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Job seems to mean that man cannot transcend his origin. He comes from the frail, imperfect, human stock; how, then, can he be expected to manifest the traits of perfection and immutability? Job's question and the difficulty it contains may be applied in various ways.

I. EVOLUTION. We are not now concerned with the scientific aspect of the question of evolution. That must be determined by the men of science. But there is a religious aspect of it that calls for attention, because some are dismayed as though evolution had banished God from his universe. Now, if this idea of the world is set forth as a substitute for the theological conception of creation and providence, it is removed from its rightful sphere and made to trespass on a foreign domain, where it cannot justify the claims of its supporters. There it is confronted by Job's question, "Who can bring a clean thing out of an unclean?" Evolution signifies a certain kind of progress. But the cause must be equal to the effect. It is contrary to the very law of causation that dead matter should produce life, and that the merely animal should produce the spiritual human being. For every elevation and addition a corresponding cause is needed. If the unclean ape were the ancestor of a saint, something must have been added that was not in the ape. Whence was this? It must have had a cause. Thus we may see that evolution requires the idea of the Divine, not only at the primal creation, but throughout the process.

II. HEREDITY. Men inherit their parents' characters. The man who is not the heir of any estate is yet perforce an heir of the most real kind of property. Now, the past of our race is stained with sin, steeped in iniquity. It is not to be supposed that the succeeding generations will be spotless. Moral guilt cannot be charged till the individual soul has chosen evil, and consented to sin in its own freedom. But the degradation of evil tendencies is in us from our birth. Men are shapen in iniquity and conceived in sin (Psalm 51:5).

III. REDEMPTION. This is offered by God. It cannot come from man. No sinful man could redeem his brethren. To do this would be to bring the clean out of the unclean. We must have a sinless Redeemer. Moreover, as sin has lowered the whole of life, there is need of a perfect Man to raise the type of the race. Even this would not be enough, for the great work is not to set an example, but to transform the world. None but God who created it can do this. Thus we need what we have in Christ - a sinless, perfect Man, who is also the only begotten Son of God.

IV. REGENERATION.

1. In the individual man. He must first be regenerated. All prior attempts at goodness fail. Really clean words cannot come out of a foul heart. Clean deeds must spring from a clean soul. All the corrupt man's conduct is besmirched with the filth of his own inner life. He must be pure in heart in order to live a truly pure life. The sinner must have a new heart before he can live a new life.

2. In Christian work. He who would lead others from sin must first forsake sin himself. The reformer must be a reformed man. The missionary must be a Christian. To do good we must first be good. - W.F.A.

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KJV: Who can bring a clean thing out of an unclean? not one.

WEB: Who can bring a clean thing out of an unclean? Not one.