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Job 38:4
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B.B. CaldwellB.B. Caldwell
Dean Hochstetler
Norman GrubbCarl Armerding
Ralph ShallisSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
Where wast thou when I laid the foundations of the earth? - Thou hast a limited and derived being; thou art only of yesterday; what canst thou know? Didst thou see me create the world?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
4 Where wast thou when I established the earth? Say, if thou art capable of judging! 5 Who hath determined its measure, if thou knowest it, Or who hath stretched the measuring line over it? 6 Upon what are the bases of its pillars sunk in, Or who hath laid its corner-stone, 7 When the morning stars sang together And all the sons of God shouted for joy? The examination begins similarly to Job 15:7. In opposition to the censurer of God as such the friends were right, although only negatively, since their conduct was based on self-delusion, as though they were in possession of the key to the mystery of the divine government of the world. ידע בּינה signifies to understand how to judge, to possess a competent understanding, Ch1 12:32; Ch2 2:12, or (ידע taken not in the sense of novisse, but cognoscere) to appropriate to one's self, Pro 4:1; Isa 29:24. כּי, Job 38:5, interchanges with אם (comp. Job 38:18), for כּי תדע signifies: suppose that thou knowest it, and this si forte scias is almost equivalent to an forte scis, Pro 30:4. The founding of the earth is likened altogether to that of a building constructed by man. The question: upon what are the bases of its pillars or foundations sunk (טבע, Arab. ṭb‛, according to its radical signification, to press with something flat upon something, comp. Arab. ṭbq, to lay two flat things on one another, then both to form or stamp by pressure, and to press into soft pliant stuff, or let down into, immergere, or to sink into, immergi), points to the fact of the earth hanging free in space, Job 26:7. Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the building of the temple, the laying of the foundation, Ezr 3:10, and the setting of the head-stone, Zac 4:7, were celebrated), for the angels were created before the visible world (Psychol. S. 63; Genesis, S. 105), as is indeed not taught here, but still (vid., on the other hand, Hofmann, Schriftbew. i. 400) is assumed. For בּני א להים are, as in Job 1-2, the angels, who proceeded from God by a mode of creation which is likened to begetting, and who with Him form one πατριά (Genesis, S. 121). The "morning stars," however, are mentioned in connection with them, because between the stars and the angels, which are both comprehended in צבא השׁמים (Genesis, S. 128), a mysterious connection exists, which is manifoldly attested in Holy Scripture (vid., on the other hand, Hofm. ib. S. 318). כּוכב בּקר is the morning star which in Isa 14:12 is called הילל (as extra-bibl. נגהּ) from its dazzling light, which exceeds all other stars in brightness, and בּן־שׁחר, son of the dawn, because it swims in the dawn as though it were born from it. It was just the dawn of the world coming into being, which is the subject spoken of, that gave rise to the mention of the morning star; the plur., however, does not mean the stars which came into being on that morning of the world collectively (Hofm., Schlottm.), but Lucifer with the stars his peers, as כּסילים, Isa 13:10, Orion and the stars his peers. Arab. suhayl (Canopus) is used similarly as a generic name for stars of remarkable brilliancy, and in general suhêl is to the nomads and the Hauranites the symbol of what is brilliant, glorious, and beautiful; (Note: A man or woman of great beauty is called suhêli, suhelı̂je. Thus I heard a Hauranitish woman say to her companion: nahâr el-jôm nedâ, shuft ledsch (Arab. lk) wâhid Suhêli, To-day is dew, I saw a Suhêli, i.e., a very handsome man, for thee. - Wetzst.) so that even the beings of light of the first rank among the celestial spirits might be understood by כוכבי בקר. But if this ought to be the meaning, Job 38:7 and Job 38:7 would be in an inverted order. They are actual stars, whether it is intended of the sphere belonging to the earth or to the higher sphere comprehended in השׁמים, Gen 1:1. Joy and light are reciprocal notions, and the scale of the tones of joy is likened to the scale of light and colours; therefore the fulness of light, in which the morning stars shone forth all together at the founding of the earth, may symbolize one grandly harmonious song of joy.
Jamieson-Fausset-Brown Bible Commentary
To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; Job 15:7-8). hast--"knowest." understanding-- (Pro 4:1).
John Gill Bible Commentary
Where wast thou when I laid the foundations of the earth?.... The earth has foundations, and such firm ones that it cannot be moved; but what are they, since it is hung in the air on nothing! No other than the power and will of God, who laid these foundations, and the Son of God, who has created and upholds all things by the word of his power, Heb 1:3. Where was Job then? In a state of nothingness, a mere nonentity: he was not present when this amazing work of nature was done, and saw not how the Lord went about it; and yet takes upon him to dive into the secret works and ways of Providence, for which he is rebuked by this question and the following; declare, if thou hast understanding: Job had the understanding of a man in things natural and civil, and of a good man in things spiritual and divine; but he had no understanding of this, of what he is questioned about; could not declare in what place he was, and where he stood, when the earth was founded.
Matthew Henry Bible Commentary
For the humbling of Job, God here shows him his ignorance even concerning the earth and the sea. Though so near, though so bulky, yet he could give no account of their origination, much less of heaven above or hell beneath, which are at such a distance, or of the several parts of matter which are so minute, and then, least of all, of the divine counsels. I. Concerning the founding of the earth. "If he have such a mighty insight, as he pretends to have, into the counsels of God, let him give some account of the earth he goes upon, which is given to the children of men." 1. Let him tell where he was when this lower world was made, and whether he was advising of assisting in that wonderful work (Job 38:4): "Where wast thou when I laid the foundations of the earth? Thy pretensions are high; canst thou pretend to his? Wast thou present when the world was made?" See here, (1.) The greatness and glory of God: I laid the foundations of the earth. This proves him to be the only living and true God, and a God of power (Isa 40:21, Jer 10:11, Jer 10:12), and encourages us to trust in him at all times, Isa 51:13, Isa 51:16. (2.) The meanness and contemptibleness of man: "Where wast thou then? Thou that hast made such a figure among the children of the east, and settest up for an oracle, and a judge of the divine counsels, where was thou when the foundations of the earth were laid?" So far were we from having any hand in the creation of the world, which might entitle us to a dominion in it, or so much as being witnesses of it, by which we might have gained an insight into it, that we were not then in being. The first man was not, much less were we. It is the honour of Christ that he was present when this was done (Pro 8:22, etc., Joh 1:1, Joh 1:2); but we are of yesterday and know nothing. Let us not therefore find fault with the works of God, nor prescribe to him. He did not consult us in making the world, and yet it is well made; why should we expect then that he should take his measures from us in governing it? 2. Let him describe how this world was made, and give a particular account of the manner in which this strong and stately edifice was formed and erected: "Declare, if thou hast so much understanding as thou fanciest thyself to have, what were the advances of that work." Those that pretend to have understanding above others ought to give proof of it. Show my thy faith by thy works, thy knowledge by thy words. Let Job declare it if he can, (1.) How the world came to be so finely framed, with so much exactness, and such an admirable symmetry and proportion of all the parts of it (Job 38:5): "Stand forth, and tell who laid the measures thereof and stretched out the line upon it." Wast thou the architect that formed the model and then drew the dimensions by rule according to it? The vast bulk of the earth is moulded as regularly as if it had been done by line and measure; but who can describe how it was cast into this figure? Who can determine its circumference and diameter, and all the lines that are drawn on the terrestrial globe? It is to this day a dispute whether the earth stands still or turns round; how then can we determine by what measures it was first formed? (2.) How it came to be so firmly fixed. Though it is hung upon nothing, yet it is established, that it cannot be moved; but who can tell upon what the foundations of it are fastened, that it may not sink with its own weight, or who laid the corner-stone thereof, that the parts of it may not fall asunder? Job 38:6. What God does, it shall be for ever (Ecc 3:14); and therefore, as we cannot find fault with God's work, so we need not be in fear concerning it; it will last, and answer the end, the works of his providence as well as the work of creation; the measures of neither can never be broken; and the work of redemption is no less firm, of which Christ himself is both the foundation and the corner-stone. The church stands as fast as the earth. 3. Let him repeat, if he can, the songs of praise which were sung at that solemnity (Job 38:7), when the morning-stars sang together, the blessed angels (the first-born of the Father of light), who, in the morning of time, shone as brightly as the morning star, going immediately before the light which God commanded to shine out of darkness upon the seeds of this lower world, the earth, which was without form and void. They were the sons of God, who shouted for joy when they saw the foundations of the earth laid, because, though it was not made for them, but for the children of men, and though it would increase their work and service, yet they knew that the eternal Wisdom and Word, whom they were to worship (Heb 1:6), would rejoice in the habitable parts of the earth, and that much of his delight would be in the sons of men, Pro 8:31. The angels are called the sons of God because they bear much of his image, are with him in his house above, and serve him as a son does his father. Now observe here, (1.) The glory of God, as the Creator of the world, is to be celebrated with joy and triumph by all his reasonable creatures; for they are qualified and appointed to be the collectors of his praises from the inferior creatures, who can praise him merely as objects that exemplify his workmanship. (2.) The work of angels is to praise God. The more we abound in holy, humble, thankful, joyful praise, the more we do the will of God as they do it; and, whereas we are so barren and defective in praising God, it is a comfort to think that they are doing it in a better manner. (3.) They were unanimous in singing God's praises; they sang together with one accord, and there was no jar in their harmony. The sweetest concerts are in praising God. (4.) They all did it, even those who afterwards fell and left their first estate. Even those who have praised God may, by the deceitful power of sin, be brought to blaspheme him, and yet God will be eternally praised. II. Concerning the limiting of the sea to the place appointed for it, Job 38:8, etc. This refers to the third day's work, when God said (Gen 1:9), Let the waters under the heaven be gathered together unto one place, and it was so. 1. Out of the great deep or chaos, in which earth and water were intermixed, in obedience to the divine command the waters broke forth like a child out of the teeming womb, Job 38:8. Then the waters that had covered the deep, and stood above the mountains, retired with precipitation. At God's rebuke they fled, Psa 104:6, Psa 104:7. 2. This newborn babe is clothed and swaddled, Job 38:9. The cloud is made the garment thereof, with which it is covered, and thick darkness (that is, shores vastly remote and distant from one another and quite in the dark one to another) is a swaddling-band for it. See with what ease the great God manages the raging sea; notwithstanding the violence of its tides, and the strength of its billows, he manages it as the nurse does the child in swaddling clothes. It is not said, He made rocks and mountains its swaddling bands, but clouds and darkness, something that we are not aware of and should think least likely for such a purpose. 3. There is a cradle too provided for this babe: I broke up for it my decreed place, Job 38:10. Valleys were sunk for it in the earth, capacious enough to receive it, and there it is laid to sleep; and, if it be sometimes tossed with winds, that (as bishop Patrick observes) is but the rocking of the cradle, which makes it sleep the faster. As for the sea, so for every one of us, there is a decreed place; for he that determined the times before appointed determined also the bounds of our habitation. 4. This babe being made unruly and dangerous by the sin of man, which was the original of all unquietness and danger in this lower world, there is also a prison provided for it; bars and doors are set, Job 38:10. And it is said to it, by way of check to its insolence, Hitherto shalt thou come, but no further. The sea is God's for he made it, he restrains it; he says to it, Here shall thy proud waves be stayed, Job 38:11. This may be considered as an act of God's power over the sea. Though it is so vast a body, and though its motion is sometimes extremely violent, yet God has it under check. Its waves rise no higher, its tides roll no further, than God permits; and this is mentioned as a reason why we should stand in awe of God (Jer 5:22), and yet why we should encourage ourselves in him, for he that stops the noise of the sea, even the noise of her waves, can, when he pleases, still the tumult of the people, Psa 65:7. It is also to be looked upon as an act of God's mercy to the world of mankind and an instance of his patience towards that provoking grace. Though he could easily cover the earth again with the waters of the sea (and, methinks, every flowing tide twice a day threatens us, and shows what the sea could do, and would do, if God would give it leave), yet he restrains them, being not willing that any should perish, and having reserved the world that now is unto fire, Pe2 3:7.
Job 38:4
The LORD Challenges Job
3Now brace yourself like a man; I will question you, and you shall inform Me. 4Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. 5Who fixed its measurements? Surely you know! Or who stretched a measuring line across it?
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(Job: An Epic in Brokenness) 4. God's Voice From the Whirlwind
By Roy Hession3.0K53:17BrokennessGEN 1:1JOB 38:1JOB 38:4JOB 42:2PSA 19:1MAT 6:33ROM 1:20In this sermon, the speaker begins by reminding the audience of the outline of the book of Job, which includes a prologue, dialogue between Job and his friends, and an epilogue. The speaker then introduces a new voice in the dialogue, Elihu, who speaks for God in a way that Job's friends did not. Elihu emphasizes the greatness of God and the folly of questioning Him. As Elihu's speech comes to a close, a tremendous storm is described, symbolizing the voice of God from the whirlwind. God asks Job a series of 35 questions, challenging his knowledge and putting him in his place. The speaker highlights the importance of recognizing our need for God's grace and the relevance of the gospel in our lives. The sermon concludes with a prayer and a quiet rendition of the hymn "When I Survey the Wondrous Cross."
With Nothing but God
By B.B. Caldwell2.5K42:45DependenceEXO 12:13NUM 20:26NUM 27:12JOB 38:4JOB 42:5ROM 3:8ROM 5:20ROM 6:1In this sermon, the preacher discusses the story of Job and how God stripped him of his wealth and health to deliver him from the pitfalls of Phariseeism. The preacher emphasizes that God sometimes brings us down to a point where we have nothing but Him, in order to teach us surrender and reliance on Him alone. The sermon also mentions the biblical examples of God's judgment against Sodom and Gomorrah and the sons of Korah. The preacher concludes by urging the audience to reflect on their own lives and be prepared for God to strip them down to a point of complete reliance on Him.
Physicians of No Value
By B.B. Caldwell2.4K56:10SalvationJOB 38:4JOB 42:5MAT 11:25MAT 16:24LUK 12:31JHN 14:26In this sermon, the preacher emphasizes the importance of evangelism and spreading the word of God. He criticizes those who have been brainwashed and have become false teachers, leading others astray. The preacher refers to Matthew chapter twenty-two, where Jesus instructs his disciples to invite people to the wedding feast. However, instead of inviting them, the preacher argues that many have gathered both good and bad, without making a true decision to follow God. He concludes by sharing a personal anecdote of a preacher who was deeply impacted by this message and sought a change in his own ministry.
(The Role of Demons in Today's Society) Part 1
By Dean Hochstetler1.7K56:52JOB 38:4In this sermon, the speaker discusses the different views people have regarding miracles and the supernatural. He starts by sharing a story about two brothers from Arkansas who have never been to the city and are amazed by the things they see there. He then compares the perspective of pagan people in the ancient world who believed miracles were the work of gods and needed to be worshipped, to the perspective of the average North American church today, which tends to explain miracles through natural principles. The speaker emphasizes the importance of understanding the spiritual realm and the power of God in our lives, and encourages the audience to have a biblical worldview rather than sitting on the fence. He concludes by inviting the audience to explore the subject further and to praise and worship God.
Job, 1975 Part 2
By Norman Grubb1.5K1:30:08JobJOB 3:5JOB 32:8JOB 34:10JOB 38:4JOB 42:5PRO 3:5HEB 11:1In this sermon, the preacher discusses various aspects of God's creation, focusing on animals such as hawks, peacocks, and unicorns. The preacher emphasizes God's power and wisdom in designing and controlling these creatures. The sermon also touches on the story of Job and how God challenges him to understand the complexity of creation. The preacher concludes by highlighting the importance of seeking wisdom and knowledge from God.
No Other Name
By Carl Armerding1.3K37:16Name Of The LordJOS 24:141KI 18:21JOB 38:4ACT 4:4ACT 4:12In this sermon, the preacher discusses the importance of fearing and serving the Lord in sincerity and truth. He refers to the book of Joshua chapter 24, where Joshua gives his final words to the people he led into the promised land. The preacher emphasizes the power of the gospel of Jesus Christ, comparing it to the miraculous healing of a crippled man at the temple gate. He refutes the idea that the gospel is obsolete, stating that it is still relevant and effective in a post-Christian era. The sermon concludes with a reminder to trust in Jesus' name and rely on His unchanging grace.
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.
God's Ways Above Man's
By Edward Payson0JOB 38:4PRO 3:5ISA 55:8ROM 3:28ROM 11:331CO 1:251CO 1:27EPH 2:8HEB 12:6JAS 2:5Edward Payson preaches about the incomprehensible ways and thoughts of God, emphasizing that His ways are higher than ours as the heavens are above the earth. Payson delves into the reasons why God's thoughts and ways surpass ours, highlighting God's exalted position, nature, wisdom, knowledge, power, eternity, holiness, and benevolence. He explores various instances where God's ways differ from human expectations, such as in permitting evil, providing salvation through Christ, choosing instruments for spreading the Gospel, and dealing with His people's sanctification. Payson concludes by urging faith in God's wisdom and submission to His will, acknowledging that our understanding is limited compared to the infinite wisdom of God.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
Where wast thou when I laid the foundations of the earth? - Thou hast a limited and derived being; thou art only of yesterday; what canst thou know? Didst thou see me create the world?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
4 Where wast thou when I established the earth? Say, if thou art capable of judging! 5 Who hath determined its measure, if thou knowest it, Or who hath stretched the measuring line over it? 6 Upon what are the bases of its pillars sunk in, Or who hath laid its corner-stone, 7 When the morning stars sang together And all the sons of God shouted for joy? The examination begins similarly to Job 15:7. In opposition to the censurer of God as such the friends were right, although only negatively, since their conduct was based on self-delusion, as though they were in possession of the key to the mystery of the divine government of the world. ידע בּינה signifies to understand how to judge, to possess a competent understanding, Ch1 12:32; Ch2 2:12, or (ידע taken not in the sense of novisse, but cognoscere) to appropriate to one's self, Pro 4:1; Isa 29:24. כּי, Job 38:5, interchanges with אם (comp. Job 38:18), for כּי תדע signifies: suppose that thou knowest it, and this si forte scias is almost equivalent to an forte scis, Pro 30:4. The founding of the earth is likened altogether to that of a building constructed by man. The question: upon what are the bases of its pillars or foundations sunk (טבע, Arab. ṭb‛, according to its radical signification, to press with something flat upon something, comp. Arab. ṭbq, to lay two flat things on one another, then both to form or stamp by pressure, and to press into soft pliant stuff, or let down into, immergere, or to sink into, immergi), points to the fact of the earth hanging free in space, Job 26:7. Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the building of the temple, the laying of the foundation, Ezr 3:10, and the setting of the head-stone, Zac 4:7, were celebrated), for the angels were created before the visible world (Psychol. S. 63; Genesis, S. 105), as is indeed not taught here, but still (vid., on the other hand, Hofmann, Schriftbew. i. 400) is assumed. For בּני אלהים are, as in Job 1-2, the angels, who proceeded from God by a mode of creation which is likened to begetting, and who with Him form one πατριά (Genesis, S. 121). The "morning stars," however, are mentioned in connection with them, because between the stars and the angels, which are both comprehended in צבא השׁמים (Genesis, S. 128), a mysterious connection exists, which is manifoldly attested in Holy Scripture (vid., on the other hand, Hofm. ib. S. 318). כּוכב בּקר is the morning star which in Isa 14:12 is called הילל (as extra-bibl. נגהּ) from its dazzling light, which exceeds all other stars in brightness, and בּן־שׁחר, son of the dawn, because it swims in the dawn as though it were born from it. It was just the dawn of the world coming into being, which is the subject spoken of, that gave rise to the mention of the morning star; the plur., however, does not mean the stars which came into being on that morning of the world collectively (Hofm., Schlottm.), but Lucifer with the stars his peers, as כּסילים, Isa 13:10, Orion and the stars his peers. Arab. suhayl (Canopus) is used similarly as a generic name for stars of remarkable brilliancy, and in general suhêl is to the nomads and the Hauranites the symbol of what is brilliant, glorious, and beautiful; (Note: A man or woman of great beauty is called suhêli, suhelı̂je. Thus I heard a Hauranitish woman say to her companion: nahâr el-jôm nedâ, shuft ledsch (Arab. lk) wâhid Suhêli, To-day is dew, I saw a Suhêli, i.e., a very handsome man, for thee. - Wetzst.) so that even the beings of light of the first rank among the celestial spirits might be understood by כוכבי בקר. But if this ought to be the meaning, Job 38:7 and Job 38:7 would be in an inverted order. They are actual stars, whether it is intended of the sphere belonging to the earth or to the higher sphere comprehended in השׁמים, Gen 1:1. Joy and light are reciprocal notions, and the scale of the tones of joy is likened to the scale of light and colours; therefore the fulness of light, in which the morning stars shone forth all together at the founding of the earth, may symbolize one grandly harmonious song of joy.
Jamieson-Fausset-Brown Bible Commentary
To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; Job 15:7-8). hast--"knowest." understanding-- (Pro 4:1).
John Gill Bible Commentary
Where wast thou when I laid the foundations of the earth?.... The earth has foundations, and such firm ones that it cannot be moved; but what are they, since it is hung in the air on nothing! No other than the power and will of God, who laid these foundations, and the Son of God, who has created and upholds all things by the word of his power, Heb 1:3. Where was Job then? In a state of nothingness, a mere nonentity: he was not present when this amazing work of nature was done, and saw not how the Lord went about it; and yet takes upon him to dive into the secret works and ways of Providence, for which he is rebuked by this question and the following; declare, if thou hast understanding: Job had the understanding of a man in things natural and civil, and of a good man in things spiritual and divine; but he had no understanding of this, of what he is questioned about; could not declare in what place he was, and where he stood, when the earth was founded.
Matthew Henry Bible Commentary
For the humbling of Job, God here shows him his ignorance even concerning the earth and the sea. Though so near, though so bulky, yet he could give no account of their origination, much less of heaven above or hell beneath, which are at such a distance, or of the several parts of matter which are so minute, and then, least of all, of the divine counsels. I. Concerning the founding of the earth. "If he have such a mighty insight, as he pretends to have, into the counsels of God, let him give some account of the earth he goes upon, which is given to the children of men." 1. Let him tell where he was when this lower world was made, and whether he was advising of assisting in that wonderful work (Job 38:4): "Where wast thou when I laid the foundations of the earth? Thy pretensions are high; canst thou pretend to his? Wast thou present when the world was made?" See here, (1.) The greatness and glory of God: I laid the foundations of the earth. This proves him to be the only living and true God, and a God of power (Isa 40:21, Jer 10:11, Jer 10:12), and encourages us to trust in him at all times, Isa 51:13, Isa 51:16. (2.) The meanness and contemptibleness of man: "Where wast thou then? Thou that hast made such a figure among the children of the east, and settest up for an oracle, and a judge of the divine counsels, where was thou when the foundations of the earth were laid?" So far were we from having any hand in the creation of the world, which might entitle us to a dominion in it, or so much as being witnesses of it, by which we might have gained an insight into it, that we were not then in being. The first man was not, much less were we. It is the honour of Christ that he was present when this was done (Pro 8:22, etc., Joh 1:1, Joh 1:2); but we are of yesterday and know nothing. Let us not therefore find fault with the works of God, nor prescribe to him. He did not consult us in making the world, and yet it is well made; why should we expect then that he should take his measures from us in governing it? 2. Let him describe how this world was made, and give a particular account of the manner in which this strong and stately edifice was formed and erected: "Declare, if thou hast so much understanding as thou fanciest thyself to have, what were the advances of that work." Those that pretend to have understanding above others ought to give proof of it. Show my thy faith by thy works, thy knowledge by thy words. Let Job declare it if he can, (1.) How the world came to be so finely framed, with so much exactness, and such an admirable symmetry and proportion of all the parts of it (Job 38:5): "Stand forth, and tell who laid the measures thereof and stretched out the line upon it." Wast thou the architect that formed the model and then drew the dimensions by rule according to it? The vast bulk of the earth is moulded as regularly as if it had been done by line and measure; but who can describe how it was cast into this figure? Who can determine its circumference and diameter, and all the lines that are drawn on the terrestrial globe? It is to this day a dispute whether the earth stands still or turns round; how then can we determine by what measures it was first formed? (2.) How it came to be so firmly fixed. Though it is hung upon nothing, yet it is established, that it cannot be moved; but who can tell upon what the foundations of it are fastened, that it may not sink with its own weight, or who laid the corner-stone thereof, that the parts of it may not fall asunder? Job 38:6. What God does, it shall be for ever (Ecc 3:14); and therefore, as we cannot find fault with God's work, so we need not be in fear concerning it; it will last, and answer the end, the works of his providence as well as the work of creation; the measures of neither can never be broken; and the work of redemption is no less firm, of which Christ himself is both the foundation and the corner-stone. The church stands as fast as the earth. 3. Let him repeat, if he can, the songs of praise which were sung at that solemnity (Job 38:7), when the morning-stars sang together, the blessed angels (the first-born of the Father of light), who, in the morning of time, shone as brightly as the morning star, going immediately before the light which God commanded to shine out of darkness upon the seeds of this lower world, the earth, which was without form and void. They were the sons of God, who shouted for joy when they saw the foundations of the earth laid, because, though it was not made for them, but for the children of men, and though it would increase their work and service, yet they knew that the eternal Wisdom and Word, whom they were to worship (Heb 1:6), would rejoice in the habitable parts of the earth, and that much of his delight would be in the sons of men, Pro 8:31. The angels are called the sons of God because they bear much of his image, are with him in his house above, and serve him as a son does his father. Now observe here, (1.) The glory of God, as the Creator of the world, is to be celebrated with joy and triumph by all his reasonable creatures; for they are qualified and appointed to be the collectors of his praises from the inferior creatures, who can praise him merely as objects that exemplify his workmanship. (2.) The work of angels is to praise God. The more we abound in holy, humble, thankful, joyful praise, the more we do the will of God as they do it; and, whereas we are so barren and defective in praising God, it is a comfort to think that they are doing it in a better manner. (3.) They were unanimous in singing God's praises; they sang together with one accord, and there was no jar in their harmony. The sweetest concerts are in praising God. (4.) They all did it, even those who afterwards fell and left their first estate. Even those who have praised God may, by the deceitful power of sin, be brought to blaspheme him, and yet God will be eternally praised. II. Concerning the limiting of the sea to the place appointed for it, Job 38:8, etc. This refers to the third day's work, when God said (Gen 1:9), Let the waters under the heaven be gathered together unto one place, and it was so. 1. Out of the great deep or chaos, in which earth and water were intermixed, in obedience to the divine command the waters broke forth like a child out of the teeming womb, Job 38:8. Then the waters that had covered the deep, and stood above the mountains, retired with precipitation. At God's rebuke they fled, Psa 104:6, Psa 104:7. 2. This newborn babe is clothed and swaddled, Job 38:9. The cloud is made the garment thereof, with which it is covered, and thick darkness (that is, shores vastly remote and distant from one another and quite in the dark one to another) is a swaddling-band for it. See with what ease the great God manages the raging sea; notwithstanding the violence of its tides, and the strength of its billows, he manages it as the nurse does the child in swaddling clothes. It is not said, He made rocks and mountains its swaddling bands, but clouds and darkness, something that we are not aware of and should think least likely for such a purpose. 3. There is a cradle too provided for this babe: I broke up for it my decreed place, Job 38:10. Valleys were sunk for it in the earth, capacious enough to receive it, and there it is laid to sleep; and, if it be sometimes tossed with winds, that (as bishop Patrick observes) is but the rocking of the cradle, which makes it sleep the faster. As for the sea, so for every one of us, there is a decreed place; for he that determined the times before appointed determined also the bounds of our habitation. 4. This babe being made unruly and dangerous by the sin of man, which was the original of all unquietness and danger in this lower world, there is also a prison provided for it; bars and doors are set, Job 38:10. And it is said to it, by way of check to its insolence, Hitherto shalt thou come, but no further. The sea is God's for he made it, he restrains it; he says to it, Here shall thy proud waves be stayed, Job 38:11. This may be considered as an act of God's power over the sea. Though it is so vast a body, and though its motion is sometimes extremely violent, yet God has it under check. Its waves rise no higher, its tides roll no further, than God permits; and this is mentioned as a reason why we should stand in awe of God (Jer 5:22), and yet why we should encourage ourselves in him, for he that stops the noise of the sea, even the noise of her waves, can, when he pleases, still the tumult of the people, Psa 65:7. It is also to be looked upon as an act of God's mercy to the world of mankind and an instance of his patience towards that provoking grace. Though he could easily cover the earth again with the waters of the sea (and, methinks, every flowing tide twice a day threatens us, and shows what the sea could do, and would do, if God would give it leave), yet he restrains them, being not willing that any should perish, and having reserved the world that now is unto fire, Pe2 3:7.