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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 38:12–24. His two-level outline is real structure in the source text, so it is rendered as structure.
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!
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
2. Thou understandest, as I. For the origin of His Divinity has no before and after. And while Its ever being is through all eternity, while It circumscribes every thing which passes away, It bounds within Itself the ebbings and flowings of times. But because the origin of His Humanity began and ended, It received from time a before and after. But because, when He took on Himself the shadows of our temporal being, He shed on us the light of His eternity, after this beginning which the Creator made for Himself in time, the day-spring rightly learned its own place without time. For because the dawn, or day-spring, is turned from darkness into light, the whole Church of the Elect is, not improperly, designated by the name of dawn, or day-spring. For whilst it is brought from the night of unbelief to the light of faith, it is laid open to the splendour of heavenly brightness, as the dawn bursts into day after the darkness. Whence it is also well said in the Song of Songs, Who is she that cometh forth as the rising dawn? [Cant. 6, 10] For Holy Church, seeking for the rewards of the heavenly life, is called the dawn, because, while it leaves the darkness of sin, it shines with the light of righteousness.
3. But we have a deeper point to examine, on considering the nature of the dawn, or day-spring. For the day-spring, or dawn, announces that night has already passed, but yet does not present to us the full brightness of day: but whilst they dispel the one, and take up the other, they keep the light intermingled with darkness. What then are all we who follow the truth in this life, but day-spring, or dawn? Because we now both do some things which are of the light, and yet are hitherto not free from some remains of the darkness. For it is said to God by the Prophet, In Thy sight shall no man living he justified. [Ps. 143, 2] And it is written again, In many things we offend all. [James 3, 2] Paul also says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin which is in my members. [Rom. 7, 23] Where then the law of sin is contending with the law of the mind, there is surely still day-break; because the light, which has already shone forth, has not yet entirely overpowered the passing darkness. It is yet day-break; because while the law of the flesh assails the law of the mind, and the law of the mind that of the flesh, light and darkness are contending one against the other. Whence, when Paul was saying again, The night is far spent; [Rom. 13, 12] he did not subjoin, ‘The day has come,’ but, The day is at hand. For he who says, after the departure of night, not that the day ‘has arrived,’ but that it is ‘at hand,’ doubtless proves that he is still in twilight before the sun, and after the darkness.
4. But the Church of the Elect will then be fully day, when the shade of sin will be no longer blended with it. It will then be fully day, when it has been brightened with the perfect warmth of the inward light. It will be then fully day, when tolerating no longer the seducing remembrance of its sins, it will conceal from itself even all the remains of darkness. Whence also this dawn is well pointed out as still only in progress, when it is said, And hast thou shown to the day-spring its place? For that, whose place is pointed out, is certainly being called from one condition to another. For what is the place of dawn but the perfect brightness of the eternal vision? And when it has been conducted and has arrived thither, it has no longer any of the darkness of the past night. But now, when it is still enduring the annoyances of temptations, because the Church is in intention of heart hastening to another condition, the dawn is proceeding to its place. But if it did not behold this spot with its mind, it would still remain in the night of this life. But when it is daily striving to be perfected, and daily to be increased in light, it already beholds its place, and seeks for the sun to shine fully upon it. The dawn considers its place, when a holy soul is burning to contemplate the sight of its Creator. The dawn was busily engaged in reaching its place, when David was saying, My soul thirsteth for the living God; when shall I come and appear before the face of God? [Ps. 42, 2] The Truth was pointing out its place to the dawn, when It was saying by Solomon, For what hath the wise more than the fool? and what the poor, except to go thither where there is life? [Eccles. 6, 8] And this place our Lord after His birth doubtless manifested even to the Patriarchs who preceded His Incarnation; because unless they knew, by the spirit of Prophecy, that the King of their heavenly country was to become Incarnate, they would not see how desirable are the goods of this same country. The Truth made known its place to the dawn, when in the presence of His disciples He asked His Father, saying, Father, I will that they also whom Thou hast given Me, be with Me where I am. [John 17, 24] He pointed out its place to the dawn, when saying, Wheresoever the carcase is, there will also the eagles be gathered together. [Matt. 24, 28] The dawn was hastening to arrive at this place, which it had known, when Paul was saying that he had a desire to be dissolved, and to be with Christ. [Phil. 1, 23] And again, To me to live is Christ, and to die is gain. [ib. 21] And again, We know that if our earthly house of this habitation were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. [2 Cor. 5, 1] But He well says that He showed its place to the dawn after His birth, because before He Himself made known the blessedness of future retribution by His own Body, He confined it in the knowledge of a few. But when He took the infirmities of a human birth, He extended the knowledge of coming glory in the love of a countless multitude. But because compassion so carries on the mystery of the Divine work, that anger still attends it, in order that the secret Judge may look favourably on and ransom some, and pass over and ruin others, since we have learnt how He enlightens the Elect by His Incarnation, let us now hear how He condemns the reprobate.
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Summary
Job 38:12 marks the dramatic initiation of God's profound discourse to Job, directly challenging his finite human understanding by asserting divine sovereignty over the most fundamental and consistent aspects of creation: the daily command of the morning and the precise appearance of the dawn. This powerful rhetorical question serves to humble Job, redirecting his focus from his personal suffering and questions of justice to the immeasurable wisdom, omnipotence, and meticulous order maintained by God alone throughout the cosmos.
Context
Literary Context
Job 38:12 is strategically placed at the very beginning of God's first grand speech to Job, encompassing chapters 38 and 39. After thirty-seven chapters of intense dialogue, lament, and theological debate among Job, his three friends, and Elihu, God finally breaks His silence, speaking "out of the whirlwind" (Job 38:1). This dramatic entrance immediately shifts the narrative's authoritative voice from human speculation to divine revelation. Rather than directly answering Job's specific inquiries about the reason for his suffering, God embarks on a series of rhetorical questions that highlight His absolute and unchallengeable control over the natural world. These questions are designed to expose the vast chasm between finite human comprehension and infinite divine wisdom, demonstrating Job's (and indeed, all humanity's) utter inability to manage even the simplest cosmic processes, let alone fully grasp the complexities of divine justice. The overarching purpose is not to condemn Job, but to re-establish God's unassailable sovereignty and wisdom, inviting Job to trust in a God whose ways are beyond human scrutiny.
Historical & Cultural Context
In the ancient Near East, the daily rising of the sun was a universally observed and profoundly significant phenomenon, often associated with divine power or even deified entities. While many surrounding cultures deified celestial bodies, Israel's unique monotheism presented a distinct theological perspective: a singular God who created and commanded these elements, rather than being identified with them. The consistent, unfailing appearance of the dawn was a powerful and tangible testament to the Creator's ongoing, active control over His creation, directly countering any deistic notion of a God who merely set the world in motion and then withdrew. The concept of "order" was paramount in ancient thought, providing stability against perceived chaos. God's ability to command the "morning" and the "dayspring" underscored His role as the ultimate source of cosmic order, a concept deeply reassuring in a world often unpredictable and harsh. This also sharply contrasted with human attempts to control or manipulate natural forces through magic or idolatry, affirming that only Yahweh holds such absolute power.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Job and the broader biblical narrative. Firstly, it profoundly underscores Divine Sovereignty and Omnipotence, asserting that God, and God alone, orchestrates the universe. The rhetorical question "Hast thou commanded the morning since thy days?" highlights that no human, regardless of wisdom or power, has ever initiated or maintained the daily cycle of dawn, thereby emphasizing God's absolute authority over all things, from the grand cosmic order to the minute details of existence. Secondly, it illuminates Human Insignificance and Limited Understanding. By posing questions Job cannot answer, God reveals the vast chasm between finite human knowledge and infinite divine wisdom. Job, who presumed to question God's ways, is shown to be utterly incapable of managing even a single sunrise, thereby encouraging profound humility and acknowledging the inherent limits of human perception, as echoed in Isaiah 55:8-9. Finally, the verse speaks compellingly to the theme of Order in Creation. The consistent, unfailing appearance of the "dayspring" is presented as a testament to God's unwavering command and the meticulous order He has instilled in the cosmos. It is not a random event but a meticulously orchestrated daily miracle, reinforcing the biblical truth that creation itself declares God's glory and design, a truth beautifully articulated in Psalm 19:1-4.
Exposition and Analysis
Key Word Analysis
This primitive root means to constitute or enjoin, often with an intensive sense of appointing or giving a charge. Here, it signifies God's authoritative decree and active ordering of the morning's arrival. It implies not merely a past act of creation, but an ongoing, continuous exercise of divine will that ensures the consistent appearance of dawn.
This word properly refers to the dawn, as the break of day, and generally to the morning. In this context, it emphasizes the regularity and predictability of a fundamental natural phenomenon that humans take for granted but cannot initiate or control. It represents the daily triumph of light over darkness, a consistent sign of divine faithfulness.
This Hebrew verb denotes more than mere intellectual acquaintance; it implies intimate, experiential knowledge, often with a nuance of recognition, obedience, and even instruction. When the "dayspring" is said to "know its place," it suggests that the dawn operates not by blind chance or inherent natural law alone, but by a conscious, consistent, and obedient response to God's continuous command, fulfilling its divinely appointed role with precise awareness.
Verse Breakdown
"Hast thou commanded the morning since thy days;"
This is a profound rhetorical question, directly challenging Job's perceived wisdom and control. The phrase "since thy days" sharply contrasts Job's finite existence and limited experience with God's eternal, boundless being. The challenge "Hast thou commanded the morning" points out Job's utter inability to initiate, sustain, or even influence the most basic and reliable cosmic event. It powerfully implies that only an eternal, omnipotent being could have established and continues to maintain such a fundamental order, highlighting the vast disparity between human capacity and divine power.
"[and] caused the dayspring to know his place;"
This clause continues the rhetorical challenge, using vivid personification. The "dayspring" (Hebrew: shaḥar, meaning dawn or morning light) is depicted as an entity that "knows its place." This imagery conveys the idea of the dawn's consistent, precise, and obedient appearance, not as a random occurrence, but as a meticulously orchestrated act of divine will. The "knowing" implies an inherent, divinely implanted order and a continuous, active command from God that ensures the dawn arrives at its appointed time and location, without fail, demonstrating God's active and detailed providence over creation.
Literary Devices
Job 38:12 masterfully employs several literary devices to achieve its profound theological impact. The most prominent is the Rhetorical Question, which dominates God's discourse throughout these chapters. By asking Job if he has commanded the morning or caused the dayspring to know its place, God does not seek an answer but rather delivers an unassailable truth: only He possesses such power and authority. This device serves to humble Job, exposing the vast disparity between human capacity and divine omnipotence. Secondly, Personification is strikingly evident in the phrase "caused the dayspring to know his place." The dawn, an inanimate natural phenomenon, is given the human quality of "knowing" and thus obeying. This imbues the natural world with a sense of purpose and responsiveness to God's will, emphasizing that creation is not a cold, mechanistic system but an active participant in God's ongoing command. Finally, there is a powerful element of Irony. Job has spent chapters questioning God's justice and wisdom from a finite human perspective, yet God's response highlights Job's utter inability to comprehend or control even the most basic elements of cosmic order, let alone the complexities of divine governance. This ironic reversal of roles underscores the folly of finite beings attempting to judge the infinite Creator.
Theological and Thematic Connections
Job 38:12 serves as a foundational declaration of God's absolute sovereignty and meticulous providence over all creation. It reveals that God is not merely a distant architect who set the universe in motion, but an active, present, and continuous Commander who sustains every detail, from the rising sun to the smallest creature. This profound truth has immense theological implications, affirming God's omnipotence and His unwavering commitment to maintaining order in a world that often appears chaotic. It invites humanity to a posture of profound humility and trust, recognizing that the One who faithfully commands the cosmos is also faithful in His dealings with His people, even amidst suffering. The verse reminds us that God's wisdom far transcends human understanding, encouraging us to rest in His unfathomable ways rather than demanding explanations for every circumstance.
Reflection and Application
Job 38:12 offers profound lessons for contemporary believers, calling us to a deeper understanding of God's character and our place in His grand design. In a world that often champions human control and self-sufficiency, this verse serves as a powerful reminder of our inherent limitations and the boundless power of our Creator. Recognizing that we cannot command the morning or dictate the dawn's arrival should cultivate a profound sense of humility within us, freeing us from the burden of trying to control every aspect of our lives or understand every one of God's mysterious ways. Instead, it invites us to a posture of deep trust: if God faithfully orchestrates the entire cosmos with such precision and consistency, we can certainly entrust Him with our personal circumstances, our anxieties, and our future, even when they are fraught with uncertainty or pain. This daily miracle of the dawn, commanded by God, becomes a tangible sign of His unwavering faithfulness and His active presence, inspiring awe and worship. It encourages us to shift our perspective from our immediate problems to the infinite greatness of God, fostering a peace that transcends understanding as we rest in His sovereign care.
Questions for Reflection
FAQ
Why does God respond to Job with questions about creation instead of his suffering?
God's primary aim in His discourse to Job is not to provide a direct explanation or justification for Job's suffering, but rather to reframe Job's perspective and restore his understanding of divine wisdom and sovereignty. Job had questioned God's justice from a limited human viewpoint. By posing rhetorical questions about His control over creation (like the dawn, the seas, the wild animals), God demonstrates His incomprehensible power, wisdom, and knowledge, which far transcend Job's finite understanding. The point is not to tell Job why he suffered, but to show him who God is – a God so vast and mighty that His ways cannot be fully grasped by humanity. This ultimately leads Job to humility and trust, recognizing that divine wisdom operates on a scale far beyond human comprehension, as reflected in Romans 11:33-36.
What is the significance of the "dayspring" in this verse?
The "dayspring" (Hebrew: shaḥar) refers to the dawn, the first light of morning. Its significance in Job 38:12 is multifaceted. Firstly, it represents a fundamental, universally observed natural phenomenon that is utterly beyond human control, serving as a powerful illustration of God's exclusive power. Secondly, the phrase "caused the dayspring to know his place" personifies the dawn, suggesting that it operates with a consistent, precise, and obedient response to God's continuous command. This highlights God's active and ongoing involvement in sustaining creation, not merely setting it in motion and stepping away. It speaks to the inherent order and reliability God has built into the cosmos, a daily testament to His faithfulness and meticulous design. The "dayspring" is thus a symbol of God's unwavering command over light and darkness, order and chaos, and the promise of new beginnings through His sustained power.
Christ-Centered Fulfillment
Job 38:12, with its majestic portrayal of God commanding the morning and the dayspring, finds its ultimate fulfillment and deepest meaning in Jesus Christ. While the Old Testament reveals God's sovereign power over creation, the New Testament declares that all things were created through Christ and for Him, and in Him, all things hold together (Colossians 1:16-17). The very "dayspring" that "knows its place" by divine decree points forward to the coming of Christ as the ultimate "Dayspring from on High" who has visited us "to give light to those who sit in darkness and in the shadow of death" (Luke 1:78-79). He is the true light that came into the world (John 1:9), the "light of the world" Himself (John 8:12), who perfectly embodies the divine command over light and life. Furthermore, Christ's resurrection on the "first day of the week" represents the ultimate "new morning," the dawn of a new creation and the definitive triumph over darkness and death, making Him the "firstfruits of those who are asleep" (1 Corinthians 15:20). He is also revealed as the "bright morning star" (Revelation 22:16), signifying His glorious return and the dawning of an eternal day where His light will forever banish all shadows. Thus, the God who commands the physical dawn in Job is fully revealed in Christ, who is the spiritual dawn of salvation and the sustainer of all things.