Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 32-33
JOB, Chap. 36. Verſ. 32, 33.
32. With clouds he covereth the light, and commandeth it not to ſhine, by the cloud that cometh between.
33. The noiſe whereof ſheweth concerning it, the cattel alſo concerning the vapour.
THeſe two verſes have a Character of difficulty and obſcurity put upon them by ſeveral interpreters;Hujus et ſequentis verſus difficultas et obſcuritas tanta ſemper ab omnibus enarratoribus habita eſt ut vix alius in toto hoc libro, ne dicum in toto ſacro codice locus iſto impenetrabilior eſſe videatur. Bold: and ſome have concluded them the moſt difficult and darkeſt portion of the whole Book of Job, yea, of the whole Book of God. And ſhould I reckon up all the various Grammatical conſtructions of theſe words, together with the diſtinct interpretations given upon them, I ſhould weary my ſelf, and rather perplex than advantage the Reader.
And therefore I ſhall ſpeak to theſe two verſes, Firſt, as they are laid down plainly in our tranſlation, according to which (with ſubmiſſion to the judgement of thoſe learned Authors) I ſee neither any great difficulty nor obſcurity in them, and ſhall afterwards give a brief account at leaſt, of ſome of thoſe different readings and tranſlations which I find upon them.
The words (as I conceive) according to the mind of our tranſlators, and as the Text clearly beareth, hold out two things concerning the raine, of which Elihu had ſpoken before.
Firſt, What is naturally preparatory to raine or foule weather, that we have in the 32d verſe, With clouds he covereth the light, and commandeth it not to ſhine by the Cloud that cometh between.
Secondly, We have that which is declaratory of raine, or (as ſome call them) the Prognoſticks and ſigns of raine; theſe are laid down in the 33d verſe, The noiſe thereof ſheweth concerning it, the Cattel alſo concerning the vapour.
Verſ. 32. With clouds he covereth the light.
He, that is, God covereth the light with Clouds. We heard of the Clouds at the 29th verſe, but the word there uſed is not that which is uſed in this 32d verſe.Vox foreign am…igua eſt, ad manus & nubes, proprie volas denotat; ad nubes refero quia de iis hactenus actum, et quia propriè curvaturas ſignificat, quales in unaqua que mibo duae ſunt, convexa & concava. De Dieu, in loc. The word here made uſe of by El…hu, ſignifies generally any thing that is hollow or concave, as a ſpoon, platter, o… bool, or ſuch like utenſils, which are bowed with a convex and concave ſuperficies; it hath alſo particularly two eminent ſignifications, both of which are made uſe of in this place by Interpreters. Firſt, it ſignifieth the hand; ſo we tranſlate it (Job 16.17.) There is no injustice in my hand. The word which here we tranſlate a Cloud, is there tranſlated, a hand: Now, the hand, we know, hath a hollowneſs or cavity in it, unleſs when it is purpoſely held forth plaine. The ſecond ſignification is that of the Text, a Cloud, which is alſo hollow, and (as moſt conclude) the ſame word is put to ſignifie a hand, and a Cloud, becauſe Clouds uſually …t the firſt appearance are but ſmall, or like a hand, as Elijahs ſervant repo ted to him, after his ſeventh going to view the Heavens (1 Kings 18.44.) Behold, a little Cloud like a mans hand. In this ſence we take it here in our tranſlation: Some render With his hand he covereth the light, we ſay, With Clouds He covereth the light.
He covereth or hideth the light, that is, from our eyes,foreign Texit…, abſcondi…, imponendo aliquid quo tegos tanquam operculo vel veſte. he cauſeth it to diſappear, or not to appear to us: The wo d notes covering as with a garment, or covering with any thing that intercepts and ſtops the ſight; and hence by a Trope it is applyed to the pardon of ſin (Pſal. 32.1.) Bleſſed is the man whoſe ſin is covered. When the Lord pardons ſin, he is ſaid to cover it, becauſe he will not ſuffer it to appear againſt the ſinner, nor be charged upon him to condemnation. As pardon covers ſins, ſo Clouds cover the Heavens, and when they are covered the light is covered. With Clouds he covereth the light. The Prophet Jeremy in his Lamentations (Chap. 3.44.) complained ſadly, becauſe God (who is light) had covered himſelf, Thou hast covered thy ſelf with a Cloud, that our prayers ſhould not paſs through. As God doth ſometimes cover himſelf, o… hide the light of his Countenance from his people, as with a cloud, that their prayers cannot paſs through; ſo he of…en hides or cove…s the light of the aire with natural o… proper Clouds, that the Sun beams for a time cannot pierce no… paſs through; With Clouds he covereth The light.
foreign tum lucom, tum ſolem, a quo lux, vel quia eſt fons lucu, ſignificat.The word uſed by Elihu, ſignifies both light and the Sun, which is the fountain, from whence light flows and iſſues; yea, the word ſignifies alſo fire. The Sun, Moon, and Stars, are called (ignes) the fires of heaven, becauſe like ſo many fires or mighty torches they give light to us on earth. And by a metaphor the word ſignifies Joy, Comfort, all ſorts of good things; as on the other ſide, by darkneſs, troubles and calamities of all ſorts are metaphorically expreſt in Scripture. With Clouds he covereth the light, And commandeth it not to ſhine by the Cloud that cometh between.
As if he had ſaid, When a Cloud covereth the light, 'tis the command of God which puts the Cloud as a covering upon it. Thoſe words [not to ſhine] are not expreſly in the Hebrew Text; the…e it is only thus; With Clouds he covereth the light, and commandeth it by that which cometh between: nor is the word Cloud expreſt in the latter part of the verſe, we put it in as a ſuppliment in another Character, more fully to expreſs the ſence of the Text.
And commandeth it not to ſhine.
The word which we tranſlate to command, properly ſignifies, to bid or command a thing to be done;Verbum foreign quod ſignificat praecipere, quum regit praepoſitionem foreign ſignificat intordicere. Piſc: but when it ſtands in conſtruction, as here, with Gnal, it ſignifieth to forbid or ſtay a thing that it be not done. (Gen. 2.16.) God commanded the man, or concerning the man, &c. As that command expreſſed a liberty to eat of every other tree in the Garden, ſo it included a prohibition of eating the fruit of the tree of knowledge, which is alſo expreſſed at the 17th verſe. We have a like conſtruction of the word (Gen. 28.6. 1 Kings 2.43.) He commandeth it not to ſhine By the Cloud that cometh between.
By that which come…h between, or by that which meets it, that is,foreign occu…rit irruit aggreſſus eſt, per Metaphor…m interceſſit occurrit deprecandi cau…a. Hinc foreign per occurrens, ſc: per occurren…em nubem, qua…interveniente lucem ſolu tegit. Druſ: Merc: as we ſupply it, by the thick and da…k Cloud which meets and intercepts the bright beames of the Sun. The root of the word ſignifies to meet with force (not only occurrere but irruere) to ruſh upon, to invade, to aſſault, or to charge, as an enemy is charged in battel; and it ſignifies, by a Metaphor, to intercede, to make prayer or ſupplication for another, which is as i… were a coming between man and man. An Interceſſor cometh between two parties, the party offending, and the party offended, he interpoſeth himſelf to make up the breach, or to take up the difference, that if poſſible a reconciliation may be made. The Latine word which we tranſlate Latinely to intercede, is of the ſame ſignificancy; and this Hebrew word is often ſo rendred (Jer. 7.16.) Pray not for this people, nor make interceſſion to me; that is, thou ſhalt not come between me and this people to ſtop or ſtay me, that I break not out into wrath, or from pouring out my wrath upon them. In other Scriptures it is uſed to note an act of interceſſion between man and man (Gen. 23.8.) as alſo an act of addreſs by prayer and intreaty, whether towards God or man, (Job 21.15. Ruth 1.16.) And becauſe the word properly notes meeting another with a kind of violence, it intimates with what a holy violence, with what ſtrength, earneſtneſs, and fervency of ſpirit, we ought to meet God, either in prayer for our ſelves, or when we come as interceſſors, and ſtand before him in the behalf of others, whether Perſons, Nations, or Churches.
Many Interpreters (as I ſhall ſhew afterward) take the word in this ſence here for an Interceſſor, or for a perſon that prayeth and intercedeth for another. We, in our tranſlation, expound it of a thing, and that thing of a Cloud that interpoſeth or cometh between us and the Light. He commandeth the light not to ſhine, by the Cloud that cometh between, or, by the Cloud that paſſeth between us and the light of the Sun.
Hence note; Firſt, The best and ſweeteſt mercies we have in this world, may quickly meet with a ſtop.
When we have the Light, a Cloud may ſoon come between the Light and us: Which as it is true of the natural Light and Clouds, ſo of that which is Light in a figure, our moſt comfortable enjoyments; and that which is a Cloud in a figure, troubleſome and afflictive Providences. There is no light, of what kind ſoever it is, but there may be a Cloud to intercept it, and come between us and that; even the light of the favour of God, the light of his countenance, which is the moſt bleſſed light of all, even that light hath many a Cloud. The clouds of ou… ſins cauſe the Lord to cloud his face with anger and diſpleaſure, and hinder the light of his favour and loving kindn…ſs from ſhining upon our ſouls.
Secondly, In that Elihu ſaith, He c…mmandeth it not to ſhine,
Note; The Lord hath a ſoveraign power over all creatures;
He ſends forth his commanding word, not only to Angels and Men, but to Beaſts, yea, to inanimates, he ſends out his orders and edicts to the Clouds of the Air, to the Light of the Sun, to things without life, and they ſubmit preſently and obey; he ſpeaketh to the light as if it were a …ea…onable creature, he commandeth it not to ſhine, and it ſhineth not. The hoſts of heaven and the inhabitants of the earth are at the di…poſe of God; the w…le courſe of nature moves and ſtands ſtill at his word and plea…ure. The Sun ſtood ſtill in the dayes of J…ſhua at his command; and by the ſame command, the Sun wen… backward in the days of Hezekiah; and 'tis by his command that the Sun withdraws its light, and is muffled up with Clouds at any time. He commandeth it not to ſhine.
Take theſe Inferences from it.
Firſt, Then, what cannot God do? He that commands the light not to ſhine, and it ſhineth not; Is any thing too hard for him? who but God can ſtop the Sun from ſhining? If all the Princes and Potentates of this world ſhould joyn their forces, their counſels together, and ſend a prohibition to the Sun, to ſtay its light, and forbear its ſhining one moment, they were not able to do it; yet if the Lord do but ſpeak the word, the Sun ſhineth not; he can give it a prohibition, and ſuperſede the going forth of its light to us: yea, he hath power enough, not only to cove… the Sun with Clouds, but to turn it into a Cloud, and to blot it out of the heavens.
Secondly, learn hence, In what dependance we are upon God for every thing. God can keep the light from us every day if he pleaſeth, and wrap us up in perpetual darkneſs, as he plagued the Land of Egypt with thick darkneſs for three dayes together. 'Tis true, the Sun riſeth and goeth down in a natural courſe, yet ſtill by a divine order and commiſſion. As God can ſorbid the Light by interpoſing Clouds, ſo he can ſorbid the Clouds to give us ſhowers, and bind up all the ſweet influences of heaven from deſtilling upon the earth to make it fruitful. He can ſpeak to our garments that they warm us not, to our food that it nouriſh us not, to our phyſick that it cure and heal us not, to all our relations that they comfort us not, to all our poſſeſſions and riches that they content us not. O let us remember that we depend upon God for Rain, for Light, for Sun-ſhine, for all; it is at his word that they all put themſelves forth to do us good, and at his word they are all ſtaid and ſtopt in their motion, from doing or bringing us any good.
Le… us remember alſo God can command another light not to ſhine; he can by a word ſtop the progreſs of the Word, and ſtay that bleſſed and moſt beautiful light, the light of the Goſpel, from ſhining to us, by ſome Cloud or other coming between. To how many nations of people, where that light ſometimes ſhined, hath God long ſince ſent a command, and it ſhineth not! It ſhined brightly in former Ages upon the African Churches, but now, for a long time, God hath ſaid to the light of the Goſpel, ſhine not upon them; there's ſcarce any light at all, at moſt but a glimmering of Goſpel-Light in all that vaſt continent, a quarter-part of the world. What mighty Dominions are now poſſeſt by the followers of Mahomet, both in Europe and Aſia, where the light of the Goſpel did once ſhine very brigh…ly and gloriouſly! How famous were thoſe ſeven Aſian Churches, men ioned and writ to by the command of Chriſt, and the miniſtry of his ſervant and Secretary John (Rev. 1.2, 3.) yet now darkneſs poſſeſſeth all thoſe places, and the Alcoran hath thruſt out the Goſpel; and whence is all this? Surely God commanded, and that light ſhined not, nor hath it ſhined with any b…ightneſs for many hundred years. Jeſus Chriſt, who threatened Epheſus with the removal of her Candleſtick, hath removed all thoſe Candleſticks, and put out their lig… The ſame ſtop can God give to the Goſpel-light which hath ſhined among us (bleſſed be his Name) for many years together: Let us take heed that we forfeit not that bleſſed light, that we provoke not the Lord by our abuſe of it and unthankfulneſs for it, to ſend out a command, that it ſhine not among us any more. We read in the Prophets how divine light was prohibited both to the People and to the Prophets: The ſtop of it to the People, we have (Amos 8.9.) I will cauſe the Sun to go down at noon, and I will darken the earth in the clear day. The Prophet ſpeaks not here at all of the ſtop of natural light, nor do…h he only intend the ſtop of that metaphorical light, Proſperity in outward things, which the Lord doth often eclipſe and da…ken, when men dream leaſt of it, or have no more fear about it, than …hey have that the Sun will go down at noon day; but he, at leaſt, intends, if it be not his principal intendment, to ſhew that a grievous judgm…nt was haſtning upon them, as to their ſpiritual enjoyments; that the light of divine knowledge, what to believe, and what to practiſe, was declining, and ready to go down, though they thought it was but noon with them, and the day very clear. For as the famine threatned (verſ. 11.) is expounded upon the place, by the Prophet himſelf, not to be a famine of bread, and a thirſt for water, but of hearing the word of the Lord; ſo the darkneſs threatened in this 9th verſe, is not to be reſtrained to the loſs of their worldly liberties and comforts, but extended to thoſe which were ſpiritual and divine, the failing of viſion, and the removing of the light of the Word. And as in this Prophet we find the light departing from the People, ſo in the third of Micah (verſ. 6, 7.) we find God commanding the light not to ſhine to the Prophets (the falſe prophets he meanes there, for ſo he deſcribeth them, verſ. 5.) Therefore ſhall night be unto you (the prophets who deceive my people, who teach them vanity, and lead them to Idolatry and ſuperſtition; therefore, I ſay, ſhall night be unto you) that ye ſhall have no viſion, and it ſhall be dark to you that you ſhall not divine, and the Sun ſhall go down over the Prophets, and the day ſhall be dark over them. What the Lord means by all this, you have expreſt in the cloſe of the 7th verſe, There is no anſwer of God, that is, God doth not now any more manifeſt his mind and will by the Prophets, that they might manifeſt his will unto the People. I cloſe this point with the renewal of my former admonition; Let us therefore take heed …e provoke not the Lord to command this light not to ſhine, either to Prophets or People, in our Ho…izon.
Thirdly, He commandeth it not to ſhine by the Cloud that cometh between. Though (as I ſaid) the word Cloud, be not expreſt in the text, yet we know 'tis a Cloud that uſually cometh between the light and us.
Hence note; Though God can do all things by his bare word, yet he ordinarily uſeth means to bring about his purpoſes, whether for good or evil, whether in mercy or in judgement, to the children of men.
There is ſomething comes between. God hath a Cloud, or ſomewhat like it, to put between us and the light.foreign verſ. 6. The Apoſtle (2 Theſ. 2.6, 7.) treating of Antichriſt, the man of ſin, intimates, that he would have filled the world with the darkneſs of errour and ſuperſtition very quickly, by a full diſcovery of himſelf, had not ſomething with-held him, had not ſomething come between him and his deſign for a time. What was that? 'Tis generally conceived,foreign, v. 7 that which did with-hold or come between the man of ſin, and his purpoſe of filling the world with the darkneſs of his wicked errours and abominable worſhip, was the power of the Roman Empire at that time; Antichriſt could not put forth his power while that power ſtood in its ſtrength. God could have with-held Antichriſt immediately from putting forth of himſelf, but he ſaw it beſt to put a block in his way, the power of the Roman Empire, and until that was thruſt out of the way, the man of ſin could never ſhew himſelf fully, in that unlimited exerciſe of his ſinful power. Now, I ſay, as there was then a with-holder of Antichriſtian darkneſs, ſomewhat that came between and hindred its effectual working; ſo uſually, I may ſay univerſally, ſomewhat comes between to check and ſtop the courſe of the Goſpel-light, or of any other mercy. Sin is a Cloud of our making, and God in judgement makes that as a Cloud coming between us and our mercies. He did ſo of old to Iſrael, and he told them ſo by his Prophet (Jer. 5.25.) Your ſins have with-holden good things from you. Sin with-holds good things, not formally, but meretoriouſly, that is, ſin is the meriting or deſerving cauſe of their withholding. This one Cloud of our ſins, brings all the Clouds of trouble between us and our mercies; and the Lord hath alwayes ſome Cloud or other of trouble at hand, in readineſs to cover the light, that it ſhine not to us, when we trouble and grieve him by thoſe foggy and filthy clouds of our ſins. Thus far of that which is preparatory to rain, Clouds covering the light. It followeth, Verſ. 33. The noiſe thereof ſheweth concerning it, the cattel alſo concerning the vapour.Hic verſus difficillimus eſt ſi quu in toto Jobo, in quo quot ſunt expoſitores tot fere ſenſus afferuntur. Merc. foreign Strepitus ejus quidam deducunt a foreign ſon…vit, clamavit, vo…iferatus eſt, alii a foreign amicus, ſocius.
This Verſe, according to our tranſlation, as I touched before, carrieth on the ſame thing. There we had the preparation as it were, for rain, Clouds gathered and covering the Sun, ſo making dark weather: Now, ſaith he, that the rain is coming, the noiſe thereof ſheweth concerning it. The word which we render noiſe, taken from one root ſigni…ieth any troubleſome clamour; and as derived from ano…her root, it ſignifieth a friend or companion (as I ſhall touch afterward) But at preſent leaving that, I ſhall open it according to our own reading, as it ſignifieth a noiſe. Some read his noiſe, that is, Gods noiſe, he maketh a noiſe in the air: And this noiſe of God in the air, is either, firſt, the noiſe of the wind; winds often fore-run great raines; or ſecondly, the noiſe of thunderclaps, that ratling noiſe heard from the clouds, which come between us and the light; this noiſe ſheweth concerning it, that is, this ſheweth fowl weathe… is coming, or that rain (as we ſpeak) is brewing in the Clouds. Both the bluſtering winds and the ratling roaring thunder tell us afore-hand, and give warning, that the weather will ſuddenly change, or that rain is at hand.
Hence Note; God by natural ſigns gives warning of a change in natural things.
When God is about to ſend rain, the noiſe that is in the Clouds tells the world that 'tis coming. Some are very skilful in obſerving theſe things; ſuch we call, weatherwiſe. From this I would only infer, If God doth fore-ſhew or give ſigns of the change that he makes in natural things, then ſurely he doth much more give his people warning of the changes he is about to make in civil things, in the States and Kingdomes of this world. There are ſome things which do, as it were, predict or fore-ſhew ſuch and ſuch changes neer, if we were wiſe to obſerve them. The Jewes were very inquiſitive to know of Chriſt the ſigns of the times; Theſe ſigns they enquired of him, not ſo much out of curioſity (which had been bad enough) as out of treachery, to int…ap him in his words, yet mark what Chriſt ſaid to to them (Math. 16.1, 2, 3.3) He anſwered and ſaid unto them, when it is eve…ing, ye ſay it will be fair weather, for the skie is red (a red skie ſhewes concerning fair weather) and in the morning it will be foul weather, for the skie is red and lowring. When the skie lowres, or, as here in Job, when the Cloud cometh between us and the light, that tells us it will be foul weather. Now, ſaith Chriſt, do you think that God hath given us ſuch warnings about changes in natural things, and hath he not given ſigns which may fore-ſhew changes in other things, which more concerns us? Therefore Chriſt checks them in the 3d verſe, O ye hypocrites, ye can diſcern the face of the skie, and can ye not diſcern the Signs of the times, that is, what changes God will m…ke in the times? As if he had ſaid, if you were wiſe ye might diſcern the ſigns of ruine approaching …o you and your City. A dreadful black Cloud of deſtruction hung over the City of Jeruſalem at that time, as Chriſt had fore-told them in ſeveral places of the Goſpel: the time is coming (ſaith he) when there ſhall not be left one ſtone upon another; yet you cannot ſee the ſigns of theſe things; you are very skilful to diſcern a fair day & a foul day (there are natural prognoſticks of theſe things) but ye hypocrites cannot diſcern the ſigns of the times: Do ye not think God hath given you warning, hath he not fore-ſhewed what he will do with you and with this City? if ye were wiſe ye might unde…ſtand that ſhortly it will be overthrown, and ſo it was by Titus Veſpatian not long after. God gives as clear ſigns of the changes that ſhall be in times, as he doth concerning the change of the weather: And that's one thing which doth very much fore-ſhew it, when God puts it into the hearts of his Miniſters unanimouſly to fore-warn approaching troubles. Such warnings were given to Hieruſalem, not only by Ch…iſt,Joſephus, lib. 7. c. 12. de Belio Judaico. but afterward by others. Joſephus in his Hiſtory reports of one th…t could not by any puniſhment be ſtopt from crying up and down the City, for ſeveral years, after this manner, A voyce from the eaſt, a voyce from the weſt, a voyce from the four windes, a voyce againſt Jeruſalem, and a voyce againſt the Temple. There was alſo (as the ſame Author reports) a voyce heard in the Temple, Let us depart hence. The Jewes generally would not believe theſe voyces, but went on and were angry when any told them of a Cloud coming over their day, yet they found them all verified in the ſubverſion of their city, by the Romans. Such fore-warnings were given the Palatinate, and other parts of Germany, before thoſe great evils came upon them. Some way or other God hath alwayes ſhewed when theſe ſhowres were coming; and when a people grow weary of their warnings, when they grow more prophane and wicked under them, this is a ſure ſign, a fatal prognoſtick, that God is coming with a ſhowre of wrath, and is ready to pour down a ſtorm of vengeance upon them. And ſurely theſe warnings, both with reſpect to natural changes in the Air, and civil changes in the affairs of this World, argue the wonderful goodneſs of God, that he would have us prepare for all diſpenſations: He will not ſend a ſhowre of rain, but would have us prepared for it; and when he is about to ſend thoſe great ſhowrs of Judgment upon the world, he would have his people ready and prepared, and therefore by ſome means or other he tells them before hand what is at hand.
foreign Pecus.Thus, the noyſe thereof ſheweth concerning it, or telleth us the ſtorm is coming. But is there nothing elſe that fore-tels this? Yes, it followeth, The cattel alſo concerning the vapour.
The very beaſt of the field give notice of the vapour. The Hebrew is that which goeth up, foreignſo we read in the margin. The rain comes down, and the vapours go up; and the going up of the vapour is an argument of the coming down of the rain. As the noiſe or thunder in the Clouds ſore-ſheweth a ſtorm, ſo the cattel concerning the vapour, they tell us the rain is coming down by their apprehenſon of the vapour which goeth up.
Some render, not vapour, but plants or herbs, trees or graſs, theſe go up or aſcend out of the earth, as well as vapours. Our tranſlation is plain. The cattel alſo, the very ſheep and oxen, yea the fowles of the air will tell when we ſhall have foul weaher; before ſuch ſtormes come uſually they run to ſhelter, hiding and ſhifting for themſelves as well as they can, againſt the ſtorm. Cattel preſage rain. Plinius, lib. 18. c. 35. Natural Hiſtory. Virgilius, in Georg. l. 1.Pliny in his Natural Hiſtory ſpeaks much of the natural ſagacity that is in beaſts, ſwine, ſheep and oxen, whereby they perceive change of weather. The Poet Virgil alſo verifies largely and acurately of theſe things; reporting how husbandmen that keep cattel will gather by what they ſee in the cattel what the weather will be. The cattel alſo concerning the vapour.
Hence Note; Bruit Creatures, by a natural inſtinct, perceive the approaching changes of the weather.
And why hath God given them that natural inſtinct? Why are they quick-ſented and quick-ſighted, yea many times mo…e quick-ſighted than men are? Surely, it is firſt, that thoſe poor Creatures may provide themſelves of ſhelter, and not be abroad in the ſtorm, rain or wind, in a time of danger, or inconvenient to them. This may be of uſe to us. God would teach us by the very dumb Creatures, the Bruits, what our duty is; the Cattel, the Swine, the Sheep will witneſs againſt us, if we do not take notice of, nor obſerve, the ſigns of the various diſpenſations of God, or when he is about to vary his diſpenſations. Can the Cattel tell when it will be fowl weather, and are men ſo ſtupid (are they eſpecially that profeſs the Goſpel ſo ſtupid) that they underſtand none of theſe things? The Prophet Jeremiah (Chap. 8.7.) reproves the people of Iſrael upon this account, by the fowles of heaven (as was ſhewed upon another occaſion, at the 11th Verſe of the 35th Chapter) The Stork in the heavens knoweth his appointed time, and the Turtle, and the Crane, and the Swallow know the times of their coming; that is, they will not ſtay in any place, where it is not fit nor ſafe for them to ſtay, and they will not come to any place till they know all things are ſuitable and ready for them: But my people knoweth not the judgment of their God, they are more ſenſeleſs than the very fowls of heaven in this. And therefore the prophet checks them (v. 8.) How do ye ſay, we are wiſe, and the Law of the Lord is with us? You count your ſelves very wiſe, yet ye are not ſo wiſe in this matter as the Stork and the Crane, and the Swallow, for they obſerve their times, but you do not. It is a great part of our wiſdom to ſee what God is doing, or what he is about to do before he doth it. It is ſaid (Prov. 22.3.) A prudent man foreſeeth an evil. When evil is come every one can ſee it (though ſome will ſcarce ſee it then, as the Prophet complained (Iſa. 26.11.) When thy hand is lifted up they will not ſee it) but uſually that wch is done or doing we can ſee; when we feel an evil we can ſee it; but the prudent, that is the godly man, fore-ſeeth the evil. How comes he to fore-ſee it? not by any helliſh divination, not by ſtar-gazing, not by asking the Devil what ſhall be hereafter, as Saul did; he would fore-ſee the evil, but he went to the Devil, to a Witch for it (1 Sam. 28.) Now a godly man doth not fore-ſee the evil by any ſuch wayes or means, but by a diligent collection of things, compa…ing one with the other, or by the connection of cauſes with their effects, and of antecedents with their conſ…quents; by theſe he plainly fore-ſeeth that ſuch or ſuch an evil is coming, even as the beaſt fore-ſees the ſtorm is coming by the vapour, or that wch goeth up. The prudent man fore-ſeeth an evil approaching by way of argument. For thus he reaſons, if God be an unchangable God, if he be as holy, as juſt, as powerful, as zealous, as jealous now, as eve… he was, and if ſin be the ſame as ever it was, if ſin be as fowl in it ſelf, if it be as loathſome and as burthenſome to God, if it be as pernicious and hurtful to man now, as ever it was, then ſurely when men run ſuch and ſuch ſinful courſes, ſuch and ſuch will be the effects, ſuch and ſuch the fruits. Thus a pruden man ſeeth the effect in the cauſe, the conſequent in the antecedent. This was Solomons purpoſe, when he ſaid (Eccleſ. 2.14.) The wiſe mans eyes are in his head. You may ſay, ſo are the fools eyes too; Where are his eyes elſe? But when Solomon ſaith, The w…ſe mans eyes are in his head, his meaning is, they are there to purpoſe; the wiſe man well obſerves and marks how things go, and whither things tend, he conſiders how things go, and whither things are going; but the fool walketh in darkneſs, that is, he walketh as if he had no eyes in his head, as if his eyes were in his heels, not in his head. It is ſaid, (1 Chron. 12.32.) concerning the men of Iſſachar, They were wiſe concerning the times, and to know what Iſrael ought to do: They knew what the times required, and what God required in thoſe times, what ſpecial duties were incumbent upon them, from the diſpenſations of God. It is a great mercy, and a great part of our wiſdom to be thus wiſe, and if we ar… not, we ſhall be found and judged more bruitiſh …han the bruit beaſt, for the Cattel alſo give warning concerning the vapour, they give notice when rain and ſtorms are coming.
Thus I have held out the ſence of the words, as they are laid down plainly in our tranſlation.
But there are very many differences among Interpreters (as was hinted before) in the reading and rendring of theſe words; all which ariſe from ſome diffi…ul…y in the Gramatical conſtruction and copious ſignification of the Hebrew text. I might give you more than three and three ſeveral intepretations of theſe words, but, as I ſaid before, I ſhould rather perplex the Reader than confirm him; yet I ſhall name three, when I have only ſhewed which words in the text occaſion this variety in tranſlation. Firſt, the word rendred by us Clouds, ſignifieth alſo the hands. Secondly, the word rendred cometh between, ſignifieth an Interceſſor, or one that prayeth, as alſo an oppoſer, who ſtands up againſt and reſiſts …he force of another. Thirdly, the word rendred noiſe ſignifieth (when de…ived from another root) a friend or familiar. Fou…thly, the wo…d rendred cattel, ſignifieth alſo poſſeſſion, or that which is poſſeſſed, and taken from another root, emulation or ſtrife. Fifthly, the word which we tranſlate as an Adverbe, alſo, ſignifieth likewiſe anger. Sixthly, the word rendred vapour, ſignifieth an aſcenſion, or going up; and ſo plants or herbs, which grow out of …ne ground and aſcend into the air according to their grow…h, are elegan l… expreſſed by it.
All theſe diffe…ences found in the ſingle tearms, are made uſe of by Interpreters, as will appear while I give you a taſte of three differen… tr… ſlations.
Fi…ſt, The common Latine tranſlator renders thus, In his hands he hideth the Light, and commands it to come again; he ſpeaks of it, or declares it to his friend, that it is his poſſeſſion, and that he may aſcend or come to it. This rendring is marvelous different from ours, yet there is ſome ſooting for it in the Original, and it may receive a uſeful ſenſe.
The whole text being accordingly expounded as an argument of Gods great favour to godly men; from whom, though he at any time hideth the light, yet, tis but for a time, he commands it to return again, and tells them as his friends, light is their poſſeſſion, and that at laſt they ſhall aſcend up into light.
There is a ſecond Claſſis of Interpreters,In utraque vole occultat lucem, & praecipit ei ſuper occurrente. Judicat hoc tumultus ejus aemulatio & ira adverſus aſcendeutem. Bez. who expound theſe two Verſes wholly as a deſcription of the Clouds meeting together and aſſaulting one another, like two great Champions and Warriors in battel. The learned Beza tranſlates the firſt part of the 32d Verſe conformably to the Vulgar Latine laſt ſpoken of, He hideth the light in either hand, or both hands; and the latter part of that Verſe, together with the whole 33d Verſe, in conformity to the ſenſe now given; He gives it (namely the light or Lightening) command concerning that which meets or comes againſt it (namely where and how to receive the fo…ce or charge of the other cloud that is ready to aſſault it) the noiſe, the ſtrife, the anger of it against the aſcender (or cloud coming up) plainly declareth this. Some of the Jewiſh Doctors inſiſt much in the deſcription of this conflict between the Clouds above, and the aſcending Clouds, concerning which the reader may conſult them for further information; but the difficulties of this tranſlation noted by Modern Expoſiters, eſpecially by Mercer and Merlin, are ſo many that it may ſuffice to name it.
Thirdly, Mr. Broughton, thus, By hands he covereth the light, and chargeth it as man doth pray, declaring his favour towards him, the cattel and alſo plants. The meaning is (which ſeveral others follow in tranſlating and opening this con…ext) That when God covereth the light or cauſeth darkneſs, yet at the interceſſion or prayer of his people he makes a change and cauſeth great ſerenity, giving comfortable times, & thereby declaring his favour towards them, yea, and towards the cattel and the plants, which feed upon aſcend or grow up out of the earth. Junius conſents fully with this ſenſe, whoſe Tranſlation and gloſs upon it I ſhall preſent the reader, and ſubmit all to his judgment and conſideration; With his hands he hideth the light (that is, he makes it dark as laying his hand upon it) and he f…rbids it (namely his hand to hide the light any longer) becauſe of him that intercedeth (that is, Noah in the time of the general flood, and the Godly, who according to the example of Noah come to God, Jam. 5.16.) declaring towards him (that is, the Godly man praying and worſhiping God) his good will, yea, towards the cattel and fruits of the earth.
Theſe are the moſt eminent conceptions which I find upon the text; all of them containing truths, and ſuch as may occaſion uſeful meditations. But I rather adhere to our own verſion, in which, as the power of God in changing the weather is held out, ſo his goodneſs in giving ſigns and warnings of it, both by the noiſes which we hear in the air, and by ſome unuſual actions and motions, which we may ſee among Cattel here upon the earth.