Exposition of Job 38-42, Commentary on Job · Chapter 38 · Verse 4-6
JOB. Chap. 38. Verſ. 4, 5, 6.
4. Where waſt thou, when I laid the foundations of the Earth? declare if thou haſt understanding.
5. Who hath laid the meaſures thereof, if thou knoweſt, or who hath ſtretched the line upon it?
6. Whereupon are the foundations thereof ſet, or who laid the corner-ſtone thereof?
IN the former Verſe, God told Job what himſelf would do, or in what method he would proceed with him; I will demand of thee (ſaith the Lord) or I will put the Queſtion to thee: In this verſe the Lord begins to make his Demands, to put Queſtions to Job, and calls for his Anſwer; theſe Demands or Queſtions contain the confutation of Jobs former complaining ſpeeches againſt, or, at leaſt, about the dealings of God. The firſt Queſtion we have in this fourth verſe; Where waſt thou, when I laid the foundations of the Earth?
For the clearing of this whole diſcourſe, in which the Lord puts Queſtions or Demands to Job, I ſhall firſt conſider the general ſcope of them all, and then the ſpecial matter contained and couched in the preſent context.
The ſcope which God ſeems to have in preſſing Job with theſe Demands or Queſtions, may be threefold.
Firſt, That by arguments from the leſs to the greater, he might ſhew Job, that he was not able to comprehend the reaſon of his myſterious providential workings towards the children of men, ſeeing he could not give a reaſon of his ſenſible and natural works.
Secondly, That Job being put to confeſs his ignorance about worldly or natural things, he might be brought to have low thoughts of himſelf, and (as he did indeed at laſt in Chapter 42.) to abhor himſelf, repenting in duſt and aſhes: Therefore,Beatus Job poſt interrogationem verberis diſcutitur interrogatione ſermonis. Greg. as one of the Ancien…s ſaith upon this place; After God had a great while, as it were, debated with him, and queſtioned him by his rod, he now debated with him by word, putting Queſtions to him.
Thirdly, The Lord came thick and threefold (as we ſay) upon Job, with theſe ſearching Queſtions, thereby to convince him, that if by his own mighty power he had made, and by his wiſe providence had ordered the whole courſe of Nature, and all the parts of it, ſo exactly; ſurely then Job might collect and conclude that God in his adminiſtrations towards him, a particular ſingle perſon, muſt needs carry all things in wiſdome and with juſtice. And, that if God did ſhew forth ſo much wiſdome and faithfulneſs, in making, and in ordering the world, which was made for man, and for him among others of mankind; then much more was the providence of God rightly and duly adminiſtred unto all men, and him. If the Lord took ſuch care of the Earth, when he had ſhewed his power in making of it; if he took ſuch care about the bruit beaſts and other creatures of the Earth,Si propter to mundus tanta fruitur providentia quanto magis ipſe. which are the ſtock of it; then doubtleſſe he took a due care of man, and of him in particular, man being the chief part of this lower creation, and Job being a principal one among the ſons of men.
More diſtinctly. In this Context, and thoſe which follow, about the works of God, the conviction ariſeth three wayes upon Job, or God deals with him by a threefold argument; and all to humble him, and bring him upon his knees.
Firſt, By comparing the eternity of God with Jobs time, who was but of yeſterday; therefore ſaith he, Where waſt thou when I laid the foundations of the Earth? As if he had ſaid, pray how old are you, that you ſhould take upon you to contend with me, about my dealings with you? As the Jews ſaid ignorantly to Chriſt, whoſe day Abraham ſaw by faith, and was glad, Thou art not yet fifty years old, and haſt thou ſeen Abraham? (John 8.57.) So the Lord might ſay in the fulneſs of his knowledge, to Job, Thou art not yet a hundred years old, ſure; Where (then) waſt thou when I laid the foundations of the Earth?
Secondly, The Lord ſets before Job his own Omniſcience, and thereby convinceth Job of his ignorance, or of the little knowledge, as well as experience, that he had of things done long before: Declare (ſaith God) if thou haſt underſtanding, at the fourth verſe; and if thou knoweſt, at the fifth verſe. As if the Lord had ſaid, I can declare theſe things, I know theſe things; what's thy knowledge about them, in compariſon of my knowledge? thy light is but darkneſs, and thy knowledge ignorance, compared with mine; therefore preſume not.
Thirdly, The Lord convinceth Job by his helpleſneſs to him, both in the Works of Creation and Providence; thereby ſetting forth his own Omnipotency, together with Jobs impotency; which was ſuch as contributed nothing either to the Creation, or to the Government of the World. Where waſt thou, when I laid the foundations of the Earth, and did all theſe things? Didſt thou come to give me either counſel how to do them, or lend me thy hand in the doing of them? Surely no; I did them alone, thou waſt not in being, thou art not from the beginning. Thy knowledge is very ſmall, and thy power and ſtrength ſmaller, as to the bringing about of any of theſe things; therefore ſee thy vanity, in ſpeaking thus complainingly, about my dealings with thee.
From and upon all theſe conſiderations, the Lord would have Job ſit down and acknowledge, that it muſt needs be extream raſhneſs in him to find fault with any of his Diſpenſations, or plead with him about them: The general argument may be fram'd thus;
He is blame-worthy, that finds fault with or complains about any thing in the Government of God, or will adventure to diſpute, and debate with him about it; unleſs he have ſomewhat like the Eternity, the Wiſdom, the Might, and Power of God.
But Job thou haſt nothing like the Eternity of God, for thou art but of the other day; thou haſt nothing like the Omniſcience of God, for thou art ignorant of what God hath done, and deſtitute of counſel what to do thy ſelf: Thou haſt nothing like the Power of God, the Arm of God, thou art weak, thou canſt not make the leaſt worm, the leaſt fly; ſurely, then thou canſt do nothing towards the making of a world: Therefore thou art blame worthy, for finding fault with, and complaining about what God hath done.
The firſt Propoſition is fully implied, throughout the diſcourſe. The Aſſumption is expreſt in many ſharp and cutting queries, from the 4th ver. of this Chapter, Where waſt thou, &c. to the 34th of the next. The parts of this Aſſumption are many; whereof the firſt treats of Creation, from this fourth verſe to the 22d; the ſecond of Providence in general, chiefly in the Meteors; from the 22d. verſe to the end of this Chapter; the third, of ſpecial Providence towards the Beaſt of the Earth, and the Fowls of the Ayre, from the firſt verſe of the 39th Chapter to the end.
So that, the proof of this Aſſumption, that Job had no hand, g…ve no counſel, no furtherance, no aſſiſtance, in the Works of Creation and Providence; I ſay this Aſſumption, contains the hiſtory of the greateſt things in all the parts of Nature: for whatſoever belongs to true Philoſophy, may be reduced to it, or clearly di…covered in it; and herein we are taught the true uſe of Philoſophy, even to raiſe the mind of man to the contemplation of the Eternity, Power, and Wiſdom of God; as alſo of our own frailty, weakneſs, nothingneſs, and ſo to ſit down in an humble ſubmiſſion, to whatſoever the Lord doth with us, or ours, in this world.
So much of the argument and general ſcope of this whole diſcourſe.
The Lord begins with the Work of Creation, thereby humbling Job to this Confeſſion, that he had nothing at all to do with it.
Verſ. 4. Where waſt thou, when I laid the foundations of the Earth?
Quando deus interrogat ubi eras? revocat in mentem Jobo quis ſit, & ex quo, & quam brevis aevi. Codur.We have the Creation aſſerted in theſe words, and God is pleaſed to ſpeak of it metaphorically, by a compariſon drawn from Architecture, or the model of a Building: Where waſt thou, when I laid the foundations of the Earth?
Eliphaz put a queſtion of a near impo…t with this (Chap. 15.7.) Art thou the firſt man that was born? or waſt thou made before the hills? Here the Lord ſpeaks the ſame language, Where waſt thou, when I laid the foundations of the Earth? Waſt thou made before the World?Antelunares. There was a ſort of men ſpoken of by the Ancients, called (Proſelunes) Men made before the Moon, who boaſted that they were a people before the Moon was made: others ſaid they were before the Earth. The Scripture tells us that man was made out of the Earth; well then might the Lord demand, Where waſt thou, when I laid the foundations of the Earth? Waſt thou before the Earth? Or before the Moon? Where waſt thou? Surely thou waſt no where, thou waſt not in being, when I laid the foundations of the Earth; fo…aſmuch as thy foundation is of the Earth, thou art but duſt of the Earth; therefo…e where waſt thou when I laid the foundations of the Earth? Thou hadſt no Being then, unleſs in my decree and purpoſe for the bringing of thee forth in thy ſeaſon and generation. We may ſay, every man was ſomewhere, when God laid the foundations of the Earth; he was in the Purpoſe, Decree, and Counſel of God, which was from Eternity. Every man had a being in the mind of God, when God laid the foundations of the Earth; but where waſt thou or any man, as to any exiſtence, when I laid the foundations of the Earth? Now if this be thy caſe, thou haſt no reaſon to be ſo high and big in thy own thoughts, or to ſpeak ſo diſcontentedly about my dealings with thee. Do I need thy counſel in governing the World, who needed it not in making the World? Where waſt thou? &c.
And here we may take notice of the difference of Scripture language in this point, with reſpect to our Lord Jeſus Chriſt; & by conſidering the different language of the Scripture concerning Chriſt, we have a clear argument to prove the God-head of Chriſt, or that he is God by Nature; foraſmuch as he had his exiſtence, when God laid the foundation of the Earth. Hear what Wiſdom, ſubſtantial Wiſdom, that is Jeſus Chriſt, ſpake of himſelf (Prov. 8.22.) The Lord poſſeſſed me in the beginning of his way (that is, in the beginning of his ways of Creation) before his works of old; I was ſet up from everlaſting, from the beginning, or ever the Earth was. Where waſt thou ſaith God to Job, when I laid the foundations of the Earth? But Jeſus Chriſt the true Wiſdom, ſaith, he was before the Earth was; When there was no depth, I was brought forth; when there was no fountain abounding with water. While as yet he had not made the Earth, nor the fields, n…r the higheſt parts of the duſt of the World: When he prepared the Heavens, I was there: When he ſet a compaſs upon the face of the depth: When he eſtabliſhed the Clouds above; when he ſtrengthened the fountains of the deep: When he gave to the Sea his decree, that the waters ſhould not paſs his commandements: When he appointed the foundations of the Earth: Then was I by him as one brought up with him; and I was daily his delight, rejoycing alwayes before him, &c.
You ſee how the Spirit ſpeaks concerning Chriſt, the true Wiſdom, the ſubſtantial Wiſdom, he was before God laid the foundations of the Earth; therefore he is God, he is eternal. But when God comes to ſpeak to Job, a man, he ſaith, Where waſt thou when I laid the foundations of the Earth? (John 1.1.) In the beginning was the Word, and the Word was God; and by him all things were made. Jeſus Chriſt had a hand in making the World, in laying the foundations of it, the work is aſcribed to him. Here's the glory of Jeſus Chriſt above all creatures, and this is an unanſwerable proof of the God-head and Divinity of Jeſus Chriſt; as 'tis of mans frailty, when the Lord demands,
Where waſt thou, when I laid the foundations of the Earth? 'Tis as if the Lord had ſaid, Remember how ſhort a time thou haſt been, how little a while it is ſince thou cam'ſt into the World?
There are two things which men ſhould much conſider;
Firſt, How little a while they have been in this World.
Secondly, How little a time they have to ſtay in this World. Where waſt thou, When I laid the foundations of the Earth?
The Hebrew is but one word, Where waſt thou, when I founded the Earth? foreign In fundare me, vel cum fundarem.we ſay, When I laid the foundations of the Earth? What's a foundation? There are four things to be noted about a foundation.
Firſt, A foundation is the loweſt part of a building. The Top or Head-ſtone (Zach. 4.7.) and the foundation-ſtone, are at utmoſt diſtance; the one higheſt, the other loweſt, the one firſt laid down, the other laſt ſet up.
Secondly, The foundation is an unſeen part of the building: we behold the ſuper-ſtructure, the walls and towers, when raiſed, we behold the battlements and pinnacles; but we cannot behold the foundation, that's an unſeen part of the building.
Thirdly, The foundation is the moſt neceſſary part of the building. There are ſome parts of a building, which are onelyonly for ornament and beauty; there are other parts of a building, which though they are ſomewhat neceſſary, yet not much neceſſary; the building might ſtand without them, but a foundation is of abſolute neceſſity: there cannot be: continuing houſe without a foundation.
Fourthly, The foundation is the ſupport of the whole building; that bears and upholds all the reſt.
But ſome may ſay, What are the foundations of the Earth?
I anſwer, A foundation may be taken either properly, or metaphorically; formally, or alluſively.
The foundations of the Earth are not formal, but metaphorical foundations: 'Tis a ſpeech borrowed from men, who muſt have a proper foundation for their buildings. The Earth is not laid upon any formal, but it hath a vertual foundation. The Scripture ſaith ſometimes, that the Earth is founded upon the ſeas, and eſtabliſhed upon the floods (Pſal. 24.2.) yet in a proper ſenſe, the Sea is not the foundation of the Earth. It's ſaid alſo, (Job 26.7.) He hangeth the Earth upon nothing. The whole bulk of Sea and Earth together, are one Globe, one Building, formed and compacted together.
But the Earth may be ſaid to have foundations, and that God hath laid the foundations of it; for this reaſon: Becauſe the Earth is ſet faſt and firm, it is like a houſe that hath foundations, not only a foundation, but foundations; it ſtands moſt firm. A houſe builded upon a rock (Matth. 7.25.) ſtands faſt and immoveably in all weathers, becauſe built upon a ſure foundation: A houſe builded upon the ſands, falls, it hath no ſure foundation. The Earth is made firm, ſtrong, and ſure, as thoſe houſes or buildings that are raiſed upon rocks; and is therefore ſaid to have foundations. Why is Heaven, or the ſtate of glory, called a City having foundations (Heb. 11.10.) but becauſe the ſtate of glory, or that glorious City, is a firm ſtate; or (as it is called in another place (Chap. 13.14.) a continuing City: A City which ſhall it ſelf continue for ever, and whoſe Citizens (without ſucceſſion) continue for ever. Now though the Earth be but a moveable tent or weak cottage, in compariſon of Heaven or our heavenly ſtate; yet God in his infinite Wiſdom and Power, hath formed and eſtabliſhed it ſo firmly for the habitation of man and all inferiour creatures, upon its own center; that the Lord may truly be ſaid to have built it upon foundations, or to have appointed foundations for it: as 'tis often expreſſed elſewhere (Pſal. 102.25. Pſal. 104.5. Prov. 8.29.) as well as here. Where waſt thou, When I laid the foundations of the Earth?
The form of the words is conſiderable, in oppoſition to that opinion of ſome of the Ancients,Aquin. in loc. who attributed the ſite of the Earth, and of the other Elements, not to any divine ſupernatural Power of the Maker, but to the very Nature of the Earth, or the neceſſity of the Matter; according to which, heavy things tend downward, and light things riſe high; ſo according to that opinion, the Earth being a heavy body, falleth loweſt, or took its place of its ſelf. Now that this opinion may be conſuted and ſhut out of doors, the Lord compares his making of the World, to the building of a houſe; which is ordered according to the reaſon of the builder: ſo that though it be a truth in Nature, that heavy things fall loweſt, yet we are to aſcribe all to the Wiſdom of God, the Diſpoſer of them; who hath done all things according to the pleaſure of his own Will, and that with ſuch admirable contrivance, that man is not able to comprehend it; as the laſt words of the verſe intimate: Where waſt thou, when I laid the foundation of the Earth? Declare if thou haſt underſtanding.
But before I paſs to thoſe words in the latter part of the verſe, I ſhall gather up ſome obſervations from this former part of it; Where waſt thou, when I laid the foundations of the Earth? &c.
Hence Note, Firſt; The time of man upon Earth, compared with the Eternity of God, is nothing.
Where waſt thou? David (Pſal. 39.4.) prayed that God would teach him how frail he was, as to the duration of his life; and he adds in the next verſe, Mine age is nothing before thee. The age of man is nothing before God, if we conſider it as to its beginning, or if we conſider it as to its ending. When began the age of the moſt aged man? Are not all men of yeſterday? God had an eternity of Being, before man was upon the face of the earth. And what's the age of man as to its continuance? As it began but yeſterday, that is, a very little while ago, or but the day paſt; ſo it may end to morrow, that is within a few dayes to come, yea poſſibly before the next day or the morrow cometh. Boaſt not of to morrow (Prov. 27.1.) both becauſe thou knoweſt not what a day may bring forth, nor whether, as to thee, a to morrow ſhall be brought forth. Death ſweeps men ſuddenly from the face of the earth; only the Lord alwayes is, and is alwayes the ſame: All things change, but God is not changed: He is himſelf, and his years fails not: Then what's mans age compared to God?
Note, Secondly; God is the firſt Being.
Where waſt thou, when I laid the foundations of the Earth? God alone was before all things; yet he was not at all alone:Anteomnia erat deus ſolus, ipſe ſibi & mundus & locus & tempus & omnia. Tertul. adverſus Praxeam. cap. 5. For (as one of the Ancients ſaith) He was to himſelf a world, place, and time, and all things.
Thirdly; God is an Eternal Being.
It's poſſible for one to be firſt, and not to be eternal. One man may have a Being before another, and not have a Being from eternity; but God had an eternal Being, before the world had a Being, or man any Being in the world.
There are Things of three ſorts:
Firſt, Such as have had a beginning, and ſhall have an end, and be no more. Thus it is with all meer ſenſitive Creatures, the Beaſts of the Earth, and Fowls of the Ayre; they periſh, there's an end of their being, when they die, or come to the end of their lives.
Secondly, There are other things which have had a beginning, yet ſhall have no end; As Spirits, Angels good or bad, and the ſouls of men: yea, the bodies of men, though they are ſubject to, and are cut off by death, yet they ſhall return again; and having been ſown in corruption, ſhall be raiſed in incorruption; and be clothed with immortality, which is a piece of Eternity.
Thirdly, There is a Being, which is without beginning, and without ending; and that is Gods Being only, or the Being of God; who thus expreſt himſelf to Moſes, I am, and I am that I am; (Exod. 3.14.) That word takes in all Time, paſt, preſent, and to come; yea, paſt, preſent, and to come, are all one in Gods Being (Pſal. 90.1.) Thou haſt been our habitation, from generation to generation: That is, We thy people, have alwayes, or in all revolutions of time, dwelt or ſheltered our ſelves in thee: and then at the ſecond verſe, they confeſs not only their being in him throughout all generations, but his moſt bleſſed Being before all generations; Before Mountains were brought forth, or ever thou hadſt formed the Earth, and the World; even from everlaſting to everlaſting, thou art God. The firſt Being is an eternal Being, and therefore the Prophet ſaith (Iſa. 57.15.) God inhabiteth Eternity. The Eternal dwells in Eternity. But what is Eternity? One of the Ancients calleth it,Aeternitas eſt interminabilis vitae tota ſimul et perfect poſſeſſio. Boeth. de Conſol. l. 6. The perfect poſſeſſion of a boundleſs or limitleſs life, whole, and all at once. Eternity hath no terms, nor bounds of beginning or ending: 'Tis a poſſeſſion of all at once, there is nothing paſt, or to come; but all is alwayes preſent to God.
Note, Fourthly; God is the fountain of all being, he hath given a being to all things.
The Apoſtle Paul (Acts 17.28.) diſcourſing with the Athenians, having ſaid, In him we live, and move, and have our being; convinceth them further by that ſaying of their own Poets, for we are alſo his off-ſpring; We ſpring from him as from a root or fountain. With him is the fountain of lives (Pſal. 36.9.) even of natural life, as well as of ſpiritual and eternal: Every life, every being, is but a ſtream iſſuing from Jehovah. And as every life is from God, ſo alſo is the being of all things without life. The Lord gave the liveleſs Earth its being, its beginning. Some Naturaliſts have aſſerted the eternity of the World, and ſo the eternity of the Earth: They could not compaſs which way or how the World could have a beginning, and therefore ſaid it had none. Here we have the Founder of the World, God himſelf, teaching man this Divine Philoſophy about the beginning of the World, and taking it to himſelf, I laid the foundations of the Earth. When the Heathen Philoſopher read what Moſes had written concerning the Creation of the World; Thus the Heavens and the Earth were finiſhed, and all the hoſt of them (Ger. 2.1.) He preſently ſaid, The man ſpeaks wonders, but how doth he prove what he hath ſpoken? Where are his demonſtrations? He would put Moſes to his proof: but Moſes's proof was faith in the teſtimony of God. Through faith we underſtand that the Worlds were framed by the Word of God; ſo that things which are ſeen, were not made of things which do appear (Heb. 11.3.) We underſtand the Work of Creation, yet not by the ſtrength of natural reaſon, but through faith; which gives credit to the Word of God, and perſwades the heart that the report therein made is a truth.Plato in Timaeo. For though ſome Philoſophers have evinced by arguments grounded upon reaſon, that the World was made; yet that it was made by the Word of God, either the Eſſential Word, the Son of God ſpoken of (John 1.1.) who is the efficient cauſe of it; or by the Declarative Word, ſpoken of in this place of the Hebrews, which was the means or inſtrumental cauſe of making the World (Gen. 1.3, 6.) This, I ſay, cannot at all be underſtood by reaſon, but purely and only by faith, becauſe it is ſo revealed in the Scriptures.
Fifthly, In that the Lord here ſaith, I laid the foundations of the Earth:
Obſerve; God hath made the Earth firm and immoveable.
The ſtability of the Earth is of God, as much as the being and exiſtence of it (Pſal. 104.5.) He laid the foundations of the Earth, that it ſhould not be removed for ever. There have been many Earthquakes or movings of the Earth in ſeveral parts of it, but the whole body of the Earth was never removed, ſo much as one hairs breadth out of its place, ſince the foundations thereof were laid. Archimedes the great Mathematician, ſaid, If you will give me a place to ſet my Engine on, I will remove the Earth. It was a great b…ag; but the Lord hath laid it faſt enough for mans removing. Himſelf can make it quake and ſhake, he can move it when he pleaſeth; but he never hath nor will remove it. He hath laid the foundations of the Earth that it ſhall not be removed, nor can it be at all moved, but at his pleaſure; and when it moves at any time, it is to mind the ſons of men that they by their ſins have moved him to diſpleaſure. There hath been or will be a ſhaking of the Earth in mercy, for we have it in a promiſe (Heb. 12.26.) Whoſe voice then (namely at the giving of the Law) ſhook the Earth; but now he hath promiſed, ſaying, yet once more I ſhake not the Earth only, but alſo Heaven. Some underſtand this promiſe as fulfilled at the coming of Chriſt in the fleſh, at which time indeed there were notable and amazing motions and alterations both in Heaven and Earth. Others expound it of the Day of the ultimate Judgement; not a few of ſome great providential diſpenſations of God, which ſhall ſhake not the Earth only, but alſo the Heavens, as taken in a Metaphor for earthly and heavenly things, referring to the Church of God and the Kingdomes of Men. I ſhall not interpoſe in this matter about the ſenſe of that Text: but onelyonly ſay, whatever the Apoſtle meant by Earth or Heaven, and the ſhaking of it, yet this remains as an unſhaken Axiom, that the Fabrick of the Earth (properly taken) ſtands faſt: The Lord hath laid the foundations of it, that it ſhould not be removed. David to ſhew the ſtedfaſtneſs of his faith, put that ſuppoſition (Pſal. 46.2.) Therefore will not we fear, though the Earth be moved. The Prophet alſo did the like, to aſſure us of the ſtability of the Covenant of Grace (Iſa. 54.10.) yet we need not fear that either the Earth ſhall be removed, or the Mountains depart. Such ſuppoſitions ſhew indeed the immoveableneſs of the Word which God hath ſpoken, not the moveableneſs (by any natural power or natural decay) of the Earth, whoſe foundations he hath laid. And hence the Pſalmiſt argues the Lords faithfulneſs to his Word (Pſal. 119.90.Non magis moveronaturaliter terra, quam quieſcere coelum poteſt. Bold.) All earthly things move, but the Earth wherein all theſe motions are made, ſtands ſtill (Eccl. 1.4.) The Earth can no more move, than the Heavens can ſtand ſtill. Some modern Philoſophers have turned the ſcale of Nature, and would perſwade us that the Heavens ſtand ſtill, and the Earth moves: but 'tis good for us to ſtand to and abide by the Scripture, which tells us, the Earth ſtands ſtill and abideth; or it abideth, that is, it ſtandeth, as the Margin explains it (Pſal. 119.90.) And that it ſtandeth ſtill or abideth, not only becauſe it hath ſtill a being (as things in motion have) but becauſe it is ſtill, or ſtands without moving, is ſo much my faith, as well as my ſenſe, that I ſee no reaſon to be moved from it.
Sixthly, The Power and Will of God are the onelyonly foundation of the Earth. 'Tis ſaid by the Pſalmiſt, he hath founded it upon the waters (as was ſhewed before) yet that cannot be meant properly; for how can water, a fluid body, naturally bear up or ſuſtain the Earth, a heavy body, and not at all boyant? We all ſee it hangeth or ſtandeth in the ayre. But what foundation can the ayre be to the Earth, which will ſcarcely bear a feather. It remains then undeniable that the Will and Power of God are the foundations of the Earth:Rationi nihil occurrit, cui innitatur terra, ſi divinam exceperis voluntatem. Nazian. Orat. 24. There's nothing can be given or aſſigned in reaſon, if you look not to the Will of God, for the foundation of the Earth. Beſides that, there's no bottom for it. One of the Ancients giving a deſcription of the Creation, ſaith, All things are laid up in his Power and Will; theſe are the foundations, the ſtay, and eſtabliſhment of all things. Omnia repoſita exiſtimo in ejus poteſtate, quod voluntas ejus ſit fundamentum univerſorum. Ambr. l. 1. Hexam. c. 6.And as it is ſo with reſpect to the ſtanding of the Earth, ſo, with reſpect to all thoſe great things which God hath promiſed to do in the Earth; the foundation of them all, is his own Power and Will, or his Powerful Will. The foundation laid in Election, and the foundation laid in Redemption by Jeſus Chriſt (other foundation can no man lay for all our ſpiritual comforts, preſent priviledges, and future hopes (1 Cor. 3.11.) Theſe foundations, I ſay) were laid in the Will of God, Lo I come to do thy Will, O God, (Heb. 10.7.9.) The Will of God is the foundation and eſtabliſhment of all things, whether Natural or Civil, Spiritual or Eternal.
Seventhly, From the ſcope of theſe words we may
Obſerve; God who hath made the Earth by his Power, doth alſo govern it, and man who inhabits it.
And therefore man ought to be quiet, and ſit down in his governing as well as in his Creating Will. To convince and perſwade Job of this, is (as hath been toucht) the purpoſe of God in all that followeth. He that hath made the World, governs the World; and if ſo, ſhall poor creatures, you or I, or any other, though a Job, find fault with his government of it? Will a Maſter-Builder ſuffer any one to find fault with his work, who underſtands not how to lay a ſtone in it, much leſs to give the rule or direction for the whole work? Foraſmuch then as the Lord is not only the Maſter-Builder, but the ſole Maker of this great Houſe, the World, it becomes man, for whoſe uſe it was made, to acquieſce or reſt quietly in his Government of it. Surely, the Maker of all things, hath a right to diſpoſe of all things; and therefore all perſons are to be ſatisfied in his diſpoſal of them.
From the whole verſe and the obſervations given upon it, take theſe Scripture inferences.
Firſt, The Scripture makes this inference from it; God is one, and there is none like to him (Iſa. 40.26. Iſa. 46.8.) To whom will ye liken me? to whom will you compare me? I am he that ſtretched out the heavens, and laid the foundation of the earth. there's none like to him in Wiſdome, none in Power, who laid the foundation of the Earth. There was never ſuch a viſible piece of work done in the World, as the making of the World; therefore the…e is none ſuch as the Maker of the World. The hypocrite is brought in dreaming that God was altogether ſuch as himſelf (Pſal. 50.21.) And 'tis, as it hath been, the common guiſe of Idolaters, to think that God is no better than their Idol. But what the Lord by his Prophet (Jer. 10.11, 12) taught the captive Jews to ſay to their great Lords the Babylonians, the ſame hath he taught us to ſay to all Hypocrites and Idolaters: The gods that have not made the heavens and the earth, ſhall periſh from the earth, and from under theſe heavens: Then preſently followeth (as in Job) He hath made the earth by his power, he hath eſtabliſhed the world by his wiſdom, and hath ſtretched out the heavens by his diſcretion. As if it had been ſaid, Will ye imagine that the Idols which you have made, are like him, who made you and all things? And 'tis conſiderable, that whereas the whole Propheſie of Jeremy is written in the Hebrew Tongue, this eleventh verſe, which holds out at once a teſtimony and a threatning againſt thoſe Idolaters, is written in the Chaldean Language, with which the Jews by their long Captivity in Babylon were well acquainted; that ſo the Babylonians might hear of it, and know that the God of Iſrael, who made heaven and earth, was altogether unlike their gods, who did never ſo much as arrogate to themſ…lves any hand in, much leſs, the ſole power of making heaven and earth.
Secondly, Take this Scripture inference. Seeing the Lord hath laid the foundations of the earth, by his own Power and Wiſdome, then, He is the Proprietor of the whole earth, or the whole earth is the Lords proper poſſeſſion (Pſal. 34.1.) The earth is the Lords, a…d the fulneſs thereof; the Lord made it, and it is his. He was not called, nor ſet a work to build this great Houſe for another; but he made i…, as by his own power, ſo for his own pleaſure; all the inhabitants of the earth are his tenants: and not only the earth, but the whole ſtock and furniture of it is his: For as the Lord made the earth, ſo all that the earth is ſtored with. Thus ſpake Abraham (Gen. 14.22.) to the King of Sodome, who bid him take the goods to himſelf: I have lifted up my hand unto the Lord, the moſt high God, poſſeſſor of heaven and earth: that I will not take from a threed even to a ſhoe latchet, &c. As if he had ſaid, The Lord who is poſſeſſor of heaven and earth, is my portion, my poſſeſſion; and he can give me enough of the earth, yea he will give me heaven alſo: therefore, I will not take any thing of thine, leſt thou ſhouldest ſay, I have made Abraham rich. The Lord, who is poſſeſſor of the earth, can give his people what earthly portions, or poſſeſſions of the earth he pleaſeth. And let us remember, what earthly portions ſoever we have in this world, we have no reaſon to boaſt; ſeeing all is the Lords, and we are but his ſtewards and tenants at will. And becauſe 'tis the Lords earth which we poſſeſs, let us alſo remember to pay our rent, our quit-rent to him, that is, thanks duly and daily; leſt we provoke him to diſtrain upon us, or to take the forfeiture, and turn us out of all. Many hold lands from great Lords, to pay only ſome ſmall rent or ſervice, in a way of acknowledgement; O let us remember to pay our rent to our Great Land-Lord, The Lord of the whole earth. They who acknowledge, what they have is his, or that they have and hold all they have of him; will honour him with what they have, even with their ſubſtance, and with the firſt fruits of all their increaſe, (Prov. 3.9.)
Thirdly, We may infer; Seing God founded the earth, He is alſo the Ruler of it. And that the Lord rules the earth, is a mercy to all men on the earth. The Lord reigns, let the earth rejoyce (Pſal, 97.1.) That is, men of the earth have cauſe to rejoyce, becauſe they have God, who is infinitely both wiſe and good, to rule them. The Lord is King over all the earth; ſing ye praiſes with underſtanding (Pſal. 47.7.) And ſurely they who underſtand what a King he is, will praiſe him.
Fourthly, We may be encouraged to go unto God, or apply our ſelves to God, about all things here on earth, ſeeing …e hath laid the fou…dations of the earth. The Lord having invited his people to ask him things to come concerning his ſons, and concerning the work of his hands, to command him (Iſa. 45.11.) adds this in the next words, as an encouragement to do ſo; I have made the earth, and created man upon it: As if he had ſaid, Ask of me whatever you would have me do, or would have done on earth; for I am he that created the earth. It may help our faith much, when (as David expreſſeth it, (Pſal. 11.3.) the very foundations (of earthly things) are deſtroyed, to conſider that God laid the foundations of the earth: In ſuch a caſe it may be ſaid (as it followeth there in the Pſalme) What can the righteous do? but may it not be ſaid even in that hard caſe, when foundations are deſtroyed, What cannot the Lord do, who laid the foundations of the earth? This argument the Pſalmiſt alſo uſeth (Pſal. 124.8.) Our help ſtands in the Name of the Lord, who made heaven and earth. Though earth and heaven ſhake, and ſeem to be confounded or mingled together, yet he who made heaven and earth without help, can give us help, or be our helper. If our help ſtood in the beſt of men made of earth, they might fail us; but while our help ſtands in him that made the earth, he will never fail us, for he hath ſaid he will not (Heb. 13.5.) and their experience who have truſted the Lord, hath ſaid it too (Pſal. 9.10.) This is the great priviledge of all that believe, they may addreſs to God by Chriſt for any thing in this earth, becauſe he is the Maker of it; and having made it by a word ſpeaking, what cannot he do for them, if he ſpeak the word?
Fifthly, Let us be much in praiſing the Lord for his wiſdom, power, and greatneſs, all which gloriouſly appear and ſhine forth in his laying the foundations of the earth. David makes this a ſpecial part of Divine praiſe (Pſal. 136.6.) VVe ſhould not onelyonly praiſe the Lord for the great things he hath done on the earth, but for this, that he hath made the earth. The work of God in laying the foundations of the earth, calls as loudly for our praiſe, as any thing (except our redemption from the earth (Rev. 5.9. chap. 14.3.) which ever God wrought upon the face of the earth. The making of the earth calls us to praiſe the Lord:
Firſt, Becauſe he hath made ſo vaſt a body as this earth is, or becauſe he hath made ſuch a large houſe for us.
Secondly, Becauſe he hath founded it ſo miraculoſly, hanging upon nothing that appears, but in the ayre; yet ſtanding more firmly than any houſe built upon a rock.
Thirdly, VVe ſhould praiſe the wiſdom of God, that hath formed it ſo exactly, and adorned it ſo richly: It's not a houſe huddled and clapt up together, without skill or art, though it was made word a word ſpeaking in ſix days, yet it was made with infinite wiſdom, as is more particularly held out (v. 5.) where the Lord ſpeaks of laying the meaſures thereof, and ſtretching the line upon it; as alſo of faſtning the foundations and laying the c…rner-ſtone thereof; all which …ew it is not a houſe clapt up in haſte, but made with admirable exactneſs: ſo that (as 'tis uſual when great houſes are built) there were great acclamations made at the building of it; as we have it the ſeventh verſe of this Chapter, then the morning ſtars ſang together, and all the ſons of God ſhouted for joy, to ſee ſuch a magnificent pile reared up.
Laſtly, Take this inference; If the viſible world be ſuch a building, what is the inviſible world, the City having foundations, which God hath prepared for thoſe that love him?
Thus much of the firſt part of Jobs Conviction, he had nothing to do in laying the foundations of the earth, and he had as little in ſetting up and finiſhing that goodly ſtructure, as will appear in that which followeth.
Yet before the Lord proceeded any further to queſtion Job about this great work of Creation, he requires or calls for his anſwer in the cloſe of this fourth verſe, to the queſtion propounded in the former part of it; Where waſt thou, when I laid the foundations of the Earth?
Declare, if thou haſt underſtanding.
God challengeth Job to anſwer: The Hebrew is, If thou knoweſt underſtanding. And ſo the word is uſed (Iſa. 29.24.) where we render, They alſo that erred in ſpirit ſhall come to underſtanding, or (as the Margin hath it) ſhall know underſtanding. Again, Huram ſaid (2 Chron. 2.12.) Bleſſed be the Lord God of Iſrael, that made heaven and earth; who hath given to David the King a wiſe ſon, endued with prudence and underſtanding; The Original is thus ſtrictly read, Knowing prudence and underſtanding. Daniel ſpake in the ſame forme (chap. 2.21.) He giveth wiſdom to the wiſe, and knowledge to them that know underſtanding. To know is a work of the underſtanding: No man knoweth any thing, but by the help of his underſtanding. The underſtanding is the firſt or Maſter-wheel in that noble engine the ſoul of man; and when rightly informed and inlightned, all the other wheels or faculties of the ſoul move aright, unleſs over-poized by paſſions and ſelf-ends. Every rational creature hath an underſtanding, yet every rational creature doth not know underſtanding, that is, doth not, is not able to ſpeak knowingly, or to uſe and act his underſtanding knowingly about every matter. The Lord ſuppoſeth Job might be defective here, and therefore beſpeaks him thus, Declare, if thou haſt underſtanding, or knoweſt underſtanding: As if he had ſaid, The things which I queſtion thee about, may poſſibly be too high or too big for thy underſtanding, Si peritu… ſis tantarum rerum. Vatab.ſuch as poſſibly thou canſt not reach. And hence, ſome render or rather paraphraſe the Text thus; Declare, if thou art skilful in ſuch great things as I now ſpeak of: If thou art ſo wiſe as thou ſeemest to be by thy former contesting with my provide…ces, declare thy wiſdom in this point, wherein I know thou wilt but declare thy ignorance, thy infancy, or inability to ſpeak, as one ſpeaks: Thou wilt ſhew thy ſelf but a child, while thou goeſt about to reſolve this queſtion. An experienced Architect, is not to be corrected by a Novice, who never took tool in hand, nor hath ever read line about that Art: Wilt thou therefore, who art made of the earth, undertake to reprehend my work, who made the earth, in ordering and diſpoſing the condition of man on earth? Declare, if thou hast underſtanding.
Note, Firſt; The right declaring of any thing, is a work of the underſtanding.
A man muſt ſee into a matter, by the eye of his mind, before he can duly declare his mind, ſenſe, or ſentence about it. A fools bolt (we ſay) is ſoon ſhot; his tongue runs before his wit: but a wiſe man will not declare (no man can declare well) before he underſtands: His wit keeps pace at leaſt with his tongue; He that anſwereth a matter (ſaith Solomon, Prov. 18.13.) before he heareth it, it is folly and ſhame to him. It is ſo alſo him that heareth it, if he anſwereth it before he underſtands it. Declare, if thou haſt underſtanding.
Note, Secondly; Some works of God are ſuch and ſo high, that no man hath underſtanding enough to reach or declare them.
Declare, if thou haſt underſtanding, how the foundations of the earth were laid. Man knoweth not where he was, not what he was, before he was: how then ſhould he declare how any thing was done by God before he was? The great thing which God would inform Job in, is the ſame which the Apoſtle would inform us all in (Rom. 11.33, 34.) while he brake out as a man amazed at the ſight of a tremendous gulf in this paſſionate Exclamation, O the depth of the riches both of the wiſdom and knowledge of God! how unſearchable are his judgements and his wayes paſt finding out! for who hath known the mind of the Lord, or who hath been his Counſellor?
The Lord having put this queſtion to Job about the Creation of the Earth in general, proceedeth more diſtinctly, to put him queſtions about that work in alluſion to buildings.
And here are four things in theſe two verſes which have a twofold reſpect to buildings: Here are two things which have reſpect to the form and ſymetry of a building: And here are two things which have reſpect to the ſtrength and firmneſs of a building.
The form, ſymetry, and right order of a building, is laid down in the fifth verſe, where the Lord ſpeaks of the meaſures of the earth, and of ſtretching out a line upon it. The meaſuring of a building, and the ſtretching out of the line upon it, reſpect the right ordering and modelling, or the due frame of the fabrick.
The two other things that concern the ſtrength of a building, are the laying of the foundation and the faſtening of the corner-ſtone; both theſe we have in the ſixth verſe: Whereupon are the foundations thereof faſtened? or who laid the corner-ſtone thereof? So then, we have here theſe two great and neceſſary concernments of a building:
Firſt, The due form.
Secondly, The firmneſs of it.
When a builder intends to raiſe a fabrick, he firſt conſidereth and meaſureth the ground or plat where he intends to build: With reſpect to this, ſaith God, Who hath laid the meaſures thereof?
Secondly, When he is building,Ad amuſſi eriguntur parietes. he uſeth his line to keep the work level and right: with reſpect to which God ſaith, Who hath ſtretched the line upon it?
Thirdly, The builder, that his work may be ſubſtantial, will be ſure to fix his foundation ſure: in reſpect of which, the Lord enquires of Job; Whereupon are the foundations thereof faſtened?
Fourthly, The builder will be very careful to ſet right the corner-ſtone which holds the walls together: with reſpect to which he demands an account in theſe words, Who hath laid the corner ſtone thereof?
Verſ. 5. Who hath laid the meaſures thereof?
That is, taken the meaſures of the earth: Theſe meaſures reſpect the quantity or dimenſions of the earth, its length, breadth, and thickneſs; theſe were laid meerly according to the good pleaſure of God, which no man is able to give a reaſon of; and therefore, he adds, if thou knoweſt. The word which we render laid, implies a laying with art, as alſo with care and diligence; in all keeping a due decorum or proportion, reſpecting the length, breadth, and deepneſs of the building. God uſed this word when he ſpake to Moſes about the fabrick of mans body (which is a little world, a compendium of the greater world) (Exod. 4.11.) Who hath made mans mouth? or who hath made the deaf or the ſeeing? &c. The Text is, Who hath laid mans mouth? Who hath laid it in that due proportion, or ſo placed it, that it may fit with the whole, and every member, that it with the eyes, eares, &c. may ſtand in perfect order, both for uſe and ornament? Thus the Lord hath laid the meaſures of the earth; He meaſured out the ſeveral parts of it, where the vallies ſhould be, and where the plains; where the hills and mountains, and where the rivers and channels: He meaſured all theſe, that is, he diſpoſed them in a comely order. There is a great appearance of the wiſdom of God in ſetling every thing in its proper place, that one may anſwer in proportion with another; the perfection and beauty of the whole ariſeth out of the ſymetry and proportionableneſs of the parts. Who hath laid the meaſures thereof?
Further, This laying the meaſures, notes, as the exactneſs, ſo the greatneſs of the work. In Scripture language, a building of meaſures, or an houſe of meaſures, ſignifieth a great houſe or building (Jer. 22.14.) Wo to him, that ſaith, I will build me a wide houſe and large chambers: Doman commenſuratam. Sept.The Hebrew is, an houſe of meaſures, that is, of a great meaſure. The Septuagint render it, a meaſured houſe, a houſe having a due proportion of longitude and latitude, of heighth and depth. When the ſearchers ſent by Moſes came back and reported the ſtate of the land which they had viewed, we ſaw (ſaid they) men of a great ſtature, (Numb. 13.32.) The Text is, men of meaſures, vaſt and tall men. Little things have little need of meaſuring, and 'tis ſcarce worth while to do it: But as great things are greatly to be admired, ſo they are worthy to be meaſured. How great, how marvelous is that myſtical City and Temple, whoſe meaſures were taken and ſhewed to Ezekiel in a Viſion (chap. 40.41, 42.48. v. 30, 31, 32, 33, 34, 35.) Such is the earth in greatneſs, that God only, who is himſelf altogether immeaſurable (and therefore greateſt of all) can lay, and hath laid the meaſures of it. Who hath laid the meaſures thereof?
If thou knoweſt.
The Lord puts this ſuppoſition again to his queſtion; as before, Declare, if thou haſt underſtanding, ſo here, if thou knoweſt. Some read theſe words ironically, thus, Declare, Quandoquident ſcitus es. Jun.for th…u (doubtleſs) knoweſt, who hath laid the meaſures thereof. Thou art ſo wiſe and skilful a man, that ſurely thou canſt declare this ſecret. Mr. Broughton hits the ſame ſenſe; For thou wilt be skilful, that is, thought skilful, and taken among men for (no babe) a knowing man;foreign Menſurare ſumitur pro menſura activa, qua aliquid monſuramus, aut pro re ipſa menſurata. Menſuras ejus puta, circumferentiam ſeu latitudinem & diametrum ſive profunditatem. Piſc. and therefore canſt give me a good account of the meaſures of the earth, both as to its circumference and diameter; that is, what the compaſs of it is, and what the depth through the middle of the earth is. Thus the words carry in them a cutting irony, the matter being ſo much beyond Jobs knowledge, of which the Lord ſaith to him, For thou knoweſt; which we render, If thou knoweſt? But the Hebrew particle (foreign) is rather and oftner (I ſuppoſe) uſed in a cauſal, than in a conditional ſignification.
Here it may be ſaid, what difficulty is there in this Queſtion, Who laid the meaſures of the earth? Job might eaſily anſwer, God laid them. Therefore I conceive, not only, yea not ſo much, who laid them, as how they were laid, or what they are, is here intended.
The moſt learned and ſtudied Mathematicians could never give a right meaſure of the earth, nor yet agree about that matter. They meaſure it firſt as to the depth of it, what the diameter of the earth is from top to bottom; but they differ much in opinion what the depth or diameter of the earth is: Some have reckoned it three thouſand and fifty miles. O…hers have ſaid it containeth ſix thouſand and ſeventy miles. And a third ſort have concluded that it is ſeven thouſand one hundred and ſeventy miles. Thus they gueſs, but could never yet come to know the true meaſures of the earth in deepneſs. And if we conſider the Perimiter or circumference of the earth, there hath been as much variety of conjecture about that. Some of the learned have reckoned the earth fifty thouſand miles in compaſs. O…hers make it thirty and four thouſand ſix hundred twenty five. A third computation gives it to be thirty one thouſand and five hundred miles. There are who have brought it down to twenty two thouſand five hundred; yea, to twenty thouſand and four hundred miles. And they who are judged moſt exact among the Moderns, have reduced the account of the compaſs of the whole earth to nineteen thouſand and fourſcore miles. Thus the learned and wiſe men of the world, after their greateſt ſtudies, know not what the meaſures, the juſt meaſures of the earth are, nor how they were laid: And therefore God might well ſay to Job, Who hath laid the meaſures thereof, if thou knoweſt? Who ever could ſay to this day without miſtake, what the meaſures of it are?foreign Sumitur pro filo, quod Latomi utrirque …ffixum extendunt in longitudinem muri: App…llatur linea, vel quia ex lino fit, vel quia figuram rectam efficit, quae etiam linea dicitur. Bold. Artifices, ne quid indecenter fiat, aut ſine proportione regulam adhibent ad omnia dirigenda. That is one thing. A ſecond followeth Or who hath ſtretched the line upon it?
As if he had ſaid, Who hath made the earth ſo exactly? To do a thing in print and to do it by line, are proverbials of the ſame ſignification.
The line is an inſtrument of great uſe in building. Carpenters and Maſons muſt have their line and plummet, elſe they cannot keep their work even. Now ſaith the Lord to Job, Who hath ſtretched the line upon it? The Lord ſtill purſues the alluſion to a building.
To ſtretch forth the line, ſignifies in Scripture:
Firſt, The exerciſe of power. And then, Who hath ſtretched the line upon it, is, Who hath ordered and governed the earth? The Apoſtle Paul ſpake of the line, and of ſtretching forth the line in this ſenſe (2 Cor. 10.8.) where having ſaid, that he had power from God, a ſpiritual power, not for deſtruction, but for edification; he preſently adds (verſ. 13.) But we will not boaſt of things without our meaſure, but according to the meaſure of the rule (or line, as we put in the Margin) which God hath diſtributed unto us; for we ſtretch not our ſelves beyond our meaſure: That is, we are not greedy of, nor do we graſp more power than is given and allowed us of God; nor will we exerciſe our power further than Chriſt hath appointed and commanded us. This ſtretching forth of the line is the exerciſe of power, and that's a metaphorical ſenſe of it.
Secondly, To ſtretch the line, is to build, or to make preparation for building (Zech. 1.16.) Thus ſaith the Lord, I am returned to Jeruſalem with mercies; my houſe ſhall be built in it, and a line ſhall be ſtretched forth upon Jeruſalem. Again (chap. 4.10.) Who hath deſpiſed the day of ſmall things? for they ſhall rejoyce, and ſhall ſee the plummet in the hand of Zerubbabel. When the Lord would aſſure his people that Jeruſalem ſhould be reſtored, he doth it by promiſing the ſtretching forth of the line, and the ſight of the plummet in the hand of Zerubbabel, commanding, overſeeing, and directing the work. The line and plummet being of much and moſt neceſſary uſe for the right ſetting of a building, ſignified that God was about to build.
Thirdly, The ſtretching forth of the line upon a place, with ſome addition, notes the deſtruction of it, or the pulling of it down (2 Kings 21.13.) I will ſtretch over Jeruſalem the line of Samaria, and the plummet of the houſe of Ahab: That is, I will make her deſolate, as Ahab and Samaria were; and ſo the latter part of the verſe expounds it; and I will wipe Jeruſalem as a man wipeth a diſh, wiping and turning it upſide down. Again (Iſa. 34.11.) I will ſtretch forth upon it the line of confuſion and the ſtones of emptineſs: That is, It ſhall be utterly ruined. And (Iſa 18.2, 7.) Wo to the land ſhadowing with wings, &c. that ſaith, Go ye ſwift meſſengers to a Nation meted out and trodden down. The Hebrew is,Ad gentem quae conculcatur & deſtruitur a deo lineatim, i. e. paulatim deſtinitur cum modo & ordine. Go to a Nation of line, (as you have it in the Margin) that is, to a Nation who have the line ſtretched ou… upon them for deſolation; not a line ſtretched upon them to build them, but to deſtroy them; a Nation who are or ſhall be broken down, as it were by line; they ſhall come to perfect ruin, or ruin ſhall come on them in full perfection. As when the Lord will build, he doth it by line, that is, exactly and fully, even with a divine skill; ſo when he will deſtroy fully, he is ſaid to mete out for deſtruction. We have the word uſed both with reſpect to deſtruction and edification, to building up, and pulling down, in that one place (2 Sam. 8.2.) where it is ſaid, that David ſmote Moab, and meaſured them with a line, caſting them down to the ground; even with two lines meaſured he, to put to death, and with one full line to keep alive; and ſo the Moabites became Davids ſervants, and brought gifts. Some underſtand this act of David in meaſuring the Moabites with a line, ſtrictly and literally; that David having made a full Conqueſt of their Country, did cauſe it to be meaſured with a line, and then appointed or allotted two thirds of the Land, together with the inhabitants, to ruin and deſtruction; receiving only the third of the people to mercy, and reſerving only a third part of the Land to be planted by them. Others take it only alluſively, that having conquered them, he uſed them and their Country at his own pleaſure, as we do that which we meaſure out by line. But whether we take Davids meaſuring the Moabites with a line in the one ſenſe or in the other, it fully reaches this third notion of it under hand.
Here in the Text when the Lord demanded of Job, Who hath ſtretched the line upon it? It is as if he had ſaid, Shew me, if thou canſt, who hath given this great building, this fabrick of the earth ſuch ſymetry, ſuch a proportion and evenneſs, that no fault or flaw can poſſibly be found in it. From theſe two figurative expreſſions in the fifth verſe, implying the exactneſs of the earths frame,
Note; The frame of the world is every way, and in every reſpect proportionable and beautiful.
'Tis done (as it were) by meaſure and line. The Lord is infinitely above the uſe of meaſures or lines, yet condeſcending to our underſtanding, he gives us to know that 'tis as perfect a piece as if he had done it by meaſure and by line. Survay the whole world, or any part of it, is it not a moſt exact piece? The heavens are as the roof of the houſe, the earth as the floor and foundation of it; thoſe elements aire and water, as the walls and ſides of it: The lower parts of the earth are as pillars and baſes, hills and high mountains appear like emboſlements of the earth to the eye of the beholder. What can be added, whether we conſider the compleatneſs of the whole, or the ſymetry of the parts? Have we not reaſon to ſay admiringly, or to cry out (as Pſal. 104.24.) O Lord, how manifold are thy works, in wiſdom haſt th…u made them all; the earth is full of thy riches: ſo is the great a…d wide ſea, &c. Our hearts ſhould be drawn up by all the works of God to admire his workmanſhip. That thy name is near thy wondrous works declare (ſaid David, Pſal. 65.1.) ſpeaking of the Wo…ks of Providence; and that the name of God is near his Works of Creation declare alſo, his name is written upon them, that is, his power, wiſdome and goodneſs. And therefore when we behold this Wo…k of God in ſpecial, his laying the meaſures of the earth, we ſhould admire both his goodneſs, wiſdom and power. There are five things in this part of the Creation, the earth, as expreſſed to be done by line and meaſure, which may raiſe up our admiration of God.
Firſt, The greatneſs of the work: It is a vaſt peece, or pile, a huge fabrick, though but a point to the Heavens. We admire great buildings; but what are the greateſt buildings upon earth, to the earth it ſelf, which the Lord hath built!
Secondly, The harmony or uniformity of the building, and ſo the beauty of it.
Thirdly, The compactneſs of the building, as knit cloſe together, and ſo the firmneſs of it.
Fourthly, That all was done in ſo ſhort a time. We ſay, Rome was not built in a day. Solomon was ſeven years in building the Temple (1 Kings 6.38.) And he was thirteen years in building his own houſe (1 Kings 7.1.) And doubtleſſe, Solomon laid out all the power and skill he had for the ſetting up of thoſe buildings: But behold a greater building than either the Temple which Solomon built for God, or the houſe which he built for himſelf, ſet up (as we ſay) in a trice. The Lord finiſhed all his work in ſix dayes, and that part of it, the earth, in one: Nor did the Lord take either ſix dayes to finiſh the whole work, or one to finiſh any one part of it, becauſe he needed ſo much time to do it in; but becauſe he would not do it in leſs.
Fifthly, The Lord did all this without the uſe of any inſtrument, rule or compaſs, axe or hammer; though here is mention made of a meaſure and of a line. The skilfulleſt A…chitect cannot raiſe up any conſiderable building without theſe; though he hath the platform and idea of it in his head, yet take away his line and his rule, and he can do nothing. But ſuch is the glorious skill and power of God, that though he is pleaſed to ſpeak of a meaſure and of a line; yet we muſt not be ſo groſs, as to think that he made uſe of any. The whole work was natural to God, and therefore he needed no artificial helps; nor was any inſtrument employed in it, but only his own creating word and will. Some faithleſs Atheiſts of old (and poſſibly there are ſuch at this day) asked in ſcorn with what tools and inſtruments, with what ladders and ſcaffolds, this building was ſet up: But let us at once pity ſuch in their unbeliefe and horrible prophaneneſs, and labour to edifie or build up our ſelves in grace and holineſs, in the faith and fear of his great Name, who built this world without tools or inſtruments, without ladders or ſcaffolds.
Secondly, As our hearts ſhould be drawn out in admiration, ſo in thankfulneſs, foraſmuch as God hath made ſuch a world for us: he hath laid the foundations of the earth, he hath meaſured it out, and ſtretched the line upon it, that we might have the uſe of it, that we might tenant and inhabit this houſe. Man is the chief inhabitant of the earth; that other creatures dwell there, is for the ſervice of man: then let us be thankful. Our greateſt cauſe of thankfulneſs is, that the Lord hath made another houſe for us, of which the Apoſtle profeſſeth his aſſurance (2 Cor. 5.1.) We know, that when the earthly houſe of this Tabernacle (whether of our body, or of the body of this world) is diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens. O how ſhould we rejoyce in, he thankful for that houſe! But that we have this inferiour houſe built for us (which is alſo a building of God, an houſe not made with hands, but purely and immediately by the power of God) is and ſhould be continual matter of great thankfulneſs.
Thirdly, Seeing the Lord hath thus laid the meaſures of the earth, and ſtretched forth the line upon it; ſeeing he hath made ſuch an exact building for us, this earth: let us walk exactly and orderly upon this earth, which he hath made. As he hath laid his meaſures in framing the earth, ſo we ſhould keep our meaſures in living upon the earth. He hath ſtretched out his line upon it, and we ſhould take heed that we do not exceed our line. God hath given a line, by which mans converſation ſhould be ſquared as exactly as any building is or can be by line. As the work of God for us is beautiful, ſo ſhould our works be. We (as to our ſpiritual ſtate) are a Creation, a new noble Creation: And certainly, he who made the earth, this old outward Creation in ſuch exactneſs, hath alſo made the new Creation, our ſpiritual heavenly ſtate much more (if more may be) exactly; he hath made it by meaſure and by line. Let us therefore walk, and ſpeak, yea, and think, by meaſure and by line; let us appear and approve our ſelves as the building of God, as the work of Gods holy Spirit, fair and beautiful. Many profeſs godlineſs; but do they appear as Gods Workmanſhip, as if God had ſtretched his line, and laid the meaſure of the New Spiritual Creation upon them? Beleevers are the Workmanſhip of God (Eph. 2.10.foreign.) and ſo they ſhould appear as) created in Chriſt Jeſus unto good works; which God hath before ordained, that we ſhould walk in them. The Apoſtle ſaith (Phil. 1.27.) Let your converſation be as becometh the Goſpel of Chriſt, whom ye believe in. The Goſpel is an exact thing, ordered in all things as David ſpake of it (2 Sam. 23.5.) under the notion of the everlaſting Covenant. Now, ſaith St. Paul, Let your converſation be as becometh the Goſpel of Chriſt; let it be an orderly converſation: I may ſay alſo, let your converſation be ſuch as becometh the earth ye walk upon; that's an accurate frame, the Lord hath made it in meaſure, and ſtretched the line upon it: Let us take heed we be not found walking beſides that line, thoſe meaſures which he hath given us.
Fourthly, If God hath been thus exact in framing the earth, as it were, by line and meaſure for us; if he hath given us ſo perfect a piece to inhabit and dwell in while we are in this ſinful ſtate: What do you think is that paradiſe which he hath prepared for us in our ſinleſs ſtate! VVhat are the meaſures of our heavenly City! VVhat the lines that have been ſtretched out upon thoſe eternal Manſions! If viſible things which our eye ſeeth, are ſo taking; what are things inviſible! And if this earth which we tread on, be a Looking-glaſs (as indeed it is) wherein we may ſee the wiſdom and power of God; what will heaven be? How will that reflect the wiſdom, power, and goodneſs of God? If this world be a beauty, and is therefore expreſſed by a word in the Greek ſignifying beauty,foreign. comelineſs, decency; what will that world be which is to come! Thus much of the exactneſs of the building. The next verſe holds out the ſtrength and firmneſs of it.
Verſ. 6. Whereupon are the foundations thereof faſtened? Or who hath laid the corner-ſtone thereof?
Two things make a building ſtrong and firm.
Firſt, The faſtening of the foundations.
Secondly, The right laying of the Corner-ſtone.
VVe had the laying of the foundations at the fourth verſe, here we have the faſtening of them. If a foundation be laid looſly, the building will not ſtand. Chriſt in the Parable (Mat. 7.27.) ſpeaks of a foundation laid in the looſe ſand, that could not make a firm building. But the houſe which had its foundation laid on a compacted rock, or had the rock for a foundation, ſtood faſt in all winds and weathers. The Lord hath not only laid the foundations of the earth,lis qui nos percunctantur cuinam corpori veluti ſubjecto fundamento tam immenſum hoc terrae pondus innitatur, dicamus oportet, quod in manu terrae ſunt omnes fines terrae. Baſil. in Pſal. 94. foreign Immerſus, inf…ous, impreſſus, hinc foreign o…ulus quod digito vel potius digitus ei infigitur. foreign Baſis columna …ui aliquid innititur, imponitur atque ab ea geſtatur. but hath faſtened the foundations; he hath built upon a Rock. You will ſay, what is that rock-like thing upon which the foundations of the earth are faſtened? I anſwer, it is nothing but the power and will of God. The will and power of God are the pillars or baſes upon which the earth is faſtened and made ſure for ever.
The word which we tranſlate foundations, is often in Scripture rendred ſockets (Exod. 26.19. chap. 35.11. chap. 38.27. Cant. 5.15.) Now ſockets are places cut in timber and ſtone, or caſt in mettal, in which the ſeveral ſtrengthning pieces of a building are faſtened; and ſuch is the foundation to a houſe, the faſtening of it. Foundations are laid in the ground, and beams are faſtened with ſockets. Mr. Broughton tranſlates; Whereupon are the foundations thereof ſunk faſt. We uſually ſay, we muſt ſink a foundation: Foundations are ſunk, and then the Superſtructure faſtened on it.
Further, Take notice, The word which here we render foundations or ſockets, is not that which properly ſignifieth a foundation: And from it the word Adon is derived, which ſignifieth a Lord, or Maſter, or chief among men; becauſe Lords and Princes are or ſhould be as the ſockets and pillars of a Nation, to faſten and ſecure all in their places: and upon the fall of Princes often followeth the fall and ruin of Nations. The Spaniſh word Don, or Lord, is ſuppoſed a derivative from it.Per literam, in fine additam praecedente Camets. And from this Appellative, one of the proper Names of God is formed, by the addition of a letter in the end: Under which royal Title he is repreſented to our faith as the Lord and Upholder of all things. Some have obſerved, that God is called by this Name one hundred thirty and four times in Scripture. All which ſhew, that he who is the Creator, is alſo the Suſtainer and Supporter of the whole fabrick of Nature; ſuch is the ſignificancy of this word. Now when the Lord asks, Whereupon are the foundations thereof faſtened? There's no anſwer can be given to this queſtion, but what was given to the former. God hath faſtened them upon himſelf, in his power and will they ſtand ſure.
Or who hath laid the Corner-ſtone thereof? Or, Who hath caſt her Corner-ſtone?
As if he had ſaid,Videntur obſcure ſignificari poli terrae. Grot. Lapis anguli, i. e. qui poſitus eſt in angulo. Piſc. Who made the parts of the earth to keep ſo cloſe together, and to keep up one another? This is another very conſiderable part in a building. As ſtrong buildings muſt have a ſure foundation to hold up the whole; ſo they muſt have corner-ſtones to hold the parts together. The corner-ſtone bindeth and ſtrengtheneth the fabrick, as well as gives beauty and ornament to it.
There are two ſorts of corner-ſtones:
Firſt, There is a corner-ſtone laid below or beneath in the earth with the foundation. The Maſter-builder is very careful to ſet that right.
Secondly, There is a corner-ſtone laid upon the foundation, or in the joyning of the walls, both below as ſoon as the building appears above ground, and up to the top or utmoſt height of the building. Our Lord Jeſus Chriſt is expreſſed in Scripture under the notion of a corner-ſtone as to both theſe uſes.
Firſt, He is the corner-ſtone laid below in the earth with the foundation (Iſa. 28.16.) Behold, I lay in Zion for a foundation, a ſtone, a tried ſtone, a precious corner-ſtone, a ſure foundation: In fundamentum fundatum. Quae ſorte fundamenti repetitio ſignificat infimam fundamenti partem … out potiſſimam.So we tranſlate this latter part of the verſe. Some others render it thus, A corner-ſtone founded upon a foundation; implying, that Ch…iſt is the loweſt, the chiefeſt and firmeſt foundation ſtone, as well as a tried precious corner-ſtone. The Apoſtle affirms both theſe of Chriſt in one verſe (Eph. 2.20.) Ye are built upon the foundation of the Apoſtles and Prophets (not upon their perſons but doctrine, which is Chriſt) Jeſus Chriſt himſelf being the chief corner-ſtone: Chriſtus dicitur caput anguli quod non ſolum ſit principium, ſed f…rtis ſpiritualis aedificii. Nyſſen.In whom all the building fitly framed together, groweth into an holy Temple in the Lord. Again (1 Pet. 2.4, 5.) To whom coming, as unto a living ſtone, diſallowed indeed of men; but choſen of God and precious: Ye alſo as lively ſtones are built up a ſpiritual houſe, &c.
Some conceive, that in this place, the Lord fore-ſhewed Job the Incarnation of Chriſt, who is the true corner-ſtone, knitting all in One. For moſtly, when the Scripture would ſet forth the ſecurity of our ſalvation by Chriſt, it doth it by this reſemblance: Upon him believers are founded, and in him faſtened. If we had not Chriſt a corner-ſtone for our ſalvation, it were not poſſible that our ſalvation ſhould be ſure to us: The building cannot be fixt without it. Chriſt is ſaid to be our peace, who hath made both one (Eph. 2.14.) where the Apoſtle ſpeaks firſt of taking away the middle wall of partition, and then of making both (that is Jews and Gentiles) one by Chriſt, the only corner ſtone. By one and the ſame faith in Chriſt, two people, Jews and Gentiles, are joyned in one: As in the corner of a building, two walls alwayes meet and are cloſed together by the corner-ſtone. And as Chriſt is a corner-ſtone laid in with the foundation, ſo he is a corner-ſtone upon the foundation in the continued riſing of the building, till raiſed to the top. As the corner-ſtone hath its uſe in any part of the corner, from the foundation to the roof, ſo it is placed in the higheſt part of the building; There Chriſt is the chief corner-ſtone. The Prophet ſpeaks thus of Chriſt (Zach. 4.7.) And he (that is Zerubbabel) ſhall bring forth the head-ſtone thereof with ſhoutings, crying grace, grace unto it; which ſeems to ſignifie, that Chriſt ſhould be manifeſted and brought publickly forth, like the chief or uppermoſt corner-ſtone. The corner-ſtone is called the Head-ſtone, becauſe 'tis ſet above in the building; and 'tis called alſo the Head-ſtone, becauſe it is poliſhed, and appeareth above the reſt, like an head above the body.Educet lapidem capitis. Heb. Quod inſtar capitis promineat, aut quod emineat in ſupremo loco. Thus you ſee the uſe of the corner-ſtone in Scripture, as applied to Chriſt, in alluſion to a building, for the ſecurity and firmneſs of it: the corner-ſtone being that which bindeth the building, and faſtens the contiguous walls together. Here the Lord ſpeaking of his framing the Earth, tells us of a corner-ſtone, to ſhew that the frame of the earth ſhall ſtand and continue unſhaken, & undivided. In oppoſition to this phraſe, when the prophet deſcribeth the irreparable deſtruction of Babylon, or that it ſhall be ruined without recovery; he expreſſeth it thus (Jer. 51.26.) And they ſhall not take of thee a ſtone for a corner, nor a ſtone for foundation; but thou ſhalt be deſolate for ever, ſaith the Lord. Babylon ſhall have neither foundation nor corner-ſtone; as much as to ſay, it ſhall never be built. Magiſtrates and chief Governours are alſo called corner-ſtones (Pſal. 118.22.) The ſtone which the builders refuſed, is become the head-ſtone of the corner. Which words as they relate to Chriſt chiefly, ſo alſo to King David, as a type of Chriſt. The Scripture in ſeveral other places gives that title to great men (1 Sam. 14.38. Judges 20.2. Iſa. 20. Zeph. 3.6.) In all theſe Texts Princes and great men are called corners or corner-ſtones, becauſe, as the corner-ſtone holdeth the wall together, ſo they hold Nations (in their civil capacity) together. Who laid the corner-ſtone thereof? ſaith God to Job; Tell me who did it? Didſt thou do it? Did Angels do it? Conſider the greatneſs, the firmneſs of the work; and thou wilt be convinced, that it was I that laid the corner-ſtone thereof. So then, the general ſenſe of this verſe is to ſhew the ſtability of the Work of God. Here are foundations, and foundations faſtened in the wiſdom and power of God, who is an everlaſting ſtrength, the rock of ages (Iſa. 26.4.) Here alſo the corner-ſtone is laid, therefore all is ſure and firm.
Now what did the Lord aime at in all this? Surely, it was not barely to convince Job, that the earth was a beautiful piece, and a ſtrong one: There was ſomewhat elſe in it; and what was that? Even to convince Job, that foraſmuch as he could not deny, but this admirable and well ordered building, was the work of God; that therefore he ſhould ſit down ſatisfied in all his other works. If God alone perfected this work by his power, if he contrived it by his wiſdom; ſhall man find fault with any of the works of God? Doth not he who put the world into this beautiful frame wherein we ſee it, carry on all his works on earth in beauty and order, though we ſee it not? And is there not a firmneſs and ſtrength in all his works? Is there not a meaſure laid in all his providences, and a line ſtretched out upon all his dealings with the children of men? Hath he not faſtened the foundations, and laid the corner-ſtone of all his diſpenſations right? Job ſeemed to ſpeak ſometimes, as if the Lord had not dealt with him in meaſure; nor ſtretched an equal line upon his proceedings; he looked upon all as off the hooks, and out of courſe. Now, ſaith the Lord, have I laid the meaſures of the earth, and ſtretched the line upon it? Have I faſtened the foundations and laid the corner-ſtone thereof? Have I done all theſe things; and doſt thou think that I will let the world in general, or any mans caſe in particular, run to ruin; as if my works of providence had neither foundation nor corner-ſtone? Remember, O Job, and well conſider, that as when in the beginning I ſaw the earth without form and void (Gen. 1.foreign) I, by a creating word, commanded it into form and fulneſs: So when thou ſeeſt nothing but (Tohu and Bohu) confuſion and diſorder, voidneſs and darkneſs, in the earth, even then I am laying the meaſures of Juſtice, and ſtretching the line of Truth and Equity, upon all that is done or ſuffered; and will bring forth my work in full perfection: Nothing ſhall be amiſs, or out of order, when my work is finiſhed, how much ſoever it may ſeem to be amiſs, as to beginnings or preſent actings. Therefore, O Job, leave off thy complainings, and reſt quietly in my dealings.
Some have queſtioned the Natural Works of God, yet 'tis impoſſible to mend any part, or the leaſt pin of them. And 'tis as impoſſible for the wit and underſtanding of Men or Angels to mend any thing in the Providential Works of God. That's the ſcope of this diſcourſe, even that the conſideration of Gods power and wiſdom in making the world, ſhould b…idle our curioſity, and awe our ſpirits, when they begin to quarrel with, yea, but to query about any thing that God hath done; though it appear to us altogether irregular and confuſed, or as done without either line or meaſure. The Lords work is beautiful and glorious, 'tis alſo ſure and ſtrong. As his Promiſe or Covenant is ordered in all things and ſure (2 Sam. 23.5.) So are his Providences too (for they are the iſſues and accompliſhments of his Promiſes) o…dered as to means, and ſure as to the end; They ſhall end o… iſſue in b inging about the things which are laid in the foundation and corner-ſtone of his purpoſes, counſels, and decrees; all which work together for good, to them that love God, to them who are the called according to his purpoſe (Rom. 8.28.)
And to convince Job from the Works of Creation, that he ought not only to acquieſce or reſt quietly under the Works of Providence, whatſoever they were, but to rejoyce in them; the Lord tells him in the next verſe that there was great rejoycing, yea, ſhouting for joy, when the foundations of the earth were faſtened, and the corner-ſtone thereof laid.