let us see him dress himself in majesty, grandeur, honour and beauty. What! That poor object of pity!

God's thunder is certainly heard, though He Himself is not seen. Men may lift up their voices in protest at His sovereign actions, but "who can thunder with a voice like His?" In the end, His voice will completely overpower the combined voices of all mankind.

Had his own right hand even stopped the raiders who drove away his possessions? Or turned aside the storm that swept away his children? He had needed a piece of broken pottery to scrape himself. His clothing was sackcloth, not glory and majesty. His seat was the ashes of a ruined life, not the throne of glory. Is it cruel of the Lord to deal like this with a poor heart-broken creature? Rather let us ask: would it have been kindness to leave him holding his pride around him like a garment, and complaining bitterly against the Almighty? Pride can only be brought low in one way — by being brought face to face with its nothingness in the presence of the majesty and boundless goodness of God.

If Job can sit in judgment on God, he surely is qualified to run all His affairs better than He does! He can crush the proud rebellion of every evildoer and bring men into the dust before him. Has he done that with his own proud and rebellious heart? Has he humbled even his friends? How much less the whole world.

Men talk as if God's purpose was merely to occupy us with His works. God, on the contrary, brings forward His works to turn us away from our own thoughts and bow us before Himself. If the works of God are so wonderful, who is He that did the work? And what is man, if he dares to judge such a God? ... He would turn us away from ourselves to trust in Himself.

Could Job's right hand save him? No more than he could humble everyone who is proud. Job had to learn that only the living God is the Saviour. He saves, not those who deserve it, but those who are humbled to the dust, so that they recognise they deserve nothing but judgment. God saves by grace, through the great value of the sacrifice of the Lord Jesus at Calvary. Of course at that time Job knew nothing of that great sacrifice, but he could still know that he was a sinner, dependent only on the grace of God.

God is not crushing His poor foolish servant, but appealing to his reason as well as his conscience. Job has already learned God's power, wisdom and goodness, and in some measure he has always known them. But this appeal is above all to his conscience. Will he set aside God's righteous judgment and deny it? Will he condemn God so that he can set up a petty human righteousness of his own? This is what lay at the bottom of Job's complaints. He was suffering affliction he did not deserve. He was a righteous man, yet he was treated as though he were unrighteous. So the conclusion could not be avoided — the One afflicting him was unjust!

Perhaps then, if Job fails here, he can compare in strength. Has he an arm like God's? Does he thunder with a voice like His? Let us see him dress himself with majesty, and grandeur, and honour, and beauty. What! that poor object of pity! Let him pour out the outbursts of his anger. What! that miserable, broken sufferer!

If he really is qualified for that, Jehovah is in effect inviting him to take his seat on the throne of divine judgment. Let him put on his robes of splendour and dignity. Let him dress himself in grandeur and majesty. Let his anger pour out on everyone who is proud, and bring him low. What awful, holy irony! And yet how just it is. If Job can sit in judgment on God, then surely he is qualified to run all God's affairs better than He does!

Can such language be used of Job? — "O LORD my God, you are very great! You are clothed with splendor and majesty, covering yourself with light as with a garment" (Ps. 104:1-2). "Those who walk in pride he is able to humble" (Dan. 4:37). If so, then Jehovah Himself will be the first to praise him, and to confess that he is able to help himself. But had his own right hand even stopped the raiders who drove away his possessions? or turned aside the storm that swept away his children? Sadly, all he had was a piece of broken pottery to scrape himself with. His garment was sackcloth, not glory and majesty. His seat was the ashes of a ruined life, not the throne of glory.

Is it cruel of Jehovah to deal like this with a poor heart-broken creature? Ask instead: would it have been kindness to leave him wrapped in his pride like a garment, hurling complaints at the Almighty? Only one thing brings pride down: coming face to face with its own nothingness before the majesty and boundless goodness of God.

The irony of such words is evident; Job needed humbling himself. How could he even hope to humble others? But there are many proud people today. We are helpless to humble any of them, but God will bring down the pride of everyone to the dust.

Put on then majesty and grandeur, and honour and beauty put on; scatter abroad the outbursts of your anger, see every proud one, and humble him; see every proud one — make him bow, and tread down the wicked in their place.

Then He tells him: "Adorn yourself with majesty and dignity; clothe yourself with glory and splendour." Dress yourself in majesty and power. Come and take My place, and then, dressed like this, let Job be in God's place, rule and deal with proud man and the evildoers.

Will he set aside and deny God's righteous judgment, and condemn God so that he can set up a petty human righteousness? For this is really what lay at the bottom of Job's complaints. He was suffering affliction which he did not deserve. He was a righteous man, treated as though he were unrighteous. The conclusion then was unavoidable — the One who was afflicting him was unjust!

Let us see him deck himself with majesty, and grandeur, and honour, and beauty. What! that poor object of compassion! Let him scatter abroad the outbursts of his anger. What! that woe-begone sufferer! Yes, if he dares to sit in judgment on God's dealings, let him first see every proud one and humble him, see every proud one — make him low, and tread down the wicked in their place.

Can such language be used of Job? — "You are clothed with splendour and majesty, covering yourself with light as with a garment" (Ps. 104:1-2). "Those who walk in pride He is able to humble" (Dan. 4:37). If so, then Jehovah Himself will be the first to praise him and confess that he is able to help himself. But had his own right hand even stopped the raiders who drove away his possessions? Or turned aside the storm that swept away his children? Sadly, he had needed a piece of broken pottery to scrape himself. His clothing was sackcloth, not glory and majesty. His seat was the ashes of a ruined life, not the throne of glory.

The irony of such words is obvious; Job needed humbling himself. How could he even hope to humble others? But there are many proud people today. We are helpless to humble any of them, but God will bring down the pride of everyone to the dust.

Is it cruel of Jehovah to deal like this with a poor heart-broken creature? Rather let us ask, would it have been kindness to leave him wearing his pride like a garment, railing against the Almighty? Pride can only be brought low this way — by being brought face to face with its nothingness in the presence of the majesty and boundless goodness of God.

The invariable way of God is this: "He who humbles himself will be exalted," and faith alone gives humbling of self. There are two forms of it: the happiest of all is to be humble; the next best thing is to be humbled. It is better to be humble than to be humbled, but there is no comparison between being humbled and being lifted up. Humility is the effect of grace; being humbled is the effect of God's righteous government, where we are not humble.

Suppose Job really is qualified in this way. Then Jehovah in effect invites him to take his seat on the throne of divine judgment. Let him put on his robes of splendour and dignity. Let him dress himself in grandeur and majesty. Let the outpourings of his wrath flow out on everyone who is proud, and bring him low. What awful, holy irony! And yet how divinely just. If Job can sit in judgment on God, he surely is qualified to run all His affairs better than He does! He can put down the proud rebellion of every evildoer, and bring men into the dust before him. Has he done that with his own proud and rebellious heart? Has he humbled even his friends? How much less the whole world.

Will he cancel and deny God's righteous judgment, and condemn God, to establish a petty human righteousness? This is really what lay at the bottom of Job's complaints. He was suffering affliction that he did not deserve. He was a righteous man, yet he was treated as though he were unrighteous. The conclusion, then, was unavoidable — the One who was afflicting him was unjust!

It is divine irony, but it was needed to humble Job still further. He had been so proud. He had defended his righteousness so stubbornly, justifying himself and accusing God. How could he do what Jehovah asked him to do?

There was Job — a poor, miserable man in the greatest possible bodily misery. All his flesh was corrupt, and the worms were already feeding on him before he had died. "Adorn yourself with majesty and dignity; clothe yourself with glory and splendor." Why do you not put down all the bad people in the world? But he was entirely dependent on God.

The irony of such words is obvious; Job needed humbling himself. How could he even hope to humble others? But there are many proud people today. We are helpless to humble any of them, but God will bring down the pride of everyone to the dust.

Could Job's right hand save him? No more than he could humble everyone who is proud. Job had to learn that only the living God is the Saviour. He saves — not those who deserve it, but those who are humbled to the dust and know they deserve nothing but judgment. God saves by grace, through the great value of the sacrifice of the Lord Jesus at Calvary. Of course, at that time Job knew nothing of that great sacrifice. But he could still know that he was a sinner, dependent only on the grace of God.

Is it cruel of Jehovah to deal like this with a poor, heart-broken creature? Instead, let us ask: would it have been kindness to leave him wearing his pride like a garment, and railing against the Almighty? Pride can be brought low in only one way. It must come face to face with its own nothingness, in the presence of the majesty and boundless goodness of God.

So put on majesty and grandeur; put on honour and beauty. Pour out the outbursts of your anger. Look at everyone who is proud, and humble him. Look at everyone who is proud — make him bow. Tread down the wicked where they stand. Hide them in the dust together; bind their faces in secret. Then even I will praise you, that your right hand saves you.

It is Divine irony, but it was needed to humble Job still more. He was so proud. He had so stubbornly defended his own righteousness, justifying himself and accusing God. How could he do what Jehovah asked him to do?

If he really is qualified for this, Jehovah is inviting him, so to speak, to take his seat on the throne of divine judgment. What a terrible, holy irony! And yet how just it is. If Job can sit in judgment on God, he is surely qualified to run all His affairs better than He can! He can put down the proud rebellion of every evildoer, and bring men into the dust before him. Has he done that with his own proud and rebellious heart? Has he humbled even his friends? How much less the whole world.

But had his own right hand stopped the raiders who drove away his possessions? Had it turned back the storm that swept away his children? Sadly, all it had taken up was a piece of broken pottery to scrape himself with. His clothing was sackcloth, not glory and majesty. His seat was the ashes of a ruined life, not the throne of glory.

Is it cruel of Jehovah to deal like this with a poor, broken-hearted man? Let us ask instead: would it have been kindness to leave him wearing his pride like a garment, and raging against the Almighty? There is only one way to bring pride low. It must be brought face to face with its own nothingness in the presence of the majesty and boundless goodness of God.

What a proud thing the flesh is, and no better in the saint than in the sinner! ... Grace produces the very opposite in every soul born of God. It makes a person ready to take God's side against self, to sit in judgment on his own ways, and to bow to His word, however scorching its blast on every way or word, thought and feeling.

Could Job's right hand save him? (v.14) No more than he could humble everyone who is proud. Job had to learn that only the living God is the Saviour. He saves, not those who deserve it, but those who are humbled to the dust and recognise that they deserve nothing but judgment.

However strong a person's pride may be, everyone will be humbled down to the dust in the end... How much better to humble ourselves before God now, in sober self-judgment, before God has to bring on us the humiliation of being cast into the lake of fire!

The conviction that now had seized Job had to be driven into him yet more deeply. So God challenged him again. He had been guilty of setting aside the judgment of God, and condemning Him to maintain his own righteousness. This was really a very great sin, and in verses 9-14 God condemns him in a most searching way. The language is ironic. Let him not argue with God. Let him turn his attention instead to the proud and powerful among men, and bring them low. Then it might be admitted that he could save himself.

It is divine irony, but needed in order to humble Job still more. He who was so proud and had so stubbornly defended his righteousness in self-justification and God-accusation, how could he do what Jehovah asked him to do?

If he is qualified for this, Jehovah in effect invites him to take his seat on the throne of divine judgment. Let him put on his robes of splendour and dignity. Let him dress himself in grandeur and majesty. Let the outpourings of his wrath flow out on everyone who is proud, and bring him low. What awful, holy irony! And yet how divinely just. If Job can sit in judgment on God, he surely is qualified to manage all His affairs better than He does! He can crush the proud rebellion of every evildoer, and bring men into the dust before him. Has he done so with his own proud and rebellious heart? Has he humbled even his friends? How much less the whole world.

There was Job — a poor, miserable man with all his flesh rotting and the worms feeding on him before he had even died — in the greatest possible bodily misery. "Adorn yourself with majesty and dignity; clothe yourself with glory and splendor." "Pour out the overflowings of your anger, and look on everyone who is proud and abase him." Why do you not put down all the bad people in the world? But he was entirely dependent on God.

If so, then Jehovah Himself will be the first to praise him, and to admit that he is able to rescue himself. But had his own right hand even stopped the raiders who drove away his possessions? Or turned aside the storm that swept away his children? Sadly, it had taken a piece of broken pottery to scrape himself with. His clothing was sackcloth, not glory and majesty. His seat was the ashes of a ruined life, not the throne of glory.

What a proud thing the flesh is, and no better in the saint than in the sinner! Would Job also put God's moral dealings on trial and set them aside? Worse, would he condemn Him to have himself justified? Grace produces exactly the reverse in every soul born of God. It gives a readiness to take His part against self, and to sit in judgment on one's own ways. It bows to the word, no matter how harshly that word blows on every way or word, thought and feeling. That is repentance.

Could Job's right hand save him? No more than he could humble everyone who is proud. Job had to learn that only the living God is the Saviour. He saves, not those who deserve it, but those who are humbled to the dust and recognise they deserve nothing but judgment. God saves by grace, through the great value of the sacrifice of the Lord Jesus at Calvary. Of course, Job knew nothing of that great sacrifice at that time. But he could still know that he was a sinner, dependent only on the grace of God.

"Behemoth" means what is called the hippopotamus. It ought not to be called a river-horse at all, which is what "hippopotamus" means. It is a river-ox. It is like an ox rather than a horse... Many claim that "behemoth" means an elephant. But read the account and you will see it is very unlike an elephant. The one likeness is that it is a big creature with enormous strength, and beyond that, nothing.

Some have thought this refers to a hippopotamus. But that animal has a small tail, while behemoth "moves his tail like a cedar" (v.17). Perhaps this animal has now become extinct, for its tail seems to resemble that of a dinosaur.

"Gird up now your loins like a man", God said to Job, twice, and to others also. Elijah girded up his loins and ran before Ahab (1 Kings 18:46). There are many other references, Behemoth for example... "his strength in his loins" (Job 40:16). But exactly the same word is used of the woman of worth (Proverbs 31:17)... Taken together they certainly confirm what we have always heard, that the loins are the seat of strength.

Every part of his body speaks of strength — loins and body, legs and bones, even tail, are alive with this power... His Creator gave him sharp sword-like teeth, and with them he mows down the grass like an ox. He is harmless too when not stirred up, for the other beasts play in the same pasture.

Behemoth then is a powerful, uncontrollable beast which lives for itself. How weak then is man compared with this beast and its marvellous strength. Yet it is only a beast and Job is a man. How detestable then must Job's pride and boasting appear in the sight of the Lord.

He is an untameable, uncontrollable beast. He is of no use for man's service. The whole description gives one impression — absolute power used for utterly selfish ends. It lives for itself, refusing to yield its strength to the service of others.

And yet he is only a creature, given superhuman strength by God for His all-wise purposes. Let Job consider this creature, self-sufficient and unstoppable. Let all who are tempted to trust in their own strength consider him too, whether strength of body, as here, or of heart and mind. How puny their own arm will appear.

The character of behemoth is like that of many strong, capable men. They know how to subdue others, but have no heart to help them... So behemoth seems to be specially symbolic of Antichrist. He is a land animal, and Antichrist will rise out of the land (of Israel), as Revelation 13:11 shows us... It is God who has made him, though he refuses to recognise God.

Behemoth is the enemy within us; leviathan is the enemy without us.

"Behold now behemoth, which I made with you" — when I made you I made him. "He eats grass as an ox." I have, therefore, good reason for saying that it is a river-ox, and not at all a river-horse.

Some have thought this refers to a hippopotamus, but that animal has a small tail, while behemoth "makes his tail stiff like a cedar" (v.17). Perhaps this animal has now become extinct, for its tail seems to resemble that of a dinosaur.

Every portion of his anatomy speaks of strength — loins and body, legs and bones, and even tail, are alive with this power. So he is a chief of God's creatures, excelling in strength. His Creator gave him sharp, sword-like teeth, and with them he mows down the grass like an ox. He is harmless too when nothing stirs him up, since the other animals play beside him in the same pasture.

In other words, he is an untamable, uncontrollable beast. He is of no use for man's service. The entire description gives the impression of absolute power used for utterly selfish ends. It lives for itself, refusing to yield its strength to the service of others.

How weak man is compared with this beast and its marvellous strength! Yet it is only a beast and Job is a man. How abominable then must Job's pride and boasting appear in the sight of the Lord.

And yet he is only a creature. God gave him superhuman strength for His own all-wise purposes. Let Job, and everyone tempted to trust his own strength, look at this creature, self-sufficient and unstoppable. That strength may be strength of body, as here, or of heart and mind. How puny their own arm will look.

Note the striking words, "he is the first of the ways of God" (v.19). God created him as an object lesson for us of unstoppable strength. Only the God who made him can bring him down to nothing — a picture of putting him under the judgment of the sword.

Both beasts stand for power and pride. So it does not seem entirely far-fetched to agree with another commentator, Wordsworth: "It seems probable that behemoth represents the Evil One at work in the animal and fleshly parts of man's own make-up, and that leviathan pictures the Evil One at work as the enemy outside him. Behemoth is the enemy inside us; leviathan is the enemy outside us."

To Job, behemoth would stand for that creature of pride which thrives among people who profess to belong to God. In the pride of his own self-righteousness, "proclaiming himself to be God," he would catch glimpses of this evil thing. One day it would grow into a full and hideous falling away from God. What more dreadful exposure of the evil of pride could he, or we, have? Self-righteousness, self-seeking, pride of conduct or of character, denies its need of Christ and of God. Such is sin in the flesh — incorrigible and hideous. Who can subdue it or change its nature?

And yet behemoth is controlled, though not by man. God is over all... The Spirit will control the flesh, and while He lives in the Church He does not allow evil to develop fully. In a smaller way too, the Spirit controls and holds back the activity of the flesh. "Walk by the Spirit, and you will not gratify the desires of the flesh."

"Behemoth" means what is called the hippopotamus. We ought not to call it a river-horse at all, which is what "hippopotamus" means. It is a river-ox. It looks more like an ox than a horse, with its own odd features, and they are very odd... Many insist that "behemoth" means an elephant. But read the account and you will see it is very unlike an elephant, apart from being a big creature with enormous strength. Beyond that, nothing.

Some have thought this refers to a hippopotamus, but that animal has a small tail, while behemoth "moves his tail like a cedar" (v.17). Perhaps this animal has now become extinct, for its tail seems to resemble that of a dinosaur.

These verses, and others we could add, make the symbolic meaning of the copper clear. It stands for durability, strength, and refusal to bend, whether in protection, in chains, or in war. Applied to the nature of God, it would declare His unchanging character, His strength, and the impossibility of escaping His judgment. On the other side, it would declare the safety of those He protects.

Huge as behemoth is, he eats plants like the ox. The elephant is vulnerable underneath, but here the sinews are of surpassing strength. He bends his tail like a cedar. The sinews of his thighs are knit tightly together, and his bones are like copper and iron. Yet, masterpiece as he is of God's ways, he has only a scythe-like tooth to graze the mountains, where all the beasts of the field play.

In behemoth every part of his body added to his exceptional strength (vv.16-18): his loins, his body, legs and bones and even his tail. Strikingly, the text says, "he is the first of the ways of God" (v.19). God has created him as an object lesson for us of resistless strength. Only the God who made him can bring him down to nothing.

In other words, he is an untamable, uncontrollable beast. He is of no use for man's service. The entire description gives the impression of absolute power used for utterly selfish ends. It lives for itself, refusing to yield its strength to the service of others.

And yet he is only a creature. God gave him superhuman strength for His own all-wise purposes. Let Job look at this creature, self-sufficient and unstoppable. Let everyone tempted to trust his own strength look too — strength of body, as here, or of heart and mind. How small their own arm will seem.

Some have thought this creature must picture Satan, chief among God's creatures (Ezek. 28), outstanding in strength and pride... "It seems likely that behemoth stands for the Evil One at work in the animal and fleshly parts of man's own make-up, and that leviathan pictures the Evil One at work as man's enemy outside him. Behemoth is the enemy within us; leviathan is the enemy without us."

The Lord asks Job to consider the behemoth. It is certainly the hippopotamus (the Greek name means river-horse). A description of this powerful beast follows. He calls the behemoth the "chief of the ways of God," one of His greatest works in animal creation. The behemoth is one of Job's fellow-creatures, "which I made along with you."

In behemoth every part of his body added to his exceptional strength (vv.16-18) — his loins, his body, his legs and bones, and even his tail. The text says of him, "he is the first of the ways of God" (v.19). God has created him as an object lesson for us of strength that nothing can resist. Only the God who made him can bring him down to nothing, and so, as a picture, put him under the judgment of the sword.

I think the words in verse 19 do not mean that God brings the sword near to kill him. They mean that the One who made him gave him a sword — really a scythe. It is a scythe more than a sword, and that is pretty much what the tusk of a hippopotamus is. It has great power for splitting things of all kinds, and for cutting.

And yet he is only a creature. God gave him strength greater than any man's, for His own all-wise purposes. Let Job look at this creature, self-sufficient and unstoppable. Let everyone look who is tempted to trust his own strength — strength of body, as here, or of heart and mind. How weak their own arm will look then.

So behemoth is a powerful, uncontrollable beast that lives for itself. How weak man looks next to this beast with its amazing strength! Yet it is only a beast, and Job is a man. How hateful, then, Job's pride and boasting must look to the Lord.

In other words, he is an untamable, uncontrollable beast. He is of no use for man's service. The entire description gives the impression of absolute power used for utterly selfish ends. It lives for itself, refusing to yield its strength to the service of others.