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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
20. For by ‘earth’ is designated man, who savours of things below; to whom it was said in his sin; Earth thou art, and to earth shall thou go. [Gen. 3, 19] But because the merciful Creator forsakes not His own work, He both bears with the sins of men, by His wisdom, and at last remits them by their conversion. But, when He beholds hard and insensible minds, He scares them at one time with threats, at another with blows, at another with revelations: in order that those which had become hardened by most fatal security may be softened by wholesome fear, so that they may, though at last, return, and blush at least at this, that they have long been waited for. For thus the Lord, because He judges more severely the ends of our life, therefore purges also His Elect more carefully at the close. For it is written; God shall judge the ends of the earth. [1 Sam. 2, 10] He therefore watches more anxiously over our closing deeds, the more He considers that the beginnings of our coming life depend upon them. And because He does this of His mercy; by bringing forward His tenderness, with which He receives even those sinners who have been converted at the last, He instructs the righteousness of blessed Job, saying; Hast thou held and shaken the ends of the earth, and hast thou shaken the wicked out of it? Thou understandest, As I, Who frequently arouse sinners by alarming them at their last moments, hold them fast by converting them, and pluck from their hearts the wicked motions of their thoughts. And the Lord rightly teaches blessed Job, how He converts sinners at the end. As if He openly said, Observe the power of My mercy, and bring down the pride of thy righteousness. But, that that punishment of former sin accompanies these closing hours of a man, through the death of the flesh, even when he is converted.
5. The Lord ‘held the ends of the earth,’ because He came in the end of the world to the synagogue which was now forsaken and subject to foreign kings: and He shook the wicked out of it, because He cast out even from the glory of the carnal sacrifice, those who denied the spiritual preaching of the faith. Or He certainly held the ends of the earth, because He chose out of Judaea a few abject and humble men. He held the ends of the earth, because He forsook the doctors of the law, and chose fishermen. And while He holds the ends of the earth, He shakes the wicked out of it, because while He strengthens weak believers, He condemns the sturdy unbelievers therein. But the word ‘shaking,’ He also rightly added: because by His coming He stirred up even the hearts of the reprobates with immeasurable fear. For they in truth were shaken who were saying, We prevail nothing, behold, the whole world is gone after Him. [John 12, 19] But a thing which is shaken is wearied out by being drawn hither and thither. Judaea therefore had been shaken, which was saying of Christ by some, That He is a good Man, and was resisting Him by others, saying, Nay; but He deceiveth the people. [John 7, 12] It was saying by some, If this Man were not of God, He could do nothing. [John 9, 33] And at last it exclaims by others, If this Man were not a malefactor, we would not have delivered Him up unto thee. [John 18, 30] The reprobate were shaken indeed but not prostrated, when at one time they beheld the miracles with wonder, and at another despised and derided the disgraces of His weakness. Had not they been shaken, who were saying, How long dost Thou hold our soul in suspense? If Thou be the Christ, tell us plainly. [John 10, 24] Or He certainly shook and held the ends of the earth, because when He terrified the feeble hearts of the humble with pious fear, He did not abandon them to strict judgment. For the multitude of the believers in God stood more firmly, from the same reason that it was alarmed when humbled in itself. For that God holds firm the person whom He shakes, He teaches by the Prophet, saying, On whom shall My Spirit rest, but on the humble and quiet, and Him who trembleth at My words? [Is. 66, 2. see LXX.] That He holds the person whom He shakes, is intimated by the testimony of Solomon, who says, Happy is the man who feareth alway, but he that is of a hard heart shall fall into mischief. [Prov. 28, 14] Because therefore the Lord held the ends of Judaea in the Apostles, and rejected therefrom the Scribes, and Pharisees, and High Priests, as the merit of their iniquity demanded, let us hear what is still added respecting their condemnation.
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Summary
Job 38:13 presents a profound rhetorical question from God to Job, emerging from the whirlwind as a continuation of divine interrogation. This verse powerfully illustrates God's absolute sovereignty over creation and His moral governance. It depicts the irresistible, pervasive power of the dawn, which God commands to reach the farthest corners of the earth, not merely for physical illumination but with a profound moral purpose: to expose and dislodge the wicked. The verse thus underscores God's meticulous control over both the natural world and the moral universe, asserting His omnipresent authority and the inevitability of His righteous judgment.
Context
Literary Context
This verse is an integral component of God's initial discourse to Job, which commences in Job 38:1. Following Job's protracted laments and the often-misguided theological debates with his friends, God finally breaks His silence, speaking "out of the whirlwind." His address is not a direct answer to Job's specific complaints about suffering but rather a majestic series of overwhelming rhetorical questions. These questions are meticulously crafted to highlight Job's profound ignorance and finitude when contrasted with God's infinite wisdom, omnipotent power, and comprehensive knowledge of the created order. Job 38:12 immediately precedes this verse, challenging Job regarding his ability to command the morning or assign the dawn its appointed place. Verse 13 seamlessly continues this line of thought, elaborating on the purpose and effect of this divinely ordained dawn—its universal reach and its profound moral consequence. The antecedent of "it" in verse 13 refers directly to the "dayspring" or "morning" mentioned in the preceding verse, personifying its actions as a direct agent of God's sovereign will.
Historical & Cultural Context
In the ancient Near East, the daily phenomenon of the dawn was regarded as a powerful, almost mystical, event, symbolizing the triumph of light over darkness and the restoration of order. It was universally understood as a tangible, undeniable manifestation of divine power and ongoing creation. The concept of "the ends of the earth" (Hebrew: kanphot ha'aretz) did not convey a literal flat earth with physical edges but rather symbolized the utmost, farthest reaches of the known world, signifying totality, comprehensiveness, and universality. In this cultural milieu, light was consistently associated with truth, order, divine presence, and revelation, while darkness was intrinsically linked to chaos, evil, hidden deeds, and moral corruption. The vivid imagery of "shaking out" the wicked would have resonated deeply with common agricultural practices such as winnowing or sifting, where impurities or undesirable elements are forcefully separated and removed from grain. It also evoked the domestic act of shaking a garment to dislodge dirt or dust, powerfully signifying a forceful, complete, and inevitable expulsion or purification.
Key Themes
Job 38:13 profoundly contributes to several overarching themes central to the book of Job and broader biblical theology. Firstly, it emphatically underscores Divine Sovereignty Over Creation, portraying God as the ultimate orchestrator of all natural phenomena, from the daily rising of the sun to the very boundaries of the earth. The dawn is not an autonomous force but a commanded agent of God's will, demonstrating His absolute and meticulous control over the entire cosmos, a theme prevalent throughout God's discourse in Job 38-41. Secondly, the verse highlights Light as a Revealer and Purifier. Just as physical light inexorably dispels darkness, God's moral order and pervasive presence expose and challenge wickedness. The imagery of the wicked being "shaken out" suggests an inherent inability for evil to hide or thrive in the presence of divine truth and righteousness, a concept powerfully echoed in passages such as John 3:19-20, where individuals prefer darkness because their deeds are evil. Thirdly, it emphasizes God's Omnipresence and Omniscience. The phrase "take hold of the ends of the earth" underscores God's boundless reach and comprehensive knowledge; nothing is hidden from His sight, and no place is beyond the scope of His command or judgment, reinforcing the biblical truth that God governs all aspects of existence, both physical and moral, as seen in Psalm 139:7-12.
Exposition and Analysis
Key Word Analysis
This verb (H270) is a primitive root meaning "to seize," often with the accessory idea of "holding in possession." In this context, it conveys the irresistible and comprehensive grasp of the dawn. It signifies that the morning light, under God's command, forcefully and completely seizes or takes possession of the entire earth, leaving no part untouched. This emphasizes the dawn's pervasive influence and God's absolute control over its reach.
The Hebrew word kânâph (H3671) literally means "wing" or "extremity." When applied to the earth, it refers to its outermost boundaries, borders, or farthest reaches. It is a metaphorical expression for totality, emphasizing the global, pervasive, and comprehensive nature of the dawn's influence. This signifies that no part of the world, no matter how remote, is beyond the reach of God's commanded light, and by extension, beyond His knowledge and authority.
This verb (H5287) means "to tumble about," "to shake off," "to shake out," or "to dislodge." The form used in the verse (Niphal imperfect) indicates a passive voice, meaning the wicked are acted upon; they are forcefully dislodged or expelled. The imagery is vivid and forceful, suggesting that just as dust or unwanted debris is shaken from a garment, or chaff from grain, so too are the wicked unable to maintain their hold or hiddenness in the face of the encroaching light and divine order. It conveys a sense of violent expulsion and removal.
Verse Breakdown
"That it might take hold of the ends of the earth"
This initial clause vividly describes the irresistible and comprehensive reach of the dawn, which is personified as an active agent. The "it" refers to the morning light, which God commands to grasp or seize the farthest boundaries of the earth. This signifies the dawn's pervasive influence, leaving no corner untouched and no place hidden. It powerfully illustrates God's absolute control over natural phenomena, demonstrating that His commands extend universally and are executed without fail, illuminating every hidden place and asserting His dominion over all creation.
"that the wicked might be shaken out of it?"
This rhetorical question reveals the profound moral purpose behind the dawn's universal reach. The arrival of light is not merely for physical illumination but serves as a powerful instrument of divine judgment and purification. As light inexorably exposes what is hidden in darkness, so God's moral order, symbolized by the dawn, actively dislodges and expels the wicked. They are unable to hide their deeds or maintain their position in the face of divine truth and righteousness, implying that the light brings about an inescapable reckoning, forcing evil into the open and ultimately leading to its removal.
Literary Devices
Job 38:13 employs several powerful literary devices to convey God's overwhelming majesty, comprehensive control, and moral purpose. Personification is central, as the "dayspring" or "morning" (referred to as "it") is depicted as an active, volitional agent that "takes hold of the ends of the earth" and, by implication, causes the wicked to be "shaken out." This imbues a natural phenomenon with divine purpose and agency, making it a direct instrument of God's will. The entire passage from Job 38:1 onwards is a masterful series of Rhetorical Questions, designed not to elicit answers from Job, but to highlight his profound ignorance and finitude in contrast to God's unchallengeable wisdom and omnipotence. The question "that the wicked might be shaken out of it?" serves to emphasize the moral consequence of the dawn's arrival, presenting it as an undeniable truth that Job, despite his suffering, cannot comprehend or control. Furthermore, there is a strong Metaphor at play, where the physical light of dawn metaphorically represents divine truth, justice, and moral order. Just as literal light exposes physical darkness, so God's truth exposes and purges moral darkness (wickedness). The imagery of "shaken out" is a vivid Simile (though implied rather than explicitly stated), comparing the expulsion of the wicked to the dislodging of unwanted elements, like dust from a rug or chaff from grain, powerfully emphasizing their inability to withstand God's manifest presence and order.
Theological and Thematic Connections
Job 38:13 profoundly articulates God's comprehensive sovereignty, extending not only over the vastness of creation but also meticulously over the moral order of the world. It asserts that the divine command reaches to every corner of existence, ensuring that even the most fundamental natural cycles serve a purposeful, ethical function. The light of dawn, a daily miracle, becomes a potent emblem of God's pervasive justice, revealing that no wickedness can forever remain hidden or unaddressed in His presence. This passage offers profound reassurance to believers that despite the apparent triumph of evil in the world, God's ultimate purpose is to expose and purge it, thereby establishing His righteous dominion across all the earth. It portrays a God who is actively and intimately involved in maintaining both cosmic and moral equilibrium, whose light is an irresistible force against darkness and sin, guaranteeing that His justice will ultimately prevail.
Reflection and Application
Job 38:13 offers both profound comfort and a sobering challenge for believers today. In a world often seemingly dominated by darkness, injustice, and hidden evils, this verse serves as a powerful and unwavering reminder that God remains absolutely sovereign over all. His divine order will ultimately prevail, and wickedness cannot forever hide from His penetrating light. Just as the dawn relentlessly reaches every corner of the earth, so God's justice and truth will inevitably expose all that is hidden, bringing it into the light for reckoning. This truth encourages us to live transparently, knowing that God's omnipresent gaze sees all and that His manifest presence ultimately exposes all things. It also instills a profound hope that the seemingly slow pace of divine justice does not negate its certainty; God's purposes for exposing and removing evil are at work throughout creation, just as He controls the daily cycle of the sun. Our appropriate response should be one of profound humility and unwavering trust, acknowledging our limited understanding in the face of God's infinite wisdom, and committing ourselves to walk in the light, confident that His righteous reign will ultimately purge all darkness from His creation.
Questions for Reflection
FAQ
What does "the ends of the earth" signify in this context?
In Job 38:13, "the ends of the earth" (Hebrew: kanphot ha'aretz) signifies the outermost boundaries or farthest reaches of the world. It does not imply a literal edge to a flat earth but rather emphasizes the global, pervasive, and comprehensive nature of the dawn's influence. It means that the morning light, commanded by God, reaches absolutely everywhere, leaving no place untouched. By extension, this phrase underscores God's boundless reach, His comprehensive knowledge, and the universal scope of His authority and judgment. No place is beyond His command or His sight, demonstrating His total dominion over all creation.
How does God "shake out" the wicked through the dawn?
The imagery of the wicked being "shaken out" is a powerful metaphor for exposure, dislodgment, and expulsion. It suggests that the coming of God's light, symbolized by the dawn, makes it impossible for wickedness to remain hidden or to thrive in the darkness. Just as physical light inevitably reveals what is concealed in darkness, God's moral order and truth expose evil deeds and forcefully dislodge those who practice them. This "shaking out" can manifest in various ways: through the revelation of hidden sins, the crumbling of corrupt systems, the loss of influence or power for those who oppose God's righteousness, or ultimately, through divine judgment. It implies a forceful and inevitable removal, much like dust is shaken from a rug, or chaff is separated from grain during winnowing, signifying that evil cannot withstand the manifest presence and righteous order of God. This concept is powerfully echoed in John 3:19-20, where those who do evil hate the light because it exposes their deeds and brings them to judgment.
Christ-Centered Fulfillment
Job 38:13, with its majestic depiction of divine light reaching the "ends of the earth" to expose and dislodge the wicked, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the pre-existent Word through whom all things were made, the very one who established the cosmic order and commands the dawn (John 1:3 and Colossians 1:16). More significantly, Jesus is revealed as the "light of the world" (John 8:12). His incarnation brought God's truth and righteousness into the darkest corners of human existence, actively exposing sin and spiritual darkness. Just as the physical dawn makes it impossible for the wicked to hide, Christ's coming brought an unparalleled revelation of God's character and moral standards, making clear the distinction between light and darkness (John 3:19-21). Furthermore, the "shaking out" of the wicked powerfully foreshadows Christ's ultimate victory over sin, death, and the powers of darkness. Through His atoning sacrifice and glorious resurrection, He disarmed spiritual principalities and powers, triumphing over them by the cross (Colossians 2:15). He will return as the righteous Judge to fully and finally "shake out" all evil from His creation, establishing His kingdom where righteousness dwells (Revelation 19:11-16 and 2 Peter 3:13). Thus, the ancient dawn's moral purpose in Job points forward to the glorious dawn of Christ's redemptive work and His final, comprehensive triumph over all darkness.