Job 38:1–15

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?