A compass - Better as in the margin and Job 22:14 (see the note), i. e., the great vault of heaven stretched over the deep seas.

When he prepared the heavens, I was there - For there is no part of the creation of God in which wisdom, skill, contrivance, are more manifest, than in the construction of the visible heavens.

When he set a compass upon the face of the depth - Does not this refer to the establishment of the law of gravitation? by which all the particles of matter, tending to a common center, would produce in all bodies the orbicular form, which we see them have; so that even the waters are not only retained within their boundaries, but are subjected to the circular form, in their great aggregate of seas, as other parts of matter are. This is called here making a compass, בחקו חוג bechukko chug, sweeping a circle; and even this on the face of the deep, to bring the chaotic mass into form, regularity, and order.

When he prepared the heavens, I was there,.... Made, beautified, and adorned them; when he gave them their form, figure, magnitude, and motion; when he garnished them with the sun, moon, and stars; then was Christ present, not as a mere spectator, but as a co-worker; see Hebrews 1:10; and even the third heaven, the place and state of glorified saints, prepared for them from the foundation of the world, Matthew 25:34;

when he set a compass upon the face of the depth: or "compassed the waters with bounds", as Job says, Proverbs 26:10; or made the earth with the sea globular, which make one terraqueous globe: or "made a circle" (p); all around it, called the circle of the earth, on which he sits, Isaiah 40:22; this compass may design the vast expanse or firmament of heaven, which is stretched and drawn around the terraqueous globe as a canopy or curtain. Christ was with his Father on the first day's creation of the heavens; and on the second day, when the firmament was made, and was before them both.

(p) "describendo circulum", Montanus, Mercerus, Cocceius, Michaelis, Schultens.

But not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work:

"When He prepared the heavens, I was there,

When He measured out a circle for the mirror of the multitude of waters."

Again a sentence clothed with two designations of time. The adv. of place שׁם is used, chiefly poetically, for אז, eo tempore (Arab. thumm, in contradistinction to thamm, eo loco); but here it has the signification of place, which includes that of time: Wisdom was there when God created the world, and had then already long before that come into existence, like as the servant of Jahve, Isaiah 48:16, with just such a שׁם אני, says that He is there from the time that the history of nations received a new direction, beginning with Cyrus. הכין signifies to give a firm position or a definite direction. Thus Job 28:27 of Wisdom, whom the Creator places before Himself as a pattern (ideal); here, as Jeremiah 10:12; Psalm 65:7, of the setting up, restoring throughout the whole world. In the parallel member, חוּג, corresponding to שׁמים, appears necessarily to designate the circle or the vault of the heavens (Job 22:14), which, according to the idea of the Hebrews, as in Homer, rests as a half-globe on the outermost ends of the disc of the earth surrounded with water, and thus lies on the waters. Vid., Hupfeld under Psalm 24:2. This idea of the ocean girdling the earth is introduced into the O.T. without its being sanctioned by it. The lxx (καὶ ὅτε ἀφώριζε τὸν ἑαυτοῦ θρόνον ἐπ ̓ ἀνέμων) appears to understand תהום of the waters above; but תהום never has this meaning, ים (Job 9:8; Job 36:30) might rather be interpreted of the ocean of the heavens. The passage in accordance with which this before us is to be expounded is Job 26:10 : He has set a limit for the surface of the waters, i.e., describing over them a circle setting bounds to their region. So here, with the exchange of the functions of the two words; when He marked out a circle over the surface of the multitude of waters, viz., to appoint a fixed region (מקוה, Genesis 1:10) for them, i.e., the seas, fountains, rivers, in which the waters under the heavens spread over the earth. חקק signifies incidere, figere, to prescribe, to measure off, to consign, and directly to mark out, which is done by means of firm impressions of the graver's tools. But here this verb is without the Dagesh, to distinguish between the infinitive and the substantive חקּו (his statute or limit); for correct texts have בּחקו (Michlol 147a); and although a monosyllable follows, yet there is no throwing back of the tone, after the rule that words terminating in o in this case maintain their ultima accentuation (e.g., משׂמו אל, Numbers 24:23). Fleischer also finally decides for the explanation: quum delinearet circulum super abysso, when He marked out the region of the sea as with the circle.

When he prepared the heavens, I was there: when he set a compass upon the face of the depth:

8:27 I was there - As co - worker with my Father. Depth - Of that great abyss of water and earth mixed together, which is called both earth and water and the deep, Gen 1:2, when he made this lower world in the form of a globe.

a compass: or, a circle

27. when he set . depth-marked out the circle, according to the popular idea of the earth, as circular, surrounded by depths on which the visible concave heavens rested.

8:22-31 The Son of God declares himself to have been engaged in the creation of the world. How able, how fit is the Son of God to be the Saviour of the world, who was the Creator of it! The Son of God was ordained, before the world, to that great work. Does he delight in saving wretched sinners, and shall not we delight in his salvation?