Exposition of Job 38-42, Commentary on Job · Chapter 38 · Verse 24-27
JOB, Chap. 38. Verſ. 24, 25, 26, 27.
24. By what way is the light parted? which ſcattereth the east wind upon the earth?
25. Who hath divided a water-courſe for the over-flowing of waters? or a way for the lightening of thunder.
26. To cauſe it to rain on the earth, where no man is; on the wilderneſs, wherein there is no man?
27. To ſatisfie the deſolate and waſte ground, and to cauſe the bud of the tender herb to ſpring forth?
THe Lord ſtill proceeds by way of interrogatory with Job. In this Context he puts many queſtions,
Firſt, About the Light.
Secondly, The Wind.
Thirdly, The Waters.
Fourthly, The Thunder.
Verſ. 24. By what way is the light parted?
Job was queſtioned at the 19th verſe concerning the light, here the queſtion is renewed or repeated, yet ſurely no needleſs repetition.
There are many things conſiderable in the light, chiefly theſe four:
Firſt, The Nature of it.
Secondly, The Original or Spring of it.
Thirdly, The Communications or Effuſions of it.
Fourthly, The Effects of it, or what it works.
The former two were chiefly intended in the former queſtion at the 19th verſe, namely, the Nature of the Light and the Original of it; here the Lord enquires of Job about the Communications or Effuſions of light, as alſo about the Effects of it, which are the two latter.
As theſe things, both ſingly conſidered and laid together, a…e an argument of the divine power and providence, ſo of m…ns weakneſs and ignorance, who as he is not able to withſtand them, ſo not to underſtand fully what they are, or how cau ed, as this queſtion doth imply.
By what way is the light parted?
The word which we tranſlate parted, ſignifies to put things into diſtinct portions. As if the Lord did give ou… ſeveral portions of light to ſeveral parts of the earth, or upon ſeveral occaſions. By what way or means (ſaith he) is this done? There is a twofold interpretation concerning the light:
Firſt, Some underſtand it of the lightning, Qua parte lux fulguris erumpat. Tygur. Qua parte erum…at ignis. Bez. Rab. Levi.ſo the Tygurine Tranſlation, In what part doth the light of the lightning break forth? Mr Beza renders, By what way doth the fire break out? Lightning breaks out like fire. One of the ancient Rabbins calls the light here intended, A dry and hot exhalation, which (ſaith he) is therefore called light, or receives the name of light, becauſe it doth eaſily conceive light, or take fire as tinder and touchwood; ſuch a kind of light is the lightning. And the lightnings come often from the Eaſt, Chriſt aſſures us, while he ſaith (Matth. 24.27.) As the lightning coming out of the Eaſt, and ſhineth even unto the West, ſo ſhall the coming of the Son of man be. Taking light to lightning, the ſence is, Knoweſt thou how it comes to paſs th…t the lightning ſhould ſo forcibly break out of the cloud in a thunder-ſtorm, and raiſing the Eaſt-wind, Qua ratione fiunt coreſcationes fulgura procellae ventorum concertatione niſi per me. Jun.make ſuch a hurry, ſuch a tempeſtuous confuſion in the air, by diverting t e courſe of that ſtrong Wind, and ſuddenly ſcattering it all abroad into the ſeveral corners of the World? Knoweſt thou how theſe mighty commotions are made, unleſs by me, by my power and orders? Some inſiſt much upon this Interpretation, taking the light for the lightning, of which the Lord ſpeaks expreſly afterwards, at the 35th verſe of this Chapter, and of which Elihu had ſpoken before in the 37th Chapter.
Our Tranſlators and many others take light here ſtrictly for the light of the Sun, Knoweſt thou by what way the light is parted? either from the clouds, or from the darkneſs; Knoweſt thou how the light is parted into ſeveral Climates and Coaſts of the World? This parting of the light may be conſidered,
Firſt, As there is a new proportion of the light provided every day; for, as it was ſhewed before, we never have the light two days together in the ſame ſtate, but more or leſs, ſhorter or longer. The light is longer in one part of the year every day, and ſho…ter in another part of the year every day. This change or parting of the light is a glorious work of God, who ſo divides the light according to the time of the year, that every day hath a portion, and yet no day hath the ſame portion.
Poteſt de luce proprie accipi quatenus ill… ſic in tempeſtate dividitur, ut in aliqua coeli nubes luceant, & lux ſalis omicet in aliis denſis tegatur nubibus. Scult.Secondly, The light may be ſaid to be parted by the power of God at the ſame time, or upon the ſame day, while in one Coaſt it is cloudy and in another clear; yea within our own view we may behold the Sun ſhine in one place and not in another. Some judge this the moſt profitable ſ…nſe, becauſe ſo there is a clearing of this Text from what went before. Nor is it an eaſie thing, taking this meaning of the words, to anſwer the queſtion here put to Job. How the Lord parts the light in the ſame day and at the ſame time in our view, making it ſhine in one place and not in another. But whether we underſtand the Text of parting light from darkneſs at the Sun riſing, or of parting the light at any time of the day after the Sun is riſen, the matter is not of much importance. By what way is the light parted?
Having obſerved ſeveral things about the light (verſ. 12.) I ſhall onelyonly give theſe two brief notes from the words under hand.
Firſt, God diſpoſeth and diſpenſes the light where he willeth.
The light is a moſt ſweet, pleaſant creature to behold, and the Lord takes the guidance of it into his own hand, he parts it, he proportions it out as himſelf pleaſeth. And as this is true of aerial light, ſo of a better light than that which ſhines in the air, (though that be an excellent light) the light of the Goſpel. The work of God is as wonderful, I may ſay, much more wonderful in parting and dividing, in diſtributing and proportioning the light of the Goſpel, than it is in diſtributing and giving forth the light of the Sun. Doth he not at the ſame time cauſe that light to ſhine upon one place, while it is darkneſs in another? As he made aereal darkneſs to be a plague in the Land of Egypt, while it was light in Goſhen, ſo he leaves many places under ſpiritual darkneſs, while others enjoy that bleſſed light, in a clear and conſtant ſhining. And as the Egyptians with all their learning, could not tell the way how God parted the light then, that it ſhould be light in Goſhen, and darkneſs to feeling, or darkneſs that might be felt in all the other parts of Egypt; ſo who can give a reaſon of that diſtribution of Goſpel light which God makes to ſome parts of the world, while other parts of it ſit in darkneſs and in the very ſhadow of death?
Secondly, In that the Lord puts the Q…eſtion to Job, Knoweſt thou, &c. (for we are ſtill to repeat thoſe words in theſe queſtions, though not expreſt, Knoweſt thou?) that is, thou knoweſt not.
Hence Note; Man is much in the dark about the light, and how God diſtrubuteth, diſpoſeth, and diſpenſeth forth the light.
Thoſe things that are clear to our ſenſe, are often very obſcure to our unde…ſtanding. Nothing more clear to ſenſe, than that the light is parted; yet what is more obſcure than this, in what way, and how the light is parted. And as this parting of the light is marvellous, ſo alſo in the effect of it, held out in the latter part of the Verſe, Which ſcattereth the Eaſt-wind upon the Earth.
Some becauſe the relative [Which] is not expreſſed in the Original, take theſe words as a diſtinct queſtion,foreign Ventum Orientálem ſeu trentem ſubſolanum ſignifi…at & per ſynechdochen hic omnem ventum. Sanct. Eurum ventum vehementiſſimum loco omnium ponit. Scult. Sol dicitur ventorum pater & eurus dicitur ſubſolanus & foreign. quod ſit ſub regimine ſolis. Knoweſt thou by what way the light is parted? and (taking up that again) by what way he ſcattereth the Eaſt-wind upon the Earth? But I ſhall ſpeak of theſe words, as intending this effect of light, the ſcattering the Eaſt-wind. The Hebrew Word ſignifies ſtrictly the Eaſtern part of the World, the Sun-riſing, and ſo the Eaſt-wind, which riſeth often with the Sun, or upon which the Sun hath a great command, and may be here put ſynechdechically for all the Winds. Naturaliſts tell us that lightning (which was the firſt interpretation) doth raiſe the Eaſt-wind, or cauſeth it to blow; and that the light of the Sun, or the Sun-riſing, hat… alſo an influence upon the wind, or raiſeth the Eaſt-wind, is both the obſervation of Naturaliſts and an aſſertion which hath ground in Scripture. The Sun is by ſome called, the Father of the Winds, and eſpecially of the Eaſt-wind; and the Eaſt-wind hath denominations both in the Greek and Latine Tongue (as the Margin ſhews) implying that it is much (as it were) under the dominion of the Sun. It is ſaid (Jonah 4.8.) that, The Lord at the Sun-riſing commanded or prepared a vehement Eaſt-wind to blow upon the head of Jonah. As if the riſing of the Sun had ſome power in the b…inging the Eaſt-wind; and without all doubt the Eaſt-wind (as one elegantly deſcribes it) at that time by Gods Call, fought under the banner of the Sun, and was confederate with him for the affliction of that angry Prophet Jonah. The Eaſt-wind is a vehement wind, a drying wind, a ſcorching wind. (Exod. 14.21.) When the Lord lead the people of Iſrael through the Red Sea, it is ſaid, He commanded a ſtrong Eaſt wind to blow all night, and divided the Sea. The Eaſt-wind it ſeems, was the moſt proper inſtrument to ſerve the Providence of God, in dividing or ſcattering, and then in gathering the waters of the Sea; as here the light is ſaid to ſcatter the Eaſt-wind upon the Earth. Mr. Broughton renders theſe words, as expreſſing the natural aptitude of the wind to ſpread it ſelf, thus, And which way the Eaſt-wind ſcattereth it ſelf over the Earth? That is, which way it will ſcatter, or in what Country it will blow? The winds are of a moſt diffuſive nature, they ſcatter themſelves, they diſperſe, and paſs through the air with much violence and vehemence. But I ſhall not ſtay upon that. The main ſcope and purpoſe of the Lord in putting this queſtion, being onelyonly this, To ſhew, that as the light (take it either for the lightning, or for the light of the Sun) is in the hands of God; ſo alſo, that the wind, even the Eaſt-wind, is at his diſpoſe too.
Hence Note; Winds, the moſt vehement and violent winds, are under the power of God.
He who commands the light, commands the winds (Prov. 30.4.) He gathereth the winds in his fiſt, he comprehends them all in his hand. 'Ts a wonderful expreſſion of the power of God, that he hath the looſe winds as faſt as a man hath that which he gripes in his fiſt, and 'tis at the opening of his hand that they paſs forth. Whatever natural cauſes there are of the winds, we muſt look beyond them all, at the power of God, as the cauſe reigning over all other cauſes. Chriſt (John 3.) treating with Nicodemus about that moſt ſpiritual Doctrine of Regeneration, or the New Birth, to ſhew how free an agent the Spirit of God is in it, compares his workings to that of the Wind, of which he ſaith, (verſ. 8.) The wind bloweth where it liſteth; which yet we are not to underſtand, as if the winds did blow at randome, or were carried out by their own power and impreſſion: Chriſt ſpeaks of the wind there, as if it had a will, or wilfulneſs, rather; but we are to underſtand it thus, The wind bloweth where it liſteth, for any thing man can do or ſay to it; let man ſay what he will, let man do what he can, the wind blows where it liſteth. The wind is not under the controul or command of any man, no not of the mightieſt Prince on Earth; yet it bloweth not abſolutely where it ſelf, but where God liſteth. The power and skill of all the men in the World, cannot alter o… controul the wind. Some indeed have traded with Witches for winds, as if they had the command of them; yet know it is onelyonly the Lords chuſing their deluſions, or his giving them up to thoſe deluſions and wickedneſſes, which their hearts chuſe, if at any time any gain a breath of win…, by trading with them. We ſhould onelyonly look by faith, and trade with him by p…ayer, for the managing and diſpoſing of the winds; it is he that ſcattereth the Eaſt-wind over the Earth. Knoweſt thou how the Eaſt-winds are ſcattered over the Earth, or, by what way the Lord ſcattereth the Eaſt-wind over the Earth?
Hence Note, Secondly, The way of the Wind is a ſecret to man, as well as the way of the Light.
The Lord Chriſt ſheweth mans ignorance, with reſpect to the way of the wind (John 3.8.) Thou heareſt the ſound thereof, but thou knoweſt not whence it cometh, nor whither it goeth. Which we are not to underſtand, as if, when a man perceives the wind to blow, he did not know whence, or out of what part of the compaſſe it comes, or towards what point it goes: We know when it comes from the Eaſt; and when it comes from thence, we know it goeth to the Weſt; and ſo when it comes from the North, and goes to the South: but we know not whence it comes, and whither it goes, as to the way of it; we know not how it comes to paſſe, or is brought about, That's done by the ſole command of the Lord, who hath the whole Creation at his beck, and whoſe word every creature obeys, moving and going where and when he himſelf gives order. It is the Lord, who by the light (or by what means ſeems good unto him) ſcattereth the Eaſt-wind (or any other wind) upon the Earth. The next Queſtion concerns the waters.
Verſ. 25. Who hath divided a Water-courſe for the over-flowing of waters?
The former Queſtion was about the parting of the Light; here we have a Queſtion about the Diviſion of the Waters.
Who hath divided, &c.
The Hebrew Word for a River, comes from this Root, and ſo alſo doth the Latine Word Pelagus, Quis dedit imbri vehementiſſimo curſum. Vulg foreign Rivus, Pelagus nomen habet quod ex illo dividantur & deriventur flumino,which ſignifieth the Sea, out of which Rivers are derived and divided into the Land. From this word alſo the Elder or Firſt-born Son of Eber was called Peleg (Gen. 10.25.) and the Text gives us the reaſon why he was ſo called, For (ſaith Moſes) in his days the Earth was divided; that is, it was diſtinguiſhed into ſeveral Coaſts and Countries, and by ſeveral Names, which before, lay all as it were in one Common. There have been too many hurtful diviſions in the Earth, that is, of men on Earth, ever ſince (in another ſenſe) and are at this day: It is ſad to ſee the ſpirits, opinions, and practices of men ſo much divided; but it was and is uſeful, to have both the ſoil of the Earth, and the body of the Water divided. Here we have the diviſion of the Waters.
Who hath divided a Water-courſe for the over-flowing of waters?
There is a two-fold diviſion of water. We read of the former in the deſcription of the Creation (Gen. 1.7.) where the Lord divided the waters which were under the firmament, from the waters that were above the firmament, and it was ſo. The diviſion here intended is of the waters above; the…e the Lord makes a diviſion of the waters, and gives them their courſes. The word rendred Water-courſes ſignifies to aſcend,foreign Ductus aquae. or to be on high, becauſe the courſe of the water is from above, or from on high; Water moves alwayes from a higher place. Water naturally floweth downward; 'tis a heavy body, and cannot aſcend naturally; therefore the courſe of the water is from above.Quis niſi ego curſum dat aquis è coelo defluentibus, veluti percanales ab hominibus manu-factos? Homines ſuos Aquae-ductus per terram efficiunt, ſed deus per aerem & nubem diſtribuit. Merc. Inundationem aquarum non terreſtrium, ſed &c. Merc. As men make Aqueducts, Water-courſes, or Conveyances for water by artificial pipes of Lead or Wood (as we ſee in this City) or by Channels cut in the Earth; ſo the Lord hath his Water-courſes above, he hath his Pipes, his Channels in the Clouds. Who hath divided a Water-courſe For the over-flowing of waters?
The Word ſignifies a great inundation, or a pouring forth of water, a Chataract. Moſes deſcribing the Deluge, ſaith (Gen. 7.11.) The windows of heaven were opened. And when at any time it rains, it may be ſaid, the Lord in ſome degree opens the windows of heaven. We are not to underſtand (as was toucht before) this over-flowing of water, of the waters flowing upon the Earth, but of the waters flowing from Heaven down upon the Earth; for the Lord ſpeaks not of Floods on Earth to deſtroy, but of plentiful and ſeaſonable rain, to nouriſh the fruits of the Earth, as is clear from the 27th verſe. Now ſaith the Lord, Who hath divided a Water-courſe for theſe waters? that they might not come down, as I may ſay, in a Full-ſea, but as by or in pipes and channels, to refreſh the Earth. The Lord hath his Water-works in Heaven, as men have theirs on Earth. This elegant Metaphor ſhadows out that certain Rule or Law of Nature which the Lord hath given thoſe waters above, when they are commanded to ſlow down for the uſe and ſervice of Man and Beaſt here below. The Lord enquires of Job for the Author of theſe upper Water-works, Who hath divided a Water-courſe for the over-flowing of Waters?
Hence Note; God makes a diviſion of his ſtores and treaſures of water in the clouds, as himſelf pleaſeth; or the courſe of the water is directed by God, where to fall, and when.
As God hath divided the Earth to the Sons of men (Acts 17.26.) as he hath determined their times, and the bounds of their habitation; ſo he hath alſo divided the waters for the Earth, the waters that are above; and he proportions them according to his own will (Amos 4.7.) I cauſed it to rain upon one City, and I cauſed it not to rain upon another. God is ſo good, that uſually he cauſeth his rain to fall upon the j…ſt and upon the unjuſt (Matth. 5.44.) But he can cauſe the rain to fall diſtinguiſhingly, and not promiſcuouſly. It was the ſaying of a Heathen in his fourth Book, concerning the beſtowing of benefits (chap. 28.) The gods give many benefits to unthankful perſons: Dii multa ingratis tribuunt; ſed illa bonis paraverant, contingunt autem etiam malis, quia ſeparari non poſſunt. Nec poterat lex caſuris imbribus dici, ne in malorum improborumque r…ra defluerent. Sen. de …enef. l. 4. c. 28.they provided them for the good, but they fall to the ſhare …f the bad, becauſe it is impoſſible to divide them. And inſtancing in rain, he ſaith, No law can be given to the falling ſhowers, or to the ſhowers when they fall, that they diſtill not upon the lands of wicked men. Thus, what that Sc…ipture in Matthew ſaith, God doth out of choice to ſhew his goodneſs, that this Heathen ſaid their Gods did but of neceſſity, becauſe they could do no otherwiſe. If they ſent rain upon the juſt, the unjuſt muſt have it too, he thought there was no avoiding of that; but this Text in Job, and many more up and down the Scripture, teach us, that God can put a law upon the ſhowers of rain; he hath his Water-courſes, and c…n direct the rain to what place and perſons he will; he can command it to fall by his law, when and where, and upon whom he appoints. God retains his ſ…veraignty for a diſtinct diſtribution of the wate…s; though to declare his bounty and mercy, he uſually makes no difference, but diſtributes it alike to all. The Lord is ſo good, that he feeds his enemies, and nouriſheth a world of wicked ones, or the wicked world every day; yet he retains his Empire over the clouds ſtill, and he divides a Water-courſe for the over-flowing of water; it falls by his appointment, where-ever it falls.
There are four things wherein the Lords Empire and Soveraignty over theſe waters doth and may appear. The Lord orders the courſe of theſe waters,
Firſt, When they ſhall fall. And,
Secondly, How long they ſhall fall.
Thirdly, Where, or upon what place, they ſhall fall. And,
Fourthly, He orders the courſe of theſe waters, in what quantity they ſhall fall, whether there ſhall be a greater or a leſſer rain; as the rain was diſtinguiſhed in the 37th Chapter, into the ſmall rain and the great rain of his ſtrength.
'Tis a very ſpiritual duty to give God the glory of ordering theſe natural rains. The rain falls not by fortune or by chance, but hath its courſes appointed by the Lord, as certainly as if he had it in a Conduit or Ciſtern, and drew out by pipes a portion for every one. Who hath div ded a Water-courſe f…r the over-flowing of waters?
Or a way for the lightning of the thunder?
Here is another queſtion,Viam Tempeſtati. Complut, Et Vtam N…mbo ſonoro. Jun Piſc. Vox foreign hic tantum occurrit & Zech. 10.1. Ʋbi eſt numero plurali. Thunder and lightning have thei… way. Some re…d, A way for the Tempeſt? becauſe lightning and thunder c…mes with tempeſt. Othe s put it in the plural number, Or a way for the Tempeſts? We render fully, who hath made or divided A way for the lightning of the thu…der?
Who di…ects the lightning, which breaks fo…th of the Thunder-cloud with ſuch …wift violence, to go the way it takes, and do the thing it eff cts. Lightning is very fierce and ſubtile: Thunder is a very violent and furious Meteor; yet the Lord hath a way for them alſo, as well as for the gen…leſt ſhowers of rain. The Lord can guide thunder-bol…s, and teach lightning its way.De pluvia & fulmine conjunctim agit, ea quaſi miſcens, quia mirabile eſt ignem inter aquam ardere. Scult. Rain or water puts out fire; but God can produce fire in the midſt of water. I ſhall not ſtay upon this matter here, becauſe we had the very ſame expreſſion, The way for the lightning of thunder, at the 26th Chapter, verſe 2. Thither I refer the Reader:
OnelyOnly conſider,
Firſt, How the Lord ſpeaks of rain and lightning together, and ſo (which is won…e…ful) mingles fire with water; the flaſhes of lightning with the over-flowings of water.
Secondly, Conſider, Where the ſtrength and ſtreſs of the queſtion lyes, and what naturally floweth from it, namely, that Thunder and Lightning go not their own way, but in the way that God appoynts them. The Water moves Gods way, and ſo doth the Wind; the Light moves Gods way, and ſo doth the Ligh…ning and the Thunder, or the Ligh…ning of the Thunder. The Lord hath all theſe at mo…e command, than we have the tameſt or moſt flow paced animals. Thunder and Lightning go to the mark God ſets them. As a piece of Ordnance, or great Gun, being levelled and fired carryeth the Bullet; ſo thoſe Cannons being diſcharged from the Clouds, carry their Bolts to a hairs breadth, and miſs not.
In the two next verſes the Lord ſhewes the reaſon, why he thus divides a water-courſe for the over-flowing of waters, and a way for the Lightning of Thunder; it is, foreignVerſ. 26. To cauſe it to rain on the earth where no man is, on the Wilderneſs where there is no man.
Rain is the uſual concomitant or ſpeedy ſub…equent of Lightning and Thunder; theſe give warning that rain is at hand. Thunder and Lightning break the Cloud, and ſo cauſe it, that is, the cloud, to rain Ʋpon the earth where no man is, &c.
The Lord ſpeaks here of a ſpecial place, to which he deſigns the Rain: where ſhould that be? Surely the paſtures, and till'd grounds, gardens, and vineyards, places cultivated and inhabited by men; the Lord hath Rain for them, yet not all for them, or not for them all: Here the Cargo or lading of the clouds is conſigned to places uninhabited by man; He cauſeth it to rain on the earth where no man is. Some Parts of the earth are full of men, well inhabited; there are other parts of the earth which are uninhabited, or where no man is. This Text tells us, there is an earth where no man is. Travellers and Navigators have found ſome Parts of the earth which were counted uninhabitable, not only habitable, but actually inhabited by many people. Yet there may be ſome Parts of the earth habitable in their own nature, wherein no man dwells, or in which (as the Text ſpeaks) no man is. Yea poſſibly there are ſome Parts of the earth uninhabitable, or wherein no man can dwel. Now is it not ſtrange that the Lord ſhould carry his rain to ſuch parts of the earth, to places where no man is? where there are neither Cities, nor Towns, nor Villages, no nor the meaneſt Cottages, nor a man breathing on the face of that earth? or that, as the latter part of the verſe ſpeaks, (which is but an explication of the ſame thing) he ſhould cauſe it to rain on the Wilderneſs, where there is no man? If we would know what the Lord intends by earth where no man is, the Text anſwers, The Wilderneſs where there is no man, or, where none of Adam dwelleth, as Mr. Broughton tranſlates. So then this latter clauſe of the verſe is but a repetition of the ſame thing, yet a repetition made not onelyonly for variety and elegancy, but alſo to ſignifie the certainty of the thing, that God gives rain even to ſuch places where no man is. There is a very elegant turn of the words in this verſe. The former part ſaith, To cauſe it to rain on the earth where no man is; the latter ſaith, On the wilderneſſe where there is no man. There are ſome wilderneſſes which are inhabited, and therefore God tells us diſtinctly what wilderneſs he means.
There are two ſorts of wilderneſſes:
Firſt, Such as are inhabited. John the Baptiſt went and preached in a wilderneſſe; there were Towns and many Dwellings in that wilderneſs.
Secondly, There are alſo wilderneſſes uninhabited.foreign à peſte & morte. q. d. etiam in locis peſtiferis & incultis curandum praebet ſe deus providentiſſimum. God ſpeaks here of a wilderneſſe where there is no man. The Hebrew Word which ſignifies a Wilderneſſe, ſignifieth alſo the Peſtilence, and ſo ſome tranſlate here, In peſtilent places, or in unhealthy places, in places untilled or unmanured, becauſe of the unhealthfulneſſe of them, even in theſe wilderneſſes the Lord ſends rain.
Again, Others conceive the wilderneſs here ſtands in direct oppoſition to Egypt, and that the Lord would intimate, that as Egypt was abundantly watered by the river Nilus, they making ſluces from that river (as hath been ſomewhere noted in this Book) to draw the water all the Country over; for Egypt is a flat Country, not a Country of Mountains or Hills. Now ſaith the Lord, even as Egypt by the drawing of Water-courſes, is made fruitful, and abundantly ſupplied with moiſture, though no rain falls there; ſo I will water the Wilderneſs with rain from the clouds, as well as they water Egypt, Nemo aratorum in Egypto reſpicit coelum. Sen. l. 4. Natur. queſt. c. 2. Plinius in Panegyr. Te propter nullos tellus tuo poſtulat imbres Arida, nec pluvio ſupplicat herb… fovi. Tibul.by ſluces from the river Nilus. Egypt grew very proud or atheiſtical rather, becauſe they had ſuch an advantage by the river; which cauſed one of the Ancients to ſay, There is never a Plow-man in Egypt will ſo much as look up to Heaven. They took not themſelves at all beholding to God, for the fertillity of their land, they had it all from Nilus. Well, ſaith the Lord, I will moiſten the very barren wilderneſſe, it ſhall be ſatisfied with rain, even as Egypt with the waters of the river. The Deſert ſhall be as well watered by rivers from heaven, as Egypt is by the river Nilus. But whether the Lord had any reſpect to that or no, I dare not aſſert; yet it is plain, that the Lord waters the wilderneſs where no man is, even as well as Egypt is watered.
Now foraſmuch as the rain cometh upon the wilderneſs, where 'tis very improb…ble to have rain,Vapores pl…vioſi elevantur maximè ex locis …umidis; unde ſi…ubes & pl…viae non impellerentur à ventis ſequeretur, quòd nunquam in lo…is ſiccis plueretur. Aquin. becauſe vapours, which are the matter of rain, are raiſed u…ually from moiſt places, from the ſeas and rivers; but from the wilderneſs, and from heaths and deſerts, which are dry places, how ſhould vapours riſe? yet, ſaith God, though there is no rain begotten there, yet I will ſend rain thither; I will cauſe the wind to riſe and carry the clouds, and the thunde… ſhall break the clouds, and they ſhall pour down wate…s upon the wilderneſs. Did not the Lord cauſe the winds to d ive the clouds over wilderneſſes and deſert places, and there to unburthen themſelves, they would be altogether without rain.
Hence Note; Where Nature denies, or natural cauſes produce no rain, God can give it.
The clouds may deny rain to the wilderneſſe, becauſe the wilde neſs yi…lds no moiſture to make clouds, yet the Lord ſends rain thither.
Again, Conſider the wilderneſs and deſert places, as they are here h…ld forth, together with the providence of God concerning them;
And ſo Note, The care and providence of God extends it ſelf to all places, even to places uninhabited.
It is no wonder that God ſhould provide rain ſo places that a…e inhabi ed; but where no man is, there to water the ea…th, to what pu…poſe is that, yet the Lord will water ſuch places (as it were) by his own hand, and (as 'tis ſaid, Pſal. 107.35.) Turn the wilderneſs into ſtanding water, and dry ground into Water-ſprings. Though there be no man to eat the fruit, which the rain produceth from the earth (of which the Text ſpeaks afterward) yet God will ſend rain to make that land fruitful, for the beaſts ſake, that they may have graſs and green things to feed upon. God will provide for the beaſts of the earth, where there are no men to provide for them, nor to be provided for. God is a great Houſe-keeper: He nouriſheth all living creatures as well as men, as he preſerves, ſo he feeds the beaſts of the Earth, and the fiſhes of the Sea, as well as men (Pſal. 104.27.) Theſe all wait upon thee (O Lord) that thou maiſt give them their meat in due ſeaſon; the very fiſhes in the Sea wait upon God for their meat, and ſo do fowls of the air, together with all things moving upon the face of the Earth (Pſal. 145.15.) The eyes of all wait upon thee, and thou giveſt them meat in due ſeaſon; and that he may do ſo, he gives them rain in due ſeaſon; He cauſeth it to rain on the Earth where no man is, and upon the wilderneſſe, where there is no man. God hath beaſts to provide for, where men are not, and he will not let a beaſt that he hath made, want food; the very worms ſhall have a ſupport of life.
Hence Chriſt argues away all undue care and thoughtfulneſſe in man for the ſuccours of this life (Matth. 6.25, 26.) Take no thought for your life, what ye ſhall eat, or what ye ſhall drink; nor yet for your body, what ye ſhall put on. Behold, the fowls of the air; for they ſowe not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them: are ye not much better than they? Surely ye are, therefore ye ſhall be better provided for than they. Hath God a break-faſt ready for every little bird that comes chirping out of her Neſt? Hath he a break-faſt ready for every beaſt in the Wilderneſſe that comes out of his den? and will he not much more provide for you, O ye of little faith? How encouraging an argument is this to our Faith, that the Lord will provide for all men, and eſpecially for his own; ſeeing he provides for the fowls of the air, and the beaſts of the earth, where there is no man to give them any food, or take any care of them!
This conſideration may ſtrengthen our dependance on God, though we are brought into a Wilderneſs condition, where there is no man to pity us, or give us a morſel of bread. Surely the Lord that feeds the wild beaſts where there is no man, can and will provide for his own people, when the hearts of all men are ſhut up againſt them; he can make the fowls of the air and the beaſts of the earth to bring them food, as the ravens did to Elijah.
Further, This is an inſtance of the inexhauſtible treaſure of the Lords goodneſs: For if he giveth rain in the wilderneſs for the beaſts of the earth, may we not thence infer, ſurely the Lord will take care even of thoſe who are unworthy. What have the beaſts deſerved at the hand of God, that he ſhould provide for them? Yea, the Lord doth not onelyonly give food to thoſe that are of no deſert, as the beaſts, but to thoſe that are of ill deſert, he gives rain to thoſe who are but beaſts in the ſhape of men, men of beaſtly ſpirits. The Lord feeds the Lions and the Bears, the Tygers and the Swine of the World, that is, men like them; he cauſeth his rain to fall upon the juſt and unjuſt (Matth. 5.45.Satius eſt prodeſſe malis propter bonos quam bonis …ceſſe propter malos. Sen. de Benef. lib. 4. cap. 28.) He will rather give good to the bad, for the goods ſake, than be wanting to the good, becauſe of the wickedneſs of the bad; and therefore the rain comes not onelyonly upon the juſt, but upon the unjuſt too.
This is true alſo in a ſpiritual way; The Lord ſends his rain upon the wilderneſs, he hath done ſo, and he hath promiſed to do ſo ſtill; that is, he hath ſent, and will ſend the rain of the Goſpel upon the Heathen. Some Nations are a wilderneſs; as they live in a wilderneſs, ſo they are themſelves a wilderneſs, a deſert; and we have a promiſe that the Lord will cauſe the rain, ſpiritual rain, to fall upon this wilderneſs (Iſa. 35.1, 2.) The wilderneſs and the ſolitary places ſhall be glad for them (for whom? for the Church, and for the ſending forth of the Goſpel by them) and the deſert ſhall rejoyce and bloſſom as the roſe; it ſhall bloſſom abundantly, and rejoyce even with joy and ſinging; the glory of Lebanon ſhall be given to it, the excellency of Carmel and of Sharon. That is, it ſhall be fertile and fruitful in ſpirituals, as thoſe places, Lebanon, C…rmel, and Sharon (which was the glory and excellency of them) were in temporals. But how ſhould the wilderneſs and ſolitary places attain this glory? That's ſhewed at the ſixth and ſeventh verſes; for in the wilderneſs ſhall waters break out, and ſtreams in the deſert; and the parched ground ſhall become a pool, and the thirſty land ſprings of water. This Propheſie contains a promiſe of ſending the Goſpel, and with that the Holy Spirit (who is often compared in Scripture to water) to thoſe who were or are in their ſoul-ſtate as a dry heath, or as a barren wilderneſs. This prophet doth not only hold out a like promiſe in the ſame Metaphors, but explains it thus (Iſa. 44.3, 4, 5.) I will pour water upon him that is thirſty, and floods upon the dry ground; what is meant by water and floods we may learn from the next words; I will pour my ſpirit upon thy ſeed, and my bleſſing upon thine off-ſpring, and they ſhall ſpring up as among the graſſe, as willows by the water-courſes; that is, they ſhall grow and flouriſh internally in grace and knowledge, and not onelyonly ſo, but they ſhall openly profeſſe it and avouch it, as it followeth in the fifth verſe: One ſhall ſay I am the Lords, and another ſhall call himſelf by the Name of Jacob, &c. That is, they ſhall give up their Names to be enrolled and regiſtred (as our Annotators expreſs it) in Gods Church-book, or among his faithful ſervants.In deſerto pluere eſt verbum dei gentilitatè praedicare. Greg. l. 29. Moral. c. 16. It was the ſaying of one of the Ancients with reſpect to this Allegory, To ſend rain upon the deſert, is, to preach the word of God unto the heathens. And the Lord magnifies himſelf in the diſpenſation of this ſpiritual rain, when, as he ſends it upon his Garden the Church, ſo alſo upon the wilderneſs the Heathen, that the wilderneſs may become a garden, and the deſert a paradiſe, that they knowing the Lord and believing on him, may be joyned to the Church. Thus alſo the Lord divides a water-courſe, to cauſe it to rain on the earth, where no (believing) man is; on the wilderneſs where there is no (good) man. The reaſon of his ſo doing, is given expreſly in the next words.
Verſ. 27. To ſatisfie the deſolate and waſte ground, and to cauſe the bud of the tender herb to ſpring forth.
Here is the reaſon of ſending rain upon the wilderneſs, it is to ſatisfie the deſolate and waſt ground. Mr. Broughton renders, The waſt and vaſt ground. The Vulgar Latine renders,Inviam & deſolatam. Vulg. The unpaſſable ground, or at leaſt, that which none paſſes, and ſo being diſuſed, lies waſt and deſolate. But in what ſenſe ſoever 'tis deſolate, or by what means ſoever it became deſolate, the Lord ſends rain to ſatisfie it, that is, to water it abundantly;Ʋt riget ad ſatietatem uſque. ſatisfaction, is to have our fill. The very waſt ground ſhall have enough, enough to allay the heat and drought of it, enough to make it fruitful, and enough to fructifie the trees and plants that grow there, and ſo to feed and fatten the beaſts th…t live there. The Vulgar Latine renders,Ʋt impleret, &c. Vulg. Satur dierum & plenus dierum ſynonyma ſunt. Druſ. That he may fill the deſolate and waſt ground; that which is filled, is or ſhould be ſatisfied. To be full of dayes, in Scripture, is to be ſatisfied with living. A man may have lived many dayes, yet not be full of dayes; but he who is full of dayes (as 'tis ſaid of ſome of the Patriarchs) is not hungry after more time or dayes in this world; therefore to be filled and ſatisfied, import the ſame thing. And to be ſure they who are not ſatisfied when they are full, will not be ſatisfied when they are empty. But however it is with man, we know the earth ſpoken of in the Text is fully ſatisfied; it gapes for no more, when 'tis filled with rain. And this the Lord will ſend, To ſatisfie the deſolate and waſt ground.
But why is the Lord ſo careful to ſatisfie the deſolate and waſt ground? The ground is a ſenſeleſſe thing, that feels not the want of rain. I anſwer, The Lord doth not ſatisfie the ground for the grounds ſake, but for their ſake who live upon, and are maintained by the ground. Fruit-bearing trees and graſs are maintained by the moiſture and fatneſſe of the ground; beaſts are maintained by thoſe fruits and graſſe: therefore the Lord ſatisfies the ground with rain, that it may ſatisfie the trees and graſſe, and they the beaſts that live upon it. So then the Lord ſatisfieth the ground, that it may ſatisfie all ſorts of vegetables growing out of the ground, and that they may ſatisfie all kinds of animals living upon the ground. Such a gradation we find (Hoſ. 2.21, 22.) I will hear, ſaith the Lord, I will hear the heavens, and they ſhall hear the earth, and the earth ſhall hear the corn, and the wine, and the oil, and they ſhall hear Jezrael, that is, my people. We may run up the meaning of this promiſe backwards, thus, When my people (whom I now call Jezrael in a way of promiſe, as in a way of threatning, chap. 1.4.) being preſſed with hunger and famine, cry to the corn, and the wine, and the oil, for food, they ſhall hear them; and when the corn and wine call to the earth for moiſture to feed them, that ſhall hear; and when the earth calls to the heavens for rain, they ſhall hear; and when the heavens call to God for orders to carry rain, he will hear them. It is for mans uſe that God makes the earth fruitful; and where there are no men, 'tis for the beaſts ſake, that he ſatisfieth the deſolate and waſt ground.
Hence Note, Firſt, God is not wanting to any of his creatures, according to their ſtate.
He will not let the ſenſeleſs ground ſuffer hunger and thirſt overlong, that ſhall have food after its kind, or proper for it.
Secondly, Note; Even the Earth knows when it hath enough.
It is ſatisfied. And this may be a great reproof upon the inſatiableneſs of many men; they in this are much worſe than the deſolate and waſt ground, that may be ſatisfied, that will crave no more. But whereas Solomon ſaith, there are four things that ſay not it is enough (Prov. 30.15, 16.) Of all things, the deſires of man are moſt unſatiable, and ſay not it is enough. It was a great word which Eſau ſpake, I have enough my brother (Gen. 33.9.) and I fear he hath but a few brethren in that ſaying. Among the four things which in Solomons ob ervation ſay not it is enough, the earth is one, in the place laſt mentioned. But mark, It is the earth, that is not filled with water. For where God is pleaſed to fill the earth with water, then as this Text in Job ſpeaks, it is ſatisfied. He cauſeth it to rain on the wilderneſs, to ſatisfie the deſolate and waſt ground.
Further, This may alſo comfort us in all our wants. For doubtleſs the Lord who takes care to ſatisfie the ſenſeleſs ground, will ſatisfie his believing people early with his mercy (Pſal. 90.14.) when they cry to him; yea he will ſatisfie them not onelyonly with good in this life, but with long life will he ſatisfie them, and ſhew them his ſalvation (Pſal. 91.16.) He will abundantly bleſſe Sions proviſion (What is that? The Word and Ordinances chiefly) and ſatisfie her poor with bread; with the bread of life eſpecially.
Laſtly, God ſends rain to ſatisfie the deſolate and waſt ground.
Hence Note; God hath rain enough for all places.
He can ſpare it for waſte ground and wilderneſſes. And therefore, if he ſupplieth not our paſtures, corn-fields, and gardens with rain, it is not becauſe he cannot ſend it, or hath not enough to ſend, but it is to puniſh us for ſin. God doth not withhold rain from any place, becauſe he is ſparing of his treaſures, is more for laying them up than giving them out; but becauſe he is provoked by the unthankfulneſs of man, for, or by his abuſe of his former bounties. The Lord forbids the clouds to drop down the rain upon inhabited places, and bids them convey it to waſte wilderneſſes, when inhabited places have not honoured him for it, nor brought forth fruits of righteouſneſs anſwerable to the fruits of the earth by the bleſſing of rain.
Thus alſo Chriſt will take the kingdome, that is, the kingdome of the Goſpel, the rain of holy doctrine, from an unthankful and unfruitful people, and give it to a Nation that will bring forth the fruits of it, as he threatned the Jewes (Matth. 21.43.) and afterwards fulfilled that threatning upon them (Acts 13.46.) Lo we turn to the Gentiles. Ye having refuſed and abuſed the offers of Chriſt made to you by us; we will now go with our rain to the waſt and deſolate ground, or to the wilderneſs; that is, to the Gentiles, and they will receive it, and be thankful. The ſcarcity of Goſpel mercy which God brings upon any place,Sic ſterilitas agrorum divitiae & fertilitas eſt deſerti. is a puniſhment of their barrenneſs under Goſpel means. And have not we cauſe to fear at this day, that foraſmuch as we are ſo like that earth ſpoken of (Heb. 6.8.) which drinketh in the rain, yet (inſtead of fruit meet for his uſe by whom it is dreſſed) beareth briars and thorns; have not we cauſe I ſay to fear) that we are nigh to ſome curſe and burning, or that the Lord will carry away the rain to Heathens, who as yet are a deſolate and waſte ground.
foreign E…itum germinis foreign Proprie herba renera. Exitum herbae vocat herbam primúm è terra prodeuntem. Druſ.To cauſe the bud of the tender herb to ſpring forth.
The natural effect of rain is growth, or to cauſe the bud of the …ender herb to bring forth. If God denies water to manured and well husbanded lands, they wither; and even deſolate deſarts and waſte grounds flouriſh, when God waters them; then the bud of the tender herb ſprings forth.
Hence Note; Natural cauſes produce proper natural effects.
When God ſends rain on deſolate places, they bud and ſpring forth. When the rain falls, the herb flouriſhes; where the Sun ſhines, the graſſe grows. And ſurely thus it is in ſpirituals, ſpiritual cauſes bring forth ſpiritual effects; if the Lord ſends the rain of the word upon deſolate ſouls, the ſoul receiving it will bud, and the tender herb will bring forth. Moſes (Deut. 32.1, 2.) compared his Doctrine to the ſmall rain upon the tender herb, and to the ſhowres upon the graſſe. How green are the herbs after rain, and the graſſe after ſhowres! Herbs and graſſe bear witneſs to the bounty and goodneſs of God, in giving ſweet ſhowres of rain: Natural rain is ſeen in their looks, and ſo ſhould ſpiritual in our lives. And if, where the rain of the word falleth, they that receive it, do not bud and bloſſome and bring forth fruit, the deſolate wilderneſs will riſe up in judgement againſt them, the waſte grounds will condemn them. They will ſay, Lord, you ſent rain upon us, and lo, here are our buds and our bloſſomes, yea, here's the fruit which we have brought forth. Will not this ſhame our barrenneſs? Hath the Lord divided the Water-courſe of the Goſpel, and cauſed it to rain on us from day to day, and ſhall not we ſhew our buds and bloſſomes of holineſs, our fruits of faith and repentance, that he may come into his garden, and eat of his pleaſant fruits! How dreadful! Shall the waſte wilderneſſes and deſolate grounds bring forth, when the rain f…lls upon them, and ſhall not the Church! It is not bare profeſſing, but fruit-bearing, which honours God (John 15.8.) It is uncomely if ſo much as a leaf of profeſſion withers (Pſal. 1.3.) But how green ſoever the leaves of our profeſſion are, yea, though they ſhould retain their greenneſs under the hotteſt and moſt ſcorching Sun of Perſecution, yet what would it advantage us, if our leaves are not accompanied with good fruits.
Now, If any ſhould ask, What mean you by good fruits? Or what fruits are good? I ſhall cloſe the point in hand with an Anſwer to theſe Queſtions.
Theſe good fruits conſidered in reference to their efficient cauſe, are called fruits of the ſpirit (Gal. 5.22.) and in reference to the matter of them, they are called fruits of righteouſneſs (Phil. 1.11.) but in reference to the beginning or occaſion of them, they are called fruits meet for repentance (Matth. 3.8.) In general, all that is good fruit, which is conformable to the Word of God; whether it be the conformity of our natures to it, in converſion; or the conformity of our wayes to it, in our daily converſation.
More particularly, theſe good fruits are of two ſorts:
Firſt, Inward fruits, or thoſe which we bring forth within, that is, in our hearts; theſe are ſecrets, and only known to God.
Secondly, Outward fruits, which we bring forth in our lives; theſe are or may be ſeen of men; yet they muſt not be brought forth, that we may be ſeen in doing them, but, that men ſeeing our good works, may glorifie our Father which is in Heaven (Matth. 5.16.)
Our inward good fruits (which are indeed our choiceſt and moſt ſpiritual good fruits) are of three ſorts.
Firſt, Good Thoughts. To do good is beſt for others; but to think good, or to have many good thoughts, is the beſt proof, that we our ſelves are good. Solomon ſaith (Prov. 12.12.) The root of the righteous yieldeth fruit. The root of a righteous man is his heart, and the firſt-fruits of a good heart are good thoughts. He is a precious perſon, and hath a precious heart, that can ſay as holy David did (Pſal. 139.17.) How precious are thy thoughts unto me, O God, how great is the ſum of them! That is, the thoughts which I have of thee O God, are exceeding precious unto me; and I have many, very many of them, more than I am able to ſum or reckon up.
Secondly, Good affections are good inward fruits, ſuch are godly ſorrow, joy in God, love to God, longing after God (Pſal. 27.4. Pſal. 42.1, 2. Iſa. 26.9.) hatred of evil; all theſe movings of the heart, are good and precious fruits.
Thirdly (which are the iſſue and reſult of both the former) good purpoſes and holy reſolves to cleave faſt to God, to ſtick (as David expreſſeth it, Pſal. 119.31.) to his teſtimonies, wayes, and truths, at all times, eſpecially in times of trial; or to continue with Chriſt in his temptation: theſe are very good inward fruits (Pſal. 17.3. Dan. 1.8. Acts 11.23.)
Outward good fruits are of two ſorts:
Firſt, Good words are good fruits. The lips of the righteous feed many (Prov. 10.21.) Edifying words (Eph. 4.29.) words of exhortation to good (Heb. 3.13.) words of reproof as to evil, (Gal. 6.1.) words of comfort to the ſad and ſorrowful (1 Theſſ. 5.14.) all theſe words are good fruits.
Secondly, Good works, firſt, of holineſs towards God, ſecondly, of righteouſneſs and love towards all men, thirdly, of charity to the poor; all theſe are outward good fruits; and all theſe the Lord looks for, where-ever, or upon whomſoever he ſends the rain of his word.