Exposition of Job 38-42, Commentary on Job · Chapter 39 · Verse 5-8
JOB, Chap. 39. Verſ. 5, 6, 7, 8.
5. Who hath ſent out the wild Aſs free? or who hath looſed the bands of the wild Aſs?
6. Whoſe houſe I have made the wilderneſs, and the barren land his dwellings.
7. He ſcorneth the multitude of the City, neither regardeth he the cry of the driver.
8. The rang of the mountains is his paſture, and he ſearcheth after every green thing.
THe Lord continues his ſpeech with Job, to ſhew his provident care of, yea, and bounty towards the wildeſt creatures.
The queſtion put in theſe four Verſes concerns the wild Aſs, and there are three things conſiderable in the deſcription given him in theſe four Verſes.
Firſt, His liberty and freedom (v. 5.) Who hath ſent out the wild Aſs free, &c.
Secondly, His dwelling and habitation (v. 6.) whoſe houſe I have made the wilderneſs, and the barren land his dwelling. He ſcorneth, &c.
Thirdly, His food or manner of feeding (ver. 8.) the range of the mountains is his paſture, and he ſearcheth out every green thing. Thus the Lord propoſeth to Job the example of theſe wild and untamed creatures, for whom no man provides nor beſtows a thought upon towards their livelihood, yet God provides for them, and feeds them, and houſeth them, and preſerveth them in as good a condition, as thoſe which are tame, and under the daily care and inſpection of man.
Verſ. 5. Who hath ſet the wild Aſs free?
The wild Aſs is at liberty, he is free; love of liberty is the property of the wild Aſs; and here it is queſtioned, whence he hath his liberty, or who made him free? that is, ſo ſtout, that he will not be taught ſubjection to the command of man, nor do him any work, as not only other creatures, but other Aſſes do; who hath made him thus free? Surely, not any man, not any company, ſociety, or brotherhood of men; the wild Aſs hath not his manumiſſion by them,Liberum ſ… ab hominibus, i…a ut in eorum poteſtate non ſit. Druſ. but by God, he hath beſtowed that priviledge (ſuch as it is) upon the wild Aſs, God hath ſet him free. Some beaſts are, as it were, Apprentiz'd or bound to the ſervice of men, and men have ſpecial ſervices, uſes, and employments to which they appoint them; there are other creatures, as it were, manumitted from mans ſervice, man hath no command of them, nor work done by them, they are free, and amongſt theſe the wild Aſs is eminent for freedom.
foreign unde ſerus & ferae. foreign multiplicare, augere, fructificare, quòd foecundiores ſolent eſſe ferae, quam domaſticae animantes.The Hebrew text which we render the wild Aſs, is but one word; and from thence ſome derive the Latine word which ſignifies wild beaſts in general; conceiving alſo that the Hebrew word comes from a root ſignifying to multiply and increaſe, becauſe wild beaſts (uſually) multiply and increaſe more than tame. Thus they underſtand this former part of the verſe, not as we of that ſpecial ſort of wild beaſts the wild Aſs, but in common of all ſorts of wild beaſts; and then (ſay they) in the latter part of the verſe, the wild Aſs is eſpecially ſpoken of under another tearm; for though we have he wild Aſs, according to our tranſlation,foreign in both parts of the Text, yet under different appellations, by which ſome underſtand two ſo…ts of wild Aſſes, but others take the firſt only in general for wild beaſts of any ſort, and the latter for this particular ſort of wild beaſts the wild Aſs. But I conceive, we need not be ſo curious, for though we take both the former and the latter word for the ſame, the ſenſe is clear, and the ſame: Who hath ſent out the wild Aſs free?
Or who hath looſed the bands of the wilde Aſs?
But was the wilde Aſs, here ſpoken of, at any time in bonds,foreign Quod promde videtur aliud animal ab Onagro, non tamen multum differens Grot. Aliqui vertunt Onagrum & Alcen, quae ſunt equorum & aſinorum agreſtium genera. Diſtinguit inter Onagrum & Alcen. Plinius lib. 8. c. 15. and now ſet free? I anſwer, The Lord ſpeaks thus figuratively, not that the wilde Aſs was ever in bonds, but that becauſe he is ſo untractable, and will by no means be mannag'd, he ſeems to be as one looſed from bonds, even as Oxen and Horſes which ſerve man, and are under his power, ſeem bound to his ſervice. So then, as the former, ſo this latter part of the verſe is not to be expounded, as if the wilde Aſs had ever been under reſtraint, and afterwards was ſent forth free and looſed from his bonds, but both expreſſions intend only, that as his diſpoſition is for freedom, ſo in his condition he is, and alwayes hath been, free from bondage; for not only is he free from bondage, who having been in bondage is delivered, as ſlaves and captives oftentimes are; but he may be ſaid to be free from bondage, or to have his bonds looſed, who was never in bonds, who was either born free, or who by his wit, skill and policy, or the help of others, hath been preſerved from bondage. A man may be ſaid to be free from ſickneſs, that never was ſick, as well as he that is reſtored from ſickneſs to health; and ſo a man that never was in bonds, may be ſaid to be free from bonds, as well as he that is delivered from bondage. Thus the wilde Aſs in the Text is ſaid to have his bonds looſed, though he never was in bonds. As the Lord hath made all creatures, ſo he hath made ſome free, others ſervile; he hath ſet ſome at liberty, but holds others at hard labour all their dayes, in drawing, travelling, or bearing heavy burdens. The words are plain; the ſum and ſcope of them may be thus conceived: As if the Lord had asked Job, by whom this natural inclination was given to the wilde Aſs, that he ſhould ſo earneſtly deſire liberty; as alſo, who gave him that fo…ce and ſtoutneſs, that he ſhould be able to live without Law, to follow his own luſt, not at all ſubmitting to, nor guided by the will of others. Who hath ſent out the wilde Aſs free?
Hence obſerve, Firſt, That ſome creatures are free from, and others bound to ſervice, is of Gods own appointment.
It would be both a vanity and a high preſumption, to ask the reaſon why the Lord hath appointed ſome creatures to ſpend the whole time of their lives in liberty, and that others ſhould be continually groaning under bondage, labouring and ſweating, tyring and wearying themſelves out in the ſervice of men, ſeeing we cannot change the orders of God. And as we muſt not buſie our ſelves with enquiring, why he hath not ſubjected the wilde Aſs to the ſame bonds and burdens as he hath tame Aſſes? So we muſt not ſay unto God, why haſt thou made ſome men to ſerve, others to rule? no, nor why he handles ſome men more gently, others more grievouſly? We muſt reſolve all theſe queſtions into the will, dominion and ſoveraignty of God; and we may well conceive, that the Lord would in this queſtion about the wilde Aſſes, intimate unto us, as well as unto Job, that he hath a power in himſelf, which no man ought to queſtion, to free ſome men from the bonds of ſervice, and to bind others, to free ſome men from the bonds of affliction, ſorrow and trouble in this world, while others are hamper'd and held faſt in them all their dayes. What Job ſp…ke in reference to the various diſpenſation of bodily health (Chap. 21.23, 24, 25.) One dyeth in his full ſtrength, being wholly at eaſe and quiet, his breaſts are full of milk, and his bones moiſtned with marrow; and another dyeth in the bitterneſs of his ſoul, and never eateth with pleaſure; the ſame may be ſaid about the dealings of God with men, as to bodily liberty; one dyeth free, he girded himſelf all the dayes of his life (as Chriſt ſaid to Peter of his younger dayes, Joh. 21.) and went whither he pleaſed, no man asking, whither goeſt thou? or why ſtayeſt thou here? another is laid by the heels, or girded by others, and never enjoyeth the freedom of his own perſon or motions, he (poor man) is bound in fetters, and holden in the cords of affliction, as Elihu ſpake in the 36th Chapter of this book. This was Jobs caſe; he was in the bonds and cords of affliction, while others enjoyed peace and liberty. Now man ought no more to queſtion the Lord, why one man is afflicted and another free, then why the wilde Aſs is free, and the tame a ſervant. As the whole creation (which was occaſionally ſhewed at the third verſe) is ſubject unto bondage, by reaſon of the ſin of man, and groaneth till it be delivered; ſo the ſoveraignty of God hath laid this bondage heavier upon ſome parts of the creation, or upon ſome creatures, than upon others. And as we ſhould daily and deeply bewail it, that our ſin hath brought bondage upon the creature, ſo we ſhould humbly ſubmit to whatſoever bondage or hard travel the ſoveraignty of God hath deſigned us in one kind or other, while we are in this world.
Secondly, Conſider to whom 'tis granted to be free, and to have their bonds looſed; it is to wilde Aſſes.
Then obſerve; To be free from labour and ſervice, is but a very low priviledge.
It is but the priviledge of an Aſs; and as it is but a low priviledge to be free from ſervice, ſo it is a great ſin to caſt off ſervice. Some under pretence of liberty, caſt off obedience, and will not bear the yoak of duty or good government; this is indeed to be free as the wilde Aſs is free. Such are ſpoken of (Pſal. 2.2, 3.) Come let us break their bonds, and caſt their cords from us. They that would break the bonds and cords there ſpoken of, deſire only, and look after a ſinful liberty, a meaner liberty than that of the wilde Aſs. The Prophet going to the great men (Jer. 5.5.) ſaid, Theſe have altogether broken the yoak, and burſt the bonds; that is, the yoak of duty which God hath laid upon them. They have no cauſe of boaſting, that are free from the bonds of ſervice; but they who caſt off the bonds of duty, have great cauſe to be aſhamed. Thus the Prophet reproves that people, as one man (Hoſ. 8.9.) They are gone up to Aſſy i…, a wilde Aſs alone by himſelf. As if the Prophet had ſaid, Th…y lo…k not up to the high God for help, but to Aſſyria; the high God was not ſo high in their eyes as Aſſyria: doing thus, they we…e like a wilde Aſs (ſaith the Prophet) and ſo they were in two things; Firſt, They we…e extream ſtubborn, reſolved to have their will, and ſatisfie their luſts. Eph…aim was as violent in his way as a wilde Aſs. Secondly, …hey were like a wilde Aſs, they would be alone; A wilde Aſs alone by himſelf; that is, they would be at liberty, free from all command, to do what they liſt; they had rather be in a barren wilderneſs where none could controul them, than in good paſtures under any thing that looked like a reſtraint, or a rule. This is a very unworthy ſpirit; this is liberty in a way of licenciouſneſs, this liberty is libertiniſm. They who ſubmit to no rule but that of their unruly head-ſtrong paſſions and affections, nor will be reclaimed nor tamed by any, whether fair or foul means, theſe in Scripture are compared to the wilde Aſs for their folly and vanity. Z…phar offered this rebuke to Job, in the 11th Chapter of this book, verſ. 12. and poſſibly he could not altogether free himſelf from it, Vain man would be wiſe, though he be born like a wilde Aſſes colt; that is, though this be all his wiſdom to be free from that ſubjection which he oweth to God and man. The Prophet (Jer. 2.24.) compares the whole people of Iſrael, when they caſt off the ſervice of God, to a wilde Aſs (which Scripture was toucht at the ſecond verſe upon another occaſion) that ſnuffeth up the wind at her pleaſure; in her occaſion who can turn her away? all they that ſeek her, will not weary themſelves, in her month they ſhall find her: There is no bringing ſuch into compaſs, till they are compaſſed with pains. We may call all ſuch nominal Iſraelites real Iſhmaelites, it being ſaid of Iſhmael (Gen. 16.12.) that he was (pere Adam) a wilde man, having more of the wilde Aſs than of the man in them. Thus it is with vain and unbridled ſpirits, they cannot bear the yoak of ſervice; and therefore remember, though this be ſpoken of as a priviledge, yet it is a low priviledge to be free from any honeſt ſervice; and to be be free from all ſervice, is worſe than the worſt of outward ſervitudes. 'Tis a mercy to be free from ſlavery to man, but to be free from ſervice to man, is to be unmanly; every man ſhould be a ſervant in one kind or another, and therefore the Law ſaith, To call a man a ſervant, diſtinguiſheth no man, ſeeing every man is ſuppoſed in the way of his life a ſervant. The Apoſtle ſpeaking to thoſe whoſe very calling is to ſerve, and are therefore in ſtrict ſenſe called ſervants (1 Cor. 7.21, 22.) ſaith, Art thou called, being a ſervant, care not for it (that is, be not troubled that thou art a ſervant (ſervice to man is not inconſiſtent with the ſervice of God) but if thou maiſt be made free, uſe it rather; for he that is called in the Lord, being a ſervant, is the Lords free man. Let every man (v. 24.) wherein he is called, therein abide with God; that is, let him continue to ſerve man in all things, according to the will of God. To be wholly free from the ſervice of man, is no better than the freedom of the worſer ſort of beaſts, the wilde Aſs. Chriſt (Mat. 11.29, 30.) calls his to the yoak; and Chriſts yoak implyeth all manner of dutiful ſervice, even ſervice to man as well as to God: Come unto me all ye that labour and are heavy laden, and I will give you reſt; take my yoak upon you, and learn of me, &c. for my yoak is eaſie, and my burden is light. If we refuſe Chriſts eaſie yoak, we may quickly get a heavy one, yea, an iron one, as the Prophet told him who broke the wooden one (Jer. 28.13.) There are ſome yoaks, which to bear is our honour; 'tis ſurely ſo, to bear the yoak of Chriſt; to be under Chriſts bonds, is a favour; woe to thoſe that ſeek to be looſed from them. The Prophet Jeremiah tells us (Lam. 3.37.) It is good for a man to bear the yoak in his youth.
There is a threefold bond or yoak, from which it is a favour to be wholly freed, and that freedom we ſhould ſeek after; but neither of the three is a freedom from duty and ſervice, or from due ſervice.
Firſt, To be free from the yoak of ſin, and to have the bonds of our iniquities looſed, that is a bleſſed priviledge (John 8.36.) If the Son make you free, you ſhall be free indeed. The chief part of a Sons freedom, which we have by Chriſt, the Son, is freedom from ſin. Freedom from the condemning power of ſin, and freedom from the ruling power of ſin, is our ſpiritual or Goſpel freedom. Peter ſaid to Simon Magus (Acts 8.23.) I perceive thou art in the gall of bitterneſs, and in the bond of iniquity; thou art ſtill a priſoner, a ſlave to ſin, the guilt of ſin holds thee faſt; nor art thou delivered from the filth of it. To have our ſin-bonds looſed, is to be free like Saints; to looſe our ſelves from duty-bonds, whether to God or man, is to be free like wilde Aſſes.
Secondly, There is a great mercy in being looſed and made free from the curſe of the Law. Thus alſo the Son makes us free (Gal. 3.13. Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us; that is, enduring the curſe for us, or dying acurſed death for us, that we might have, and for ever enjoy a bleſſed life: This is a glorious liberty.
Thirdly, To be freed from the old legal ceremonies, is the priviledge of all believers under the Goſpel; and 'tis ſuch a priviledge as the Apoſtle exhorted the Galatians, and us with them, to maintain with all our might (Gal. 5.1.) Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not intangled again with the yoak of bondage; that is, with the bondage of the ceremonial Law, from which Chriſt hath made us free (Gal. 4.26.) Jeruſalem which is above is free, which is the mother of us all; free, Firſt, from the ſlavery of ſin; free, Secondly, from the curſe of the Law; free, Thirdly, from the yoak of legal ceremonies. All believers are made thus free by Chriſt, but Chriſt hath not made ſo much as one believer free from ſervice. Chriſt makes us free to ſerve, not free from ſerving. To be be free to ſerve, is infinitely better than to be free from ſervice; nothing is more ingenuous, nothing ſhews a more noble ſpirit in man, than to be free to ſerve, as all are, being once freed from ſpiritual or ſin-ſlavery (Rom. 6.19.) As ye have yielded your members ſervants to uncleanneſs, and to iniquity unto iniquity, even ſo now yield your ſelves ſervants to righteouſneſs unto holineſs; for (as it follows) when ye were the ſervants of ſin, ye were free from righteouſneſs, or (as it is in the margin) free to righteouſneſs; not free to do righteouſneſs, but free not to do it. Righteouſneſs had then no command (yielded to) no power (ſubmitted to) over you; whereas over a gracious heart, righteouſneſs hath the greateſt command. A godly man is at the beck of God, in all the wayes of righteouſneſs: and, as he is free to ſerve Maſters, ſo he is free to be ſubject to Magiſtrates, or higher powers, according to that rule of the Apoſtle (Rom. 13.1.) And that all in their places may be mindful of this duty, they are upon all occaſions to be put in mind of it, as the ſame Apoſtle directed Titus in his Epiſtle to him (Chap. 3.1.) The Lord having ſpoken of the freedom of the Aſs, proceeds to deſcribed his dwelling.
Verſ. 6. Whoſe houſe I have made the wilderneſs, and the barren laid his dwellings.
Theſe words contain the ſecond part of the care and providence of God towards the wild Aſs; he hath not only made them free, and looſed their bonds, but he hath provided a dwelling for them; and where? in the wilderneſs; a wild place, and therefore fit for wild beaſts. The wilderneſs; ſtrictly taken, is the dwelling of beaſts, not of men; we read (I grant) in Scripture not only of Houſes, but of Cities in the wilderneſs, yet take the wilderneſs ſtrictly, and 'tis a place un-inhabited by man; and that's the place where the Lord hath appointed the wild Aſs to dwell; 'tis his houſe, there he abideth as men do in their houſes. The wilderneſs is a place undreſſed, untilled, uncared for by man, yet by the care and goodneſs of God it affords ſufficient proviſion for the ſupport of theſe creatures, whom no man provides for.
Whoſe houſe I have made the wilderneſs.
The wild Aſs hath a large and open houſe, ſome conceive the wilderneſs here intended was the wilderneſs of Arabia, which as (Hiſtorians tell us) was much ſtockt or abounded with wild Aſſes. The word Arabia ſignifies a wilderneſs; the whole country being ſo like a wilderneſs, is ſo called after its own likeneſs. The Chaldee Paraphraſt reads it, whoſe houſe I have made a plain, as if theſe wild Aſſes were in this oppoſed to the wild Goats, (ver. 1.) who live on high hills and craggy rocks. The word is tranſlated a plain (Deut. 1.1.) yet rather, as we, the wilderneſs.
And the barren land his dwellings; the Hebrew is, and the ſalt place his dwellings.
A barren place, and a ſalt place, are the ſame (Judg. 9.45.) When Abimeleck took that City, he ſowed it with ſalt, in token that an everlaſting curſe of barrenneſs ſhould come upon it, according to that (Pſal. 107.34.) A fruitful land turned he into barrenneſs, the margin ſaith into ſaltneſs. Once more (Jer. 17.5, 6.) Curſed be the man that truſteth in man, and maketh fleſh his arm, he ſhall be like the heath in the deſert, and ſhall not ſee when good cometh, but ſhall inhabit the parched places in the wilderneſs, in a ſalt land and not inhabited, that is, in a barren land, unfit for any to inhabit. There is a reaſon in nature why ſalt land is barren; ſalt being hot and dry, draweth up the ſtrength and moiſture of the land that ſhould make is fruitful: This ſalt or barren land, which yeilds little graſs or herbage, the Lord hath appointed for the wild Aſs to dwell in.
Hence note, Firſt; God provides a place of dwelling for the meaneſt creatures.
Where the wild Aſs ſhall dwell or inhabit, comes under a Divine appointment. How much more hath God appointed dwelling places for the children of men. The Apoſtle tells us (Acts 12.26.) That he hath not only made men to dwell on all the face of the earth, but he hath alſo determined the bounds of their habitation, that is, God hath not only made the whole earth habitable for man-kind, but he hath by his providence diſpoſed every man to his ſpecial habitation in this or that part of the earth.
Secondly; The dwelling which God appoints to any creature is ſutable to its nature.
This wild creature dwells in a wild place, in a wilderneſs. This barren creature (as to any benefit he brings to man) God appoints to dwel in a barren land. It is ſaid of Nebuchadnezzar (Dan. 5.21.) when for his pride he was put from his dominion, that he had his dwelling with wild Aſſes; he himſelf carried it like a beaſt, and he had a dwelling ſutable to his beaſtial diſpoſition among the beaſts; he was proud, and would not bare the Lords yoke, he caſt off the bonds which God laid upon him, and thought it enough for him to lay bonds upon men, therefore the Lord (to humble him) thruſt him among the beaſts. As like will to like moſtly in way of election, ſo ſometimes like ſhall to like, though they like it not, in way of compulſion; and uſually like are put to like perſons or places, in way of gracious ordination. God himſelf appoints wild beaſts to the barren wilderneſſes, tame beaſts to the fruitful encloſed paſtures; he placeth men in well built Houſes, Towns or Cities; and he hath appointed faithful men and women his Church to dwell in, which is therefore called (though in a wilderneſs) the houſe of God, (1 Tim. 3.15.) David found that houſe more pleaſing to him than any of his Royal Pallaces, and therefore made it his great requeſt, The one thing of his deſires (Pſal. 27.7.) That he might dwel in the houſe of the Lord for ever: Even as he bitterly complained (Pſalm 120.5,) Wo is me, that I ſojourn in Meſech, that I dwell in the tents of Kedar. And as the Lord hath provided ſutable habitations for beaſts, wild and tame; for men, good and bad here on earth; ſo he hath provided ſutable habitations for all men, when they leave this earth. He hath provided hell for their houſe and dwelling place for ever, who are diſobedient … …nbelieving▪ and he hath provided heaven for their houſe and dwelling place for ever, who believe and obey. As now all godly men dwell in God by faith (Pſal. 90.1.) ſo they ſhall hereafter dwell always with him by fruition. He that gives the wilderneſs for a houſe, and the barren land for a dwelling to the wild Aſs, will provide a Paradiſe for the houſe, and a Spring-garden of everlaſting joys and ſweetneſſes for his faithful ſervants.
Thirdly, From theſe words (the barren land his dwelling)
Note; As ſome lands are barren by a Divine Malediction, ſo ſome by Common Conſtitution.
Some lands become barren by a curſe from God; Thus he turns a fruitful land into barrenneſs, for the wickedneſs of thoſe that dwell therein (Pſal. 107.34.) Now as ſome lands are made barren (beſides the general curſe which befel all lands upon the fall of man into ſin) by ſome ſpecial curſe, for ſpecial cauſes, ſo, 'tis meerly an act of Divine Soveraignty, that ſome lands, as to their very ſoil and conſtitution are barren, while others are fruitful.
Fourthly, Conſider where do theſe Aſſes dwell? 'tis in a barren land.
Hence note; They that do little work deſerve but little reward, a barren land may ſerve them who refuſe ſervice.
As every land, the beſt land is barren and unprofitable to them who will not take pains to improve it; ſo 'tis pity they ſhould dwell in a fruitful land, who will not take pains in it.
Fifthly, Note; There it no place ſo bad or barren, but it hath its uſe.
God hath uſe for barren wilderneſſes, as well as for the richeſt paſtures.
Sixthly, The wilde Aſs living according to nature, is ſatisfied with a barren Land.
Hence note; Nature is content with a little.
They have alwayes enough, who deſire no more. A cottage is as good as a Palace, and a barren Land as good as a fruitful one, to a contented mind. Yet I cannot approve either their principle or practice, who have a kind of ambition (poſſibly they call it ſelf-denial, and reckon it a high piece of their Religion) to dwell, as the wilde Aſs, in the wilderneſs; ſuch are thoſe popiſh votaries, called Hermites, from the wilderneſs where they dwell: Theſe in devotion (ſuch as it is) make the wilderneſs their houſe, and the barren Land their dwelling, that they may be free from the cares and temptations of this world; theſe retire themſelves utterly from converſe with man, that they may more freely converſe with God (an excellent end, but that way to it is no where commanded by God) Let ſuch remember, that God hath not appointed the wilderneſs and deſert places for mans dwelling, but for the dwelling of wilde beaſts:Q…id pr…deſt ſolitudo corporis, ſi defuerit ſolitudo cordis. Greg. lib. 30. cap. 23. Let them alſo remember, that they who have the wilderneſs for their houſe, may yet have the City in their hearts. It was ſaid by one of the Ancients, concerning ſuch retirements, What doth it advantage us to have a ſolitary place for our bodies, whilſt our ſouls are in the thickeſt thro…gs of the world.
There are only two caſes wherein men ſhould deſire ſuch ſolitary places.
Firſt, In caſe of perſecution, to get out of the hands and reach of cruel men. Thus David deſired the wilderneſs (Pſal. 55.3, 4, 5, 6.) Becauſe of the voice of the enemy, becauſe of the oppreſſion of the wicked; for they caſt iniquity upon me, and in wrath they hate me; my heart is ſore pained within me, and the terrors of death are fallen upon me, &c. And what followeth? O that I had wings like a dove, for then would I flie away and be at reſt; Lo, then would I wander afar off, and remain in the wilderneſs. It is better to be in the wilderneſs among ſavage beaſts, than to live among beaſtly ſavage men. The Apoſtle (Heb. 11.38.) tells us the reaſon why many worthy ones of the Jewiſh Church (of whom the world was not worthy) inhabited the wilderneſs; They were ſtoned and ſawn aſunder, and were ſlain with the ſword, &c. And what then? then they who remained alive, to avoid thoſe extremities, avoided the ſociety of men, and wandred in deſerts, and in mountains, and in dens, and caves of the earth. In ſuch a hot day we may chuſe the ſhadow of a deſolate wilderne…s, rather than a City to dwell in. And thus it is ſaid (Rev. 12.13, 14.) When the Dragon (that is, Heatheniſh Rome) perſecuted the woman (that is, the Church) which brought forth the man-child; then to the woman were given two wings of a great Eagle (that is, ſufficient means, ſtrength and opportunity to make her eſcape) that ſhe might flee into the wilderneſs; which as it hath been often verified in a metaphorical ſenſe, Profeſſors then lying cloſe and retired in their ſeveral places, ſo it hath been true in the letter, the Church hath ſled into the wilderneſs for ſafety, and hath there been preſerved from the face of the Serpent.
Secondly, We may deſire ſuch retirements to, and a dwelling in ſolitary places, in caſe of the extream wickedneſs of thoſe among whom we dwell; though they break not out into open perſecution, yet their evil converſation makes their ſociety int llerable. This cauſed the Prophet Jeremiah to cry out (Chap. 9.2.) O that I had a place in the wilderneſs, that I might leave my people and go from them (why?) for they be all adulterers, an aſſembly of treacherous men. For, as it is better to dwell in the corner of the houſe top, than with a brawling woman in a wilde houſe (Prov. 21.9.) ſo it is better to get into a corner, or into a wilderneſs, than to live in a City, or in the faireſt Palaces among men of wicked and ungodly ſpirits, ſuch as vexed Lot in Sodom (2 Pet. 2.8.)
In theſe two caſes we may imitate the wilde Aſs, and dwell in the wilderneſs; but for any to make it their choice, let them conſider where they have a rule for it. Man is a ſociable creature, and ought to be helpful and uſeful to others, and not wholly to confine himſelf to himſelf, as they do, who are and are called Anchorets and Hermites. To ſerve our Country, and to obſerve the Law of Nations for the common good of mankind, is better than upon any pretence of devotion, or converſe with God, to ſeclude our ſelves totally from the company and converſe of men. And ſeeing God hath made us for the good of humane ſociety, it is inhumane, voluntarily and electively to diſjoyn and exempt our ſelves from the Laws of ſociety. Ariſtotle ſaid, concerning decliners of ſociety, He that affects ſolitude, Deus ſit aut bellua oportet, qui poſſet in ſolitudine vivere. Ariſtot.is either a God, or a beaſt; h… either lives above man as God doth, or below man as beaſts do. The Reader will eaſily pardon me this ſhort diverſion againſt unneceſſitated ſolitude, thus occaſioned by the ſolitary dwelling of the wilde Aſs in the wilderneſs and barren Land. And I have the rather touch it, becauſe I find the wits of ſome running ſomewhat wild in the Allegory of the wild Aſs in the Text, as if he were a very fitting reſemblance of a contemplative man.
I grant a godly man ſhould be, and the more godly any man is, the more he will be, I am ſure, the more he would or deſires to be free from the thoughts, and looſed from the bands both of love to, and cares about the things of this life, that he may be the more in the meditation of, and preparation for, a better life. In thoſe meditations he retires from the throng of worldly deſires, as much as a man living alone in a wilderne…s withdraws from worldly buſineſſes; he is weaned from, and mortified to the plenty and pleaſures which a City life courts him with; nor is he afraid of the threatnings of any who would drive him from his duty. His ſoul ſearcheth after, and he feeds upon the green things which every where grow upon the mountains of the holy Scriptures, both for his inſtruction and conſolation. All this I grant, as was ſaid before, is true of a godly man raiſed to any high degree of ſpiritualneſs, and walking much in the Spirit. He is in the world, yet ſits looſe and free from the bands and baits of it. Howbeit, this warrants no man to looſe himſelf from all bands of ſervice in the world, much leſs to be ſo groſs, as literally to make that his houſe, which God hath made the houſe of the wilde Aſs, The wilderneſs, or to take the barren Land for his dwelling.
As this verſe hath ſhewed us the houſe and dwelling of the wilde Aſs, ſo the next ſhews us how he carries it in the wilderneſs.
Verſ. 7. He ſcorneth the multitude of the City, neither regardeth he the crying of the driver.
Anſignis metaphora ad notandum indo…itam naturam.He ſcorneth; the Hebrew is, He laugheth at, or ſlighteth, &c. The Lord ſpeaks of this wilde Aſs after the manner of men, who laugh at thoſe things which they contemn, deſpiſe or ſcorn, as much below them or contrary to them: The word is rendred by laughing (Pſal. 2.4. Job 5.22.) It is ſaid alſo of the good woman (Prov. 31.25.) She ſhal rejoyce in time to come; which others render thus, She laughed at time to come; that is, ſhe having ſo well and wiſely provided for time to come, is not at all burdened with cares about it. There may be a double reaſon, why this wild Aſs ſcorns, or laughs at the multitude of the City.
Firſt, Becauſe it is no way pleaſing to his nature, he hath no deſire to a City, to a ſociable life.
Secondly, He may be ſaid to ſcorn the multitude of the City, becauſe though a multitude ſhould come out of a City to take him, yea, as great a multitude as a City can make, yet he is not afraid, for he knows he can ſhew them a fair pair of heels, and by his ſwiftneſs of foot keep out of their hands, and maintain his liberty.
Farther, The words tranſlated, The multitude of the City, foreign Copia. ie. opes & divitiae, q. d. nihil appetit ex abundantia exuperantiavò civium. Malit in ſterilibus locis raram & malam herbam quaerere, quam in urbe ſervire pro victu copioſo. Gerit ergo paupertatis imaginem, cap. 24. 5. foreignmay be rendred, The abundance or plenty of the City. If there be abundance any where, it is in Cities; and therefore heaven is called a City, becauſe of the great abundance of all good there, and all in God. Thus the word is rendred (Pſal. 37.16.) A little that a righteous man hath, is better than the riches of many wicked; that is, than all their large ſums of money, of gold and ſilver, as alſo, than their large inheritances of houſes and Lands. The word may bear that ſenſe in the Text, and 'tis a good ſenſe; the wild Aſs ſcorns the abundance of the City, he can content himſelf with the barren Land; he cares not though he fare hard, ſo he may live free from hard labour; he ſcorneth, both the multitude and plenty of the City; Neither regardeth he the crying of the driver.
The word is, He heareth not, that is, he obeyeth not the crying of the driver. This is ſpoken in oppoſition to tame beaſts, for ſuch muſt regard the crying of the driver, elſe they muſt ſmart for it; if the driver ſpeaks, they underſtand his language, they muſt mend their pace, and follow their work more cloſely, or ſeel the drivers laſh. Here then is a farther deſcription of the liberty of the wild Aſs; he is not brought to work by any thing that the driver can ſay or do, he is not afraid either of his words or blows.
The word which we tranſlate Driver, ſignifies an Oppreſſor; ſo 'tis rendred (Job 3.18.) It ſignifies alſo an Exactor. foreign. Querelam ejus qui tributum colligit. Sept.The ſeventy tranſlate, He regardeth not the haſty call or citation of the gatherer of Taxes or of Tribute. There are two ſorts of Exactors; Firſt,Vocatur autem Exactor, non modo qui tributa exigit, ſed q…i p ras …rget. Druſ. thoſe that exact Tribute; Secondly, thoſe who exact Labour. Now he that drives cattel, urgeth them to work both by hand and tongue, and ſo exacts labour of them. Hence the word is uſed to expreſs the Task-maſters of the Iſraelites in Egypt (Exod. 5.6.) who indeed exacted labour of them, and made them ſerve with rigor. From theſe Oppreſſors, with the Exactors of labour, the wild Aſs is free; he is at ſuch liberty, that he regards not the cry of the driver, Exactor or Oppreſſor; nor will he be brought to work by fair means nor by foul. As that was a proverbial ſpeech to ſhew the tranquility of thoſe times (Iſa. 14.8.) Since thou art laid down, no feller is come up againſt us; So this ſeems to be a proverbial ſpeech, ſhewing the liberty of the wild Aſs at all times, He regardeth not the crying of the Driver.
From the former part of the verſe,
When 'tis ſaid, He laughs at, or ſcorns the multitude of the City. Taking the word City, as oppoſed to the wilderneſs or barren Land,
Note; Cities as they are full of company, ſo they are accompanied with all manner of outward plenty and fulneſs.
If good things are to be had any where for love or money, it is in Cities; and therefore they who dwell in great Cities, where there is ſuch a multitude of people, and abundance of all things, ſhould remember their priviledge; 'tis a mercy they are not in a wilderneſs, or in a barren Land.
Secondly, In that it is ſaid, He ſcorns the multitude of the City,
Note; No ſociety, no company pleaſeth, but that which is ſutable.
What cares the wild Aſs for the company of men? he had rather be among the wild Aſſes, than among the beſt and wiſeſt men. Bad men, who are like wild beaſts, ſcorn the company of good men; and it is as true of good men, that they have no joy in the company of bad men, yea, they are often burdened with their company. The content of our lives doth very much conſiſt in our harmony with, and congeniality to thoſe whom the are engaged to converſe with.
Thirdly, Take the word in the other ſenſe, as noting the abundance or plenty that is in the City, the wild Aſs had rather be in his barren Land than there.
Hence we learn; Liberty is more pleaſing than plenty, and a wilderneſs with poor fare, than a City where there is oppreſſion.
Better be ſometimes in a ſtarving condition, than alwayes in a fearing condition, alwayes hearing the cry of the Driver. The wild Aſs is content to fare hard, ſo he may be free: how much more then is he below a man, who parts with his true liberty, as Eſau did with his Birth-right, for a morſel of meat, or a meſs of broth?
Fourthly, Note; To be driven and forced, is grievous to beaſts, much more to men.
The wild Aſs regards not the crying of the Driver, becauſe he knows the Driver cannot reach him with his cry, much leſs with his whip. The tame Aſs muſt regard and attend the cry of the Driver (though he hath no will to it) whether he will or no. It was ſaid by the Moraliſts, Man would be led, not driven; perſwaded, not compelled. The diſputes have been great what man may do, and how far he may go to that matter; but I ſhall not meddle with it any further, than to ſay, that when Chriſt in the Parable ſaid (Luke 14.23.) Compel them to come in, The compulſion there intended, is only that of argumentation, exhortation and perſwaſion by his Miniſters, whoſe divine Rhetorick in beſeeching ſinners to come in, and to be reconciled unto God, hath ſuch a power in it, as amounts unto, and may be called a compulſion. I grant, many uſe their liberty, or rather abuſe it, as an occaſion to the fleſh, and turn it into wantonneſs, theſe are indeed no better than wild Aſſes; and though they are ſuch as regard not the cry of the Driver, yet they need it.
Thus the Lord hath ſhewed Job the houſe and dwelling, as alſo the liberties and priviledges of the wild Aſs; in the next verſe the Lord ſhews him the food or diet of the wilde Aſs.
Verſ. 8. The range of the mountains is his paſture, and he ſearcheth after every green thing.
This verſe tells us where the Lord hath made proviſion for the wild Aſs. The Range (or as ſome render, the ſearch) of the mountains is his paſture; Inveſtigatio montium (eſt) paſcuum ejus, i. e. quicquid in montibus inveſtigari poteſt, id ei pabuli loco eſt. Bez.that is, whatſoever he ſearcheth and findeth out upon the mountains, is his paſture. Job ſpeaketh of wicked men (Chap. 24.5.) after the manner of theſe wild Aſſes, finding food in the wilderneſs for themſelves, and for their children.
The range of the mountains is his paſture.
Some interpret it choice things, that is, the beſt things, or thoſe things that are moſt ſavoury to the pallat of that beaſt, thoſe he picks up for his food. Mr. Broughton tranſlates, Choſen places in the mountains are for his paſture: As if it had been ſaid, Though he be wilde, yet he is prudent, he takes not what comes next, but he chuſeth what is beſt for him; for as it followeth, He ſearcheth after every green thing.
The word notes a very diligent ſearch, after every green thing. Green things are his delicacies, he lives upon them, and delights in them; he ſearcheth after all, and feeds upon that which is beſt for him; he looks not that man ſhould fodder him in winter, as they do tame and working cattel, he looks out his own living, and picks up ſome green thing or other all the year long.
Hence note; Where God gives dwelling, he gives feeding.
God hath made the wilderneſs and barren places for the wild Aſs to dwell in, yet there is ſomething for him to feed on.
Secondly, His food is every green thing.
(Whence learn; God gives food to all creatures convenient to their nature.)
He gives green things, graſs to the beaſts of the field; but he doth, not feed man with graſs, he feedeth man with the fineſt of the wheat, and with honey out of the rock (Pſal. 81.16.) And as the Lord provides ſutable food for the bodies of men, ſo for their ſouls he hath ſpiritual green paſtures for them (Pſal. 23.1, 2.) The Lord is my Shepherd, I ſhall not want; he maketh me to lye down in green paſtures; that is, in his Word and Ordinances. They are green paſtures for his people; he makes them lie down in the Promiſes and in the Commandments, in the holy Prophecies and Hiſtories of the written word; all which are written for our inſtruction or learning, that we through patience and comfort of the Scriptures, might have hope (Rom. 15.4.) that is, that our faith having the truth of the Word (eſpecially in the promiſes) to feed upon, our hope may be ſaid to wait for the good of the Word patiently. The holy Scriptures (I ſay) are the green paſtures which the Lord hath provided for the ſouls of men to feed in, and grow fat upon. The Scriptures are a bare common, a dry heath to unbelievers, they find nothing there which is food for them; but to believers they are fat paſtures, and full of ſuch green things as are moſt ſutable to their taſte, and nouriſhing to their ſouls. Thus ſpake the Prophet (Iſa. 49.9, 10.) Their paſtures ſhall be in all high places; they ſhall not hunger nor thirſt, neither ſhall the heat nor the Sun ſmite them; that is, they ſhall have ſafe paſſage, and ſufficient food, both for ſoul and body, for their ſouls eſpecially, when delivered out of their ſoul-priſons, or ſpiritual captivity, there ſpoken or prophecyed of, under the Goſpel.
Thirdly, Wild Aſſes ſea…ch after every green thing, they take pains for their living; i… it be not neer, they will travel for it, and ſeek after it.
Hence note; Hunger makes irrational creatures, every living creature, induſtrious.
They who love not labour, will yet take ſome pains, at leaſt ſo much as ſerves them to get food, and keep them alive. Thoſe beaſts which are moſt at liberty, are in a kind of bondage to their bellies. The wild Aſſes (ſaith the Prophet, (Jer. 14.6.) did ſtand in the high places, they ſnuffed up the wind like Dragons, becauſe there was no graſs. How will they ſearch after graſs, who are thus afflicted for want of graſs! And will not ſpiritual hunger make us as induſtrious as natural hunger doth? Hungry ſouls will be ſeeking after every green thing, after every divine precept, after very precious promiſe; theſe are the green things which the ſoul ſearcheth for, and is ſatisfied with. Naturaliſts ſay of the wild Aſs, that he utterly refuſeth to feed upon thoſe things that are dry and dead, he muſt have g…een. That's true of every believer, he cannot feed upon dead and dry things, upon what is chaffy and husky, he muſt have green, ſappy, juicy, lively food; ſuch hath God provided for him, and he will be ſatisfied with none but ſuch.