Exposition of Job, Exposition of Job · Chapter 37
CHAP. XXXVII.
This whole Chapter (beſide the Concluſion of this laſt Speech, ver. 23.24) is ſpent in proſecution of that Argument begun in the former Chapter, That God is incomprehenſibly great, even in his ordinary Operations; and therefore he ought to be ſtooped and ſubmitted unto by all. This he had begun to inſtance in the former Chapter. And here, Firſt, He proſecutes the Argument in ſeveral Inſtances further; ſuch as the Thunder, ver. 1-5. thoſe alterations in the air, and ſtorms, which uſually fall forth in the Winter ſeaſon, ver. 6,—10. and the Rain, eſpecially in the Spring, ver. 11, 12, 13. Secondly, He makes application to Job, rouzing him up to conſider of theſe works, v. 14-18. and checks his preſumption, who had dared to ſeek to diſpute with God, ver. 19-22. Thirdly, He concludes his whole Diſcourſe, ver. 23, 24.
Verſe 1. At this alſo my heart trembleth, and is moved out of his place.
2. Hear attentively the noiſe of his voice, and the ſound that goeth out of his mouth.
3. He directeth it under the whole heaven, and his lightning unto the ends of the earth.
4. After it a voice roareth: he thundereth with the voice of his excellency, and he will not ſtay them when his voice is heard.
5. God thundere…h marvellouſly with his voice, great things doth he, which we cannot comprehend.
THe Inſtances produced in this Chapter for confirmation of Gods incomprehenſible greatneſs, may be reduced to three Heads. The firſt whereof (in theſe Verſes) is the Thunder; which he had ſpoken of more darkly before, and here inſiſts to ſpeak of it more fully. In the Verſes, Conſider,
Firſt, An Introduction to this Matter, v. 1, 2.— Wherein he ſheweth how himſelf was affected with this ſubject matter, v. 1. and how he would have others (Job, and all preſent, for the word is plural) to hear it, v. 2.— This is not ſo to be underſtood, as if his ſimple conſidering of God did ſo affect him, but it is relative to his ſeeing of God in the Thunder. Nor is he here ſpeaking of his own or others contemplating and meditating upon the Thunder, which they may do in a fair day when it doth not thunder. But it ſeems that it began to thunder while he is ſpeaking of it; and that helped to rouze him up and afflict him, and made him excite the Auditory to notice how High and Majeſtick that Subject was whereof he is now ſpeaking. And this ſeems to have been the beginning of that tempeſt wherein God appeared to decide the controverſie, Chap. 38.1.
Doct. 1. As there is ſweetneſs in God, to allure ſinners to him; ſo he hath dreadfulneſs alſo, which ought not to be ſlighted; as here we are taught by Elihu's practice, who is affected therewith.
2. Thunder is a very ſpeaking demonſtration of the Majeſty and Dreadfulneſs of God; For, that is the Inſtance here, wherein it ſhineth, to the affecting of Elihu. See Pſal. 29. throughout.
3. Not only will wicked men be made …eel the dreadfulneſs of God; but even the Godly ſhould be ſenſible of it: as here Elihu's heart trembleth, and is moved out of his place; which was not the ſlaviſh fear of wicked men, nor did it flow chiefly, (if at all) from his natural timorous conſtitution, but from a holy awe of God, which (it ſeemeth) hath been heightned by the dreadfulneſs of the preſent Thunder, which did rouze him up.
4. It is one thing to hear of Gods dreadfulneſs, and another thing to ſee it evidenced by viſible effects; as here, it moveth him ſtrangely, when he hears the voice of the Thunder; As this alſo my heart trembleth, &c.
5. As they need to be themſelves made ſenſible, who would ſpeak of God, and his greatneſs, to others, (as here, he is rouzed up himſelf by the preſent Thunder, that he may excite the Auditory;) ſo thoſe who are truly ſenſible, will be careful not to leave others inſenſible, (as they have occaſion and opportunity) of what they know of God; For, this is the fruit of his own ſenſe, that he excites the reſt to hear.
6. It is the duty of all to attend ſeriouſly to what God declareth and revealeth of himſelf, by his Word or Works; for, ſo is here required, that they hear attentively this voice of the Thunder.
7. Men may have Gods works very obvious before them, who yet, without excitation, will not improve them aright; For, though men muſt hear the noiſe and ſound of Thunder, yet they need to be excited to hear it attentively, or, in hearing to hear it, that is, ſo to hear the ſound of it, as to conſider what it ſaith, and what God declareth concerning himſelf, by it.
Secondly, A Deſcription of this Thunder, v.—2, 3, 4. Not after the way of Naturaliſts, who deſcribe it to be, a dry vapour, or exhalation, burſting through a watery Cloud (wherewith it is ſurrounded) whence cometh the great noiſe; and kindling, with ſtriving againſt the watery cloud, in the eruption, whence cometh the Lightning, and the condenſating thereof makes a Thunderbolt. But Elihu ſpeaks of it, as it points out ſomewhat of God, That it is a voice of God, ſounding under the whole Heaven, with Lightnings going before it. Hereby teaching, That however men may lawfully ſearch into the natural cauſes of things, in ſtudying the works of God; yet to reſt there, without aſcending up to ſee ſomewhat of God in them, will tend little to edification, but is near of kin to Atheiſm. Particularly, in this Deſcription, Conſider,
1. This Thunder in its nature and kind, is a ſound and noiſe of the voice of God, v. 2. that is, a voice whereby he ſpeaks to men, and makes himſelf and his mind known, as men declare their mind by their word. So Pſal. 29. throughout. Hence we may learn,
1. The works of God do us good, in ſo far as they ſpeak, and are Gods voice to us; as here, the thunder gets that name, not only becauſe of its loud noiſe, but becauſe thereby ſomewhat is ſpoken to us.
2. Thunder hath a ſpeaking voice to right diſcerners; it ſpeaks what the Majeſty and Dreadfulneſs of the Speaker is; what the efficacy of his Word is (when he pleaſeth to make uſe of it) which can pierce like a Sword and Thunderbolt, Heb. 4.12. What dreadful Language he hath for them who will not hear the calm …; and, how great his Mercy is, in ſpeaking to us … …k men, ſeeing we could not endure his thundering voice, Exod. 20.18, 19.
2. As for the extent of his ſound and voice, He directeth it under the whole heaven, v. 3. — Not than it is heard in all places at once; but that he may ſend it where he pleaſeth, under the whole heaven, and whereever he ſendeth it, it is heard far and near. Which as it ſpeaks his Majeſty, whoſe voice is heard ſo far off; So further,
1. It ſaith that he will be heard by them to whom he he is pleaſed to ſpeak, and hath a voice for the deafeſt.
2. That the moſt dreadful thunder is ſubject to his command, to be directed whither he pleaſeth.
3. The concomitants of this thundering voice, are Lightnings, which v.—3. are declared to be of a like extent with the voice; and for the order betwixt theſe two, it is declared, v. 4. — that the thunder followeth the Lightning. Not in order of Exiſtence (for the cloud muſt break with a noiſe, before the Lightning appear) but in that order wherein they appear to our ſenſes. For our ſight being a quicker ſenſe than that of Hearing, and the Light paſſing through the Air in an inſtant, while the ſound thruſts it ſelf through the air but by degrees, we ſee the light before we hear the ſound. Hence we may gather,
1. Gods Majeſtick Lightnings, attending his voice, may yet diſcover more of the Majeſty of the Speaker; and may ſhew what pains he takes, and what ſplendor and glory he diſplayeth, to have his voice regarded; and what need we have of warnings to excite our attention to hear; as Lightnings in ordinary excite us to hearken to the voice that followeth.
2. This order here put betwixt the Voice and Lightnings, doth point out, That the hearing is a more dull and ſlow ſenſe than ſeeing, And therefore we ſhould be careful to quicken it in hearing; yet ſo, as the many turns and windings in our ear (which is the cauſe of this flowneſs) ſhould warn us to be very cautious and circumſpect in trying what we hear.
3. Meditation ſhould be a means to make our thoughts riſe and grow, in taking up the excellency of God; For, now after he hath thought and ſpoken a while of this voice of God, he calleth it, the voice of his excellency.
4. The neceſſary connexion betwixt the voice and theſe Concomitants, v. 4.— Where the Relative, them, may be referred to Lightnings (many of them, in the plural number) which are not ſtayed, or, kept back, when his voice, of thunder, is heard, or, to be heard. And thus thunder is ſtill accompanied with Lightnings, though, ſometime, we ſee lightnings, when we hear not thunder. Or, it may be referred both to Lightnings and Rain (of which he hath ſpoken, Chap. 36.27, 28, 30.) both which accompany the thunder. It may point out,
1. That Gods fixing and obſerving of an order and courſe of Nature, in Thunders, Lightnings, Rain, as alſo in day and night, ſummer and winter, may be of uſe to ſtrengthen the Churches Faith in other caſes; as uſe is made of it in expecting a Day, and a Summer, after a Night and Winter of trouble, Pſal. 74.16, 17.
2. The many Glimpſes and Rays of glory which he manifeſts together in thoſe concurrent works of his power, when we are ſurrrounded with them all at once, may let us ſee how unable we are to take up all his works, or all that is in them; we cannot have ſtudied his glory, ſhining in the Lightnings, when preſently we are alarmed with the glorious voice of his Thunder, and with the rain after that; which will ſooner confound us, than we can fully comprehend them.
Thirdly, A Concluſion of this Inſtance, and a tranſition to the reſt of his Inſtances, v. 5. Wherein is ſhewed, that, as God is marvellous in his thunderings, ſo, he hath many other incomprehenſible works; ſome of which are afterward inſtanced as proofs of this. Hence learn,
1. When men have had never ſo many after-thoughts of Gods workings, they will never ſee cauſe to abate their eſtimation thereof, or of his glory ſhining therein, but rather to encreaſe it; as here he ſhuts up the former Inſtance with this, God thundereth marvellouſly with his voice.
2. Men ſee little, if they ſee not matter of admiration in Gods works; for he thundreth marvellouſly; as there are indeed many wonders in it; How dreadful the ſound is which is made by a Vapour in the Air; how it ſhould kindle it ſelf by its conflict with the watery Cloud; how the Thunderbolt ſhould melt the money, and yet not burn the Purſe in which it is, and break the bones, and yet make no viſible breach in the skin; and many the like wonders, which are recorded by Naturaliſts and Hiſtorians.
3. It is not one work only, wherein we may ſee the marvellous hand of God, but any one doth demonſtrate what is in all, whether we ſee it or not; as here, he ſubjoyns to this commendation of the Thunder, great things doth he, &c. to teach us to ſee that in Snow, Rain, &c. (which are the following Inſtances) which we ſee in Thunder.
4. As men are ignorant of Gods works, ſo the cauſe thereof, and of our not ſeeing wonders in them, flows from our own ſhallowneſs and incapacity; for, great things doth he, which we cannot comprehend.
Verſe 6. For he ſaith to the Snow, Be thou on the earth, likewiſe to the ſmall rain, and to the great rain of his ſtrength.
7. He ſealeth up the hand of every man; that all men may know his work.
8. Then the Beaſts go into dens, and remain in their places.
The ſecond ſort of Inſtances, to confirm Elihu's Aſſertion, are thoſe ſtorms, and altera…ions of the air, and ſeaſons, which uſually fall forth in Winter, to v. 11. In theſe Verſes,
1. He propounds the Snow, and the ſmaller and greater Rain, which at Gods command, fall and ſtay upon the earth, v. 6.
2. He ſubjoins the effects thereof, eſpecially of ſnow and great rains; Namely, That they put men from their work (eſpecially from thoſe works which they have to do abroad) that they may ſee and notice Gods work, v. 7. and drive beaſts to their dens, v. 8.
From v. 6. Learn 1. Even Winter-ſtorms, and foul ſeaſons are uſeful Documents and Inſtructions to point out ſomewhat of God; as here the ſnow and the rain are inſtanced for that effect. See Pſal. 147.16, 17. & 148.8.
2. It ſp…aks much of God, that he can produce variety of Diſpenſations out of the ſame mean and cauſe; as he can out of the Clouds, ſend Snow, when the Vapours are not fully reſolved, or ſmall rain and great rain, as he pleaſeth.
3. God is no leſs to be adored in leſſer, than in greater works; as here his glory ſhineth in the ſmall rain, as well as in the great rain of his ſtrength, or, that the rain which demonſtrates his ſtrength, by its own vehemency, and by his bearing up the Cloud wherein it is. This ſpeaks much of him, and ſhould preach to men, when it cometh; but the ſmall rain, or ordinary ſhowers of rain (as the word is) ſpeaks his glory no leſs, if it were but that he moderates it.
4. It ſpeaks out much of God, that not only he works all theſe works, but doth all of them by a word; For, he ſaith to the ſnow, &c. as he did alſo at the firſt Creation of all things. And in this reſpect, alſo, the Centurion gives Chriſt the glory of his Omnipotency and abſolute Dominion, Matth. 8.8, 9.
5. God is alſo to be acknowledged and glorified in the continuance of his Diſpenſations; For, he ſaith to the ſnow, be thou on the earth, ſo long as he pleaſeth, and ſo alſo to the Rain.
From v. 7, 8. Learn, 1. It is God who giveth men opportunity to work, or ſets them idle, as he pleaſeth; For, by theſe ſtorms, he ſealeth up the hand of every man, or, hindereth their work abroad, as if their hand were ſhut up under a Seal.
2. An idle time needs not be unprofitably and idly ſpent, if men were thrifty; For, here is ſubjoyned, that God hath an end in ſealing up the hand of men, and work for them ſuch at a time. And, oft-times God puts men from the works of their ordinary Callings, by ſickneſs, ſtorms, Piracies, &c. becauſe they take little leiſure for this work.
3. It ſhould be mens ſpecial exerciſe, when they are reſtrained from their Callings, to ſtudy to know God and his works well; for, that is his end h…re, That all men may know his (or, Gods) work. This, in general, doth import, That men, at ſuch a time, ſhould be exerciſed in piety, contemplaring God and his works; for which they, ordinarilyt take lit…le leiſure, when they are buſie about their Calling. But more particularly, it imports, that they ſhould ſtudy thoſe works of God, which retard and obſtruct their work; as being not only their preſent task, aſſigned unto them by providence, but a Document that their work, and the ſucceſs thereof, depend upon him and his Providence, (which men do little conſider, that they may acknowledge him in all their ways, till he do thus obſtruct their work) and conſequently, that they ſhould try their own works well, that they be ſuch, is they may go to God about them, and depend upon him for his Bleſſing, and ſucceſs in them, and not ſuch as provoke him to ſtop their way in following of them.
4. Though the moſt of men be ſo ſtupid, that they ſee little of God, eſpecially in the matter of their Callings; yet his hand is ſo obvious, that they are inexcuſable who ſee it not, and God is provoked to cauſe them ſee it; for, all men may know his work, even by a ſtormy day; and when they do not ſee it in ordinary, he ſends ſuch interruptions, to cauſe them ſee it. See Iſa 26 11.
5. The very Beaſts are under the dominion and providence of God, and muſt ſubmit and ſtoop to him; as here we are taught, v. 8.
6. Gods power over Beaſts, and his providence about them, are ſpeaking Documents to men; for, for this end is this Inſtance brought in here. Their not being able to ſtand out in a ſtorm, is a witneſs againſt mens Rebellion, who endeavour to ſtand out againſt God, and do not ſeek to a refuge in ſtormy times. Their running only to Dens, and lurking places in ſtorms, doth proclaim the beaſtly diſpoſition of men, who are no better exerciſed, in knowing the works of God when they are idle, v. 7. than the very beaſts, who remain in their dens during a ſtorm. And Gods providing ſhelters for the very beaſts againſt a ſtorm, ſheweth how ready he is to provide a refuge for them who employ him.
Verſe 9. Out of the South cometh the Whirlwind, and Cold out of the North.
10. By the breath of God Froſt is given; and the breadth of the Waters is ſtraitned.
In theſe Verſes, he ſpeaks of the Whirlwinds (or, winds involved in a cloud, which maketh them reel about when they break forth) which come out of the South, or, hidden places, where the Antarctick Pole is, which is not ſeen by them who live under the Northern, or, Arctick Pole; and of Cold, which cometh out of the North, where the Sun appears leaſt, v. 9. Where the North is deſigned by thoſe Soatt…rings, or, ſcattering winds (for that is the name in the Original) which come out of it, and are the cauſes of the cold. And this is further explained, v. 10. That by the breath of God, or, a cold wind, Froſt cometh, which congealeth the waters, and ſo leſſeneth them.
Doct. 1. God is to be ſeen and magnified in every one of his works, how contrary ſoever; as, in Froſt, Cold, Heat, Rain and Whirlwinds.
2. God hath variety of Diſpenſations wherewith to exerciſe men, as he pleaſeth; as here we ſee.
3. God hath, as it were, his Store-houſes in ſeveral Quarters of the world, whence he bringeth forth thoſe varieties of Diſpenſations; as here; he hath the South and North, for Whirlwinds, Cold and Froſt. Wherein (whatever may be ſeen of the courſe of Nature) the infinite Wiſdom of God doth ſhine; and men may ſee what he hath in ſtore for them, according as they walk before him. As Deut. 32.34.
Verſe 11. Alſo by watering he wearieth the thick Cloud: he ſcattereth his bright Cloud.
12. And it is turned round about by his counſels, that they may do whatſoever he commandeth them upon the face of the world in the earth.
13. He cauſeth it to come, whether for correction, or for his land, or for mercy.
The third ſo…t of Inſtances, are, the Rains, eſpecially thoſe in the Spring. Concerning which,
Firſt▪ H… declareth, that God, by watering the earth, wearieth the thick cloud, v. 11.— Speaking of it as a thing that could be wearied, by its being hurled hither & t…i…her, to ſerve the earth in diverſe places, and wearied by i…s ſpending it ſelf in that Service. This is further amplified from his ſcattering of his bright cloud, or, the cloud of his Light, v. … — 11. Where, whatever light ſhines from, or through the clouds, it is all his, as he made the light before he made the Sun, that he might ſhew us that we have the light thereof from him. And the meaning of this Amplification is, that he waſteth, and ſo ſcattereth that cloud which is full of Lightning accompanying the Rain, by powring it out upon the earth. Or, that when he ſcattereth bright clouds without Rain, and they evaniſh; yet, he hath thick clouds from whence to give Rain; as we ſhould indeed be helped to ſee the Mercy of God, by many diſappointments that we meet with. It will be ſeen a mercy that God hath Clouds whence to give Rain, after that many Clouds have been ſcattered, and produced none. But that which ſeems to be the moſt ſimple interpretation, is, That he ſcattereth the Cloud of his Light, or, the Cloud which covereth the light (as Chap. 36.32.) by powring it out in rain.
Secondly, He declareth that the Clouds are ſubject unto God, ſo that he may ſend them to poure out rain where he will, and for what end he will, v. 12.
Thirdly, He ſpecifieth the Commiſſion given to the Rain, or, the ends for which he ſendeth it, v. 13. Which are,
1. For Correction, or, a Rod; as is frequently verified in Inundations, Deluges, Rotting of Cornes, &c.
2. For his Land; whereby I do not ſo much underſtand, the Land where his people dwell, Iſa. 8.8. Hoſ. 9 3. For in theſe days, Gods people, or, the viſible Church had no ſuch Land as yet in their poſſeſſion, as Iſrael had afterward the Land of Canaan. Nor yet would I underſtand it only of thoſe waſte uninhabited Lands which fall (as it were) immediately in Gods own hand. See Chap. 38.26. But it is to be underſtood of the whole Earth, which is the Lords, Pſal. 24.1. and which he makes fruitful by Rain.
3. For Mercy, or, a peculiar Mercy at ſome times. This is not ſo to be underſtood as if it were not a mercy to have rain in ordinary upon the earth (as is expreſſed in the former word) but becauſe that is not ſo wel obſerved, therefore at ſome times he diſcovers it to be a ſignal mercy that he ſends Rains after a great Drought, ſuch as that, 2 Sam. 21. 1 Kings 17, & 18. Jer. 14. and elſewhere.
From v 11. Learn 1. God giveth unto man many Proofs and Documents of his glory, wherewith he is ſo ſurrounded, that when he begins to ſtudy them, he will not be ſoon able to make an end; For alſo beſide thoſe already mentioned, there are yet proofs of him to be ſeen.
2. Any one work of God hath more in it than we can ſee at firſt view; and when we have ſeen much, there is yet more to ſee in it: Therefore though he …ath ſpoken of the Rain, Chap. 36. and here v. 6. Yet here he ſpeaks of it again, to ſhew that there is more in it than he ha…h yet pointed out. Thus in commending of Gods works, they are halved and expreſſed by parcels, that the Song of Gods Praiſe may be often repeated, Pſ. 136. So that we ſhould beware of Formality in the ſtudy thereof.
3. It is a ſpecial favour and dignity conferred upon men, that the heavens are made to ſerve them, and that God makes the clouds to ſpe…d themſelves for their good, as here, By watering he wearieth the thick Cloud. This high honour conferred upon man, may lay him low, as Pſal. 8.3, 4. conſidering how many props and means he needs to maintain his Being; and ſhould make him bring in the Rent of Praiſe to God, which is to be paid by all theſe Creatures which are employed about him. It ſerveth alſo to commend Gods indulgence, who continueth theſe favours with Rebel man; and may aſſure Believers that they are much more noticed and owned by Heaven.
4. It may alſo heighten our eſteem of Mercies, when we ſee Mercy in the boſom of Mercy; as here, both the air is cleared, and rain cometh, by ſcattering the cloud of the Light, or, the Cloud which formerly did intercept the Light.
From v. 12, Learn, 1. Things here below, and above us in the air, are in a continual motion, that ſo we may learn not to reſt upon them, but upon God; For ſo the Clouds are turning round about. This proveth the vanity of the Creatures, Eccl. 1.6. And ſhould teach us not to ſeek to fix this world to our mind, ſince it hath been alwaies reeling; nor ſo to walk as our being made like a Wheel, or finding changes in our Lot, ſhall be a plague upon us, as Pſ. 83.13.
2. There is not a motion of the very Clouds, but it is ordered by God, who ſends them here and there, to poure out rain upon one place, and not upon another, Amos 4.7, 8. For, it is turned round about by his Counſels. Thus all contingent events are ordered by him, Exod. 21.13. Which, becauſe we obſerve not, therefore he makes it appear in extraordinary diſpenſations.
3. As the place of Rain, ſo alſo its work, is aſſigned by a ſpecial Providence of God; not a drop of rain floweth from the Clouds, but it doth whatſoever he commandeth, upon the face of the world in the earth, that is, openly, upon the earth, in any part of the world, whither he ſends the clouds: which doth point out, both how condeſcending God is in his Providence, and how much we miſs, and cannot comprehend of God in his working.
4. The deep Wiſdom of God ſhineth in all that he doth; for thoſe turnings, and commands are by his Counſels. Men may think it below them to exerciſe their wits about meaner things; but God hath deep Counſels in his meaneſt and moſt ordinary works; and conſequently, much more are his Counſels to be adored in greater works.
From v. 13, Learn, 1. God will not be limited by men in his working; but according as men ſin, or are to be tryed or rewarded, he will exerciſe them accordingly; as here he ſends rain, and cauſeth it to come, for what ends he pleaſeth.
2. One and the ſame mean will produce different effects, according as God gives the Commiſſi…n; as here the rain is ſent for different ends. So that men need not look ſo much to the means, as to their own frame and condition; And if they be at peace with God, they may expect that even an Eater will afford them Meat, and what is terrible to others, needs not affright them, Matth. 28.4, 5. And if God have a quarrel at men, he can curſe their very bleſſings.
3. As Rain is a great Bleſſing in it ſelf, ſo God can make it a ſad ſcourge, by the exceſs thereof, as moderation is the mercy of our temporal mercies, Prov. 30.8, 9. or, by the unſeaſonableneſs thereof; as every thing is beautiful in its ſeaſon, Eccleſ. 3.11. For, he cauſeth it to come for correction, or, a rod.
4 MercieMercy… unto the earth are mercies to men, ſeeing even Kings are ſerved by the field, Eccleſ. 5.9. For, the coming of rain for his Land, or, Earth, is a mercy to men. So that men ſhould not think little of theſe common mercies.
5. Though God hath given the Earth to the Children of men, for their uſe and benefit, Pſal. 115.16. Yet, he teſtifieth his intereſt in it, by conſtant watering of it; For by this he proveth it to be his Land, or, his Earth. The neceſſities of the Earth, of young Lions, Pſal. 104.21. and young Ravens, Job. 38.41. and of other Beaſts, Joel. 1.20. have a mouth to God, as being the neceſſities of his Creatures, when none elſe can help them. Which ſheweth, That an intereſt in God, were it even upon the account of Creation, is a claim whereof we ſhould make uſe (and whereof humble perſons will make uſe) if other intereſts be darkned, Job. 10.8. Pſal. 119.73. And that, if God by rain teſtifie his reſpects unto the earth, much more doth he witneſs his reſpects to men by many favours, if they would be affected with them.
6. God can eaſily make ordinary mercies be ſeen to be ſignal Mercies, when we undervalue them becauſe they are ordinary; As here, at ſometimes, rain cometh eminently for mercy, in reſcuing thoſe perſons, and other Creatures, which are ready to be deſtroyed with drough….
Verſe 14. Hearken unto this, O Job, ſtand ſtill, and conſider the wondrous works of God.
Elihu having propounded theſe ſeveral Inſtances, for proving of his Aſſertion, doth now make application of his D…ctrine to Job, wherein,
1. He excites him to attend and remark thoſe works of God; as proving him to be great and unſearchable, to v. 19.
2. Hence he checks him for his preſumption, in deſiring to diſpute with God, to v. 23.
In this Verſe he begins the Application, and propounds his Counſel, That he would mark and ſeriouſly conſider theſe wonderful works of God. Which doth not imply that Job was either not attending, or going about to make a reply; but doth only declare his own earneſtneſs to have Job ſtudy that Point well, for proving whereof, he had produced thoſe Inſtances.
Doct. 1 It is not ſufficient, nor will it ſatisfie conſcientious men, that they ſpeak well of God, and to mens caſes, unleſs they apply and put home their Doctrine to thoſe they deal with; As here, he applieth his former Doctrine to Job.
2. Even they who are ſilently hearing, may yet need excitation to attend, and to ponder what is ſaid; As here, he requires of Job, …hat he will hearken unto this, though he had been hearing all the while.
3. Such as would profit by what they hear, or take up, of God, would fix their own minds well on what they are about; As here, he bids him ſtand ſtill, or ſeriouſly compoſe himſelf.
4. It is required alſo, of thoſe who would profit at this ſtudy, that they reſt not upo… what they may take up of Gods working at firſt view, wherein their blindneſs, prejudices and paſſions, may wrong them; but that they ſeriouſly conſider what is before them; as here he required.
5. As it is our duty to ſee all things that are wrought, to be Gods works; ſo alſo to remember that they are wonderful; as here, they are called the wondrous works of God: Which ſheweth, that they are not eaſily taken up, or comprehended; nor are we right Proficients in the ſtudy thereof, unleſs we be effected with them as admirable.
6. Such as would do good to others, by what they ſay, ought not only to excite them to attention, but ought themſelves ſo to commend God and his works, as may evidence that they are affected therewith; as here Elihu, in exciting of Job, is careful to commend Gods works as wondrous, that thereby he may ſtir him up yet more to be ſerious.
Verſe 15. Doſt thou know when God dispoſed them, and cauſed the light of his cloud to ſhine?
16. Doſt thou know the ballancings of the Clouds, the wondrous works of him which is perfect in knowledge?
17. How thy Garments are warm, when he quieteth the earth by the South-wind?
18. Haſt thou with him ſpread out the Sky, which is ſtrong, and as a molten Looking-glaſs?
The counſel propounded v. 14. is here preſſed, by overcharging Job with new Inſtances, which might diſcover unto him his incapacity and ignorance. Where he propounds,
1. In general, Gods diſpoſing and ordering of all theſe works formerly mentioned, and afterward to be produced, v. 15.—.
2. The matter of Light, that God cauſed the Light of his Cloud to ſhine, v. 15.— Whereby we are not ſo much to underſtand the Rainbow, or the light of the Sun breaking through the divided Clouds, as the lightning which appears in the Cloud.
3. The ballancing of the clouds in the Air, ſometime lifting them up, and ſometime letting them down nearer the earth, as he pleaſeth, which is a wondrous work of God, declaring him to be perfect in knowledge, v. 16.
4. The hea…, which is cauſed by the calm and warm winds, or Sun-ſhine, which come from the South; and was ſo vehement in theſe Countreys, that is made mens very garments a burden to them, v. 17.
5. The Sky, or air, which, though fluid and thin, and often rent with thoſe thunders and lightnings, yet, is ſtrong and tranſparent like a Looking glaſs, which (it ſeems) in theſe Countreys they made of ſome Mettal molten and refined, v. 18.
Elihu's ſcope in propounding of all thoſe Inſtances, in this his Advice to Job, may be taken up in theſe,
Firſt, To point out, thereby, that God is infinitely great in power and wiſdom (which is the Concluſion to be confirmed in all this …iſcourſe) as appears in his ordering and diſpoſing of all thoſe, wherein Job had no hand.
Secondly, That Job cannot comprehend God, who is unſearchable in his operations; ſeeing,
1. He is infinitely inferiour to God, and was not with him in doing of th…ſe things, v. 18. But God is the Creator, and he but a Creature.
2. He was but of yeſterday, and far to ſeek when God diſpoſed all theſe things, (v. 15.) from eternity, or from the beginning; and ſo was none of his Counſellers.
3. That he cannot dive into the depths and reaſons of Gods works; for if he cannot know the reaſons▪ and cauſes of theſe natural and ordinary things, which are obvious and felt by him, v. 16, 17. (as indeed, though men may know ſomewhat of them, yet they cannot dive into the bottom of them, or, comprehend them fully and exactly) how can he be able to comprehend his more ſingular and extraordinary works?
I ſhall not inſiſt here upon what might be gathered from the particular Inſtances; how much of Gods glory ſhineth in bright lightnings coming out of the dark cloud; whereby he ſheweth, what light he can cauſe ariſe unto his people even in darkneſs; how God hath ſo diſpoſed all things, and ballanced them, as he makes us dwell ſafely under ſuch a weight of Clouds which hang over our heads in the thin air, whereby he ſheweth, that he is able to preſerve his people, when they are kept under the hazard of eminent perils; how much of God doth ſhine in warm ſeaſons; whence we may gather ſome Documents concerning the refreſhful warmth of the light of his countenance, lifted up upon us after cold blaſts, eſpecially in our heavenly Countrey: Alſo, concerning the emptineſs of all temporal enjoyments, and the Mercy that is in their being moderated; evidenced in this, that however we deſire hot ſeaſons in cold weather, yet we can no more endure the extremity of heat, than of cold, and that our Cloaths, which ſometimes we find comfortable, do at other times prove a burden through heat: And, how much of his Glory ſhineth in the ſtately Canopy of the Firmament, Pſal. 8, & 19. Whence we may gather, how much more glorious thoſe upper Manſions are. But paſſing all theſe, I ſhall only take a few Obſervations, with an eye to Elihu's ſcope in theſe Inſtances. And,
1. All things in the world, whether more permanent, or tranſient, are of Gods ſole making; As here, we are taught. Which affords much ground to Faith, upon which it may lean in greateſt difficulties. See Rom. 4.17. 2 Cor. 4.6. 1 Pet. 4.19.
2. Not only Gods power in making, but his Wiſdom in ordering all things, ought to be obſerved; For, he diſpoſed them; So that there is not ſo much as an hot day, but his Wiſdom ſh…nes in it.
3. As all things are ordered by God, ſo they are at his Command, and in his Hand, to ſ…cure his People; As he cauſeth the light of his Cloud to ſhine, when he w…ll, ballanceth the Clouds, &c.
4 As Gods G…ory ſhineth in every one of his particular works, ſo it ſhines yet more illuſtriouſly, if we conſider many of them together; For which cauſe they are here repreſented to Job together.
5. Not only ſingular and extraordinary works of God, but even thoſe which are ordinary and obvious, are full of deep and unſearchable things; For, here he goeth no further than to the Sky, Clouds, Heat, &c. to convince Job that God is incomprehenſible in his works.
6 Gods works being all ſo incomprehenſible, it is the duty of thoſe who would contemplate them aright, to raiſe their thoughts of them; As here, they are called his wondrous works, v. 16. which he again repeats from v. 14.
7. In ſtudying of the works of God, we ſhould aſcend up to high thoughts of himſelf; As here he ſubjoyns to his ſight of thoſe wondrous works, that he is perfect in knowledge.
8. Whatever elſe we ſee in Gods works, we ſhould be careful to obſerve his perfect and infinite Wiſdom, to be adored, and truſted by us; therefore doth he point him out as perfect in knowledge, and declared to be ſuch by the operations of his hand.
9. Whatever may be the frame of men unconcerned, or how eaſie ſoever they think Leſſons are; yet, men under tentation are not eaſily brought to adore God in his working, or to learn theſe Leſſons which are inculcated thereby: Therefore muſt this counſel, v. 14. be ſo much preſſed upon Job, by ſo many new Inſtances. For men are then peeviſh, too confident of their own opinions and apprehenſions, apt to pore too much upon their own caſe, &c. All which do darken their underſtanding.
10. When men are diſordered, and miſtake in their thoughts of God, he hath not one only, but many witneſſes, to convince them, and even to overwhelm their ſtiffneſs; as here, he heaps up inſtances, to refute Job.
11. Whoſo ſtudy Gods ordinary works well, will find cauſe to ſtoop to him in his ſingular diſpenſations, as here we are taught; For if no man be his Counſeller in his ordinary working, nor will he give an account of it, nor ſhould any murmure at it; much leſs will he give an account of his ſpecial diſpenſations about man, but man muſt acquieſce and ſubmit to his pleaſure. And we, who are but of yeſterday, and ignorant of what is moſt obvious (as here he confounds Job, by enquiring what he knoweth of theſe works) muſt not think to pry into his deep counſels.
Verſe 19. Teach us what we ſhall ſay unto him; for we cannot order our ſpeech by reaſon of darkneſs.
20. Shall it be told him that I ſpeak? if a man ſpeak, ſurely he ſhall be ſwallowed up.
In the ſecond branch of this Application, Elihu checks Job for his deſire to plead with God; the reproof whereof he coucheth in a counſel, or deſire, by way of ſharp Irony, v. 19—That if Job deſired to plead with God, or would have them (Elihu, or any of his Friends) to plead or interpoſe for him, he would give them in…ormation how to go about it, and furniſh them with ſome of thoſe Arguments wherewith he ſaid he was well ſtored, Chap. 23.4. This, in effect, imports, that however Job was ſo daring as to deſire to plead; ye…, he could ſatisfie no impartial and unconcerned man, that he had a juſt ground of Plea; or valid Arguments to produce. This is further confirmed from their experience and obſervation, that God could not be ſo pleaded with,
1. Becauſe it is impoſſible; mans darkneſs and ignorance, and the myſteries in Gods diſpenſations, being ſo great, that none can order their pleas or defences before him, v.—19.
2. Becauſe of the hazard that is in ſuch an attempt, v. 20. Where he alludes to the cuſtoms of thoſe times, wherein men did record their Names in a Book, or otherwiſe gave publick notice, that they were to plead ſuch a Cauſe; as they did alſo write all their diſputes in the Cauſe, Chap. 19.23. & 31.35. Now Elihu profeſſeth that he durſt not make any intimation to God, that he was about to ſpeak in theſe terms that Job deſired to plead with him; ſeeing he could not plead but he was in hazard to be ſwallowed up.
From v. 19. Learn 1. It is mens great fault that they preſume to quarrel with God; as this check, given to Job, imports.
2. It heightens mens faults, when they are not ſatisfied to harbour inward thoughts of ſecret murmurings and reſentments againſt God (which yet are their ſin) but they preſume to utter and ſpeak them out; For, this check imports, That Job was about to ſay ſomewhat unto him.
3. How high ſoever mens reſolutions fly, in their paſſions; yet they will not know how to follow them out in cold blood; for, he ſuppoſeth that Job cannot teach what to ſay, nor convince even the Auditory, who were but men, that he had any valid Arguments or defences.
4. However men will not be convinced of their irrational preſumption, in offering to plead with God as a party, while they are in their fits of diſtemper; yet it may help to calm them, if they conſider that no godly men (though they love them never ſo well) can ſee through their way▪ or approve of it. For, ſaith he, Teach us what we ſhall ſay unto him; intimating, that he could not furniſh them with Arguments, though they were never ſo willing to plead for him.
5. Speech to God ſhould be well ordered in all caſes, eſpecially, when men offer to plead with him as a Party; For, in that undertaking, he implieth that men ſhould order Speech. See Jer. 12.1.
6. Such as are ſenſible of the dark myſteries that are in Gods way and diſpenſations, and of their own ignorance, will find it hard to ſpeak to him in any caſe, much more to enter the Liſts to plead with him; For, both thoſe may be imported in that darkneſs, by reaſon whereof men cannot order their ſpeech.
From v. 20. Learn, 1. Whatever be the precipitancy of paſſionate men; yet, ſenſible men will fear to do any thing that looks like quarrelling, even to think it or reſolve upon it, let alone to act it; For, ſaith he, by way of abhorrence and fear of the thing, Shall it be told him that I ſpeak? Or, ſhall I dare to let any thing flow from me which may give the leaſt intimation of ſuch a purpoſe? Where he ſpeaks as one affrighted with the thought of it.
2. It men will dare to run on to plead with God, they do it with no leſs hazard, than of being ſwallow'd up with a ſight of that Majeſty into which they pry, or with a ſtroak for their preſumption; For, if a man ſpeak, ſurely he ſhall be ſwallowed up. It is a wonder that God doth not plague Murmurers, and eſpecially his own people, who, in ſtead of adoring, preſume to quarrel that deep wiſdom which is imployed about them.
Verſe 21. And now men ſee not the bright light which is in the clouds: but the wind paſſeth and cleanſeth them.
22. Fair weather cometh out of the North: with God is terrible Majeſty.
Here Elihu records yet more works of God, That though now the Sun ſhined not brightly (whereby it appeareth that, as before God had given intimation of his coming to decide the controverſie by the Thunder, v. 1, 2. So now again the air was darkned, as a preparation to that Whirlwind wherein he appeared, Chap. 38.1.) yet the Winds would ſcatter the Clouds again, and clear the air, v. 21. And that the North wind, cleanſing the air (as Prov. 25.23.) would bring fair weather; all which hold out the terrible Majeſty of God, v. 22. Where, fair weather, is called, Gold, in the Original, not only becauſe it is precious, and worth much Gold, as the Labourers of the ground do find, but becauſe of that bright ſhining, like Gold, which accompanies fair weather. And ſo bright Oil is called Gold, in the Original, Zech. 4.12. As to Elihu's ſcope in this, Albeit ſome Allegorize on theſe things, as Arguments why Job ſhould not ſeek to diſpute with God; Conſidering, that, as the bright light is not ſeen till the winds purge and clear the Sky; ſo, he could not diſcern what was in Gods dealing toward him, till himſelf ſhould clear it up; As the cold Northwind purgeth the air, ſo Job's exerciſe tended to purge his droſs; And as God had formerly made him ta…e of his goodneſs, ſo it was neceſſary now to make him know the dreadfulneſs of his Majeſty. Yet it is ſafer to take up the words as proving that it was full of hazard to offer to plead with God; conſidering his terrible Majeſty, which ſhined even in thoſe works, of clouding the Sky and clearing it again, which did affect Elihu now when he ſaw them.
Doct. 1. Ignorance of God helps mens preſumption, in their ſeeking to quarrel him; therefore doth he point out what God is, to deter him from that courſe.
2. Preſumptuous Quarrellers of God ought to conſider his Majeſty, which (though it be matter of comfort to the godly, walking in his way, yet) ought to be reverenced by all, and will be terrible to all thoſe who preſume to make him a party: Therefore, Job is here put in mind that with God is terrible Majeſty.
3. This Majeſty of God may be ſeen in very obvious things; As here it is proved by his over-clouding or clearing of the sky. And this is often hinted in th…s Diſcourſe, to reprove our formality, who forget it ſo often.
4. However theſe works of God may …ff…ct others, yet they will affect thoſe who are ſenſible, eſpecially in the preſent time wherein thoſe works are in doing; as Elihu is affected, and ſeeth terrible Majeſty in it, when now he ſaw not the bright light, &c. Hence it is that our forgetfulneſs of works, when they are paſt, is the cauſe why they are re-acted.
5. The ſudden alterations of the air, from light to darkneſs, and from darkneſs to light again, do point out the dreadful Majeſty of God, who can ſoon over-cloud mens comforts, and reſtore them again, when he pleaſeth; For, this ſudden change, now, and the expectation of the air's being cleanſed again, proves his Majeſty.
6. It doth alſo manifeſt the Majeſty of God, that as he can bring trials out of that which promiſeth otherwiſe; ſo he can bring Mercies out of that which, otherwiſe, ſeems to be diſadvantageous: even as fair weather cometh out of the cold North.
Verſe 23. Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of juſtice: he will not afflict.
24. Men do therefore fear him: he reſpecteth not any that are wiſe of heart.
In theſe Verſes, we have the Concluſion of Elihu's fourth and laſt Diſcourſe; wherein briefly he ſums up all that hath been ſaid of God, and points out the uſe to be made thereof. The Doctrinal part of this Concluſion, v. 23. is, That God is unſearchably great, infinite in power, judgment and juſtice (which are the Heads upon which he hath inſiſted in this Diſcourſe) and will not do wrong to any in his afflicting them. The practical Inference, v. 24. is, That conſidering all this, men ſhould fear him, and not quarrel him; Otherwiſe, if any will be ſo preſumptuous, in truſting to their own wit, as to attempt to quarrel him, he will deal with them as perſons, that are contemptible, and not worthy to be noticed. I may be the more brief in ſpeaking to theſe Verſes, that they contain only a ſum of what he hath already ſaid. Only the repeating and inculcating thereof may ſhew us, in general, That we ſhould frequently meditate and fix our ſelves in the certain aſſurance of what we know of God, and ſo make ſure that we believe it indeed; and, that we will never need to eat in any thing we have ſpoken to the commendation of God; For, here, in the cloſe of all, he repeats, and avows what he had formerly ſaid.
From v. 23. Learn, 1. It is our duty to dwell upon the ſtudy and contemplation of God, with humble Sobriety; to ſee God and his hand in every thing, as Atheiſts do not; and to ſee what he ſaith and points out to us, as our Duty and Leſſon, by every thing: F…r, here, it is ſuppoſed, that he was ſeeking out God, or, how he might know him.
2. Whoſo know God beſt, will find that he is unſearchable, and that they muſt give over that ſtudy before they come to an end; For, he cloſeth all his diſcourſe and inſtances with this, We (I, or any other who ſhall eſſay it) cannot find him out. Which may let us ſee, that we ought not to lean (in all caſes, eſpecially in our diſtempers) to our own verdict concerning God, ſeeing he is unſearchable and incomprehenſible, and ſhould humble us, and make us keep a due diſtance with him.
3. High thoughts of God do become all, and will be entertained by them who are much converſant with him; therefore, in the cloſe of all this diſcourſe concerning God, he calls him, the Almighty. So that they who have high thoughts of him, do prove that they are near him, and do find him to be unſearchable.
4. This is a certain truth, to be fixed in our hearts, that God is infinitely powerful, to effectuate what he will, to ſupport his people, Iſa. 40.28, 29, &c. and create what they need, Rom. 4.17, and to cruſh whom he will, 1 Cor. 10.22. For, it is a concluded truth, He is excellent in power. Where he doth not content himſelf to ſay, that he hath power, judgment and juſtice; but that he is excellent, great, or, multiplieth, in them. Which not only points out that thoſe are infinitely and ſingularly in God, but that Elihu eſteemed of them as excellent. So that it is not enough to acknowledge the Attributes of God, unleſs our hearts be aff…cted with the excellency thereof, and they do look upon them as infinite, when they need proofs of them.
5. Gods power is attended with ſingular moderation; For, he is excellent in judgment. See Chap. 23.6. Pſ. 99.4. Iſa. 57.16. So that we ſhould adore his greatneſs, which is ſweetned with ſuch condeſcendence, Pſ. 113.5, 6, 7 & 138.6. and ſhould exalt him, in thoſe proofs of his condeſcendence, as ſingular and excellent.
6. As God will not exerciſe moderation toward any, to their hurt, by favouring of their luſts; So when he ſeems to deal in rigour with any, he is excellently and plentifully juſt in ſo doing, whatever we apprehend to the contrary: Therefore it is added; he is excellent in plenty of juſtice. See Neh. 9 32, 33. Dan. 9.7, 8, Here it is that men are very ſparing to glorifie God, as appears in their murmurings and complaints. Whence it cometh to paſs, that men who are impatient under more cleanly trials, yet ſoul Rods, dipped (as it were) in their ſin and pollution, wherewith to be exerciſed, and their rods are continued till they acknowledge their Iniquity, or, be guilty (in their own eyes) as the Original hath it, Hoſ. 5.15. And therefore men are to try how they acknowledge his Juſtice in ſharp diſpenſations, by their not murmuring, by being more affected with their ſin than their trouble, and ſeeing the one to ſurmount the other, Ezra 9.13. and, by being more ſolici…ous about deliverance from ſin, than from trouble, Pſal. 80.3, 7, 19.
7. Gods excellent moderation and plentiful Juſtice do appear in this, that, he will not afflict; As here is ſubjoyned. Some do read it, he will not anſwer, or, give an account to any; which is a truth; But our Tranſlation renders the word better in this place. And the meaning is not, that he will never afflict any; for experience witneſſeth the contrary; and it were no mercy to us (conſidering our ſinful frame, and the droſs that is in us) to be ſimply and altogether free of affliction, far leſs to be afflicted and he not to do it, if it were poſſible ſuch an evil could be without him. But the meaning is, That, notwithſtanding his greatneſs, he doth not willingly afflict, Lam. 3.33. Nor will he exerciſe his power to cruſh, or his Juſtice to deal rigorouſly with them who ſtoop to him. And when he gives proofs of his power in executing vengeance, he makes it evident that it is not without cauſe, Ezek. 14.22, 23.
From v. 24. Learn, 1. Whatever men know of God, it ſhould appear in their practice; As this practical Inference from the former Doctrine doth teach. See, Tit. 1.16.
2. Mens practical improvement of the knowledge of God ſhould appear in their piety, and turning ſervants to God; particularly, in ſeaſoning Religion with an holy fear, and awe of God, and in not quarrelling him or his diſpenſations; For, that is the uſe of all, to fear him, which may import both Piety and Reverential awe of God in general, and a fear to quarrel him, in particular.
3. Not only Gods greatneſs, but his condeſcendence, doth contribute to beget this fear of God; For, men do (or ſhould) therefore fear him, not only becauſe he is great and powerful, and juſt, but alſo becauſe he is excellent in Judgment, and will not afflict. If he did not thus condeſcend, Creatures could never ſubſiſt to ſerve him, but would be cut off by his Juſtice and Power, Pſal. 130, 3, 4. And his gracious condeſcendence cannot but affect honeſt hearts with fear and reverence, and make them tremble to think of quarrelling him, Hoſ. 3.5.
4. Though many do not make this right uſe of what they know of God; yet others will not be wanting to do it, whoſe practice will be a Witneſs againſt them; therefore he propounds the duty of all, in the practice of ſome, Men do therefore fear him.
5. Whatever God manifeſts of himſelf, in his Greatneſs, Juſtice, or Condeſcendence; yet there is ſo much pride in many, that they will not ſtoop to him, nor fear him: For, ſo is here ſuppoſed, that there are who think themſelves wiſe in heart, in following another courſe than here is preſcribed.
6. This bitter root may be in mens hearts under a cruſhed condition, or humble-like carriage; as here it is in their witty heart.
7. Mens conceit of their own wit, and that they are able to cenſure Gods diſpenſations, is the great Foſterer of their pride, and fountain of their miſcarriages, under trouble; therefore, that men are wiſe in heart, or think themſelves ſo, is here put for all the miſcarriages whereof quarrellers are guilty.
8. No Condeſcendence in God affords any ground of encouragement to proud ſelf-conceited quarrellers; but he will deal with them as contemptible objects, not worthy to be regarded: For, notwithſtanding what hath been ſaid of his Condeſcendence, yet, he reſpecteth not any that are wiſe in heart, and that is ſad enough, that they are not reſpected by him, nor enjoy his Favour. See Pſal. 138.6.