Exposition of Job 38-42, Commentary on Job · Chapter 38 · Verse 39-41
JOB, Chap. 38. Verſ. 39, 40, 41.
39. Wilt thou hunt the prey for the Lion? or fill the appetite of the young Lions,
40, When they couch in their dens, and abide in the covert to lie in wait?
41. Who provideth for the Raven his food? when his young ones cry unto God, they wander for lack of meat.
THe Lord having by a multitude of queſtions propoſed to Job concerning inanimates, or creatures without life, ſuch as are the Earth, the Sea, the Heavens, the Clouds and Meteors, (having, I ſay, by theſe queſtions) convinced him of his weakneſs and inſufficiency, as alſo, of the tranſcendent power and wiſdom, which abideth and reſideth everlaſtingly in himſelf; he now undertakes Job for the ſame ends, by putting him queſtions about the living creatures, and thoſe of three forms or ſorts:
Firſt, About the beaſts of the earth.
Secondly, About the fowls of the Air.
Thirdly, About the fiſh of the Sea.
The Lord gives particular inſtance, or makes inquiry about thirteen kinds of living creatures; whereof ſeven abide upon the earth, five in the air, one in the waters.
The ſeven creatures inquired about, which abide on the earth, are, Firſt, The Lion; Secondly, The wilde Goat; Thirdly, The Hind; Fourthly, The wilde Aſs; Fifthly, The Ʋnicorn; Sixthly, the Horſe; and, Seventhly, The Elephant, under the name of Behemoth, as is moſt generally conceived.
The five creatures inquired about, that live in the air, are, Firſt, The Raven; Secondly, The Peacock; Thirdly, The Oſtrich; Fourthly, The Hawk; and, Fifthly, The Eagle.
Of the third ſort, namely, ſuch as live in the water, or in the Sea, Job is queſtioned only about one, the Leviathan, or the Whale, a creature of a vaſt magnitude; of ſo vaſt a magnitude, that take all the other twelve creatures and joyn them together, the Leviathan exceeds them all in magnitude; as will appear in the deſcription given of him at large, in the one and fortieth Chapter.
The Lord in this latter diſcourſe with, or queſtioning of Job, ſeems to deſcend, or to put matter of eaſier reſolution to him than he had done before, and doubtleſs he doth; yet he doth it for the greater and fuller conviction and humiliation of Job. As if the Lord had ſaid, If (O Job) thou findeſt thy ſelf puzled and unable to give any tolerable anſwer and reſolution to the queſtions which I have propoſed, about the whole bulk or body of the earth and Sea, or about thoſe great things that are wrought in the heavens, and in the air, then conſider, how thou art able to anſwer my queſtions about theſe leſſer things, which are alſo near unto thee, the beaſts of the earth, fowls of the air, and the fiſh of the Sea. The Lord even in theſe works, makes manifeſt his glorious perfections, far exceeding the reach and apprehenſion of man, as well as in, yea more than in, thoſe other works of his mentioned before.
There are two things eſpecially, of which the Lord would convince Job, with reſpect to theſe living creatures:
Firſt, Of his care and providence in the proviſion that he daily makes for them.
Secondly, Of his power and wiſdom, in the extraordinary ſtrength and ſtrange qualities which he hath beſtowed upon them, and indued them with; in ſome of which they much ſurpaſs man, the maſter-piece, and maſter of the whole inviſible Creation.
The general ſcope and aim of God, in putting queſtions to Job about theſe living creatures, ſeems to anſwer a ſecret doubt which ſome might have concerning his p…ovidence. True, the Lord governs the Heavens, the Stars, the Thunder, the Lightnings, the Rain; but doth he look after things below? Yea, the Lords care and providence about inferior creatures, is very great, condeſcending to the very wilde beaſts of the earth,Ego qui omnio juſta diſpenſatione procuro, circa te tantum O Job videbor injuſtus. Philip. to the fowls of the air, as alſo, to the fiſh of the Sea; and hence the Lord would have Job underſtand, that ſurely he had a much greater care of him, and of the affairs of the children of men. Who can but conclude, That if the Lord hath ſuch a reſpect to theſe irrational creatures, which live only the life of ſence, then much more hath he a care of man, and among men, of good men, who are his children, and of them moſt of all in their afflictions and troubles. So that, the Lord by theſe queſtions, ſeems to beſpeak Job thus: How comes it to paſs, that thou ſhouldſt ſo much as doubt, whether I take care of thee or no, when I take care of, and look to the wilde beaſts of the earth, to the fowls that flie in the air, yea, to the fiſh that ſwim unſeen in the Sea? Or thus, Am I thus ſolicitous to look after Lions and Goats, Hinds and Ʋnicorns, the Oſtrich and the Peacock? &c. am I ſo careful to look after theſe creatures, Ʋt diſ…at Job Deum non ſaevum eſſe in ſuos, qui tam beneficus ſit in feras. Chryſoſtmany of which are of very little uſe to man, and ſome of them a trouble to man? and doſt thou think I will not have a care of thee? learn therefore from what I now queſtion thee about, that I can never be cruel to thee, or forgetful of my faithful ſervants, who am mindful of the bruit beaſts and ravenous birds. This ſeems to be the general tendency of the Lords diſcourſe with Job, continued from the cloſe of this 38. Chapter, quite through the 39. a great part of the 40. and the whole 41 Chapter.
Having thus given a proſpect of the whole, I ſhall now proceed to the particular animals here named, and to that firſt which is not only named in the order of the Text, but is looked upon alſo as firſt in dignity, a King among beaſts, the Lion.
Verſ. 39. Wilt thou hunt the prey for the Lion?
The Lord ſpeaks thus, becauſe the Lion is a beaſt of prey, he liveth by hunting, by hunting, catching, and ſeeding upon other beaſts; the Lion is a Nimrod in the world, a mighty Hunter: Naturaliſts ſay, he is ſo curious in his diet, that he ſcorns to feed upon any carcaſe that he hath not hunted and killed himſelf, or that hath not been hunted by a Lion. He will not touch a carcaſe that lies dead in the field; but what he feeds upon, is what he conquers and kills, and that therefore it is here ſaid, Wilt thou hunt the prey for the Lion? thou needſt not, he is able enough to hunt for himſelf.
Yet ſome Travellers report, that there is a little beaſt called Jackal, ſomewhat bigger than a Fox, who uſually doth that ſervice for the Lion, to hunt the prey for him, and may be called the Lions Hunter.Purchas Pilgr. Mr. Purchas, in that Book called his Pilgrimage, …s us this relation; The Lion (ſaith he) hath the Jackal for his Ʋſher, which is a little black ſhag-haired beaſt, about the bigneſs of a Spaniel, which when the evening comes, hunts for his prey, and coming on the foot, follows the ſcent with open cry, to which the Lion as chief hunter gives diligent ear, following for his advantage. If the Jackal ſet up his chaſe before the Lion comes in, he howls out mainly, and then the Lion ſeizeth on it, making a grumbling noiſe, whilſt his ſervant ſtands by barking; and when the Lion hath done, the Jackal feeds on the relicks. Thus far that induſtrious collector of obſervations from moſt of the remote parts of the world. And though neither Pliny, nor any natu…al Hiſtorian, no nor any Interpreter upon this Text (that ever I met with) have given any intimation that the Lion hath ſuch a ſervant to hunt the prey for him; yet the teſtimony of thoſe ingenious Travellers or Navigators, upon whoſe report of what they have ſeen or heard in thoſe Countreys, the worthy Author above-named makes this relation (this teſtimony I ſay) may be a probable ground for ſuch an Expoſition of the Text, that the Lord had in his wiſe providence provided one to hunt the prey for the Lion. Though I conceive the ſenſe of the place to be mo…e general, namely, that the Lord himſelf hath one way or other taken care, that even the Lion ſhall have his prey, and that neither Job then nor any one elſe needed take care in that matter. How great an argument that might be, both for Jobs conviction and conſolation, will appear afterwards. Wilt thou hunt the prey For the Lion?
The word rendred Lion, ſignifies a ſtout Lion; Mr. Broughton renders, the hardy Lion; others, the old Lion, foreign Leoni vetulo, qui viribus deficientibus non amplius poteſt venari; ſed à juvenibus capta praeda, rugitu eum ad participationem praedae vocantibus, alitur. Aelian. l. 9. Hiſtor. Animal. c. 1.Wilt thou hunt the prey for the old Lion? and there's a double interpretation with reſpect to that tranſlation, That either here is meant a Lion come up to his full ſtrength, and ſo every way able to provide for himſelf; or, that by the old Lion, is meant a Lion g…own ſo old and weak with old age, that he can no longer provide for, nor hunt the prey for himſelf; and therefore the Lord ſaith, Wilt thou hunt the prey for the old Lion, that cannot hunt for himſelf? doſt thou provide for the Lion, that cannot p…ovide for himſelf? 'Tis I, who provide a prey for the old Lion, that cannot hunt the prey for himſelf. This is a good ſenſe, and I ſhall touch it in the Obſervation.
However, 'tis plain, that by the Lion in the firſt part of the verſe, is meant, an old Lion; for he ſtands oppoſed to the young Lion, in the latter part of the ve…ſe: Wilt thou hunt the prey for the Lion?
Naturaliſts ſpeak many things of the nature of the Lion, to whom I refer the Reader, I ſhall have occaſion to touch ſome of them, while I mention what the Sc…ipture ſaith of him. The Lion bears a four-fold reſemblance in Scripture.
Firſt, The Lion is the emblem of a King. Judah, whoſe tribe was the ſtock of Kings, or the tribe Royal, is called a Lions whelp (Gen. 49.9.) Thus ſpake Jacob, Judah is a Lions whelp; from the prey my Son th…s art gone up; he ſtooped down, he couched as a Lion, and as an old Lion; who ſhall rouſe him up? The Kings of the earth are compared to Lions; Firſt, Becauſe of their greatneſs and ſupe iotity: What the Lion is among beaſts, Kings are among men, their chiefs. Secondly, Becauſe of their ſtoutneſs and courage. Solomon ſaith of the Lion (Prov. 30.30.) He is ſtrongeſt among beaſts, and turneth not away for any; That is, he is not afraid of any beaſt. To be bold as a Lion, is a ſacred as well as a common proverbi…l, noting greateſt boldneſs. Ariſtotle ſaith,Nunquam in locis patentibus fugit aut metuit, pedetentimque diſcedit. Ariſt. the Lion never flies o… makes any haſty retreat, let the danger be what it will in open view, but goes off, keeping his own pace. A modern Writer ſpeaks thus: The Lion in Africk is more fierce than in colder climate; He ſhrink… not in danger, except ſome covert of Woods h…d…s him from witneſſes, and then he will take the benefit of a flight, which otherwiſe he ſeems to diſdain. Such is the true ſpirit of Kings;Leoni tantum ex feris clementia in ſupplices. Plin. l. 8. c. 16. Satis eſt proſtraſſe Leoni. Vigilans oculus ſceptro impoſitus perpetuae vigiliae ſymbolum eſt. they are much above ignoble fears. Thirdly, Lions reſemble Kings, becauſe of their mildneſs and nobleneſs to them that ſubmit. Fourthly, Becauſe of the ſtatelineſs of their gate, and majeſty of their a…pect. Fifthly, Becauſe of their vigilancy and watchfulneſs. The Lion ſleeps (ſay Na…uraliſts) with his eyes open, he ſleeps as if he were not aſleep; and as ſome obſerve, he often moves his tail while he ſleepeth, as giving notice, that he is not (as we ſpeak) faſt aſleep.
And as the Lion is an emblem of earthly Kings, ſo, Secondly, of the Lord Jeſus Chriſt, the King of heaven and earth, the King of Kings: To ſhew his ſupe…eminent excellency, he is called a Lion (Rev. 5.5.) There was found none w…rthy to open the Book, but the Lion of the tribe of Judah. Now Jeſus Chriſt is compared to a Lion upon all thoſe accounts before named, for which worthy and heroick Kings are ſo compared: for, Firſt, Jeſus Chriſt is King of Kings, and Lord of Lords (Rev. 19.16.) He is highly exalted; he hath a name given him above every name, that at the name of Jeſus every knee ſhould bow, of things in heaven, and things in earth, and things under the earth (Phil. 2.9, 10.) And as Jeſus Chriſt is like the Lion for his ſuperiority, ſo, Secondly, for his clemency & true nobleneſs of ſpirit towards thoſe who yield unto him! 'Tis enough indeed, to humble our ſelves before this Lion. How ready muſt Chriſt be to receive and embrace humbled ſinners, who humbled himſelf to death, that he m…ght ſave ſinners, even while they were proud and rebelled againſt him. Thirdly, Jeſus Chriſt is a Lion alſo, in reſpect of his watchfulneſs over his Church. This Lion that keeps Iſrael, neither ſlumbers nor ſleeps (Pſal. 121.4.) and, Fourthly, for his invincible courage and ſtrength, always ready to be put forth for his Church. The Prophet (Iſa. 31.4.) compares Chriſt to a Lion, that will not be frighted; Like as the Lion (ſaith he) and the young Lion roaring on his prey; when a multitude of Shepherds is called out againſt him, he will not be afraid of their voice, nor abaſe himſelf for the noiſe of them; ſo ſhall the Lord of Hoſts himſelf come down to fight for mount Sion, and for the hill thereof. As if the Prophet had ſaid, God will protect Jeruſalem againſt all her enemies (the Aſſyrian forces are there ſpecially intended) no more regarding or fearing them, than a fierce Lion in the prime of his ſtrength, will regard or fear a company of ſimple Shepherds, that ſhall attempt to reſcue his prey from between his teeth. And becauſe of this Lion-like power and courage of Chriſt ſo his Church, another Prophet ſaith, that t…e Church herſelf ſhall be as a Lion (M…c. 5.8.) And the remnant of Jacob (that is, the true Church) ſhall be among the Gentiles, in the midſt of many people (who are enemies and unbeliev…ng) as a Lion among the beaſts of the forreſt, as a young Lion among the flocks of ſheep; or rather (as the Margin ha…h it) Goats, who if he go through, both treadeth down, and teareth in pieces, and none can deliver. That is (as our late Annotators expreſs it) The faithful ſhall be endowed with an invincible force of the Spirit of God, to overcome and overthrow the devil, the world, and all their enemies.
Thirdly, The Lion is the emblem of oppreſſors and tyrants. They in evil qualities reſemble Lions. Thus the Apoſtle Paul called Nero (as it is generally conceived) a Lion. I was (ſaith he) delivered out of the mouth of the Lion (2 Tim. 4.15.) which though it may be taken in a general ſenſe, for deliverance out of any great danger, yet 'tis ſpecially and particularly applied to the perſon of Nero, who was cruel as a Lion, and had the Apoſtle Paul in his paws at that time. David ſpeaking of the multitude of his cruel opp…eſſors, tells us, his ſoul was among Lions (Pſal. 57.4.) that is, among thoſe that were cruel, as the next words explain it; I lie amo…g them that are ſet on fire (with rage and malice) even the ſons of men, whoſe teeth are ſpears and arrows, and their tongue a ſharp ſword. The Lion is (though in ſome caſes a clement, yet) moſtly a cruel, a devouring creature. Naturaliſts ſay,Leo eſt animal carnivorum & ſaevum; eſt & voraciſſimum & repletus duos treſvè dies jejunat. Ariſt. Hiſtor. Animal. l. 4. c. 5. & l. 8. c. 16. he will ſwallow down whole gobbets of fleſh without chewing; yea, that he will ſwallow down ſuch a quantity at once, as will ſerve him two or three days without eating more. And as oppreſſors are ſhadowed out by the Lion with reſpect to their cruelty, ſo likewiſe with reſpect to their ſubtilty and treachery (Pſal. 10.8, 9, 10.) He (that is, the wicked enemy) ſitteth in the lurking places of the Villages; in the ſecret places doth he murder the innocent; his eyes are privily ſet againſt the poor; He lieth in wait ſecretly as a Lion in his den; he lieth in wait to catch the poor, &c. Evil men have as much of the Lions craft, as of his cruelty, and both from him.
Chriſtus Leo propter fortitudinem, diabolus propter ſeritatem. Auguſt. Ser. 46. de diverſis.In the fourth place, The Lion in ſome things reſembles the devil himſelf, the worſt of all creatures. The Apoſtle Peter gives it expreſly (1 Epiſt. 5.8.) Be ſober, be vigilant; for your adverſary the devil goeth about like a roaring lion, ſeeking whom he may devour, or ſwallow down at a draught, as the word ſignifies. The devil is like a Lion in his wrath, rage, malice and ſubtilty, to ca…ch and enſnare poor ſouls, and to make a prey of them.
Laſtly, The Lion is an emblem of a godly man, Firſt, For his boldneſs and gracious confidence in a good cauſe (Prov. 28.1.) The righteous is bold as a Lion. De Leone hominis hoſpite, & homine medice Leonis. Vide Gellium, l. 5. c. 14. & Aelian. l. 7. cap ult.Secondly, For his gratefulneſs to them who have done him good. Some of the ancients have rela…ed ſtrange things of the hoſpitality of a Lion entertaining a man, and of the gratitude of a man healing a Lion, with the conſequents of both. Thus by theſe Scripture-reſemblances, we may learn much what the Lion is, and what his qualities are. Wilt thou hunt the prey for the Lion?
Or fill the appetite of the young Lions?
Poſſibly the Lord ſpeaks of filling the appetite of young Lions becauſe young Lions have appetites ſo ſtrong, that a ſmall matter will not fill them. Young ones of any kind, have ſtronger appetites than thoſe that are old; young Lions eſpecially, whoſe conſtitution (ſay Naturaliſts) is very hot and dry: that being the temperament of Lions; young Lions muſt needs require a great proportion of food to ſatisfie their ſtomack, and find work for their quick concoction. 'Tis but a while, that the milk of the Lioneſs will ſerve their turn, they muſt have ſtronger meat; young Lions are ſoon ready for prey; 'Tis ſaid (Judg. 14.5.) that when Samſon paſſed by, a young Lion roared againſt him, or (as the Margin reads it) a young Lion meeting him roared; and why did he roar? not ſo much for anger, as for hunger, deſiring to make a prey of Sampſon.
Wilt thou fill the appetite of the young Lion? Some tranſlate it, Wilt thou fill the company, or troop of young Lions? that is, all the Lions that are in the den. The word ſignifies a company or troop, ſo its rendered (Pſal. 68.30.) Rebukes the company of ſpeare-men, or of thoſe that carry the cane. Verum eſt nomen foreign interdum ſignificare catervam, ſed quum de hominibus ſermo eſt P…rde catervam arundinis, i. e. haſtatorum, Piſc.But though the word may ſignifie a company, yet it is not ſo uſed, but where it referrs (as in that Pſalme) to a company of men; and therefore, though that be a good ſence, and may well be included in our Tranſlation, which being (according to the Text) in the plural number, young Lions, takes in the whole company, how many ſoever they are. Wilt thou fill the company of the young Lions? canſt thou give all the whelps in the kennel their dinner or ſupper? yet I rather adhere to thoſe, who render the word Appetite, as we do, than to thoſe who render it Company.
Canſt thou fill the appetite (or ſoul) of the young Lions. Anima pro appetendi facultate.The word is tranſlated life or ſoul, in the 20. Chap. of this Book (ver. 22.) as alſo in the 33. Chap. of this Book (ver. 18.) 'Tis likewiſe tranſlated appetite (Prov. 23.2.) and when we read greedy dogs (Iſa. 56.11.) we put in the Margin, ſtrong of appetite, implying that the perſons intended under that diſgraceful denomination greedy dogs, were ſuch, who though they had little appetite or ſtomack to their work, yet had even an inſatiable appetite or ſtomack after their wages or reward. The appetite being ſo quick and lively a faculty, is expreſt by the ſame word that ſignifies life or livelineſs, which is the ſpring and original of appetite. When life ceaſeth, appetite ceaſeth; and the more lively any are, the quicker is their appetite.
Wilt thou fill the life or appetite of the young Lions? Theſe young Lions are oppoſed to the old Lion ſpoken of before; and we may take them either for Lions ſo young, that they are not able to hunt or fetch their own prey, and therefore muſt have prey brought in to them; or we may take them for young Lions that have ſtrength enough to go forth to ſeek their prey. So then, as the Lion before may be taken for an old Lion, for a Lion ſo old, that he cannot go forth to catch his prey; and the young Lions, for Lions ſo young, that they never had ſtrength to go forth and catch their prey: So we may take the Text in general for old and young, whether able or unable to catch prey for themſelves. Wilt thou hunt the prey for the Lion? or fill the appetite of the young Lions?
Hence note, Firſt, The way how Lions live, or get their liveli-hood.
Lions are all for prey.
There is no work ſpoken of that the Lion doth to get his living by, there's nothing ſpoken of any ſervice the Lion doth, all his care is for his belly, he hunts his prey: Wicked men in this are like Lions, they are like Nimrod, all for hunting, all for catching the prey. The Prophet Nahum (Chap. 2.12.) deſcribes the oppreſſing power of Nineveh, by a Lion tearing in pieces enough for his Whelpes, and ſtrangling for his Lioneſſes, and filling his holes with prey, and his dens with ravin. Tearing and ſtrangling, filling all with prey and ravin, is all that Lions do; not is the work of oppreſſors and cruel men any other in their kind,Baſil. Hom. 9. in Hexam. Ambroſ Hex. l. 6. c. 3. nor any whit better. Some of the Antients ſpeaking of the Lion, ſay, that when he roareth, the poor Beaſts that are within hearing are ſo amazed and affrighted, that though they might eſcape by flight, yet they ſtand ſtill and yield themſelves up to him for a prey. Such frights are poor men often put to, by the roaring throats of mercileſs oppreſſors.
Secondly note; God provides prey for Lions.
God feeds not only Sheep and Lambs, but Wolves and Lions. This note gives us the chief ſcope of the whole con…ext, which is to ſhew the care of God over all. It is ſaid (Pſal. 104.21.) The young Lions roar after their prey, and ſeek their meat from God. It is a ſtrange expreſſion, that young Lions when they roar after their prey, ſhould be ſaid to ſeek their meat of God; implying, that neither their own ſtrength nor craft could feed them without help from God. The ſtrongeſt creatures left to themſelves cannot help themſelves. As they who fear God are fed by a ſpecial providence of God, ſo all creatures are fed and nou i…hed by a general providence. The Lion, though he be ſtrong and ſubtle, yet cannot get his own prey; we think, a Lion might ſhift for himſelf, no, 'tis the Lord that provides for him; the young Lions ſeek their meat of God: Surely then, the mig…tieſt of men cannot live upon themſelves, as it is of God that we receive life and breath, ſo all things needful for the maintenance of this life. The Prophet Jeremiah gives check to all fleſh (Chap. 9.23.) Let not the wiſe man glory in his wiſdom; let not the mighty man glory in his might. As if he had ſaid, neither a wiſe man by his wiſdom, nor a mighty man by his m…ght, can bring any work to an effectual iſſue. That is alſo the concluſion which the Spirit of God made, by the wiſeſt and one of the mighteſt men that ever was in the world, King Solomon (Eccleſ. 9.11.) The race is not to the ſwift, nor the battle to the ſtrong, neither yet bread to the wiſe, nor yet riches to men of underſtanding, nor yet favour to men of skill, but time and chance happeneth to them all: though men have ſutable qualities and abilities for the attaining of their ends (what ſutes better the winning of a race than ſwiftneſs?) yet they cannot attain them, without the power and preſence of God in ſome kind and degree or o…her; the ſtrong Lions would ſtarve, did not the Lord help them to hunt their prey.
Thirdly, If we take the Lion in the firſt part of the Verſ. for the old decreped Lion, and the young Lions for ſuch as a e not able to go abroad for their prey, the Lord providing for Lions under both theſe conſiderations, yields us this obſervation.
God takes care for thoſe creatures, who through infirmities (being either too old or too young) are not able to provide for themſelves.
There's a ſpecial providence of God over them that have ſpecial need. The old Lion, that once could, but now cannot the young Lions that never could hunt the prey, are yet provided for. Old Lions that are ſtrong are taught by natural inſtinct to get prey for their young ones while weak;Leo vetulus qui viribus deficien…ibus non amplius, Poteſt vonari a juvenibus praeda capta, rugitu eum ad participationem praedae vocantibus, alitur, Aelian. l. 9. de natura animal. c. 1. and the natural Hiſtorian tells us, that the younger Lions, which are ſtrong, are taught by a like inſtinct to hunt the prey for the old ones that are weak.
Fourthly, From the latter words, wilt thou fill the appetite of the young Lions?
Note, God can and doth provide for the creature to fulneſs or ſatiſfaction; he fills their appetite.
God, as I may ſay, keeps a good, a bountiful houſe for all his creatures; the young Lions that have ſuch ſtrong ſtomacks ſhall have their fill: Hence we may inferr.
Firſt, If the Lord doth thus provide for Lions young or old, one or other, then much more will he provide, and hunt the prey for his faithful people. David (Pſal. 34.10.) gives us the Lords word for it, The young Lions do lack and ſuffer hunger, but they that ſeek the Lord ſhall not want any good thing. That is, the young Lions may lack, or though the young Lions ſhould lack and ſuffer hunger, yet they that ſeek and ſerve the Lord ſhall not. Lions have a good aſſurance that they ſhall not lack, but the ſervants of God have a far better aſſurance that they ſhall not. Doth God take care for Oxen? was the Apoſtles queſtion (1 Cor. 9.9.) or ſaith he it altogether for our ſakes; for our ſakes (ſpeaking of Goſpel Miniſters) no doubt this is written, (ver. 10.) As if he had ſaid, if the Lord did not give that law to the Jews, Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corn altogether for our ſakes, yet queſtionleſs he gave it chiefly for our ſakes, and had a far greater reſpect to us in making that law than to Oxen. Thus from the text and point in hand, I may ſay, Doth God take care for Lions? Surely, he hath cauſed this to be written, that we may know, he will much more take care of his ſheep, of all that fear him and call upon his name. A Lion may come into a ſtarving condition, but thoſe that fear God ſhall not. Lions, though they are very ſtrong & ſubtle cannot always get their prey, but the Lord hath promiſed to miniſter to his people, at leaſt a ſupply of their neceſſities; as David ſpeaks, I have been young, and now am old; yet have I not ſeen the righteous forſaken, nor his ſeed begging bread (Pſal. 37.25.)
Secondly, Doth the Lord provide to ſatisfaction for the young Lions? doth he fill their natural appetite? then ſurely, he will p…ovide for the ſatisfying of his people in ſpiritual things (Luke 1.53.) He filleth the hungry with good things. Who are the hungry? doubtleſs, he the holy Virginmeant the ſpiritually hung…y. And what are the good things he fills them with? doubtleſs, ſpiritual good things; they ſhall have not only ſome taſts of theſe good things, but their fill of them; he fills the hungry with good things. (Pſal. 81.10.) Open thy mouth wide, and I will fill it. God hath much reſpect to fill us with outward good things; but much more to fill us with ſpi…i…ual good things, open thy mouth wide, and raiſe up thy deſires after the things of heaven, growth in grace, encreaſe in faith and love, in patience and holineſs, and I will fill it. He that fills the appetite of the young Lions with natural food, will fill the appetite of his Servants with ſpiritual food, which is beſt of all; they ſhall be abundantly ſatisfied with the goodneſs of his houſe, and he will make them drink of the river of his pleaſures: (Pſal. 36.8.) He that fills the appetite of the young Lions, will not ſend hungry ſouls away emp…y. We may reſt in much aſſurance that God will deal well with us, both for ſoul and body, while he queſtions Job whether he would do that which himſelf only doth; Wilt thou hunt the prey for the Lion? or f…ll the appetite of the young Lions?
Verſ. 40. When they couch in their dens, and abide in the covert to lye in wait.
This Verſe gives a further diſcription of the Lion, whether young or old. Before we had them hunting abroad in the fields, here we have them couching in their dens, and abiding in their covert.
When they couch in their dens.
This couching or bowing down in their dens, may be upon a three-fold account, and ſo there is a three-fold interpretation of the words.
Firſt, Some taking the Lion for the old Lion and the young Lions for ſuch as are very young, interpret this couching as proceeding from weakneſs; they couch in their dens, as not being able to go abroad.
Secondly, Others ſay, they c…uch in their dens only for reſt and eaſe, having tired themſelves in hunting for their prey.
foreign deprimit geſtus hominis inſidiantis alicui, Druſ.Thirdly, That they couch in their dens upon deſign to catch their prey, thus the latter part of the Verſe ſeems to carry it; where 'tis ſaid, they lyè in wait. So then, this couching in their dens, is either from neceſſity, as not being able to go forth; or it is a couching in policy, which I rather pitch upon.
They couch in their dens.
As if they were aſleep, as if they minded nothing but their eaſe; yet even then they are buſily minding how to catch their prey. As if the Lord had ſaid, Haſt thou (O Job) taught the Lion that art and cunning, to lye couchant in his den, that he may ſteal upon beaſts paſſant, and ſurprize them unawares. They couch in their dens, And abide in the covert to lye in wait.
The word rendred Covert ſignifieth a Tabernacle or Tent in which men abode for a time, and is therefore here oppoſed (as ſome conceive) to the Lions dens or houſes ſpoken of in the beginning of the verſe. Beaſts (ſay they) are aware of Lions dens, and ſo avoid them; but they may paſs unawares by the coverts and thickets, where they lye in ambuſh. But I ſuppoſe we need not be thus critical in diſtinguiſhing between dens and coverts, both words may ſignifie the ſame place and thing; or at leaſt in both places Lions do the ſame thing, Lye in wait. It is ſaid of the Lord himſelf (Jerem. 25.38.) he hath forſaken his covert as a Lion. The meaning of the Prophet was to ſhew the Lords purpoſe to come forth, and tear and rend his enemies by ſome ſore judgment, as a young Lion that rangeth about for his prey. We read a little before (at the 34th verſe) of the howling of the ſhepherds, that is, of the rulers and governours, and of the cry of the principal of the flock, that is, of the wealthieſt among the people. When the Lion came forth of his covert, there was a howling and a cry made; why ſo? the Lion came forth to deſtroy both ſheep and ſhepherds. Thus the Lord comes forth, even as a young Lion, full of wrath and fury to deſtroy the wicked: He is ſometimes like a Lion couching in his den, and abiding in his covert, but he doth it as the Lion, To lye in wait.
This expreſſion may have a twofold alluſion. Firſt, To Fowlers and Hunters, who (in ſome caſes) keep out of ſight, that they may with the more advantage take birds or beaſts in their ſna…es and toils; For in vain (ſaith Solomon, Prov. 1.17.) the net is ſpread in the ſight of any bird. Secondly, To Souldiers, who lye in ambuſh to ſurprize their enemy. Thus do Lions; They (ſaith the Text) couch in their dens, and abide in the covert to lye in wait. Here,
Firſt, Taking that interpretation of the words, which ſuppoſeth, the Lion lying down in his den through age and weakneſs,
Obſerve, The ſtrongeſt creatures are tamed an… weakened by age.
The Lion is the ſtrongeſt among beaſts, yet he cannot always range in the fields and hunt for prey, he muſt come to his den, and keep houſe there. 'Tis ſo with men, how ſtrong ſoever they have been, yet old age neceſſitates them at laſt to keep houſe and home. All muſt ſubmit to time, and yield to thoſe infirmities, which old age inevitably bring upon us. Time is called,Tempus e…a… rerum. The eater of things; 'Tis ſo alſo of perſons, that great eater will eat out the ſtrength of the eater himſelf, that is, the Lion, as Sampſon called him in his riddle propoſed to the Philiſtines (Judg. 14.14.) Time reduceth our ſtrength to weakneſs, our life to death. Time confines us firſt to our chambers, then to our beds, and then to our graves. The Lion muſt give over his hunting and couch in his den.
Secondly, Taking the Lion as politickly abiding in covert, and waiting for his prey;
Obſerve, As the Lord gives much ſtrength, ſo much craft to ſome creatures.
There are creatures of little ſtrength which have much craft, others have little craft but much ſtrength, in ſome both meet together; and among them we may number the Lion, he is a crafty one as well as a ſtrong one; he hath his covert, there he waits for his prey. We may parallel men with beaſts in this regard; among them ſome are ſtrong but not crafty, others are crafty but not ſtrong, and not a few are both. Such David compared to a Lion (Pſal. 10.4, 8, 9.) The wicked through the pride of his countenance will not ſeek after God: What will he ſeek after then? the 8th. and 9th. verſes tell us, He ſitteth in the lurking places of the villages, in the ſecret places doth he murder the innocent, his eyes are privily ſet againſt the poor, he lieth in wait ſecretly, as a Lion in his den, he lyeth in wait to catch the poor, he doth catch the poor when he draweth him into his net: He croucheth and humbleth himſelf, that the poor may fall by his ſtrong ones. Thus the ſubtle practices of a wicked man are ſet forth, by the ſubtlety of the Lion. He coucheth and croucheth, he waits for the innocent, he draws him into his net; he firſt entangles him, and then devours him. David gives a like deſcription of evil men in another place (Pſal. 17.11, 12.) They have now compaſſed us in our ſteps, they have ſet their eyes bowing down to the earth; like as a Lion that is greedy of his prey, and as it were a young Lion lurking in ſecret places. Theſe Scriptures plainly ſhew the natural ſubtlety of the Lion, waiting in his covert that he may do miſchief unawares; and that in this piece of miſchievous policy wicked men are not behind him, they ſhew as plainly.
Thirdly, Whereas in the former verſe the Lion is ſaid to hunt his prey in the field, and this in to abide in his covert to lye in wait for it;
Obſerve; What ſome cannot do by ſtrength they do by craft.
We ſay, of craft or power, 'tis hard to ſay which is moſt dangerous or undeſirable in an enemy. Where theſe two meet, where craft & power, ability and ſubtilty are joyned, what will they not do? We may ſay of men, in whom theſe are united, as the Lord ſaid concerning the men of the new world, ſoon after the Flood, who were united in heart and tongue (the people are one, and they have all one language) nothing will be reſtrained from them, which they have imagined to do (Gen. 11.6.) The devil is alwayes like a Lion, both ſtrong and ſubtle: He is ſo ſtrong, that he ſometimes hunts his prey (as I may ſay) in open field, and overcomes by fine force. He is ſo crafty, that at other times he knows 'tis beſt for him to abide in his covert, and lie in wait to catch ſouls. He goeth about like a roaring Lion (ſaith the Apoſtle Peter, 1 Epiſt. 5.8.) but he is craftier than to roar always like a Lion, when he goeth about ſeeking whom he may devour; he often fawns and flatters; he uſeth his wits, and puts tricks upon poor ſouls whom he would devour. We (ſaith the Apoſtle, 2 Cor. 2.) are not ignorant of his devices. Chriſt adviſeth all his Diſciples to joyn the wiſdom of the Serpent, with the innocency of the Dove; ſubtilty and honeſty, craft and innocency, working together, work well, or make good work: But where there is the ſtrength and craft of a Lion, without a dove-like integrity, what ſad work do men make? Godly men, or men truly fearing God, ſometimes have the wiſdom of the ſerpent, together with their dove-like innocency; and when to both the former, the Lions ſtrength is joyned, what good may they not do? they may do (as we ſay) a world of good in an evil world.
Fourthly, In that the Lion coucheth in his den, and retireth ſometimes to his covert; we may take notice of the good providence of God towards man. God hath ordered it, that the Lion coucheth all day in his den, and is quiet, that men may go out quietly to their labour. The Pſalmiſt commends the providence of God in this (Pſal. 104.20, 21, 22.) Thou makeſt darkneſs, and it is night, wherein all the beaſts of the Forreſt do creep forth: the young Lions roar after their prey, and ſeek their meat from God. Thus they are roaring and raging for their prey all night; but how is it with them, or what do they in the day? The next words tell us, The Sun riſeth, they gather themſelves together, and lay them down in their dens. (Then it follows) Man goeth forth to his work, and to his labour until the evening. Such is the care of God, that he clears fields and Countries of theſe ravenous beaſts, that man may go ſafely to his work, and not be troubled. When the Lion comes forth in the day, 'tis uſually to execute ſome judgement of God; witneſs that of the Prophet, who going out of Gods way, God told him by another Prophet, a Lion ſhall meet thee and tear thee; and ſo it came to paſs, a Lion met him, and executed the judgement of God upon him, becauſe he went beyond the command he had received from God (1 King. 13.24.) We read alſo, that God ſent Lions to vex the people continually, when they fell to idolatry and falſe worſhip (2 King. 17.26.) It was of the Lord that Lions which uſed to keep their covert in the day time, were ſo bold as to come by day to their houſes and deſtroy them. And ſuch is the mighty power of God, that though hungry Lions are altogether for prey, yet God can ſtop their mouths, and check their appetite (Dan. 6.8.) When Daniel was caſt into the Lions den, amongſt a company of hungry Lions, yet not one touched him, but were as meek to him as ſo many lambs; whereas no ſooner were his enemies and accuſers let down into that den, but they brake their bones before they came to the ground. Thus much of the Lion, a King among the beaſts of the earth. The Lords next queſtion concerns the Raven, none of the beſt, if not one of the worſt among the birds of the Air.
Verſ. 41. Who provideth for the Raven his food? When his young ones cry unto God, they wander for lack of meat.
As the Lion is a devourer among beaſts, ſo is the Raven among birds. The Lion (as was ſaid) is ſo curious, that he will not feed upon a carcaſe in the way, but the Raven feeds upon any dead or corrupted body; and that is the reaſon why in many great Cities there's a Law or cuſtom that Raven sneer them, ſhall not be ſhot at nor terrified, becauſe they eat up the filth and carrion, which might infect the air, and breed peſtilential diſeaſes.
Now the Lord puts the queſtion, Who provideth for the Raven? As if he had ſaid, I provide not only for the Kingly Lion, but for the carrion-eating Raven. The Lord made proviſion of food for Lions and Ravens, for all ſorts of beaſts, and birds, and creeping things, in the work of Creation; and in his works of providence, he makes all things ready, and brings them to hand for their uſe and ſuſtentation: He, as it were, dreſſeth and diſheth out meat for all his creatures, and then ſets it before them, that they may eat and be ſatisfied.
Who provideth for the Raven?
The Hebrew word rendred provideth, hath two ſignifications,Verbum foreign notat indulgentiſſimam creatoris providentiam, non ſolum neceſſaria ſed etiam uſ que ad delicias. which wonderfully ſet forth the care of God towards this creature: Firſt, the certainty of their proviſion, for the word ſignifies to eſtabliſh; as if the Lord did give them a neceſſary, ſettled, or conſtant diet. Secondly, It notes the ſutableneſs and pleaſingneſs of their food to their nature and conſtitution, yea, to their guſt and appetite; as if the Lord fitted their food, as we ſay, to their tooth or palate, and gave them not only meat, but ſavoury meat to them (like that which Iſaac beſpake of his ſon Eſau) ſuch as they love; for though the food of Ravens be unpleaſant to us, yet it is pleaſing and toothſom and ſavoury to them. What the Lord p…ovides for Ravens, is to them dainties and delicacies; carrion is ſo to them, becauſe 'tis ſutable to their nature, & ſuch as their ſtomack likes very well. The ſutableneſs of any food to our taſte and palate, makes it delightful to us: What makes ſin, which is as odious as a carrion or corrupt thing to God and good men, pleaſant to carnal and wicked men, but the ſutableneſs of it to their nature? they can feed upon ſin as heartily and hungrily, as a Raven doth upon a putrified carcaſe. And what's the reaſon that the ways of God are ſo pleaſant to a godly man? is it not becauſe his heart is made (through grace) ſutable to them? To do the will of God is meat and drink to a godly man; but his ſoul being in a right frame) can no more delightfully do, any thing that is ſinfully evil, than he can delight to feed bodily upon putrifaction or poyſon.
Who provideth his food For the Raven?
The Hebrew word for a Raven ſignifies bl…ckneſs, darkneſs, Corvus in Hebraeo foreign dictus à colore nigro. Graecè foreign crocitare.or the evening. The Raven is the true Black-bird, a dark-coloured creature; black as a Raven, is the Scripture language for perfect blackneſs. The Greek word for a Raven, intimates her hoarſe, harſh and unpleaſant cry, or croking. As the coat of the Raven is eminent for a beautiful blackneſs, ſo his note is well known by his unpleaſant and jarring hoarſneſs. The note of the Crow or Raven, ſounds like the Latine, Cras, cras; in Engliſh, To morrow, to morrow, or the day to come. And hence men, who when called to preſent repentance and forſaking of their ſins, deſire time, and ſay, to morrow, to morrow, are ſaid to reſemble Crows and Ravens,Zorom. l. 4. whoſe only ſong is cras, cras. 'Tis reported concerning Athanaſius, that walking in the ſtreets of a Heatheniſh or Gentile City, a Raven ſlew over his head and croked; the Heathens that ſtood by, laught and ſmil'd to ſee the Raven flie and croke ſo neer him; and they asked, What ſaid the Raven to thee? He anſwered, The Raven cryed, to morrow, to morrow; for to morrow the Emperor will ſend out ſuch an Edict or Decree, as will put a ſtop to your ſuperſtitious obſervation of Heatheniſh Feaſts: And though he knew nothing of the Emperors purpoſe at that time, to put forth ſuch a decree, yet the next day there came a command from the Emperor, that they ſhould no more obſerve them: And then the Heathens cryed out againſt Athanaſius, and ſaid that he was a Witch.
Further, The Raven is ſo called in our language, from her ravening; her name ſpeaks her nature, as Nabals did his (1 Sam. 25.25.) yet even Ravens are under the Lords inſpection. Who provideth for the Raven his food?
Hence note; The worſt and vileſt creatures are under the care of God.
The Lord doth not give Job an inſtance of his care in the people of Iſrael, for whom he provided a long time in Egypt, and whom he fed forty years in the wilderneſs; nor in Elias, fed by Ravens, but in his feeding Ravens; nor among fowls, doth he inſtance in the Hawk or Falcon, which are highly prized and fed by Princes; nor in the ſweet ſinging Nightingale, or ſuch like muſical pretty birds, which men keep choicely and much delight in; but in that hateful and malicious bird, the croking Raven, whom no man values, but as ſhe eats up the carrion which might annoy him. Behold then, and wonder at the providence and kindneſs of God, that he ſhould provide food for the Raven, a creature of ſo diſmal a hue, and of ſo untuneable a tone, a creature that is ſo odious to moſt men,Avis inauſpicata. and ominous to ſome. There is a great providence of God ſeen, in providing for the Ant or Piſmire, who gathers her meat in Summer (Prov. 6.8.) but a greater in the Raven, who though he forgets, or is careleſs to provide for himſelf, yet God provides and layeth up for him. One would think the Lord ſhould ſay of Ravens, let them ſhift for themſelves or periſh; no, the Lord God doth not deſpiſe any work of his hands; the Raven hath his being from God, and therefore the Raven ſhall be provided for by him; not only the fair innocent Dove, but the ugly Raven hath his meat from God. As the Lord feeds not only Doves, but Ravens, in kind, ſo he feeds not only Doves, but Ravens, in a figure; that is, he feeds not only dove-like or innocent men, but raven-like or wicked men. (Mat. 5.45.) He cauſeth his Sun to riſe on the evil and on the good, & ſendeth rain on the juſt and on the unjuſt: Thus he feeds Ravens in the likeneſs of men. Such men whoſe minds feed upon carrion, the Lord feeds their bodies with excellent dainties, they fare deliciouſly every day, as the rich Glutton is ſaid to do, who was but a Raven. The Lord, I ſay, doth not only provide for his better and more excellent ones, but he provides for the bad, for the evil, for the wicked; ſuch an indulgent father and provider is God towards all his creatures. We find this reported to the praiſe of God (Pſal. 104.10, 11.) He ſendeth the Springs into the valleys, which run among the Hills; they give drink to every beaſt of the field; the wilde Aſſes quench their thirſt. And again (Pſal. 145.15, 16.) The eyes of all wait upon (or look unto) thee, and thou giveſt them their meat in due ſeaſon: thou openeſt thy hand, and ſatisfieſt the deſire (that is, the hunger and thirſt) of every living thing. He that gives life to all, upholds the lives of all. As it ſhews the great power of God, that he hath made ſome living creatures (the Angels and ſouls of men) which need no mear, ſo it is a very great glory that he provides meat for all that …eed it. God hath a great houſhold, and he keeps a plentiful houſe; the meaneſt of his houſhold have food convenient for them.
Now, Doth the Lord provide a table for the Ravens? Remember Chriſt… Inference from it; Then much more will he provide a Table for his children who fear him, and truſt upon him. Behold, (ſaith Chriſt, Mat. 6.26.) the fowls of the air; for they ſow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them: Are ye not much better than they? And that which Chriſt ſpake in general there concerning the fowls of the air, he in the 12th of Luke (ver. 24.) ſpake particularly of the Raven; Co…ſider the Ravens, for they neither ſow nor reap, &c. and God feedeth them; how much more are ye better (as if the Lord had ſaid, than the fowls?) Ye are much better than the beſt of fowls; then how much better than the worſt, the Ravens? and be ye aſſured, that as much as ye are better than the Ravens, by ſo much is my care for you, greater than for the Ravens. As God is the Saviour of all, eſpecially of thoſe that believe (1 Tim. 4.10.) ſo he is a provider for all, but eſpecially for thoſe that believe. The Lord, who alike cares for all, doth not care for all ali…e; there would be much inequality in that equality. As creatures vary in their kinds and degrees, ſo the Lord (who is a God of judgement) varies both the kind and degree of his care towards the creature. Therefore we may conclude; Doth God put forth any kind or degree of care for Ravens? doubtleſs then he will take care of his beloved children and faithful ſervants.
There's no temptation with which the children of God are mo…e oppreſt, than with this; What they ſhall eat? and what they ſhall drink? and wherewithal ſhall they and theirs be cloathed? n…r doth any thing caſt them upon more dangerous rocks than theſe diſtruſtful queries; How ſhall we live? and who ſhall provide for us, eſpecially in a hard and dear year? But may we not ſ…an… amazed to hear ſuch queries proceed out of their mouths, who have hea…d of this word which once proceeded out of Ch iſts mouth, That God feedeth the Ravens? who believing that, can but beli…ve that God will feed him! Nor doth the Lord provide for and feed the old Raven only, but his young ones alſo. As it follows, When his young ones cry unto God.
The Raven in the former part of the ve…ſe, is the old one that hath young ones. How can that feed the you…, that cannot feed him ſelf, but by Gods p…oviding? As if the Lord had ſaid, As it is not by thy providence, O Job, but by mine, that the old Ravens are fed; ſo that the young ones being early forſaken of the old, and wanting skill to ſhift for them ſelves, wandring here and there, have their cries (which nature hath taught them to put up to Go… in their neceſſity) heard and anſwered with ſupply of food.
The Hebrew is, When his children cry unto God; children are properly the young ones of men, yet the young ones of any c…eature may be called children.
The word rendred to cry, foreign Eſt opem & ſalutem ingenti vociſeratione poſtulare. Clamor ob neceſſitatem emiſſus, petitionem imitatur. Theodoret. Non novit omnino invocare Deum niſi anima rationalis. Auguſt. in Pſal. 136. Ego haud ſecus exauditos paſco, quam ſi ad me vociferentur. Bez.notes a very ſtrong cry for help for food. The young ones of the Raven being pincht with hunger, make a loud confuſed cry for food; but to whom do they cry? the Text ſaith, They cry Ʋnto God.
No creature can properly be ſaid to cry unto God, but the rational creature; and there's none among the rational creatures that indeed cry unto God, but thoſe that have faith: How then is it ſaid, The Ravens young ones cry unto God?
I anſwer, Firſt, They are ſaid to cry to God, becauſe man hears them not, or if he do, he regards them not; what man regards the cry of a young Raven? therefore they cry to God if to any, who alone takes notice of their cry.
S…condly, They cry to God, not properly, but equivalently; they cannot be imagined to make any formal or direct prayers to God in their neceſſities, but their neceſſities which force them to cry, have the force of a cry, or of a prayer unto God.
Thirdly, They may be ſaid to cry unto God, becauſe God takes or interprets their cry when hungry, as a prayer to himſelf: And God may be ſaid to hear their cry, becauſe he provides for them, and helps them, as he doth thoſe who put up powerful prayers to him. There is in all creatures a deſire of that which is needful for them, or proper to them, and when that is wanting they cry, that is, make ſome ſignification of their want. And as all young ones are apt to cry (that being all they can do) for food; ſo the Scripture, as here, ſo elſewhere repreſents young Ravens crying more than other creatures (Pſal. 147.9.) He giveth to the beaſt his food, and to the young Ravens which cry. The beaſts are not ſaid to cry for food when God gives it them, but the young Ravens are. Crying ſeems to be the property of young Ravens, as if the leaſt lack of food made them cry.
But how come young Ravens to be in ſuch want of food, that they ſhould cry for it? and when they cry, why are they not ſaid to cry to their parents (if I may ſo ſpeak) or to the old ones, but to God for meat? In anſwer to theſe queries;
Firſt, Some Naturaliſts ſay, the Raven is a forgetful creature, and leaves her young ones altogether unprovided of food, and therefore (as the laſt reſort of all helpleſs ones) they are ſuppoſed to cry unto God.
Chryſoſtomi ſententia eſt n…n obullam a…boris ſpeciem, ſed ex ipſa parentum crudelitate pullos adhuc implumes negligi & deſeri. Illis naturae author dignam vicent rependi imperat; nam filit genitores ſ…os in ſenectute minime alunt. Ʋt Aelianus dixit foreign.Secondly, Say others, the Raven is not only a forgetful, but an unnatu…al creatu…e. Ravens have not thoſe bowels of natural compaſſion to their young ones, which other creatures have, who will preſently beſtir themſelves to get food for their young ones; therefore ſome ſay, that their young ones, as it were, cry to God of the impiety and unnaturalneſs of the old ones, in not providing for them, and in a manner accuſe them for it. The Apoſtle ſaith, He that provides not for thoſe of his own houſe, hath denyed the faith, and is worſe than an infidel. A beaſt will provide for his own, and moſt birds provide for their young, but the Raven provides not for his own young ones; and therefore his young ones are brought in, as crying or complaining to the Lord of their pa…ents unnatural aſtorgy, or want of pity: And indeed paren…s, who do not provide for their own houſe, may juſtly be put among the Ravens. Remember (by the way) the power of God, who could make Ravens feed Elias, and be kind to him (1 King. 17.16.) though naturally they are cruel to their own kind, and refuſe to feed their young ones.
Dicitur, quòd corvus pullos non paſcit, donec ſuos depreh…ndens plumis …greſcere viderit, unde ſeptem diebus iis cibos non miniſtrat, ſed à Deo ſuſte…tantur per naturalem vim iis indi…m. Aquin. Sed apud authores hiſtoriae n…turalis hujus re teſtimonium vix invenitur. Lege Ariſt. l. 9. Hiſt. Animal. c. 31. Plin. l. 10. c. 12. Aelian. l. 15. c. 39 Hieronimus ad illud (Pſal. 147.9.) ex Philoſophorum ſententia ait, è coeli rore vivere corvorum pullos derelictos.Thirdly, There's another reaſon given by Naturaliſts, why Ravens feed not their young ones: For when the Raven hath hatcht her young, they look whitiſh, which the old ones cannot abide, being themſelves black, and therefore the Raven forbears to feed his young ones for ſeven dayes (ſaith my Author) that is, till their feathers begin to grow black, whereby he knows them to be his own, being loth to bring up a ſpurious brood; ſo that all this time of their eſtrangement and forbearance, the Lord feeds their young ones, ſome ſay, with a dew from heaven, or with little flies (ſay others) bred out of their dung. But I ſhall not ſtay upon theſe things, eſpecially conſidering that they who profeſſedly write of the nature and manners, both of beaſts & birds, are very ſilent, as to any ſuch obſervations concerning the Raven; yet becauſe ſo grave an Author as is noted in the Margin inſiſts upon this latter reaſon, take this Note from it.
Every one loves its like.
A Raven doth not love her young, till ſhe perceives them in her own likeneſs. It is ſaid alſo of the Eagle, that when her young are firſt hatcht, ſhe will not own them for hers, till having held them up to the Sun, ſhe finds they out-face it; & here 'tis ſaid, the Raven will not own her young till they are black. Now, if it be thus in nature, if it be a truth, that the Raven is not delighted in her young till they grow black, 'tis doubtleſs true in ſpirituals, like to like. God loves none with delight, but holy and pure ones, and the more holy and pure any are, the more he loves them; the reaſon is, becauſe himſelf is altogether infinitely pure and holy. Where God ſees moſt of his own image, which is pu…ity and holineſs, there he loves moſt, and for ſuch he will certainly provide, ſuch he will ſurely feed.
But, which way ſoever the young ones of the Raven come to want food, whether it be through the forgetfulneſs, or the unnaturalneſs of the old Raven, or becauſe they are hatchr white, upon what account ſoever (I ſay) it is, that they come to want food, the Text ſaith they are in ſuch want, that they cry to God, yea, that They wander for lack of meat.
This is a further evidence of their diſtreſs, they cry when they are in their neſt, and there God provides for them; and when they wander (from their neſt) for lack of meat, God feeds them too. Some reſtrain this wandring to a narrow compaſs, and ſay, 'tis only in their neſt, where they ſtruggle and are unquiet for want of meat; but this their wandering for want of meat, may be conceived to be out of the neſt, rather than in it; for a neſt being a ſtrait place, it cannot be congruouſly ſaid, that the young ones wander while they are in it. And therefore, which clears the matter ſufficiently, Naturaliſts tell us, That when the Raven hath fed his young in the neſt, till they are well fledged and able to flie abroad, then he thruſts them out of the neſt, and will not let them abide there, but puts them to get their own living. Now when theſe young ones are upon their firſt flight from their neſt, and are little acquainted with means how to help themſelves with food, then the Lord provides food for them. 'Tis ſaid by credible Authorities, that the Raven is marvellous ſtrict and ſevere in this;Locis arctio…ibus, ubi non ſatis cibi pluribus ſit, duo tantum incolunt; & ſuos pullos cum jam poteſtas volandi eſt primum nido ejiciunt deinde regione tota exp…llunt. Ariſt. l. 9. de Hiſtor. animal. c. 31. for as ſoon as his young ones are able to provide for themſelves, he will not fetch any more food for them; yea, ſome affirm, the old ones will not ſuffer them to ſtay in the ſame Country where they were bred; and if ſo, then they muſt needs wander. We ſay proverbially, Need makes the old wife trot; we may ſay, and The young ones too. It hath been, and poſſibly is, the practiſe of ſome parents towards their children, who as ſoon as they can ſhift for themſelves, and are fit in any competency to get their bread, they turn them out of doors, as the Raven doth his young ones out of the neſt. Now ſaith the Lord in the Text, When the young ones of the Raven are at this pinch, that they are turned off, and wander for lack of meat, who then provides for them? do not I the Lord? do not I who provide for the old Raven, provide for his young ones, both while they abide in the neſt, and when they wander for lack of meat?
Hence note firſt, (which was in part toucht before.)
The providence of God extends it ſelf to all, even the meaneſt of his creatures.
As ſome deny providence, ſo others reſtrain it to greater matters, or more eminent creatures, as if it were true of Jehovah, which Heathens ſaid of their Idol Jupiter; He is not at leiſure to mind little things. But the Lord Jehovah diſdains not to look after the leaſt things, he looks into birds neſts, to ſee they want nothing, or to ſupply their wants. Young Ravens are inconſiderable creatures, yet the Lord remembers and conſiders them. And if God take care of young Ravens, then I may again infer, he will much more take care of their young ones or children, who are themſelves heirs of the promiſe, the ſpiritual ſeed of Abraham.
Secondly, in that young Ravens are here ſaid to cry unto God,
Obſerve; Extream want or neceſſity will put meer nature upon praying or crying to God.
The worſt of men, yea, the very beaſts will pray in their kind, or after their manner, when they are pinched with extremities, either of want or fear. The Heathen Marriners in Jonah, being greatly diſtreſſed, cryed every one to his god. There may be a cry of prayer to God in the mouth; where there is no grace in the heart. The Apoſtle ſaith, Rom. 10. Whoſoever calleth upon the name of the Lord ſhall be ſaved; but then it muſt be in faith, for ſo it follows there, How ſhall they call on him on whom they have not believed? Many call upon God, that ſhall not be ſaved (Pſal. 18.41.) They cryed, but their was none to ſave them, even to the Lord, but he anſwered them not. The cry of graceleſs men is ſeldomer heard than the cry of reaſonleſs beaſts or birds. Hence,
Thirdly, Note; The Lord hears the cry of nature when 'tis in want.
He hears the cry of beaſts, and he hears the cry of Ravens. Though wicked men ſtop their ears, and will not hear his commands, yet he ſometimes hears their cryes in outward troubles, and doth them good many wayes.
Hence alſo we may infer; If the Lord hears the cry of nature in beaſts, and birds, and bad men, how much more will he hear the cry of grace, and of the ſpirit of Adoption, crying Abba father, in his children?
If he hears the croking cry of young Ravens, who have no intention to pray to him, how much more will he hear the believing cry, the deep groans and ſighs of Saints, who ſet their faces purpoſely to pray unto him, and ſeek his face. This poor man cryed (a man rich in grace doubtleſs he was) and the Lord heard him, and ſaved him out of all his troubles.
Fourthly, Note; If you would have ſupply in your wants, you muſt ask it of God.
When you are in want, whither ſoever you go, if you go not to God, you go to a wrong door: The Ravens tell you whither to go when you are in want; it is not to this or that creature, to this or that means, to this friend or that, but you muſt go to God for help; and if we have help any where elſe, and not in God, our help is worſe than our diſtreſs. Wants are an evil of affliction, but the help we get out of wants in any way, with neglect of God, is an evil of ſin, therefore cry to God. The Lions are ſaid to ſeek their meat from God, and here the Ravens are ſaid to cry unto God; the young Lions and the Ravens, will condemn thoſe, who in their diſtreſſes do not cry to God the fountain, but run to broken ciſterns. It was the ſin of that good King Aſa, that in his diſeaſe he ſought not to God, but to the Phyſicians (2 Chron. 16.12.) not that Aſa had caſt off prayer to God, or did not at all ſeek unto him (it cannot be that ſo good a man as the Scripture reports him, ſhould ſo much at once forget God and himſelf) but the meaning is, he was very cold and negligent in calling upon God for help, and over confident of help by his Phyſicians.
Laſtly, conſider, God provides for the young Ravens, when the old ones leave them, or put them out of their neſt.
Hence note; When neareſt Relations in nature leave us, God will not.
When they whoſe duty it is to take care of us, prove unnatural, like the Raven to his young ones, then God will take care of us. When my father and mother forſook me (ſaith David, Pſal. 27.9, 10.) then the Lord took me up. The Lord who ſeeds out-caſt Ravens, will give entertainment to his out-caſt ſervants. (Pſal. 68.5.) A father of the fatherleſs, and a judge of the widows, is God in his holy habitation. They that are fatherleſs by their parents deſerting of them, or fatherleſs by the deceaſe of their parents, God (they committing themſelves to him) will be a father unto them, he will do the office of a father to them, that is, provide for them. Thus much of the Lion, chief among the beaſts of the earth, and of the Raven, one of the worſt among the fowls of the Air. The wiſdom of God hath choſen out theſe creatures, that in teſtifying his care of them, he might convince Job, that he had not caſt off the care of him, but would provide for him, poſſibly in unknown wayes of providence, as he did for the Lions and the Ravens.