Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 29-31
JOB, Chap. 36. Verſ. 29, 30, 31.
29. Alſo, can any underſtand the ſpreadings of the Clouds, or the noiſe of his Tabernacle?
30. Behold, he ſpreadeth his light upon it, and covereth the bottom of the ſea.
31. For by them he judgeth the people, he giveth meat in abundance.
ELihu having ſpoken of the wonderfull work of God in forming and ſending rain in the two former verſes, ſpeaks next of the Clouds, which are as veſſels containing the rain, and in which the rain is carried and conveighed up and down the world for the uſe of man, or for thoſe ſervices, to which God hath appoynted it. He begins with a denying Queſtion: Verſ. 29. Alſo, can any underſtand the ſpreading of the Clouds?
As if he had ſaid, To what I ſaid before, I adde this, Here is another ſecret in nature, Can any underſtand the ſpreading of the Clouds? He doth not ſay, can vulgar ignorant and unlearned perſons underſtand, but can any? Can the wiſeſt? can the moſt learned? Can the beſt ſtudied Philoſophers underſtand the ſpreading of the Clouds? Can they underſtand? That is, they cannot underſtand.
But have not men, eſpecially learned men, underſtanding enough to aſcend the clouds, and diſcover the nature of them? Surely their underſtandings are very mean, or very much clouded, who underſtand not what the ſpreading of the clouds meaneth.
I anſwer, though Elihu's queſtion hath a negation in it, yet not a total negation, … doth not exclude the underſtanding of men wholly out of … cl…uds; he only denieth man a full underſtanding of all thin… … …ch concern either the nature or motion of the clouds. Wh… … underſtand much about the ſpreading of the clouds, but they cannot underſtand all. The beſt of godly men unde…ſtand not much, or ſee but a little way into ſpiritual things: And the wiſeſt of worldly men do not, cannot, ſee all in natural things. Can any underſtand The ſpreading of the Clouds?
foreign Expanſiones vel differentias nubium, cum aliae ſteriles ſint, aliae pluviam, aliae grandinem mit…ant; Sed reclius expanſiones vertitur. Merc:Here are, Firſt, the Clouds; Secondly, the ſpreading of them. The word which we tranſlate, ſpreading, hath a two-fold ſignification: Firſt, (with the alteration only of a poynt upon one letter) it ſignifieth The difference of things in any kinde: And then the Text is read, Can any underſtand the difference of the Clouds, that is, the variety that is among the clouds. The clouds are not all of a likeneſs, nor all of a bigneſs; there are clouds of many ſorts and ſizes: there are clouds which breed ſnow, and clouds which breed haile, clouds which breed raine, and clouds which breed thunder and lightning. Some clouds are empty, called clouds without raine or water, (Pro. 25.14. Jude, v. 12.) and other clouds are full of water: There is a difference alſo of clouds as to our ſight and view, ſome are black, ſome white, ſome red, ſome are greeniſh, others paliſh clouds, from which various colours and appearances, Prognoſticks are made of the change of weather, as Chriſt told the Phariſees (Mat. 16.2, 3.) Naturaliſts obſerve very many differences in the clouds, nor is it without wonder, that the clouds which are made all of one matter (vapours drawn from below) ſhould produce ſuch and ſo many different effects, that (according to this reading) we have reaſon to put the queſtion, Who can underſtand the differences of the Clouds? We read it, and that well and full to the Hebrew Text, Who can …nderſtand the ſpreading of the Clouds, or their expanſion?
The moſt cunning and knowing men in the myſteries of nature, ca…not either tell how far the clouds will ſpread, or to what poynt and part of the world they will convey their water, and (as I may ſay) unburden themſelves. Thus the words refer back to the two former verſes. The Clouds are ſpread as a Curtain, or as a piece of Tapeſtry, or as a mighty Canopy; Who can underſtand the ſpreading of them? The ſpreading of them; Firſt, as they carry raine; or, Secondly, the ſpreading of them (as ſome expound the place) as they convey the Lightening, which the Scripture ſaith, (Math. 24.27.) Paſſeth from one end of heaven to the other, from the Eaſt to the Weſt; who knoweth how far the Lightning will ſpread in the Clouds? Thus ſome connect it with the following verſe. Who can underſtand the ſpreading Of the Clouds?
There is a ſpecial derivation of the word rendred Clouds, foreign nubes a denſitate eſt craſſamentum a…is. foreign vel a foreign ſtillare, vel a foreign cadere.from the Hebrew, Greek, and Latine, all pretending to the nature of the Clouds: The Hebrew word properly noteth the thickneſs or groſsneſs of the Clouds; the Greek word noteth the dropping nature of the Clouds, being derived from a roote which ſignifie…h to drop, or (which is near the fame) to deſcend, the roote word ſignifying to fall; the Latine word is taken from covering, becauſe the Clouds mask or cover the face of Heaven, and often hide and ſcreine the ſhining of the Sun from us.
Now becauſe Elihu is upon a work of nature, and inſiſts upon it all along in the next Chapter; I ſhall therefore to clear the matter, propoſe and anſwer three Queſtions concerning the Clouds.
Firſt, What is a Cloud, or what is the nature of the Clouds? A cloud is a moist vapour drawn up from the earth or water by the heat of the Sun into the middle region of the Aire (as Naturaliſts divide the Aire) where being by the coldneſs of the place congealed, and as it were knit together, it hangeth and continueth there, till it be broken up at the diſpoſe of God, and ſent down for the comfort or correction of man in raine, ſnow, haile, &c. The clouds of heaven derive their pedigree from the moiſture found on earth, and to the earth they return their moiſture.
Secondly, Seeing the Clouds are ſuch mighty bodies, and contain (as I may ſay) whole ſeas of water in them, and water, being a heavy body, naturally deſcends or tends downward (as all heavy things do) it may be queſtioned (and indeed it is a wonder) how thoſe Clouds are k…pt aloft in the Aire? how comes it to paſs that ſuch heavy bodies, ſuch floods of water do not preſently fall violently, and at once ſhed themſelves down upon, and overwhelme the earth? To that I anſwer,
Firſt, Some ſay the Clouds are kept up by that natural inbred heat or warmth which is included in them; or that they are kept up by the ſuperiour heat of the Sun, and Stars, which firſt drew them up.
Secondly, Others ſay, theſe mighty Clouds are held up by the wind; which keeping them in perpetual motion, they fall not, they deſcend no…, but according to a divine order, by which they are diſpoſed of to ſeveral uſes.
Thirdly, Others aſcribe it to the hollowneſs or ſpungineſs of their nature, which receiving and taking in the thin aire, they are more eaſily kept up.
But when we have ſearched to the utmoſt for reaſons in nature, we muſt riſe higher, and reſolve the queſtion according to Scripture and divine Philoſophy, into the power and will of God. The holding up of the Clouds is Gods work as well as the raiſing of them up; He gave this law or command unto the Clouds in the day of their creation, that they ſhould not fall down nor diſtill a drop, but by his own commandement and appoyntment. Thus we find it expreſſed by Moſes in his deſcription of the crea…ion, (Gen. 1.6.) Let the firmament (that is,Zanch: de operibus dei, …. 2. c. 1. the aire, the inferiour aire next to the middle region) divide the waters from the waters. Here is a divine ſanction; there are waters above, and waters below; And ſaith God, Let the firmament divide the waters from the waters; that is, thoſe waters that are drawn up into Clouds in the aire, a proviſion for Raine, &c. let them be kept above, and divided from the Sea and waters that dwell below. Thus there was a Law at firſt to keep quarter, as I may ſay, between thoſe waters. And Solomon ſpeaking of the eternal Son of God, of his co-eternity with the Father, brings him (under the name of Wiſdome) ſpeaking thus of himſelf; I was with him (when he did this and that, and among the reſt, Prov. 8.28.) When he eſtabliſhed the Clouds above; that is, when God made a Decree that the Clouds ſhould ſtay above, and not come down but at his call. So 'tis expreſſed (Job 26.8.) God bindeth up the waters in the thick Cloud, and the Cloud is not rent under them. 'Tis not of it ſelf that the Cloud (having ſuch a weight in it) doth not rent and break, but, ſaith God, it ſhall not. (Pro. 30.4.) He hath bound the waters in a garment. But what is the garment? His own decree and pu…poſe is the garment which bindeth up the waters. For as the waters of the Sea are bounded by the Decree of God (Job 38.11.) So likewiſe the waters in the aire are bound up by his Decree (Pſal. 148.4, 6.) Praiſe him ye heaven of heavens, and ye waters which are above the heavens; he hath eſtabliſhed t…em for ever, and hath made a decree which ſhall not paſs. He hath eſtabliſhed the waters which are above the heavens, aſwel as the waters below the heavens; he hath eſtabliſhed them by a decree (like that of the Medes and Perſians) which ſhall not be diſanulled. So then, here's the anſwer to this ſecond queſtion, How it comes to paſs, that the Clouds containing ſuch floods of water (which is an heavy body▪) do not deſcend and overwhelm the earth? This is by the power and decree, or by the powerful decree of God, who hath cauſed ſuch a weak and thin ſubſtance, as the Clouds, made up only of Vapours, to hold thoſe mighty waters cloſe, and keep them priſoners, that not a ſpoonful ſhall ſhed forth till himſelf pleaſeth. The Clouds, as ſome have well expreſſed it, are like ſpunges filled with water, and till God layeth his hand upon the Clouds (that is, till he gives a word) and as I may ſay, ſqueezeth or preſſeth them by his providence (as we ſqueez a ſpung full of water) the waters fall not. Thus we ſee the reaſon, why Elihu makes ſo great a matter of the ſp…eading of the Clouds, and why the waters fall not preſently together, nor preſently drop out of them, but in their ſeaſon.
A third Querie concerning the Clouds may be this; Why are they placed above? What is their uſe?
I anſwer, The uſe of the Clouds may be conſidered two ways; firſt, there is a natural, ſecondly, a ſpiritual uſe of them.
Firſt, there is a natural uſe of them, and that is twofold.
Firſt, That they may contain water in a readineſs to moiſten and fatten the earth: Stores and treaſures of rain are kept in them to ſupply the neceſſities of all earthly creatures.
Secondly, The natural uſe of the Clouds is, to attemper the the heat of the air, and to be as a Curtain, or Screen between us and the Sun. If the Sun ſhould alwayes ſhine fully upon the earth, we were not able to abide it; but the Clouds coming between, do exceedingly qualifie and moderate the heat and fierceneſs of the Sun. Theſe, beſides others, are their natural u…es.
And if we look into the Scripture, we ſhall find many ſpiritual and gracious uſes, for which God hath made the Clouds.
Firſt, God hath ſet his Bow in the Clouds, as a token of his favour unto mankind, as a token of his general favour, that he will not drown the world again (Gen. 9.14, 15.) And it ſhall come to paſs, when I bring a Cloud over the Earth, that the Bow ſhall be ſeen in the Cloud; and I will remember my Covenant which is between me and you, and every living creature of all fleſh; and the waters ſhall no more become a flood, to deſtroy all fleſh. This is alluded to by the Prophet (Iſa. 54.9.) as a token of the ſpecial favour of God to his People, that he will never break Covenant with them. When Believers ſee his Bow in the Cloud, they may be as well aſſured, that they ſhall be freed from a deluge of wrath, as that the world ſhall not be overwhelmed again with a deluge of waters.
Secondly, We find the Lord making uſe of a Cloud, or uſing the miniſtery of a Cloud, in a g…acious way, for the conducting of his People out of Egypt quite through the Wilderneſs unto Canaan. That I grant was more than an ordinary Cloud, and lower and nearer the earth than uſually Clouds are, yet it was doubtleſs of the ſame nature with other Clouds (Exod. 13.21. Neh. 9.19.) And therefore, when the P…ophet would aſſure the Church of guidance and protection, he tells them (Iſa. 3.5.) The Lord will create upon every dwelling place of mount Sion, and upon her aſſemblies, a Cloud and Smoak by day, and the ſhining of the flaming Fire by night: for upon all the glory ſhall be a defence. And we at this day, may make this ſpiritual uſe (acco…ding to Scripture) of the Clouds, which we behold, as to mind us how the Lo…d both protected and guided the People of Iſrael through the wilderneſs, ſo to aſſure us that he will protect and guide us through the World. Chriſt is this Cloud, a covering protecting Cloud unto his Church; and we may ſweetly meditate upon him, not only when we behold the Sun, but as often as we behold the clouds.
Further, As Chriſt ſerves his Church like a Cloud, ſo the Clouds have done and ſhall do many ſervices to Chriſt. A b…ight Cloud overſhadowed Chriſt in his transfiguration (Mat. 17.5.) A Cloud received him out of the Apoſtles ſight at his aſcenſion (Act. 1.9.) and he ſhall come again in the Clouds to judgment Mat. 24.30. Luke 21.27.) He is alſo repreſented) ſitting upon a white Cloud (Rev. 14.14.
Thirdly, The ſpirit of God gives us another gracious uſe of, and meditation upon the Clouds; that as often as we ſee thick and black Clouds, which threaten a grievous ſto…m, ſcattered, and the air cleared, this ſhould put us in mind of the abundant grace of God pardoning our ſin (Iſa. 44.22.) I have blotted, as a thick Cloud, thy tranſgreſſion, and as a Cloud thy ſins. Falſe and faithleſs Miniſters are called Clouds without water (Jude v. 12.) And the faithful Miniſters of the Goſpel, flee as a Cloud to water Souls, as the converted Gentiles are ſaid, to flee as doves to the windows (Iſa. 60.8.) There are not only natural but ſpiritual uſes and improvements to be made of the Clouds, as often as we behold them; and the Scripture in many places, leads and points us to ſuch meditations. It is ſaid of Luther, that once beholding a great Cloud, that promiſed, or had a great appearance of rain, in a time of drought, blown away and diſpelled, without yeelding one drop of rain to refreſh the earth; he turned to ſome of his friends, and ſaid, Such are the Promiſes of the world. Men, ſaid he,Tales ſunt promiſſiones mundi. make great and fair promiſes, pretending much good, and good-will to thoſe to whom they are made, which yet vaniſh and come to nothing; and concluding his obſervation upon the deceitful appearance of the Cloud, added the words of Solomon (Prov. 25.14.) Who ſo boaſteth himſelf of a falſe gift, is like clouds without rain. Such eſpecially are all falſe teachers, they, if any, boaſt themſelves of a falſe gift, that is, they either pretend to a gift which they have not, or they pretend their gift is of Chriſt, when it is not; theſe are like Clouds without rain, or (as the text in the Epiſtle of Jude, even now mentioned) calls them, they are Clouds without water, carried about of winds, that is, which way ſo ever the wind of outward reſpects and advantages bloweth, they are carried.
So much for anſwer to thoſe three queſtions about the Clouds. Who can underſtand the ſpreading of the Clouds?
Hence note; Firſt, Even natural things exceed the reach of mans underſtanding.
How much more do ſpiritual things, the myſteries of Grace! Nichodemus was a knowing man, a Maſter in Iſrael, yet how ſimply did he ſpeak when Chriſt propoſed to him, and preſented him with the neceſſity of a new-birth! Nor hath a natural man a clearer inſight in any other Goſpel myſtery (1 Cor. 2.14.) The natural man receiveth not the things of God, neither can he know them, becauſe they are ſpiritually diſcerned. But he that is ſpiritual judgeth (or diſcerneth) all things; that is, he hath a principle of ſpiritual underſtanding, whereby he is able to make a right judgment of all things neceſſary to his own edification and ſalvation.
Again; If the natural things which God hath made (the ſpreading of the Clouds) exceed our underſtanding, then how much more doth God himſe…f who made them!
Who can underſtand the ſpreadings of God? the immenſity of God? the eternity, the omnipotency, the infinity of God? That's the thing Elihu chiefly aimes at in all this diſcourſe. While he poſeth Job, and all men, in the natural works of God, he would convince Job, and all men, that neither he was, not any man is able to comprehend the equity and righteouſneſs of his proceeding in the darker wayes of Providence. And this he did, becauſe Job had too often (upon the matter) called God to anſwer, asking why it was ſo? inſtead of a ſilent ſubmiſſion to what he did not underſtand, nor could ſee the reaſon of.
Further, conſider this particular in nature, The ſpreading of the Clouds. We ſee the Clouds every day, and we ſee their ſpreadings, that's common and obvious to the eye; yet (ſaith Elihu) who can underſtand theſe ſpreadings? There is a greater latitude in the Clouds than we imagine; and if we cannot fully underſtand the things which we ſee, how can we underſtand what we ſee not? Who apprehends the true greatneſs of the Clouds, the greatneſs of the Moon, the greatneſs of the Stars, the greatneſs of the Sun; all which our eyes behold? We can neither underſtand by our eye, nor by the rules and reports of the greateſt Astronomers, the true magnitude or greatneſs of thoſe heavenly viſible bodies; who then can take the true dimenſion (if I may ſo ſpeak) of things inviſible? Who can underſtand the ſpreading of the Clouds?
Or the noiſe (or noiſes) of his Tabernacle.
foreign ſonuit, perſtrepuit, denotat ſonitum tumultus bellici Rab. Shel…Th… word notes a dreadful noi…e, a noiſe with a tumult, ſuch a noiſe as is made when ruine and deſolation cometh upon a place, ſuch a noiſe as the Prophet deſcribeth in a time of war. Moab ſhall die with a tumult (Amos 2.2.) Who can underſtand the …iſe of his tabernacle?
This noiſe may be expounded two wayes;
Firſt, Of thunder-claps. When Clouds are diſcharged, their thunder-bolts, like cannon bullets, rattle through the air: Who can underſtand this noiſe of his tabernacle? As no man can at all underſtand the thunder of his power (Chap. 26.14.) ſo not the All of his powerful thunder. This is a truth, and the text may well take in that noiſe, the noiſe of the thunder. But becauſe Elihu ſpeakes profeſſedly and expreſly of thunder in the next Chapter (verſ. 4.) therefore (I conceive) the noiſe of his tabernacle, here may be ſome-what elſe, or leſs than that of thunder, that is, the noiſe of the winds, breaking out from the tabernacle of God. What a buſſeling noiſe, what an out-cry (as I may ſay) the winds make we all know, eſpecially when they become ſtormes, and are not only winds but tempeſts. There are ſweet gentle gales of wind, which make but a little murmur, or whiſper in the air, we can ſcarce hear their voice; but ſome winds roar, ſome winds come little ſhort of thunder, for noiſe and lowdneſs, and I ſuppoſe Elihu chiefly intends this noiſe, by The noiſe Of his tabernacle.
But what is the tabernacle of God? I anſwer; That word Tabernacle is often uſed in the Old Teſtament; properly it ſignifieth a tent in war, a military manſion, a flitting habitation, or portable houſe, having no fixed or ſetled ſeat. The tabernacle under the Law was the place appointed by God for publick worſhip.Tabernaculu… hi… foreign dicitur unde Feſ… tum Suc…oth i. e. T…bernaculorum. We read alſo of the Feaſt of Tabernacles (Lev. 23.34.) at which ſolemn Feaſt, the Jews dwelt ſeven dayes in tents, to put them in remembrance, that God made their fore-fathers dwell in tents when he brought them out of Egypt, as alſo to mind them, that here they had no abiding place, but were to ſeek one to come. And as this place of publick worſhip, ſo any place for private dwelling was called a tabernacle. Surely I will not come into the tabernacle of my houſe, until &c. (Said David, Pſ. 132.3.) that is, into my houſe, which though it be a royal Pallace, yet I look upon it, but as a movable tabernacle. But doth God dwell in a movable houſe? God is immovable, he makes no removes, yet whereſoever God is pleaſed to ſhew himſelf in his power and marvelous works, there we may ſay his tabernacle is. The tabernacle of God, where this noiſe, this mighty noiſe is made, is nothing elſe but the Clouds before ſpoken of. The Clouds are Gods tabernacle; they are called ſo expreſly by a word of very near cognation unto this (Pſal. 18.11.) He maketh the Clouds his pavilion. A pavilion is an extraordinary tabernacle; a pavilion is that tabernacle which is proper to a King or to the General of an Army. Now ſaith the Pſalmiſt, He maketh the Clouds his pavilion; In them he ſhews his power and glory. They are alſo called the chariots of God (Pſal. 104.3. Deut. 32.6.) and he is ſaid to come in the Clouds, as a Prince in his chariot. He came in a thick Cloud (Exod. 19.9.) and he deſcended in a Cloud (Exod. 34.5.) which here is called his tabernacle. So then, the Clouds, together with all that middle region of the air, where the rain now, and fiery meteors, are generated, are in Scripture allegorically called, the tabernacle of God; becauſe there he ſeems often to dwell or reſide, for the producing of many wonderful works upon this inferiour world. We may take the word here in a double alluſion unto a tabernacle, or unto two ſorts of tabernacles.
Firſt, There were ordinary tabernacles, wherein men dwelt. The ancient Hebrews dwelt in tents or tabernacles; theſe were tabernacles for civil uſe, or for habitation; in alluſion unto which, the Apoſtle ſpeakes of the body, wherein the ſoul dwels (2 Cor. 5.) When the earthly houſe of this tabernacle ſhall be diſſolved, we know, that we have a building of God, an hsuſe not made with hands, eternal in the heavens.
Secondly, There were tabernacles for military uſe, ſouldiers tents, or tabernacles. As the whole heavens, ſo the clouds eſpecially may be called the tabernacle of God in both reſpects; they a…e his houſe, wherein he ſits unſeen, and doth wonders all the wo…ld over; in them he ſh…weth his power, and appears glo…iouſly, and as a great P…ince or mighty General he ſends out his edicts and orders from the clouds, he commands winds, ſtormes, tempeſts, ſnow & haile for ſeveral diſpenſations to go from thence, according as his own infinite wiſdom ſeeth fit, and the caſes of men require, whether in wayes of Judgment or of mercy; as Elihu tells us, yet more diſtinctly, at the 31th verſe, For by them (ſaith he) judgeth he the people, he giveth meat in abundance. The clouds are very fit and commodious for Gods uſe in any of theſe reſpects; either for the terrifying and puniſhing of the wicked, or, for the helping and feeding of them that fear him. Now foraſmuch as the clouds are called the tabernacle of God upon theſe accounts,
Learn firſt; There God is ſaid to be eſpecially, where he eſpecially workes.
God is no more in one place of the wo…ld than in another, as to his being and exiſtence; for he is every w…ere, he filleth heaven and earth. We muſt not think that God is ſhu… up in the clouds as a man in his tabernacle; but becauſe God workes much in the clouds, and doth great things by the rain, thunder and lightening, therefore the cloudes, whence theſe Meteors iſſue, are called his tabernacle. Where-ever God works much, he is ſaid to dwell. Why is God ſaid to dwell with them that are of an humble and contrite heart? even becauſe he workes much in them, and much by them. So becauſe many great works of God are done in the Clouds, as we ſhall ſee more particularly hereafter, therefore the Lord is ſaid to dwell there as in his tabernacle.
Secondly, When 'tis ſaid, Who can underſtand the noiſe of his tabernacle?
Obſerve; The moſt dreadful ſtorms and tempeſts, the roaring winds which we hear at any time, are ſent out by God, they are the noiſe of his tabernacle;
They go when he ſaith go, (Pſal. 148.8.) Stormy winds and tempeſts fulfilling his will. We may think, ſtormes, of all thing…, leaſt under command and order, yet they are under an exact order. The moſt ſtormy winds go not an haires breadth beſides, or beyond the commiſſion which God gives them. As often as we hear the roaring noiſe of the wind, much more, of thunder, let us remember, 'tis the noiſe of his tabernacle.
Verſ. 30. Behold, he ſpreadeth his light upon it, and covereth the bottom of the ſea.
Elihu inſiſts ſtill upon the workes of God, He ſpreadeth his light. Some underſtand by this light, the lightening; and it is a great truth, God wonderfully ſpreads the lightening upon the da…k clouds, as if they were all in a flame, That's clear to the eye when it lighteneth; and God is ſ…yd (Pſal. 144.6.) To cast forth his lightening; which comes neer this word in the text, he ſpreadeth it. But becauſe in the next ch…pter Elihu ſpeakes purpoſely of the lightening, therefore I ſhall not ſtay upon that ſence here, but decline it.
Rather take light in the common notion; He ſpreadeth his light, that is, the light of the Sun, which is eminen…ly called Gods Light, upon it, that is, upon the cloud ſpoken of in the forme verſe▪ and ſo the two parts of this verſe, yeild us a de…crip…ion (as I conceive) of the weather-changes made by God. When we have had much rain and ſtormes, God can preſently ſpread his light up…n the cloud, that is, cauſe the light and heat of the Sun to conquer the clouds and ſcatter them.
And (he alſo) covereth the bottom of the Sea. That is, by and by,foreign he makes it very dark by the gathering of thick clouds; even as dark as the bottom of the Sea, whither the light cannot come, or dark to the bottom of the Sea.R…dices maris ſunt profundiſſimae infimae que illius partes. The original is, the roots of the Sea, that is, the loweſt parts of the Sea, which we ſignifica…tly tranſlate, the bottom of the Sea. Some explicate the whole ve…ſe, He ſpreads his light upon the face of the whole heavens, and ſpreads the waters over the Ocean, ſo that no bottom▪ can be ſeen, ſcarcely found. Mr. Broughton, by the roots of the Sea, underſtands the earth. Another ſaith, he makes mention of the roots of the Sea, becauſe the waters of the Sea, are as it were the roots of the Clouds, they chiefly ſupplying the matter of which they are made. Vapours drawn from the waters of the Sea, by the heat of the Sun, become Clouds, and theſe Clouds cover both Earth and Sea, far and near. Thus 'tis matter of wonder to ſee ſuch great and ſudden changes in the air; that the ſame Sun with its beames ſhould exhale thoſe vapours which are condenſed into Clouds, and that ſoon after, thoſe Sun-beams ſhould ſcatter and diſſolve thoſe Clouds; or tha… now the heavens ſhould be ſo masked with Clouds as to make all dark, and in a little ſpace, all return to its former brightneſs and b…uty.
He ſpreade…h hi… Light. Wha is there in the world that is not Gods? …re he calle…h Light his.
Hence note; God loves to entitle himſelf to Light in an eſpecial manner.
(Mat. 5.44.) He cauſeth his Sun to ſhine, &c. The Moon is his as well as the Sun, and the Stars are his as much as either; but becauſe the Sun is the greater Veſſel and conveigher o… Ligh…, therefore ſaith Chriſt, He cauſeth his Sun to ſhine on the evil and the good, &c. God himſelf is Light, and the Father of Lights (Jam. 1.17.) which is true not only of ſpiritual Light, by which the things of God are diſcovered to us; but alſo of natural Light, the light of the Sun, that's Gods Light too, he is the Father of it.
Secondly note; The changes which we ſee in the air, from fair to fowl weather, from calms to tempeſts, are from God.
It is not in the creature to make one day or hour fair or foul. As Chriſt gives the reaſon why no man ſhould ſwear by his head, becauſe he cannot make an hair white or black, he cannot change the colour of an hair, nor make a hair of any colour: So, it is not in the power of any man, to make one day fair or foul, that's Gods peculiar; He ſpreadeth his Light upon the Clouds, and covereth the bottom of the Sea.
Verſ. 31. For by them he judgeth the People, he giveth meat in abundance.
This 31th Verſe gives us the effect of all that which Elihu had ſpoken before, of the rain, of ſtorms and tempeſts, and we may add, of lightening, and of thunder; By them he judgeth the people and giveth meat in abundance. Here are two effects; Firſt, an effect grievous; Secondly, an effect gracious: The former proceeds from the juſtice, the latter from the mercy and goodneſs of God.
By them, that is, by the rain, by the winds, &c. he judgeth the people.
To judge is taken three wayes in Scripture.
Firſt, To judge, is to rule or govern. When it is ſaid, ſuch a man judged Iſrael, the meaning is, he ruled and governed Iſrael: That's the language of the book of Judges every where, when their Governours are ſpoken of.
Secondly, To Judge, is to determine, or give ſentence in a ſpecial caſe (Deut. 25.1.)
Thirdly, To judge is to puniſh or afflict, and thus often in Scripture, when God puniſheth any perſon or people, he is ſaid to judge them (Pſal. 51.4. That thou mayeſt be cleared when thou judgeſt, that is, when thou afflicteſt, or layeſt thine hand upon me (ſaith David) as God had threatened by Nathan, that the ſword ſhould not depart from his houſe; this moved David to make confeſſion, Againſt thee, thee only, have I ſinned: — that thou mighteſt be juſtified when thou ſpeakeſt, and cleared when thou judgest. As if he had ſaid, my confeſſion, O Lord, will be thy juſtification; all may ſee I have given thee abundant cauſe to lay thy chaſtening hand upon me (Heb. 13.4.) Whoremongers and adulterers God will judge; though men let them paſs, yet God will not, he will puniſh them. Again, in that notable place (1 Cor. 11.31, 32.) If we would judge our ſelves we ſhould not be judged of the Lord. What it is to be judged, the Apoſtle ſheweth in the next words; But when we are judged, we are chaſtened of the Lord. The Apoſtle warns the Church to take heed how they came to the ſolemn aſſemblies, leſt coming raſhly and unpreparedly, the hand of God ſhould fall heavy upon them, by weakneſs, ſickneſs and death. When Elihu ſaith, By them he judgeth the People. We are to take judging in this third ſence; He judgeth, that is, he afflicteth and puniſheth men by theſe things. Thus the Alluſion is elegantly followed. The Lord from his tabernacle, or throne in the Clouds, ſends forth Edicts, and ſignes his Warrants, for the puniſhment both of nations and perſons; windy ſtormes, rain and thunder, going forth as executioners of his orders and appointments: By them he judgeth the people.
Hence obſerve; Firſt, God can make a ſcourge of any of the creatures.
By them, that is, by the rain and by the wind, he judgeth the people. He can uſe what inſtrument he pleaſeth to afflict and chaſten us with. Read the holy Scriptures, read the Hiſtories of the Church, and you will find all ſorts of creatures ſummoned one time or other, and ſent forth as Gods meſſengers, to puniſh the pride and ſtubbornneſs, the impenitency and perverſneſs of mens hearts and wayes. How many creatures did God make uſe of to puniſh Pharaoh with, and many of them ve…y contemptible ones; among the reſt, the hail, rain, and thunder ſpoken of in this place, were his inſtruments of vengeance in plaguing that hardned King. Whenſoever God afflicts a people by the creatures, he judgeth them by the creatures. Let us take heed, that we provoke not God to turn thoſe things which were given for our good, to our hurt; that he make not what was made our ſervant, our puniſhment. God made all creatures ſerviceable and uſeful to man, but through ſin they become grievous and deſtructive to man; By them he judgeth the people.
He giveth meat in abundance.Eſcam ad copium. Heb. i. e. copioſum.
Here is the ſecond effect wrought or produced by theſe creatures: He giveth, that is, God giveth; meat, that is, all kind of food and proviſion, for the life both of man and beaſt; and he giveth it in abundance: He doth not give it ſcantly or nigardly, in ſmall portions and pi…tances, but in full meaſure, preſſed down, heaped up, and running over. By them, that is,Dat eſcam multis mortalibus. Hieron. by the rain and by the wind, &c. God gives us our meat in abundance. One tranſlation ſaith, He giveth meat to many, that is, to all.
Hence note; Firſt, Our daily food is the gift of God.
He giveth meat. No man gets his own bread unleſs God giveth it; God muſt give it before we can get it.
Secondly note; God is a free, bountiful and liberal houſe-keeper;
He giveth meat in abundance; he giveth to very many, yea, to all, and he giveth very much; he giveth meat to all the fowles of the Air, and to all the fiſhes of the Sea, to all men and beaſts living on the earth, they all receive food from God: he giveth food to all fleſh (Pſal. 136.25.) He filleth every living thing. (Pſal. 147.9.) He giveth to the beaſt his food, and feedeth the young ravens when they cry. Chriſt makes this an argument of faith in God for food and cloathing (Mat. 6.26.) Behold the fowls of the air, for they ſow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them: are not ye much better than they? How little faith have you, who knowing that God feeds the fowls of the air, yet cannot truſt him for your food! He giveth food in abundance.
Thirdly note; Plenty and ſcarcity are at the diſpoſe of God;
He can give meat in ſcarcity, as well as meat in abundance; he can give cleanneſs of teeth as well as fulneſs of bread: And as he can ſtrengthen the ſtaff of bread, ſo break it, and cauſe us to eat bread by weight and with care, and to drink water by meaſure and with aſtoniſhment (Ezek. 4.16.) To eat by weight and drink by meaſure, is to eat and drink in the want of bread and water, as is expreſſed (verſ. 17.) And as theſe changes of our natural, ſo of our ſpiritual food are from the Lord (Amos 8.11.) I will ſend a famine (What famine?) not of bread, but of hearing the word of the Lord. 'Tis the Lord who ſends plenty and ſcarcity of bread, whether for the ſoul or for the body.
Fourthly, In that he ſaith, by them he giveth meat in abundance,
Note; God uſeth natural meanes as the cauſe either of plenty or ſcarcity.
The Lord could give us abundance, if he pleaſed, without rain, but he rarely gives abundance but by rain; he ſends rain out of the Clouds to water the earth, and make it fruitful. The Lord could make our ſouls fruitful in every good work, without the preaching of the word, but he ſeldom doth it (I believe never when the word may be had) without the preaching of the word. And therefore the Lord by his Prophet makes a compariſon between, or a paralel of theſe two (Iſa. 55.10, 11.) As the rain cometh down, and the ſnow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give ſeed to the ſower, and bread to the eater; ſo ſhall my word be, that goeth out of my mouth, &c. The Lord uſeth rain and ſnow, yea, wind and thunder, to fit the earth, as he uſeth his Word and holy Ordinances to fit the ſoul, to bring forth fruit to himſelf. He could do both alone, but he improveth that order of nature and grace which himſelf at firſt ſet up and inſtituted to b…ing about theſe excellent ends.foreign. Praebebit eſc…m per multam. Sept. By them he giveth meat in abundance.
The Greek tranſlation renders all manner of muchneſs. From the whole learn, what cauſe we have to acknowledge the goodneſs of God in every ſhower of rain, and fleet of ſnow; for by them he giveth us our meat.
We ſhould hence alſo be minded to fear the Lord, and to take heed of his diſpleaſure. It is ſaid (Asts 12.20.) when Herod was highly diſpleaſed with them of Tire and Sidon, they came with one accord to him; and having made Blaſtus the Kings Chamberlain their friend, deſired peace, becauſe their Country was nouriſhed by the Kings Country. O how much more ſhould we labour to avoid the diſpleaſure of God, and haſten to make our peace with him, ſeeing our Country is nouriſhed by his Country! The heavens nouriſh the earth, elſe the earth could not afford any thing for our nouriſhment. We are fed rather from the heavens than from the earth. The clouds drop down and make the earth fat, to give graſs for cattel and co n for man. Elihu ſpeaks nothing of the Earth, but of the Clouds, f…om them we are fed.
Lately conſider, Elihu joynes both effects expreſly, By them he judgeth the people, he giveth meat, &c.
Hence note; The Lord can make the ſame creature either beneficial or hurtful to us.
That which is an inſtrument in his hand for good to his ſervants, is often a plague and a ſcourge to his enemies. The rain which at one time moiſtens the earth, at another time drowns it; the rain which at one time cheriſheth the creatures, at another time choaks them. The winds which at one time fan the air and cool it, at another time enrage and vex it; the winds which at one time ſweeten and cleanſe the air, at another time corrupt and infect it. The Lord can with the ſame creatures, furniſh himſelf for any diſpenſation: By them he judgeth the people, and by them he giveth meat in abundance.