Exposition of Job 35-37, Exposition on Job · Chapter 37 · Verses 12-13
JOB, Chap. 37. Verſ. 12, 13.
12. And it is turned about by his counſel: that they may do whatſoever he commandeth them upon the face of the world in the earth.
13. He cauſeth it to come, whether for correction, or for his land, or for mercy.
IN the former verſe Elihu ſpake of the Clouds, of the thick Cloud wearied with watering, and of the bright Cloud, ſcattered by the Wind or Sun. In theſe two verſes he further ſets down two things more generally concerning the Clouds.
Firſt, He ſhews whence the motion of the Cloud is, and by what or whom directed; It is turned about by his counſel, in the beginning of the 12th verſe, and he cauſeth it to come, at the beginning of the 13th verſe. There we have the Sp…ing of the Clouds motion.
Secondly, Elihu ſhews the purpoſe, or the deſign of the Lord in turning about the Clouds by his counſel; which deſign is laid down two wayes.
Firſt, In general, That they may do whatſoever he commandeth them upon the face of the world in the earth; that's the firſt purpoſe of God in moving the Clouds, they are to execute his Commands; and that's his general purpoſe.
Secondly, We have his ſpecial purpoſes or deſigns laid down in the cloſe of the 13th verſe, and they are three-fold. He turneth about the Cloud, and cauſeth it to come,
Firſt, For Correction.
Secondly, For his Land.
Thirdly, For Mercy.
He cauſeth it to come (ſaith Elihu) whether for Correction, for his Land, or for Mercy; all theſe purpoſes and deſigns God hath in moving and ordering theſe vaſt and mighty bodies of the Clouds, which hang like Mountains in the air. Thus you have the parts of theſe words, with their ſcope and tendency. More diſtinctly.
Verſ. 12. And it is turned about by his counſel.
Firſt, Vapours are raiſed and condenſed into Clouds by the counſel of God, he cauſeth the vapours to aſcend from the ends of the earth, (Pſal. 135.7.) Which vapours (as was ſhewed before) are the material cauſe or matter of the Clouds.
Secondly, As by the counſel of God the vapours are raiſed, of which Clouds are made; ſo this Text tells us, that by his counſel the Clouds are moved, and order'd in their motion; which motion of the Clouds is very various; ſomtimes one way, ſomtimes another, ſomtimes forward, ſomtimes backward, or retrograde; ſomtimes their motion is circular, as the word here uſed by Elihu ſeemeth to imply, It is turned or whirled about; foreignaccording to that of Solomon (Eccl: 1.6.) The wind goeth toward the South, and turneth about unto the North; it whirleth about continually, and the wind returneth again according to his Circuit. We have here three words expreſſing the motion of the wind; Firſt, it goeth; Secondly, whirleth about; Thirdly, returneth again; and all this according to its circuits. It is ſaid of Samuel (1 Sam. 7.16.) He went from year to year in circuit, to Bethel and Gilgal, and Mizpet, and judged Iſrael in all theſe places. Thus the winds according to the Commiſſion they receive from God, ride every year in circuit, now they are in one quarter, and anon in another, and whereſoever they come they may be ſaid to do judgment in a way of favour to ſome, and in a way of diſpleaſure unto others. The wind hath his Circuits, and as the Circuit of the wind is, ſuch is the Circuit of the Clouds; the motion of the Clouds is from the wind, ſome ſay from the Starrs, but moſt generally, as to the natural cauſe, it is from the wind, which way the wind moves, that way the Clouds move. And though the motion of the Clouds and Winds ſeems exceeding unſteady and changeable, up and down, without any certain rule in Nature, yet they obſerve their Circuits, and run their compaſſe as God appoynts them. Mr Broughton renders, And for varieties, he turneth himſelf in his wiſe Counſels for their operation, for whatſoever he Commandeth them; It is tur…ed about (ſay we) By his Cou…ſel.
It ſhould ſeem that God even calls a Councel, which way the Clouds ſhall be directed, they go by his Councel: The word in the Hebrew is a very ſignificant one (that I mean) which we render his Counſel, others his skill, his art or cunning, and there are not a few who render it, they are turned about by his Engines, as if God did uſe (as it were) artificial Engines to turn about thoſe mighty bodies of the Clouds;foreign Propriè rei nauticae peritia, q…ae intractandis funibus potiſſimum c nſiſtit, unde nominis appellatio. Druſ: Convertuntur artifi…io ipſus. T…: Ipſa quo que incircuitibus volvitur maclinis ejus, Merc: Vertitur ſolertiis ejus. Druſ: Properly the word ſignifieth the Ropes and Tackling of a Ship, in ordering which Ropes and Tackling the whole management of the Ship doth conſiſt. The Mariner ſhews his skill and art in ſteering his Ship a right courſe, which he doth, not only by guiding the Rudder, but by ordering the Ropes and Tackling this way and that way, to compaſſe or avoyd the wind. And the Hebrew word (Tachbuloth) here uſed, hath a very great nea…neſs in ſound, to the Tackling of a Ship. This is a moſt elegant Metaphor, ſhewing how the Lord doth, as it were, ſteer the courſe of the Clouds, or guide the Clouds, as the Sea-man doth his Ship; his Counſels may be compared to the Tackling and the Ropes, or rather to the Helme, by which the Ship is guided; God is as the great Pilot ſitting at the Stern, and he turns theſe Clouds as his Ship, he turns them about as a Ship tacks this way and that way, to reach her Port and there unlade. The Rain, Snow, & Haile, are the Lading which theſe ſwift Ships, the Clouds, carry from place to place, to ſerve the providences of God towards man. This divine conduct of the Clouds is very admirable! the Lord knowing what parts of the Earth need thoſe Commodities, Rain, Snow, &c. which thoſe aerial Veſſels are laden with, for the enriching of the world. We render it by his Counſel, that is, by thoſe means which he in his Wiſdome and Counſel uſeth to turn the Clouds about, they are turned: we tranſlate the word (Pro. 1.5.) Wiſe Counſels, and (Pro. 20.18.) Good advice, there Solomon ſaith, With good advice make warre. And indeed good advice is the beſt tackling for Ships in a warre at Sea, and the beſt ammunition for a warre at Land: Councel is a noble, a notable Engine: The greateſt things on Earth are turned about by it, and ſo are thoſe great things in the air, the Clouds, They are turned about by his Counſel, That they may do whatſoever he Commandeth them.
Here's the general deſign and purpoſe of God, in turning about the Clouds whitherſoever he pleaſe, it is that they may do whatſoever he Commandeth them; where we have the Clouds ſet forth,
Firſt, In their obedience, They do the Commands of God.
Secondly, In the univerſality of their obedience, They do whatſoever he Commandeth. Elihu compares the Clouds and Meteors to good ſervants, who are ready to do what God their Maſter requireth of them; and not only ſo, but they do his Commands every where, or whereſoever he requires them, they do all his Commands, and that in all places, as the Text ſpeaks in the next words, Ʋpon the face of the world in the Earth.
That is, whereſoever there is Earth, or a World,foreign orbis pars terra habitabilu, Graecè foreign. habitable or unhabitable, thither, or ſo far doth God ſend the Clouds in his ſervice, or for the executing of his will.
Further, when he ſaith, Ʋpon the face of the World, his meaning is, upon the outſide or uppermoſt part of the World; and becauſe the Heavens, even the uppermoſt Heavens are a part of the world, with which the Clouds have nothing to do, their buſineſs lying here below, therefore (I conceive) Elihu determines it expreſly, in the Earth. The Clouds are not raiſed or made for the uſe and ſervice of the world above, but of the world below. They do whatſoever he Commandeth them upon the face of the World in the Earth.
Hence obſerve, Firſt; The motion of the Clouds is not of themſelves, nor meerly from any natural cauſe or power, but of God;
He as it were by certain Engines and weights, turnes them about; they move not unawares, nor by the unce…tain changes of the Air, but according to his direction and unchangeable purpoſe; It is turned about by his Counſel. The creatures do not govern themſelves, nor are they Maſters of their own motions; The way of man is not in himſelf, ſurely then the way of the Cloud is not in it ſelf. Clouds take their courſe according to the order and command which they receive from God.
Again, The Clouds are thus turned about by the Counſel of God, that they may do whatſoever he commandeth them.
Hence note; Clouds are ſent about work; there's ſomwhat to be done by every Cloud.
God will not have a Vapour ariſe, nor a Cloud ſtir for nothing, he commands them to be doing. And if God ſend Clouds abroad to work, much more doth he ſend man forth into the world to do work, & appoints him what work to do. The firſt Man was no ſooner made, and ſet up in a ſtate of created perfection, but he was preſently ſet to work, he muſt be doing (Gen. 2.15.) And the Lord God took the man (or Adam) and put him into the Garden of Eden, to dreſs and to till it. From the Angels in Heaven to the worms that creep upon the earth, there's no creature but hath ſomwhat to do; yea, not only the living and rational creatures, but (as here in the Text) the very inanimate creatures, the ſenſeleſs creatures, the Clouds, have ſomwhat to do, God ſends them forth upon his buſineſs. Every creature hath a ſervice, hath ſomwhat to do: And therefore, it will be ill with thoſe whom God finds idle, or doing nothing, or nothing to any good purpoſe. That ſervant had been doing, to whom Chriſt in the Pa…able is repreſented thus ſpeaking at the laſt day, Well done good and faithful Servant.
Thirdly obſerve; The Clouds are faithful and ready Servants, they do whatſoever the Lord commands them.
They are Gods Meſſengers, and they will do any or every E… rand, which he ſends them about, and truſts them with. 'Tis the duty and commendation of a Servant, to do whatſoever he is commanded. A mans ſervant muſt do all his Maſters juſt and lawful commands; he muſt not take up this or that command to do it, and paſs by the reſt. The Rule is plain (Col. 3.22.) Servants obey your Maſters in all things: Much more muſt a Servant of God obey him in all things. (Acts 13.22.) I have found David a man after mine own heart; he ſhall fulfill all my Will. David was a truſty ſervant; he was not like Saul, who did the Lords work to halves. The Clouds are truſty Servants, they do whatſoever God commands them; and we may diſtribute the commands which God gives the Clouds, into two Ranks.
Firſt, The command of God to the Clouds is ſomtimes for the hurt o… puniſhment of man. God threatens and he executes vengeance by the Clouds (Ezek. 13.13.) Winds conveigh the Clouds, and the Clouds pour down overflowing ſhowrs in the anger of God, and great hail-ſtones in his fury, to conſume and ruine all before them.
Secondly, Clouds execute the command of God in a way of favour; as they execute his threatnings, ſo they fulfil his promiſes (Hoſ. 2.21, 22.) Both theſe commands to the Clouds are expreſly mentioned in the next verſe, I only touch them here.
Now foraſmuch as the Clouds are here deſcribed under the notion of the preſt and faithful Servants of God, doing whatſoever he commands, take theſe Inferences from it.
Firſt, If Clouds do whatſoever God commands them, then ſurely Chriſtians ought to do whatſoever Chriſt commands them: Shall the Clouds of God out do the children of God in obedience? We find that admonition often urged in the Scripture of the New Teſtament, eſpecially in the 13th of Mathew, and in the 1ſt 2d and 3d Chapters of the Revelation, He that hath ears to hear, let him hear. But behold a wonder, they that have no ears hear! The Clouds have no ears, and yet they hear, and more than hear, they do the commands of God. What ſhall we ſay, when Clouds hear and obey, and men do neither? Let us learn Duty from the Clouds. We are ſent to the School of Nature in holy Scripture, almoſt throughout. Elihu ſeems to ſay, Go to the Clouds, O ye that are either ſlothful or diſobedient, conſider their work and be wiſe; they are continually doing whatſoever the Lord commands them.
Secondly, If the Clouds do whatſoever God commands them, then here's matter of comfort to all who do what God commands them; ſurely God will not command the Clouds to do them any hurt who are doing his commands. If you can ſay that you do the commands of God, you may reſt aſſured God will never give the Clouds a command to do you hurt. I do not ſay but an affliction may drop out of the Clouds upon a man that is doing the commands of God; or, the Clouds may have a command to drop affliction upon him that is doing the commands of God: but the Clouds drop no hurt upon any that do the commands of God. And therefore ſeeing the Clouds, even thoſe Clouds that carry Storms and Tempeſts, Thunder and Lightning, Snow, Hail, and Rain, the great Rain of his ſtrength, ſeing I ſay, theſe Clouds, that are the Treaſuries and Magazines of ſuch terrible things, are at the command of God, let not his faithful people fear; for when the Winds are Stormy, when the Clouds are black, and carry, as we think, nothing but wrath and death in them, God will take care of …hem, and charge his Clouds to do them no harm. Clouds, whatſoever they are doing, are doing Gods commands, and doubtleſs he will not give them any commands for their hurt who keep and do his commands.
And as 'tis matter of comfort to the faithful Servants of God, that he commandeth the Clouds in the Air, ſo that he alſo commands thoſe Clouds which are raiſed in the hearts of men, or that ſit and appear in their faces and foreheads. We often ſee Clouds gather in the Brows of diſpleaſed mortals. As ſome are clouded with ſorrow, ſo others are clouded with anger and wrath. Thoſe black Clouds in the faces of men are as dreadful as the blackeſt Clouds in the Air; yet the Lord who commands the Clouds in the Air, commands the Clouds of anger and choler, of wrath and indignation, riſing out of the hearts, and appearing in the faces of men, and can blow them over, or blot them out, whenſoever he pleaſeth.
Thirdly, If the Lord by his commands orders the Clouds, and the Clouds are ready to execute his commands, then let us have high thoughts of the power of God, and of his commands. If men refuſe the commands of God, if the ſtout and hard hearts of men will not ſtoop to them, the Clouds of Heaven, yea, the clods of the earth will. Whatſoever God commands, he will have it done; not one title, not one Iota (as Chriſt ſpake of the Law) ſhall fall ſhort, or fail, or be unfulfilled. If ſuch and ſuch will not, others ſhall; if Jewes will not, Gentiles ſhall; if the Jewes will not carry it like the children of Abraham, God can and will raiſe up children unto Abraham of the Stones of the ſtreet; he will nor want inſtruments to anſwer his Counſels, nor to execute his commands. God will ſhake Heaven and Earth, but he will have his Will done, and his decrees perfected, yea, he will diſſolve and ruine them rather than not have his Word fulfilled. That of David (Pſal. 136.2.) Thou haſt magnified thy Word above all thy Name, is true of the word of command, as well as of the word of p…omiſe. God will magnifie the word of his promiſe above all his Name, and he will alſo magnifie the word of his command above all his Name; that is, his Word is as a glaſs, wherein his Name, that is, his Holineſs, his Power, his Goodneſs, his Faithfulneſs, his Mercy, his Juſtice, and his Wrath, are to be ſeen, and ſhall be ſeen in the accompliſhments of it towards the children of men. Therefore fear and admire this mighty God, who will find means for the executing of his Word, for the doing of all that he hath ſpoken; The Clouds ſhall do whatſoever he commandeth them, upon the face of the World in the earth.
Fourthly, If the Clouds are turned about by his Counſel, if he doth, as it were, hale the Ropes to turn the Clouds which way ſoever he pleaſeth, then, Whenſoever you ſee the Clouds gathered by the wind, remember God hath ſomwhat to do, there's ſomwhat to be done; theſe Clouds are the Servants of God, there's ſome command or word of God or other to be fulfilled. We do not, as we ought, conſider the Counſel of God in the motion of the Clouds; yea, ſome when the Clouds gather, and the ſtorms of Wind or Rain, of Thunder and Lightning, break forth, are more ready to think of the Counſel of the Devil, than of God, they are apt to ſay, ſurely, There's Conjuring abroad: What's that, but the executing of the Devils Counſel? whereas we ſhould ſay, God doth it by his Counſel. Take heed of neglecting God when you ſee the Clouds; do not attribute their motion, or the moſt dreadful Storms that proceed from them, to any thing beſide the Counſel of God; for there is not the leaſt vapour can riſe out of the earth, for the making of a Cloud, but he cauſeth it to aſcend; there are not any materials gathered toward the conſtituting of a Cloud, but they are under Gods hand, he cauſeth the vapours to aſcend: and there is not the leaſt breath of wind can ſtir to move the Clouds (Clouds are moved with the wind) but as God hath appointed; neither bad Angel, nor good, can ſtir a Cloud, but as God willeth. And therefore look to the hand and counſel of God in all theſe things, take heed of ſtaying in any work of Nature, do not aſcribe theſe impreſſions and perturbations in the Air to the power of the Devil and wicked Arts; all is of the Lord, whatſoever is done. One of the Ancients ſaid concerning the Devils, when they deſired leave to enter the Swine, Why ſhould any of the ſheep of God be afraid of the Devil, when the Devils cannot have power over the Swine without leave from God? The Devil cannot move a breath of wind, but according to the will of God; though he be the Prince of the Air, yet there is a Prince above him, to whoſe commands all are ſubject, both in Heaven and in Earth.
Fifthly, If it be ſo, that God commands the Clouds whenſoever they come with their ſtorms or ſhowrs, then aſcribe the praiſe of all the good you receive from the clouds to God, and be humbled under the hand of God, whenſoever you receive outward dammage from the clouds, do not ſay it is a chance.
Sixthly, Learn hence the greatneſs and the ſoveraignty of God, ſay as they did admiringly (Math. 8.27.) Who is this, that both the Winds, and Seas, and Clouds obey him! None of the words of the Lord ſhall fall to the ground, as an Arrow or Dart that miſſeth th… Mark, or as water ſpilt, that cannot be gathered up again; which latter alluſion is ſpecially intimated (1 Sam. 3.12, 19.) Here in the Text Elihu ſets forth the Power and Soveraignty of God, having all creatures at his beck and command, as hath been ſhewed already from other paſſages in this Book, and more will occurr hereafter. The Soveraignty of God over men can never be duly acknowledged, till we acknowledge his Soveraignty over Winds and Rain, Hail and Snow, which lye in the Bowels and boſome of the clouds, and from thence are diſpenced to the earth, at the will of God.
Seventhly and laſtly, If the clouds do whatſoever God commands them, if they be ſuch faithful ſervants to God, then ſurely the clouds will one day riſe up, or come forth as witneſſes againſt all that reſiſt the commands of God: Not to obey them is bad enough, but to reſiſt them is far worſe. Chriſt would awaken the Scribes and Phariſees, by telling them (Math 12.41.) The men of Nineveh ſhall riſe up in the Judgment againſt this Generation, and ſhall condemn it, becauſe they repented at the preaching of Jonah; as alſo the Queen of the South, becauſe ſhe came from far to hear the wiſdome of Solomon. If Jeſus Chriſt u…ged thoſe inſtances of the men of Niniveh, and of the Q…een of the South, to terrifie that Generation for not obeying his commands, or fo… not receiving the Promiſes of the Goſpel; doubtle…s then in the g eat Day, the very clouds and winds ſhall come in as witneſſes againſt all thoſe that have reſiſted the will of God in any of his commands. Have the Clouds (will he ſay) done whatſoever I commanded them? and have you reſiſted? have you caſt my words behind your back, when the very Clouds have taken up, embrac'd, and fulfilled them? The Clouds will be a ſwift witneſs againſt all thoſe that rebel againſt the commands of God: The Snow and Rain, the Winds and Storms fulfilling his word, will bring in a caſting Evidence againſt all thoſe who have caſt his word behind their backs. All this we may read and ſee in the commanding power of God over the Clouds, and in their readineſs to obey.
Elihu proceeds.
Verſ. 13. He cauſeth it to come, whether for Correction, or for his Land, or for Mercy.
He, that is, God cauſeth, It, that is, the Cloud; He cauſeth the Cl…ud to find (ſo the Hebrew) to find every place and every perſon, concerning whom it hath received command and commiſſion from God. Thus the word is uſed by Moſes (Numb. 32.23.) If ye will not do ſo, behold, ye have ſinned againſt the Lord, and be ſure your ſin will find you out; that is, the puniſhment of your ſin, and that Judgment which God will pour out upon you for your ſin, will find you out whereſoever ye are. In this ſence the Cloud will find us out; we render well, He cauſeth it to come, that is, to come to that place or perſon, to that Nation or People, to which himſelf hath appointed it: He cauſeth it to come, Whether for Correction, or for his Land, or for Mercy.
Here are three ends or purpoſes of God, in communicating and commanding forth the Clouds, and we may take thoſe three ends two wayes.
The firſt of theſe and the laſt concern Man more ſpecially; the ſecond concerns all other creatures, both Plants and Beaſts of the earth; it concerns all, from the Cedar in Lebanon to the Hyſop on the wall, among the Plants, and from the Lion to the Mouſe, or to the leaſt of living or ſenſible creatures among the Beaſts; all w…ich God, according to his Soveraign Power, and Juſtice, doth either comfo…t or afflict as he pleaſeth.
Again, The ends which God aimeth at reſpecting Man, are either for Correction or for Mercy.
foreign Sive ad virga…, foreign. Sive in diſciplinam.Firſt, He cauſeth the Cloud, with whatſoever is its burden, Hail, or Rain, or Snow, to unlade and disburden it ſelf, for correction, The Hebrew is, for a Rod, ſo we put in the Margin. A Rod is for correction; therefore we tranſlate for correction, for diſci…lin…. God ſends t… Clouds to whip or diſcipline a people. Fu…ther, the w…d ſignifies a Rod under a twofold Notion.
Fi…t, A R… or a S…ff to ſmite or ſtrike with, in which ſence it is called (Prov. 22.15.) The Rod of correction; and at the 8th verſe of the ſame Chap er, The Rod of anger; as alſo (Iſa. 10.5.) O Aſſ…rian, the Rod of mine anger (ſaith God) Here's a R…d to ſmite with.
Secondly, It ſignifies a Rod to govern with, or to rule with; and hence this word denotes the Scepter of a Prince. The two great Emblems of Magiſtracy are a Sword and a Scepter. The Scepter is in the faſhion of a Rod or VVand, which imports chaſtening and correction; and from hence it was that the chief of the Tribes of the Children of Iſrael (Numb. 17.2.) were commanded to take every one of them a Rod, according to the houſe of their Fathers, twelve Rods, and to write every mans Name upon his Rod, and lay them up in the Tabernacle of the Congregation, &c. Now thoſe Rods given in by the Princes of the Tribes, were as ſo many Emblems of their Power and Authority, becauſe to the chief Magiſtrate the puniſhment of the faults and miſcarriages of all under his government did belong. And hence the ſame word ſignifies a Magiſtratical Rod or Scepter of Government, and a Tribe or whole Family under the Rod o… Scepter of a Governour, becauſe as Rods or B…anches g…ow from one Root, ſo many Tribes or Families from one Father; thus the Twelve Tribes of Iſrael ſp…ung from Jacob. And that's the Reaſon why the Latine Tranſlator renders this place, not as we, (whether for correction) but, Whether for a Tribe; the meaning of which reading, Whether for a Tribe, or for his Land, is thus given, VVhether it be for one particular place, or for the whole Country or earth in general, as will further appear in opening thoſe words, For his Land. This Tranſlation of the Vulgar Latine, and the Inte…pretation given upon it, ſutes well with that of the Prophet (… 4.7) where the Lord ſaith, I cauſed it to … upon one City, and not upon another: Here was Rain for a Tribe, and not for his Land, not an univerſal Rain all the Land over; he cauſeth it to rain upon one City, not upon ano her, upon one Tribe, not upon another; that's a good ſence, and the word will bear it.
Yet I rather take it here for a Rod, which imports chaſtening or correcting, as we tranſlate, Whether it be for Correction. They that carryed the Rod or the Scepter, had alſo the power of correction in their hand, as was toucht before; and that may be one Reaſon why when God ſent Moſes to Pharaoh (Exod. 4.17.) upon that great Meſſage, the deliverance of the children of Iſrael out of Egypt, he commanded him to take his Rod in his hand; which Rod held out theſe two things. Firſt, that M…ſes came not as a private man to him, but like a Prince, like an Embaſſador from the great King, or like one whom he had appointed to take upon him the government of that people, with a Scepter in his hand. Secondly, to let Pharaoh know, that as God ſent him with a power, or cloathed him with a Commiſſion to treat with him, ſo with a power to ſcourge or plague him, even with ten Plagues. As if the Lord had ſaid, O Pharaoh, Seeſt thou this Rod in the hand of my ſervant Moſes; aſſure thy ſelf, thou ſhalt have ſtroke upon ſtroke, plague upon plague, if thou wilt not let my people go. But of that by the way. He cauſeth it to come for correction, or for a Rod.
Hence note; God can correct us by any of his Creatures.
He can make any thing a Rod; he can make neareſt Relations a Rod. A Son is ſomtimes a Rod to his Father; how often have miſcarrying and undutiful children been made a Rod of correction to their Parents? and they are uſually ſo, when Parents have not duly corrected their children for their undutifulneſs and miſcarriges. What are cruel men but Rods to other men? Some men have been the ſcourges of Mankind. Attila, once a great Commander in War, and King of the Hunnes, was called The Rod or the Scourge of God. Flagellum Dei.And ſo God himſelf called the Aſſyrian the Rod of his anger (Iſa. 10.5.) David called all wicked men in g… the Sword of God, in his prayer for deliverance from them (Pſal. 17.1…, …) Deliver my ſoul from the wicked, thy ſword, from men which are thy hand, O Lord (thy correcting hand, men ordain'd for Judgment, and eſtabliſht for Cor…tion, as the Prophet ſpake of the Chaldeans, Hab. 1.12.) Who have their portion in this life. And as the Lord makes men, ſo the Beaſts of the earth, a Rod for the correction of Man. Thus the Lord threatned by his Prophet, I will ſend among them, Sword, and Peſtilence, and noyſome Beaſts.
Here in the Text we have a Rod made of a Cloud, a ſtrange kind of Rod; I'le ſend it for a Rod, it ſhall come for correction. Parents correct their children wi…h Rods, God corrects the world with Floods; firſt, with unſeaſonable, ſecondly, with ſuperfluous Rains. O what ſevere corrections hath God laid upon the world by the Clouds! The Clouds have been terrifying, deſtroying Rods (Exod. 9.18, 23.) Clouds have deſtroyed the Fruits of the earth for the ſin of Man, and taken away the hopes of the Harveſt. Rain from the Clouds hath ruined the dwellings of men, and ſpoyled bo…h Co…n and Cattel; Rain from the Clouds was that overflowing ſcourge, which deſtroyed the whole earth in the dayes of Noah; then God cauſed the Cloud to come, I cannot ſay for correction, but for ruine, for an univerſal ruine and devaſtation. And as God then made the Clouds a ruine to the world, ſo he often makes them a correction (1 Sam. 12.18, 19. Ezra 10.9.) we have had many examples, both of ſweeping Rains, and dreadful Thunders, Lightning and Tempeſt, coming forth from the Clouds.
The Apoſtle ſaith (Rom. 1.18.) The wrath of God is revealed from Heaven againſt all ungodlineſs, &c. God hath revealed his wrath from Heaven chiefly in and by the Miniſtry of his VVord; he may be ſaid alſo to reveal his wrath from Heaven againſt ſinful man in and by the Miniſtry of the Clouds; they have often lifted up their Voyce like a loud Trumpet, and louder than a Trumpet, to tell the ſons of men of their tran…g…eſſion, and to reprove them for their ſin. And therefore when we ſee extraordinary gatherings of the Clouds, we ſhould take inſtruction, leſt we provoke the Lord to ſend, or cauſe them to come for correction. The Clouds drop down many good Leſſons and admonitions, and if they are not attended to, the next thing they drop is a Rod or Correction; He cauſeth it to come, whether for correction, Or for his Land.
For whoſe Land? Some refer it to the Cloud, that is,Pronomen (ſua) alii ad nubem reſerunt, ut dicat, pro terra in qua genita juit. Druſ. for the Land out of which the Cloud was made; for the Vapours which ariſe out of the Land by the attractive power of the Heavens make Clouds. As if the meaning were, he cauſeth the Cloud to fall down upon that Land out of which it was raiſed: whereas oftentimes a Cloud is made of Vapours raiſed from one Land or Country, and by the command of God is carryed to another Land or Country very far off.
But I rather take the Antecedent to his to be God himſelf; His Land, that is, Gods Land, or the Land of God. But then the Queſtion is, what are we to underſtand by his Land? hath God a Land diſtinct from others, as the Princes of the World have? are not all Lands his? I anſwer,
Firſt, The truth is, all the World is Gods Land; ſo that whereſoever the Clouds fall they fall upon his Land (Pſal. 50.12.) The World is mine, and the fulneſs of it, ſaith the Lord. God is the great Land-lord of all the World.
Secondly, Somtimes in ſpecial the habitable part of the World is called the Land of God (Pſal. 24.1.) there being a part of the World ſuppoſed uninhabitable, or wherein no man dwels.
Thirdly, His Land, that is, the Land which God doth peculiarly own (Exod. 19.5.) You are a peculiar Treaſure unto me above all people, for all the earth is mine. As the Iſraelites were the Lords peculiar people, ſo ſome Lands are his peculiars, he ſpecially calls them his Land,Peculiaritèr terra Dei vocatur terra ſancta in qua Dei cultus exercetur. Sic nominat unamquam que gentem cui bene vult. and entitles himſelf to them beyond all other Lands. The Land of Canaan was called The Lords Land, becauſe he was known and worſhipped there (Hoſ. 9.3.) We may ſay in general, Look in whatſoever Country or place God is truly known, honour'd, and worſhipped, that is his Land, and that's the Land here chiefly intended (ſay ſome) by his Land. He cauſeth it to come, whether for correction, Or for his Land.
That is, for the good and benefit of that Land wherein his Name is profeſſed, and himſelf truly worſhipped. That's a good ſence; For doubtleſs the Lord takes more care of ſuch a Land, than of any other Land. The eyes of the Lord were upon the Land of Canaan, he took care of it from the beginning of the Year to the end thereof, even to water it with the Rain of Heaven (Deut. 11.12.) Thus 'tis ſaid (Pſal. 68.9, 10.) Thou O God didſt ſend (or ſhake out) a plentiful Rain (a Rain of munificences or liberalities) whereby thou didſt confirm thine Inheritance when it was weary: Thy Congregation hath dwelt therein Every Land to which God bears ſpecial reſpect and good-will (which whenſoever he doth, he doth it with reſpect to the people inhabiting there) may be emphatically called His Land. Yet,
Fourthly, Foraſmuch as the latter word for mercy, ſeems to imply that ſpecial favour which God beſtowes upon his own people, in ſending forth the Clouds with Rain; therefore by His land I rather conceive the earth in general is meant; or yet, to take it more particularly, that part of the earth which no man claims, which is ſca…ce habitable by man, that which is a waſt Wilderneſs or Deſart for wild beaſts, that Land which is overgrown with Trees and Buſhes, a Land which no man dreſſeth or beſtoweth any culture or husbandry upon, even for that Land doth God take care, as his Land, thither he ſends Rain, that the Beaſts may have Paſture, and Plants moyſture, that it may be watered and provided for, as well as thoſe Lands that men by their care and induſtry manure as their own peculiars. 'Tis ſaid (Chap. 38.26.) He (that is, God) cauſeth it to rain on the earth, where no man is, on the Wilderneſs, wherein there is no man. Thus in the T…x, He cauſeth it to come for his land, a Land which hath no owner but himſelf.
Hence Obſerve; God hath an univerſal reſpect to, and care over all his Creatures.
Whereſoever God hath a foot of Land in the World (though no foot of man comes there) he ſends the Clouds to do it ſervice, for the ſake only of wild Beaſts living there, and of Trees and Plants growing there. (Pſal. 36 6) Lord, thou preſe…ſt Man and Beaſt: Not only doth God preſerve men, but b… and where no men are God provides for beaſts, that they may have food and live. We may hence argue as the Apoſtle did in another caſe, (1 Cor. 9 9.) Doth God take care for Oxen? Hath he reſpect to the waſt Lands, to the wild Beaſts of the Wilderneſs? ſurely then he will take care of inhabited Lands, he will cauſe the Cloud to come and water the Land where men dwell, eſpecially where good men dwell; to them he cauſeth it to come (as it followeth in the Text)
For Mercy.
The third Meſſage about which the Clouds are ſent or cauſed to come, is for favour. God diſpenceth mercy by the Cloud, he cauſeth it to come for mercy. foreign Dei propenſam omnibus benefaciendi voluntatem denotat.The Original word rendred mercy hath a great ſignificancy in it, this eſpecially, a bountiful goodwill towards others, without reſpect to merit, or any antecedent obligation. When here 'tis ſaid He cauſeth it to come for Mercy, we are to underſtand much more than was meant before, when 'tis ſaid, He cauſeth it to come for his land, to feed the beaſts, and nouriſh the Plants; and I conceive we may give a twofold interpretation of it.
Firſt, For Mercy, that is, for ſome eminent uſes, beſides thoſe that are for meer neceſſity, to water the earth. Rain is ſent,
Firſt, To purge; Secondly, to cool the air; Thirdly, to cheriſh and comfort the fruits of the Earth. But beſides theſe common and ordinary ends of ſending rain, ſomewhat extraordinary ſeems to be intended, when the Text ſaith, He cauſeth it to come for mercy, or favour. What's the favour or ſpecial me…cy that comes by rain? Surely it is the ſending of ſuch a rain and ſuch a bleſſing with it, as cauſeth the earth to bring forth abundantly. The Lord can more than ſupply wants, he can give plenty, he can give as much in one year as may ſerve for two or three.Sive ad Benignitatem, ſc…ut benigne fiat terrae citra neceſſitatem, ut cum pluv… deſcendit ſummo aeſtu ad aerem refriger…ndum. Druſ. Thus he p…omiſed (Levit. 25.21.) Then I will Command my bleſſing upon you in the ſixth year, and it ſhall bring forth fruit for three years; the ſixth year was the year before the Sabbath-year, for then they were not to till the g…ound; Now if you carefully obſerve my Sabbath-year (ſaith God) you ſhall have no want, though you do not ſow. This is a mercy, when God ſends in a double or treble Crop, when he not only ſends enough to ſerve the tu…n or to keep us alive, but abundance and plenty, ſo that the floars ſhall be full of wheat, and the fats ſhall overflow with wine and oyle, as the promiſe is expreſſed, Joel 2.24.
Hence note; God is not only a juſt, but a bountifull Maſter;
He doth not only give us enough for neceſſity, but for delight and contentment; if we uſe his boun y well, and turn not his bleſſings to his diſhonour, plenty will be our mercy. The Clouds come ſomtimes for Correction, God ſweepes away even our neceſſaries, by raines, which are therefore in Scriptu…e called ſweeping raines; at other times the Clouds come for mercy, and empty themſelves to fill us with the bleſſings of the earth; that, we both by corrections and favours may be led to repentance, and receive further mercy, not only mercy f…om the Clouds, but mercy above the Clouds. Thus the words ſtand in a fair oppoſi…ion, and one part of the verſe illuſtrates the other.
Yet I conceive there is ſomwhat further in theſe wo…ds, for mercy, or in mercy and free benignity; which may intimate thus much to us, That even the Rain from the Clouds, and fruits of the earth, are not given us of deſert, but of free favour and mercy.
They come for mercy, or as a mercy. God doth not ſeed the World becauſe he owes them any thing, but becauſe he is mercifull; we do not oblige him to give us a drop of rain, or a morſell of bread; ſweet ſhowres from Heaven, and plentifull harveſts on Earth, are acts of grace, mercy, favour, and good-will unto man. God payeth men wages in nothing but in puniſhment, wh…n God puniſheth, he payes wages, that which is deſerv'd; if God ſend the Clouds for Correction, we have what our ſins have procured and brought upon us; but if he ſend plenty, we have mercy, a gracious bounty or largeſs from the hand of God; our daily bread is not pay nor wages, but reward and mercy, much leſſe is that which is more or beyond our daily bread. We by ſin deſerve that the Heavens ſhould be (as the Lord th…eaten'd his ancient people in caſe of diſobedience) as b…aſs, and the Ea…th as iron; but we have not deſerv'd that the Heavens ſhould drop fatneſs, and the Earth yeild her increaſe; this is mercy. Not only are we to look upon the Pardon of ſin as a me…cy, and Redemption by the blood of Chriſt as a mercy, and Juſtification through his Righteouſneſs as mercy, and eternall life as a mercy, or coming from mercy and free grace; but we are to receive every bit of bread as coming to us through mercy, freely, and not upon any account of our own workings or deſervings. And if we cannot deſerve a ſhowre, no nor a drop of rain from the Clouds, if we cannot deſerve a Crop of Corn from the Earth, then ſurely we cannot deſerve grace or peace from God, or eternal life and happineſs with God.
Therefore how ſhould we magnifie and admi…e the mercy and free grace of God for ſpiritual thing…, when we ſee ſuch cauſe of magnifying him, even for temporal good things! if the Clouds are favourable to us, it is of mercy.
Further, That notion may be well improv'd, which ſome give of this word, reading the Abſtract by the Concrete; we ſay, For mercy, they ſay for the mercifull, that is, for the liberall, benigne, and mercifull man, the man of a large heart to d… good: God cauſeth the Cloud to come ſomtimes for Correction, uſually for his land, to conveigh common comforts, and he hath his times wherein he cauſeth it to come for the merciful, that is, in ſpecial favour to thoſe that are mercifull, and good, and g…acious, both as they have received grace from God, and as they have done good things for and among men: He that watereth, ſhall be watered alſo himſelf, (Pro. 11.24.) Thus you ſee the three-fold Meſſage that God ſends the Clouds upon, either to Correct men for their ſin, or for his Land, that the Creature in general may have ſubſiſtence, or for ſpecial favour and mercy to his peculia… people, and for thoſe above the reſt, of good men, who are mercifull and ready to do good.