Exposition of Job 8-10, Commentary on Job · Chapter 9 · Verses 5-10 · Verse 7
Verſe 7. Which commandeth the Sunne, and it riſeth not, and ſealeth up the ſtars.
And the inſtance which he makes in the heaven, ſtands (as heaven doth to earth) in a direct line of oppoſition to that which he gave about the earth. The earth in all the parts of it, is a ſetled, fixed body,…cut de natura terrae eſt immobolitas & q…es, ita de naturâ coeli ut ſemper moveatur Aquin. and therefore the power of God is clearly ſeen in cauſing it to move: but, the Sunne is a moveable body, a creature in continuall motion; and therefore the power of God is clearly ſeen in checking and ſtopping the motion of it. It cals for as ſtrong a hand to make the Sunne ſtand ſtill, as to ſhake and remove the earth. The ſtaying of that which naturally cannot but move, and the moving of that which naturally cannot but ſtand ſtill, require a like power: and that which ſtands as the earth doth, or moves as the Sunne doth, requires an Almighty power to move or ſtay it.
Which commandeth the Sun, and it riſeth not.
Which commandeth the Sunne] He deſcribes God in the poſture and language of a King, giving out commands. He commandeth, foreign Dixi…, illud dicere eſt cum poteſtate imperandi.God is the Soveraign of the Sunne. Yet the word in the Hebrew is no more, but he ſaith, or he ſpeaks to the Sunne; ſo Mr Broughton tranſlates, He speaks to the Sunne that it riſeth not: We, clearly to the ſenſe, He commandeth the Sun, becauſe the Word of God to the creature, is a Law or a Command upon the creature.
He commandeth the Sunne, and it riſeth not.
The phraſe implies an ordinary, or a common event. But when was there ſuch a thing as this? How rare are ſuch events? I may ask, Did the Lord ever command the Sunne that it ſhould not riſe? Or did ever any day appear, when the Sun did not appear? we may anſwer four or five waies.
Firſt,Non ad factum, ſed ad Dei potentiam refertur, qui, ſi velit, poſſit viciſſitudinem ortus & occaſus ſolis tollere. Olymp. Some conceive Job ſpeaks only of what God can doe (as in the former inſtance) not of what he ever did: He never actually gave out his command to the Sunne that it ſhould not riſe, but he hath power to doe it, if he pleaſeth. Many things are ſpoken of the power of God, as preſently done, which onelyonly are things poſſible for him to doe. That's a good interpretation of the place.
Secondly, We may carry it further, for when he ſaith, It riſeth not, we need not take it ſtrictly, as if the Sunne were ſtaid from making day at all; but, it may note any ſtop or ſudden diſappearing of the Sunne. The Sunnes riſing is the Suns appearing;Non oritur ſol. tantum eſt non apparet, nam & v…tas ſolis apparitio quedam eſt. Bold. and when the Sunne diſappeareth, or is hidden, it is to us, as if the Sun were not riſen. Thus God hath actually more then once, given out a command to the Sun, not to riſe. Lavater (in his comment upon this place) reports, that in the year 1585. March 12th, ſuch a darkneſſe fell upon the earth, that the fowls went to rooſt at noon, as if it had been Sunne ſetting, and all the common people thought the day of judgement was come. That of the Prophet is true in the letter, as well as in the figure (Amos 4.13.) He maketh the morning darkneſſe: And (Chap. 5.8.) He turneth the ſhadow of death into the morning, and maketh the day dark with night. The holy ſtory records one famous act of God commanding the Sunne to ſtand ſtill (Joſh. 10.12.) When Joſhua was in purſute of his enemies, he praied that the day might not haſten down: Sunne, ſtand thou ſtill upon Gibeon, and thou moon in the valley of Ajalon, And the Sunne ſtood ſtill, &c. Joſhua ſpeaks as if himſelf could command the Sunne, Sunne, ſtand thou ſtill; he talks to the Sunne, as to his ſervant, or childe, ſtand ſtill. It was indeed at the voice of Joſhua, but by the word and power of God, that the Sunne ſtood ſtill. So the Text reſolves, There was no day like that before it, or after it (no day ſo long as that) that the Lord hearkned to the voice of a man. So then, the Lord hearkned to the voice of a man, and then the S… hearkened to the voice of a man: Firſt, the Lord hearkned, and then the Sunne hearkned, that is, by a command from God at the requeſt of a man the Sunne ſtood ſtill.
Thirdly, It may be underſtood of ordinary eclipſes, which are diſappearings of the Sunne: and though they come in a courſe of nature, and are by naturall light fore-ſeen many years before they come, yet there is ſomewhat in them, which ſhould fill us with high thoughts of the power of God. And though an eclipſe of the Sun be no miracle, yet God once made, and can again make a miraculous eclipſe. When Chriſt the Sun of righteouſnes was ſhamefully crucified, the Sun in the heavens (as aſhamed to look upon that act (as from man) of prodigious cruelty and injuſtice) hid his face; and from the ſixth hour (that is,Dionyſius Areopagita. from high-noon) there was darkneſſe over all the Land unto the ninth hour; that is, till three in the afternoon, Matth. 27.45. This eclipſe was miraculous; firſt, becauſe it was the full of the moon. Which (as we receive from Antiquitie) cauſed a great Philoſopher (not knowing what was doing, or who was ſuffering at Jeruſalem) to cry out, Either the God of nature ſuffers, or the frame of nature diſſolves.
2. Becauſe it was univerſall (as ſome affirm) over all the world, or as others (which makes it more ſtrange) that it was only in the Land of Judea, all the world beſides enjoying the light of the Sunne at that time. Which miracle ſtands oppoſite to that in Aegypt, which was plagued with darkneſſe, when the Iſraelites in Goſhen enjoyed light; whereas then Judea, where the Iſraelites dwelt, was covered with darkneſſe, the reſt of the world enjoying light.
Fourthly, Some referre this ſpeech of Jobs to that particular plague of darkneſſe, for three daies in Aegypt (laſt mentioned) which they conceive was then freſh in memory, and ſo Job had reference eſpecially unto that, when he ſaith, He commandeth the Sunne, and it riſeth not. For though God at that time did not give a command to ſtop the Sunne from riſing upon all parts of the earth, yet he commanded the Sunne not to riſe upon that part; when his own people had light in Goſhen, the Lord charged the Sunne not to riſe upon the Aegyptians; This is a more diſtinct act of the power of God. For, as he ſpeaks, Amos 4.7. (to note the accurateneſſe as well as the power of God in his judgements) concerning the rain, I commanded the clouds (ſaith he) and I cauſed it to rain upon one City, and cauſed it not to rain upon another City: So the Lord can cauſe the Sunne, if he pleaſe, to riſe upon one Countrey, and not upon another; upon one Nation, and not upon another; upon one City, and not upon another. Thus we may underſtand it, He commandeth the Sunne, and it riſeth not upon one people, though it ſhineth upon others, according to the manner of that Aegyptian plague.
Laſtly, We may interpret it of any extraordinary tempeſtuous time, He commandeth the Sunne, and it riſeth not; that is, he makes ſuch ſtorms and tempeſts, and cauſeth ſuch vapours and clouds in the air, that the Sunne is mufled up, and is, as if it did not riſe. Such a day (he means it of any troubles and afflictions) we have deſcribed in the Prophet Joel (Chap. 2.2.) A day of darkneſſe, and of gloomineſſe, a day of clouds and thick darkneſſe, as the morning upon the mountains. But how is a day of darkneſſe as the morning? &c. The ſpeech intends thus much, that this darkneſſe ſhall ſpread it ſelf, as ſuddenly as the morning light ſpreads it ſelf upon the mountains, which being higheſt, are bleſt and gilded with the firſt iſſuing raies of the riſing Sunne. God is ſaid to command the Sunne not to riſe, when he vails and masks the face of the Sunne with ſudden clouds, as if there were no Sunne at all but clouds. Paul in his voiage to Rome, was under ſuch a tempeſt, and the Text ſaith, That neither Sunne nor ſtarre for many daies appeared (Act. 27.20.) they were as if the Sunne had not riſen for many daies. Such ſtormy gloomy weather God can make, (Ezek. 32.7.) When I ſhall put thee out, I will cover the heaven, and make the ſtars thereof dark, I will cover the Sunne with a cloud; that is, I will put a black vail or cloak upon the heavens, that the Sunne ſhall not put out any light, when I put them out; when I extinguiſh thee, I will (for a time) extinguiſh the Sunne alſo. The conſtellations of heaven are often expreſſed ſympathizing with the diſpenſations of God on earth, Iſa. 13.10. Joel 2.31. Mat. 24.29. He commandeth or ſpeaketh to the Sun. Obſerve hence.
Firſt, The bare word of God is a command.
Os in Scriptura pro voluntate ſaepe accipitur, ſignificat enim locutionem, locutione enim homines quid volunt manifeſtant. foreign.He ſpeaks to the Sunne, and it riſeth not. The Apoſtle uſeth that word about the creation of light, 2 Cor. 4.6. The Lord who commanded light to ſhine out of darkneſſe, hath ſhined in our hearts: the Greek is, The Lord who ſpake light out of darkneſſe, which we tranſlate, The Lord who commanded the light out of darkneſſe. The words of God are Laws, and therefore the ten Commandments, that part of the word which carries the name of commands from all the reſt, is yet called, The ten words of God. The Greeks call the ten Commandments, the Decalogue, or the ten words; ſo many words, ſo many commands. The devil ſeems to acknowledge this great power of God (only that he might abuſe it) in Chriſt, that his word was a command, If thou be the Sonne of God (Mat. 4.3.) command that theſe ſtones be made bread: The Greek is, If thou be the Sonne of God speak to theſe ſtones that they become bread, or speak theſe ſtones into bread: he would take that as a proof of his Divinity, If thou be the Sonne of God; doe this; God can doe this, his Word is a command to all creatures, for whatſoever he impoſeth upon them, they muſt ſubmit to it, therefore doe thou ſo likewiſe, ſpeak to theſe ſtones, or command theſe ſtones to become bread.
It ſhould be matter of comfort to us, while we remember that every word of God is a command upon all creatures, He hath made a decree which ſhall not paſſe (Pſal. 148.6.) The Hebrew is only, a word which ſhall not paſſe, his word is a decree, which none ſhall reverſe.
Secondly, As from the former clauſe [He commandeth the Sun] we learn, that every word of God is a command: ſo from that which followeth [and it riſeth not.] We may learn,
That, every creature obeies the command, and ſubmits to the will of God.
Men often ſpeak, and ſpeak in the higheſt language of commanding, and yet the thing is not done; but whatſoever the Lord ſpeaks, is done. Every thing hath an ear to hear his voice, who made both voice and ear, Pſal. 148.8. Fire and hail, ſnow and vapour, ſtormy winde fulfilling his Word. Senſleſſe creatures act at Gods command, and goe upon his errand, They fulfill his Word. The Lord ſent a meſſage unto Hezekiah, to aſſure him that his ſickneſſe was at his command, becauſe the Sunne was, (2 King. 20.9, 10.) Shall the ſhadow goe forward ten degrees, or goe backward ten degrees in the diall of Ahaz? either way (ſaith the Lord) I can doe it; either way, as thou ſhalt ask a ſign, it ſhall be done. And Hezekiah anſwered, It is a light thing for the ſhadow to goe down ten degrees, but let the ſhadow return backward ten degrees. Yet he knew the Lord did not offer him a light thing in either, when he ſaid, Shall the Sunne goe forward or backward. The Sunnes going forward was within a degree, as great a matter as it's going backward; but Hezekiah cals it a light matter, in regard of common apprehenſion and obſervation. The Sunnes motion is naturally forward, and though it ſhould mend it's pace, many would not much regard it; but all would ſtand and wonder at a retrograde motion, or at the Sun going backward. Hence Hezekiah cals it a light matter for the Sunne to goe forward comparatively to it's going backward. And from either the Lord would teach Hezekiah that the creatures will doe what he bids them, even the Sunne will move miraculouſly at his Word. How great a rebuke will it be to man, if he move not at the command of God, and as God commands? Shall the Lord ſay to the Sunne, Riſe not, and it riſeth not; and ſhall he ſay to man, Swear not, and he will ſwear, pray, and he will not pray: ſhall the Lord have better obedience from creatures without life then from man, who hath not only life but reaſon? or from Saints, who have not only reaſon but grace? They who have grace give not ſuch univerſal obedience as things without life: for though there be a part in them active to obey, yet there is a part in them backward to all obedience. Let it ſhame us that there ſhould be any thing in us (who have life, reaſon and grace) reſiſting, or not readily complying with all the commands of God, when the Sunne, which hath not ſo much as life, obeies his voice, He commandeth the Sun, and it riſeth not.
Thirdly, Obſerve from the manner of this ſpeech.
That, The Lord hath a negative voice upon the motion of all creatures.
He commandeth the Sunne, and it riſeth not. It is a royall Prerogative that the Lord commands the Sunne to riſe, but that the Lord hath a power to ſtay the Sun from riſing, lifts up his Prerogative to the higheſt. In all diſputes about power, his is reſolved to be greateſt, who hath the negative voice, wch checks and ſuperſedeats all others. This is the Prerogative of God; he can ſtay the motion of the Sun, and of man. The Sun dares not do his office to the day, nor the ſtars to the night, if the Lord ſay, No. The Sun is deſcribed, Pſal. 19.5. like a bridegroom comming out of his Chamber, dreſt and prepared, and as a Giant rejoycing to runne his race; but though the Sunne be thus prepared, and dreſt, and ready, yet if the Lord ſend a writ, and a prohibition to the Sunne to keep within his chamber, he cannot come forth, his journey is ſtopt. Thus alſo he ſtops man in his neereſt preparations for any action. If the Lord will work, who ſhall let it? Iſa. 43.13. That is, there is no power in heaven or earth which can hinder him. But if the Lord will let, who ſhall work? neither Sunne, nor ſtars, nor men, nor devils can work, if he forbid them. The point is full of comfort. God tels Abimelech in the caſe of Sarah, Abrahams wife, whom he took into his houſe, I know that thou didſt it in the integrity of thy heart, but I with held thee, and I ſuffered thee not to touch her (Gen. 20.6.) And when Laban purſued Jacob with hard thoughts againſt him, and ſtrong reſolutions to deal harſhly with him; The Lord gave a negative voice, (Gen. 31.24.) Take heed that thou speak not to Jacob either good or bad. Laban had not the uſe of his own tongue; He could not speak either good or bad. Not good or bad! Was there any hurt for Laban to ſpeak good to Jacob? And the ſtory tels us, that Laban ſpake many words, and ſome bad enough to Jacob, charging him with a double theft. Firſt, for ſtealing himſelf away (verſ. 27.) Wherefore didst thou ſteal away from me? Secondly, for ſtealing his Idols (verſ. 30.) And now though thou wouldeſt needs be gone, becauſe thou longeſt ſore after thy fathers houſe, yet wherefore haſt thou ſtoln away my gods? Foul language all, though God charged him not to ſpeak a bad word to Jacob. For anſwer know, We muſt reſtrain that reſtraint to the point of bringing Jacob back again, Thou ſhalt not ſpeak either good or bad to him, to ſtop or turn him from his way, thou ſhalt uſe no threatnings to bring him back to thee, no, nor any promiſes or allurements: thou ſhalt make no offers of better entertainment to winne him to thy ſervice, which was the thing he ſo much deſired. Good and bad are the two terms of all that can be ſpoken, and where the utmoſt extreams of ſpeaking are forbidden, all ſpeaking to that purpoſe is forbidden. When the ancient people of God were few in number, yea, very few, and ſtrangers in the land, when they went from one Nation to another, from one Kingdome to another people, one would thinke, that all the world would have been upon them; but here was their protection, God had a negative voice (Pſal. 105.15.) He ſuffered no man to doe them wrong. Many had (as we ſay) an aking tooth at the people of God, their fingers itcht to be dealing with them, and the text ſhews four advantages the world had againſt them: Firſt, They were few. Secondly, Very few. Thirdly, Strangers. Fourthly, Unſetled. What hindered their enemies? It was the Lords negative voice. He reproved Kings for their ſake, ſaying, Touch not mine anointed, and doe my Prophets no harm. We ſee an inſtance of this (Gen. 35.5.) when Jacob and his family journeyed, the terrour of God was upon the Cities that were round about them, and they did not purſue after the ſonnes of Jacob: They had a minde to purſue after them, to revenge the ſlaughter of the Sichemites, but God ſaid, Purſue not, and then they could not purſue, they muſt ſtay at home. And when his people the Jews were ſafe in Canaan, he encourages them to come up freely to worſhip at Jeruſalem, by this aſſurance, No man ſhall deſire thy Land, when thou ſhalt go up to appear before the Lord thy God, thrice in the year (Exod. 24.34.) God can ſtop not only hands from ſpoiling, but hearts from deſiring. Our appetite, whether concupiſcible or iraſcible, is under his command, as well as our actions. The Prophet aſſerts this by way of queſtion (Lam. 3.37.) Who is he that ſaith, and it cometh to paſſe, when the Lord commandeth it not? That is, if the Lord doth not concurre, if the Lord vote againſt the ſaying or command of any man in the world, what he ſaith ſhall never come to paſſe.
We ſhould conſider this to help our faith in theſe times. God hath a negative voice upon thoſe counſels and concluſions, which are carried with one conſent of men, And the wrath of man ſhall either turn to his praiſe, or all that is beyond that, he will ſtop, the remainder of wrath (namely, ſo much as remains over and above what turns to the praiſe of God) ſhalt thou restrain, Pſal. 76.6. The ſword is in motion amongſt us, even as the Sunne, and the ſword ſeemeth to have received a charge to paſſe from one end of the Land to the other; yet a counter-command from God will ſtop this ſword from going on. If he ſpeak to the ſword, the ſword ſhall wound no more. We may entreat the ſword to wound no more, as they (Jer. 47.6.) cried out, O thou ſword of the Lord, how long will it be ere thou be quiet? put thy ſelf into thy ſcabbard, reſt and be ſtill. The anſwer was, How can it be quiet, ſeeing the Lord hath given it a charge againſt Askelon? &c. Our anſwer might be (changing place) the ſame, How can it be quiet, ſeeing the Lord hath given it a charge againſt England? A word from God draws, and a word from God ſheaths the ſword. He that commands the Sunne, and it riſeth not, can command the ſword, and it ſmiteth not, the fire and it burns not, the water and it drowns not, the Lions and they devour not. How happy are they who ſerve the Lord over all!
Obſerve fourthly; ſeeing, He commandeth the Sunne, and it riſeth not.
That, The daily riſing of the Sunne, is an act of grace and favour to the world.
The Sunne doth not riſe alone of it ſelf, it is the Lord (as we may ſay) that helps it up every morning. Therefore it is ſaid (Mat. 5.45.) He makes his Sunne to riſe; His Sunne, mark how Chriſt ſpeaks of the Sunne, as Gods own, that Sunne which he can either cauſe to riſe, or not to riſe, cauſe to riſe upon one people, and not upon another, He makes his Sunne to riſe; there is an act of common grace in making it to riſe upon any, eſpecially in making it to riſe upon all, upon the evil, and upon the good, Mat. 5.41. That God makes the Sunne riſe to give them light, who uſe their eyes onelyonly to rebell againſt the light, how admirable is it?
Laſtly, As to the ſpeciall aim of Job, we ſee what a proof we have of the omnipotency of God, He is great in power, and mighty in ſtrength; Why, becauſe he can ſtop the Sunne? He that can ſtay the Sunne, what can he not doe? We ſay to men that attempt impoſſibilities, Climb up to the Moon; it is more to ſtay the Sun, than to climb the moon. And if the Lord be able to overcome this difficulty, what difficulty can he not overcome? Here's a clear proof of the infinite power and wiſdome of God,Qui efficit noctem & diem, nam donec oritur ſol eſt, nox & adveniente die quaſi obſignatae occultantur ſtellae Ju…. He ſpeaks to the Sunne, and it riſeth not. And He ſealeth up the ſtars.
The Sunne is the light of the day, the ſtars the light of the night. He ſealeth up the ſtars. Some take it to be a Periphraſis, or a deſcription of night and day, becauſe till the Sunne riſeth it is night, and when day appears, the ſtars are ſealed up, or diſappear: The Sun riſeth, and the ſtars are obſcured, we ſee them not: So the former clauſe, He commandeth the Sun, and it riſeth not, is a deſcription of the night; and this later, he ſealeth up the ſtars, is a deſcription of the day. The plain ſenſe of both being this, He maketh both night and day.
Secondly (ſay others) This ſeal is ſet upon the Sunne, in behalf of the ſtars, He ſealeth up the Sunne for the ſtars; that is,Pro ſtellis ſignavit (…ſolem) ſignaculo, quaſi in favorem ſtellarum Deus continet ſolis splendorem in altero Haemiſpherto. Cajet. in favour of the ſtarres; that the ſtarres might ſometime appear in their luſtre and glory to the world; he keepeth the Sunne from appearing.
But (as we tranſlate) we may better keep the ſeal upon the ſtars, He ſealeth up the ſtars.
And ſo, ſealing may import either of thoſe two things.
Firſt, The ſafe cuſtody of the ſtars, He ſealeth up the ſtars; that is, he preſerveth the ſtars in their orbs, in the places where he hath ſet them, they ſhall never drop out. Sealing is often uſed for aſſurance and ſafe-keeping. Darius (Dan. 6.Anrulos non tam o…natus quam cuſtodiae gratia olim inventos di…it. Macrobius l. 7. Saturn. c. 3.) ſealed the ſtone upon the den of Lions, that ſo Daniel might not be reſcued or fetcht out from the danger. The Jews, that they might keep Chriſt faſt enough, ſeal'd the ſtone of the ſepulchre, wherein his body was laid (Mat. 27.) And in a ſpirituall ſenſe, the ſealing of the Spirit, is to make the ſoul ſafe in the love and favour of God. A ſoul that is ſealed by the Spirit of God, is ſecured of the love of God, and ſhall never drop out of his heart. So, He ſealeth up the ſtars, is, He makes the ſtars firm and faſt in their Sphears. But rather,
Secondly, Sealing is for ſecrecie, or for the hiding of a thing from the ſight of others: So in the ſealing of letters, that they be not ſeen, and of treaſures, that they be not ſtoln or taken away, Deut. 32.34. Job 14.17. Thus the Lord ſeals up the ſtars,Clauſae videntur, cum non videntur. Stellae & omnia coeli lumina, vetur characteres quidam efficiunt librum. Pined. when he clouds or obſcures the ſtars, and will not let them be ſeen. Some make it an alluſion to a book. The heavens are a great volume, wherein many truths of God are written, his name is there; and the ſtars are as ſo many characters or letters of his Name. He often ſeals up this great volume, and ſo blots theſe letters that no man can read or diſtinguiſh them.
Thirdly, The meaning of, He ſealeth up the ſtars, may be taken thus, He keeps in, and cloſes up the vertue and influences of the ſtars; he ſtops thoſe treaſures, which uſually come down from the ſtars upon the earth. Naturall Philoſophy teaches us, that all the fatneſſe and fruitfulneſſe of the earth, is convaied from the heavens. Heaven nurſes and ſuckles the earth: and if the Lord pleaſe he can dry up thoſe breſts, ſeal up thoſe influences, ſtop thoſe ſecret workings which the heavenly bodies have upon the earth. Obſerve hence.
That the influences of the heavens are in the hand of God, to let them out, or ſtay them as he pleaſeth.
As he can ſeal up the ſpirituall treaſures of heaven, that the ſoul ſhall receive no light, comfort or refreſhing from them in ordinances; ſo he ſeals up the naturall influences of the heavens, that the earth and the fruits of it here below ſhall receive no quickning, no refreſhing from them. And the earth languiſhes when the Lord ſuſpendeth and ſealeth up the naturall influences of heaven, as the ſoul languiſheth, when the Lord ſtops up the ſpirituall influences of heaven, when he ſeals up that ſtar of Jacob, that dayſtar from on high, Jeſus Chriſt.
What we hear of God in naturall things, ſhould keep us in continuall dependance upon him for ſpirituals; he ſeals with the comforts of his own Spirit, and he ſeales up all comforts from our ſpirits.