Job 38:19

38:12-24 The Lord questions Job, to convince him of his ignorance, and shame him for his folly in prescribing to God. If we thus try ourselves, we shall soon be brought to own that what we know is nothing in comparison with what we know not. 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, 2Co 4:6. God's way in the government of the world is said to be in the sea; this means, that it is hid from us. Let us make sure that the gates of heaven shall be opened to us on the other side of death, and then we need not fear the opening of the gates of death. It is presumptuous for us, who perceive not the breadth of the earth, to dive into the depth of God's counsels. We should neither in the brightest noon count upon perpetual day, nor in the darkest midnight despair of the return of the morning; and this applies to our inward as well as to our outward condition. What folly it is to strive against God! How much is it our interest to seek peace with him, and to keep in his love!

Where is the way where light dwelleth?.... Or the way to the place where it dwells, and what that is; and as for darkness, where is the place thereof? where these were placed when they were first separated at the creation? where light goes and dwells, when it departs from us at sun setting? and where the darkness betakes itself, and makes its abode at sun rising? What is the chamber of the sun, and the tabernacle of it? from whence it sets out, and whither it returns? And though these questions may be answered by geographers and astronomers in their way; yet they seem to respect chiefly the disposal of light and darkness, in such a manner as to cause the revolution of them, and the inequality of days and nights in different seasons and climates; and which is not in the power of men to effect, but depends on the sovereign will of God.

Job 38:19 . Where is the way — Or, rather, the place, as the next clause explains it; and, as the Hebrew דרךְ , derech, will bear, where light dwelleth — That is, hath its constant and settled abode. Whither goes the sun when he departs from this hemisphere? Where are the tabernacle and the chamber in which he is supposed to rest? And seeing there was a time when there was nothing but gross darkness upon the face of the earth, what way came light into the world? Which was the place where light dwelt at that time, and whence was it fetched? And whence came that orderly constitution and constant succession of light and darkness? Was this thy work? Or wast thou privy to it, or a counsellor, or assistant in it?

19 . The first clause reads, What is the way to where light dwelleth? Light and darkness are here regarded as things independent of one another; they are both real agents, each of which has its place or abode, from which it streams forth over the earth, and to which it is again taken back ( Job 38:20 ). 19–21 . Light and darkness. 19–38 . The wonders of the heavens.

Verse 19. - Where is the way where light dwelleth? or, Which is the way to the dwelling-place of light '? Where, i.e. ' does light dwell? What is its original and true home? Light is a thing quite distinct from the sun and moon and planets ( Genesis 1:3, 16 ). Where and what is it? Dost thou know the way to its dwelling-place? If not, why, once more, dost thou pretend to search out the deep things of God? And as for darkness, where is the place thereof? Darkness, too, light's antithesis, must not that have a home - a "place" of abode, as Job himself had postulated, when he spoke of "a land of darkness and the shadow of death, a land of darkness as darkness itself... Where the light is as darkness" ( Job 10:21, 22 )? If so, can Job point out the locality? Job 38:19

The way; or rather, the place , as the next clause explains it, and the Hebrew phrase will bear. Where light dwelleth, i.e. hath its constant and settled abode; for in the place where Job lived, and in most other parts of the inhabited world, it is like a traveller, that cometh and goeth continually every day. This may be referred either, 1. To the place under the two poles, where first the light, and then the darkness, continues for six months together. Or rather, 2. To the sun, the fountain of light. And as this is a poetical book, so this may be a poetical expression and question, Whither goes the sun, when it departs from this hemisphere? Where is the tabernacle and the chamber in which both sacred, as Psalm 19:4,5 , and profane poets suppose the sun to rest? Dost thou know the place where the sun when it sets may be found, and whence thou canst fetch it back again. For it is to be carefully observed, that he speaks not here of a bare and simple knowledge of this matter, which was plain and easy to Job, and many others, who were not ignorant that the sun was the fountain of light, from whose approach light comes, and by whose departure darkness is caused; but of an operative knowledge, even such as could and did enable him to take it to the bound thereof , as it follows, Job 38:20 .

And withal, he seems here to speak not only of the daily course and motion of the sun, and the vicissitude of day and night, but also and especially of the first production of the light, which was before Job was born, as is evident from Job 38:21 . And this makes the question more difficult and more considerable, the sense whereof may be this: Seeing there was a time when there was nothing but gross and comfortless darkness upon the face of the earth, what way came light into the world? which was the place where light dwelt at that time, and whence it was fetched? and whence came that orderly constitution and constant succession of light and darkness? Was this thy work? or wast thou privy to it, or a counsellor or assistant in it? or was it not done by me alone long before thou hadst a being?

(g) The clouds and rain also had been carefully observed, and the laws which governed them were among the inscrutable things of God: Who can number the clouds by wisdom? And who can empty the bottles of heaven? Job 38:37. The clouds seem to have been regarded as a solid substance capable of holding rain like a leather bottle, and the rain was caused by their emptying themselves on the earth. Yet the whole phenomena were considered to beyond the comprehension of man. The laws by which the clouds suspended in the air, and the reason why the rain descended in small drops, instead of gushing floods, were alike incomprehensible: Who also can understand the outspreading of the clouds, And the fearful thunderings in his pavilion? Job 36:29. For he draweth up the drops of water; They distil rain in his vapor, Which the clouds pour down; They pour it upon man in abundance. Job 36:27-28. He bindeth up the waters in the thick clouds, And the cloud is not rent under them. Job 26:8. (h) The sea had also attracted the attention of these ancient observers and there were phenomena there which they could not explain: Who shut up the sea with doors, continued...

16 Hast thou reached the fountains of the sea, And hast thou gone into the foundation of the deep? 17 Were the gates of death unveiled to thee, And didst thou see the gates of the realm of shades? 18 Hast thou comprehended the breadth of the earth? Speak, in so far as thou knowest all this! 19 Which is the way to where the light dwelleth, And darkness, where is its place, 20 That thou mightest bring it to its bound, And that thou mightest know the paths of its house? 21 Thou knowest it, for then wast thou born, And the number of thy days is great! - The root נב has the primary notion of obtruding itself upon the senses (vid., Genesis, S. 635), whence נבך in Arabic of a rising country that pleases the eye (nabaka, a hill, a hillside), and here (cognate in root and meaning נבע, Syr. Talmud. נבג, Arab. nbg, nbṭ, scatuirire) of gushing and bubbling water. Hitzig's conjecture, approved by Olsh., נבלי, sets aside a word that is perfectly clear so far as the language is concerned. On חקר vid., on Job 11:7. The question put to Job in Job 38:17, he must, according to his own confession, Job 26:6, answer in the negative.

In order to avoid the collision of two aspirates, the interrogative ה is wanting before התבּננתּ, Ew. 324, b; התבנן עד signifies, according to Job 32:12, to observe anything carefully; the meaning of the question therefore is, whether Job has given special attention to the breadth of the earth, and whether he consequently has a comprehensive and thorough knowledge of it. כּלּהּ refers not to the earth (Hahn, Olsh., and others), but, as neuter, to the preceding points of interrogation. The questions, Job 38:19, refer to the principles of light and darkness, i.e., their final causes, whence they come forth as cosmical phenomena. ישׁכּן־אור is a relative clause, Ges. 123, 3, c; the noun that governs (the Regens) this virtual genitive, which ought in Arabic to be without the art. as being determined by the regens, is, according to the Hebrew syntax, which is freer in this respect, הדּרך (comp. Ges. 110, 2). That which is said of the bound of darkness, i.e., the furthest point at which darkness passes away, and the paths to its house, applies also to the light, which the poet perhaps has even prominently (comp. Job 24:13) before his mind: light and darkness have a first cause which is inaccessible to man, and beyond his power of searching out. The admission in Job 38:21 is ironical: Verily!