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Job 38:12
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- Adam Clarke
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- Matthew Henry
Adam Clarke Bible Commentary
Hast thou commanded the morning - This refers to dawn or morning twilight, occasioned by the refraction of the solar rays by means of the atmosphere; so that we receive the light by degrees, which would otherwise burst at once upon our eyes, and injure, if not destroy, our sight; and by which even the body of the sun himself becomes evident several minutes before he rises above the horizon. Caused the dayspring to know his place - This seems to refer to the different points in which daybreak appears during the course of the earth's revolution in its orbit; and which variety of points of appearing depends on this annual revolution. For, as the earth goes round the sun every year in the ecliptic, one half of which is on the north side of the equinoctial, and the other half on its south side, the sun appears to change his place every day. These are matters which the wisdom of God alone could plan, and which his power alone could execute. It may be just necessary to observe that the dawn does not appear, nor the sun rise exactly in the same point of the horizon, two successive days in the whole year, as he declines forty-three degrees north, and forty-three degrees south, of east; beginning on the 21st of March, and ending on the 22d of December; which variations not only produce the places of rising and setting, but also the length of day and night. And by this declination north and south, or approach to and recession from the tropics of Cancer and Capricorn, the solar light takes hold of the ends of the earth, Job 38:13, enlightens the arctic and antarctic circles in such a way as it would not do were it always on the equinoctial line; these tropics taking the sun twenty-three and a half degrees north, and as many south, of this line.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
12 Hast thou in thy life commanded a morning, Caused the dawn to know its place, 13 That it may take hold of the ends of the earth, So that the evil-doers are shaken under it? 14 That it changeth like the clay of a signet-ring, And everything fashioneth itself as a garment. 15 Their light is removed from the evil-doers, And the out-stretched arm is broken. The dawn of the morning, spreading out from one point, takes hold of the carpet of the earth as it were by the edges, and shakes off from it the evil-doers, who had laid themselves to rest upon it the night before. נער, combining in itself the significations to thrust and to shake, has the latter here, as in the Arab. nâ‛ûra, a water-wheel, which fills its compartments below in the river, to empty them out above. Instead of ידּעתּה שׁחר with He otians, the Keri substitutes ידּעתּ השׁחר. The earth is the subj. to Job 38:14: the dawn is like the signet-ring, which stamps a definite impress on the earth as the clay, the forms which floated in the darkness of the night become visible and distinguishable. The subj. to Job 38:14 are not morning and dawn (Schult.), still less the ends of the earth (Ew. with the conjecture: יתיבצו, "they become dazzlingly white"), but the single objects on the earth: the light of morning gives to everything its peculiar garb of light, so that, hitherto overlaid by a uniform darkness, they now come forth independently, they gradually appear in their variegated diversity of form and hue. In כּמו לבוּשׁ, לבוש is conceived as accusative (Arab. kemâ libâsan, or thauban), while in כלבושׁ (Psa 104:6, instar vestis) it would be genitive. To the end of the strophe everything is under the logical government of the ל of purpose in Job 38:13. The light of the evil-doers is, according to Job 24:17, the darkness of the night, which is for them in connection with their works what the light of day is for other men. The sunrise deprives them, the enemies of light in the true sense (Job 24:13), of this light per antiphrasin, and the carrying out of their evil work, already prepared for, is frustrated. The ע of רשׁעים, Job 38:13 and Job 38:15, is תלויה עין [Ayin suspensum,] which is explained according to the Midrash thus: the רשׁעים, now עשׁירים (rich), become at a future time רשׁים (poor); or: God deprives them of the עין (light of the eye), by abandoning them to the darkness which they loved.
Jamieson-Fausset-Brown Bible Commentary
Passing from creation to phenomena in the existing inanimate world. Hast thou--as God daily does. commanded the morning--to rise. since thy days--since thou hast come into being. his place--It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.
John Gill Bible Commentary
Hast thou commanded the morning since thy days;.... Job had lived to see many a morning, but it never was in his power to command one; he had been in such circumstances as to wish for morning light before it was, but was obliged to wait for it, could not hasten it, or cause it to spring before its time; see Job 7:3; one of the Targums is, "wast thou in the days of the first creation, and commandedst the morning to be?'' he was not, God was; he was before the first morning, and commanded it into being, Gen 1:3; and caused the dayspring to know his place; the first spring of light or dawn of day; which though it has a different place every day in the year, as the sun ascends or descends in the signs of the Zodiac, yet it knows and observes its exact place, being taught of God.
Matthew Henry Bible Commentary
The Lord here proceeds to ask Job many puzzling questions, to convince him of his ignorance, and so to shame him for his folly in prescribing to God. If we will but try ourselves with such interrogatories as these, we shall soon be brought to own that what we know is nothing in comparison with what we know not. Job is here challenged to give an account of six things: - I. Of the springs of the morning, the day-spring from on high, Job 38:12-15. As there is no visible being of which we may be more firmly assured that it is, so there is none which we are more puzzled in describing, nor more doubtful in determining what it is, than the light. We welcome the morning, and are glad of the day-spring; but, 1. It is not commanded since our days, but what it is it was long before we were born, so that it was neither made by us nor designed primarily for us, but we take it as we find it and as the many generations had it that went before us. The day-spring knew its place before we knew ours, for we are but of yesterday. 2. It was not we, it was not any man that commanded the morning-light at first, or appointed the place of its springing up and shining forth, or the time of it. The constant and regular succession of day and night was no contrivance of ours; it is the glory of God that it shows, and his handy work, not ours, Psa 19:1, Psa 19:2. 3. It is quite out of our power to alter this course: "Hast thou countermanded the morning since thy days? Hast thou at any time raised the morning light sooner than its appointed time, to serve thy purpose when thou hast waited for the morning, or ordered the day-spring for thy convenience to any other place than its own? No, never. Why then wilt thou pretend to direct the divine counsels, or expect to have the methods of Providence altered in favour of thee?" We may as soon break the covenant of the day and of the night as any part of God's covenant with his people, and particularly this, I will chasten them with the rod of men. 4. It is God that has appointed the day-spring to visit the earth, and diffuses the morning light through the air, which receives it as readily as the clay does the seal (Job 38:14), immediately admitting the impressions of it, so as of a sudden to be all over enlightened by it, as the seal stamps its image on the wax; and they stand as a garment, or as if they were clothed with a garment. The earth puts on a new face every morning, and dresses itself as we do, puts on light as a garment, and is then to be seen. 5. This is made a terror to evil-doers. Nothing is more comfortable to mankind than the light of the morning; it is pleasant to the eyes, it is serviceable to life and the business of it, and the favour of it is universally extended, for it takes hold of the ends of the earth (Job 38:13), and we should dwell, in our hymns to the light, on its advantages to the earth. But God here observes how unwelcome it is to those that do evil, and therefore hate the light. God makes the light a minister of his justice as well as of his mercy. It is designed to shake the wicked out of the earth, and for that purpose it takes hold of the ends of it, as we take hold of the ends of a garment to shake the dust and moths out of it. Job had observed what a terror the morning light is to criminals, because it discovers them (Job 24:13, etc.), and God here seconds the observation, and asks him whether the world was indebted to him for that kindness? No, the great Judge of the world sends forth the beams of the morning light as his messengers to detect criminals, that they may not only be defeated in their purposes and put to shame, but that they may be brought to condign punishment (Job 38:15), that their light may be withholden from them (that is, that they may lose their comfort, their confidence, their liberties, their lives) and that their high arm, which they have lifted up against God and man, may be broken, and they deprived of their power to do mischief. Whether what is here said of the morning light was designed to represent, as in a figure, the light of the gospel of Christ, and to give a type of it, I will not say; but I am sure it may serve to put us in mind of the encomiums given to the gospel just at the rising of its morning-star by Zecharias in his Benedictus (Luk 1:78, By the tender mercy of our God the day-spring from on high has visited us, to give light to those that sit in darkness, whose hearts are turned to it as clay to the seal, Co2 4:6), and by the virgin Mary in her Magnificat (Luk 1:51), showing that God, in his gospel, has shown strength with his arm, scattered the proud, and put down the mighty, by that light by which he designed to shake the wicked, to shake wickedness itself out of the earth, and break its high arm. II. Of the springs of the sea (Job 38:16): "Hast thou entered into them, or hast thou walked in the search of the depth? Knowest thou what lies in the bottom of the sea, the treasures there hidden in the sands? Or canst thou give an account of the rise and original of the waters of the sea? Vapours are continually exhaled out of the sea. Dost thou know how the recruits are raised by which it is continually supplied? Rivers are constantly poured into the sea. Dost thou know how they are continually discharged, so as not to overflow the earth? Art thou acquainted with the secret subterraneous passages by which the waters circulate?" God's way in the government of the world is said to be in the sea, and in the great waters (Psa 77:19), intimating that it is hidden from us and not to be pried into by us. III. Of the gates of death: Have these been open to thee? Job 38:16. Death is a grand secret. 1. We know not beforehand when, and how, and by what means, we or others shall be brought to death, by what road we must go the way whence we shall not return, what disease or what disaster will be the door to let us into the house appointed for all living. Man knows not his time. 2. We cannot describe what death is, how the knot is untied between body and soul, nor how the spirit of a man goes upward (Ecc 3:21), to be we know not what and live we know not how, as Mr. Norris expresses; with what dreadful curiosity (says he) does the soul launch out into the vast ocean of eternity and resign to an untried abyss! Let us make it sure that the gates of heaven shall be opened to us on the other side death, and then we need not fear the opening of the gates of death, though it is a way we are to go but once. 3. We have no correspondence at all with separate souls, nor any acquaintance with their state. It is an unknown undiscovered region to which they are removed; we can neither hear from them nor send to them. While we are here, in a world of sense, we speak of the world of spirits as blind men do of colours, and when we remove thither we shall be amazed to find how much we are mistaken. IV. Of the breadth of the earth (Job 38:18): Hast thou perceived that? The knowledge of this might seem most level to him and within his reach; yet he is challenged to declare this if he can. We have our residence on the earth, God has given it to the children of men. But who ever surveyed it, or could give an account of the number of its acres? It is but a point to the universe? yet, small as it is, we cannot be exact in declaring the dimensions of it. Job had never sailed round the world, nor any before him; so little did men know the breadth of the earth that it was but a few ages ago that the vast continent of America was discovered, which had, time out of mind, lain hidden. The divine perfection is longer than the earth and broader than the sea; it is therefore presumption for us, who perceive not the breadth of the earth, to dive into the depth of God's counsels. V. Of the place and way of light and darkness. Of the day-spring he had spoken before (Job 38:12) and he returns to speak of it again (Job 38:19): Where is the way where light dwells? And again (Job 38:24): By what way is the light parted? He challenges him to describe, 1. How the light and darkness were at first made. When God, in the beginning, first spread darkness upon the face of the deep, and afterwards commanded the light to shine out of darkness, by that mighty word, Let there be light, was Job a witness to the order, to the operation? can he tell where the fountains of light and darkness are, and where those mighty princes keep their courts distance, while in one world they rule alternately? Though we long ever so much either for the shining forth of the morning or the shadows of the evening, we know not whither to send, or go, to fetch them, nor can tell the paths to the house thereof, Job 38:20. We were not then born, nor is the number of our days so great that we can describe the birth of that first-born of the visible creation, Job 38:21. Shall we then undertake to discourse of God's counsels, which were from eternity, or to find out the paths to the house thereof, to solicit for the alteration of them? God glories in it that he forms the light and creates the darkness; and if we must take those as we find them, take those as they come, and quarrel with neither, but make the best of both, then we must, in like manner, accommodate ourselves to the peace and the evil which God likewise created. Isa 45:7. 2. How they still keep their turns interchangeably. It is God that makes the outgoings of the morning and of the evening to rejoice (Psa 65:8); for it is his order, and no order of ours, that is executed by the outgoings of the morning light and the darkness of the night. We cannot so much as tell whence they come nor whither they go (Job 38:24): By what way is the light parted in the morning, when, in an instant, it shoots itself into all the parts of the air above the horizon, as if the morning light flew upon the wings of an east wind, so swiftly, so strongly, is it carried, scattering the darkness of the night, as the east wind does the clouds? Hence we read of the wings of the morning (Psa 139:9), on which the light is conveyed to the uttermost parts of the sea, and scattered like an east wind upon the earth. It is a marvellous change that passes over us every morning by the return of the light and every evening by the return of the darkness; but we expect them, and so they are no surprise nor uneasiness to us. If we would, in like manner, reckon upon changes in our outward condition, we should neither in the brightest noon expect perpetual day nor in the darkest midnight despair of the return of the morning. God has set the one over against the other, like the day and night; and so must we, Ecc 7:14. VI. Of the treasures of the snow and hail (Job 38:22, Job 38:23): "Hast thou entered into these and taken a view of them?" In the clouds the snow and hail are generated, and thence they come in such abundance that one would think there were treasures of them laid up in store there, whereas indeed they are produced extempore - suddenly, as I may say, and pro re nata - for the occasion. Sometimes they come so opportunely, to serve the purposes of Providence, in God's fighting for his people and against his and their enemies, that one would think they were laid up as magazines, or stores of arms, ammunition, and provisions, against the time of trouble, the day of battle and war, when God will either contend with the world in general (as in the deluge, when the windows of heaven were opened, and the waters fetched out of these treasures to drown a wicked world, that waged war with Heaven) or with some particular persons or parties, as when God out of these treasures fetched great hail-stones wherewith to fight against the Canaanites, Jos 10:11. See what folly it is to strive against God, who is thus prepared for battle and war, and how much it is our interest to make our peace with him and to keep ourselves in his love. God can fight as effectually with snow and hail, if he please, as with thunder and lightning or the sword of an angel!
Job 38:12
The LORD Challenges Job
11and I declared: ‘You may come this far, but no farther; here your proud waves must stop’? 12In your days, have you commanded the morning or assigned the dawn its place, 13that it might spread to the ends of the earth and shake the wicked out of it?
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Suffering
By Ralph Shallis7391:16:09SufferingJOB 1:1JOB 38:4JOB 38:12JOB 38:17JOB 38:19JOB 38:22JOB 38:31JOB 39:1JOB 40:2JOB 42:5In this sermon, the preacher focuses on the book of Job and the revelation of God's greatness in nature. He highlights various verses where God questions Job about his understanding of creation and the universe. The preacher also mentions Job's humble response, acknowledging his own insignificance compared to God. The sermon then transitions to the book of Psalms, specifically Psalm 82, where God addresses the gods and emphasizes their lack of knowledge and understanding. The preacher concludes by emphasizing the importance of recognizing God's sovereignty and justice in the world.
Distress of Job - Part 2
By W.F. Anderson73444:13JOB 4:7JOB 5:17JOB 6:14JOB 7:17JOB 8:3JOB 9:22JOB 10:2JOB 11:7JOB 12:13JOB 13:15JOB 14:14JOB 15:11JOB 16:2JOB 17:3JOB 19:25JOB 22:21JOB 23:10JOB 32:8JOB 33:4JOB 34:10JOB 35:10JOB 36:26JOB 37:5JOB 38:1JOB 38:4JOB 38:12JOB 38:31JOB 40:2JOB 40:8JOB 42:2The video is a sermon on the book of Job in the Bible. It begins by describing the structure of the book, with a prologue and three cycles of speeches between Job and his friends. The first cycle focuses on the nature of God and the belief that suffering is a result of sin. The second cycle discusses God's providence and how he deals with wicked people, while the third cycle addresses Job's innocence and the sins he may have committed. The sermon emphasizes the importance of reading different translations alongside the King James version to fully understand the poetic and dramatic nature of the book.
Expectations for 2012
By Allan Halton0JOB 38:12PSA 97:8MAL 4:11TH 5:20HEB 12:27Allan Halton addresses the skepticism surrounding annual prophecies, emphasizing the importance of discerning true prophetic words by testing and holding onto only what is good. He predicts great shakings in the coming year, both in the world and the church, as a sign of God's judgment and promise of an unshakable Kingdom. Halton reminds the audience of God's righteousness and impending judgment on evil, offering a message of salvation for those who fear the Lord amidst the impending shakings and darkness in the world.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
Hast thou commanded the morning - This refers to dawn or morning twilight, occasioned by the refraction of the solar rays by means of the atmosphere; so that we receive the light by degrees, which would otherwise burst at once upon our eyes, and injure, if not destroy, our sight; and by which even the body of the sun himself becomes evident several minutes before he rises above the horizon. Caused the dayspring to know his place - This seems to refer to the different points in which daybreak appears during the course of the earth's revolution in its orbit; and which variety of points of appearing depends on this annual revolution. For, as the earth goes round the sun every year in the ecliptic, one half of which is on the north side of the equinoctial, and the other half on its south side, the sun appears to change his place every day. These are matters which the wisdom of God alone could plan, and which his power alone could execute. It may be just necessary to observe that the dawn does not appear, nor the sun rise exactly in the same point of the horizon, two successive days in the whole year, as he declines forty-three degrees north, and forty-three degrees south, of east; beginning on the 21st of March, and ending on the 22d of December; which variations not only produce the places of rising and setting, but also the length of day and night. And by this declination north and south, or approach to and recession from the tropics of Cancer and Capricorn, the solar light takes hold of the ends of the earth, Job 38:13, enlightens the arctic and antarctic circles in such a way as it would not do were it always on the equinoctial line; these tropics taking the sun twenty-three and a half degrees north, and as many south, of this line.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
12 Hast thou in thy life commanded a morning, Caused the dawn to know its place, 13 That it may take hold of the ends of the earth, So that the evil-doers are shaken under it? 14 That it changeth like the clay of a signet-ring, And everything fashioneth itself as a garment. 15 Their light is removed from the evil-doers, And the out-stretched arm is broken. The dawn of the morning, spreading out from one point, takes hold of the carpet of the earth as it were by the edges, and shakes off from it the evil-doers, who had laid themselves to rest upon it the night before. נער, combining in itself the significations to thrust and to shake, has the latter here, as in the Arab. nâ‛ûra, a water-wheel, which fills its compartments below in the river, to empty them out above. Instead of ידּעתּה שׁחר with He otians, the Keri substitutes ידּעתּ השׁחר. The earth is the subj. to Job 38:14: the dawn is like the signet-ring, which stamps a definite impress on the earth as the clay, the forms which floated in the darkness of the night become visible and distinguishable. The subj. to Job 38:14 are not morning and dawn (Schult.), still less the ends of the earth (Ew. with the conjecture: יתיבצו, "they become dazzlingly white"), but the single objects on the earth: the light of morning gives to everything its peculiar garb of light, so that, hitherto overlaid by a uniform darkness, they now come forth independently, they gradually appear in their variegated diversity of form and hue. In כּמו לבוּשׁ, לבוש is conceived as accusative (Arab. kemâ libâsan, or thauban), while in כלבושׁ (Psa 104:6, instar vestis) it would be genitive. To the end of the strophe everything is under the logical government of the ל of purpose in Job 38:13. The light of the evil-doers is, according to Job 24:17, the darkness of the night, which is for them in connection with their works what the light of day is for other men. The sunrise deprives them, the enemies of light in the true sense (Job 24:13), of this light per antiphrasin, and the carrying out of their evil work, already prepared for, is frustrated. The ע of רשׁעים, Job 38:13 and Job 38:15, is תלויה עין [Ayin suspensum,] which is explained according to the Midrash thus: the רשׁעים, now עשׁירים (rich), become at a future time רשׁים (poor); or: God deprives them of the עין (light of the eye), by abandoning them to the darkness which they loved.
Jamieson-Fausset-Brown Bible Commentary
Passing from creation to phenomena in the existing inanimate world. Hast thou--as God daily does. commanded the morning--to rise. since thy days--since thou hast come into being. his place--It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.
John Gill Bible Commentary
Hast thou commanded the morning since thy days;.... Job had lived to see many a morning, but it never was in his power to command one; he had been in such circumstances as to wish for morning light before it was, but was obliged to wait for it, could not hasten it, or cause it to spring before its time; see Job 7:3; one of the Targums is, "wast thou in the days of the first creation, and commandedst the morning to be?'' he was not, God was; he was before the first morning, and commanded it into being, Gen 1:3; and caused the dayspring to know his place; the first spring of light or dawn of day; which though it has a different place every day in the year, as the sun ascends or descends in the signs of the Zodiac, yet it knows and observes its exact place, being taught of God.
Matthew Henry Bible Commentary
The Lord here proceeds to ask Job many puzzling questions, to convince him of his ignorance, and so to shame him for his folly in prescribing to God. If we will but try ourselves with such interrogatories as these, we shall soon be brought to own that what we know is nothing in comparison with what we know not. Job is here challenged to give an account of six things: - I. Of the springs of the morning, the day-spring from on high, Job 38:12-15. As there is no visible being of which we may be more firmly assured that it is, so there is none which we are more puzzled in describing, nor more doubtful in determining what it is, than the light. We welcome the morning, and are glad of the day-spring; but, 1. It is not commanded since our days, but what it is it was long before we were born, so that it was neither made by us nor designed primarily for us, but we take it as we find it and as the many generations had it that went before us. The day-spring knew its place before we knew ours, for we are but of yesterday. 2. It was not we, it was not any man that commanded the morning-light at first, or appointed the place of its springing up and shining forth, or the time of it. The constant and regular succession of day and night was no contrivance of ours; it is the glory of God that it shows, and his handy work, not ours, Psa 19:1, Psa 19:2. 3. It is quite out of our power to alter this course: "Hast thou countermanded the morning since thy days? Hast thou at any time raised the morning light sooner than its appointed time, to serve thy purpose when thou hast waited for the morning, or ordered the day-spring for thy convenience to any other place than its own? No, never. Why then wilt thou pretend to direct the divine counsels, or expect to have the methods of Providence altered in favour of thee?" We may as soon break the covenant of the day and of the night as any part of God's covenant with his people, and particularly this, I will chasten them with the rod of men. 4. It is God that has appointed the day-spring to visit the earth, and diffuses the morning light through the air, which receives it as readily as the clay does the seal (Job 38:14), immediately admitting the impressions of it, so as of a sudden to be all over enlightened by it, as the seal stamps its image on the wax; and they stand as a garment, or as if they were clothed with a garment. The earth puts on a new face every morning, and dresses itself as we do, puts on light as a garment, and is then to be seen. 5. This is made a terror to evil-doers. Nothing is more comfortable to mankind than the light of the morning; it is pleasant to the eyes, it is serviceable to life and the business of it, and the favour of it is universally extended, for it takes hold of the ends of the earth (Job 38:13), and we should dwell, in our hymns to the light, on its advantages to the earth. But God here observes how unwelcome it is to those that do evil, and therefore hate the light. God makes the light a minister of his justice as well as of his mercy. It is designed to shake the wicked out of the earth, and for that purpose it takes hold of the ends of it, as we take hold of the ends of a garment to shake the dust and moths out of it. Job had observed what a terror the morning light is to criminals, because it discovers them (Job 24:13, etc.), and God here seconds the observation, and asks him whether the world was indebted to him for that kindness? No, the great Judge of the world sends forth the beams of the morning light as his messengers to detect criminals, that they may not only be defeated in their purposes and put to shame, but that they may be brought to condign punishment (Job 38:15), that their light may be withholden from them (that is, that they may lose their comfort, their confidence, their liberties, their lives) and that their high arm, which they have lifted up against God and man, may be broken, and they deprived of their power to do mischief. Whether what is here said of the morning light was designed to represent, as in a figure, the light of the gospel of Christ, and to give a type of it, I will not say; but I am sure it may serve to put us in mind of the encomiums given to the gospel just at the rising of its morning-star by Zecharias in his Benedictus (Luk 1:78, By the tender mercy of our God the day-spring from on high has visited us, to give light to those that sit in darkness, whose hearts are turned to it as clay to the seal, Co2 4:6), and by the virgin Mary in her Magnificat (Luk 1:51), showing that God, in his gospel, has shown strength with his arm, scattered the proud, and put down the mighty, by that light by which he designed to shake the wicked, to shake wickedness itself out of the earth, and break its high arm. II. Of the springs of the sea (Job 38:16): "Hast thou entered into them, or hast thou walked in the search of the depth? Knowest thou what lies in the bottom of the sea, the treasures there hidden in the sands? Or canst thou give an account of the rise and original of the waters of the sea? Vapours are continually exhaled out of the sea. Dost thou know how the recruits are raised by which it is continually supplied? Rivers are constantly poured into the sea. Dost thou know how they are continually discharged, so as not to overflow the earth? Art thou acquainted with the secret subterraneous passages by which the waters circulate?" God's way in the government of the world is said to be in the sea, and in the great waters (Psa 77:19), intimating that it is hidden from us and not to be pried into by us. III. Of the gates of death: Have these been open to thee? Job 38:16. Death is a grand secret. 1. We know not beforehand when, and how, and by what means, we or others shall be brought to death, by what road we must go the way whence we shall not return, what disease or what disaster will be the door to let us into the house appointed for all living. Man knows not his time. 2. We cannot describe what death is, how the knot is untied between body and soul, nor how the spirit of a man goes upward (Ecc 3:21), to be we know not what and live we know not how, as Mr. Norris expresses; with what dreadful curiosity (says he) does the soul launch out into the vast ocean of eternity and resign to an untried abyss! Let us make it sure that the gates of heaven shall be opened to us on the other side death, and then we need not fear the opening of the gates of death, though it is a way we are to go but once. 3. We have no correspondence at all with separate souls, nor any acquaintance with their state. It is an unknown undiscovered region to which they are removed; we can neither hear from them nor send to them. While we are here, in a world of sense, we speak of the world of spirits as blind men do of colours, and when we remove thither we shall be amazed to find how much we are mistaken. IV. Of the breadth of the earth (Job 38:18): Hast thou perceived that? The knowledge of this might seem most level to him and within his reach; yet he is challenged to declare this if he can. We have our residence on the earth, God has given it to the children of men. But who ever surveyed it, or could give an account of the number of its acres? It is but a point to the universe? yet, small as it is, we cannot be exact in declaring the dimensions of it. Job had never sailed round the world, nor any before him; so little did men know the breadth of the earth that it was but a few ages ago that the vast continent of America was discovered, which had, time out of mind, lain hidden. The divine perfection is longer than the earth and broader than the sea; it is therefore presumption for us, who perceive not the breadth of the earth, to dive into the depth of God's counsels. V. Of the place and way of light and darkness. Of the day-spring he had spoken before (Job 38:12) and he returns to speak of it again (Job 38:19): Where is the way where light dwells? And again (Job 38:24): By what way is the light parted? He challenges him to describe, 1. How the light and darkness were at first made. When God, in the beginning, first spread darkness upon the face of the deep, and afterwards commanded the light to shine out of darkness, by that mighty word, Let there be light, was Job a witness to the order, to the operation? can he tell where the fountains of light and darkness are, and where those mighty princes keep their courts distance, while in one world they rule alternately? Though we long ever so much either for the shining forth of the morning or the shadows of the evening, we know not whither to send, or go, to fetch them, nor can tell the paths to the house thereof, Job 38:20. We were not then born, nor is the number of our days so great that we can describe the birth of that first-born of the visible creation, Job 38:21. Shall we then undertake to discourse of God's counsels, which were from eternity, or to find out the paths to the house thereof, to solicit for the alteration of them? God glories in it that he forms the light and creates the darkness; and if we must take those as we find them, take those as they come, and quarrel with neither, but make the best of both, then we must, in like manner, accommodate ourselves to the peace and the evil which God likewise created. Isa 45:7. 2. How they still keep their turns interchangeably. It is God that makes the outgoings of the morning and of the evening to rejoice (Psa 65:8); for it is his order, and no order of ours, that is executed by the outgoings of the morning light and the darkness of the night. We cannot so much as tell whence they come nor whither they go (Job 38:24): By what way is the light parted in the morning, when, in an instant, it shoots itself into all the parts of the air above the horizon, as if the morning light flew upon the wings of an east wind, so swiftly, so strongly, is it carried, scattering the darkness of the night, as the east wind does the clouds? Hence we read of the wings of the morning (Psa 139:9), on which the light is conveyed to the uttermost parts of the sea, and scattered like an east wind upon the earth. It is a marvellous change that passes over us every morning by the return of the light and every evening by the return of the darkness; but we expect them, and so they are no surprise nor uneasiness to us. If we would, in like manner, reckon upon changes in our outward condition, we should neither in the brightest noon expect perpetual day nor in the darkest midnight despair of the return of the morning. God has set the one over against the other, like the day and night; and so must we, Ecc 7:14. VI. Of the treasures of the snow and hail (Job 38:22, Job 38:23): "Hast thou entered into these and taken a view of them?" In the clouds the snow and hail are generated, and thence they come in such abundance that one would think there were treasures of them laid up in store there, whereas indeed they are produced extempore - suddenly, as I may say, and pro re nata - for the occasion. Sometimes they come so opportunely, to serve the purposes of Providence, in God's fighting for his people and against his and their enemies, that one would think they were laid up as magazines, or stores of arms, ammunition, and provisions, against the time of trouble, the day of battle and war, when God will either contend with the world in general (as in the deluge, when the windows of heaven were opened, and the waters fetched out of these treasures to drown a wicked world, that waged war with Heaven) or with some particular persons or parties, as when God out of these treasures fetched great hail-stones wherewith to fight against the Canaanites, Jos 10:11. See what folly it is to strive against God, who is thus prepared for battle and war, and how much it is our interest to make our peace with him and to keep ourselves in his love. God can fight as effectually with snow and hail, if he please, as with thunder and lightning or the sword of an angel!