Exposition of Job, Exposition of Job · Chapter 38
CHAP. XXXVIII.
Elihu having proceeded thus far in convincing of Job, God begins here to take the matter off his hand; and as ſupreme Judge (to whom both Job's friends and himſelf had appealed, Chap. 11.5. & 23.3. and elſewhere) doth give a final deciſion in this Controverſie which had been ſo long in dependance. Wherein,
1. He deals with Job, to convince him of his miſcarriages, to Chap. 42.7. Inſiſting upon Elihu's laſt Argument, taken from his Greatneſs, which might let Job ſee how far he had miſcarried in quarrelling him; as ſhall be more fully cleared when I come to give a general account of his Scope in his debate with Job, on v. 4, &c.
2. He decides the principal Controverſie betwixt Job and his Friends, in a few words, Chap. 42.7, 8, 9.
His dealing with Job is divided into two Speeches; By the firſt whereof, (contained in Ch. 38, & 39. & 40.1, 2.) he brings him to ſome ſenſe and confeſſion of his weakneſs Ch. 40, 3, 4, 5. And by the ſecond (from Chap. 40.6. till the end of Chap. 41.) he brings him to a more ample confeſſion of his Folly, Chap. 42.1,—6.
This Chap. may be taken up in theſe three, Firſt, An Hiſtorical tranſition of the Writer of the Book; Shewing that God did appear and ſpeak in this Cauſe, and began firſt to deal with Job, v. 1.
Secondly, An introduction, premitted by God himſelf to the diſpute with Job; wherein he checks him for his preſumption, v. 2. And provokes him to the diſpute, v. 3.
Thirdly, The Diſpute it ſelf, begun in this Chapter; wherein he non-pluſſeth him with a number of Queſtions, Concerning the Earth, v. 4.—7. the Sea, v. 8-11. Light and Darkneſs v. 12-21. Various Meteors, with the Cauſes thereof, v. 22— 38. And concerning his Providence about Beaſts and Birds; which is inſtanced in the Lion, v. 39, 40. And the Ravens, v. 41. to which many moe are added, throughout the next Chapter.
Verſe 1. Then the Lord anſwered Job out of the Whirlwind, and ſaid.
IN this Verſe we have the Hiſtorical Tranſition, wherein is declared that God, manifeſting his glorious preſence in a Whirlwind, did by an audible voice ſpeak to Job. In it, conſider,
Firſt, That the Lord anſwered Job. As for the time when he began to ſpeak, it is indefinitely expreſſed, Then the Lord anſwered; Where in the Original we have only the Copulative And, which hath various ſignifications, to be gathered from the Circumſtances of the place where it is uſed. And here it imports, that after Elihu had ſpoken, God alſo anſwered Job. And particularly, it is not probable, that God brake in and interrupted Elihu; for he doth formally conclude his Diſcourſe, Chap. 37.23, 24. Nor yet that he hindered Job to anſwer Elihu; for I find not that Job had any ſuch inclination. Yet it ſeems God began to ſpeak immediately after Elihu had cloſed; and, it may be the Tempeſt and Whirlwind (wherein God appeared) being ſomewhat ſingular, had made Elihu draw to a cloſe. It is ſaid, He anſwered Job; which is an uſual phraſe in Scripture, where there hath been no precedent queſtion moved, but mens caſe and condition is only ſpoken to. But here this Anſwer is relative to many Propoſitions, formerly made by Job, in his appeals to God, and in his deſires that he would give him an hearing; beſide that his complaints and murmurings made God a party; who therefore appears to plead for himſelf, and returns a ſutable anſwer, to his Propoſals and Deſires.
Doct. 1. Albeit the world be troubled with many controverſies and debates, and that even amongſt Gods people; yet it is matter of comfort, that they will once be all decided: as here, a notable and hot diſpute begins to be decided. And albeit there will ſtill be ſome differences till the end of the world; yet (beſide what particular deciſions, within time, there may be of ſome controverſies, ſuch as this) the right and wrong that is in all debates will be one day finally decided.
2. It is proper to God, and his Prerogative, to be the decider of Controverſies; as here he proved in this cauſe. So that mens decrees in their own favours, or againſt others, will not carry it; but all cauſes, however they have been once decided amongſt men, will be over again decided by God. Which may warn all to take heed how they judge; and may encourage them who are wronged by men, Eccl. 3.16, 17. & 5.8.
3. As God is the competent decider of Controverſies; ſo, even in debates among godly men, he muſt appear, before they come to a cloſe: As here he appeareth in this Cauſe. For though Elihu's authority was ſufficient to convince the parties quarrelling, in reſpect tha… he was employed by God; and ſpake clear and convincing truths; yet he had not Majeſty enough, fully to compeſce all their boiling humors, and to over-awe theſe great men againſt whom he argued. And though ſuch an extraordinary manifeſtation may not always be expected to clear every controverſie; his mind being now fully manifeſted in his written Word, diſpenſed by his ordinary Meſſengers: Yet Gods Spirit muſt interpoſe, to accompany the light which we get from the Word, and to make it effectual, and calm mens ſpirits and paſſions, which are raiſed by debates.
4. Albeit there be a right and wrong in every controverſie debated among men: Yet, ordinarily, when God cometh to decide controverſies, he finds cauſe to humble both parties: Some for falſe opinions, and their way in promoting thereof, and others, for their failings in their way of maintaining truth; for, here, when God appeareth, he deals with Job, who had maintained truth, as well as with the Friends, who had erred. And this had need to be adverted unto by thoſe who, becauſe they are on truths ſide in a debate, are not ſenſible of their failings in maintaining it.
5. Albeit Godly men diſcover much droſs in the furnace; yet God (according to his rich mercy and free grace) accounts them worthy to be wa…ted upon, that he may purge their droſs, and recover them out of the ſnare; Therefore, after that Jobs Friends had given him over as incorrigible, God will not deal ſo with him, but takes pains upon him, though he had indeed miſcarried.
6. It is no ſmall proof of Gods Favour to his people, that he purſueth them hotly for their failings, and lets not their folly thrive in their hand; Therefore, he begins with this ſharp Anſwer to Job, firſt, becauſe he reſpected him; and leaves the cenſure of the three Friends laſt.
7. Whatever mercy or favour God intend to any of his people, yet he may ſuſpend it, till firſt they be humbled for their folly; nor were it a mercy to deal otherwiſe with them: Therefore, alſo, doth he begin with this ſharp anſwer to Job, to humble him, befor he decide the main controverſie in his favours. And godly men will find, that their not being humbled ſtands in the way of many mercies, which otherwiſe they might enjoy. See, Ezek. 43.11.
8. This anſwer had been long deſired by Job, and he often complained, that his deſire was not granted; yet it came at laſt. And albeit it was ſharp, yet in the iſſue it proved refreſhful and comfortable. This teacheth, That Gods delaying long to ſatisfie the preſſing deſires of his people, doth not ſay, that he will never anſwer; but at laſt he may appear.
9. Albeit Elihu had ſpoken ſo well to the purpoſe, that he ſilenced Job, and put him from anſwering; yet God will appear alſo, and anſwer him himſelf, that he may throughly convince and humble him. This teacheth, That mens prejudices and diſtempers are not ſoon rooted out, and that they may be put to ſilence, when yet they are not throughly ſatisfied and humbled.
Secondly, The way and paſture wherein God anſwered him; It was out of the Whirlwind, which is a wind involved in a Cloud, and ſometimes is ſo violent, that it lifts up and drowns very Ships. This was the ſpecial ſign of his preſence at this time (as before he gave ſigns of his appearing by the Thunder and darkneſs) out of which he formed this audible voice. Thus alſo the Whirlwind is a ſign of his preſence, Ezek 1.4. Nah. 1.3. And albeit it be ſaid, 1 Kings 19.11, 12. that God was not in the ſtrong wind, nor Earth-quake, nor Fire; becauſe that, in that appearance to Elijah, he was pleaſed to make his mind known in a ſtill ſmall voice, that thereby alſo he might intimate how the things foretold would come to paſs, not by violent, but by more calm inſenſible ways; yet here it was a ſign of his preſence And this way of his appearing may be looked upon,
Firſt, In reference to God himſelf who did appear, and is by this repreſented as dreadful: And ſo it teacheth,
1. When men receive any thing as the mind of God, they had need make ſure that it is ſo indeed; deluſions being dangerous, and full of dreadful conſequences: For, this Whirlwind was a ſign to aſſure Job, and the reſt, that it was God who ſpoke. And though we want theſe extraordinary evidences now, yet we have a more ſure word of Propheſie, 2 Pet. 1.19.
2. The Declaration of Gods mind and will hath not its due weight with men, unleſs they take up himſelf in his great and dreadful Majeſty; therefore doth he thus appear, when he is to ſpeak his mind to Job, and his Friends.
3. Such is the ſtupidity, even of Gods people, that, oftentimes, they do not ponder Gods Majeſty and Authority, unleſs he make it conſpicuous in ſome ſignal way: As here, he doth repreſent himſelf in this terrible Whirlwind, to them. Becauſe men do not ſtudy Gods authority in his naked word, therefore they are made to notice it by other means, which they ſhould be careful to improve.
Secondly, This way of Gods appearing may be looked upon with a relation to the ſubject matter of the Debate which is to be decided; and as this Whirlwind, (wherein God appeared) was an involved wind, ſo thereby may be pointed out, that this diſpenſation of Providence toward Job was involved and intricate; as is alſo inſinuated, v. 2. and in the following Diſpute. And it teacheth; That as Gods dealing with his people may be very dark and intricate, for their humiliation and the exerciſe of their Faith; So this doth not ſeclude Gods preſence from it, or from them under it: for, his way is in the Whirlwind, Nah. 1 3. He dwells in the thick darkneſs, 1 Kings 8.12. and hath his way in the Sea and deep waters, Pſal. 77.19.
Thirdly, It may be looked upon with a relation to the iſſue of the debate; that God appears very terrible, and begins very ſharply, and yet the iſſue is ſweet. Teaching, that many things may have a good and comfortable iſſue, which ſeem to promiſe no ſuch thing. A ſtill calm voice may follow the wind, Earth-quake, and Fire, 1 Kings 19. God may do his people good in the latter end, after he hath long humbled and proved them, Deut. 8.16. And he may give them meat out of the Bater, and ſweetneſs out of the ſtrong.
Verſe 2. Who is this that darkneth Counſel by words without knowledge?
In this and the following Verſe, we have Gods Introduction to the following Diſpute, conſiſting of two Branches. In the firſt whereof (in this v.) he checks Job for his preſumption; which alſo intimates that his ſcope, in the ſubſequent debate, i…, not to accuſe him of hypocriſie or wickedneſs, but only to reprehend him for his raſh and preſumptuous ſpeaking of God, and of his Adminiſtration of the Affairs of the world. For clearing whereof, Conſider,
1. The perſon here challenged, in this general expreſſion, Who is this, &c. is Job, and not Elihu. It is true, indeed, that even they who ſpeak moſt ſoundly of God and his Counſels (as Elihu did upon the matter; and therefore God proſecutes that ſame Argument which he had propounded) do but obſcure and marre them in the telling, yet this check is directed to Job, whom he anſwered, v. 1. and in all the following diſcourſe, and who layeth the ſame fault to his own charge, Chap. 42.3.
2. F…r the fault reproved, darkning counſel by words without knowledge, we are not to underſtand this counſel of Job's own Cauſe, as if he had obſcured it; but of Gods counſels in his Adminiſtrations, of which Job did but babble. And here it is to be ma…ked, that he doth not charge Job with Blaſphemy, or Maliciouſneſs, in this his Miſcarriage, but with Ignorance. Nor yet is this challenge ſo to be underſtood, as if God had judged him wholly ignoran… of theſe things; for he had ſpoken well in general of them: But that he was inadvertent, and ſpake raſhly, in his Fits of paſſion, of that which he could not comprehend.
3. As for the Reproof it ſelf, Who is this that darkneth, &c. It imp…rts, that Job did not know himſelf well when he durſt preſume ſo to do; that God did think meanly and contemptibly of any, in ſo far as they were thus preſumptuous; and that, in reaſon it would not have been expected, that holy Job would have been ſo raſh.
In general, Learn 1. Sincerity and true honeſty will not want Gods teſtimony, whenever he appeareth; for, here Job'… Integrity is approved, in that God doth not queſtion it, now when he appeareth to give an account of his thoughts concerning Job. See 1 John 3 21.
2. As even ſincere Saints have their own failings; ſo their being ſincere ſhould not hide the ſight of their faults from them, nor will it hide them from God: For, here God checks Job for that which was his fault indeed. It is a bleſſed and right ſight of our ſincerity, when it hinders not our exerciſe about our infirmities.
3. The weakneſs of the people of God doth very frequently appear in their thoughts and ſpeeches concerning God and his Diſpenſations, when they are under affliction; for, herein Job was found faulty. To ſpeak of God and his Providence, eſpecially in his afflicting of his people, is a Subject too high and wonderful for us; as Job acknowledgeth, Chap. 42.3. And hardly, when we are under Afflictions, can we be guarded by any Cautions, from thinking or ſpeaking amiſs thereof.
4. Albeit God will not indulge his people in their infirmities; yet he is a moſt tender and equitable Judge of them: No ſuch Charity is to be expected in any, as he will have for them; for, he calls not this fault of Job, Blaſphemy, &c (as his Friends had done) when he reproves it, but only a fruit of his Weakneſs and Ignorance. So that they who are ſenſible of their own infirmities, may very confidently go to him who knoweth their frame.
In particular, Learn, 1. Gods diſpenſations in the world are not ordered at random, but are full of deep wiſdom; for, there is Counſel in them. See Pſal. 104.24. And this is our mercy, that ſuch wiſdom is employed about us; and that we may truſt it, when we cannot comprehend it.
2. The counſels of God are ſo deep, in ordering the Affairs of the world, and, particularly, the Lots of his people, that men are ignorant thereof, and cannot take them up; for, here men are without knowledge; not only enemies, Pſal. 92.5, 6, 7. Mich. 4.11, 12, 13. but even the godly, Pſal. 73.21, 22. And yet men are more ready to tax God of Imprudence, than themſelves of Ignorance; and hence flow their manifold miſtakes and quarrellings; Pſal. 77.7, 8, 9, 10.
3. Hence it cometh to paſs, that when men take upon them at any time to ſpeak of Gods counſels, they may be humbled becauſe they do but obſcure them; eſpecially, when, in their paſſions under trouble, they do preſume to paſs a cenſure upon them: For, then they darken Counſel, by words without knowledge. Men may tremble, at any time, when they begin to ſtudy Gods dark diſpenſations, eſpecially, when themſelves are in a Feaver: and whatever thoughts may be boiling in their hearts, yet it is dangerous to vent and ſpeak them.
4. No Honeſty in men, nor good intentions, do warrant them to think or ſpeak amiſs of God, nor free them of a fault when they do ſo; for, Job is checked for his fault, albeit he was a godly man, and meant well in what he ſaid, yea, and ſometime did ſpeak very highly to the commendation of God. And therefore godly men ſhould not juſtifie themſelves in ſuch failings, as Jon. 4.9. but ſhould rather mourn for them.
5. Whenever a man doth miſcarry in his thoughts or expreſſions of God, or about his diſpenſations, he bew…ales ignorance of himſelf, and that he doth not conſider what he is, or what he is doing; for, Who is this? &c. imports, that Job had forgot himſelf, and was lifted up in pride. See Rom. 9.20.
6. Whoever miſtake God, it beſeems Saints (who are formed for his praiſe, Iſa. 43.2.) to be tender of his glory; for, Who is this? may reflect alſo upon Job, that it was not to be expected that he would have been ſo fooliſh and preſumptuous.
7. Whatever men think of themſelves, when they dare carp at God, and cenſure him; yet God thinks meanly of them in ſo doing, and will make them know ſo much; for, Who is this? doth alſo import, that God thought but meanly of a perſon in ſuch a frame, and following ſuch a courſe. His eſteem of th…ſe who humbly ſtoop to him, is great, but he knoweth the proud afar off, Pſal. 138.6. And the contentio…s will gain nothing at his hand.
Verſe 3. Gird up now thy loyns like a man; for I will demand of thee, and anſwer thou me.
In the ſecond branch of the Introduction, God provokes Job to the Diſpute, upon this ſubject; and ſheweth him, that ſince he was ſo bold, as to paſs his cenſure upon his deep Counſels, and to deſire to debate with him, he was now content to ſpeak for himſelf. Here, Conſider,
1. The provocation to the Diſpute, Gird up thy loins like a man. Where he alludes to the Cuſtom of thoſe Countries, where people had long Garments, which they girded up, with a Girdle faſtened about their Loins, when they went about any work, or on a Journey. And the meaning of this provocation here, is only this; That God would have him fit himſelf for the Diſpute, and if he had any thing to ſay, let him take courage and produce it. Yet herein alſo an Irony is couched, and God indirectly intimates, that he little conſidered what he did, when he ſought to enter the Liſts with him.
2. The terms of the Diſpute, I will demand of thee, & anſwer thou me, or, make me know, and inform me. Where he alludes to Job's own Offer, that, if God would debate the Cauſe with him, he ſhould have Liberty to chuſe the Weapons, and to be either Plaintiffe or Defendant, as he pleaſed, Chap. …3.22. Here God accepts the Offer, and chuſeth to be Plaintiffe, or Purſuer and Queſtioner; and leaves it to Job, to give a proof of his abilities, in anſwering, and diſcovering whether he had knowledge in all thoſe things he ſhall propound to him, which, in effect (as the ſequel cleareth) containeth an Aſſertion, that, in ſtead of his being able to inform God, God could eaſily puzzle and non-plus him.
From this v. Learn, 1. General Convictions and Challenges will not do men good, unleſs they be particularly inſtructed, and born in upon them; therefore doth God ſubjoin this Diſpute, to that general Reproof, v. 2.
2. God will not ſuffer Preſumption, eſpecially in his people, to paſs without a reproof and check; as here, he gives a check to Job's preſumption, by this indirect reflection, upon his attempt to diſpute with him.
3. God is not bound to give any account of his matters; far leſs is he bound to ſtand at our Bar, and defend himſelf; till man once prove that he is a competent Judge of his Actions, and that he hath ability and knowledge to comprehend them: Therefore, he declines to turn an Anſwer (as Job had alſo offered) for his di…penſations, or to vindicate them from Job's exceptions, till Job firſt anſwer him, and prove that he hath ability to pronounce righteous Judgment.
4. Albeit God be great, and man be not his equal; yet he condeſcends to give him fair play, and will not overthrow any right he hath, by his might and power: For, by this invitation, Gird up now thy loins like a man, he offers him free liberty to take courage, and to ſay all he can.
5. How wiſe or experienced ſoever a man be, or ſeem to be; yet God is able to puzzle and confound him; for, if he demand, man cannot anſwer. And ſo Job himſelf thought in cold blood, Chap. 9.3.
6. When all things are well conſidered, man will be found to be ridiculous, in his attempts to grapple with God; for, ſo much doth the ſcope of this Propoſition and provocation import, that God, by accepting Job's offer, would diſcover his folly in it.
Verſe 4. Where waſt thou when I laid the foundations of the earth? declare, if thou haſt underſtanding.
5. Who hath laid the meaſures thereof, if thou knoweſt? or who hath ſtretched the line upon it?
6. Whereupon are the foundations thereof faſtned? or who laid the Corner-Stone thereof?
7. When the morning-ſtars ſang together, and all the Sons of God ſhouted for joy.
Followeth the Diſpute it ſelf, which is begun in this Chapter. And for taking up of Gods ſcope in deciding of this quarrel betwixt himſelf and Job, it will be neceſſary (as formerly I have done upon the Diſpute betwixt Job and his Friends, and upon Elihu's Diſcourſes) to premit a few things, which may ſerve as a Key to open up the following Diſcourſes. And,
1. If we ſpeak of hi… ſcope Negatively, He doth not at all touch upon that which Job's Friends had alledged, of his Wickedneſs or Hypocriſie. But, though he find faults in his way, yet he doth no… condemn him, as a grace leſs man▪ Albeit none know us ſo well as God doth; yet our deareſt godly friends will not be ſo tender and charitable as he is, who will not quench a ſmoking fl…x, when it is ſurrounded with tentations and infirmities.
2. If we ſpeak of his ſcope poſitively, he doth inſiſt (at leaſt) upon a part of what Elihu, aſſiſted by his Spirit, had ſpoken, and ſo confirms it; though he ſpeak of thoſe Subjects in a more lofty ſtile. And this intimateth, how much we may be encouraged to lean to what his Servants ſpeak according to the Word, and how confidently his Servants may publiſh it; ſeeing God, whenever he appears, will ſpeak and judge accordingly, and it is according to the Goſpel that God will judge the ſecrets of men, Rom. 2.16. See alſo, John 12.48.
3. Albeit he thus inſiſt on Elihu's Diſcourſe; yet, whereas Elihu had urged divers Arguments, taken from Gods Juſtice, mans ſinfulneſs, and the failings of the moſt Godly, &c. and had ſpoken ſharply to Job in handling of them: God inſiſts only upon that one Argument which Elihu had laſt ſpoken to, taken from his Dominion, Power, and Wiſdom, and his unſearchable Greatneſs which ſhines in his common and obvious Works. This he pitcheth upon, not becauſe the reſt of Elihu's Arguments were unſound; but, partly, he had ſent Elihu before to uſe that needful ſharpneſs, that when himſelf appears, he might give proof of what he is indeed, even not only a tender regarder of true Grace, though it be ſurrounded with faults and infirmities, but more tender and meek, in reproving the faults of his own Children, than the tendereſt of Saints, ſuch as Elihu was. Partly, to ſhew, that when men once ſtoop to Gods greatneſs, it will both cure other diſtempers and evils, and God will not hotly purſue them for them; for a ſtooping mind gains much at Gods hand.
4. His ſcope in demonſtrating his greatneſs by his works, is, not ſo much to prove any particular Concluſion (as ſome do gather) or to evince that men need not be anxious, ſeeing all things are well ordered by God, and he cared for m…n before ever Job had a being; But (as may be gathered from Chap. 40.2, 8. & 41.10, 11.) to prove his Soveraignty, and that it ought not to be quarrelled, and his eternal Power and Wiſdom, which ought to be adored. And, in ſum, it points at this, That however Job carped at Gods diſpenſations; yet his works demonſtrate that there is nothing in Job like his Eternity, as being but of yeſterday; nothing like his Knowledge, as being but an Ignorant; nothing like his Power, as being but a weak man; and nothing like his Wiſdom and Providence, as being witleſs and without skill. And therefore it was folly for a Worm of yeſterday, who is alſo ſo weak, witleſs, and ignorant, to challenge any thing in Gods Diſpenſations, and not to ſubmit to his Soveraignty. And this God makes uſe of as his only Argument, to ſhew, That this ſtudy of God is the beſt way to ſolve all doubts about his Diſpenſations, and an effectual mean to cauſe men keep that due diſtance which ſhould be betwixt God and the Creature, and which is often encroached upon by their complaints. And till we ſubmit to his Soveraignty and infinite Wiſdom in all that he doth, there is no reaſon that we ſhould get another more comfortable account of our Lot.
5. This his Argument he confirmeth by ſeveral Inſtances taken from his common works of Creation and Providence, and poſeth Job with Queſtions about them, every one of which argueth Majeſty and Wiſdom in God, who worketh and underſtandeth all theſe things, and Ignorance and Weakneſs in Job. This points out, partly, how unqueſtionable the evidences of the wiſdom and greatneſs of God are, ſeeing they ſhine in what is moſt obvious and ordinary. Partly, A right uſe of Phyſiology, or the ſtudy of the works of Nature; which is, to know God by them, and to adore him therein Partly, how well this ſpeaks to Job's caſe, by an Argument from the leſs to the more: for if Wiſdom …hine in common things, made for mans uſe, much more in guiding …f man himſelf, as, 1 Cor. 9.9, 10. And if Job could not comprehend his counſel in common things, but would be non-pluffed at every ſtep; and was neither Counſeller nor Aſſi…tant to God, in making and ordering of them: How much leſs could he be able to comprehend what he was doing about himſelf, and his deep counſels in that ſingular diſpenſation, that he ſhould thus preſume to carp and quarrel? If he could not ſee through all that is in the viciſſitude of day and night, in an Hawk, Eagle, Horſe, &c. How could he know what God intended by his trial, and that he was about to make him a Mirrour to all ages, and a comfortable Precedent to all afflicted Saints?
6. Albeit this truth was conſpicuous in any one Inſtance; yet he helps them upon Job, as Elihu had done before, and all his Diſcourſe runs upon theſe Inſtances: To ſhew, not only how many Inſtances and Witneſſes God hath for him; but how uncapable we are to underſtand and take up what God reveals of himſelf, and how unwilling to be convinced of our Miſtakes concerning him. For all Job's ſilence, while Elihu ſpake, is not yet enough. And after God hath brought him to confeſs his weakneſs, Chap. 40.4, 5. He yet inſiſts further, till he come a further length, Chap. 42.1, 2, &c.
This being the general ſcope of all the enſuing Diſpute (beſide what may be gathered from any of the particular Inſtances, ſutable to Job's caſe) I proceed to ſpeak to the Inſtances in particular, wherein thoſe Attributes of God do ſhine. And in theſe Verſes, we have the firſt Inſtance, of the Earth, and the founding and forming thereof. Which may be underſtood of the whole Globe of Earth and Water, which was formed on the firſt day, Gen. 1.1, 2. Or rather (ſeeing he ſpeaks afterward of the Sea, by it ſelf, v. 8.) of the dry land, which he founded and eſtabliſhed upon, (or, beſide) the Seas and Flouds, Pſal. 24.2. to make up one Globe with it; which was the work of the third day, Gen. 1.9. In this Inſtance, three things are remarkable.
Firſt, That Job was not when God wrought this. That Queſtion, v. 4. imports, that he who is but of yeſterday, and a bit of Clay, and a parcel of the duſt of the earth, was far to ſeek when God made the whole of it; nor can he give any account where he was then, or what parcel of that duſt he was made of. So that here, the eternity of God, and his being before the Earth, as the Maker thereof, is compared with Job's ſhort life, to ſilence his carping.
Doct. 1. The Eternity of God proves the wiſdom of his Counſels, and mans being but of yeſterday, ſpeaks much againſt his preſumptuous cenſuring of God; for, he lets Job ſee that he was not old enough to have preſcribed unto him, and that he ſhould rather be humbled for his Ignorance, being but a new Upſtart.
2. Albeit thoſe things which might check mens preſumption be obvious and common; yet the people of God, in their fits, do but little mind them, and improve them leſs; for, theſe Queſtions ſerve to rouze him up to conſider theſe things, which he little pondered.
3. Gods forming of the Earth before we were, may alſo teach, That the world was well guided before we came into it; and therefore, there is no reaſon that our complaints, in our generation, ſhould be heard, or that God ſhould be guided by our advice in ordering of it; for as he had no Counſeller nor Companion in creating of the world, ſo he will have none in governing of it.
4. This Inſtance (with the other particulars) doth alſo demonſtrate, That God, who had a care to create and provide a world for man, before he came into it, is not to be ſuſpected, that he will guide him ill, after he hath brought him into it.
Secondly, That the work it ſelf, which was wrought before Job was, ſp…eks for it ſelf to the commendation of God. Where, v. 4, 5, 6. He ſpeaks of the Earth, as of a ſtately Fabrick, or, Building; deſiring Job to give an account, how and whereupon the Foundations thereof are laid? or, how it is made to reſt upon its Center, and the whole Globe of Earth and Water made to hang in the Air, as if it leaned upon a foundation, Pſal. 104.5. Prov. 30.4. Who laid the meaſures thereof? in bounding its Circumference and Diameter; or ſtretched a Line upon it? (as Workmen do upon their building) giving it ſuch a form and dimenſions, and ſhaping it out in Hills, Valleys, &c. that ſo it might be furniſhed with receptacles and channells for the Waters, and might keep an exact proportion with the reſt of the Elements; And who laid the Corner-ſtone thereof? in compacting it, and making it ſtick together. By all which Queſtions, God would firſt, point out, that Job ought co conſider that it was He, and only He, that did all this. Next, that he was bound to ſee ſo much of him in this, as might ſilence all his Complaints about his own Condition. And ſo this whole purpoſe may be taken up in this one Obſervation, That as God is the Founder and Framer of the Earth; ſo, this work demonſtrates much of his Glory, and much which may contribute to clear other caſes; Hence, it is not only ſpoken of here, as a ſtately Fabrick, commending the Architector, but elſewhere it is ſpoken of as matter of Gods Praiſe, Pſa. 104.5. and frequently. In Scripture we find uſe made of this Inſtance, to prove that the Earth, and all things therein, are at Gods diſpoſal, that ſo his people may truſt his Providence, Pſal. 24.1, 2. To prove Gods Soveraign dominion, to diſpoſe of all things, and to cruſh all that ſhall oppoſe him, Pſal. 23.1. And to be matter of fear and trembling to all, 1 Chron. 16.30. And matter of encouragement to the godly, Iſa. 45.17, 18, 19. More particularly, as to the preſent ſcope, this Inſtance may point out,
1. If there be more of God ſhining in what he hath already wrought, than men can take up; how much leſs are they able to dive into what is to come, which was Job's caſe?
2. As the power of God hath compacted this Maſs of Earth and Water into one Globe, as by a Corner-ſtone, and makes it hang in the Air, as if it had foundations (or, Sockets, as the Word is) to ſupport it; So he is able to uphold Saints in as deep diſtreſſes as Job was under, Pſal. 119.89, 90, 91, 92. And as ſupport is enough, 1 Cor. 10.13. So, though, ſometimes, no ſmall power can promiſe and aſſure us of ſupport; yet, this power of God can aſſure it, Iſa. 40.28. See, 2 Cor. 4.8, 9.
3. If God have framed the earth in ſo fit a proportion and ſymmetry; who dare call any of his other works crooked? ſeeing every thing is beautiful in its ſeaſon, Gal. 3.11.
4. As the beauty and ſymmetry of the earth doth not conſiſt in its being uniform in ſhape and figure, but in variety of hill and valleys, waters and dry places, &c. So the beauty of Gods Diſpenſations toward his people conſiſts alſo in a variety.
Thirdly, This work is further commended from the praiſe given to God at the working thereof, v. 7. When the Morning-ſtars, and Sons of God ſang and ſhouted for joy. Where, albeit it be true, that the Stars and all the Celeſtial bodies do, in their own kind, glorifie God their Maker, Pſal. 19.1. & 148. Yet here the Morning ſtars cannot be taken literally. For the ſtars were created on the fourth day, Gen. 1.16. and therefore were not in being at the founding of the earth, whether on the firſt or third day. And therefore I conceive that the latter Phraſe, here, expounds the former; and that theſe Sons of God, or, Angels (as Chap. 1.6.) are thoſe Morning-ſtars, or, pure and bright Spirits, who in the Morning of the Creation (as Birds at the Break of day) reſounded the praiſe of the Creator, and applauded that teſtimony of God, ſo often repeated, that all his works were good.
Here we may conſider, Firſt, Some hint of the time of the Creation of Angels, which is not mentioned in the Book of Geneſis; Namely, that they were created on the firſt day with Heaven, the place of their habitation (and not long before; for to be before the creating of the World, and to be eternal, is all one in Scripture Language) for here when the Earth is founded, either on the firſt day (God having proceeded from creating of the Heavens, to make the Earth; and from what was pure and ſimple, ſuch as Angels, to what is material, or compounded) or on the third day, they have a being, and are ſinging. However, the ſilence of the Scriptures in this, and many the like things, may give a check to mens curioſity in divine matters.
Secondly, We have an hint of the nature of Angels; not only that they are Sons of God (of which, ſee, on Chap. 1.6.) but Stars, and bright Morning-ſtars; ſo many Lucifers and Phoſphorus's (as is alſo ſaid of the glorious King of Babylon, Iſa. 14.12.) for bright purity and reſplendent glory. Which is an intimation what Saints ſhall one day be, when they ſhall be like Angels, Mat. 22.30. See Dan. 12.3. Mat. 13.43.
Thirdly, We have ſome account of their work, Singing together, and ſhouting for joy, rejoycing in, and commending the Creator. Whence we may gather,
1. What is the end for which all things were created; even that God might get praiſe, and his Creatures might pay that Rent to him which is called for, eſpecially, from the Church, Pſal. 65.1. Iſa. 43.21.
2. What their work is who are preſently bleſſed with God; even ſinging and ſhouting for joy. They obtain joy and gladneſs, and ſighing and ſorrow will flee away.
3. We may alſo hence gather a commendation of the work of Praiſe, in that they who are perfect, delight in it; and it is a work not to be wearied of, for they began the Song at that morning, and do continue it ſtill, Pſal. 148.3. And will never give it over throughout all eternity.
4. Hence, we may alſo gather a ſpecial encouragement to praiſe, ſeeing we have ſo noble Aſſiſtants and Companions as Angels, yea and all the Creation, Pſa. 148.
But further, if we look to the ſcope here, this may ſpeak ſeveral things in reference to Job's caſe, and ſuch as may be in a like caſe with him. As,
1. If Angels, who had a bring at the founding of the Earth, were not aſſiſting to God, by Counſel or Action, but were only praiſing and commending Spectators; how much leſs ſhould Job (who had not a being then) think to have any hand in ordering Gods Affairs? To aſpire to this, is to ſeek to be higher than is competent to any Creature; ſeeing very Angels did not preſume to ſeek after it.
2. If Angels, who had a being then, did praiſe Gods work, and if they and all other Creatures do ſtill ſound forth his praiſe; what is Job, a new upſtart, that he ſhould preſume to murmure? and, if he had been preſent then, durſt he have contradicted the Verdict of thoſe ſweet Singers? Murmurers are great Monſters among the other Creatures, and a String out of tune in that ſweet melodious Concent. It were no wonder if all the Creatures be enemies to ſuch repiners, as the Earth proved to Corah, Dathan and Abiram; And man ſhould be aſhamed to lie behind in this work, ſeeing he ſhould be Mouth to all the inferior Creatures, to utter their Praiſes to God.
3. If Angels could only praiſe God, but not give any recompenſe to him; then Job could not be any way ſo profitable to God, as might give him ground to complain that he was not guided to his own mind.
4. If Angels do thus praiſe; we ſhould ſeek to do his will on earth, as it is in heaven.
Verſe 8. Or who ſhut up the Sea with doors, when it brake forth, as if it had iſſued out of the womb?
9. When I made the Cloud the garment thereof, and thick darkneſs a ſwadling band for it,
10. And brake up for it my decreed place, and ſet bars and doors,
11.
And ſaid, Hitherto ſhalt thou come, but no further: and here ſhall thy proud waves be ſtayed.
The ſecond Inſtance (in theſe Verſes) is the Sea, which God not only made, but divided it from the Earth on the third day, Gen. 1.9, &c. And the Queſtion concerning this work of God is repeated from the former Inſtance, that he might remember, not only that God wrought it, but that much of him may be ſeen in it; and therefore it is propounded as matter of his praiſe, Pſal. 104.6, 7, 8, 9. In this Inſtance, Conſider,
Firſt, A general Propoſition concerning this work of God, v. 8. That God hemmed it in, when at its firſt Creation, it violently brake forth (as a Child breaks forth at the birth) and overflowed the earth, Pſal. 104.6.
Doct. 1. God hath many Witneſſes for him, and demonſtrations of his power and glory in the world; ſo that where-ever we turn us, they are not wanting: For, here is another Inſtance added to the former.
2. Much of God is to be ſeen in the Sea; as here we are taught So that Travellers may ſee his wonders there, Pſal. 107.23, 24.
3. The bounding of the Sea is a mighty work of God, and a clear demonſtration of his Power and Providence in over-ruling of trouble, and bounding it; for, here this Inſtance is pointed out to Job, that God ſhut up the sea with doors, to ſilence his quarrelling that he was expoſed to overwhelming trouble without remedy. See Pſal. 65.7.
4. Mercies are ſo much the ſweeter, that ſometime we are made to taſte of a contrary Lot; for, here it is marked that the Sea brake forth, and overflowed all, before it was ſhut up with doors, that the remembrance thereof may heighten the mercy of his bounding of it.
5. Neither the violent extremity of our condition, nor want of power in us, will be able to obſtruct Gods power in reſtraining of trouble, when he pleaſeth; ſo much is intimated in this Inſtance, where the Sea violently brake forth, as a Child at the birth, as if it had iſſued out of the womb; there was no more power in Nature to hinder it, than a Woman is able to hinder her pangs, or retain the fruit of her womb when it is ripe; and yet it was ſhut up with doors. Thus we find Saints believing and glorying in God, even though the courſe of Nature ſhould be overturned, Pſal. 46.1, 2, &c. Hab. 3.17, 18.
6. As there is no exerciſe of the people of God, but there is ſome moderation in it; ſo that Gods hand is about their trouble, and that he doth ſomewhat reſtrain it, is ſufficient to ſilence their quarrellings: As Job is here taught by this Inſtance, of the raging, and yet bounded, Sea.
Secondly, An Amplification of this Propoſition; wherein is contained,
1. An account of his Providence about the Sea, before he bounded it, v. 9. Where he inſiſts in that Metaphor, v. 8. of a new-born Infant, and ſheweth how he covered, and environed it with a Cloud and thick darkneſs, as with cloaths and ſwadling bands. Which is not to be underſtood of theſe thick and dark vapours which are daily drawn out of the Sea by the Sun, and whereby it is (not only ſometime covered, but) leſſened, and kept from immoderate ſwelling; but of that darkneſs, Gen: 1.2. which at firſt was the only bounds ſet to it.
Doct. 1. Every ſtep of the work of Creation is much worthy to be marked, however we paſs it lightly; as here this paſſage, concerning the cloud and thick darkneſs, is marked for ſpecial uſe, and the Apoſtle gathers yet more from it, 2 Cor. 4.6.
2. Even that which is dark and confuſed in it ſelf, is a bright demonſtration of the Glory of God; as here; this cloud and thick darkneſs, covering the Sea, is propounded as a Document to Job.
3. It ſpeaks much to the commendation of God, that he brings much out of that which is confuſed and little promiſing; as here, out of this dark and huddled up Maſs, he brings out a Sea and Dry Land, and of an unruly Sea, bounded only by darkneſs, he makes a bounded gathering of waters.
4. It ſpeaks much alſo to the commendation of God, that the greateſt of difficulties are nothing to him; for, the very Sea is to him as an Infant in its ſwadling cloaths.
5. It doth alſo commend God, and encourage us, that his Creatures fall under his care; as here the Sea is cheriſhed, like a little Infant, by the thick Darkneſs.
2. An account of his bounding of the Sea, after that, in the firſt moment of Creation, it had been ſwadled up in thick darkneſs, and that he provided a place fit for it, bounding it by the Hills and Shore, and confining it there by his Decree, v. 10, 11.
Doct. 1. The mercy of Gods bounding and limiting of the Sea (as a Document that he can ſet bounds to trouble) is worthy of our ſerious and ſecond thoughts; therefore is it here ſpoken of again, after what he had ſaid, v 8. The overflowing of the Sea at ſome times, and in ſome places, tells what a mercy this is. And ſo the overflowing of trouble upon ſome, and at ſome times, may tell themſelves and others, what a mercy it is that it is not ſo alwaies, and with every one.
2. We muſt not meaſure what God will make of our condition, by what it may be at ſome time; for, here, after the Sea overflowed all, and was only bounded with darkneſs, this further bounding cometh.
3. Every thing hath its place and bounds aſſigned by God; as here the Sea hath its decreed place, with Bars and Doors; and every one of us muſt be content with our Lot.
4. The Decree and Determination of God is ſufficient to limit and ſet bounds to what is moſt impetuous; for the place of the Sea hath therefore Bars and Doors, becauſe it is its decreed place, or, decree, which he brake up, or, eſtabliſhed, by his word of command, upon the third day of the Creation.
5. When God hath pronounced the word, a little mean will ſerve the turn; for, when he ſaid, Hitherto ſhalt thou come, but no further, the Sea ſtoops, and is hemmed in by a low ſandy ſhore.
6. The loftineſs and terribleneſs of Difficulties will not make void Gods purpoſes; for, even proud waves, when they rage moſt, will be ſtayed there where God appoints.
Verſe 12. Haſt thou commanded the morning ſince thy days? and cauſed the dayſpring to know his place,
13. That it might take hold of the ends of the earth, that the wicked might be ſhaken out of it?
14. It is turned as clay to the Seal, and they ſtand as a garment.
15.
And from the wicked their light is withholden, and the high arm ſhall be broken.
The third Inſtance is, Light and Darkneſs; to which all may be referred that is recorded to v. 22. in this order.
1. He ſpeaks of light, to v. 16.
2. Of Darkneſs, or the places thereof, to v. 19.
3. Of Light and Darkneſs, and their places, conjunctly, to v. 22. For the firſt, in theſe Verſes, we may take it up in theſe Particulars,
Firſt, A Propoſition, v. 12. That God, and not Job, hath the command of the light; not only to command it every morning to ſucceed after darkneſs, but to order it every day to ariſe in its proper place; which doth alter every day, according as the day ſhortneth or lengthneth; ſo that the Sun ariſeth ſtill in divers places ſucceſſively: And this Inſtance doth ſpeak very fitly to the matter of Conſolation and Deliverance, which Job miſſed ſo much, and which in Scripture are ſo frequently compared to the morning light. See, Hoſ. 6.3. Luke 1.48.
Doct. 1. It is not one piece of Gods works only, but every piece, and every days work, that ſpeaks much of him; for, here, after the former Inſtances, he proceeds to another work, which proves the ſame Concluſion. The Field of Creation and Providence is ſo rich, that even Angels feed on it, Iſa. 6.3. And Saints are refreſhed by it, Pſal. 104.24, 33, 34. and find ſweet matter of praiſe there, Pſal. 148. And much more when they aſcend up from thoſe, to conſider of ſpiritual things, Pſal. 19 1-7. & 147.15-19 And if the ſight of thoſe works leave not very Pagans without a witneſs, Acts 14.17. Much more are we inexcuſable, if we improve them not.
2. Not only Gods making of all things, but his guiding of what he hath made, doth demonſtrate and ſhew forth his Glory; as here, that he commands the morning every day, doth preach much of him. We ſhould ſee that ſame beauty in every providential diſpenſation which we ſee in the Creation; and that the ſame God, who made all things good, Gen. 1. doth guide all well, as is ſaid of Chriſt, Mark 7.37. See Pſal. 23.6, & 25.10. Rom. 8.28 Neh. 9.33. And we may as well accuſe him for his works of Creation, as quarrel his Providence.
3. In particular, As Gods creating of the Light, ſo his guiding thereof, is a glorious work, Pſal. 19 4, 5. & 136.7, 8, 9. And doth demonſtrate, not only that we ſhould ſee much of him in it, in cauſing the light diſpel Darkneſs; but that we ſhould remember, that the light of Conſolation and Deliverance is in his hand, and at his diſpoſal, and not ours: For, hereby doth he ſilence Job's quarrellings; Haſt thou commanded the morning, &c. Or, whether ſhould it be at thy diſpoſal or mine? or which of us can diſpenſe it beſt, and moſt wiſely? From which we may gather, partly, That he, who commandeth light to ſhine out of darkneſs, hath the light of needful Conſolation and Deliverance in his hand; and that is much that it is not impoſſible for him to afford it when he pleaſeth, Dan. 3.17. Partly, that it is a mercy it is in his hand, and not in ours; for we could not diſpenſe it well, but would ſurfeit upon it.
4. It may humble man in his quarrellings, that not only much hath been well done and guided before he was; but that he dare not preſume to arrogate to himſelf the guiding of many things that come to paſs even in his own time; whereby he may know how baſe he is; & that ſince he muſt be guided by God, and not be a guider in his ordinary enjoyments, there is no reaſon why he ſhould not ſtoop in other things: Therefore, leſt Job might object, that he could not have an hand in ordering theſe things formerly inſtanced, v. …, 8. as being done before he was; God urgeth him further with this Inſtance, Haſt thou commanded the Morning ſince thy days? To ſhew that if, even in his own time, he had not ſo much as the power of lengthening or ſhortning of one day, much leſs ſhould he preſume or deſire to guide other things. And if we preſs this Inſtance more particularly, with an eye to the ſcope, it imports,
1. Let man be never ſo anxious and ſolicitous, yet he cannot guide and order all that concerns him. As here he could not alter the light of the day, nor will his anxiety avail him, Mat. 6.27.
2. God will not ſhare his Dominion with man, he will either guide all, or nothing; he will either have all our care caſt upon him, 1 Pet. 5.7. or none of it. And if there be any thing wherein we preſume to preſcribe to him, he may juſtly put us to care for all that concerns us; were it even to order the Light which we need, when it ſhould come and ſhine.
3. That Job could let God order and guide common things, ſuch as the light of the day, &c. without him, and will not quarrel God for longer or ſhorter, colder or hotter days; but he will not pay him that ſubmiſſion in his own particular concernments. Which ſheweth, That our Self-love is the cauſe of all our quarrellings; God, by our own confeſſion, doth ſtill well enough, till it come to our particular, and we can conſtrue well of he lot of any other, but not of our own, which is an evil for which we ought to be humbled.
Doct. 5. It is an uſeful ſtudy to ponder how the Lord hath ordered a variety and viciſſitude in time, and that Light ſhould ſucceed Darkneſs; for, the morning light, and day-ſpring import ſo much here: And by this, the Lord would teach us, to expect changes, and not to ſettle upon fl…eting time, for we will find it but vanity, he would have us ſeeing a beauty in every thing, in its time, Eccl. 3.11. (as the darkneſs of the night hath i…s own uſefulneſs, as well as the light of the day;) and would teach his people not to caſt away their confidence in a dark hour, as if a morning would never ſucceed to a dark night. See, Pſal. 71.16, 8.
6. It is alſo to be obſerved, that this viciſſitude, and the coming of light after darkneſs, is at Gods command, not at our diſpoſal nor any others, nor to be impeded when he will have it come; for, he commandeth the morning, and cauſeth the day-ſpring to know its place. All things are a… his diſpoſal, ſo that till he command, nothing will be effectual, but we may look for peace, and behold trouble, Jer. 14 19. And when he commands, nothing will hinder; neither h…s peoples fears, nor their enemies, will be able to obſtruct their mercies, Iſa. 49, 13, 14, 15, 24, 25.
7. We ſhould alſo obſerve, that God will keep no fixed courſe in things below, ſave in exerciſing a conſtant variety; for, as the day-ſpring hath its various places, and every day is ſhorter or longer than another, and the Sun riſeth not ſtill at the ſame place in our Horizon; ſo are his other diſpenſations various. And he is pleaſed to alter them, that we may be preſerved from formality, that we may get variety of Experiences, and that our dependance may be entirely upon him. Only as long nights are recompenſed with long days at another time, and cold with heat, ſo will it prove with the people of God, Pſal. 90.15.
Secondly, This work of God, in ſending of the morning-light, is further commended, v. 13. from the effects.
1. That it quickly ſpreads to the ends (or, wings and extremities) of the earth; not abſolutely of all the earth (for then it ſhould be no night any where, whenever this light ſhines, and ſeeing it ſtill ſhines in ſome place, there ſhould be no night at all) but only of that part of the earth, which is within the compaſs of that Horizon where this light ariſeth; where in a moment it ſpreads far and near, enlightening the moſt remote parts.
2. That hereby the wicked are ſhaken out of it; that is, out of the earth, by being diſcovered and puniſhed (where the phraſe may allude to that ancient practiſe of executing judgment in the morning, Jer. 21.12.) Or, out of that part of the earth where the light appeareth (and ſo they are ſhaken out of the light, as ſome underſtand it) by being made to flee, and ſeek to darkneſs, Job. 24.13.17. John 3.20. For the firſt effect; beſide the general obſervation, That the Glory of God ſhineth in this work, in that he giveth the morning theſe wings, whereby it ſpreads ſo quickly; Pſal. 139.9. We may further gather, in reference to the ſcope,
1. If God communicate ſo rich a common benefit to the earth, and wicked men in it, Mat. 5.45. How little cauſe have Saints to quarrel his ſpecial diſpenſations towards them?
2. God can very quickly and unexpectedly tranſmit comfort to his Children, as they need it; as the morning light doth quickly take hold of the ends of the earth. From the ſecond effect, Learn,
1. Whatever wicked men ſeem to gain by their impiety, yet they have but a poor trade of it; as here is ſuppoſed.
2. Whatever Conſolations God diſpenſes, yet they are not allowed on the wicked; for, this mercy, of the light, is not allowed to be comfortable to them.
3. Albeit ſome wicked men may be ſo impudent, as to avow their ſin in the open light; yet, generally, ſinners want not their own fears and horrors to torment them; and, however, they are obnoxious to hazards; for, the light is a terrour to them, and they are ſhaken out of it, or out of the earth, by a violent ſtroak of Juſtice, or by the violent agitations of their own diſquieted minds.
4. In reference to the ſcope, this may teach, That, as the light diſſipates darkneſs, contributes to the ſhaking out of wicked men, and drives wild beaſts to their dens, Pſal. 104.22. So whenever God is pleaſed to lift up the light of his countenance, that will diſpel all the tentations and fears of Saints, that they will not appear. Which if Job had hoped for, he might have ſeen cauſe to forbear his quarrelling.
Thirdly, Theſe effects of the morning-light are further enlarged and amplified in the two following verſes; And,
1. The lights ſpreading of it ſelf, is further amplified, v. 14. from this, That the earth, which by darkneſs loſeth its luſtre, as to our ſenſe (for then we cannot diſcern it) doth by the morning-light recover (as to our ſenſe) a new luſtre, as if Clay were new ſtamped, and received a new impreſſion by a Seal; and as if the earth were decked with a new garment, and variety of Ornaments. See, Mat. 6.28, 29. Pſal. 104.— 30.
Doct. 1. Our Mercies are, oft-times, taken out of our ſight, that we may learn to prize them; as darkneſs turneth the earth …o be as it were without form and ſhape.
2. Mercies are not always loſt when they diſappear, and are taken out of our ſight; as the earth loſeth not that real luſtre which it hath in the day, though want of light hide it from our ſight.
3. After Mercies ſeem to be loſt and gone, they may yet be recovered and reſtored; as the earth recovers its beauty, and is ſeen in its luſtre, by the morning light.
4. God exerciſeth men with variety of changes in their condition, that their mercies may have a new luſtre, when they are reſtored to them; as here, the earth appears every morning, as if it had got a new ſtamp, and new ornaments; and ſo ſhould we look upon the earth, and all our other mercies, every day, Lam. 3.22, 23.
5. It may encourage Saints to wait on God in dark times, ſeeing thoſe will but contribute to make their mercies more ſweet unto them, when they are reſtored; for, ſo much is intimated unto Job by this Inſtance.
2. That which befals the wicked is amplified v. 15. That their light ſhall be withholden, not only by their being put to flee into corners, but by their being deprived of all light of comfort in their evil way; and of the light of Life, when Magiſtrates ſhall puniſh them, and break their lofty and inſolent power, as is added in the end of the v. Whence Learn,
1. It is much and ſeriouſly to be ſtudied, how little allowance the wicked have to ſhare in theſe comforts which are allowed on others; therefore is this again repeated, how prejudicial the common mercy of light proves to the wicked.
2. All the light, of comfort or life, that wicked men have, is in hazard; for, they lie under the laſh, of having their light withholden.
3. The mercies of wicked men are nothing the ſurer, that they have probabilities that they ſhall continue; for, their light ſhall be withholden, and intercepted.
4. Men that are proud and inſolent in the exerciſe of their power, may expect to be cruſhed; for, the high arm ſhall be broken.
5. It is uſeful to the godly to ſtudy the Lot of the wicked, that they may be humbled, and excited to walk tenderly; therefore is this inculcated ſo much upon Job, that he may beware of the wickeds pranks, which make the light ſad and dreadful to them, and might humble him, now when God appeared.
Verſe 16. Haſt thou entred into the Springs of the Sea? or haſt thou walked in the ſearch of the depth?
17. Have the gates of death been opened unto thee? or haſt thou ſeen the doors of the ſhadow of death?
18. Haſt thou perceived the breadth of the Earth? Declare if thou knoweſt it all.
As in the former Verſes, God had informed Job how little command or skill he had of the light; ſo here, he proceeds to ſpeak of the oppoſite darkneſs, (which may allude ſomewhat to Gods dark diſpenſation toward him;) and ſheweth that he was as little acquainted with the places of darkneſs; ſuch as, the springs (or weeping ſources, which drop continually) of the See, into which he had never entered, and the depth, in the ſearch whereof he had never travelled, v. 16. Alſo, the gates of death, or, the inferiour parts of the earth, where the dead are kept, and where none can come living; and the approach whereunto caſts the ſhadow of death upon men, or would affright them with deadly horrour. Hither Job had never come, v. 17. Yea, there are things which are lightſom and viſible in themſelves, and yet are dark to him, as never ſeen by him; ſuch as, the breadth of the earth (or, the circumference thereof, which is ſpoken of according as it is repreſented to our ſenſe, not round but broad) which, however Geometers gueſs at it, yet, they cannot tell it exactly, nor give a reaſon why it is not broader or narrower; far leſs could Job, or any man elſe, travel over it all himſelf, that he might know it all, or, all its dimenſions, by ocular inſpection, or know what is in doing through the wide world; but he would find many a Remora in that journey, v. 18.
By this Inſtance is pointed out,
1. That as light, ſo darkneſs alſo is ordered by God, and known to him; for, theſe Queſtions, propounded to Job, do intimate, that God knew all thoſe things, and if Job were ignorant of them, it did not beſeem him to compete with God as he did. See, Pſal. 139.11, 12.
2. Man is ignorant and ſoon put to a non-plus in many things; many things are ſhut up in darkneſs from him, as the ſprings and depth of the Sea, and the Gates of death, and of the ſhadow of death; and many things are viſible, which yet he cannot reach; as the breadth of the earth, all of it: For, ſo much do theſe Queſtions import. So that man ſhould be ſenſible of his Ignorance, and not preſume to meaſure all by his skill, nor miſtake, albeit many things be in the dark to him.
3. Not only doth God order and know the places of darkneſs; but even in darkneſs, and what is unacceſſible, his Glory doth ſhine, no leſs than in what is viſible: For, ſo much doth this Inſtance import, the ſcope whereof (as of all the reſt) is to convince Job of the Glory and Majeſty of God. From which, in reference to the ſcope, and to Job's preſent caſe, we may further gather,
1. Gods glory ſhines in his works, no leſs in what is hid, than in what is viſible to us.
2. Hence, in dark caſes, we muſt not think all is wrong, becauſe we cannot comprehend them, and what is in them; for, he brings deep things out of darkneſs.
3. We ſhould, in ſtead of quarrelling, rather ſee cauſe to adore him who employs deep and unſearchable wiſdom about us; ſo that it is as eaſie to dive into the depth of the Sea, &c. as to comprehend it.
4. As we reſt ſatisfied, albeit there be many things in Gods works which we cannot reach; ſo ought we alſo to ſubmit in our own caſe, when it is dark.
5. Yea, as the more unſearchable the depth, the gates of death, &c. be, the more they ſpeak of him; ſo, the further our condition be taken out of our own fight, we ought to expect the more of him in it.
Verſe 19. Where is the way where light dwelleth? and as for darkneſs, where is the place thereof?
20. That thou ſhouldeſt take it to the bound thereof, and that thou ſhouldeſt know the paths to the houſe thereof.
21. Knoweſt thou it, becauſe thou waſt then born? or becauſe the number of thy days is great?
In theſe Verſes, the places of light and darkneſs are ſpoken to conjunctly; whereof, whatever conjectural knowledge men may have, yet, they have not ſo perfect knowledge, as either to direct them to their places, and preſcribe them their home and bounds if they ſhould wander abroad, or to be able by travel to go to that place, v. 19, 20. This he amplifieth, v 21. That thoſe things were ordered before Job was born; ſo that he might as well fancy that he was born before he had a being, as think to have the command of them. And as he could not have skill of thoſe things, by being at the firſt ordering thereof; ſo neither, by long experience ſince, for the experience of never ſo many years could not ſupply that defect of knowledge.
Hereby is pointed out, 1. That we have abundance of the works of God at our door, wherein we may ſee much of him; even every day and night, and every viciſſitude of light and darkneſs.
2. If men have not the command, nor can direct the leaſt of Gods ordinary works, How much leſs ſhould they dare to preſcribe to God, who ordereth them all?
3. The works of God, though never ſo obvious, do require our ſerious and ſecond thoughts, to take them up aright; therefore are thoſe things here ſpoken of again.
4. It is ſeriouſly to be obſerved, that God hath ordered viciſſitudes in things below; as there is in the matter of light and darkneſs. Hereby God exerciſeth man, Eccl. 7.14. and teacheth him to ſee the beauty, and find the uſefulneſs, of every thing in its time, Eccl. 3.11. And hereby man may be helped to ſee, that his folly and preſumption in preſcribing to God, is no leſs, than if he would fooliſhly deſire to have it noon-day at midnight.
5. Whatever knowledge men have of Gods works, and of his ordering of the light and darkneſs; yet they ought to be ſenſible that it is but unperfect; for, man knoweth not the places, either of light or darkneſs, ſo as to know the paths to the houſe thereof.
6 Far leſs hath man any knowledge to preſcribe a law to other creatures, but he and they muſt ſubmit to the will of God only: For, as he cannot take it at the bound thereof, (as ſome read) by going thither, as it is in the cloſe of the v. So he cannot take it to the bound thereof, or, preſcribe to the Sun to ſet or riſe any where, but as God hath appointed.
7. No experience, which men can acquire by living long, doth warrant them to murmure againſt, or preſcribe unto, God; for, the number of his days was not ſo great, as to afford him this knowledge, & it had been too much for him to pretend to that wit, though he had lived ſince the Creation, and been then born; and therefore he ought not to preſcribe to God in other things.
Verſe 22. Haſt thou entred into the treaſures of the Snow? or haſt thou ſeen the treaſures of the hail?
23. Which I have reſerved againſt the time of trouble, againſt the day of battel and war?
The fourth Inſtance, to v. 39. comprehends various Meteors and alterations in the air (ſome of which Elihu had ſpoken of) to v. 31. and their cauſes, to v. 39. In theſe Verſes, he inſtanceth the Snow and Hail, which he joyns together, and produceth them as a pair of Witneſſes for him (as he doth alſo mention theſe that follow, not one by one, but more of them together) Shewing that the treaſures of Snow and Hail are unſearchable by Job; ſo that he could neither aſcend up to the place from whence they come, nor could he comprehend that Omnipotency of God, which doth produce them in ſuch abundance, in ſo ſhort a time, when there was no viſible appearance of them before, v. 22. And this is amplified from one uſe of theſe Meteors, for which they are reſerved in the Store-houſe of Omnipotency; even againſt a time of trouble and war, v. 23. Which is not ſo to be underſtood, as if common calamities and war were always a tended with foul weather (though many ſorrows & terrours do uſually gather together, as in a ſolemn Aſſembly, Lam. 2.22.) But that Snow and Hall (as Rain, alſo Thunders, &c.) are ready ſcourges wherewith to plague men, when God hath a quarrel. See, Exod. 9.18. Joſh. 10.11. Judges 5.20, 21. 1 Sam. 7.10. And this is not only true of the Hail, which ſometime hath deſtroyed men and beaſts, trees and fruits of the ground; but of the Snow alſo, which (whatever good it doth to the ground) hath deſtroyed men and beaſts, both in its falling, and in it…s melting.
Doct. 1. Man is ſurrounded with proofs and evidences of the glory of God, both about him, under him, and above him; for, here, after the former Inſtances, he aſcends again to point out more Inſtances in the air.
2. Man is ignorant, as well of what is obvious, as of what is hid; for, he cannot comprehend the ſnow and hail, more than he can enter into the depths of the Sea, and of the Earth.
3. God hath not only made his Creatures, and Snow and Hail among the reſt; but there is an uſe for every one of them; as there is an end for which he hath reſerved thoſe in his Treaſures. Which ſheweth, that he doth nothing but to good purpoſe, and for wiſe ends, though we ſee them not.
4. Among other uſes for which God hath made his Creatures, this is one, that by them he may ſcourge rebellious man; which is the end wherefore he hath reſerved the ſnow and hail. And the Scripture is full of Inſtances, how men have been plagued by Angels, Winds, Rains, the Earth; &c.
5. Albeit there be no probability that rebellious man ſhall be reached, yet Omnipotency hath Treaſures of Scourges laid up in ſtore for him; as here we are taught. See, Deut. 32.34, 35.
6. It is uſeful for Murmurers, though godly men, to ſtudy Gods Furniture and ſtore of Scourges for the rebellious; therefore is this inſtanced, to be conſidered by murmuring Job.
7. As mans wit cannot comprehend how much ſnow and hail are treaſured up in Omnipotency, and in a Vapour drawn from the earth, which ſometime is very little; ſo he can as little take up improbable things which God can produce, in mercy or judgment; ſo much may be gathered from this Inſtance, in reference to the ſcope.
Verſe 24. By what way is the light parted, which ſcattereth the Eaſt-wind upon the Earth?
In this v. he produceth the Light, and Eaſt-wind. This may be underſtood of the Riſing Sun, whereby the light parteth, or ſeparateth from the darkneſs, and which ſometime (and, it may be, oftner in theſe Countries) was accompanied with an Eaſterly wind, or, air. Or, of the Lightnings which break through the clouds that are full of Wind, and ſo do ſcatter the Eaſt-wind, (which is put here for all winds) through the earth, In both theſe Job was an ignorant, as to any exact knowledge of them; either how the lightnings are parted, and break out here and there, as God directs them, with their various cauſes and effects; or how the winds are ſcattered on the earth; ſometime blowing from one Quarter, and ſometime from another, and do blow ſo far out of one Quarter, and no further. See, John 3.8. This alſo is a part of Gods treaſures, Jer. 10.13. And teacheth,
1. Man hath a great task, of much of God to ſtudy in all his works; as theſe many Inſtances do teach.
2. The whole Creation and courſe of Nature is full of Wonders; for, there is more in the Lightning and Wind than we can take up.
3. Till men be able to comprehend the ordinary works of God (which will never be) they may be aſhamed of their preſumption, in offering to pry into the Counſels of God; for, all theſe Queſtions are propounded to Job, to check his preſumption, in ſeeking to comprehend Gods counſels about him.
Verſe 25. Who hath divided a Water-courſe for the overflowing of waters? or a way for the lightning of thunder?
26. To cauſe it to rain on the earth, where no man is: on the wilderneſs, wherein there is no man?
27. To ſatisfie the deſolate and waſte ground, and to cauſe the bud of the tender herb to ſpring forth.
28. Hath the Rain a Father? or who hath begotten the drops of dew?
In theſe Verſes, he inſtanceth the Rain, Lightning and Dew; Shewing,
1. How God ordereth the Deluges of Rain, which accompany Lightning and Thunder, v. 25. That as he finds a way through the Clouds for the Lightning, which is accompanied with Thunder; So (as men make Canals, wherein the water may run) he diſpenſeth that Rain, as it were by Pipes and Conduits, and hath lower parts of the earth, wherein it may run; that it overflow not the whole earth.
2. The place to which he directs the Rain, not only to the inhabited parts of the world, but even to places where there is no man, v. 26. that there (as well as in other places) he may refreſh the ground, and make graſs to grow, v. 27. Whereby he ſhews his Riches, and provides for the wild Beaſts.
3. That he is the Author of this Rain, and of every drop of dew, v. 28. From all which we may gather,
1. We have need to be much and often put to it, to ſtand ſtill and conſider the works of God; for, therefore doth he produce thoſe Inſtances, ſome of which have been mentioned before, Namely, Rain, Thunder, and Lightning.
2. Gods mercy is very conſpicuous in moderating and over-ruling of thoſe things which, otherwiſe, would overflow and overwhelm us; for, there is not a flaſh of Lightning, or Thunder-bolt, or drop of Rain, but it is in his hand, to direct and order its way; and he makes the Rain ſometimes impetuous, that we may obſerve his Goodneſs in moderating it in ordinary, and in providing a Water courſe for it.
3. That God is kind to all the Earth, Mat. 5.45. To other Creatures beſide man, Pſal. 36.6. And to the very Earth when it needs, doth evidence that man hath no juſt cauſe of complaint againſt him; for, this pleads for God againſt murmuring Job, that he cauſeth it to rain upon the Earth, even where no man is, &c.
4. Gods ſending of more rain upon the earth, than is for mans uſe (as in the overflowing of waters, and cauſing it rain on the Wilderneſs.) may teach, That he hath more to do in his work, than mens ſatisfaction only; and that he may have more to do with ſome mens lot and exerciſe, than what may concern themſelves in particular; as he conſulted not with Job's eaſe and ſatisfaction, when he made him a mirrour and pattern to all ages.
5. God is not only the orderer of Lots, when they come, but the Author of them; and we ſhould ſtudy the Author in his works, and believe that he can produce what he pleaſeth: For, theſe Queſtions, v. 28. do point him out to be the Father and Begetter of theſe.
6. We ſhould obſerve and acknowledge the hand of God in the meane…, as well as the greateſt, of his works; for, the drops of dew, whereby we are inſenſibly wet, are aſcribed to him, as well as the greater rain.
Verſe 29. Out of whoſe womb came the Ice? and the houry froſt of heaven, who hath gendred it?
30. The waters are hid at with a ſtone, and the face of the deep is frozen.
In the laſt place, he produceth the hoary froſt, and Ice, whoſe generation is of God, v. …9. And the effect of Ice is, that it hides and freezeth (or, taketh, as a captive) the waters, as if they were covered with a ſtone; and that not only the leſſer, but the deepeſt waters, v 30. See. Pſal. 147.16, 17. Thoſe, conſidered with an eye to the ſ…p:, may teach,
1. …old Meteors (ſuch as theſe are) are full of warm beams and rayes of the glory of God; ſo that even a cold day may preach ſomewhat of him unto us.
2. The womb of Omnipotency can produce whatſoever it pleaſeth; not only rain, and drops of dew, v. 28. but Ice and hoary froſt of heaven.
3. God in not to be limited by our unbelief; who can make the Dew, or Vapours, in falling, turn in hoary froſt, and turn the liquid waters into ſtrong and firm Ice, and can cauſe men, in ſome places, travel upon depths and ſeas, as upon firm ſtones.
4. As men do not miſtake the hiding of the waters by Ice, nor fret at theſe winter ſtorms, but do with patience attend the warm Spring; ſo men ſhould not ſtumble at their preſent ſad Lots, but expect the end of the Lord.
Verſe 31. Canſt thou bind the ſweet Inſtuences of Pleiades? or looſe the bands of Orion?
32. Canſt thou bring forth Mazaroth in his ſeaſon? or canſt thou guide Arcturus with his Sons?
33. Knoweſt thou the Ordinances of heaven? Canſt thou ſet the Dominion thereof in the earth?
34. Canſt thou lift up thy voice to the clouds, that abundance of waters may cover thee?
35. Canſt thou ſend Lightnings, that they may go, and ſay unto thee, Here we are.
Now he aſcends from theſe Meteors, to ſpeak of their Cauſes, the Stars and their Influences, and the Clouds; Shewing that Job had neither Authority (like him) to command them, v. 31-35. Nor wiſdom to order them, v. 36, 37, 38. In theſe Verſes, he aſſerts that Job had no authority to command, or rule, theſe Conſtellations. And,
1. He inſtanceth in theſe four Conſtellations which appear in the four ſeaſons of the year, v. 31, 32. Of which, ſee Chap. 9.9. Pleiades, or, the Conſtellation called, the Seven Stars, doth ariſe in the Spring, and (not to dip upon the Hebrew name) hath its name in Greek from Sailing, becauſe the Grecians uſed to ſet to ſea, when it aroſe. Orion, riſeth in the beginning of Winter; and hath its name in Hebrew from Folly, becauſe of the various and inconſtant weather which accompanieth it. Mazzoroth, (which ſeems to be the ſame with thoſe Chambers of the South, Chap. 9.9.) is that Conſtellation, which ariſeth in Summer; and Arcturus, (or, Bootes, or, the Charlewain) and his Sons, (or the leſſer Stars about it) in Harveſt. Now Job could rule none of thoſe, either to reſtrain or further them; and ſo could have no power of theſe alterations of the ſeaſon which they influence.
2. He aſſerts more generally, v. 33. That he knoweth not the Ordinances of heaven, ſo as to ſettle and order that dominion which they have over inferiour Creatures on the earth.
3. He inſtanceth in the effects of theſe Conſtellations, v. 34, 35. That he can neither cauſe Clouds, Rain, nor Lightnings. From all which, Learn,
1. God hath ſo ordered this world, as ſuperiour bodies have influence upon thoſe that are inferiour; and ſo makes them reach men (for whoſe uſe they were created) though they be at a diſtance; for, thoſe Conſtellations have, ſome of them, ſweet influences, others of them, bonds, to draw up, and gather together Vapours, and all of them have their ſeaſons, and guided motions, which produce effects upon the earth.
2. It is commendable and uſeful to ſtudy and be acquainted with theſe Celeſtial bodies, and their motions; for, God ſpeaks in ſuch terms, as doth evidence they were Aſtronomers in thoſe days, though not Judiciary Aſtrologers; or, at leaſt, his mentioning of theſe things doth not evidence his approbation of any ſuch thing that was among men; Particularly, among the Chaldeans, who lived near thoſe Parts. For albeit the ſtudy of Aſtronomy did help them in diſtinguiſhing of the courſe of the Year, and gave them ſome general hint of the ſeaſon and temper of the Weather, (which they gathered by long obſervation and experience, and looked upon the riſing Conſtellations rather as Signs, than as Cauſes thereof; for their Obſervations did not always hold) yet, to ſubject to the Influences of the Stars (which, at moſt, are but a general and univerſal cauſe, determined in their operations by the ſecond and more immediate cauſes; and by the ſubject matter upon which they work) to ſubject, I ſay, to their Influences thoſe things which depend upon contingent cauſes, and the will of man, ſo as to make predictions from them, concerning ſuch Events and Effects, is a meer folly, founded upon ſo many fond ſuppoſitions which have no being in nature, but are only the Chimaera's of the Aſtrologers own brain. For if they cannot foretell what will be the temper of the air in every particular day (as experience doth witneſs) wherein yet theſe Conſtellations have ſpecial influence, who will credit them in other things? See, Iſa. 47.13. Jer. 10.2, 3.—
3. It ſpeaks forth the glory of God, that he commands all the Stars in their motions and influences; and not Fate, or they themſelves; for, ſo much do thoſe Queſtions import, that God can do that which Job, or no creature elſe, can do. And this calls upon us to fear him, Amos 5.8 And proves that he hath skill to guide all his Saints, Pſal. 147.3, 4, 5.
4. It may humble contentious and quarrelling man before God, when he conſidereth that God is more powerful than he; and that all authority belongs to God, and ſubmiſſion to God is his work and duty: For, here is intimated, that God only, and not man, can rule, guide and command.
5. Man may ſee reaſon to ſubmit to God, if he conſider,
1. That God guides the Sun, Moon, and Stars; as here, and what is man that he ſhould plead exemption?
2. That he ordereth the Seaſons wiſely, throughout the Year, whereof theſe Conſtellations are ſigns; and why ſhould man carp, or offer to preſcribe to the infinitely wiſe God?
3. If Clouds, Rain, and Lightnings, &c. obey God (as here is ſuppoſed) why ſhould man rather carp and diſpute, than ſubmit?
4. If man cannot command one Shower, or Flaſh of Lightning, or Star, why ſhould he offer to preſcribe to God in greater matters? All thoſe checks of Job's murmuring may be intimated in theſe Queſtions.
Verſe 36. Who hath put wiſdom in the inward parts? or who hath given underſtanding to the heart?
37. Who can number the clouds in wiſdom? or who can ſtay the bottles of heaven?
38. When the duſt groweth into hardneſs, and the clods cleave faſt together?
In theſe Verſes is ſhewed, that as God is more powerful, and hath more Authority, than Job (as hath been intimated in the former Verſes) ſo he is nothing like God in wiſdom, to order thoſe things. For all mans wit is of him, v. 36. Nor could mans wit be able to order the clouds, that they ſhould be ſo many, and have ſo much rain in them; or to order thoſe bottles of heaven (the clouds) to be ſo high or low, and no more, to conſiſt of ſo many Vapours, and no more, to rain ſo much, and then to ſtay them, that they rain no more, v. 37. Which rain is ſeaſonably reſtrained, when the Earth (which the drought turns into duſt) is conſolidated and brought to a conſiſtence again by rain (as Mettal, when it is melted, runs together, to which the word alludes here) and when the clods, which the drought doth cleave aſunder, are made to cleave together again, v. 38. Hence learn,
1. God doth not only employ Authority and Power (of which in the former Verſes) but Wiſdom alſo, in ordering of the Affairs of the world, and about man; as here is added.
2. Mans wit is but borrowed, and he holds it of God; for, Who (but God) hath put Wiſdom in the inward parts? See, Chap. 32.8. Eccl. 2.26. And we ſhould acknowledge his mercy in conferring ſuch a gift.
3. True wiſdom doth not fleet in the brain, but is ſolid, and ſetled in the inward parts, and heart; as here is intimated.
4. Since mens wit is but borrowed, they neither ſhould be proud of their borrowed Loan, as if they could guide all, nor make a God of their wit; far leſs ſhould they compete with him who gave it, as if they could guide better than he: For, God gives a check to Job's conceit of his own skill, by putting him in mind whence he had it. See, Pſal. 94.9, 10.
5. Mans wit would ſooner break than guide all well, if he had his will; for, he could not guide the clouds, nor moderate rain. And though we, oft-times, think we could guide, even the ſeaſons, better than they are guided; yet we ſhould conſider that he hath more to do than to ſatisfie us; and hath even our ſelves to exerciſe with dependance.
6. It commends Gods wiſdom in guiding, that it ſhines in every thing; we do ordinary things by gueſs, but he even numbers the clouds in wiſdom.
7. It commends his wiſdom alſo, that he hath means provided and in readineſs, againſt the time they be needed; as he hath the rain in bottles.
8. Alſo his wiſdom ſhines in that, though the means of our help be far off, yet, he can make them reach us; as he maketh Bottles of heaven to furniſh us.
9. It is no ſmall proof of his wiſdom; that he diſpenſeth mercies when they are needed, and only as they are needed; for, he lends rain when there is drought, and then ſtayeth the bottles of heaven, when the dust groweth into hardneſs, or, firmneſs and conſiſtency, &c.
Verſe 39. Wilt thou hunt the prey for the Lion? or fill the appetite of the young Lions,
40. When they couch in their dens, and abide in the Covert to lie in wait?
41. Who provideth for the Raven his food? when his young ones cry unto God, they wander for lack of meat.
Followeth to the end of Chap. 39; (and therefore ſome begin that Chapter here) the fifth head of Inſtances whereby he convinceth Job; taken from Beaſts and Birds, in whom much of Gods glory doth ſhine, conſidering his proviſion for them, their ſtrength, and other qualities. After the Lord had led him up to the Stars and Clouds, and Meteors in the air, leſt he might object that theſe were above him, as other Inſtances were of things before him; Therefore he leads him now to his Parks, and his Aviaries, or, Volaries, to ſee if he could pretend to any thing like his Providence about them, and his dominion over them. And here we may mark in general,
1. Though thoſe be inferiour Inſtances, yet they come nearer Job, to conclude that he ſhould be abaſed before God; for, ſeeing he could not reach nor order theſe things, which are ſo near him, how much leſs other things?
2. Here Gods Providence is commended in the moſt ordinary and common things, to aſſure us that he will guide well in the ſpecial Affairs and Concernments of his people, Mat. 6.26-30.
3. Theſe Inſtances teach us, that ſomewhat of God may be ſeen in things of leaſt worth: As Prov. 6 6, &c.
All thoſe Inſtances, to the end of Chap. 39. may be reduced to ſix; whereof the firſt (in theſe verſes) is, his feeding of ravenous beaſts and birds; inſtanced in the Lions, v. 39, 40. And the young Ravens, v. 41. As for the firſt, Albeit ſome do underſtand the firſt word here of the old decrepit Lion, who cannot range for his prey, but muſt lie in wait if any pr…y come by him; and the other word of young Lions Whelps, who lie in their Dens till meat be brought to them by the ſtronger Lions, who go abroad, Nah. 2.12. Yet the firſt word doth not ſignifie a decrepit Lion, but rather one who is very terrible, Gen. 49.9 And ſeeing all Lions do catch their prey as is here deſcribed, Pſal. 10.9. I take up the meaning rather thus; That albeit Lions do need prey to fill their appetite, or for their life; and albeit they uſe induſtry for catching of it, and (ſeeing they would be outrun by ſome other beaſts) they do crouch, that they may ſteal upon them as they come by: Yet this prey muſt be brought unto them (not by Job, who for all the wealth he had, could not feed them long, but) by God, who hears their cry, Pſal. 104.21. For the ſecond, v. 41. The words may be underſtood thus, that God, and not Job, provides food for the Ravens, when the young ones cry for want, and their Dams wander ſeeking food for them and themſelves. Though others underſtand this of the young Ravens only, who (as ſome write) are forſaken of their Dams till they grow black like themſelves, and ſo are made to cry and wander about the Neſt for …ack of food; in which caſe, though none regard them, yet God hea…s their cry as directed to him, and feeds them, and that (as they alſo write) with Dew, and with Flies, or Worms, which are bred of the Ravens dung in and about the Neſt. Or rather, it is to be underſtood of theſe young Ravens, which, being thruſt our of the Neſt by their Dams ſo ſoon as they are able to fly, are put to hard ſhifts in ſeeking food. See, Pſal. 147.9.
From the words, conſidered abſtractly and in themſelves, Learn,
1. God hath his own uſe for the moſt ravenous creatures; His glory ſhineth in making of them, and in his Providence about them: As here we are taught.
2. Even excellent Creatures, ſuch as the couragious and ſturdy Lions, as well as the Ravens and other baſer Creatures, have their abaſements, and evidences that they are but Creatures; in that their Life muſt be continually preſerved by meat. And ſo is it with man alſo, Eccl. 6 7.
3. Creatures have no cauſe to lean to their own endeavours for ſupply of their neceſſities; for, God muſt bring a prey to the ramping Lion, and to the wandring Raven. See, Pſal. 145.15, 16.
4. Needy cries, which are neglected by all, lie at Gods door, to be noticed by him; as here, the young Ravens are ſaid to cry unto God. So Lions, Pſal. 104.21.
From the ſcope of this Inſtance, in reference to Jobs condition (Beſide that this, and the reſt of the Inſtances, do point out ſomewhat of that infinite diſtance that is betwixt God and Job, and all men) we may further, Learn,
1. If God have uſe for, and do preſerve ravenous beaſts and birds; he hath alſo uſe for Oppreſſors and Oppreſſion, and work to be done by them in the world, which the people of God, eſpecially when under them, ſhould obſerve and ſubmit unto. See, Iſa. 54.16.
2. If he feed all thoſe, then is he all-ſufficient, and not to be complained of; See, Pſal. 104.27.
3. Men are bound to obſerve Gods mercy toward them, were it but in his providing meat for theſe ravenous beaſts; who otherwiſe would be ready to come among men and devour them.
4 He who is ſo careful of the beaſts and birds, cannot, without extream injuſtice, be complained of as being cruel to men.
5. If he care for th…ſe Creatures, much more will he care for Saints, Pſal. 34.10. Mat 6.26, 30.
6. If a man, though very wealthy, could not be able to feed theſe Creatures for which God provides; how can he preſume to guide the world, and affairs in it?
7. The glory of God ſhines, not only in this, that he feeds thoſe beaſts, but that he can make them afford food to others; as Elijah was fed by ravens, and Samſon got honey out of the Lion. Thus out of the Eater he gives meat, and can make very cruel and ravenous enemies do his people ſervice, Pſ. 106.46. Jer. 15.11.