Exposition of Job 35-37, Exposition on Job · Chapter 37 · Verses 6-8
JOB, Chap. 37. Verſ. 6, 7, 8.
6. For he ſaith to the ſnow, be thou on the earth: likewiſe to the ſmall rain, and to the great rain of his ſtrength.
7. He ſealeth up the hand of every man, that all men may know his work.
8. Then the beaſts go into dens, and remain in their places.
ELihu having ſet forth the wonders of divine power in Thunder and Lightning, gives us other inſtances, to the ſame purpoſe, in this context.
Firſt, In the Snow.
Secondly, in the Rain. And he deſcribes the Snow and Rain three wayes.
Firſt, By poynting at their Author or producer, in the 6th verſe [He] that is, God, of whom he ſpake in the cloſe of the former verſe.
Secondly, He ſheweth the way or manner of their production [he ſaith] 'tis done by a word, or command, that is, by a word of command; he ſaith to the Snow, he likewiſe ſaith to the ſmall Rain, and to the great Rain of his ſtrength, be ye on the earth.
Thirdly, He diſcribes the effects, or conſequences, at leaſt, of Snow and Rain; and thoſe are of two ſorts.
Firſt, What reſpects man, at the 7th verſe, He ſealeth up the hand of every man, that all men may know his work. Th re we have the firſt effect, the ſealing of mans hand, together with the deſigne or intent of God in it, that all men may know his work.
The ſecond effect reſpects the beaſts of the earth, at the 8th verſe; then, that is, when God hath commanded the Snow and the Rain to be on the earth, then the beaſts go into dens and remain in their places. Thus w… may conceive the parts and general ſcope of theſe three verſes, Verſ. 6. For, he ſaith to the Snow.
That cauſal particle [for] in the front of this verſe, imports a reaſon, or an account given in theſe words, of what was ſ…id before at the 5th verſe, God doth great things which we cannot comprehend; then preſently followeth, for he ſaith to the Snow, &c. As if Elihu had ſaid, not only are Thunder and Lightning, but Snow and Rain to be numbred and reckoned among the great and marveilous works of God; for he ſaith to the Snow.
He ſaith;
That is, as hath been ſhewed already, he commandeth. What God ſaith, ſhall be, muſt be, his words are laws, he ſaith to, or commandeth the Snow. Not only doth God give commands to rational creatures, men & Angels, but to meer ſenſitive creatures, the beaſts and to ſenſeleſs creatures, to vegetives or plants, yea, to inanimates, to things without any life at all, ſuch are Snow and Rain; yet, as if Snow and Rain had an ear to hear, & an underſtanding to mind a command from God, the text repreſents God ſpeaking to theſe, He ſaith to the Snow, &c.
The Snow falls in ſilver ſhowres every year, and covers the face of the earth; All men behold it, but few underſtand either what it is, or why it is ſent. Take this brief deſcription of it from the Schoole of Nature.
Snow is a moiſt vapour, drawn up from the earth, to, or neer, Nix eſt v… or humidus in mediam aeris regionem ſubvectu…, ubi in nub…m condenſatur & cong…latus, inſtar lanae carmin…tae deſ…e…dit te… partes, …te…dum magnas, int…rdum exiguas, antequam in guttas reſol…atur. Garcae. Meteor. c. 29.the middle region of the Air, where it is condenſed or th…ckned into a Cloud, and falls down again l…ke carded wool, ſometimes in greater, ſometimes in leſſer flakes.
Snow and Rain, are made of the ſame matter, and have their breeding in the ſame place, only they differ in thei… outward fo…m, as is obvious to the eye, and their ſeaſon; Rain falleth in the warmer ſeaſons, the Clouds being diſſolved into Rain by heat, or when the cold is more remiſs; Snow falleth in the ſha…per ſeaſons, the Cloud being …hickned by the cold. Hence Solomons com…a…iſon (Prov. 26.1.) As Snow in Summer, ſo honour is not co…ely for a fool. Snow is a goodly white robe upon the Winter-body of the earth, or upon the body of the earth in Winter; yet how unſeemly is it upon the body of the ear…h in Summe…, hiding and obſcuring, as well as hurting, that which is the natural beauty and ornament of it; Thus honour is a precious robe, yet no way fitting the back of a fooliſh or undeſerving perſon. Snow is very improper and unnatu…l in Summer, becauſe the coldneſs of it hinders the ripening of t…e corn, and other fruits of the earth: And therefore when Solomon ſaith (Chap. 25.13.) As the cold of ſnow in the time of Summer, ſo is a faithful meſſenger to him that ſendeth him. His meaning is no…, that the falling of …now is either com…ortable or ſeaſonable in the time of Summer, but that ſnow gathered in Winter, and reſerved (as the cuſtome is in hot countries) till Summer, being put into drink do…h exceedingly cool it, and ſo refreſheth thoſe who are ready to faint wi…h heat.
But not to go further from the Text in hand; we ſee that Snow and rain have the ſame original, both being formed out of vapours. As in mans body (who is a little world) from the Stomack there ri…e up vapours to the Head, which by the coldneſs of the brain are changed into, and ſent back again in Rheumes and Catarrs: So vapours drawn up from the Earth into the Air, are ſent back in Snow and Rain. Solomon deſc…ibing the infirmities of old age, alludes to this, while he warnes the young man, that thus the Cl…uds will return after the Rain (Eccl. 12.2.) which may be underſtood either more generally of that ſucceſſion of troubles to which old age is ſubject, or more particularly of Rheum and Flegm wherewith old age is moleſted; the defluxion of the Rheum being as the Rain, and the gathering of new matter, which continually diſtilleth from the Head upon the Lungs, being as the returning of the Clouds after the Rain. He ſaith to the Snow Be thou on the earth.
The place where Snow is generated is in the Air, from thence it receives a command to diſpatch it ſelf to the Earth, and there to abide; He ſaith to the Snow, be thou on the Earth, that is, cover the face of the earth, be thou as a mantle upon the earth, or as a white ſheet ſpread over the whole face of it, until I call or take and diſſolve thee into water. The ſame command which is here thee off expreſt concerning the Snow, is alſo ſent forth to the Rain; He ſaith to the Snow be thou on the earth, Likewiſe to the ſmall rain, &c.
That is, he ſaith to the ſmall Rain, do thou deſcend upon the earth. By ſmall Rain is meant any gentle Rain, ſoftly and ſweetly dropping and de…tilling out of the Clouds. Now as God orders this ſmall Rain, ſo likewiſe, as it followeth, The great Rain of his ſtrength.
The whole O iginal Text,foreign Et imbri pluviae & imbri pluviarum potentiae ejus. Heb. Imber eſt agmen coeleſtium aquarum & pluviarum. Nonius. Coacervatio haec nominum et genitivus i…e pluralis vehementiſſimum & proc…lloſum imbrem, guiſicat. Merc. Cum du… nomia copulantur idem fere ſignific…ntia quorum p…ius ponitur lo o adjectivi alterum determin…ntu, ſi fuerit pluralis numeri erit ſuperlativae ſignificationis. Bold. Imber pluviarum, quaſi ox multis pluvi… conſt…ns. Druſ. which we render the ſmall Rain and the great Rain of …is ſtrength, hath a great Elegancy in it, word for word t…us, He ſaith to the ſhowre of Rain, and to the ſhowre of Rains of his ſtrength. The word Rain in both is the ſame, only the former is in the ſingula…, and the latter in the plural number, which hightens or encreaſeth the ſence, as Criticks and Grammarians tell us, and therefore we render ſmall Rain and great Rain; to which Elihu gives this further addition in the clo…e of the verſe, The great Rain Of his ſtrength.
Of whoſe ſtrength? ſurely of the ſtrength of God; as if God did in ſom… Rain put forth his mighty ſt…ength, and make bare his own Arm in the ſhowrs which he ſends upon the earth. The great Rain of his ſtrength is that violent Rain which comes forth from God and ſhews forth to us the great ſtrength of God: For neither of thoſe two Epithetes ſm… and great are expreſly in the Tex…, yet b…th the ſcope and Grammatical conſt…uction of the words juſtifie that Tranſlation, A ſhowre of Rain in th… ſingular number implying a mild gente Rain, or, as we call it, a ſmall Rain; and a ſhowre of Rains in the plural number implying a continued, vehement, fierce Rain, or as well call it, a great Rain, eſpecially having that remarkable adjunct following, of his ſtrength. When the Lord p omiſed to give ſhowres of Rain for the a king (Zach. 10.1.) he meant a plentiful ſtrong Rain; by which alſo he intended to ſignifie the abundance of ſpiritual gifts and graces, which he would pour down upon the Church. So much for the opening of this verſe, For he ſaith to the Snow, be thou on the Earth, likewiſe to the ſmall Rain, and to the great Rain of his ſtrength.
Firſt, From the cau…al pa…ticle, for, which referreth to the former words, God doth marveilous things which we cannot comprehend, for, he ſaith to the Snow, and to the ſmall Rain, &c.
Obſerve; The Snow and Rain are to be written in the Catalogue of Gods wonderful works.
W…a… more common than Snow and Rain? and yet, as common as they are, they have wonders in them. Some of the Ancients h…ve obſerved many VVonders in the Snow, ſuch as theſe.
Fi…t, That being in its own na…u…e ſo extreamly cold, yet it is formed in that p…rt o… the Air which is comparatively near the ea…h, and ſo hath mo…e hea… in it.
Secondly, That Snow being ſo exceeding cold, do…h yet by Gods Command fall in ſome very h…t Countries, even in the hotteſt of Sommer. Geog…aphers tell us of Snow in many places of Tartary, which are extreamly hot.
Thirdly, they give this as a VVonder, That whereas it never Snows at all upon the Main Ocean, yet there is an Iſland ſpoken of by Pliny, Plin. lib. 6. cap. 32. Nat. Hiſtor.called (Nivaria from Nix) the Snow Iſle, which, though compaſſed with the Sea, is alwayes covered with Snow.
Fourthly, this is given as a Wonder, That Snow being ſo apt to melt by heat, yet Mount Aetna, which is full of Sulphur, and caſts out flames of fire continually, hath the Head of it hidden continually under or covered with a Cap of …now.
Fifthly, That in ſome places VVorms are bred and live in the Snow of a fiery colour.
Sixthly, That the Snow, though it be very cold and chilling, hath in it a fecundating or fatning power, as to the earth, is alſo wonde…ful. Snow is a great cheriſher and nouriſher of Plants and Trees, of Corn and G…aſs; and therefore David ſaith (Pſal. 147.15, 16.) He giveth Snow like Wool, and hoary Froſt like aſhes. There are three things conſiderable in Snow, for which it is compared to VVool. Firſt, for the whiteneſs of it. Snow is white as VVool; Snow is ſo exceeding white, that the whiteneſs of a Soul cleanſed by pardoning Grace, in the blood of Chriſt, is likened to it (Iſa. 1.18.) and the latter part of the ſame verſe intimates, that the whiteneſs of Snow bears reſemblance to that of VVool. The whiteneſs of Snow is cauſed by the abundance of Air and ſpirits that are in that pelluvid Body,Cauſa albedinis eſt Spiritus aeriſque copia in corpore diaphano. Ariſt. lib. 2. de Mundo. as the Naturaliſts ſpeak: Any thing that is of a watery ſubſtance being frozen or much wrought upon by cold, appears more white. And hence it is that all perſons inhabiting cold Climates or Countries, are of a whiter complexion than they who inhabite hot.
Secondly, Snow is like Wool for ſoftneſs, 'tis as plyable to the hand, as a Lock or Fleece of Wool.
Thirdly, Snow is like Wool (which may ſeem ſtrange) with reſpect to the warmneſs of it. Though Snow be cold in it ſelf, as I ſaid before, yet it is to the earth as Wool, or as a woolen cloth or blanket, that keeps the body warm. Snow is not warm formally, yet it is warm effectively and vertually, and there…ore is it compared to Wool; and for that reſpect alſo the hoary Froſt is ſaid to be like aſhes, in the ſame place of the Pſalm: Aſhes are warm, Froſt is cold, yet that is a known expreſſion, burning cold, that is,Ʋre…s frigus. Pruinam dici volunt Grammatici quaſi urinam, quod urat arbores & flores. there is an effect in Froſt, in the hoary Froſt, of heat; things are kept warm by that which is contrary to warmth, Froſt and Snow. Naturaliſts have beat their Brains, but can aſſign no ſatisfying reaſon of theſe things, and therefore we muſt aſcribe them eſpecially to the power and wiſdome of God. Theſe particulars laid together are a ſufficient witneſs, that even Snow and Rain a e to be reckoned with, and numbred among the wonderful works of God.
Hence Note, Secondly; God can do what he will by a word ſpeaking.
And as himſelf can do what he will by his word, ſo he can make the creature do what he will by his word. This goodly Fabrick of the World was made by his word, and all the creatures in the world will preſently act upon a word from God (Pſal. 33.9.) He ſpake and it was done, he commanded and it ſtood faſt; Gods ſaying is doing. This is a point of high conſolation to all the people of God; what-ever their affliction is, God can command them out of it; what-ever their wants are, God can command a ſupply for them. He that ſaith to the natural Snow and to the Rain, to Stormes and Tempeſts, be ye upon the earth, can alſo ſay to the Snow and Rain, to the Stormes and Tempeſts of trouble, be ye not upon the earth; He can do or undo, by his word, as himſelf pleaſeth. 'Tis alſo matter of great terror to all that riſe up againſt, and diſobey the word of the great God; for though they … they ſee nothing at hand to interrupt them, nothing to check them in the way of their luſts, though they look upon themſelves beyond the …each of d…nger, yet 'tis but a word ſpeaking from God, and they are wrapt up in Snow, and hurrican'd with a Storm and Temp…ſt; He ſaith to the Snow, &c. This irreſiſible force of a word f…om God, was n…ed alſo upon thoſe words in the 9th Chapter (verſ. 7.) He c…mandeth the Sun and it riſeth not. The Sun will not appear, or … will hide it ſelf in an Eclipſe, or Cloud, and da…ken the whole ea …, if G…d do but give a command.
Thi dly, t…ke the point yet more ſtrictly and reſtrainedly, as here in the text, He ſaith to the Snow and to the Rain.
Snow and Rain are at the command of God.
Non ti…i videantur caſibus moveriqui verbo Dei in omni motu ſuo deſerviunt. Quo vult Deus illuc fertur nubes ſ…ve pluviam ſive nivem, ſive grandinem portat. Auguſt. in Pſal. 148.(Pſal. 147.15, 16.) He ſende h forth his commandment upon earth, his word runneth very ſwiftly; that word referrs to the particular matter in hand, as appeareth in the very next Verſe, and the two which follow; He giveth Snow like wool, he ſcattereth the h…ar Frost like aſhes, he caſteth forth his Ice like mo…ſels &c. David applies the ſwift running of Gods word to theſe things; and how ſwiftly theſe run on his errands we may ſee (1 Kings 18.44.) For whereas there had been no rain for three years & a half, according to the word o… El…jah the P…ophet, God did but ſay to the Rain, come, and it came; and though E…ijahs Servant, at firſt, ſaw a very ſmall appearance of it, only a Cloud like a mans hand, yet preſently the whole heavens were masked over with Clouds, and there was a mighty rain, The great rain of his ſtrength. Rain, and Snow, and Vapours quick…y fulfil his word (Pſal. 148.8.) God is the Lord of hosts, and theſe creatures are his hoſt, theſe as well as men and ang ls are his hoſts (Pſal. …4.10.) Who is this king of glory? the Lord of hoſts is the king … glory; and 'tis the great glory o… God, …hat he hath ſuch ho…s at his command: None of the P…inces o… Powers of this wo l… have any ſuch; How long may they ſend their commands to the Snow before it will come, or to the Rain before they can get a drop of it! neither the one nor the other will ſtir at the command of man, but at the command of God they haſte away.
And if when the Lord ſaith to the Snow and to the Rain, come, and they come, abide upon the earth, and they abide there, how will this reprove and condemn thouſands of the children of men, to whom the Lord ſpeaks and ſpeaks again and again, he ſends out his commandment, and his word runs very ſwiftly to them, yet they ſtir not, they move not! Surely Snow and Rain will riſe up in judgement againſt thoſe, to whom the Lord hath ſaid, do this, and they did it not, to whom the Lord hath ſaid, do not this, yet they did it. The word repreſents all ſorts of Creatures below man, as well as the Angels above man, readily obeying the command of God, to teach man how readily he ſhould obey his commands, and how greatly he ſhall be condemned if he do not, and that not only by the Angels in heaven, but by the Snow and Rain that fall upon the earth.
Fourthly, From the deſtinction which is here made of the rain, the ſmall rain, and the great rain of his ſtrength,
Note; In what degree or quantity ſoever the rain falls, it is by the ſpecial appointment of God.
If it be a ſmall, gentle, ſoaking rain, it is becauſe God hath ſpoken to the ſmall rain to go; if it be a great, a violent, a ſmoaking rain, a rain of his ſtrength, it is becauſe God hath ſaid to the great rain, go: We are not to ſtick in ſecond cauſes, but to have our hearts raiſed higher, both as to the rain it ſelf, and to the proportions of it. He maketh ſmall the drops of rain, as 'tis ſaid at the 27th Verſe of the former Chapter, and he can make great the drops of rain, of the drops of rain g eat; he can caſt the rain into what mold he pleaſeth, great or ſmall; it ſhall be a ſweetly-diſtilling rain, or it ſhall be, as Solomon ſpeakes, a fiercely ſweeping rain (Prov. 28.3.) where he compares the poor man that oppreſſeth, to a ſweeping rain. God hath ſweeping rains, and as 'tis ſaid (Ezek. 13.13.) overflowing ſhowres in his hand; and he ſometimes ſends, not a watering ſhowre, not a refreſhing or comforting ſhowre in mercy, not a ſhowre to enrich and fatten the earth, but an overflowing ſhowre to drown the earth and deſtroy the fruits of it in his anger; and this is true, whether you take the ſhowre properly, or metaphorically. If you take the ſhowre properly for that which falls from heaven, he ſends the refreſhing, & he ſends the overflowing ſhowre; or if you take it metaphorically (a ſhowre may ſignifie any kind or degree of judgement) he can ſend one judgement which ſhall be as ſmall rain. and he can ſend another which ſhall be as great rain, as the rain of his ſtrength, an overflowing ſhowre: He can ſend forth (as that alluſion is uſed, Jer. 12.5.) his footmen, and he can ſend forth his horſemen, greater or leſſer Judgments, as himſelf pleaſeth; he proporti…ns and cuts them out according to his own infinite wiſdome and righteous will.
Laſtly, From theſe words, He ſaith to the ſnow, abide on the earth, or be thou on the earth, ſtay there, and ſo to the rain,
Obſerve; Snow or Rain continue or ſtay upon the face of the earth till God calls them off.
When he ſaith, be ye upon the earth, upon the earth they will be, until the ſame power that ſent them, fetch them back again. Theſe hoſts are like a well ordered and well diſciplined army, wherein Souldiers ſent out by the order of their General or ſuperiour Officers, muſt ſtay at their poſt where they are appointed, they muſt abide, till called off, upon pain of death: Be thou there, ſaith the Commander to his Souldier, be thou there till I fetch thee off; and when, after ſignal given, the battel begins, the Souldier never leaves charging or purſuing the enemy, till the trumpet ſound a retreat. So 'tis in this caſe, God ſaith to the Rain, be upon the earth till thou haſt wrought my purpoſe and done all my pleaſure, and there it is.
Thus we ſee the efficacy of Gods command upon theſe Me…eors, the Snow and the Rain; now follow the effects, or what comes of it.
Firſt, we have that effect which reſpects man; Verſ. 7. He ſealeth up the hand of every man.
He, That is, God, Sealeth up the hand;
Sealing, in Scripture, hath a threefold ſignification.
foreign Pro…rie claudere, occultare.Firſt, It notes the hiding of a thing, or the keeping of it ſecret and cloſe; that which is ſealed, is alſo concealed (Iſa. 8.16.) Bind up the Teſtimony, ſeal the Law among my diſciples. There is a time wherein God commands the Law to be ſealed, and the Teſtimony to be bound up, and that is a very ſad time; for though there are various apprehenſions about the meaning of this command given the Prophet, yet the moſt probable intendment of it is, that God would not have him loſe any more time in dealing with thoſe faithleſs and profane ſcoffers of his meſſage, but reſerve thoſe ſacred myſteries, as ſecrets, to be communicated only to the faithful, who would with due reverence and faith religiouſly receive them. Seal the Law among, or for my diſciples, that is, ſuch as deſire to learn, or have been taught and learned of me, and by learning are become ſpiritually skilful and learned, as the word is rendred (Iſa. 50.4.) Woe to ſinners when the Teſtimony is bound and the Law ſealed; which is the import (I conceive) of that place in the ſame Prophet (Iſa. 29.11.) And when in the Revelation (Chap. 4.1.) a Book ſealed with ſeven ſeals was ſhewed to John, he wept (verſ. 4.) becauſe no man was found worthy to open, and to read the Book, &c. implying, that the Book was full of divine ſecrets, hidden from the eyes or underſtandings of men, and ſo muſt have continued, if the Lion of the Tribe of Judah, the Root of David, that is, the Lord Jeſus Chriſt, had not prevailed to open the Book, and to loſe the ſeven ſeals thereof. Sealed things are hidden things. Is not this (ſaid the Lord, Deut. 32.34.) laid up in ſtore with me, and ſealed up among my treaſures? That is, is it not kept cloſe and hidden there? are not their curſed treaſures of ſin laid up among my righteous treaſures of wrath? The Church (Cant. 4.12.) is called, a Fountain ſealed, becauſe the waters by which ſhe is refreſhed and made fruitful are a hidden thing to the world, or becauſe the Church muſt keep her ſelf apart and diſtinct from the prophane and unbelieving world. That's one thing, we ſeal what we would hide or keep cloſe.
Secondly, the word importeth ſometimes, to finiſh or compleat a thing. When a Writing is perfected then we ſeal it, when a Letter is made up we ſeal it; to that purpoſe the word is uſed (Dan. 9.24.) Where the Prophet ſpeaking of Chriſts coming in the fleſh, and what he ſhould then do, ſaith, He ſhall finiſh tranſgreſſion, that is, he ſhall compleat, by the ſacrifice of himſelf, all the ſacrifices for tranſgreſſion. Chriſt had no hand in any tranſgreſſion, as to the doing of it, but in this ſence he finiſhed all tranſgreſſion; that is, he finiſhed the ſacrifices of atonement for tranſgreſſion, that ſo our tranſgreſſions might not be charged upon us. Further, that word, as there uſed, may very well bear the firſt ſence of ſealing; He ſhall ſeal tranſgreſſion, that is, he ſhall cover or hide our tranſgreſſions, for that is the effect of the Mediatorſhip of Jeſus Chriſt.
Thirdly, To ſeal a thing is (in common ſence) to confirm it (Jer. 32.10, 11.) I (ſaid the P…ophet) ſubſcribed the Evidence and ſealed it; that is, I confi…med it and made it good in Law. Now when 'tis ſaid here, He ſe…leth up the hand ef every man, I conceive we are to take it in the firſt ſence, that is, he hideth or ſhuts up every mans hand. The hand is the chief inſtrument of working, and therefore to ſay, God ſhuts up or ſeals the hand, is an elegant Metaphor, ſignifying that God puts a ſtop or ſtay to, or that he takes men off f…om their work. If a mans hands be bound or ſealed up he cannot uſe them.
But how doth God ſeal up the hand of every man, of every working man or labourer? By the Snow and by the Rain, ſaith Elihu; becauſe when God ſends abundance of Snow upon the earth, or when he ſends the great Rain of his ſtrength, men cannot work;Hiems in…rs dicitur quod homines …gat deſidere inertes & complicatis m…ibus. in a deep ſnow, or in a great rain, without doors, Labourers are hindered from their labour: And hence anciently, Winter had this title given it, dull or ſluggiſh Winter; becauſe in the extreamity of winter weather, many men are forced to ſit (as we ſay) with their hands in their pockets, or folded under their armes. He ſealeth up the hand of every man, that is, by tempeſtuous and fowl weather, he bindes their hands and preſſeth them together as with a Seal.
In manu omnes homines obſignabit. Mont.The Hebrew is, In the hand he will ſeal, or, ſealeth every man. From which ſtrict reading, ſome have made a very impious interpretation of this Text, thereupon grounding that (as moſt uſe it) moſt unwarrantable Art of Chiromancy, as if God did put certain Lines, Prints, or Seals upon the hand of every man, from whence it may be collected and concluded, what (as ſome call it) his Fortune or Deſtiny will be in the world. Which, as it is an opinion wicked in it ſelf, ſo altogether hetrogeneal to this place, the tendency whereof is not to ſhew how things ſhall work with men hereafter, but how they are often hindered or ſtopt in, or from their preſent work.foreign Vehementia omnem hominem recludit. Merc. pagn.
There is yet another reading of the place, thus, He ſealeth up every man with ſtrength. The word which we tranſlate hand. h…y tranſlate ſtrength, and refer it to God; he with ſtreng h, or by his mighty power ſhuts up every man. The word hand may be rendred ſtrength, becauſe by the hand men act violen…ly and put forth their ſtrength. And God may be ſaid to ſhew his ſtrength in …o ſo…t and fluid a thing as ſnow and rain, that thereby he may give proof, how eaſily, or with how ſmall a matter in appearance, h… can ſtop any man from his work and purpoſe. There is a truth in this …eading, but I rather take the words as they ſtand in our tranſlation, not as noting the hand or power of God ſealing men, but …ods ſealing the hands of men, putting them off from or beſides their labour. Thus by Snow and Rain he ſealeth or ſhutteth up the hand of every man; and why ſo? the reaſon is given in the next words, That all men might know his work.
God by extraordinary Snowes and Raines ſtops men from their work. But what, Is it that they ſhould be idle? No, but that they may know his work. Whoſe work?
Some underſtand it of mans own work; As if the meaning were this; God ſtops men a while from further or preſent work, that they may take a view of their paſt works; or he takes them off from their civil works and employments, that they may employ themſelves in conſidering their moral works; as the Prophet admoniſhed the Jews (Iſa. 1.5.) Now therefore, thus ſaith the Lord of hoſts, conſider your wayes. Another Prophet reproved them for the neglect of this duty (Jer. 8.6.) No man ſaith, what have I done? The Lord often brings his people to hard ſufferings that they may know their own doings or works. This is a profitable ſenſe; yet I rather conceive that the work here intended is Gods work, and ſo I ſhall proſecute the words, That all men may know his work.
This wo…k of God may be taken two wayes.
Firſt, More ſt ictly; thus God by rain ſhuts up the hands of men from their wo…k, that they may know, thoſe extraordinary ſtormes of Snow and Rain, which drive them in from their labour, and ſhut up their hands from working, are his ſpecial work. Great Snowes & Raines declare to all men the great power of God, who doth not only aſtoniſh men by terrible thunder and lightning, but can by Snow and Rain (his much weaker weapons) put them beſide their purpoſe, and ſtop their work.
Secondly, Take his work more largly; God ſealeth up the hands of men, that they having a vacancy from their own work may conſider his; he doth as it were force them from what they were doing or intended to do, that ſo they may have leiſure to take notice of what he hath done, That all men may know his work.
Hence note, Firſt; God can hinder or ſtop any man or all men in their work.
He, when, and as he pleaſeth, can ſeal up the hand of every man. If God hath a mind to work, none can lett him (Iſa. 43.13.) Who can ſeal the hand of God? I may ſay alſo, whoſe hand cannot God ſeal? How eaſily did the Lord ſeal up the hand of the the builders of Babel (Gen. 11.7.) They were hot upon a mighty work; but God by confounding their tongues, ſealed their hands, and they (as 'tis ſaid, v. 8.) Left off to build the City.
Secondly, When the text ſaith, God ſealeth up the hand of every man, that all men may know his work,
Obſerve; How diligent ſoever men are about their own works, yet they are ſlow enough, too too ſlow to take notice of the work… of God.
When the hand of God is lifted up ſome will not ſee it, they are not only backward to ſee it, but oppoſite to the ſeeing of it; and though others do not ſet themſelves againſt, yet they do not ſet themſelves to the knowledge of his works. 'Tis a great and common ſin, our not ſtudying to know the works of God; we ſhould ſtudy the works of God as much as we do the word of God; we ſhould ſtudy both his work of Creation, and his works of Providence, whether works of Mercy, or of Judgment; we ſhould endeavour to know all his works.
From the univerſality of the expreſſion, that all m…n may know his work,
Note; God would have all ſtudy this Book, the book of his works.
They whoſe buſineſs and labours lie in fields, the Plow-men and the Vine-dreſſers, he would have them know his works, as thoſe ſpecial works of his, the Snow and the Rain, ſo his works in general. The meaneſt of men cannot excuſe their ignorance of the works of God, ſeing the Text and Point tell us, God drives them many times out of the field, home to their houſes, and will not let them do a ſtroak of work more abroad, on purpoſe that they might know his work.
Hence note, Thirdly; The aim and intendment of God in keeping us at any time from our work, is that we may know more of his works.
It is a great part of our wiſdom to anſwer the deſignes of God in all his providences to us. We ſeldom think what God intends by a wet day, by a rainy day, by a tempeſtuous day, we little think the aim of God in calling us from our works, is to call us to the conſideration of his work. Some men would never find a time to beſtow their thoughts upon the works of God, if God did not take them off from their own work; they would never be at leiſure, if he did not give them a leiſure, a vacation time, and as here in this text, ſeal up their hand. God hath various wayes to take men off from the hotteſt purſuits of their own works; he takes many off from them by ſickneſs, he binds them as priſoners to their beds; others are taken off from their own buſineſs by proper impriſonment, and reſtraint of liberty; and why? what is the reaſon of this? is it not that they may know his work, that they may well conſider the dealings of God with them? A ſick bed is a School, and ſo is a Priſon, where we ſhould ſtudy both the Word and Works of God. Let us remember, when-ever God takes us off from our Callings by ſickneſs, or reſtraineth our liberty by impriſonment, his gracious purpoſe is, that we may know his work. Poſſibly when we had liberty to go about our own work, we could find little, or would not find much leiſure to meditate upon the works of God. Well, ſaith God, I ſee I muſt take you off from your works, elſe you will never be Students in mine. That's the effect of Snow and Rain, with reference to man, He ſealeth up the hand of every ma… that all men may know his work.
But here we have another effect, with reſpect to beaſts.
Verſ. 8. Then the beaſts go into dens, and remain in their places.
foreign Potius fera quam beſtia, a viva…itate, nam eadem vox vitam ſignificat. Druſ.There are two words in the Hebrew which ſignifie bruits, or beaſts. The word here uſed properly ſignifies wild beaſts, the other tame beaſts, ſuch as are for our uſe, and brought up to our hand. The text intends the wild beaſts, the beaſts of the forreſt, the beaſts of prey, they go into dens, theſe ſeek ſhelter in ſnow time, or when the great rain of the ſtrength of God falleth upon the earth. The Pſalmiſt (Pſal. 104.20.) deſcribes the beaſts ordinarily going out of their dens when the night comes; Then (ſaith he) all the beaſts of the forrest go forth. Here we have the beaſts, whether night or day, driven to their dens by a ſtorm, or by the Snow; then they go to their dens and places of ſhelter, or, as we ſpeak, to Covert. The word rendred Dens, ſignifies a place of ambuſh, or of lying in wait; ſuch are the dens of wild beaſts; as it is ſaid of the wicked (Pſal. 10.9.) He lieth in wait ſecretly, as a Lion in his den, foreign Ereb, a verbo Arab, inſidiari. Et ingreditur beſtia in inſidias, i. e. in latibula unde inſidiatur. Merc.to catch the poor, &c. It is this word. Such kind of retreats have the wild beaſts, they have their dens, which are al…o places to watch for their prey: And as they often go to their dens upon choice, or of their own accord, ſo they are ſometimes driven to them (as in the text) for ſhelter againſt a ſtorm. Then the beaſts go into dens, And remain in their places.
They not only go into dens, but there they remain, they keep home, the ſtorm keps them in. As when the flood of waters, the great rain of Gods ſtrength, was upon the earth, Noah was ſhut into the Ark, and there he remained (Gen. 7.) he did not only go in, but ſtayed in till the flood was aſſwaged; ſo it is ſaid here of the beaſts, they remain in their places, they will not budge nor peep out till the ſtorm be over.
Hence note, Firſt; Th… Providences of God in various ſeaſons, affect the very beaſts of the earth.
Thoſe creatures which live only a life of ſenſe, yet partake ſomewhat of reaſon, at leaſt, they act according to reaſon; they are ſenſible of what God doth, though they know not that he doth it. And is not this a great reproof to thoſe, who are not only not ſenſible of, but ſlight thoſe …everer diſpenſations of God? how beaſt-like are thoſe men, who have not ſo much ſence of the dealings of …od as the beaſts have! who though they have a knowledge beyond bruits, yet they uſe their knowledge no better, no nor ſo well as bruits; and ſo they are either (as the Prophet ſaith) bruitiſh in their knowledge, or as the Apoſtle Peter (2 Pet. 2.12.) They are as bruit beaſts (in humane ſhape) made to be taken and deſtroyed. How can they avoid being taken and deſtroyed by the judgments of God, or as Elihu expreſſeth it, by the great rain of his ſtrength, who take not ſo much notice of them, as to ſee their danger and get into a hiding place? For,
Secondly, When the beaſts go into dens and remain in their places, what is it that moves them to it? Surely 'tis to be (as we ſay) out of harms way.
Hence note; Every creature by the light of nature would get out of danger.
Great ſnowes and rains of ſtrength are dangerous or g ievous to beaſts, therefore they avoid them; they will not ſtand in the open air while a ſtorm laſts, if they can help it. Beaſts will ſave themſelves as well as they can; and if ſo, then take theſe two Inferences from it.
Firſt, For our inſtruction. We are ſent to ſchool by God himſelf more than once to the beaſts and creeping things of the earth. Solomon ſends us to the Ant, a creeping thing, he bids us conſider her wayes, and be wiſe. Elihu, in this text, ſends us to the wild beaſts of the earth, to Lions and Bares, to Tigers and Wolves, and bids us conſider their wayes and be wiſe. Here is matter of inſtruction for us; What is that? Get out of harmes way, make haſte out of danger; when the cold Snow comes, and the great Rain of the ſtrength of God, take heed you be not found abroad without a a ſhelter. Surely God who hath provided dens for the beaſts, and places for thoſe wilde creatures to hide themſelves in, hath not left us without a niding-place, when the great rains of trouble fall, or threaten to fall. God invited his people of old, where to look for and whither to go for ſhelter in ſuch a rainy day (Iſa. 26.20.) Come my people, enter thou into thy Chambers, and ſhut thy door about thee; hide thy ſelf as it were for a little moment, until the indignation be over-paſt. For, Behold, the Lord cometh out of his place to puniſh the Inhabitants of the earth for their iniquity. As if he had ſaid, Hide your ſelves till the ſtorm be over, till the great rain of my ſtreng h be gone. God, who hath put an inſtinct into the creatures to go to their dens, to their places in a ſtormy ſeaſon, doth ſpecially call to men, and among men, ſpecially to his own people, when 'tis a time of indignation, to go into their Chambers and hide themſelves till it be overblown. Do not ſtand out in the rain, do not ſtand in the ſtorm, get into your chambers; what are theſe Chambers? ſurely not the chambers of our houſes, they are poor refuges, the rain of his ſtrength will break or ſoak into thoſe chambers, how well ſoever roofed or ceiled. The chambers in which the people of God are called to hide themſelves, are God himſelf; the Power of God, the Faithfulneſs of God, the Truth of God, the Goodneſs of God, in theſe Chambers he calls his people to hide themſelves. Solomon aſſureth us (Prov. 81.10.) The Name of the Lord is a ſtrong tower, the righteous runneth into it and is ſafe. As God hath taught the beaſts to run into their dens, ſo he inſtructs us in his Word to run into his Name, as to a ſtrong tower, where we may be ſafe. David ſaid (Pſal. 57.1.) Ʋnder the ſhadow of thy Wings ſhall be my refuge until this calamity be over-paſt; That is, I will put my ſelf under thy protection, while the ſtormy ſhowers laſt. The Hen g…thereth her young ones under her wings; ſo would Chriſt the Jewiſh Nation, both for comfort and ſafety, and they refuſed him; What followed? The next verſe tells us, Deſolation. What could ſave them when the Roman Eagle ſpread her wings againſt them, who would not come under the wing of Jeſus Chriſt! (Matth. 23.37.) 'Tis not any worldly refuge, not any arm of fleſh, but the ſhadow of the Lords wings that can hide us in an evil day from the evil of the day. They who get and keep cloſe to God by Fai h, need not fear the worſt ſtormes which this world can raiſe againſt them.
And hence, let ſinners in general take warning; ſuppoſe you ſhould live all your dayes in this world without a ſtorm, I mean, without any outward trouble, yet remember, there will be a ſtormy day, the day of the great rain of the ſtreng…h of God will come, he will rain down vengeance upon all the ungodly in that day; Ʋpon the wicked he ſhall rain ſnares, fire and brimſtone, and an horrible tempeſt in that day (Pſal. 11.6.) Therefore ſee that you have a refuge againſt that day, when many ſhall (as it is ſaid, Rev. 6.) Call to the rocks, hide us, and to the mountains, fall upon us, cover us from the preſence of him that ſits on the Throne, and from the wrath of the Lamb. Although we ſhould have proſperity or fair weather as long as we live in this world, yet there is a day of wrath coming; be not then to ſeek of a hiding place, which is only to be had in and by Jeſus Chriſt; He is the man chiefly intended by the Prophet (Iſa. 32.2.) That ſhall be a hiding place from the wind, and a covert from the tempeſt. If you are without him in that day, you ſtand naked to the wrath of God, and that will quickly ſoak into you, or ſink you for ever.
Secondly, As the beaſts going to their dens for ſhelter, may inſtruct us, ſo it may reprove and upbraid us, and it will be at laſt a dreadful reproof, upon all that are backward in this thing, to provide themſelves of a Covert againſt the Storm. The Jewes (as hath been formerly toucht) were upbraided with the Crane, the …urtle, and the Swallow, becauſe they knew the time of their coming (Jer. 8.7.) They knew when ſuch a Countrey would be unfit, or unſafe for their ſtay, and therefore they removed to places more comfortable to, and commodious for them: But (ſaith he) my people know not the judgement of the Lord. As if he had ſaid, my people have not ſo much wit or fore-caſt as the Crane, and the Swallow, they know not what is good and ſafe, much leſs, what is beſt and ſafeſt for themſelves; let it ſnow and rain never ſo faſt, either they ſtand it out and out-dare it, or they ſeek ſuch coverts from it, as cannot be a covering to them.
'Tis ſaid, the very Vermine, Mice and Rats, will (by a natural preſage) come out of a houſe that is ready to fall. They are more ſenſeleſs than Mice or Rats, who haſten not to a place of ſafety, when they perceive the foundation of that ſinful State wherein they ſtand, ſinking, and the walls cracking on every hand. How faithleſs then are they, how preſumptuous and ſenſeleſs who haſten not out of Babylon, when they hear the Scriptures of truth ſaying not only that Babylon ſhall fall, or is falling, but, as of a thing already done and paſt, Babylon is fallen, is fallen! Is it not dangerous to ſtay in a falling houſe, in a houſe which ſhall ſo certainly fall, that 'tis ſaid, and ſaid again, 'tis fallen, 'tis fallen. O take heed of a hard heart when you hear of a falling houſe, or of a ſtorm ready to fall upon your heads. When God threatned Pharaoh to bring a ſtorm of hail upon the land of Egypt (that was indeed a rain of his ſtrength) a mighty rain of hail, the text ſaith (Exod. 9.20.) He that feared the word of the Lord amongst the ſervants of Pharaoh, made his ſervants and his cattel flee into the houſes; but they whoſe hearts were hardned, let them ſtay abroad, and ſo they periſhed. Sinners, you hear of a worſe ſtorm of hail threatned than that which fell upon Egypt, even the great rain of the ſtrength of the Lords wrath, revealed from heaven againſt you; ſhall the beaſts in ſuch a day of diſtreſs go into dens, and remain in their places, and do you think to abide the day of the Lords terrible coming? Do you think to ſtand it out when he appeareth? The Prophet foreſhewing the day of Chriſts firſt coming in frail fleſh, ſaid (Mal. 3.2.) Who may abide the day of his coming? and who ſhall ſtand when he appeareth? for he is like a refiners fire, and like fullers ſope. Now if the day of Chriſts firſt coming was ſuch as ſinners could not abide, when he came only with refining fire to fetch out the droſs of their ſins, and purge away their corruptions, ſhall ſinners (impenitent and unbelieving ſinners I mean) preſume that they ſhall be able to abide or endure that day of his ſecond coming, when he ſhall come with conſuming fire to puniſh and take vengeance on them for their ſins! Away with theſe vain confidences, which (as the Prophet told the Jewes, Jer. 2.37.) the Lord will certainly reject, and in which you can never proſper, and go into thoſe holes of the rock, the wounds of a crucified Saviour, in which, and in which only, you may be ſafe and ſaved for ever, from the Snow and great Rain of Gods ſtrength, the power of his anger, which none know at preſent (Pſal. 90.11.) but all muſt feel, who are not ſheltred from it by Jeſus Christ, who delivereth us from the wrath to come (1 Theſ. 1.10.)