Exposition of Job 38-42, Commentary on Job · Chapter 38 · Verse 7
JOB. Chap. 38. Verſ. 7.
7. When the morning ſtars ſang together, and all the ſons of God ſhouted for joy.
THere are two opinions among learned Interpreters concerning the general ſtate of this verſe:
Firſt, Some here reaſſuming the firſt words of theſe queſtions propoſed at the fourth verſe by God to Job, Where waſt thou, when I laid the foundations of the earth? &c. make this the ſecond inſtance of Gods mighty power in the works of Creation; Where waſt thou, when the morning ſtars ſang together, and all the ſons of God ſhouted for joy? As if the Lord had ſaid, I have as yet queſtioned thee only where thou waſt when I made the earth, which is the moſt inferiour part of the world: But now I purpoſe to riſe higher in my diſcourſe, and therefore I put theſe queſtions to thee; Where waſt thou, when I ſet up the morning ſtars, thoſe ſparkling lights, which ſhine to the earth, through the firmament of heaven; as alſo the ſons of God, thoſe bleſſed ſpirits? all which ſang together and ſhouted for joy, at the appearance of my power and wiſdom.
Secondly, Others connect theſe words in a continued ſenſe and ſentence with the verſe going before; Where waſt thou, when I laid the foundations of the earth? &c. at which ſight, the morning ſtars ſang together, and all the ſons of God ſhouted for joy. Taking the words thus, they carry an alluſion to, or are a ſimilitude taken from noble buildings or ſtructures, whoſe foundations uſe to be laid with ſolemnity, and their corner-ſtones to be ſet up with ſhouting and acclamation. That it was anciently cuſtomary, to make ſuch acclamations at the laying of the foundation of ſome eminent building, beſides what is clear out of humane Authors and Hiſtories, we have ſeveral Scripture evidences. The 87th Pſalm throughout, ſetting forth the ſtructure of the Goſpel Church, of the ſpiritual Zion, by way of propheſie, begins thus; His foundation is in the holy mountains; there's the foundation of Zion laid: Then followeth, as at the ſecond verſe, The Lord loveth the gates of Zion, more than all the dwellings of Jacob. Glorious things are ſpoken of thee, O thou City of God! Selah. As if he had ſaid, there was a great acclamation, high praiſes at the laying the foundation of Zion; with which the Pſalme cloſeth more expreſly (v. 7.) As well the ſingers as the players on inſtruments ſhall be there: all my Springs are in thee. Again (Pſal. 118.22, 23, 24.) there is no ſooner mention made of the corner-ſtone (the ſtone which the builders refuſed is become the head ſtone of the corner) but preſently we have acclamations about it; This is the Lords doing, it is marvelous in our eyes: This is a bleſſed work indeed, This is the day which the Lord hath made; we will rejoyce and be glad in it. That corner-ſtone of ſalvation Jeſus Chriſt, being laid, as I may ſay, all the ſtars ſang together, and the ſons of God ſhouted for joy; This is the day which the Lord hath made. If we go to thoſe material buildings which were figurative of the Church and Chriſt, we ſhall find the like (Ezra 3.10.) When the Jewes at the return of their Captivity, began to build the Temple, the Text ſaith at the tenth verſe; And when the builders laid the foundation of the Temple of the Lord, then they ſet the Prieſts in their apparel; and with their voices, with the Levits, and the ſons of Aſaph, to praiſe the Lord. As ſoon as the foundation was laid, they were all in ſong, and raiſed up in holy rejoycings; though ſome of the old men, who remembred the firſt Temple, wept when the foundation of this was laid. That Scripture (Zach. 4.7.) ſpeaks of the ſame thing, where the Prophet, in the Spirit, fore-ſeeing the diſappointments of all the enemies of the people of God, thus triumphs over them by faith; Who art thou, O great Mountain, before Zerubbabel? thou ſhalt become a plain; he ſhall bring forth the head-ſtone thereof with ſhouting. That is, the building of Hieruſalem, or the reſtoring of the Temple ſhall be brought to perfection; and then they ſhall cry, grace, grace, unto it.
Now in alluſion to the practice both of men in common, and of the people of God in ſpecial, at the raiſing of great ſtructures; the Lord tells us here, that when he laid the foundations of the earth, and when he faſtened the corner-ſtone thereof, there was a Triumph made: Then the morning ſtars ſang together, and all the ſons of God ſhouted for joy. Thus we have the ſtate of this verſe, either taking it for another inſtance of the power of God in creating the Stars and the Angels; or elſe ſubjoyning it as an acclamation to the former inſtance of the power of God; the Stars and Angels rejoycing at the laying of the foundations of the earth. And the general reaſon why the Lord b…ings in the ſtars and the ſons of God rejoycing at the laying the foundations of the earth, and finiſhing that work, we may conceive to be this; that the Lord would thereby convince Job of his murmuring and complaining, or of the unquietneſs of his ſpirit under the works of his providence. As if he had ſaid, The ſtars and all the ſons of God rejoyced at the founding of the Earth, extolling the work, Monetur Jobus ut exemplo angelorum, dei opera miretur & laudet, non ſugillet. Scult.and congratulating the appearances of my power and glory in it. Now, who art thou, that when I have put forth my power and wiſdom in this work of my providence towards thee, thou ſhouldſt complain, and find fault with what I have done, inſtead of resting and rejoycing in it! Surely, O Job, thou thinkest my works of providence are imperfect, though my work of Creation was not; but conſider, was the Creation in the very firſt part of it ſuch, as cauſed all the ſons of God to rejoyce, and wilt thou, who ſayeſt thou art a ſon of God, ſit unſatisfied with any of my works? Thus the Lord handles Job, and from that teſtimony which the ſtars and his ſons gave of the Works of Creation, reproves him for his unquietneſs under his Works of Providence.
So much for the general ſtate of the words: Yet to clear them farther in general, before I come to the particulars, there are three veins of interpretation opened about them.
Firſt, Some interpret this whole verſe concerning the ſtars or the heavenly bodies, not only taking the firſt part of the verſe literally for the ſtars in heaven; but by the ſons of God in the latter part of the verſe, they underſtand the ſtars in a figure; as I ſhall ſhew more fully, when I come to the opening of thoſe words. Thus they expound the whole verſe concerning the glory and praiſe which the ſtars in heaven gave to God, for the Work of Creation at the laying of the foundations of the Earth.
Hieronymus. Gregorius. Beda.A ſecond ſort of Interpreters expound the whole verſe of the Angels, and not of the Stars properly at all; they ſuppoſe the morning Stars to be Angels in a figure, and the Sons of God to be Angels in the letter: and ſo expound the whole verſe of the Angels, as if the words were a deſcription only of that joy which the Angels of Heaven only expreſſed, when they ſaw God beginning the Work of Creation, or laying the foundations of the Earth.
The third ſort of Interpreters divide the ſenſe, expounding the firſt part of the verſe properly for the Stars, thoſe ſtuds of light, with which the Heavens are adorned, wh…ch (in their kind) are brought in ſinging at the Creation of the Earth; and by the Sons of God in the latter part of the verſe, they underſtand the Angels, thoſe ſpiritual ſubſtances, who are the Native Inhabitants of Heaven; they eſpecially are repreſented ſhouting for joy, when that work was begun.
I cannot adhere to the firſt ſort of Interpreters, giving all to the Stars, nor to the ſecond, giving all to the Angels (though that hath many learned Authors, who preſs it hard) but following the middle way, ſhall take the former part of this verſe, for the Stars of Heaven; and the latter, for the Angels in Heaven.
foreign Sunt ſte…ae quaedam ſingulares, quae non aliis admiſtae, ſolae feruntur. Sydora vero quae in aliquod ſignum ſtellarum plurium compoſita feruntur. Macrob. l. 1. c. 14. Matutinas nominat meo judicio, quod ſub auroram magis ſplendere videantur Merc.When the morning Stars ſang together.
There are ſingle Stars, and Stars (as I may ſay) in a combination, commonly called a Conſtellation. There is an Evening Star and a Morning Star (which yet are but one) called by the Greeks foreign, and by the Latines Lucifer, The light bringer: becauſe that Star appears very bright immediately before day-break, or before the Sun riſeth; and the ſame Star which uſhered or led in the Sun in the morning, comes behind the Sun in the evening, and is then called Heſperus, The Evening Star.
Here the Lord ſpeaks in the plural number, of the morning Stars, not in the ſingular, of a morning Star. And the Lord calls them morning Stars (ſay ſome) becauſe the Stars appear moſt clearly, and ſhine moſt brightly, near the approach of the morning, or break of the day.
Secondly, Others conceive them ſo called,Sydera ſummo mundi mane, lucentia, mequ… ſuo formoſo ſplendore landantia. becauſe they were created or formed in the very morning of the World; they were early made. For though (as I ſhall touch afterward) as to their perfection, the Stars were made the fourth day; yet their Creation is comprehended in the work of the firſt day, under thoſe general words (Gen. 1.1.) In the beginning God created the Heavens and the Earth; the Heavens contained all the Stars in their materiality, though not yet formally produced; for the Stars being but the thicker part of the Heavenly Orb, when the Heavens were made, the Stars were alſo made: and may therefore be called Morning Stars, as being made in the Morning of the World, early made.
Thirdly, They may be called Morning Stars, becauſe they (according to their manner) expreſt their joy early or betimes in the Morning of the World, or as ſoon as the Lord had laid the foundations of the Earth. Thoſe things which are done early,Qui mane aliquid aggrediuntur opus Matutini dicuntur. Nec minus Aeneas ſe matutinus agebat. Virg l. 8. Idem eſt matutina aſtra laudant, atque mane laudant. Sanct. are done in the morning; and they who do things in the morning, have the denomination of the morning upon them. The Poet anciently ſaid Aeneas was (Matutinus) A Morning Man, becauſe he was early at his work; ſo theſe may be called Morning Stars, becauſe they were early at work, ſinging the praiſe of God. Thus the reaſon why the Wolf hath this Epithite, An Evening Wolf, is becauſe he doth his work, he comes forth for his prey, in the evening (Hab. 1.8. Zeph. 3.3.) In the former Prophet, the Chaldean Horſe-men are compared to Evening Wolves, for fierceneſs; and in the latter, the Judges of Iſrael are ſet under the ſame compariſon, for blood-ſucking cruelty. And as thus, upon different accounts, ſome are called Morning Men, others Evening Men; ſo 'tis upon no good account, that any are called Night-men, though the general reaſon of it be the ſame with the former, becauſe they do their bad work, or works of darkneſs, under the ſhadow and favour of the Night. The Thief, the Murderer, the Adulterer, are Night-men, all theſe are wont to do their work in the Night (Job 24, 13, 14, 15, 16.) Thus there are men of the Night, men of the Evening, and men of the Morning, or Morning Men. In this ſenſe the Stars may be called Morning Stars, becauſe they were ſo early at that beſt work, the praiſes of God. When the Morning Stars foreign Gerundium eſt a foreign quod inter ali… canere ſignificat, unde foreign c…ntus. Druſ.Sang together.
Singing is an act of the voice; and as there is a natural ſinging (that of birds) ſo an artificial. But how could Stars ſing, either artificially, ſeeing they have no reaſon, or naturally, ſeeing they have not ſo much as a life of ſenſe?
I anſwer, 'Tis frequent in Scripture to attribute acts of life to liveleſs creatures, and acts of reaſon to thoſe things which have no ſenſe. The Earth is ſomewhere ſaid to mourn (Iſa. 33.9.) The Trees of the Forreſt, as alſo the Hills and the Valleys are ſaid to rejoyce and ſing for joy (Pſal. 65.12, 13.) And in the ſame ſen…e the Stars are here repreſented ſinging; and in what ſenſe they may be ſaid to ſing, will be further ſhewed afterwards: Nor did they onelyonly ſing, but they ſang Simul unico concentu, unico conſenſu.Together.
There was a kind of concord and harmony in their ſinging; they ſang, as I may ſay, with one conſent, or in conſort. Some tranſlate They ſang alone; That is, when there were no other creatures to j…yn with them, yet as ſoon as they were in being they ſang alone. The word ſometimes ſignifies only, as well as together (chap 34.29. Ezra 4.3.) They did not ſing every one of them alone, but they all ſang alone without any other creatures to joyn with them. Thus they ſang both alone and together.
Hence Note, Firſt; Singing is an act of divine worſhip and praiſe.
They ſang to the glory of God.
Note, Secondly; Singing is an expreſſion of joy.
Is any one merry (ſaith the Apoſtle (Jam. 5.13.) let him ſing. Though there are mou…nful ſongs, and ſome ſing in the very heavineſs of their ſouls; yet properly, ſinging imports rejoycing. When Chriſt told his Church (Cant. 2.1….) The time of the ſinging of birds is come, his meaning was, rejoycing time is come, ſorrow and mou…ning are fled away.
Thirdly, In that ſinging is attributed to the Stars,
Note; Liveleſs creatures rejoyce and ſet forth the praiſes of God, as they are able.
David ſaith, All thy works ſhall praiſe thee, O Lord (Pſal. 145.10.) All thy works, that is, the very loweſt and leaſt of thy works, even the clods of the earth, ſhall praiſe thee; how much more the Stars of Heaven! We find all the creatures called to ſing the praiſe of the Lord quite through the 148th Pſalm, Praiſe him Sun and Moon, praiſe him all ye Stars of light: There's the ſpecial inſtance of the Text. The Heavens declare the glory of God, and the Firmament ſheweth his handy-work (Pſal. 19.1.) There is a kind of dutiful conſpiration among all Creatures, even among the inanimate Creatures, in their places to praiſe God. And if you ask how they praiſe God? or how they ſing? I anſwer in general, after their manner, More ſuo.as they are able, or as is ſuitable to their condition. The Stars ſing not formally (and yet ſome ſay, there is a harmony in the motions of the Heavens; which being ſo conſtant, concordant, and uniform, hath a kind of Muſick in it) but though they cannot praiſe God formally, yet,
Firſt, They do it Materially: That is, they are that matter,In caeleſtibus corporibus amplior occurrit dei collaundandi materia; ideo & illis cantus ſeu laeta proclamatio ſeu ovatio figurate tribuitur. Merc, for which God is to be praiſed, they being ſuch excellent and noble creatures. The work praiſeth the Workman. That which is well done, commends the Doer of it, though all tongues be ſilent. In this ſenſe, the Stars ſing the praiſe of God: They ſing the praiſe of God, as they are the objects of his praiſe; or, as they provoke Men and Angels to praiſe God for making them.
Secondly, They praiſe God Vertually, or equivalently, they ſhew how praiſe-worthy God is.
Thirdly, When we ſay the Stars praiſe God, it intimates, there is ſo much excellency in the Works of God, that if the Stars could ſpeak, they would declare and ſhew forth his praiſe. When the Diſciples of Chriſt rejoyced, and praiſed God with a loud voice, for all the mighty works which they had ſeen; ſaying, Bleſſed be the King that cometh in the Name of the Lord, peace in Heaven, and glory in the Higheſt (Luke 19.37, 38.) The envious Phariſees did not like the Muſick, and therefore …aid to him from among the multitude, Maſter, rebuke thy Diſciples (verſ. 39.) To theſe moroſe Maſters, Chriſt anſwered (verſ. 40.) I tell you, that if theſe ſhould hold their peace, the ſtones would immediately cry out. As if he had ſaid, you labour in vain to ſuppreſs or hinder the teſtimony given me by my Diſciples; for if they ſhould be ſilent, the ſtones would cry ſhame of them, for neglecting their duty: and God would rather cauſe ſenſeleſs creatures to proclaim his praiſe, in giving me an honourable teſtimony, than I ſhould want it. Now as there was ſuch a worth in the work of Redemption, and in all the works of the Redeemer, while here on Earth, that the ſtones would have ſhewed forth his praiſe, if men had not: So there is ſuch a worth in that Work of God, the Creation of the Earth, that rather than God ſhould not have the glory of it, the Stars would have done it by breaking out into joyful ſinging.
Laſtly, As Birds praiſe God by their ſinging, ſo Stars may be ſaid to ſing the high praiſes of God by their ſhining, by their brightneſs, by their motion, by their influence; for all which God is to be praiſed and glorified.
And hence we may infer, If not only irrational, but inanimate creatures ſing the praiſes of God, at leaſt, by giving occaſion of his praiſe; then how much more ſhould men ſet forth his praiſe, who are not only living, but reaſonable creatures! and if creatures without life and reaſon ſhould provoke mankind in general, as having life and reaſon to praiſe God; how much more, ſhould godly men be provoked by them to ſing his praiſe, they having not only life, which Stars have not; and reaſon, which Birds and Beaſts have not; but grace, which the moſt of men have not! Among viſible creatures, Men have moſt reaſon (becauſe they have reaſon) to praiſe God, and among Men, Godly Men have moſt reaſon to praiſe God, becauſe they have Grace. And therefore as ſoon as ever David had ſaid, All thy works ſhall praiſe thee, O Lord (Pſal. 145.10, 11.) he adds in the next words, and thy Saints ſhall bleſs thee, they ſhall ſpeak of the glory of thy Kingdome, and talk of thy power. As if he had ſaid, As all thy works, O Lord, praiſe thee, ſo Saints (who are the choiceſt pieces of thy workmanſhip) have cauſe to do it, more than, and above all: they cannot but be ſpeaking and talking of thy Kingdome and Power, which are very glorious. Upon which account, the tongue of Man, eſpecially the tongue of a Godly Man, is called his glory; I will ſing and give praiſ… (ſaid David, Pſal 108.1.) even with my glory. What is that? his tongue, the chief bodily inſtrument of divine praiſes. The Stars in their courſes once fought againſt the enemies of God (Judg. 5.20.) and they alwayes in their places ſing the praiſes of God: Let it not be ſaid that Saints are ſilent.
So much of theſe words, as the Stars are taken properly.
There are ſome (as I ſaid before) who take theſe Stars metaphorically or figuratively for the Angels, and then their ſinging is proper; and there are two reaſons given, why by the ſtars in this place, we ſhould underſtand the Angels.
Firſt, If we conſider the truth or courſe of the Hiſtory, becauſe the Earth being created the firſt day, the Stars were not in being till the fourth day; unleſs we comprehend them (as was ſaid before, as to their matter and reallity) under thoſe words of Moſes, In the beginning God created the Heaven and the Earth: but as to their appearance and formality, ſo they were not till the fourth day; and if ſo, how could they ſing the praiſes of God at the laying of the foundations of the Earth? A ſecond reaſon is given from this Chapter, becauſe God ſpeaks of the Stars afterwards (verſ. 31, 32.) Canſt thou bind the ſweet influences of Pleiades (the ſeven Stars ſo called) or looſe the bands of Orion, &c. Here the Lord treats with Job about the Stars in proper ſenſe, therefore probably the Morning Stars here mentioned, are not to be taken properly, but tropically, for the Angels.
And the Angels may very well be called Stars, or Morning Stars, by a Metaphor, becauſe of their ſpiritual beauty and excellency, in which they out-ſhine all the Morning S…ars, yea that ſpecial Morning Star, commonly known by the Name of Lucifer, or Light-bringer. Though the Angels have not a viſible bodily beauty, yet they have a better beauty than any body. 'Tis ſaid of Stephen (Acts 6.15.) when he ſtood before the Council, They beheld his face as it had been the face of an Angel. Angels (being Spirits) have no viſible faces; but becauſe Angels are, in their nature and qualities, beautiful creatures, therefore Stephen having an extraordinary beauty ſtampt upon him, is ſaid to have the face of an Angel. And as beautiful perſons may be ſaid to look like, or reſemble Angels; ſo Angels may be ſaid to look like, or reſemble Stars. The Church for the luſtre of her graces, is ſaid, to look forth as the Morning, fair as the Moon, clear as the Sun (Cant. 6.10.) and ſo may the Angels as the Stars. The Apoſtle ſaith of thoſe falſe Apoſtles (who would needs be accounted Stars (faithful Miniſters of Chriſt) in the Firmament of the Church) they are transformed into Angels of light (2 Cor. 11.14.) that is, they would appear like Angels of light. The holy Angels are Angels of light. The ſeven Stars are the ſeven Angels, ſaith Chriſt, expounding the Viſion to John (Revel. 1.20.) This ſhews that Angels and Stars have a ve y great ſimilitude; ſo that, as there in one ſenſe, ſo here in another, the Stars may ſignifie the Angels. And the Angels may very well be called Morning Stars, becauſe they were the firſt of living Cre…tures, their Creation being ſuppoſed to be (though Moſes expreſſeth nothing of it) comprehended within that of the Heavens: In the beginning God created the Heaven and the Earth, the Heaven and the heavenly Inhabitants, the Angels. The evil Angel, the Devil, that fallen Angel, is alſo called, a Morning Star. That Title Lucifer, Son of the Morning, which the Prophet beſtows on the Aſſyrian (Iſa. 14.12.) for his pomp and pride, properly belongs to the Devil, the Arch-Devil, a fallen Angel, or the Primier of the fallen Angels: yea, Jeſus Chriſt himſelf is called the Day-Star (2 Pet. 1.19.) and under another far different expreſſion) the Morning Star (Rev. 2.28.foreign.) and he ſaith of himſelf (Rev. 22.16.) I am the bright and Morning Star. Thus Chriſt, who is the Angel of the Covenant,foreign. the Lord of Angels, the Creator of Angels, is called the Morning Star. All theſe Scriptures bear teſtimony that it is not ſtrange to expound Stars by Angels.
And therefore, when the Lord ſaith, The Stars ſang together, according to this interpretation (upon which yet I ſhall not inſiſt, but leave the Reader to his own opinion) it is but the ſame with that which followes in the cloſe of the verſe, to which I now proceed.
And all the Sons of God ſhouted for joy.
Acies Angelorum. Chald. Angeli mei. Sept.The Chaldee Paraphraſe is expreſs, that the Sons of God are the Angels, rendring, The Armies of Angels ſhouted for joy. And the Septuagint are as clear for it, ſaying, When all my Angels ſung for joy; both leave out our Tranſlation, the Sons of God, and put that which is the Expoſition into the Text, the Angels of God. That the Angels are called Sons of God, hath been ſhewed before (chap. 1.6.) There was a day when the Sons of God came together (that is, the Angels) and Satan (the evil Angel) came alſo among them. The Devil, or evil ſpirit, thruſt himſelf into the aſſembly of the good Spirits or holy Angels, who are the Sons of God.
If any ask how the Angels are the Sons of God? I anſwer
Firſt, Negatively, They are not the Sons of God, as Jeſus Chriſt is. Angels became the Sons of God in time; Jeſus Chriſt is the Son of God from Eternity. The Apoſtle (Heb. 1.5.) puts the queſtion, To which of the Angels ſaid he at any time, thou art my Son, this day have I begotten thee? The Angels are the created Sons of God; Jeſus Chriſt onelyonly is his onelyonly begotten Son. Angels are the Sons of God by mee… g…ace and favour; the Lord accounting them as Sons, accepting them as Sons, uſing and reſpecting them as Sons, as he doth alſo all true believers, who likewiſe are the Sons of God. But Jeſus Chriſt alone is the Son of God by Na…ure, or by an eternal generation, and was ſo declared in the fulneſs of time, both by his Incarnation and Reſurrection; which many conceive to be the Apoſtles intendment, in thoſe words, This day have I begotten thee; taken out of the ſecond Pſalm, and quoted (Acts 13.33.) as alſo (Heb. 1.5.)
Secondly, In the Negative, The Angels are not the Sons of God by Regeneration, nor by Adoption. Thus Believers only are the Sons of God (John 1.12.) To as many as received him, to them gave he power to become the Sons of God, even to as many as believed on his Name. Believers are the Sons of God, regenerated and adopted; Angels are not ſo. The holy Angels needed not Regeneration; nor as they were created holy, ſo they fell not from that holineſs in which they were c…eated: and therefore Chriſt is not to them a Redeemer for their reſtauration, but onelyonly a Head for their confirmation and eſtabliſhment (Col. 2.10.) As for the Angels which fell, they are reſerved in chairs of darkneſs to the Judgement of the Great Day; they have …o ſhare in Redemption, thei… fall is irrecoverable. Thus we ſee how the Angels are not the Sons of God. But how then are they the Sons of God?
I anſwer, Affirmatively, The Angels may be called the Sons of God in a ſixfold ſenſe.
Firſt, As Adam is called the Son of God (Luke 3.38.) in his primary Conſtitution or by Creation; ſo Angels are the Sons of God, as they are his Creatures.
Secondly, Angels are called the Sons of God, becauſe of Gods great affection to them, as well as his creation of them. Such as we much affect and love intrinſically, we are ready to call our Children, Sons or Daughters: The Lord bears abundance of love to the Angels, therefore he calls them his Sons.
Thirdly, If we conſider their place or ſtation: The Angels wait upon God, they are near to him, they ſtand about his Throne as Sons, to receive his Bleſſing and Commands.
There are three things ſpecially conſiderable in the Angels:
Firſt, Their Nature, ſo they are Spirits, or ſpiritual Subſtances.
Secondly, Their Offices, ſo they are the Meſſengers and Miniſters of God.
Thirdly, Their Dignity or nearneſs to God, ſo they are his Sons. Chriſt the onelyonly begotten Son, is in the boſome of the Father, (John 1.18.) that is, he is neareſt him, and hath moſt intimate communion with him: The Angels are ſo near to God, that (though they are not in his boſome, yet) they alwayes behold his face (Matth. 18.10.) that is, ſtand in his preſence, as being in high favour with him; and are therefore in that reſpect called his Sons.
Fourthly, Angels may be called the Sons of God, becauſe of that conſtant uniform obediential frame that is in them, towards God. A Son honoureth his father, (Mal. 1.6.) It ſhould be the diſpoſition, and in the heart of every Son to do ſo. And ſeeing it is not only fully the diſpoſition of Angels, and in their hearts to do ſo, but they have alwayes actually done ſo, (the holy Angels may truly ſay unto God, as the elder brother is brought in ſaying to his father (Luke 15.29.) Lo, theſe many years, even ever ſince the Creation, we do ſerve thee; neither have we tranſgreſt at any time thy commandment, either by leaving undone what thou haſt bidden us do, or by doing what thou haſt forbidden us) therefore Angels having the genuine ſpirit of Sons towards God, may in that regard alſo be ſtiled the Sons of God.
Fifthly, They may be called the Sons of God, becauſe of their eſſential likeneſs to God, or their likeneſs to him in Eſſence. God is a Spirit, he is incorporeal; the Angels alſo are incorporeal, they are Spirits; though the difference between God and Angels be as great as can be conceived, yea, unconceivable; God being the Creating Spirit, and they but created Spirits; God being an Infinite Spirit, and they but finite Spirits; yet the Angels bear a reſemblance to God in their eſſence, as well as in their qualifications, and may upon that ground likewiſe be called the Sons of God.
Sixthly, Angels are called the Sons of God, becauſe they imitate him. Do good to them that hate you (ſaith Chriſt, Matth. 5.44.) that ye may be the Children of your Father, which is in Heaven: that is, imitate God, carry it towards evil men, towards men that are evil to you, or do you evil, as God doth; and this will be both an evidence, that you are the Sons of God, and God will honour you with the Title of his Sons. The Angels imitate God in mercy, and love, and compaſſion, as alſo in their good works, their ways being all holy, juſt, and good, pure and righteous. Further they ſhew much kindneſs and tenderneſs to the children of men; they doubtleſs, are patient towards the froward, and do good offices (as they are called and deputed) to thoſe who deſerve little good. Now being like God by imitation, they may be called the Sons of God. Thus we have ſome account in theſe particulars, why, or how the Angels are called the Sons of God. But what did theſe Sons of God, the Angels, when Spectators of the Worlds Creation? The Text tells us,Signanter aſtris tanquam inferioribus laudem, Angelis tanquam ſuperioribus attribuit Jubilationem. Aquin. foreign Eſt foreign ſignificatur apprabatio illius operis cum gaudio. They ſhouted for joy.
Some put a difference between that which is attributed to the Stars (taking the Stars properly) and the Angels; as if here it were ſpoken (ſignanter) by way of excellency; the Sta…s did ſing, but the Angels ſhouted. The word rendred to ſhout for joy, ſignifies in general to make any great or loud cry, ſometimes for ſorrow or conſternation of mind; When the army of the M… dianites, amazed wi…h Gideons ſtratagem of the pitchers and lamps, ran and fled, 'tis ſaid they cryed, and their cry is expreſſed by this word (Judges 7.21.) When an army runs, they make only a confuſed noiſe or ſhout, for fear and ſorrow. But moſtly and moſt properly, the word ſignifies to ſhout for joy, and in a way of triumph, as when an army is victorious, and ready to divide the ſpoil; or as in the time of harveſt or vintage, when the fruits and good things of the earth are gathered in: and ſuch is the ſhouting here intended. The Angels, the Sons of God, did not only ſing as the Stars, when the foundations of the Earth were laid; but they ſhouted for joy. It is but one word in the Hebrew, which we render, ſhouted for joy. The Angels did not onelyonly approve, but applaud the works of God.
Further, Conſider the generality of this divine Plaudite, or applauſe, All the Sons of God ſhouted for joy. As before the Lord ſaith, The Stars ſang together; ſo here, All the Sons of God; not one of them was left out, every one bare a part in this triumph; they all with one accord, with one heart, and one voice, joyned in it: All the Sons of God (there was not one diſſenting voice) ſhouted for joy. Hence
Firſt, I might refute their opinion who denied Angels and Spirits, as the Sadduces did (Acts 23.8.) but I ſhall not ſtay upon that.
Further, It being ſaid, All the Sons of God ſhouted for joy:
Note; The Sons of God, the holy Angels, are of one mind.
It is a moſt bleſſed ſight and hearing, when all the Sons of God joyn in one thing. It was not a part of the Sons of God, it was not here one, and there another, but all of them. Behold (ſaith David, Pſal. 133.1.) how good and how pleaſant a thing it is, for brethren to dwell together in unity! The Angels, who a…e B…ethren, the Sons of one Father, did all joyn together in this duty. The Apoſtle ſpeaks concerning the Wo…k of the Miniſtry, (2 Cor. 6.1) We as workers together, thoſe words [with him] are put in by the Tranſlators, and the ſupply is to a very good ſenſe: We as workers together with him, that is, with God, For he is pleaſed to uſe his Miniſters as Workers together with himſelf. Yet it may well be underſtood concerning the Miniſters of the Goſpel, only, joyning in this one thing, that is, with one voice, or one cry, beſeeching ſinners to be reconciled unto God (chap. 5.20.) and that, as it followeth in the cloſe of this firſt verſe (chap. 6.) They receive not the grace of God in vain. All Miniſters ſhould be workers together: As all the Angels were ſi…gers together, and ſhouters together; ſo the Miniſters of Chriſt ſhould be workers together. That which is the work of one, is the work of them all, and they ſhould all joyn in it. And how ſad is it, to ſee thoſe who call themſelves, and would be accounted the Sons of God, divided in their work and way! when one rejoyceth in that which to another is cauſe of mourning; when one mans meat is (as we ſpeak proverbially) another mans poyſon; or one mans comfort, another mans grief? How many are there who cannot joyn in rejoycing and thanksgiving for works of God (I mean Providential Works) as eminent in their kind, as the Creation Work, or the laying of the foundations of the Earth? That will be a bleſſed day, when we ſhall ſee the full effect of that propheſie (Zeph. 3.9.) Then will I (ſaith the Lord) turn to the people a pure (Lip of) Language, that they may all call upon the Name of the Lord, with one conſent or ſhoulder. Here's a promiſe of all as one, and of all with one conſent, ſhoulder, inward, outward man, aſſociated in prayer, or calling upon the Name of the Lord; which by a Synechdoche, includes all the parts, and takes in the whole compaſs of the worſhip of God. The accompliſhment of this propheſie, was the ſcope of Apoſtolical Prayer (Rom. 15.5, 6.) Now the God of patience and conſolation grant you to be like minded one towards another; according to, or (as the Margin hath it) after the example of Chriſt Jeſus; that ye may with one mind, and with one mouth, glorifie God, even the Father of our Lord Jeſus Chriſt. All the Sons of God in the Text were of one mind, and had (as it were) but one mouth, the joy of one was the joy of them all. All the Sons of God on Earth have this principle in them, to rejoyce in God, and to magnifie God for his mercy; onelyonly all have not the ſame light: They that have not an habitual principle in them, to praiſe God in and for his works, are not of his family; they are not worthy to be reckoned Sons of God, who have not a readineſs, or preſent diſpoſition in them, to joyn with all, or with any of his true Sons, in ſhouting for joy at his gracious appearances in his mighty works of mercy; as alſo in humbling themſelves together with them, at the terrible appearances of his dreadful works of Judgement, or at the uſual prognoſticks or fore-runners of them.
Again, Taking the Stars for the Angels, they were Morning Stars; the Angels ſang and ſhouted for joy, in the Morning.
Hence, Obſerve; The very firſt appearances of the power and wiſdom of God in his works, ſhould put us upon the work of praiſe and rejoycing.
We ſay truly, better late than never; but 'tis beſt to be early, and with the firſt, in a good work. David did not onelyonly awake early, or in the morning, to praiſe God; but as the Hebrew may be rendred, he awakened the morning (Pſal. 57.8.) David was a morning man in praiſing of God; ſo were the Angels. 'Tis healthful both for ſoul and body to be morning men, to be early, both in praiſing God, and praying to him. God requires, and he infinitely deſerves the firſt fruits of our time, our youth, which is the morning of our life, the firſt fruits of our age, ſhould be dedicated to God (Eccleſ. 12.1.) and ſo ſhould the morning, which is the youth (if I may ſo ſpeak) of every day. Our firſt thoughts ſhould be of God and with God; as ſoon as we awake, we ſhould ſet open the door of our hearts by meditation, to let God in, and knock open the doors of heaven by prayer and ſupplication to get in to God. It ſhould not be unlamented, that the courſe of moſt men runs ſo contrary to this; their ſenſes are no ſooner looſed from the bands of ſleep, but they let looſe their thoughts, and ſet the doors of their ſouls wide open to ſenſitive, ſometimes to wicked and ſenſual objects; and ſo ſhut out God and matters of greateſt moment, to and about their immortal ſouls. How unworthy are ſuch of this bleſſed relation, under which the Angels, thoſe early praiſers of God, are here repreſented, Sons of God.
Thirdly, In that it is here ſaid, All the Sons of God ſhouted for joy, that is, all the Angels then created:
Obſerve; They who have joyned in ſome outward worſhips of God, may yet fall off and apoſtatize.
Here all the Angels of God joyned in this thanksgiving at firſt, yet ſoon, very ſoon after, a great part of the Angels rebelled againſt God, and became Apoſtates; for preſently upon the Creation of man, which was the ſixth day, there was a Devil, a Tempter, who overthrew man; yet here we have all the Angels in a holy Quire. Hypocrites are forward to joyn in acts of praiſe, in acts of prayer, in acts of hearing, who yet in time of temptation fall away, and ſo fall into as bad a condition as the fallen Angels; of whom the Apoſtle Jude ſaith (verſ. 6.) that not having kept their firſt eſtate (or principality) but leaving their own habitation (appointed them of God) he hath reſerved them in everlaſting chains (both of Providence and Juſtice) under darkneſs, unto the Judgement of the Great Day.
Fourthly, Obſerve; The great buſineſs of Angels, and that which they are moſt bent to, is to praiſe God (Pſal. 103.20. Pſal. 148.2. Iſa. 6.3.)
And as at the birth of the World the Angels ſhouted for joy, ſo at the birth of Jeſus Chriſt (who was the Author of the ſecond Creation, as well as of the firſt) the Angels ſhouted for joy: ſuddenly there was with the Angel a multitude of the heavenly hoſt praiſing God (Luke 2.13.) To praiſe God is heavenly work, 'tis angelical work, the moſt proper work of the Sons of God. We ſhall not alwayes have need of praying, but we ſhall alwayes have cauſe to be praiſing and ſhouting for joy: This ſhout will remain to all eternity. Praiſe is the moſt ſpiritual work, and requires the moſt ſpiritual frame of heart; and therefore the chief of that work is reſerved to an eſtate, wherein not only our ſouls, but our bodies too, ſhall be altogether ſpiritual.
Fifthly, Note; The Work of Creation ſhould continually call up our thoughts to the praiſe of God, to ſing and ſhout his praiſes.
Did the Stars (take them properly) and did the Sons of God (the Angels) rejoyce when the work firſt began? and is not the work to be rejoyced in now 'tis finiſhed? Though ſin hath ſullied the work, yet the glory of God is ſtill tranſparent in it, the power, goodneſs, and wiſdom of God are gloriouſly ſeen in the things that are made (Rom. 1.20.) not onelyonly were they ſeen, but they are …een to this day. The creatures are ſtill a glaſs wherein we may …hold the inviſible things of God, even his eternal Power and God-head, ſo that they who glorifie him not in and for thoſe works, will be found and left without excuſe: They are a book, a volume, conſiſting of as many leaves and lines as there are diſtinct ſorts of creatures, wherein we may read the great God plainly deſcribed to us: and if ſo, let us remember our fault this day; Is it not our ſin and ſhame, that we are ſo little in admiring God for this work, which ſet all the Angels in heaven a ſinging, a ſhouting, a wondring? There are ſeveral things in the Works of Creation, which well conſidered, will ſoon provoke us to ſinging and to ſhouting. Firſt, The multitude of Creatures. Secondly, The various kinds of Creatures. Thirdly, The beauty and excellency that is in the Creatures. Fourthly, The profit and the uſefulneſs of the Creatures. Theſe laid together, ſhould draw out our praiſes, and cauſe us to exalt the power, wiſdom and goodneſs of God manifeſted in and by his Creatures.
Laſtly, Conſider what was i… that cauſed the Angels to …hout for j…y, when they ſaw this wo…k of God begun? Surely it was the appearance or manifeſtation of God, ſhining brightly in the Work of Creation.
Hence Obſerve; The diſcoveries of the power, wiſdom, and goodneſs of God, ſhould ſtir up, and engage every man, and cannot but effectually ſtir up and engage thoſe who are wiſe and good, to rejoyce in God.
Somewhat of God is ſtamped, or there are certain lines of his tranſcendent perfections drawn upon every Creature; here a line of wiſdom, and there a line of power; here a line of goodneſs, and there a line of mercy; the ſight of theſe ſhould cauſe us to ſhout for joy; eſpecially, that this God, the Creator of the ends of the Earth is our God for ever and ever, and will be our guide even unto death. How many lines have we of God in the World, which we have not read, much leſs ſtudied and commented upon! In how many things is God viſible, and yet we ſee him not, nor acknowledge him as we ought? Take onelyonly theſe two things by way of inference from the whole.
Firſt, To be of a praiſing, of a rejoycing ſpirit, i…o be of an excellent ſpirit, of an angelical ſpirit. Let us imitate …he Angels in praiſing God. The Angels are called the Sons of God, becauſe they imitate him; let us imitate the Angels in praiſing God, ſo ſhall we approve our ſelves the Sons of God too.
Secondly, Conſider, The Angels rejoyced at the laying of the foundations of the Earth. The Earth was made for man; Heaven was the Angels habitation, they were well provided for, if there had never been an Earth, they had been provided for; yet they ſhouted for joy, when God laid the foundations of the Earth for the uſe of man and beaſt.
Hence take this Inference; It ſhews a good ſpirit, to rejoyce at the good of others, or to be pleaſed with that which is beneficial to others, though it be no benefit to us.
This argues an excellent ſpirit, an angelical ſpirit. Some if they are well houſed and provided for, care not whether others are houſed and provided for or no; nor can they rejoyce at the good of others, but as their own good is concern'd. In glory we ſhall be like to the Angels, our very bodies ſhall be like to the Angels, living without food, without ſleep▪ without marriage; in Heaven we ſhall neither marry, nor be given in marriage; but ſhall be like the Angels. O let us ſtrive to be like the Angels in our minds now, as we hope to have our bodies like the Angels hereafter, even clothed (as the Schoolmen call them) with angelical endowments. Unleſs our ſpirits are like the Angels here, unleſs we have hearts like the hearts of Angels in this World, we ſhall never have bodies like them hereafter, or in the World to come.