Exposition of Job, Exposition of Job · Chapter 28
CHAP. XXVIII.
This Chapter contains the ſecond Branch of Job's diſcourſe, clearing the miſtakes of his Friends; wherein he qualifieth his conceſſions in the former Branch of his diſcourſe: Shewing, That however ſome wicked men were puniſhed, as he hath granted to them; yet, if they would look upon the whole complex of the Wiſdom of God, in the adminiſtration of the affairs of the World, and in diſpenſing comforts and corrections, they muſt conclude it to be a depth unſearchable by any but God himſelf. And therefore it was their great weakneſs and miſtake to gather from theſe particular inſtances of ſeverity toward ſome wicked men, a general rule whereby they would limit God in all his diſpenſations, that he muſt afflict none other, and all ſuch as theſe wicked men were; and ſo to dictate, as if they had been at the bottom of this unſearchable depth: And it was no leſs weakneſs to think, that, becauſe a reaſon of ſuch diſpenſations toward ſome of the wicked might be found out by men, therefore, they might alſo fathom the reaſons of all his other ſtrange diſpenſations, ſuch as his ſparing of men no leſs wicked than thoſe whom he puniſheth, and his afflicting of godly men.
The Chapter treats of a threefold wiſdom, 1. That wiſdom which is given to men for finding out theſe ſecret and hidden things that are in the bowels of the Earth, to ver. 12. 2. That wiſdom of God in adminiſtrating and ordering the affairs of the World, which is ineſtimable, tranſcendent, and comprehenſible by none but by God himſelf, to v. 28. 3. That Spiritual wiſdom, which is attainable by man, and wherein his happineſs conſiſts, v. 28. But in reference to Job's ſcope, I ſhall take up the Chapter in two pr…poſitions: The firſt is, that the wiſdom of God in ordering the affairs of the world, is unſearchable by any, and can be comprehended by none but only God himſelf. Where he firſt proſecuteth the negative part of this Propoſition, That man hath not, nor can find out, this wiſdom: Shewing, that however man by wiſdom can find out many ſecret things, v. 1.—11. yet he cannot ſearch out this wiſdom, there being no place of it, where man might dig for it, v. 12, 13, 14. nor hath man any price wherewith to purchaſe it, v. 15.—19 nor any abilities whereby to attain it, v. 20, 21, 22. Next he proſecuteth the affirmative part of his Propoſition, That God hath this wiſdom, and it is hid in him, v. 23. who is omniſcient, v. 24. and ordereth and diſpoſeth all things, v. 25. and who gave proof of this eternal and infinite wiſdom, in his firſt creating of all things, v. 26, 27. The ſecond propoſition is, That it is not needful for man to know and comprehend this wiſdom, ſince his happineſs conſiſts not in that, but in another ſort of wiſdom, v. 28.
Verſe 1. Surely there is a vein for the ſilver, and a place for gold where they fine it.
2. Iron is taken out of the earth, and braſs is molten out of the ſtone.
JOB's ſcope (till v. 23.) being to clear this negative aſſertion, That man cannot find out the depth of the wiſdom of God in his ordering the Affairs of the World; he firſt illuſtrates his aſſertion by ſhewing what mans wiſdom can reach in other things; particularly in ſearching our Minerals, which are in the bowels of the Earth, when yet it comes ſhort in this, v. 1,—11. Next, he confirms by ſeveral reaſons, that man cannot ſearch out this wiſdom of God, as he doth other things v. 12.22.
In theſe verſes, Job begins his diſcourſe of mans ability and wiſdom to ſearch out Minerals, with a general Propoſition; wherein a general account is given of ſeveral Mettals (of greateſt uſe or price) about which mans induſtry is exerciſed; and of mans induſtry in finding them out: Which general Propoſition is enlarged and amplified in the following verſes, by pointing our ſeveral difficulties which mans induſtry and skill doth overcome, in ſearching out of theſe and the like Mettals. Here he mentions, 1. Silver, which diſcovering it ſelf by leſſer veins, man doth follow them out till it be reached. 2 Gold, whoſe place they find out, where they fine it. This is not to be underſtood, as if men ſet up their Furnace for fining of Gold, in the place where they find it. But the meaning is, either, that they do in part refine it there, by taking it from among the moſt of the droſs, before they bring it out; or, That it hath a place where they (that is, Nature, and the ſecond cauſes therein working) do fine and purifie it in the bowels of the Earth. Or the words may be thus read and underſtood, That the Gold, which men Fine, hath a place where men find it out by Induſtry and Art. 3. Iron, which lieth not ſo deep, but the Oar of it is found neer the duſt and ſuperfice of the earth. 4. Braſs, which men do melt out of a ſtony Oar, called by Naturaliſts Cadmia and Chalcitis.
Concerning all this, it is to be obſerved, that Job propounds this inſtance of mans induſtry and skill, not ſecluding other Arts and Sciences wherein men alſo give proof of their Invention and Wiſdom; but becauſe this is indeed a notable proof of mans skill, and a task wherein Nature much reſiſts mans endeavours, and wherein the effects of mans wiſdom and induſtry are ſenſible and obvious to the view of all.
Doct. 1. God hath ſtored this Earth with all things neceſſary, to make it a commodious habitation for man; ſo that, both above and beneath ground it is full of needful riches: As here Job inſtanceth, particularly, in Minerals under ground, things above ground being obvious to all.
2. God is to be ſeen in what is more baſe, as well as in what is more precious; and his bounty is to be acknowledged in it, as being needful for the uſe of man: for he demonſtrates his riches in Iron and Braſs, as well as in Silver and Gold, the one being no leſs needful, and of more common uſe than the other.
3. God hath put the choiceſt of the Earths and Times Treaſures, not only under mens feet, but under ground alſo, that they may not ſeek their happineſs there, nor omit their other more needful ſearches, while they make enquiries after them; for, all theſe Minerals are under ground.
4. However men are apt to quarrel Gods allowances, yet he hath ſo ordered, that what is moſt neceſſary is to be had in greateſt abundance, and moſt eaſily: for, therefore Iron and Braſs are neerer the ſuperfice of the Earth than Silver or Gold; and there is greater abundance of theſe, whereas there are but veins of Silver.
5. What is moſt rare and difficultly attained, is moſt precious; as Silver and Gold are, upon that, among other accounts. Hereby the Lord prevents that contempt of theſe Mercies, which would be more vile, if they were more plenteous, as Silver was in Solomons days. And thus alſo doth he commend the excellency of Spiritual things, by their being difficultly attained.
6. Even the moſt precious of natural things require much art, to cauſe them have a luſtre in our eyes; for, Gold muſt be Fined: which ſheweth their emptineſs, as to ſatisfying of the heart of man, that they need art and dexterity to ſet them off.
7. Men are inceſſant in their ſtudy and care to find out what is (or what they think is) for their worldly accommodation, be it above or under ground; as here they are ſuppoſed to be in finding out of theſe Mettals. Which (though it be not unlawful in it ſelf) may bear witneſs againſt them for their negligence about better things. See Luke 11.31.
8. Skill in Arts, and dexterity for finding out of the Secrets of Nature, is an old and common gift; for, here in Jobs days they had skill to find out theſe Mettals: We find that this skill was among Cains poſterity before the Flood, Gen. 4.22. which ſheweth how little ſuch gifts are to be reſted upon, for attaining of happineſs thereby; and what a wonder it is to ſee many men ſo quick in theſe inventions, who yet are ſo blunt in taking up Spiritual Wiſdom. See Mat. 11.25. 1 Cor. 1.23, 26.
Verſe 3. He ſetteh an end to darkneſs, and ſearcheth out all perfection: the ſtones of darkneſs, and the ſhadow of death.
In the reſt of this purpoſe, to v. 12. this general Propoſition is amplified and enlarged, by giving an account of the difficulties which man overcometh by his induſtry and skill, that ſo he may reach thoſe, and other precious things in the bowels of the Earth. Wherein alſo is held out more of the Earths Riches, and a commendation of mans painfulneſs in ſeeking them out; and ſo both branches of the Propoſition are further cleared. The firſt difficulty (in this verſe) is Darkneſs, to which mans induſtry aſſigns yet more narrow bounds, and puts a period to it, by making it …de to Light coming in its place; either when he ope… the Earth, to let in the light of day where darkneſs was before, or by bringing in of Candles and Lamps into the dark Mines. And this man doth, becauſe by that means he ſearcheth out what i… precious and perfect in the bowels of the Earth; and findeth out theſe precious Stones which lie not only in Darkneſs under the Earth, but in the ſhadow of Death; that is, in the deep b… w…l… of the Earth, where there is a deadly ſhade, and where things would lie in eternal obſcurity (as buried in death) were it not for mans ſearching; and where there is darkneſs which might affright men to death, and where many have been actually choked and ſmothered to death.
Doct. 1. God hath beſet man with much exerciſe and ſore toil, in his undertakings about things of the world; as here is inſtanced in theſe who work in Mines. And this the Lord doth, partly that he may exerciſe, afflict, and humble all the Sons of men in their worldly employment…, that they may remember their happineſs lieth no… there; partly, that he may cauſe men to find it a dear bargain, who ſell their ſouls for theſe things.
2. Men are ſo addicted to the things of time, that they ſtand upon no pains, difficulty, or hazard, ſo they may reach them; for they will hazard upon Darkneſs (and put an end or period to it, in that place where they work, and it was before) and on the ſhadow of death, that they may find out theſe Minerals: Which may make men aſhamed of their negligence in better undertakings, where they are eaſily damped with any darkneſs of diſcouragement, and where they will hazard nothing; though in purſuing of theſe things below, they will hazard upon deadly terrours, and upon death it ſelf.
3. God, in his Providence, may make men ſucceed in their endeavours about the world, even when their undertakings are difficult: As here, they ſearch out all perfection, &c. Hereby, as God recompenſeth mens lawful toil and endeavours, and encourageth them to undertake higher and more hopeful employment; ſo he raineth Snares upon others, who chuſe theſe things for their portion.
4. What the Creatures can afford of perfection hath been already found out, whereby it is tryed to our hand, that happineſs is not to be found therein; for, he ſearcheth out all perfection, and for inſtance, thoſe precious Stones which are in darkneſs, and the ſhadow of death. See Eccl. 2.11, 12. Here he calleth thoſe things which men find out in the bowels of the Earth, perfection, becauſe they are not only eſteemed to be ſo by many who ſeek after them, but becauſe they (as every Creature beſide) are perfect in their kind, and for the uſe for which they are appointed, though not to ſatisfie the vaſt expectations and deſires of man. He calls theſe things alſo, all perfection, not ſimply, as if theſe comprehended all perfections of all the Creatures (though many place all their happineſs in them) but that they are the moſt perfect of perfect inſenſible things on Earth, whether under or upon it.
Verſe 4. The flood breaketh out from the inhabitant, even the waters forgotten of the foot: they are dryed up, they are gone away from men.
The ſecond difficulty which men overcome …n theſe undertakings, is that of water breaking out in their Mines when they are at work. As for the difficulty, it is propounded in theſe words, the flood breaketh out from the inhabitant; which ſome underſtand thus; the floud of water breaks out from its ancient dwelling, or channel (or from the inhabitants who dwelt beſide it) into the Mine where they are working. But the Channel is not the inhabitant of the water (as this interpretation would make it) but the Water is the inhabitant of the Channel. Therefore the words may be thus read and underſtood; The flood breaks out ſo that there is no inhabitant, or, (which the word moſt properly ſignifieth) ſojourner; that is, none of theſe who ſojourn in the Mine, can ſtay there, becauſe the water breaks out upon them in the Mine. The moſt ſimple reading of the words is, The flood breaks out from with, or, from beſides the ſojourners; that is, while they are at work there, waters break out beſide them from ſome ſecret Spring, which are ready to drown all their works. And becauſe of this it is further added, that theſe Waters are forgotten of the foot; that is, not only come they into the Mine from ſecret ſources, where the foot of man never came, but they grow very deep and unpaſſable by the foot of man, and therefore the Workers cannot abide there. As for the removing of this difficulty it is ſubjoined, They are dried up, they are gone away from men; that is, men by their induſtry and inventions (ſuch as Pumps, Wheels, and the like) do dry up theſe Waters, and put them away from men who are at this work. Now though theſe particulars be in themſelves but barren of ſpiritual inſtructions; yet ſince they are inſiſted on in the Scripture, we may, from the general conſideration of the providence of God, and mans induſtry about theſe things, learn,
1. Great undertakings are not ordinarily carried through without great difficulties; as here is ſuppoſed in theſe great undertakings about Minerals: And this is to be expected in every great and eminent work wherein godly men are imployed; otherwiſe many proofs of God would be miſled. And hereby God gives proof how dear theſe undertakings are to him, which he ſurrounds with difficulties, that he may be ſeen in removing of them.
2. It is not one, but many difficulties, and one after another, that may be expected in great undertakings; as here, beſide the difficulty of darkneſs, v. 3. another from floods ſucceedeth: And men, in other caſes, are not ſufficiently tryed, till they be aſſaulted both upon the right hand and on the left; for they may ſtand in one aſſault, who yet will ſuccumb under another, or be outwearied with a continued tract of difficulties. We muſt not preſcribe to God, but ſubmit; remembring▪ that he who gives us the back wherewith we bear, may lay upon it what burden he pleaſeth: That we are bound to bleſs him who gives us work and ſervice by all theſe difficulties, however it be toilſome and laborious; and, that our offering to make exceptions and reſervations doth but call for more difficulties.
3. After men are engaged in lawful undertakings, the Lord may fryſt them with unexpected difficulties, of which they did not dream, beſide all that they looked for; as here, beſide the tryal of darkneſs, v. 3. which they could not but know of when they engaged, they meet with an unexpected breaking in of waters after they are begun. Hereby, in many undertakings, God calls men to try if their work be right, when he ſpreads a net upon them in it, Hoſ. 7.11, 12. And in lawful enterpriſes, as he trains men on by not letting them ſee all difficulties at the firſt; ſo further, partly he makes them reap the fruit of their unwatchfulneſs, and their not looking out for theſe difficulties they might probably meet with; partly, he trys their ſincerity and affection in their undertakings, and whether they will turn their back upon duty, becauſe of difficulties; as Iſrael was frequently attempting to return to Egypt when they found toil in the Wilderneſs.
4. It is commendable in men not to give over lawful enterpriſes, becauſe of any difficulties; ſervice being moſt eminent where difficulties are great and many; as here they ſet about the removing of this difficulty alſo, to get theſe waters dryed up. See Prov. 24.10. Men loſe all their former labour if they give over becauſe of an emergent difficulty; and whoſo would baniſh difficulties out of their way, would alſo (upon the matter) baniſh many errands to God, many proofs of his love, and many touchſtones and tryals of their own reſolution and honeſty.
5. Not only ought men to wreſtle againſt difficulties, but, through Gods bleſſing upon their endeavours, a work may be carried on through many difficulties; as here, thoſe waters are dryed up, and gone away from men: all is not loſt that is in hazard, if men will continue at duty, but mercies may be recovered out of the very Jaw-bones of death.
Verſe 5. As for the earth, out of it cometh bread: and under it is turned up as it were fire.
6. The ſtones of it are the place of Saphirs, and it hath duſt of Gold.
A third and fourth difficulty are here conjoined, which I do put together, becauſe in both of them we have a further account of the riches of the Earth (which was the other branch of the Propoſition, v. 1.2.) and becauſe the advantage reaped by overcoming of both is ſubjoined to the laſt of them. The firſt of theſe difficulties (and the third in order) is that of Fire: That this Earth, which is ſo fertile of Corn above ground, is underneath turned up as it were Fire. Whereby I do not underſtand their taking in of Lamps, whereby they may ſee, or their ſetting up of Furnaces under ground, to melt and refine the Mettals which they find, or that they find precious Stones and Mettals there, which are bright and ſhining like Fire. Nor is this the meaning only, that theſe Diggers do find (among other things) Coals, of other ſulphureous Mines under ground: But rather, that in their digging for Mettals and precious Stones they meet with another difficulty of Fire; and that their Lamps taking hold of, or their working Inſtruments or Tools ſtriking upon ſome vein of Sulphur, do ſet their Mines on Fire; as we ſee in Coalpits. And yet it is to be underſtood here alſo, that they make a ſhift by their induſtry to get over that difficulty, and to quench the Fire. The other difficulty (and the fourth in order) is that of Stones and Duſt, wherewith they are troubled in digging: and yet they put forth themſelves to overcome that, as well as the reſt, in expectation of great advantage, and that they ſhall find precious Stones (ſuch as Saphires are) and Gold lying among the Duſt and Stones.
Doct. 1. God hath filled this Earth with his riches, and with great variety thereof, both for neceſſity and ornament: For, above ground it is fertile of bread, or, all things neceſſary for the life of man; and beneath it hath materials for Fire, Gold, and Saphires. We owe much, and muſt make an account to God for ſo good accommodation, eſpecially that it is furniſhed to us who are Rebels; and for the beams of his goodneſs diſplayed therein, to invite us to come to him: And what thorns and briars of bitterneſs we find in theſe things, we are to look upon them as the fruit of our ſin, and as a call to invite us to ſeek after a better portion.
2. Men are ordinarily ſo eager in ſeeking after things of the world, that never ſo many difficulties will not hinder their purſuit: for, after the former difficulties of Darkneſs and Water, they meet with new difficulties of Fire, Stones, and Duſt, all which they overcome. This is not to be condemned, but commended rather, in mens following of lawful Callings, provided they keep theſe things in their own place. Only their aſſiduous activity may condemn theſe who are ſoon and eaſily laid by in the beſt Duties, eſpecially if Clouds return after the Rain, and one difficulty upon the back of another. Whereas we ſhould follow good things without being diſcouraged, either by the greatneſs, or by the number of difficulties.
3. Beſide accidental and occaſional difficulties, men may look for a conſtant tract of difficulties in their lawful undertakings; as here, beſide that accidental difficulty of Fire, they have conſtantly Stones and Duſt to trouble them. Men muſt look for extraordinary difficulties, when thoſe which are ordinary do not work upon them; and though they be delivered from theſe, yet they muſt return to their ordinary toi…: for men can no more want theſe than a Ship can ſail without Ballaſt or Lading; yea they are needful to godly men, for many ends and uſes, 1 Pet. 1.6. Beſides that they are daily witneſſes and documents of our ſin, which procures us all this toil, for the improvement whereof we muſt give an account to God.
4. Man by wiſdom and induſtry will improve the Earth to all its uſes, and the advantages to be found in it; as here, man finds out bread above ground, and materials of Fire, Gold, and Saphires, and other precious things under ground. Which ſhould teach us to improve our various lots and conditions better, and to ſee what is in them of leſſons and other advantages, wherein we ordinarily come ſhort both in proſperity and adverſity.
5. Mans induſtry and diligence may find precious things, in a condition or place where apparently they could be little expected; as here, they find Saphires and Gold among Stones and Duſt. Thus godly men may find meat in an Eater, a ſight of God where they little expected it, Gen. 26.13. and deliverance in Babylon. Mich. 4.10.
6. God is pleaſed in his bounty to compenſe mans pains and induſtry in their lawful Callings, with rich advantages; as here, they g…t Saphires and Gold. This the Lord doth, that he may much more encourage men to his ſervice, which will never be in vain, Iſ. 45.19. Thus he rewarded Ahabs hypocritical repentance, 1 King. 21.28, 29. that he may encourage ſincere penitents: And thus he cares for the Lillies and the Fowls of the Air, that he may give a check to the anxious cares and ſollicitudes of his people, Mat. 6.26.—30.
Verſe 7. There is a path which no fowl knoweth, and which the vultures eye hath not ſeen.
8. The lions whelps have not trodden it, nor the fierce lion paſſed by it.
A fifth difficulty which mans skill and induſtry overcomes, is the ſtrange ways they muſt follow, and their frequent turnings and windings in driving their Mines, to find out Mettals and Jewels. Theſe are ſo ſtrange and unfrequented, that neither beaſt nor bird ever ſaw or came at them; not ſo much as thoſe of them who are moſt ſagacious and quick-ſighted, or do range furtheſt for prey; ſuch as the Vultures, who are ſharp-ſighted and fly far, and the Lions, who range far and near for their meat.
Doct. 1. God hath given even to ſome irrational Creatures, excellent properties, whereby he demonſtrates the fulneſs that is in him who hath made them all, and hath made theſe to ſerve man as documents of his duty, Prov. 6.6. &c. Mat. 10.16. as here the Lord points at the Vulture and Lion, as having ſome excellent properties.
2. Life is ſo precious that Creatures will take ſtrange pains to preſerve it, as ſome are put to much toil about it; as here, theſe Creatures are put to fly far, and range much abroad to get prey. And here we are to conſider,
1. That it ought to be eſteemed a mercy if we be not put to hard ſhifts, to maintain our very life, Lam. 4 10. whatever be our other tryals.
2. That even ſuch as are put to hard ſhifts, ſhould neither think they are forſaken, nor yet aſcribe their ſubſiſtence to their own induſtry; for, in oppoſition to both theſe, it is ſaid, that God ſeeds theſe ranging Lions, Pſ 104.21.
3. That Creatures which are noble and excellent in ſome reſpects (as the Lion is, and the Vulture alſo in regard of ſome properties) are yet attended with ſomewhat to abaſe them; as they are toiled with ſeeking their meat: Thus the Lord ballanceth all Creature-Perfections, with ſomewhat that may proclaim their emptineſs.
Doct. 3. The ſecrets of Nature, and riches of the Earth, are ſo deep and ſo many, that all of them will not be yet ſeen, even by the moſt rambling and quick-ſighted of Creatures; as here the Vulture and Lion do not find out this way, where men dig for theſe Treaſures.
4. Man is ſo eager in ſeeking after the pelf of this World, that many times he abandons humane ſociety, and followeth ways more ſavage and unfrequented, than theſe which wild beaſts and fowls haunt in, to attain his ends; as here, they dig in Mines where neither Lions nor Vultures come: Which makes their account ſad who have better things in their offer, and ſeek them not.
Verſe 9. He putteth forth his hand upon the rock: he overturneth the mountains by the roots.
10. He cutteth out rivers among the rocks, and his eye ſeeth every precious thing.
11. He bindeth the floods from overflowing, and the thing that is bid, bringeth he forth to light.
A ſixth difficulty of Rocks or Flints is here joined with that of Waters, formerly mentioned v. 4. where he ſheweth that in theſe undertakings, men are ſometime put to cut through hard flinty Rocks, and (as it were) to overturn Mountains, by cutting their paſſage through under them, even though they be all of Stone v. 9. And this they do, either to follow the Vein of the Mettals, or (as it is v. 10.) to make Channels for Rivers through theſe Rocks; either that they may come in when they need them to waſh their Mettals, or rather to conveigh them away when they break in upon their Mines, v. 4. and as they thus conveigh away the Water which breaks in, ſo, v. 11.—they uſe means to ſtop the courſe of other Waters which are ready to infeſt them, that not ſo much as a drop (or tear, as the Original imports) gets in to hinder their work. The fruit of all which pains is, that they obtain the precious things which are hid in the Earth.
Doct. 1. No precious thing is attainable without much difficulty, as is often inculcated here: and whenever God ſurrounds us with difficulties, we may expect precious Fruit of them, if we improve them well.
2. If men be diligent, and not laid by with an apprehenſion of Lions in the way, they may overcome great difficulties; as here, hard labour will get through Flinty Rocks, and overturn mountains by the roots, and cut out Rivers among the Rocks, See Prov. 13.4.
3. Even humane prudence may teach men to arm themſelves againſt, and ſtudy to prevent, theſe difficulties under which they have formerly ſmarted; as here, having been troubled with Waters, v. 4.10. they ſtudy to prevent their breaking in again, v. 11.
4. God gives rich recompences to men who labour even about earthly things; not only (as hath been marked before) to encourage them to better ſervice, but to let ſee how little he regardeth theſe temporal mercies, which he gives ſo promiſcuouſly and indifferently to theſe who toil for them: for, the eyes of theſe labourers ſee every precious thing, and the thing that is hid they bring to light.
5. It is a gift of God to be wiſe to diſcern things precious from things that are vile, or leſs excellent, as here they do: Much more it is a mercy, to be able to make this difference in other things, 1 Cor. 12.31. Phil. 1.9, 10. Grace to diſcern and to embrace or ſubmit to what we diſcern to be good, is our mercy.
6. Men are naturally (and without needing to be excited) more active about worldly affairs, than about other things; as here they are eager in their purſuit of theſe things: And no wonder, for theſe things are very ſuitable to our natural inclinations, they are of conſtant and daily uſe to us, they have a great luſtre in our eyes, and do raiſe us high in the world, and therefore we are ſo hot upon the chaſe. And therefore we have cauſe to be humbled when we find ſuch a benfall and inclination in our hearts, when, in the mean time we neglect that which is far better, ſee Luke 10.41, 42.
7. When men have an high eſtimation of any thing, and ſerious deſires after it, they will be very eager in their endeavours after it; as here, their eſteem of theſe things, and their deſires after them, as precious, make them ſtrive with Rocks, Mountains, and Waters, to ſeek them out where they are hid: Which may tell us, that coldrife endeavours after better things are but a proclaimed contempt of them.
Verſe 12. But where ſhall wiſdom be found? and where is the place of underſtanding?
13. Man knoweth not the price thereof, neither is it found in the Land of the living.
14. The depth ſaith, It is not in me: and the ſea ſaith, It is not with me.
Followeth to v. 23. the ſecond branch of the negative part of Jobs Propoſition; wherein he ſheweth, that however mans wiſdom and induſtry can ſearch and find out many ſecret things (as we have heard) yet he cannot find out this wiſdom of God, and it is more excellent than that man ſhould comprehend it. This he not only propounds, but demonſtrates by three Arguments: Whereof the firſt (in theſe Verſes) is, That this wiſdom hath no place of abode within mans reach, where he might dig and ſearch for it and find it, as he doth Mettals and other things that are hid in the bowels of the Earth. For clearing of the words, conſider,
1. This Wiſdom, of which Job here ſpeaks, is not to be underſtood either of humane prudence and policy, nor yet of that ſpiritual wiſdom which is neceſſary to ſalvation, of which v. 18. But it is to be underſtood, principally, of Gods wiſe Government of the World, and adminiſtration of all the Affairs thereof by his Providence; and ſecondarily and conſequentially, it may be underſtood of mans capacity to take up this wiſdom of God fully. So that Jobs denying that there is any place where this Wiſdom may be ſound, or any price to be given for it, doth import, that no man by any means or induſtry, can elevate his own underſtanding and capacity, to comprehend fully the depths of Divine Providence in the World.
2. Theſe two names of Wiſdom and Ʋnderſtanding (as they are underſtood of this Wiſdom of God) ſerve to point out one and the ſame thing, and to intimate that this Wiſdom of God hath all perfections that can be expreſſed by any name given to Wiſdom among men: Or the one may point (ſo to ſpeak) at the habit, faculty, or eternal purpoſe of God in ordering of things below; and the other at the exerciſe of that faculty, and execution of that purpoſe.
3. While he denieth that man can find this wiſdom, it is not to be taken abſolutely and ſimply, that man can underſtand nothing of it; for the contrary is inſinuated, Pſ. 107.43. But the meaning is, that man cannot perfectly and fully take it up, nor hath he wiſdom and underſtanding (or complete and perfect abilities) for that effect. As for the firſt reaſon proving this concluſion (which is, That this Wiſdom hath no place where man can find it out) it is propounded more generally, v. 12. where the queſtions import a ſtrong denial, that this Wiſdom (whereby God ordereth all Affairs, and whereby man may be able to underſtand the reaſons and cauſes of Gods proceedings) is to be found in any place by man. Then it is proved by induction,
1. That it is not to be found upon Earth, v. 13. where, as for the firſt part of the Verſe, That man knoweth not the price thereof, it is not to be confounded with the ſecond reaſon v. 15.—19. where it is ſaid, that there is no price to be given for this Wiſdom: For the difference is obvious; There it is ſaid, that man hath no price to give that can purchaſe this Wiſdom: Here it is ſaid, that man knoweth not the price or worth of it, nor can prize it, which is an evidence that he knoweth it not, nor is to be found with him upon Earth: For what a man knoweth well, he can ſet a price and value upon it: Or the words may be thus rendred, Man knoweth not the order or ſeries of it; or, of Gods wiſe proceedings in the adminiſtration of Affairs. And ſo the whole verſe runs clear, That this Wiſdom is not to be found on the Earth; for neither doth man underſtand the whole contexture of Divine Providence and Wiſdom: neither is there any other of the Creatures, with whom man converſeth in the Land of the living, that can be a Teacher or Leader to bring man to find out this Wiſdom.
2. That this Wiſdom is not to be found in the Depth or in the Sea, v. 14. which are but a little part of the effects of this Wiſdom: and though the Sea be full of Gods wonders, Pſ. 107.23.24. yet it cannot fully point out this infinite Wiſdom of God: While he ſpeaks here of the Depth and the Sea, by theſe two we may underſtand conjunctly, the Sea from the brim to the very bottom, or they may be underſtood thus ſeparately; That as this Wiſdom is not to he found among the Creatures which are upon the ſuperfice of the Earth, v. 13. ſo neither will a man find this Jewel, though he ſhould dig to the very depth or centre of the Earth: And though he ſhould leave that dry Element, and go try the Sea, he will have as little ſucceſs there, either by ſailing, or by diving into it.
From this purpoſe, Learn, 1. All Gods adminiſtrations and diſpenſations in the World, are done in infinite wiſdom; and whatever excellency be found in Wiſdom under any name, it is infinitely and tranſcendently to be found here; Therefore his Providence and Government of the World is here called by the names of Wiſdom and Ʋnderſtanding. See Job 12.13. Pſ. 104.24. and 136.5. Hence, 1. Man is dignified, in that God employeth infinite Wiſdom about him and his concernments. 2. We are hereby taught to expect proofs of Gods Wiſdom, when we find not theſe proofs of love which are ſatisfying to our ſenſe. 3. In all caſes and intricate conditions this ſhould ſtill ſound in our Ears, that God who guideth all is infinitely wiſe, which may ſilence our murmurings and carpings, and cauſe us wait till he unfold his purpoſes and counſels in what he doth, as Joh. 23.7.
Doct. 2. Whatever excellency of Wit or Prudence God hath given to man, yet he hath ſet bounds to his Wit, which he ſhould not, or cannot tranſgreſs: For, though he give man wiſdom in other things, v. 1.—11. yet here, where ſhall Wiſdom be found? So much alſo doth the Lord himſelf inculcate by the many queſtions that are propounded to Job in the end of this Book. As God commends his love by the perfection he communicates to men; ſo by this reſtraint he affords matter of needful humility: And hereby he ſets bounds to mans curioſity, which would ſtill be eating of the forbidden fruit, while he neglects what is his own duty.
3. In particular, mans wiſdom is not able to find out the depth of the wiſdom of God in ordering the affairs of the World, or to comprehend the reaſons of his proceedings therein; for, though man may know much of many things, v. 1, 2, 3, &c. and may know ſome ſcantlings of this wiſdom alſo; yet, the whole of it is incomprehenſible by him. Where ſhall Wiſdom be found? and where is the place of Ʋnderſtanding? In theſe adminiſtrations, God dwelleth in thick darkneſs, and clouds and darkneſs are round about him; ſome of his actings are eminently deep and unſearchable, Pſ. 36.6. Rom. 11.33, 34. It is not mens task to know theſe ſecrets, but God hath put other work in their hands, about which their wiſdom and skill may be exerciſed, v. 28. Deut. 29.29. and, if there be many ſecrets even in Nature, Eccl. 11.5. Joh. 3.8. much more are Gods deep counſels, and the reaſons of his adminiſtrations unſearchable. Hence,
1. It is the mercy of Saints that they are in ſuch an hand, and that ſuch wiſdom is imployed about them, for their own wit and projects, were they left upon their own guiding, would produce but poor effects, in compariſon of theſe which he in his Wiſdom deſigns for them.
2. Men ſhould not preſume to dive into his ſecrets (as Jobs friends did by their principles and way) in judging of our own, or others condition and eſtate, by our or their lots: we ſhould rather lament our own want of diſcerning, than ſuſpect his wiſdom; for he diſcovers deep things out of darkneſs, and precious advantages out of the humbling lots of his people, Mic. 4.10.
3. Men ſhould trouble themſelves more about their duty, than about ſearching into this depth: for when they pry moſt into theſe ſecrets, they do moſt readily neglect their known duty; yea their miſtaking of Providence, or reading of it wrong, will ſoon lead them upon quick-ſands inſtead of duty.
4. Enemies may ſoon be out-witted by him whoſe wiſdom cannot be found out, Pſ. 92.5, 6, 7. Iſ. 31.1, 2. Mic. 4.12.
Doct. 4. Gods diſcovering of ſome effects of his Wiſdom, and ſome reaſons of ſome of his diſpenſations in guiding of the world, doth not afford means to man whereby he may fully comprehend all the wiſdom that is in his adminiſtrations, and all the reaſons of all his diſpenſations: For, Job, in his conceſſions, Chap. 27.13, 14, &c. yields that ſome of Gods diſpenſations, and the reaſons thereof, are obvious; and yet here, taking in the whole complex of Gods Providence and Government of the world, Where ſhall Wiſdom be found? Men may ſearch ſoberly, Pſ. 107.43. Hoſ. 14.9. yet ſtill remembring that it is but a little portion that is heard of him, Job 26.14. For,
1. Even in thoſe things wherein we ſee ſomewhat, there is ſtill a depth, and more than we can comprehend.
2. Gods dealings with ſome in ſome parts of his ways, doth not warrant men to make general rules of theſe, whereby to judge and condemn others, even though they be approved by the rules of the Word of God; as Jobs friends concluded againſt him, that he was wicked, from ſome obſervations and experiences of the wickeds calamities: But men ought to know that God exerciſeth a variety in theſe things, and deals with men ſometime one way, and ſometime another, as it pleaſeth him.
3. God is pleaſed to exerciſe men with variety in theſe things (ſometime with diſpenſations wherein the reaſons of his proceedings are obvious, and ſometime otherwiſe) for wiſe reaſons and ends. For as by the one he encourageth us, ſo by the other he exerciſeth our humility, dependence, and faith; as by the one he gives proof of his condeſcendence to our weakneſs, ſo by the other he demonſtrates his Soveraignty: And as he chears up his people by his diſpenſations which they can ſee through, and diſcern his heart and love in them; ſo he excites them to expect more eminent proofs of him, that his purpoſes about them are wrapt up in darkneſs, ſeeing choiceſt mercies have been communicated by moſt unlikely means: And withall, when the Lord thus walks towards his people, he doth it that their Enemies may diſcover themſelves, and break their necks, by reaſon of theſe diſpenſations of Providence.
Doct. 5. Man hath naturally a great conceit of his own ability, and will be eſſaying to ſound the depth of this Wiſdom of God: Therefore Job not only aſſerts, that man cannot find it out, but gives reaſons to prove his aſſertion: which imports that man muſt be diſputed out of this opinion of his own abilities. Man is a very preſumptuous Creature, Job 11.12. and is better (as he thinks) at anothers leſſon than he is indeed at his own, and is more buſie in paſſing a judgment upon Gods guiding of the World, and of himſelf and others in it (and that many times for this end, that he may take occaſion to reflect and carp at Gods diſpenſations, or abuſe them to ſome ill end; as here Jobs friends endeavoured to defend their ill cauſe thereby) than at his duty. And even godly men, through fear, ſenſe of guilt, diſcouragement, love to murmuring, &c are apt to lean to their own verdict of Gods diſpenſations, that ſo they may feed their diſtempers thereby. The conſideration of this ſhould humble men, and put them to employ God for attaining a right ſight of Providence; and it ſhould teach godly men to beware of taking every impreſſion that is offered of Gods diſpenſations, but to hold them by that view which the Covenant affords them, both of mercies and tryals, Pſ. 89.31, 32, 33, &c.
6. Jobs firſt argument, That there is no place where man may find this Wiſdom, neither upon earth, nor in the depth, or Sea, may yet further teach,
1. However God bleſs diligence and pains in lawful endeavours, and men may find out ſo much as is needful to know of this wiſdom, in the uſe of means; yet no pains will bring them to comprehend it fully: For, men will nor find it among themſelves (ſince they know not the price, or, order of it) nor yet among other Creatures beſide them, in the land of the living, nor in the depth, or Sea. In a word, they will find it neither far off, nor near hand: which may be a warning to men, not to employ their pains where they may certainly expect no ſucceſs.
2. Wit and parts will prove fooliſh and weak in this ſearch after this Wiſdom; for, mans wit, whereby he finds out many ſecret things, v. 1, 2, &c. will do no more here (as to the full knowledge of this wiſdom) than other Creatures, in the land of the living, in the depth, or, in the Sea.
3. Even where much of this Wiſdom is manifeſted (as in the Sea) yet man will remain ignorant of it; either he will ſee much; and yet not perceive, or when he perceiveth much, there is yet more hid.
Doct. 7. From that ſentence, man knoweth not the price, or, order of it, we may gather ſome evidences and effects of any meaſure of ſome knowledge of this wiſdom which is attained by men. And,
1. In what men ſtudy to know of Divine Providence, they muſt obſerve an order, or, ſeries of it; that they paſs not a judgment upon what is only preſent, but wait on till he diſcover light out of darkneſs, order out of confuſion, a deliverance even in going to Babel, Mic. 4.10. and till, after he hath humbled and proved, he do good at the latter end, Deut. 18.16.
2. Mens knowledge of this wiſdom of God muſt beget affection, and what they know they muſt prize and value; for, we do read Providence backward, when we do not eſteem of it, and ſay, Good is the Lord, and his Word, whatever the particular diſpenſation be, Iſ. 39.7, 8.
Verſe 15. It cannot be gotten for gold, neither ſhall ſilver be weighed for the price thereof.
16. It cannot be valued with the gold of Ophir, with the precious onyx, or the ſaphir.
17. The gold and the cryſtal cannot equal it: and the exchange of it ſhall not be for jewels of fine gold.
18. No mention ſhall be made of coral, or of pearls: for the price of wiſdom is above rubies.
19. The topaz of Ethiopia ſhall not equal it, neither ſhall it be valued with pure gold.
The ſecond reaſon (proving both the excellency and impoſſibility of attaining this wiſdom) is, That it is not expoſed to ſale, nor hath man any price which may purchaſe it, though he ſhould give whatſoever is precious and rare for it. It is not needful to inſiſt in deſcribing theſe ſeveral kinds of Gold and Jewels mentioned here; only the words hold out, That though men had all ſorts of Silver and Gold Coin, and of Jewels; and had the beſt of every kind (as the gold of Ophir, and fine Gold, were) and thoſe of them which were rare and far fetched (as Gold from Ophir, and the Topaz from Ethiopia) and were the excellency of theſe precious things yet further improved by Art (as fine Gold made in Jewels, or, Veſſels, as the word is) yet this wiſdom is excellent above all theſe, nor could it be purchaſed by them.
Doct. 1. God hath plentifully furniſhed this Earth with precious and excellent things; divers whereof are here enumerated. Hereby God demonſtrates his Riches; his indulgence toward rebel man; lets ſee his rich allowances, not only for neceſſity, but for ornament, if men would ſerve him and ſeek better things: and hereby, alſo, the Lord tryeth men, whether they will be tempted to prefer theſe things (which have a luſtre in their eyes) to more excellent things.
2. Men have naturally an high eſteem of theſe fine things that are in the world; for, ſo much is here imported, in that this wiſdom cannot be commended, but by comparing it with theſe things. They are indeed excellent in themſelves, but men are naturally inclined to prize them too much, while they look at the things which are ſeen, rather than the things which are not ſeen, as the Apoſtle ſpeaks in another caſe, 2 Corinth. 4.18.
3. It may point out the vanity of the beſt of earthly things, that they borrow much of their luſtre from their being precious, rare, and far fetched; as here, Gold is excellent, becauſe it muſt be fetched from Ophir, and the Topaz from Ethiopia; whereas, where things moſt abound, people will give them away in exchange for very toys.
4. The wiſdom of God in governing the world, is excellent and ineſtimable, above the beſt things of Nature, improved by Art; as here we are taught. So that,
1. Great is Gods condeſcendence, in employing what is ſo excellent about us.
2. We ought to ſilence all our quarrellings, conſidering how excellent and precious this wiſdom is which guides us; and we ſhould eſteem of this priviledge, that his wiſdom guides us, when we want other proofs of his love, which are more ſenſibly comfortable.
3. We ſhould eſteem of it above the beſt of wealth, when we get grace to diſcern, and read any of this wiſdom aright.
Doct. 5. Not only is this wiſdom excellent, but man hath no price wherewith to purchaſe it; nor can he acquire the knowledge of it with money, Jewels, or any thing elſe: as here we are alſo taught. God uſeth not to ſell, but to gift, what we get of him; and however there be a price of diligence to be laid forth for attaining of Spiritual Wiſdom, Prov. 17.16. yet, as no Spiritual gifts can be purchaſed by Money or Jewels, Act. 8.18, 19, 20. ſo, the knowledge of this wiſdom is unattainable by men at any rate: And men do, many times, but proclaim their folly, in thinking they know more of it than they do; and they ſhould learn rather to adore and truſt his wiſdom, than preſume to comprehend it. Hence, alſo, it may be concluded, That however, in worldly affairs, money anſwereth all things, Eccl. 10.19. yet it is of no avail here. If a vertuous woman be precious above the choiceſt Jewels, Prov. 31.10. much more do ſpiritual things tranſcend them in excellency, Prov. 3.13, 14, 15. and 4.7. Mat. 13.44. So that even wealthy men are but poor, if they want theſe; and they are but fools who ſuffer earthly things to draw their hearts from off things that are ſpiritual, See Heb. 12.16.
Verſe 20. Whence then cometh wiſdom? and where is the place of underſtanding?
21. Seeing it is hid from the eyes of all living, and kept cloſe from the fowls of the air.
22. Deſtruction and death ſay, We have heard the ſame thereof with our ears.
Theſe Verſes may be looked upon as a reſumption of that queſtion and purpoſe, v. 12, 13, 14. to make way for that anſwer, v. 23. But they contain alſo a third reaſon, confirming that this wiſdom is unattainable by man. The aſſertion is again repeated in a queſtion, v. 20. (being the ſame in ſubſtance with that v. 12.) which muſt be reſolved negatively, that man cannot find out this wiſdom. The reaſon is ſubjoined, v. 21, 22. That men, whether they be conſidered as they live upon earth, or though they could aſcend neerer Heaven, with the fowls, or go down and dive to the very pit and grave, yet they could not find out this wiſdom. So the force of the reaſon is, That man hath no abilities whereby to attain this wiſdom. Neither will his common abilities (ſuch as are communicated to all living) ſerve his turn; nor yet will the more elevated parts of ſome, above common Engines, who ſoar high like ſowls, or mens long experience, even unto death, and experience of many remarkable Plagues and Deſtructions by the way, give them any more of this wiſdom, but only a fame and report of it.
Doct. 1. It is again and again ſeriouſly to be conſidered, how impoſſible it is for man to comprehend the wiſdom of God in the Government of the World; therefore is this queſtion again repeated, v. 20. to inculcate it upon us. We are not ſoon convinced of our ignorance of this, and yet it is neceſſary to know that God hides many of his wiſe counſels from all the Sons of men; that ſo we may be taken off from needleſs and unprofitable toil; our curioſity may be bridled, and we may be humbled and kept at our duty, and at a conſtant dependence upon God.
2. Let man ſhift and turn himſelf on every hand, on Earth, in the Air, and Depth; yet he will ſtill return an ignorant of this Myſtery; as here we are taught. It is our mercy that this toil, of aſcending and deſcending, is prevented in things needful, Rom. 10.6, 7, 8.
3. Mens moſt refined abilities will fall ſhort in this undertaking, as well as ordinary endowments; for, could they ſoar never ſo high, yet this is kept cloſe from the fowls of the Air. Able ſpirits are very proud of their own abilities, yet here is a conſideration that may humble them.
4. Though this wiſdom of God be hid, yet ſome ſcantlings of the knowledge thereof may be attained; for, there may be a fame, or report thereof heard.
5. It is deſtruction and death, eſpecially, that afford us means of this little knowledge which is attainable; for, it is deſtruction and death, that ſay, we have heard the fame thereof with our ears. Not that thoſe, to ſpeak properly, have ears to hear any thing, or can give an account of what they hear. But the meaning is, that men may come the length of death, and have this knowledge inculcated by remarkable Plagues upon themſelves or others, Dan. 4.17, &c. before they attain to any ſolid wiſdom or underſtanding thereof. As it is, indeed, generally true, that men are ready to go out of the world, before they know how to live in it; and little do they ſo underſtand as to lay it to heart, except it be inculcated by ſome remarkable diſpenſations, to their own coſt and expence.
6. When men have paſſed through ſtrange times, of terrible and remarkable diſpenſations, and have been obſervers of Providence to their very Graves, all that they know of this wiſdom of God, is but a very little, and it remains an unſearchable depth ſtill; for, even in deſtruction and death, there is but a fame of it to be heard.
Verſe 23. God underſtandeth the way thereof, and he underſtandeth the place thereof.
Followeth, to v. 28. the affirmative part of Jobs firſt propoſition, That God hath this Wiſdom, and he comprehendeth it; which proveth the eminency thereof, that he alone doth fully know it. In this v. we have the aſſertion (which is confirmed in the following Verſes) where he ſpeaks of the place and way of this Wiſdom, that they are known to God, which doth not import that this Wiſdom hath any place without God; but only that he perfectly underſtands his own Wiſdom, and the reaſons of his own diſpenſations, as a man knoweth the way where to trace any thing, and the place where to find it.
Doct. Albeit all Creatures be ſhort-ſighted, yet God is infinitely wiſe, and knoweth what he is doing, and hath wiſe reaſons for every diſpenſation of his Providence; for, though none elſe can find out this wiſdom, v. 12, 20. yet God underſtandeth the way thereof, &c. Hence,
1. This proves the eminency and excellency of that wiſdom whereby the world is guided; it is the wiſdom of God, whoſe wiſdom is like himſelf.
2. This alſo diſcovers that what is not in the Creatures, is to be found in God; man cannot know this wiſdom, but God knoweth it. So that when Saints find defects in themſelves, and in all Creatures, they ſhould look up to God, in whom all wants are made up.
3. Particularly, Saints may conclude that they are left upon an infinitely wiſe hand, to be guided thereby in every ſtep of their way.
4. We ſhould ſubmit to him, who knoweth the reaſons of all he doth, though we know them them not: we ſhould follow him when called thereto, as Abraham did, who went out, not knowing whither he went, Heb. 11.8. And when our hearts begin to carp, we ſhould remember that we are witleſs, and he is a wiſe God. And if we will truſt Phyſitians, and take potions from them when we know not whereof they are compoſed, why will we not much more truſt him?
Verſe 24. For he looketh to the ends of the earth, and ſeeth under the whole Heaven.
Several reaſons are ſubjoined to confirm this aſſertion, and to prove that God is infinitely wiſe in ordering the affairs of the world; and how fit he is to be ſupreme Governour and Orderer of all things. The firſt reaſon (in this v.) is taken from his omniſcience, and that he ſeeth and knoweth all things; which is expreſſed in terms taken from among men, becauſe we cannot otherwiſe underſtand it.
Doct. 1. God is omniſcient; as here we are taught. This ſhould be remembred by all men in their walk, Pſ. 139.2, 3, 4, 5. Prov. 5.21. and by godly men in their deep diſtreſſes, Exod. 3.7. Pſ. 11.3, 4. And however cunning and ſecret ſinners do queſtion this, Iſ. 29.15. and ſuch as turn Atheiſts by reaſon of many calamities, Ezek. 9.9. as alſo Perſecutors, Pſ. 94.5, 6, 7. yet they will find their errour, and that is an unſure peace which they build upon, the denial of this Attribute of God. See, Pſ. 10.11, 13, 14. and 94 7, 8, 9, 10.
2. Gods omniſcience proves the perfection of his wiſdom in ordering al… Affairs; for, here it is an argument proving that concluſion And, indeed, if he be omniſcient, he knows what we know not in his proceedings, and he cannot miſtake our caſe and need, and ſo apply unfit remedies; and therefore when we carp at his guiding, it is becauſe we are blind and ignorant.
Verſe 25. To make the weight for the winds, and he weigheth the waters by meaſure.
The ſecond reaſon proving the wiſdom of God (and a conſequent of his omniſcience) is taken from his diſpoſing and ordering of all things, even to the leaſt puff of wind, and drop of rain. Which ſtrongly concludes, that he, who is the ſupreme diſpoſer of all things, muſt be infinitely wiſe, and know what he is doing.
Doct. 1. Gods knowledge is not idle, but operative; for, he looketh and ſeeth, v. 24. to make the weight for the wind, &c. or, to order affairs. So that we may be comforted in his obſerving eye, as well as in his hearing ear, Hoſ. 14.8. Only we are to remember, that it is wiſdom which operates, and therefore we are not to expect that our humours will be ſtill ſatisfied.
2. Gods proceedings in the world are not raſh, but according to knowledge; for, he firſt ſeeth, v. 24. and then operates. See, 1 Sam. 2.3. Iſ. 30.18.
3. Gods Providence condeſcends to order the meaneſt things, yea things that are moſt uncertain and turbulent; and he is to be eyed and acknowledged, and depended upon in them; as here he inſtanceth his making weights for the wind, and weighing the waters by meaſure. Not that he ordereth theſe only, but to be an inſtance of his taking notice of meaneſt, and uncertain, and unruly things, ſuch as winds and rain are. Such as will not ſee God in every work, even the leaſt work of his hands, may be made to ſee him in more remarkable diſpenſations. See, Iſ. 5.12. with 28.21. and godly men may reckon, that if he feed the Fowls of the air, and adorn the Lillies, he will not neglect them, Mat. 6.26,—30. and if his Providence extend to Sparrows, and to the numbring of hairs, he will not neglect their greater concernments, Mat. 10.29, 30, 31. nor need they fear boiſterous-like lots, ſeeing he doth weigh and meaſure all of them.
4. That God is the Orderer of all things is an undeniable proof of his wiſdom; for, ſo is imported in this argument. If he that is Judge of all the Earth muſt be juſt, Gen. 18.25. Job 34.17. then alſo he who Governs all the Earth muſt be wiſe. So that they who carp at his dealing, and reflect upon his wiſdom, would, in effect, put him from his Throne. And they who ſee his wiſdom in ordering the leaſt petty affair, ought to truſt it in greater matters.
Verſe 26. When he made a decree for the rain, and a way for the lightening of the thunder:
27. Then did he ſee it, and declare it, he prepared it, yea, he ſearched it out.
The meaning of theſe Verſes (which contain the third reaſon of Jobs aſſertion) is, That when God gave a law to all his Creatures (particularly to the Rain, Lightening, and Thunder, which are among the moſt impetuous) and did bound and bind them up, that they ſhould not move themſelves, nor move other Creatures without him; then he did order and ſettle all things by his Wiſdom, and did ſo perfectly know, as he was able to give an account of all things that ſhould come to paſs. And for finding out the ſtrength of this reaſon, it muſt be conſidered what this period is wherein God made this decree, and did ſee and declare, &c. this Wiſdom. For it may be underſtood of Eternity, when God decreed and purpoſed every thing that he was to create within time, and did alſo order all events that were to come to paſs, in his eternal Counſel. Or it may be underſtood of the beginning of time, wherein God having created, did alſo ſet bounds and limits to every Creature, as by a perpetual decree, Job. 38.8.—11. Jer. 5.22. Loth theſe may be conjoined; For it is certain this wiſdom of God, whereby he governs the World, is eternal… and ſuppoſe the words do expreſly aſcend no higher than the Creation; yet theſe early proofs of his wiſdom do neceſſarily ſuppoſe that he had purpoſed all theſe things from eternity. So that here we may take a twofold proof of this infinite wiſdom of God; one is, that it is eternal, and that when he firſt began to create and ſettle the world, all his purpoſes concerning every future event, were ſo fixed and ready, as he could have given an account of them. Another is, that by the very firſt Creation and ſettling of all things, making them all very good, and appointing the uſes and limits of every one of them, he gave proof of his infinite wiſdom. It is further to be conſidered, that the expreſſions here pointing out Gods wiſdom, and his knowledge of his counſels to be executed in time, are taken from among men; That he did not only ſee (or, exactly know) this wiſdom, or all that he had purpoſed ſhould come to paſs; but he did then declare it (or gave proof of it in the works of Creation) or, (as the Word alſo will read) he numbred it, and had a perfect and exact account of whatſoever he had to do in the World: yea, he prepared, or, eſtabliſhed it, and had proofs and documents of this wiſdom fixed and ready from the very beginning, to be let forth, every one of them, in their due time: and he ſearched it out, or, was more accurate and exact in what was to be done, in every time and particular, and in the juſt reaſons thereof, than a man can be in knowing any thing by his moſt exact ſearch.
From theſe Verſes, Learn, 1. Man hath great need to be diſputed into an acknowledgment and eſtimation of the wiſdom of God in the acts of his Providence; That he may neither preſume to think he can comprehend that depth, nor carp when he ſhould reverently adore incomprehenſible wiſdom: Therefore are ſo many arguments made uſe of to prove this aſſertion.
2. God hath all his Creatures under a divine Law and Decree, which they cannot tranſgreſs; as here is inſtanced in ſome, as a proof that all the reſt are ſo. See, Pſ. 119.89, &c. and 148.8. ſo that we may ſafely lean upon his naked word, which did create, and doth uphold and ſettle, all his Creatures. There is no reaſon why we ſhould ſeek or endeavour to be above all Law (as Pſ. 12.4.) ſeeing all other Creatures are bound up by his Decree. And there is as little reaſon why we ſhould doat upon any of the Creatures, which can neither help nor hurt us, without his word of command to whom they are ſubject.
3. It is eſpecially to be marked, that God hath the moſt impetuous and terrible of his Creatures under his command; For, he made a Decree for the Rain, and a way for the lightening of the Thunder, (when and how the Lightening and Thunder ſhould break forth) not that he bounded and ordered thoſe Creatures only; but he inſtanceth in theſe, to prove that terrible Things and Creatures are under the dominion and government of God, as is alſo marked on v. 25. See Pſ. 148.8. Thunder is his voice, Pſ. 29.3. and he can cauſe it to be when he will, even when it is unſeaſonable by the ordinary courſe of Nature, 1 Sam. 12.17. He (and not Idols, or Nature of it ſelf, Jer. 14.22.) is the diſpenſer of Rain, Pſ. 65.9, 10. Act. 14.16, 17. and ſendeth it when, and upon whom he will, 1 King. 17.1. Am. 4.7. So that we ought to ſee God ſupreme in whatſoever is moſt impetuous and terrible, Pſ. 29.10. and 76.10. and we need not fear them, if we be at peace with him.
4. Gods wiſdom in ordering all affairs is eternal, For, When he (firſt) made this Decree, (that is, from the very beginning of Time, and we can follow Eternity no further than over the borders of Time) then he did ſee and declare it, &c. So that he is at a point, and hath not things to deliberate and adviſe upon, when the part…cular exigent cometh, but he hath all ready and fixed from the very beginning, Act. 15.18. And hence it is, that as his love is to be magnified, which thought upon us and our concernments before we were, Prov. 8.23, —31. and as his wiſdom and counſels, being eternal, are unchangeable, and not to be altered upon our deſires and apprehenſions (Job. 34.33.) wherein we are very inconſtant, and might be ready to repent within a ſhort while that we got our will: So his wiſdom is to be truſted in guiding us, rather than our own inclinations; for, he hath ſettled all things before hand, whereas we being confounded in the heat of our diſtempers, might readily deſire that which would tend to our prejudice.
5. Gods creating of the world, and his ordering of all his Creatures, and all their motions, in number, weight, and meaſure, at the firſt Creation, is a convincing proof of his infinite wiſdom in all his adminiſtrations, to the end of the world; For, when he made that Decree, then (in, and by that work) he declared it. And it is indeed a demonſtrative proof of his Wiſdom, that nothing of what he eſtabliſhed at the firſt creation of all things, is ſince changed or altered, as if then it had been done unwiſely.
6. God hath not a confuſed, but a diſtinct knowledge of all his purpoſes and providential diſpenſations, before they come to paſs; ſo much is imported in that he did then number (or exactly determine, proportion, and calculate) this wiſdom. This may give a check to our preſumption, in thinking that God doth not impartially conſider our neceſſities and condition, in what he doth unto us. For there is not a grain weight more or leſs in our portion, nor doth it continue a minute longer than we need; and it floweth only from our caſting away of our ſtrength and confidence, and from our luſts and love to eaſe, that we quarrel his guiding.
7. God hath all things prepared that his people need, and that are good for them; for, he hath prepared this wiſdom whereby he governs the world, and his people in particular. So that their iſſues are as ready as their tryals, 1 Cor. 10.13. though they cannot diſcern them both alike ſoon; and he hath an anſwer ready to theſe queſtions which would perplex them in their difficulties, Ezek. 37.3, 4, 5, &c.
8. God doth not need to alter any of his purpoſes upon new emergents, as befalleth the greateſt politicians in the world, who are put to alter their way and counſels, becauſe they have not providence at command, which can ſoon overturn their beſt contrived projects; For, he eſtabliſhed (as the word alſo imports) this wiſdom. It is true, God may change (and hath purpoſed to change) his diſpenſations and way of dealing in the world, as may be moſt for his glory, and for the advancing of his deſigns, toward both godly and wicked men, in the world; yet, his purpoſes are fixed and will not be altered at the pleaſure, and to gratifie the humours, of any, Job 18.4. and 23.13, 14. And therefore his Enemies cannot make void his purpoſes, Pſ. 33.10, 11. and his people (however they may look for changes, in what is ſad, with ſubmiſſion to his will, yet) ought not to contend with him, when he reveals his will concerning their lot, as if their fooliſh and peeviſh quarrelling could alter him.
9. When men by wiſdom have ſearched things over and over, they will find that God hath ſearched beſt, and that his way is ſtill better than any other, which they incline to chuſe beſide it; For, ſo much is imported in that he ſearched out this wiſdom. So that the iſſue of all Judgments that are paſſed upon his ways, ought, in reaſon, to be this, He hath done all things well, as is ſaid of Chriſt, Mark 7.37.
Verſe 28. And unto man he ſaid, Behold, the fear of the Lord, that is wiſdom, and to depart from evil is underſtanding.
In this Verſe we have the ſecond part of the Chapter, containing Jobs ſecond propoſition, which is ſubjoined, by way of concluſion to the former. For whereas men might be ready to take it ill that they are ſecluded from comprehending this wiſdom of God; Job ſheweth that it is not a duty required of man, nor doth his happineſs conſiſt in being able to know, and dive into the depth of this wiſdom. But that to fear God, and depart from iniquity, is mans wiſdom, and will prove him to be wiſe unto ſalvation, albeit he cannot comprehend theſe depths and ſecrets which are not needful for him to know. In the words, Conſider,
1. The general ſcope of this propoſition, and the preface to it, which contains, in ſum; That though wiſdom to comprehend the unſearchable wiſdom and counſels of God be denyed to man, yet ſomewhat is communicate unto him, which is his wiſdom. God alone knoweth the way of that wiſdom, whereof we have been ſpeaking, v. 23. and, yet, unto man he ſaid, &c. that is, God by various ways and means, in all ages, hath revealed to man what is his true wiſdom, and will prove him to be wiſe, though he know none of theſe ſecrets.
2. The propoſition it ſelf, giving this account of mans true wiſdom, or of the evidences and effects thereof; which are, the fear of the Lord, and to depart from evil. Where it is to be conſidered,
1. That theſe two terms, Wiſdom and Ʋnderſtanding, do ſignifie the ſame thing, even that true wiſdom whereby a man becomes wiſe unto ſalvation, which is excellent above any other wiſdom man can pretend unto, under whatſoever notion and expreſſion. See, on v. 12. where the ſame names are given to that wiſdom of God, the knowledge whereof is denied to man.
2. While it is ſaid, that to fear God, and depart from evil, are mans wiſdom and underſtanding; the meaning is, that theſe are acts and effects flowing from a mans ſpiritual wiſdom, and evidences thereof.
3. As for theſe two expreſſions, of fearing God, and departing from evil, which point out theſe effects and evidences of wiſdom, they are alſo the ſame in ſubſtance; only this fear, or religious awe of God, may be looked upon as the root of true piety, and, departing from evil, as an effect of the former. See Job 1.1.
From the general ſcope and preface of this propoſition (And unto man he ſaid, &c.) Learn,
1. However God humble man, by ſecluding him from much knowledge that he would be at; yet it is Gods mercy to him, that he is not deprived of what is neceſſary to his eternal happineſs, if he be within the Church, and do not neglect the means which he enjoyeth; for, enough is ſaid, or, revealed to man, concerning this, whatever other ſecrets and myſteries be kept up from him. And albeit it may be aſſerted, that this hath been ſaid to all mankind, when God did inculcate theſe neceſſary truths upon Adam after his fall, which he (no doubt) did preſs upon his poſterity, who lived with him, that the knowledge thereof might be tranſmitted to all generations; and when Noah and his Children had the ſame things revealed to them, for the ſame end (and we ſee here ſome of his poſterity, who were not of the ſeed of Iſrael, are well acquainted with them, though ſome of them did miſtake in ſome things:) yet now it is come to paſs, through mans ſinful negligence, his perverſe hatred of the light and truth, and his apoſtacy from it, that ſaving knowledge is only to be found within the Church, and among that ſelect company whom God hath called out of the World, to be a peculiar people to himſelf. Now in this Society it is to be conſidered, that, As many of theſe ſad things wherewith man is exerciſed, may be conſiſtent with his good and happy eſtate; and may be ſo far from hindering or croſſing, that (through Gods bleſſing) they may contribute and promote his eternal happineſs, 2 Cor. 4.17. And, as notwithſtanding the great vanity and vexation that are in the things of time, there is ſtill a good thing wherein man may be exerciſed all the days of his vain life, Eccl. 2.24. and a ſum of all upon which he may bottom and reſt, Eccl. 12.13. So, when the Lord keeps many things ſecret, particularly, as to what concerns his diſpenſations and reaſons thereof, yet he hath revealed what is mans duty, and the way to happineſs, and what may ſuffice to quiet his vexations about the diſpenſations of God, Deut. 29.29. Mic. 6.6, 7, 8. Our ignorance is, oft-times, affected, 2 Pet. 3.5. and we know not, becauſe we deſire not to know, and becauſe our luſts and paſſions do blind us. But if the very Gentiles be without excuſe in their ignorance of ſome Truths, Rom. 1.20. how much more inexcuſable ſhall the viſible Church be, if they be ignorant of any Truth that is neceſſary to ſalvation? Therefore it is our duty to ſtudy to know theſe things, which are indeed our task, and not to dive into Gods counſels; eſpecially conſidering, that we may firmly believe his diſpenſations will be comfortable to us, if we walk in his way, or the way of our duty.
2. It is carefully to be adverted unto, that piety be well cheriſhed in our ſtudying the diſpenſations of Divine Providence; For, here, when men are ſuppoſed to be upon the ſearch of the reaſons of Gods wiſe diſpenſations, this direction is ſubjoined, that they forget not that wiſdom which leads to the fear of God. Not only do our enquiries and thoughts of heart about Gods diſpenſations, oft-times, take us off our chief work, while we are more troubled and anxious about what God doth, or will do, to us and about us, than about what our ſelves ſhould do: But to be much taken up and affected with outward diſpenſations doth, oft-times, retard piety, which leads a man to look chiefly to the things which are not ſeen, 2 Cor. 4.18. and to make providence our Bible (while we judge of things by the ſucceſs, or hard lots, that attend them) is the ready way to make us reel and waver in the matter of Religion. And withall, the fear of God will lead men to have more charity toward others, who are under ſad diſpenſations, than Jobs friends had to him.
From the firſt branch of the propoſition (The fear of the Lord, that is wiſdom) Learn,
1. A Religious fear and awe of God in the heart, is the root of true holineſs and piety; Therefore is true holineſs ſo frequently expreſſed by this fear of the Lord, from which it ſloweth. Where this fear of God is, it will cauſe men to walk tenderly, though it be in the power of their hand to do otherwiſe, Gen. 42.18. Neh. 5.15. and where it is not, men are ready to run into all miſchief, Gen. 20.11. It is alſo an antidote againſt all ſinful fears which drive men from their duty, Prov. 29.25. Iſ. 8.12.13. and delivers from ſlaviſh fears of troubles and ſad events, Prov. 28.1. Only it is to be adverted, that this muſt not be a ſuperſtitious fear of God, whereby men are prompted to offer ſervice unto God which is not commanded in his Word; nor is it that ſlaviſh ſervile fear of God which love caſts out, in ſo far as it prevails, 1 Joh. 4.18. But it is a filial fear of God, wherby men are taught to ſtand in awe of offending him, becauſe they are children who are averſe from offending their Father; and to reverence his word, Iſ. 66.2. Ezr. 10.3. and his works, whether ordinary, Jer. 5.22. or extraordinary, Iſ. 26.9. yea, and his mercies, Hoſ. 3.5. And for attaining and entertaining of this fear, we ſhould avoid Atheiſm, Pſ. 14.1. for it is no wonder if men fear him not, when they believe not that he is; we ſhould avoid preſumption, Deut. 29.19. and ſtumbling upon Gods patience to ſinners, Pſ. 55.19. Eccl. 8.11. and, we ſhould ſtudy much his love and goodneſs, which will beget fear and reverence, Hoſ. 3.5.
2. To fear God is an effect and evidence of true wiſdom, and a man proves that he is wiſe indeed, thereby; For, the fear of the Lord, that is wiſdom, ſee, Deut. 4.6. for hereby men prove that they know what God is with whom they have to do; that they are wiſe to diſcern what is their true intereſt, and good for them; and that they can ſo try things that differ, as to approve what is moſt excellent, Phil. 1.10. It is alſo frequently ſaid, that this fear of the Lord, is the beginning of wiſdom, Pſ. 111.10. Prov. 1.7. and 9.10. becauſe a man doth then begin to be wiſe indeed, when he begins to fear God; and if a mans policy be not founded upon, and regulated by, this fear of God, it will prove but folly in the end. And therefore the words (the beginning of Wiſdom) may be alſo rendred, principal wiſdom, or, the principal part of wiſdom, to point out the excellency of this wiſdom, above either carnal policy, or moral prudence; and to ſhew that, whatever wiſdom a man hath beſide, yet this wiſdom muſt ſtill be chief, and keep the throne, to command and over-rule all his projects, and to cauſe him, in many things, become a fool, that he may become wiſe, 1 Cor. 3.18. But more particularly, This commendation of the fear of God, as mans true wiſdom, may be conſidered,
1. In oppoſition to the ſimplicity and weak parts of many who truly fear God, and the low eſteem they are in among men of parts. It is true, there is a ſpiritual wiſdom and prudence, which ſhould accompany and adorn piety, the want whereof cauſeth piety to be ſtumbled at, and expoſeth ſome godly perſons to tentations of miſcarrying; yet mens real piety (though they be otherwiſe ſimple) and the drawing near to God with the wit they have, is more true and excellent wiſdom in Gods account, than all parts and endowments of men without it, Jer. 9.23, 24.
2. In oppoſition to mens curioſity in ſearching after the knowledge of deep and myſterious things, which God hath hid in himſelf; ſuch as theſe deeps of Divine Providence, of which Job hath been ſpeaking. A man is wiſe enough, if he be wiſe to know his duty, and the way to happineſs, albeit he know none of thoſe: and many men prove themſelves to be real fools, while they break their heads and ſpirits with Studies about things whereby they can reap little or no profit (as Dogs gnawing upon bare bones) and yet neglect this one needful ſtudy.
3. In oppoſition to all carnal policy, which will prove but folly in the iſſue, ſeeing men who follow that trade never propoſe the right end to themſelves (which is to know God, themſelves, and their duty, and to have their eye upon their latter end, Deut. 32.29. Pſ. 90.12.) and therefore can never ſteer a right courſe.
From the ſecond branch of the Propoſition (and to depart from evil is underſtanding) Learn,
1. Sin is a real evil, as being the work of Satan, the evil one, 1 Joh. 3.8. the cauſe of other evils, Jam. 1.15. a puniſhment, and the ſaddeſt puniſhment, to it ſelf, Hoſ. 4.14, 17. Rom. 1 26, 28. as wronging both God and our ſelves; befooling and defiling us, coming in betwixt us and our happineſs; and plaguing all (even the very mercies) that we enjoy: For theſe, among other reaſons, it is called evil.
2. A fearer of God is (in ſo far as he is renewed) oppoſite to this evil, in all the kinds and degrees of it, in every act of it, and in all the occaſions and appearances of it; for, it is ſuppoſed here, as his duty who fears God, that he muſt be oppoſite to this evil, indefinitely; not only to this or that particular evil, or degree of it, &c. God doth not approve that men ſhould dally with any one ſin, though they avoid never ſo many beſide; or that they ſhould ſport about the hole of this Serpent, and caſt themſelves upon occaſions and tentations to ſin, when yet they pretend to abhor it.
3. Godly men will not only not purſue and hunt after ſin, or embrace it, but will run from it with deteſtation, both ſhunning it, and being afraid to be overtaken by it, and regarding no hazard of trouble, upon which they may run by avoiding of ſin; for, it is the godly mans character, to depart from evil, See, Job 1.1. where averſion from ſin, and a godly fear and jealouſie of our own inclinations to ſin, are not entertained and improved, we are half taken and Captives, and if we have terrifying apprehenſions of trouble in the way of God, we will ſoon chuſe iniquity before it, Job 36.21. and, on the other hand, if we be departing from evil, and endeavouring to rid our ſelves, it is well, even albeit we have not yet clean eſcaped.
4. To depart from evil is an act and evidence of underſtanding in men; for, to depart from evil, is underſtanding. Hereby a man proves, that he hath underſtanding to diſcern the fallacies that are in ſins Oratory, when it purſues him with fair offers, of profit, pleaſure, and other advantages. And in the end he will be found to be the wiſeſt man who keeps himſelf moſt free of ſin. And where tentations to ſin are ſtrongeſt, it is the greater evidence of wiſdom and tenderneſs to avoid it.
From the note of attention (Behold) prefixed to this whole propoſition, Learn,
1. It is an incredible thing to natural men, that men prove themſelves wiſe by being godly, and careful to avoid ſin; therefore it is propounded as a wonderful thing, and an aſſertion which more will wonder at than believe.
2. This is a truth which men ought to conſider better before they reject it, and not to truſt the firſt reports of their own hearts prepoſſeſſed with prejudices; for, Behold, ſaith he, the fear of the Lord, that is wiſdom, exciting all ſtumblers to examine and try the matter better, before they reject this truth.
3. Albeit mens deluding and ſelf-deceiving dreams and principles muſt either be taken upon truſt, or, if they be once well tryed, they will prove but like the dream of an hungry mans eating, when he awakes, Iſ. 29.8. yet the real wiſdom and advantages that are in piety will abide the Furnace and tryal of moſt cenſorious and accurate ſpirits, if they will judge impartially: For, Behold, ſaith he, it is a thing to be avowed, and which will abide any tryal, that the fear of God is wiſdom.
4. The advantages of piety are but little ſtudied, even by thoſe who deny not the truth thereof; Behold, ſaith he, exciting all to conſider and ponder this truth more accurately.
5. The advantages of piety will be incredible and admirable, to all thoſe who will take tryal of it, and wait on in the way of piety till they reap them: They who have known and found them in experience, will admire at them, and ſay, Behold, the fear of the Lord, that is wiſdom, and to depart from evil is underſtanding.