Exposition of Job, Exposition of Job · Chapter 26
CHAP. XXVI.
From this, till Chap. 32. we have Job only ſpeaking; In this Chapter he makes a reply to Bildad's laſt diſcourſe; and (finding that none of them would again engage with him) in the rest of the Chapters, he speaks generally to all his Friends, and to the whole controverſie that had been debated among them. His ſcope in this Chapter is to ſhew that Bildad, in his ſhort and ſublime diſcourſe, had spoken nothing to the purpoſe, or to his caſe; and but poorly on that ſublime ſubject of which he had treated. And ſo he cenſures his diſcourſe as impertinent to the cauſe in debate, and unneceſſary that it ſhould be propounded to him, who could ſpeak more ſublimely of God than he did, while he propounded only ſuch things as theſe, which were common and obvious to all theſe who knew any thing of God.
In the firſt part of the Chapter he cenſures his diſcourſe as impertinent, and therefore to be rejected; as containing nothing which might comfort his broken mind, or ſtrengthen his weak faith, v. 1, 2. as containing no ſound counſel to help him in his perplexities, nor speaking ſufficiently to what he undertook, or to the truth in controverſie, v. 3. and, as having little conſidered, in his diſcourſe, with whom he had to do, and ſpoken nothing for his relief, v. 4. In the ſecond part of the Chapter he declareth how he eſteemeth highly of God, and can outſtrip Bildad in what he had ſpoken to his commendation. For which end, he commends the greatneſs of Gods dominion, and his univerſal providence from ſeveral effects and evidences thereof; Namely, That it reacheth even to the depths of the Sea, v. 5. That he is omniſcient, to know what is moſt obſcure and remote from the knowledge of men, and therefore ordereth all thoſe, v. 6. That he fixeth Heaven and Earth, v. 7. That he binds up the waters in the Clouds, v. 8. That he covers the Heavens (which are his Throne) with Clouds, v. 9. That he hath ſet a perpetual bound to the waters of the Sea, v. 10. That he ſhakes the frame of the World at his pleaſure, v. 11. That he divides the Seas, v. 12. and, That he hath garniſhed the Heavens, and is the Creator of the monſtrous Serpents, v. 13. Ʋnto all which he ſubjoyns a concluſion, ſhewing how impoſſible it is to make a full enumeration of theſe evidences of Gods Dominion, or to deſcribe his power and glory as it is, v. 14.
Verſe 1. But Job anſwered and ſaid,
2. How haſt thou helped him that is without power? how ſaveſt thou the arm that hath no ſtrength?
IOB's reprehenſion of Bildad's diſcourſe is propounded in ſeveral Queſtions (as had been his way before, Chap. 6.25, 26. and elſewhere) which being reſolved negatively, might point out unto him the ſeveral failings in his diſcourſe. And it is to be obſerved, that the faults charged upon him in it, that he helped not him (or that) that is without power, nor counſelled him (or that) which hath no wiſdom, &c. are not to be underſtood in reference to their cauſe, which was but weak and witleſs, and yet was but poorly maintained by him; nor yet in reference to God, as if he had but poorly helped him, as one without ſtrength, and conſulted for him as if he wanted wiſdom. But they are to be underſtood in reference to Job, who was both weak and perplexed in his judgement (not only in his Friends opinion, but really) and yet was nothing bettered by his diſcourſe.
The firſt fault charged upon him, is, That he had not helped him that is without power; That is, his diſcourſe contained no argument of conſolation to ſupport his infirm and cruſhed mind who was their friend; But he only ſet before him the conſideration of the majeſty of God, without adding any thing which might comfort him; thereby endeavouring to drive him into deſpair, and to cauſe him give over his confident deſire to meet with God, that he might plead his Integrity before him, Chap. 23. As for the ſecond fault charged upon him, that he ſaved not the arm that hath no strength, it may be taken onelyonly as an amplification and enlargement of the former; that in his diſcourſe he had not regarded his low and weak condition, which was as an arm wanting ſtrength. See Pſal. 10.15. Ezek. 30.21, &c. Nor did he endeavour to keep him from being cruſhed. But if we conſider further, that weak armes, or, hands, import diſcouragement through unbelief hindering men to act any thing, Iſa. 35.3, 4. Heb. 12.12. the challenge may point out, more particularly, that he had ſpoken nothing to ſupport his almoſt exhauſted faith, that ſo it might cleave to God; but rather had affrighted him from looking to God. And, indeed, faith may be very well called the arm of the ſoul, whereby it exerciſeth its ſtrength; Not only becauſe it layeth hold on Chriſt, who is the arm of the Lord, Iſa. 53.1. But becauſe the exerciſe of faith is an evidence of ſtrength, how weak ſo ever we be otherwiſe; and becauſe it muſt be our arm, firſt to lay hold on God, and then to work, which is the method we ſhould follow in our undertakings. Thus this ſecond challenge ſerveth to explain the former, and ſheweth that his want of ſtrength conſiſted in his diſcouragement, that he may yet more aggravate Bildad's fault, who did not deal more tenderly with him.
From the firſt fault challenged, Learn,
1. Much trouble will try and diſcover mens weakneſs, and make them very weak; For, Job is without power, both in body and mind. See Pſ. 22.14, 15. and 109.22, 23, 24. and elſewhere. This,
1. Teacheth men not to judge of their ſtrength by what they have in a day of proſperity, nor to truſt to their own ſtrength when a day of tryal cometh, which may ſhake their reſolutions.
2. It warns them not to miſtake, albeit tryal diſcover their weakneſs; provided they ſhrink not from God, nor weary through impatience.
3. Yet thoſe diſcoveries being made for our humiliation, we ought to obſerve them narrowly, for that end.
4. Only we ſhould guard leſt we be acceſſary to the weakning of our ſelves, by diſcouragement.
Doct. 2. Trouble is ſent upon godly men, not ſimply to diſcover ſome weakneſs only, but even to empty them, and take them clean off their own bottom; For, Job here is without power, or, hath no ſtrength. This is not to be miſtaken, for no leſs will drive us from confidence in our ſelves, 2 Cor. 1.8, 9, 10. and when we are thus, it is a fit time for God to appear, Deut. 32.36.
3. When Saints are thus weak, it is the duty of godly friends to put forth their helping hand, to relieve them; For, Job implyeth it was his duty to have helped him that was without power. Brethren and friends are born for adverſity, and a ſympathizers task is not little, nor eaſie, in ſuch a time. And therefore every man ſhould ſee how he may be ſteadable in ſuch a time (elſe he is uſeleſs, and as bad as no man, Iſa. 59.16.) that he be not looking on only, or careleſs, and eſpecially, that he be not rejoycing at, or adding to, the ſorrow of the afflicted.
4. A ſpecial mean of the weak godly mans help, is, the right applying of the word and truth of God, which is of ſaving power and efficacy; For, Job's challenge implyeth that, if Bildad had ſpoken truth to the purpoſe, it would have helped him. See Chap. 6.25. Pſal. 19.7, 8. and, 119. throughout. A godly man ſo prizeth the truth and authority of the Word, that it will comfort him, though performance be wanting; & the rod cauſeth him have his recourſe to the Word, that he may receive inſtruction with his correction, Pſ. 94.12.
5. The people of God may expect not only to be even exhauſted with trouble, but that, in ſuch a caſe, they will be diſappointed of help from godly friends; For, ſo was it with Job here. And this may not only encourage after-ages, that ſuch a tryal hath been eſſayed by others before them; as by Job here, by David, Pſal. 142.4. 1 Sam. 30.6. and elſewhere, and by Chriſt in his own perſon. But the thing it ſelf may point out,
1. How difficult it is exactly to try and humble us, ſo that even when our power is gone, we need more tryal from ſleighting friends, otherwiſe ſome ill root would lurk uncruſhed in us.
2. How difficult it is to drive us to God in trouble; For, we are ready to look elſewhere firſt, till we be diſappointed every where, Pſ. 142.4, 5.
3. How much trouble God can ſupport us under, even when our ſelves are cruſhed, and our friends do fail us, Pſal. 142.4, 5. 2 Corinth. 12 7, 8, 9, 10.
4 How the Lord layeth aſide all theſe means, that his own help may be the more conſpicuous, Pſal. 27.10.
Doct. 6. Men may preach ſound truths, who yet do no good to the afflicted thereby, through want of their pertinency or due application; For, what Bildad ſpake was true in it ſelf, (whatever were his miſtakes and deſigns in it) but nothing to Job's caſe, and therefore did not help him. Therefore Miniſters ought to pray for prudence, that they may ſpeak to the condition of theſe with whom they have to do, Iſa. 50.4. and 61.3. 2 Tim. 2.15. And for this end they ſhould conſider,
1. That it is a peculiar gift of God to have a word of wiſdom, diſtinct from a word of knowl…dge, 1 Cor. 12.8.
2. That wiſe and able men (ſuch as Job's Friends were) may miſcarry in the application of truths, if left to themſelves.
3. That heat and debates may draw men away from that which ſhould be their ſcope, and from judging of things aright; For, this contributed to cauſe Bildad and the reſt miſcarry.
4. That want of experience doth much hurt in mens dealing with afflicted perſons; For, Job's Friends being of whole unbroken minds, and unacquainted with ſuch exerciſes, did therefore prove ſo cruel to him. Therefore Prieſts were compaſſed with infirmities, that they might be compaſſionate, Heb. 5.2. and Chriſt himſelf became acquainted with our ſinleſs infirmities, for that end, Heb. 2.17, 18. and 4.15, 16.
Doct. 7. A good way for men to know what they are doing, is, to examine their own conſciences, and commune with their own hearts; Therefore Job, by theſe queſtions, puts him to it, that he might impartially try how he had failed in his duty. Here conſider,
1. Self-examination, that we may know and ſeriouſly conſider what we are doing, is a great ſtranger among the moſt of men, and it is an exerciſe from which they are very averſe; For, Bildad muſt be put to it here. See alſo Pſa. 4.4. Hag. 1.5, 7. 2 Cor. 13.5. Such as walk moſt untenderly, are moſt averſe from this task, whereby it comes to paſs, that their condition is confuſed, and it becomes even as the ſhadow of death to them to think upon ſelf-examination.
2. It is not enough that men examine themſelves what they are doing, but they muſt try alſo how they are doing it; as is here imported. Men ſhould try what is the end they drive at in what they go about; what is their manner and way of doing that which is good; and how they are uſeful by it. So Miniſters ſhould not content themſelves that they preach ſound Doctrine, if they ſpeak in ſo high termes that they are not underſtood, if it be not pertinent to the condition of the hearers, if they utter it ſo as may alienate affections, &c. And profeſſours ſhould not pleaſe themſelves with doing of things lawful, if thereby they give offence, &c. Otherwiſe that which is not rightly done, in the manner, is, upon the matter, not done at all. For theſe queſtions may be all reſolved into negatives, that h… had not helped him that was without power, &c.
3. Debates, by reaſon of mens luſts, are apt to kindle paſſions, and to beget corrupt principles, ſo that conſcience hath little power, till theſe ſtorms be calmed; For, theſe queſtions, exciting conſcience to do its duty, imports that conſcience had been over-powered with the heat of debate and contradiction.
4. Conſcience may well be ſilenced for a time, but it will never be gotten ſo bribed, but it will tell truth, when it gets leave to ſpeak; Therefore he appeals to Bildad's own conſcience, in theſe matters, being ſure it would pronounce againſt him.
5. Men ought to conſider what ſad unfriends their conſciences will be, when they get leave to ſpeak, and tell them what they have done amiſs; Therefore Job leaveth him to his own conſcience, as a tormenter ſevere enough, if once he communed ſeriouſly with it.
Doct. 8. It is a great mercy, and a proof of Gods ſupport to cruſhed Saints, when they are not ſunk with diſcouragements; but are able to diſcern the unjuſt uſage they meet with from friends: As here Job (though ſadly cruſhed and afflicted) diſcerned how Bildad had failed in his duty toward him, and therefore anſwered, and challenged him for it. It is true, his courage ſhould be managed without paſſion, and in tenderneſs and meekneſs, wherein Job failed ſomewhat (which yet is to be pitied, for trouble may cauſe even a meek Moſes miſcarry; and long-continuing and ſharp afflictions, may quite alter mens diſpoſitions, and make the meek become paſſionate. See Eccl. 7.7.) Yet,
1. It is not an evidence of ſtubbornneſs, but of Gods gracious ſupport, when Saints are enabled to endure ſuch ſhakes, which are a part of the tryal, Pſ. 142.4, 5.
2. Though ſuch aſſaults ſhould help us to feel our croſſes better, that we may deal more effectually with God about them; Yet, whatever we have elſe, it is good to have our judgements clear, to diſcern things as they are, and that troubles do not caſt a dark cloud upon our light; For, Job is able to diſcern wherein his Friends wronged him, notwithſtanding that he is ſo cruſhed with trouble.
From the ſecond fault charged upon him (leaving thoſe things already marked, which are common to the firſt with all the reſt) Learn,
1. Godly mens reſentments cannot but draw very deep, when their friends are not only not helpfull but hurtful to them in their cruſh'd condition; For, Job here doubleth, yea, and afterward multiplyeth expreſſions, about Bildad's failings, to let him ſee how much he reſented them. Men at eaſe may ſpeak or do that lightly, or inconſiderately, which yet will draw deep upon a tender mind, Chap. 16.4. were it even but a look, Pſal. 22.17. or a word, Pſal. 69.26. and a broken mind is ſoon hurt; For, a little thing may waken all its ſorrows upon it, and raiſe many tentations; as David's deſertions, under his perſecutions and afflictions, do witneſs. And eſpecially, ill uſage from friends will ſadly affect afflicted Saints, Pſal. 55.12, 13, 14.
2. Whatever help he afforded to afflicted Saints, their Faith ſhould eſpecially be helped and cheriſhed; For, the arm that hath no ſtrength ſhould be ſaved. As the weakneſs of Saints is chiefly inward, ſo eſpecially it ſlows from their weakneſs in faith; So that they are never weak, how cruſhed ſoever, who believe. Therefore Chriſt prayed only for Peters faith, in his conflict, Luk. 22.31, 32. For Faith will ſupport a Saint till more help come; It enableth him to goe about the cure of his grievances, and prevents Apoſtacy, 1 Sam. 30.6. and 12.20, 21. It covereth all the reſt of our armour, and quencheth all fiery darts, Eph. 6.16. It bodes and hopes well of God, and ſticks cloſe to the verdict of his Word; It will believe and cloſe with righteouſneſs, when the perſon is convinced of unworthineſs; It reſts upon the Word, whatever Senſe, or preſent diſpenſations, ſeem to ſay to the contrary; It believes Gods love and tender heart, notwithſtanding his ſad and heavy hand; It truſts to his power in improbabilities, and to his wiſdome in confuſions; It looks not upon Gods ſad word as his laſt word, to the afflicted Saint; It fixeth upon this, that cleaving to God, will make all prove well in the iſſue; And that manifold difficulties are only ſent to give it much work, that it may acquit it ſelf as becometh, &c. All which may teach how great care ſhould be uſed that confidence be not caſt away in trouble, Heb. 10.35. And that when we know not what to do elſe, we may only believe, Luk. 8.50.
3. The faith of Saints may ſeem to be quite gone in trouble, for any thing that ſenſe can diſcern, or for any ſenſible encouragement that they reap thereby; For, this arm may have no ſtrength, and it may need to be ſaved, or, reſcued, which ſuppoſeth it to be exhauſted and ſunk. Thus a Peter may be at ſinking, through the fainting of his faith, Matth. 14.30, 31. For,
1. Satans Engines are eſpecially levelled againſt Faith, Luk. 22.31, 32. in the ſhaking whereof his victory conſiſts. And Faith is a Warriour, which may get ſore aſſaults, and it muſt not be meaſured only by its triumphs, but by its fighting.
2. Though we ought to ſtudy to have that teſtimony in a day of deliverance, that we have by faith waited upon God in a day of trouble, Iſ. 25.9. Yet God allows not that we ſhould carnally glory in the ſtrength of our Faith, as it is ours; and therefore he will have us often emptied in this matter, and our Faith often at his mercy, that we may know whence the ſtrength of our Faith cometh.
3. Our miſtakes may cauſe us apprehend our Faith to be more weak than indeed it is, of which after. For the Woman of Canaans faith was a ſtrong faith, when yet it was farr from triumphing, and only importunate and humbly wreſtling againſt diſcouragements.
4. Our pride and peeviſhneſs may be ready to caſt away our Faith, becauſe we have no more but naked Faith, Heb. 10.35. 1 Sam. 27.1. 2 King. 6.33. Hence we ought to adore the immutability of God, whoſe purpoſes change not as our hearts change, and as our Faith frequently ſuccumbs; and the love of Chriſt and his interceſſion, upon which (and not on our inherent ſtock) the ſupport of our Faith depends. Luk. 22.32. For we are oft quitting our grip, and yet brought to renew it again, which ſhould both humble us, and teach us (having ſuch experiences) to be more ſtedfaſt in believing, in times to come. Alſo, this ſhould teach us, to be humbled for our pride and paſſion, which contribute to the weakening of our Faith.
Doct. 4, Even when Faith ſeems to be quite gone, it will yet recover, if it be well tendered and cheriſhed by the Word; For, Job in his challenge implyeth that this arm might have been ſaved, if Bildad had ſpoken pertinently to his condition. Here conſider,
1. We are not to quit even that which ſeems deſperate in our condition; but we ought to hope againſt hope, Rom. 4.18. And believe that moſt deſperate lots will not prove deadly, 2 Cor. 4.8, 9. and 6.9, 10. And that Faith is an immortal ſeed, which God will not ſtill cruſh, when he hides and obſcures it; but foyled Faith may take the fields again, and the ſpoyled may come againſt the fortreſs, Amos 5.9.
2. Faith muſt cloſe with the Word for its recovery, when it is like to ſuccumb (as Job deſired Bildad might have applyed it pertinently to him) remembring that there is a bleſſedneſs in believing the Word, Luk. 1.45. And that if we will not give credit to it by faith, we obſtruct other proofs of Gods goodneſs to us, Matth. 13.58. Mark 6.5, 6.
3. We are not to do at upon ſenſible ſatisfaction, for the help of our faith; nor are we to deſpiſe weak means of Gods appointing, were it even to caſt out the net, where we have long toyled to little purpoſe, Luk. 5.5. For, even by the help of the naked Word Job judged it poſſible his faith might recover.
Doct. 5. Very many, even of Gods people, are but ill skilled in the art of ſtrengthening Faith; as here Job complains Bildad proved to him. And as men may prove helpleſs to others, in this matter, ſo Saints themſelves, when under faintings of faith, may have very little dexterity in going about their own cure and relief. Here conſider,
1. Men of ſtrong and whole minds, who are unacquainted with afflictions and exerciſe, can do but little for the relief of cruſhed faith; as was ſeen in Jobs Friends, who were ſtrangers even to this general truth, that ſore afflictions and exerciſes may befall godly men; farr leſs had they experienced ſuch a lot themſelves. Therefore Chriſt was exerciſed himſelf, that he might be a merciful and faithful High Prieſt, Heb. 2.17, 18.
2. It is an evidence of mens great cruelty, and of their want of skill, when they do cry up the majeſty and righteouſneſs of God ſo as may diſcourage cruſhed Faith from coming to him; For, ſo Bildad did ſtudy to ſet out God after ſuch a manner, as might deterr Job from thinking to draw near to his Throne: Whereas it is ſtill right and acceptable that cruſhed Saints (yea, ſinners) draw near to God, 1 Sam. 12.20, 21. Jon. 2.4.
3. It is an errour (whether in cruſhed and fainting Saints themſelves, or in others who deal with them) to think to make things ſucceed better by humbling to diſcouragement (which was the deſign of his Friends, particularly, of Bildad in his laſt diſcourſe) than by Faith: For, Diſcouragement weakens, and its diligence drives backward; whereas Faith, being once ſtrengthened, will produce acceptable humility, and other good fruits.
Doct. 6 Saints may be miſtaken in the matter of their Faith, and it may have ſtrength when they think there is none; For, here when Job thinks his arm hath no ſtrength, yet there is ſtrength in it, as appeareth by his pleading and defences. As the condition of godly men under exerciſe is, oft-times, better than they think it; ſo, in particular, as to their Faith.
1. Its ſtrength muſt not be meaſured by preſent ſenſe.
2. Nor by our want of preſent deliverance after believing.
3. Nor muſt we truſt every tentation that would contradict our Faith; For, Saints have found many ſuch to be lyars, Pſal. 31.22. Jo…. 2 4.
4. Nor muſt we meaſure o… judge of our Faith by what it is in it ſelf, but by what God can make of it, Pſal. 94.17, 18. In a word, this is true (and in ſome reſpect, ſtrong) Faith, when,
1. We cleave and grip to God in his Word, though in the midſt of never ſo many ſtorms, and againſt hope and probable reaſons.
2. When we do not decline to endeavour to comfort our ſelves in God and his Word, though he ſeem not to apply any comfort to us, 1 Sam. 30.6.
3. When we diſcern that there is hope and ground of encouragement for us in God, though we cannot grip it, nor ſettle upon it; and do ſee that we do evil and ſin in not believing, and do not juſtifie our ſelves in it, as Jonah did his paſſion, Jon. 4.9. Whoſo attain to theſe, ſhould cheriſh them as acts of Faith, and bleſs God for them.
Verſe 3. How haſt thou counſelled him that hath no wiſdome? And how haſt thou plentifully declared the thing, as it is?
The third fault challenged in Bildad's diſcourſe, is, That there was no ſound counſel in it, to direct him, or help to correct his folly, who was his weak and witleſs Friend. This Job ſpeaks not only by way of Irony, that Bildad and the reſt counted him fooliſh, and yet gave him no ſound counſel, but according to his own real ſenſe of matters. For albeit Job profeſs he had underſtanding in this controverſie, and in theſe things which his Friends ſpake of, v. 4. and Chap. 12.2, 3. Yet, by reaſon of his exerciſe of mind, he was oft-times full of irreſolutions, and put to a Non-plus (as appears from his ſad complaint, Chap. 23.) in which caſe it had been a Friends turn to have helped him with a faithful and ſound advice.
The fourth fault challenged, is, That by his ſhort ſpeech (on the brevity whereof Job reflects here) he had not plentifully explained the truth, or, ſound wiſdome, as it is indeed. This may indeed relate to what Bildad had truly ſpoken to the commendation of God, wherein he fell ſhort, as Job lets him ſee afterward; But it may be alſo underſtood of the point in debate betwixt them; to which Bildad had ſpoken little or nothing at all (as this check may alſo import) which was to purpoſe; Or, he had uttered little of ſound ſolid wiſdome in diſcuſſing the controverſie, which might give evidence that he took up the matter aright.
From the third fault, here challenged, Learn,
1. Afflict…ons will not only eſſay mens ſtrength and courage, but their wit and reſolution alſo; For, Job grants, that, in ſome reſpects, he had no wiſdome. This the Lord ordereth, that we may not lean to our own prudence in tryals, and that we may be tryed, if we will take a ſinful ſhift when other reſolutions fa…l us. And therefore we ſhould lay our account that troubles will put us to perplexities and confuſions in the matter of our light; and, though we ought to have our light clear againſt a day of tryall, yet, let us not lean to our preparations, but to God who leadeth the blind by a way that they know not.
2. Affliction may ſo try mens wit, that it may quite over come it, and leave no wiſdome to underſtand what to do; as here is alſo ſuppoſed. For mans wit is his great Idol, which will be cryed down by nothing leſs than this; And nothing leſs will drive us intirely to depend upon God, 2 Chron 20.12.
3. Saints perplexities in troubles ſlow but from their want of wit and counſel; For, ſo Job expreſſeth his perplexities, that he hath no wiſdome, and is not well counſelled by Bildad. Saints, in their greateſt perplexities, need but open eyes to diſcern the out-gate and mercies which are prepared and ready for them, as Gen. 21.15, 19. 2 King. 6 15, 16, 17. See Pſal. 77.8, 9, 10.
4. It is the duty of friends to be ſteadable in giving counſel to the perplexed, and ſo to become eyes to the blind, as Job 29.15. For, he ſhould have counſelled him that hath no wiſdome; For as men may diſcern things better who are at caſe, than thoſe who are confounded with trouble; So this is a duty of love to be performed by one friend to another. And it is an act of great kindneſs to ſpeak a word in ſeaſon to the perplexed and afflicted.
5. Afflicted perſons ſhould look well what counſels they embrace and follow; For, Bildad's diſcourſe had imported ſome counſel and advice, but Job rejects it as not pertinent, How hast thou counſelled, &c? ſaith he. Men in affliction may have many conſultations & advices from their own hearts or others; ſome whereof may tend to perſwade to diſcouragement, Pſal. 13.2. Some, to take any ſhift which ſeems to promiſe preſent caſe. But it is a mark of ſincerity to follow only ſound counſel, and that becauſe it is ſound, whatever may enſue upon following of it, and to be tender in taking counſels about our out-gates in trouble.
6. That is only ſound counſel which is agreeable to the Word of truth; For, becauſe Job miſſed this in Bildad's doctrine, therefore he rejects it. Deluſions will prove miſerable counſellers, and it is an evidence of ſincerity when men in trouble cleave faſt to the directions of the Word, and will not buy deliverance at the rate of ſinning to attain it.
7. It is no ſound counſel that would drive an afflicted man (eſpecially if he be godly) from God, or would affright him from drawing near, by the conſideration of the majeſty of God; For, upon this account Job judged Bildad's counſel not to be ſound, becauſe he endeavoured to affright him from God, by telling him of his dreadful dominion and purity And by this rule are we to judge of all other counſells; and to underſtand the ſcope of the whole Scriptures; wherein, though there be many reproofs and arguments of humiliation, to give a check to the preſumptuous and ſecure; yet there is nothing intended for diſcouraging the afflicted, who deſire to draw near to God in his own way.
8. Good men may miſs of their aim, and come ſhort of their purpoſes; yea, they may be quite another thing than they think themſelves to be, if they do not wait upon God in their undertakings: For, theſe men came to comfort Job by their counſels, Chap. 2.11. and they thought themſelves very wiſe counſellers, Chap. 5.27. and 15.9, 10 And yet, ſaith Job, How haſt thou counſelled him that hath no wiſdome?
From the fourth fault found in his diſcourſe, Learn,
1. The truth of God is a very ſolid ſubſtantial thing, upon which a man may lean his weight; For, ſo doth the Original word, rendered, the thing as it is, import. See Prov. 8.14.
2. Men ſhould hold out the very truth as it is, nakedly, and without busking; For, Jobs challenge imports that he ſhould have declared the thing, as it is. We do frequently miſtake things, becauſe we look upon them through masks, of paſſion, prejudices, oratry, pretences, &c. Yea, we oft-times feed rather upon the flowers of Rhetorick, which are made uſe of to adorn ſolid truth, than on the truth it ſelf.
Men, in what they ſay of truth, do, oft-times, come farr ſhort of what they ought to ſay; For, he had not plenteouſly declared the thing, as it is, nor ſpoken fully to the truth he undertook to publiſh. It is true, all men will come ſhort upon that ſubject, v. 14. But Bildad was eminently and ſingularly defective, being one who undertook to inſtruct him, and yet did it ſo poorly.
4. It breeds great trouble in managing of debates, when the true ſtate of the controverſie, is not fallen upon, and when mens caſe lyeth under a cloud, and they are not ſeen as they are, but their afflictions are miſtaken, and their ſpeeches wreſted: For, thus alſo Bildad did not declare the thing, as it is, he hit not upon the right ſtate of the controverſie, and miſtook Jobs condition and ſpeeches, and therefore ſpake not to the purpoſe. And as our ſelves are apt to miſtake our own condition; ſo God may let the miſtakes of others looſe upon us, to help to correct theſe our tentations. Therefore we ſhould bring our afflictions to the touchſtone of the Word, and reject all our carnal apprehenſions about them. And if at any time we be miſtaken by others, we ought to reflect and try whether we have meaſured out to others as now, in Gods Providence, is meaſured out unto our ſelves, Matth. 7.1, 2.
5. A great cauſe of miſtakes, in mens caſes, or in debating of controverſies, is, when things are not taken up fully and plentifully; as here Job challengeth they were not, in this debate. As the whole truth of God is to be ſpoken out by thoſe who have a calling thereto, Act. 20.20, 27. So, in managing of controverſies, men may hit upon ſome truth, and yet miſtake, by not taking in the whole cauſe▪ For, Bildad ſpake truly of the dominion and righteouſneſs of God, but forgot the evidences of Jobs integrity, and miſtook the ſtate of the controverſie. See on Chap. 25 4. So men alſo, in the examination of their own condition, while they look only to the truth of Gods juſtice, and their own pollution, forgetting his mercy, and what evidences they have of ſincerity, they may plunge themſelves in needleſs diſquiets.
Verſe 4. To whom haſt thou uttered words? and whoſe ſpirit came from thee?
The fifth fault, challenged in his diſcourſe, is, That he had not conſidered to whom he had ſpoken theſe words; Even to him who neither was an Ignorant, and needed to be inſtructed in theſe common truths concerning God; but could handle them better than he, or any of them, had done, Chap. 9.2. and 12.3. and 13.2. Nor was he a wicked ſtubborn man, pleading his own ſinleſsneſs, that he needed ſo to oppoſe and endeavour to affright him; but he was a cruſhed godly man, who had need of other language to be ſpoken to him.
The ſixth and laſt fault, is, That he conſidered not whoſe spirit came from him. This may be underſtood of the Spirit that acted him; that he conſidered not that it was not Gods Spirit, but his own ſpirit, and his blind zeal for Gods glory (which he conceived was reflected upon by Job) that prompted him to ſpeak. And, it is, indeed, a fault incident, even to Chriſts Diſciples, that they know not what manner of spirit they are of, Luk. 9.55. And godly men may have many ignorant and fiery motions, flowing from their own ſpirits, which they think are from the Spirit of God. And therefore men ſhould ſeriouſly conſider what ſpirit acts them, as in their walking, ſo, eſpecially, in their doctrine. For every doctrine hath a ſpirit accompanying it, either the Lords, or a lying ſpirit, Joh. 4.1. And this ſpirit is not eaſily diſcerned without tryal; for our paſſions may darken our minds, and an evil ſpirit may be masked and diſguiſed, 2 Cor. 11.13, 14. But the Original word, rendered, Spirit (which properly ſignifieth, the Soul, or, breath of life, in man, and other living creatures, though, by a metaphor, it be ſometime made uſe of to expreſs Gods inſpiration, Chap. 32.8. and the cold air, Chap. 37.10.) leads me rather to underſtand it thus; That his diſcourſe contributed nothing to recover his ſwounding and dying ſpirit, and to help it to breath again; nor did it teach him how his ſpirit, now ſhut up under perplexities, might be recovered and ſet at liberty again.
From theſe two challenges, Learn,
1. Such as would publiſh the mind of God as they ought, muſt not only conſider the matter, and what they ſpeak, but thoſe of their charge alſo, and to whom they ſpeak; that ſo they may apply the word aright, and may give milk to babes, ſtrong meat to grown up men, reproofs to ſome, and conſolations to others, as their need requires; For, this was Bildad's fault, that he conſidered not to whom he uttered words. See 1 Cor. 9.19, — 22. 2 Tim. 2.15. Jude v. 22, 23. This preſuppoſeth that faithful Preachers ſhould not content themſelves with ſpeaking general truths, but they muſt make application thereof, however it may be unpleaſant when it toucheth the ſore. And for this end, it is their duty to be men of prudence, and to ſtudy the temper and condition of their charge well.
2. It is an imprudent and unjuſt application of Doctrine, to look upon godly men as graceleſs ignorants, or to cruſh them becauſe they are afflicted by God; For, in thoſe Bildad erred, in uttering theſe words to him. Such harſh dealing, as it may be but feeding the afflicteds own inward tentations, ſo it will draw to a ſad account, and men may expect to pay dear for all the ſad effects and conſequences thereof.
3. Afflictions and tryals may reach even to mens ſpirits and breath, to cut them off, and put them in peril of fainting and ſwounding; For, ſo is here ſuppoſed, that his ſpirit, or, breath, was to come again to him, or, to go out of ſome priſon.
4. Seaſonable and ſound Doctrine, even in the mouths of weak men, is able to reach and recover a ſwounding ſpirit; For, he implyeth that, if Bildad had ſpoken right, his spirit had gone out from him, or, his Doctrine would have recovered his fainting ſpirit, as if the ſpeech had brought it along with it from the ſpeaker. Thus faithful Miniſters by their Doctrine do pluck up and plant Nations, Jer. 1.10. and ſave ſouls, 1 Tim. 4.16.
5. Whatever men think, yet unſound Doctrine will never refreſh nor recover a ſoul, or ſpirit; For, ſaith he of Bildad's Doctrine, Whoſe spirit came from thee?
Verſe 5. Dead things are formed from under the waters, and the inhabitants thereof.
Followeth the ſecond part of the Chapter, wherein Job ſhews that he thinks highly of God. His ſcope wherein, is, partly, to ſhew that he is far from ſcorning what Bildad had ſpoken to the commendation of God, when he rejects it as impertinent to the purpoſe and debate in hand. Partly to ſhew that he is not wicked and ignorant of God, nor will he deny and contradict that commendation of him uttered by Bildad, but will outſtrip him on that ſubject. And therefore he concedes and amplifieth all his poſitions concerning the Majeſty, Dominion and univerſal Providence of God; and produceth proofs and evidences thereof, not only in the high places, or in the light, or viſible things (which Bildad had chiefly mentioned) but in things both in Heaven and Earth, Sea and dry Land, and in things which we ſee not how they are formed; and ſheweth how his providence condeſcendeth even to the ordering of the drops of rain; that by all theſe he may give proofs how much he obſerves God, his dominion and providence, as ſhining in all his works, even from the higheſt to the loweſt of his creatures.
In deſcribing the greatneſs of Gods dominion, and his univerſal providence, he produceth nine evidences and effects thereof, to v. 14. and then ſumms up all in a concluſion, v. 14. The firſt evidence, and effect (in this Verſe) is by ſome underſtood of the general reſurrection, when the dead ſhall be raiſed out of the earth, which is under the waters, and the Sea ſhall ren…er its dead (Rev. 20.13.) which were as the inhabitants thereof. But it is clearer and ſafer to underſtand it thus; That Gods providence reacheth even to the depths of the Sea, to form not only the Fiſhes and quick monſters, which inhabite there, but even dead and lifeleſs things alſo: ſuch as Pearls, and other precious and uſeful things, which are found there.
Doct. 1. It is the duty of all, and particularly of godly men, to have reverend, high and frequent thoughts of the providence and dominion of God; Therefore Job gives proof that he is verſed in that ſtudy, as well as Bildad, yea more than he.
2. Godly men may be very much miſtaken in things wherein they are very ſound and right; For, Bildad ſpeaks to Job as an ignorant in theſe things, when yet he outſtrips himſelf in the the knowledge of them.
3. Gods dominion and providence ſhould be not only ſtudied and acknowledged in general, but notice ſhould be taken of the particular acts and effects thereof, to cauſe that knowledge ſink into our mind; Therefore doth Job inſtruct his knowledge by particular inſtances.
4. Much of the glory of God lyeth hid, as under a vail, from us, who could not overtake or comprehend it all, though we ſaw it; Therefore Job inſtanceth the glory of Gods dominion and providence, as ſhining in theſe things under the waters, and formed there by him.
5. As the glory of God ſhines much in all places, ſo alſo in the depths and Seas, as being in themſelves a wonder, and full of wonders; the inhabitants thereof being demonſtrations of his glory, in their numbers, variety of kinds, greatneſs, &c. Therefore doth Job inſtance theſe things which are formed from under the waters and (or with) the inhabitants thereof, as evidences of his glorious dominion. See Pſal. 104.24, 25, 26, and 107.23, 24, &c.
6. Gods providence reacheth even to the depths of the Sea; as here we are alſo taught. There providence can find out a Rebel, Amos 9.13. There the bodies of Saints will find a reſting place, till he call for them, Rev. 20.13. And there Jonah will find a Whale to preſerve him, Jon. 1.17.
7. Gods providence is to be ſeen and adored, not only in living, but in lifeleſs creatures; even in even in every pile of graſs, and in thoſe dead things, which are formed from under the waters. We need no wonders to demonſtrate the glory of God, which is obvious in every, even in the meaneſt, thing; And he is ſo glorious in riches that (as it were) he caſts away Pearls and other precious things into the depth of the Sea and waters, and buries Minerals in the bowels of the Earth; Whereby alſo he tells us, that our hearts ſhould not luſt ſo much after theſe things, which his providence hath ſet out of our way.
Verſe 6. Hell is naked before him, and deſtruction hath no covering.
The ſecond evidence and effect of Gods Dominion, is, his omniſcience, and that he knoweth (and conſequently, ordereth) what is moſt obſcure and remote from the knowledge of men; So that hell, and the place of deſtruction (whether we underſtand it of the grave, and horrid ſtation of the dead, and under that comprehend all things that are in the deepeſt bowels of the Earth, and hid under groſs obſcurity and darkneſs; or of the place of the damned) is no leſs naked before him, than if it wanted a skin or covering; For, ſo the latter part of the Verſe is an explication of the former.
Doct. 1. Hell and deſtruction are but one thing; For, here the one is explained by the other. See Prov. 15.11. If we underſtand this of the grave, death and the grave do not only deſtroy and cut off all our temporal enjoyments, as to us; but do deſtroy our perſons, and diſſolve our bodies into duſt And therefore nature looks upon it as a deſtruction, and no wonder Saints, ſometime, look ſo upon it alſo. So that we have no cauſe to do at upon our bodies which will be brought to this iſſue at laſt; and if men place their happineſs in their temporal enjoyments and life, the day will come wherein they will have done with all of that. See Pſal. 49.16, 17. Iſ. 10.3. and 14.9, 10, 11. But the godly may rejoyce in God, who out of that eater brings forth meat unto them, and doth warrant them to take a more comfortable look of death. If we underſtand it of the place of the damned, that is a place of everlaſting deſtruction, 2 Th…ſſ. 1.9. without any redemption, or hope of recovery, as there is in other ſad conditions: and then miſery will triumph over theſe who have long inſulted over it. So that nothing ſhould be looked upon as a ruine, where this is away, Mic. 7.8. 1 Cor. 11.32.
2. God is omniſcient, and ſeeth the moſt ſecret and hidden thing, were it even in Hell or the bowels of the Earth; For, hell is naked before him (that is, before God) and deſtruction hath no covering. See Pſal. 139.8, &c. Heb. 12.13. Hence,
1. If theſe things be naked before God, much more are men and their hearts known to him. See Prov. 15.11. So that though men dig deep to hide their counſels from the Lord, and ſeek many coverings (of ſecrecy, denial, extenuations, and pretences) yet all theſe will ſerve in no ſtead before him, but will only render their courſes more odious to him, who hates diſſimulation, and who is provoked to give men a ſad proof of his omniſcience, when they would attempt to deceive him, Jer. 2.35. See Iſ. 29.15. and 30.1. Job 31.33.
2. If God know all things ſo well, we are bound to truſt his verdict concerning us, in his word, and not our own deceitful hearts, Jer. 17.9, 10.
3. His eye upon us is ſtill to be remembred, and that (as was ſaid to …hazi by Eliſha, 2 King 5.26.) his heart goeth with us, wherever we go. See Pſal. 44.20, 21. and 139.7.8, &c. Job 31 4. and 34.21, 22. So that if our own hearts condemn us, much more may he condemn us, who is greater than our hearts, and knoweth all things, 1 Joh. 3.20.
4. When at any time the word of God fines us out, we ſhould not look upon it as falling forth by chance, but as directed to us by his all ſeeing eye and providence. For therefore is the Word quick and powerful, to diſcern the thoughts and i…tents of the heart, becauſe all things are naked and opened unto the eyes of him, with whom we have to do, Heb. 4.12, with 13. See 1 Cor. 14 24, 25.
5. This, alſo, may comfort the godly under afflictions, Pſal. 31.7. and 142.3. when they are ſl…ndered by men, Job 16 19. and ſecretly plotted againſt, Pſal. 94 7, 8, &c. 2 King 6 11, 12, 31, 32. Iſ. 29.15, 16.
Verſe 7. He ſtretcheth out the north over the empty place, and hangeth the earth upon nothing.
The third evidence and effect of Gods powerful dominion and providence, is, his fixing of Heaven and Earth. As for the firſt part of the Verſe, He ſtretcheth out the North over the empty place; it may, indeed, be underſtood thus, that he ſpreads that part of the Heavens, which is near the North Pole, over the empty, or, uninhabited, place of the Earth, as that part of the Earth under the Pole is uninhabited. But it is clearer to underſtand the whole Verſe thus; That the Lord ſtretcheth out the whole Heaven (which here he denominates from the north, or Northern Hemiſphere thereof, under wh…ch himſelf lived) like a curious vault, above that void and empty ſpace, which is betwixt the Earth and it; and he hangeth the globe of the Earth and Water upon nothing, cauſing it hang as a ball in the air. And for further clearing of the words, conſider,
1. He calls that interjacent ſpace betwixt the Heaven and the Earth, the empty place, becauſe, though there be no vacuity in Nature, yet the Air (which fills that ſpace) to common ſenſe ſeems to be nothing, and ſure it is an empty place of any thing which might ſupport that fabrick of the Heavens.
2. Though the Earth be, elſewhere, ſaid to have foundations upon which it is ſetled, Pſal. 104 5. yet that is to be underſtood of the deepeſt place… of the Earth, near the center thereof, which are as foundations to theſe parts of it which are above them; not that the whole Earth hath any foundations. Or it may be thus underſtood, that the Earth is no leſs fixed than if it were ſetled upon the firmeſt foundations. And whereas it is ſaid, Pſal. 24.2. That the Earth is founded upon the ſeas, and eſtabliſhed upon the floods; the word rendred, upon, may in that place be more fitly rendered, above, to point out the great power of God, who hath made the dry Earth ſtand up above the Waters (which at firſt were above it) to be a commodious habitation for man. Or it may be rendered, beſide, to point out that God hath founded the Earth beſide, and with the Seas, in one Globe, and beſide and with the flo…ds and rivers which run through it, Pſal. 104.10, &c.
Doct. 1. The works of Creation do ſet forth the glory of God, the ſtately curtain of Heaven being as his Throne and Canopy, and the founded and fixed Earth as his Footſtool, Iſ. 66.1. For, this is one of Job's inſtances of Gods glorious dominion, that he ſtretcheth forth the north, and hangeth the earth. See Pſal. 19.1. and 104.1, 2, &c. Iſ. 40.22. And in the cloſe of this Book, God demonſtrates his own glory by theſe and the like operations of his hand. So that they are without excuſe who ſee not God in theſe things, Rom. 1.20. And men ſhould be much in meditating upon theſe things, for their inſtruction and edification, as was David's practice, Pſal. 8. and 19. and 104. and 148. and elſewhere. Whoſe profiting by that ſtudy may tell us that ſpiritual minds will ſtill find the leſſons, taught by that Book, freſh unto them, even all theſe who do not drown themſelves in the ſtudy of nature and ſecond cauſes, in theſe things, forgetting God. And the barrenneſs of many, who have theſe demonſtrations of the glory of God ſtill before their eyes, may tell us how formality will hide the luſtre of moſt glorious things, were they even as viſible as the Heaven and Earth.
2. It is an evidence of the glory of God, that he ſupports the whole Fabrick of Heaven and Earth, by the word of his Almighty power; For, by this Job commends him here, that he ſtretcheth out the north over the empty place, and hangeth the earth upon nothing. See Heb. 1.3. This aſſures us that he can do greateſt things without viſible means, by the power of his word; ſo that if he but ſpeak the word, it ſhall be done, Luke 7.7. See Pſal. 119.89, 90, 91, 92.
Verſe 8. He bindeth up the waters in his thick cloud, and the cloud is not rent under him.
The fourth evidence and effect of his Dominion and power, is, that he binds up the Waters, which are in the air, in clouds, that they may not fall down but in drops; and that, though they be very weighty, yet, the cloud burſts not under the burden. Whence Learn,
1▪ It is an evidence of the dominion of God, that he hath waters above our heads, bottled up in clouds; For, this is another inſtance, that he hath waters in his thick clouds. Thoſe the Lord hath prepared for ſeveral ends, Job 37.11, 12, 13. Not only to have a ſcourge in readineſs, when ſinners provoke him, but to furniſh needful refreſhment to the earth, which neither nature, by it ſelf, nor Idols could do, Jer. 14.22. and, thereby, to manifeſt his kindneſs to his people, Pſal. 65.9, 10, &c. and, 68.9. and therefore we ſhould ſee much of God even in this, Act. 14.17.
2. It is a proof of the dominion and goodneſs of God, that he binds up theſe waters in clouds, and lets them out but by little and little; otherwiſe they would drown the earth, or make it fruitleſs; as appeared in the general deluge, and particular floods, and may be daily obſerved in innundations by rain; For, it is an inſtance of that truth which Job is amplifying, that he binds up the waters in his thick clouds (where the clouds are called his clouds, that is, Gods clouds, becauſe he created them, and prepares them for his ſervice; and becauſe they are his Chariots, upon which he rides, and his habitation where he dwells, Pſ. 18.11. and 97.2. Iſ. 19.1.) See Job 36.27, 28. and 37.11. By this the Lord ſheweth that moderation in diſpenſing of mercies (as in the ſifting down of rain) is the mercy of our mercies, and that he is a faithful God in keeping Covenant with his people; as his Covenant with Noah, Gen. 9.9, 10, 11. ſtands firm with mankind in general, however he deal with ſome particular perſons.
3. It commends the power of God, that he keeps us free of many hazards, by unlikely means; A… here, he makes a cloud, which is but a maſs of condenſate vapours, hold up the heavy waters, and yet the cloud is not rent under the weight of them. By this the Lord would put us in mind how obnoxious we are to hazards without him (as we live under a maſs of waters above our heads, held up only by a weak cloud) and how little, or nothing, in his hand, is ſufficient to ſecure thoſe who are under his protection.
Verſe 9. He holdeth back the face of his throne, and spreadeth his cloud upon it.
The fifth evidence and effect of Gods Dominion and Providence, is, That as, at ſome times, he ſpreads out the Heaven (which is his Throne) in glorious brightneſs, ſo at other times he covers it with a cloud, as with a curtain, that we ſee it not: as he did in the Egyptian darkneſs, and doth ordinarily in dark dayes. Whence Learn,
1. God is a ſoveraign King and Governour, and hath a Throne upon which he ſits to order all affairs; Therefore are the Heavens called his throne. See Iſ. 66.1.
2. Gods throne is high above all thrones; For, it is no lower than the very heavens. See Eccl. 5.8. And therefore all ought to be ſubject to him, and all will be ſubjected to him, whether they will or not.
3. God is pleaſed, ſometimes, to give demonſtrations of his glory and dominion, by obſcuring the face of the heavens with clouds; For, it is one proof of his glorious dominion, that he holdeth back the face of his throne, and ſpreadeth his cloud upon it. See Job 36.32. Pſalm. 147.8. And by this he teacheth,
1. The greatneſs of his glory, and of our blindneſs, that he muſt be environed with clouds, and dwell in thick darkneſs, whereby he obſcureth himſelf, that he may reveal himſelf, as we are able to bear it. See 1 Timoth. 6.16. Pſalm. 97.112. 1 King. 8.12.
2. That h…s glory ſhineth even in obſcuring his glory at ſome times; as it is a proof of his glorious dominion that he ſpreadeth a cloud upon the face of his throne. And Saints are to believe that God intends to ſe… forth his glory, even when clouds are interpoſed, that they cannot find acceſs unto God; as Lam. 3.44.
3. That all our joy and light are in Gods hand, to obſcure them when he pleaſeth; as he darkens the heavens when he will.
4. That our light and comforts are not gone, when we ſee them not; As the heavens are bright, and the Sun ſhineth in the firmament, when clouds intercept the ſight thereof from us.
5 That God would have our enjoyment of light, and our other comforts, made more ſweet and refreſhful to us, by their being interrupted at ſome times; As a bright day is ſweet after dark clouds.
6. That God brings good out of obſcure and dark diſpenſations, whereby our mercies are hid from us; as thoſe dark clouds produce refreſhing rain, Pſ. 147.8.
7. That God is admirable in his condeſcendence to appear under a vail; as when his throne is covered with clouds: And eſpecially that he manifeſts himſelf in Chriſt, who began to ſuffer reproach even in his conception, Mat. 1.18, 19. and who ſtooped even to admiration, as when he came to be Baptized by John, Matth. 3.14, 15.
8. That there is no permanency, but perpetual viciſſitudes, in our enjoyments within time; As the heavens are ſometime clear, and ſometimes darkened.
Verſe 10. He hath compaſſed the waters with bounds, until the day and night come to an end.
The ſixth evidence and effect of Gods Dominion, is, That God hath, as it were by a circle, ſettled the globe of Water and Earth on one center; and hath bounded the waters by a perpetual Law, till the end of time when the viciſſitudes of day and night ſhall have an end. Which doth not import that after that the waters ſhall break bounds, but only that while the World ſtands there ſhall be no general Deluge, like that in the dayes of Noah, however particular places may be overflowed. See on v. 8.
Doct. 1. Man is obnoxious to many hazards, all the creatures being armed againſt him as a rebell, if God would let them looſe; As here he is in hazard of waters, which are higher than the earth, and apt to overflow it, as appeared in the general Deluge. This ſhould be ſtudied, to excite us to a tender and conſtant dependance upon God, and to make us ſenſible and thankful for his providence and care about us. If we ſaw more of our hazards, it would diſcover much of God daily unto us; and becauſe we ſee little of him in ordinary providences, we are put to need more ſpecial providences and preſervation.
2. Gods power is able to prevent greateſt hazards by ſmall means; As he compaſſeth the waters with bounds, or, hemmeth in the raging waters (which at firſt overflowed the Earth, Gen. 1.2, 9. Pſal. 104.6.) by his word, ſo that a little ſand is ſufficient to ſtop their overflowing. See Job 38.8, 11. Pſal. 104.7, 8, 9. This, as it points out, and aggravates mans rebellion againſt God, when all other creatures (even the raging Seas) do obey him; Jer. 5.22, with 23. and invites us to fear and be afraid to offend him who is ſo mighty and powerful, Jer. 5.22. So it ſecures godly men, who are in his hand, though very little be betwixt them and greateſt hazards.
3. God is the bounder of all things, were they never ſo impetuous, as here he bounds the raging waters, and ſo doth he alſo bound the violence of men, and the troubles of his people, Pſal. 65.7. and 93.3, 4. and 124.1, 2, &c. Iſ. 59.19. This may encourage us yet more to rely on him, without being afraid of hazards; (For if our innocency do not protect us from violence, 1 Pet. 3.13. yet God will keep us from getting hurt thereby, Rom. 8.31. and when we conſider the greatneſs of our hazards, we ſhould look, not to them only, but to him who ſets bounds to the wrath of man, Pſal. 76.10. And here alſo, men, who will not be bounded by the word of God, would conſider that God can otherwiſe bridle and reſtrain them, Pſal. 32.9, 10. 2 King. 19.28.
4. Time is full of viciſſitudes; For, here there is day and night, or, light and darkneſs, in it. See Gen. 8.22. This ſheweth,
1. That we are not to fix upon time, or the things of it, but to be ſober and keep a looſe grip of all things, 1 Cor. 7.29, 30, 31. For our ſettling, and ſeeking to build our neſt, portends a change, Pſal. 30.6, 7.
2. That we ſhould ſtudy to ſee every thing beautiful in its time, in all theſe changes, Eccl. 3.11. For to have it ſtill day, or, ſtill night, would not be ſo ſweet and advantageous, as this viciſſitude i…, wherein we have ſuitable work or refreſhment aſſigned to us, Pſal. 104.20, 23. as there is alſo for proſperity and adverſity, Eccl. 7.14.
3. That we may expect changes in our ſad lots within time; ſeeing the World is but a changling and full of viciſſitudes (as the Church in her afflicted condition argues, that ſhe may plead for a change in her own condition, Pſ. 74.16, 17, 18.) we need never quit hope ſo long as we are within time, Jer. 31.15, 17.
Doct. 5. Time and the viciſſitudes thereof will come to an end, and then there will be no changes, but an unalterable ſtate, after that; For, the viciſſitude of day and night, will come to an end. We ſhould think much upon this, that it may breed ſobriety and tender walking, Phil. 4.5. Jam. 5.8, 9. 1 Pet. 4.7, 8. that the godly may rejoyce in the expectation of a quiet harbour, after their toſſing, and that the wicked may look out toward the miſeries of the ſettled eſtate that abides them, while yet there is hope.
6. Albeit men be, oft-times, ſore tryed by the continuance of their tryals, yet the power of God is ſufficient for difficulties of longeſt continuance; For, he hath compaſſed the waters with bounds, until the day and night come to an end. His keeping of this particular Covenant, in not drowning the Earth again, aſſures as that he is faithful in keeping his promiſe; and his conſtant bounding of the waters, ſheweth, that he will not weary nor faint, in preſerving his people, in long continued tryals, Iſ. 40.…8. but his name is ſtill, I am. And therefore we ſhould not weary of conſtant exerciſe, putting us to employ and depend upon him.
7. Gods power and dominion may be ſeen, not only in extraordinary works done at ſome times, but in his conſtant and ordinary Providence; For, here we have a proof and inſtance of theſe in his conſtant bounding of the Sea. It is our ſin that we ſhould need ſignes and wonders to make us believe, Joh. 4.48. And if men will not improve ordinary diſpenſations and means, they will not readily profit by what is extraordinary, Luk. 16.29, 30, 31.
Verſe 11. The Pillars of Heaven tremble, and are aſtoniſhed at his reproof.
The ſeventh evidence and effect of Gods Dominion, is, That the very frame of the World ſhakes at his pleaſure; ſo that when he lets out his anger and reproofs, the very Pillars of Heaven tremble, and are as perſons aſtoniſhed, and cannot endure his diſpleaſure. Where, by the Pillars of Heaven, we may underſtand the very ſtrength of Heaven, as Pillars are the ſtrength of an houſe and fabrick; or, the Air (over which he ſtretcheth out the Heavens, v. 8.) which is rent with Thunder; and the high hills (which ſeem to uphold the Heavens, 2 Sam. 22.8. with Pſal. 18.7.) which ſhake from the top to the bottom, by Earthquakes.
Doct. 1. Gods anger and reproofs are ſo little regarded by men, that he leaves documents thereof upon the inſenſible creatures; not for their own ſakes, Hab. 3.8. but for the inſtruction of men; For, here his reproof is let forth againſt the Pillars of Heaven. See Jer. 9.12. with 12.4. And therefore wicked men ſhould look upon themſelves as great burdens and diſturbers of the World.
2. No creature is able to abide the anger and reproof of God; As here he gives inſtance in the firmeſt, even the Pillars of Heaven, which tremble and are aſtoniſhed at his reproof, Pſ. 18.7. Hence,
1. Much more cauſe have frail men to tremble before him, Jer. 5.22. 1 Cor. 10.22.
2. This may encourage men to ſerve him, who will thus reprove all the creatures for his peoples behoof, Pſal. 18.6, 7, 16. and 114.5, 6, 7, 8. Hab. 3.8, 9,
3. His mercy ſhines in that he doth not overturn the fabrick of the World, as he might do in his anger, when he is provoked by our ſins.
Doct. 3. When Gods anger is apprehended, without any ſight of mercy, it will never produce any ſaving effect; As here, his reproof produceth trembling accompanied only with aſtoniſhment.
Verſe 12. He divideth the Sea with his power, and by his underſtanding he ſmiteth thorow the proud.
The eighth evidence and effect of Gods Dominion, is, That by his power and underſtanding he divides the Sea, and ſtrikes through the proud. The word, Rahab, here rendered, the proud, or, pride, is a name ſometime given to Egypt, Pſal 87.4. and 89.10. Iſ. 51.9. And this name is either given to all Egypt, becauſe they were a proud and potent Nation, Iſ. 30.2, 3. Ezek. 30.6. Or, to the lower part of Egypt only (the upper part of it being called Pathros, Jer. 44.1.) where the River Nilus divides it ſelf into many Channels; and then the name ſignifieth, either, that that was the ſtrongeſt part of the Country, which made the Inhabitants thereof more proud than the reſt: Or; the name, Rahab, is only an Hebrew pronunciation of the name Rib, or, Riph (which ſignifieth a Pear, and which the Egyptians and Arabians gave it, becauſe it reſembled a Pear in its form and ſituation; as the Grecians called it Delta, becauſe it reſembled that Letter in the Greek Alphabet, being of the form of a Pyramid. Or the Hebrew name may alſo be given it from its ſhape, becauſe, from its narrow top it dilated and enlarged it ſelf (as the word Rahab ſignifieth) into a broad bottom, as doth a Pear, and the Letter Delta. If thus we underſtand it of Egypt, the words might be very fitly applyed to what God did to the Egyptians when he divided the Red Sea, Exod. 14. if it were clear that Job lived after that time. But it being more likely that he lived before that time, the whole Verſe may more ſafely be underſtood of the proud and boyſterous Sea it ſelf, which God ſometimes divides into waves and ridges (in tempeſts) and ſcattereth ſome of it into the air, and ſometime again calms thoſe proud waves (or, exaltings, as the word will read) and makes them ſtill like a man ſtricken through and ſlain. Whence, Learn,
1. The moſt outragious, unruly and reſtleſs of all the creatures, are in Gods Hand, to raiſe ſtorms and give calms, as he pleaſeth; For, ſo are we here taught. See Pſal. 107.25, 2…. Jon. 1.4, 15. Matth. 8.23, 27. This ſhould invite us to employ him in hopeleſs conditions, and impaſſable difficulties, Iſ. 50.10. remembring that it is he who raiſeth and calmeth ſtormes, Job 34.29. and who can come walking on the Sea to his people in greateſt tempeſts, Joh. 6.19.
2. The pride of creatures will not make void Gods dominion over them; For, he ſtrikes through the proud Sea. It is Gods Prerogative to take ſuch to task, and to calm them when he will, were it even when they are at the height of their pride, Job 40.11. Exod. 18.11.
3. In every work of God we are to adore, not only his power, but his wiſdome alſo; For, both power and underſtanding are implyed here. And therefore when we expect proofs of his power, or love, we muſt ſubmit to let his wiſdome carve them out for us. And we muſt believe that there is infinite wiſdome in every act of his Soveraign dominion, wherein he will give us no account of his matters; and that even in the moſt common act of Providence (ſuch as this here) his wiſdome is the orderer of all, (as his mercy alſo ſhines in theſe common acts, Pſal. 136.7, 8, 9, 25.) and he knoweth what he is doing, though we cannot ſee, nor comprehend it.
Verſe 13. By his Spirit he hath garniſhed the Heavens; his hand hath formed the crooked Serpent.
The ninth and laſt: evidence and effect of Gods Dominion, here mentioned, is, That he garniſheth the viſible Heavens, by his Spirit, or, skill, (or, it may be underſtood of the Holy Ghoſt, who, from the Father and the Son, was a worker in the creation of the World, Gen. 1.2.) adorning them with lights and variety of Conſtellations; and that his hand alſo formed the crooked Serpent. Which as it is to be underſtood of Satan in Hell; So it might well be underſtood of the Circles and Orbes in the Heavens, or rather that Conſtellation called the Dragon, if it were certain, that, as they were Aſtronomers in thoſe dayes, ſo alſo, that all the names of Conſtellations, now in uſe, were then invented. But that being uncertain… and ſeeing the forming of all theſe Conſtellations may be comprehended under his garniſhing of the Heavens; nor can any reaſon be given why he ſhould particularly mention that Conſtellation, rather than any other, it is more clear to underſtand the words of ſome monſtrous Serpents in the Sea, or, on the Earth. See Iſ. 27.1. And by the conjunction of theſe two inſtances, in the cloſe of this Narration, he ſheweth that there are none of Gods works, from the high Heavens even to the low Earth or deep Sea, which do not evidence his glory and dominion.
Doct. 1. We are to adore the Holy Spirit's concurrent operation with the Father and the Son, in the work of Creation; For here God acted …n it by his Spirit. See Gen. 1.2. Pſal. 104.30. This we ſhould ſtudy, that he may aſcribe unto him the glory of his Godhead, equal and the ſame with the Father and the Son; and may, in that mirrour, read his fulneſs to communicate to empty ſinners, in his operations of grace, and his ſufficiency to cheriſh what he communicates, and to adorn their ſouls with it … as here he garniſhed the Heavens.
2. The viſible Heavens; in their beauty and light, are demonſtrations of the glory of God; For, this is an inſtance of it, that by his Spirit he garniſhed the Heavens. See Pſal. 19.1. This is a br…ad Book for Ignorants, a check to the carnal minded, and a conviction of Atheiſts. And from this alſo we may learn, How much more glorious and beautifull the third Heavens, or celeſtial habitations, are, theſe viſible Heavens being but the outſide of that ſtately Palace. There will be no need of a Sun there, but God will be all in all. Yea, there it will be eminently true (whatever accompliſhment it have in time) which is foretold of the Moons being confounded, and the Sun aſhamed, when the Lord doth reign, &c. Iſ. 24.23.
3. The glory of God ſhines no leſs in making the moſt deformed, than in making the moſt beautiful creatures; as the Painters skill appeareth in drawing an ugly Portraict; For, it is an inſtance and evidence of his glory, that his hand hath formed the crooked Serpent. So ſhould we ſee his glory ſhining in croſs and terrible diſpenſations, and acknowledge him to be holy, wiſe and juſt in all of them, Pſ. 22.3. Neh. 9.33.
4. The moſt dreadful, ſubtil and dangerous creatures are Gods workmanſhip, and ſo under his dominion and power; as here inſtance is given of the crooked Serpent. So that we need not fear any of them, for even Death and Satan are in his hand.
Verſe 14. Loe, theſe are parts of his wayes, but how little a portion is heard of him? But the thunder of his power who can underſtand?
In this Verſe, we have a Concluſion ſubjoyned to the preceding Diſcourſe; wherein Job breaks off this enumeration of the inſtances of the dominion of God, it being impoſſible to abſolve it, and all that he, or any other, could ſay on this ſubject, being but ſome ſmall hints of his power and glory. This Concluſion contains three expreſſions,
1. Theſe (or, thoſe inſtances, of which he hath been ſpeaking) are parts (and but parts, or, the extremities) of his wayes, or, glorious operations.
2. But how little a portion is heard of him? That is, Though I have told ſomewhat of his wayes, yet it is even admirably little, that is heard and revealed of him, by that, or any the like report.
3. But (or, and, by way of inſtance) who can underſtand the thunder of his power? This ſome underſtand metaphorically, that if he ſhould magnifickly ſpread and diſplay his power, as it is in it ſelf, none could endure to take up this declaration. For if his ordinary thunder do ſtrike and affect mens minds; certainly that thunder, which ſhould fully declare the greatneſs of his power, would utterly confound them. Or it may be underſtood of thundering eloquence, declaring the power of God ſuitably to the greatneſs of the ſubject, which would alſo confound men. Or it may be underſtood even of the thunder it ſelf, which we ordinarily hear, and which doth ſo proclaim what God is, that none can fully comprehend that majeſty and power of God which ſhineth in it.
Doct. 1. It is to be remembred, that the paſſages of Divine Providence are his wayes wherein he walks towards the children of men; For, here the former inſtances are called, his wayes. So that what evil conſtructions we have of them, reflect on him; and we are to ſee him in them, and what he ſaith by them, and not what they ſeem to ſpeak, or drive at, of themſelves.
2. Theſe wayes of God ſhould be looked upon with affection, reverence and attention; ſo much is imported in this, Loe, or, Behold, prefixed to this Concluſion. Formality in looking upon theſe Providences is a woeful ill moth, and provokes God to put us to the School of more ſingular Providences.
3. God hath condeſcended to let out ſome of his wayes to mens capacities, that he may take away all excuſe from the lazy; For, ſaith he, Theſe are parts of his wayes, which he hath enumerated, and which are obvious to men.
4. All that we can know of Gods wayes is but a part, and a very little; For, theſe are but parts of his wayes, and it is but a little portion that is heard of him. His Majeſty is incomprehenſible, and all creatures are too ſhallow to take him up. It is but a little of him that is let out in theſe wayes, and we diſcern but a little of that little. And this commends his greatneſs, that all we can perceive of him is but the extremities of his wayes, or, his back-parts.
5. Gods wayes are then rightly ſeen, not when the providential diſpenſation only is ſeen, but when he is ſeen in it, and known by it; For, it is of him, that little is heard by the enumeration of parts of his wayes. Gods works ſhould lead us to ſee and know himſelf, and it is our fault that we ſee more of a providential diſpenſation, than of God in it; yea, that we are, oft-times, unwilling to ſee God in his works and operations.
6. Whatever men ſee of Gods works, yet hearing, eſpecially, from the Word, is needful for their taking up of God in them; For, this portion muſt be heard of him, by ſuch inſtructions concerning the works of God as Job here giveth. And this warns us to make uſe of the Word, to read Providences by it.
7. Such as know moſt of God, will ſee their own ignorance of him beſt; For, when he ſeeth parts of his wayes, it is an admiration to him, how little a portion is heard of him? Such as know God, and are near him indeed, will be farr from any conceit of what they have.
8. The little that men know of God would be leſs, if God did not condeſcend to their capacity, who cannot receive, nor bear, high and glorious diſcoveries of him; For, the thunder of his power (as it hath been explained) who can understand?
9. Whatever Naturaliſts take up of the thunder; yet to ſpiritual diſcerners it is an incomprehenſible demonſtration of Gods power, and ſhould be ſtudied as ſuch; For, even of it, it is true, The thunder of his power who can underſtand? See Exod. 9.28. Pſ. 29.3, 4, &c. We ſhould ſpeak of this his glory, even in his Temple, Pſal. 29.9. And ſhould bleſs him that we hear another voice than the voice of his power only, or ſuch a voice (joyned with a ſight) as made Moſes fear and quake exceedingly, Heb. 12.21. with Exod. 19.19.