Annotations Upon the Books of Poetry, Job · Chapter 38
CHAP. XXXVIII.
Verſ. 1. THen the Lord anſwered Iob out of the whirlwind.] Job had often appealed to God, as deſiring that he would decide the controverſie betwixt him and his friends, and now and then had as it were challenged God, that he might plead his cauſe before God, and that God would anſwer him; and his friends had likewiſe wiſhed, that God would ſatisfie Jobs deſire herein, as chap. 11.5. O that God would ſpeak, and open his lips againſt thee: Accordingly therefore the Lord did now appear to them, and did at laſt chap. 42.7. give judgement in this cauſe betwixt Job and his friends, by approving Job, and reproving them. Only the Lord finding, that though Job was much convinced by that which Elihu had ſpoken, (and therefore it was that he was all the while ſilent) yet he was not ſufficiently humbled, before he would give ſentence for Job, he firſt checks him for thoſe things he had ſpoken fooliſhly and raſhly, and not with that reverence towards God, as became him. Yea and obſervable it is, that though, after the manner of the viſions and apparitions, whereby the Lord uſed to reveal himſelf to his ſervants in thoſe daies, the Lord anſwered Iob out of the whirlwind, that is, out of the cloud, wherein there came a whirlwind, (it ſeems that firſt there appeared a cloud, out of which when the whirlwind had broken out with ſome terrour, then after that the Lord ſpake to Job out of that ſtormy cloud; which was to humble him, and to make both him and the reſt the more attentive to what he ſhould ſay: ſee the Note 1 Kings 19.11.) yet he ſpake to him with much gentleneſſe; whereas his three friends condemned him for a wicked hypocrite, and Elihu, though he acknowledged his ſincerity, and only blamed him for his inconſiderate ſpeeches, yet he had therein uſed ſome very bitter expreſſions, as in chap. 34.7, 8. What man is like Iob, who drinketh ſcorning like water, which walketh in company with the workers of iniquity? &c. in Gods anſwer to him there is no ſuch bitterneſſe at all.
Verſ. 2. Who is this that darkneth counſell by words without knowledge?] Many Expoſitours hold, that theſe words are ſpoken to Elihu: for they ſay, that the Lord undertaking to anſwer Job, as is ſaid in the foregoing verſe, doth firſt check Elihu, and take him off from proceeding any farther: and that he is charged with darkning counſell by words without knowledge, either becauſe he did not ſufficiently ſet forth the glory of Gods works; or becauſe he did not clearly enough expreſſe his own meaning in the arguments he brought to convince Job; or becauſe, though he ſpake truth, yet he uttered it not in a manner ſuitable to Jobs condition, but with ſuch ſharpneſſe, as was likely to adde to his affliction, rather then to afford him any comfort. And indeed 2 Reaſons they give why this ſhould be ſpoken to Elihu, rather then to Job, which have much probability in them. Firſt, becauſe theſe words, who is this that darkneth counſell? &c. ſeem rather to intend one that was then ſpeaking, as Elihu was, rather then Job that had not ſpoken of a long time together: and 2ly, becauſe God doth no where reprove Elihu, as he doth Iob ch. 40.2. & his other three friends, ch. 42.7; and ſeeing Elihu had dealt ſomewhat too tartly with Iob alſo, and had very much miſinterpreted ſome things that Iob had ſpoken, it were ſtrange that he only ſhould paſſe unreproved. But methinks it is farre more probable, that theſe words are ſpoken to Iob, firſt, Becauſe it is ſaid in the foregoing verſe, that Then the Lord anſwered Iob out of the whirlwind, and ſaid, and then immediately this is added as his anſwer to Iob, Who is this that darkneth counſell by words without knowledge? Gird up now thy loyns like a man, &c. ſecondly, Becauſe chap. 42.3. Iob doth afterwards repeat theſe words, as acknowledging himſelf therewith juſtly checked, who is he that hideth counſell without knowledge? therefore have I uttered that I underſtood not, &c. & thirdly, Becauſe it is very hard to ſhew, why Elihu ſhould be charged with darkning counſell by words without knowledge, ſeeing the Lord here pleads with Iob after the ſame manner, and urgeth the very ſame, or the like works of God, as Elihu had done: whereas now we may eaſily conceive that Iob might well be charged with darkning counſell by words without knowledge, whether we underſtand it of his own counſell or Gods. For firſt, he had darkned his own counſell, in that he had not clearly enough expreſſed his meaning, but in his paſſion had expreſſed himſelf ſo ſimply and fooliſhly, that his words ſeemed to import worſe then he thought, to wit, that there was no difference at all in Gods dealing with his faithfull ſervants and with wicked ungodly men, and that God had not dealt juſtly with him: and ſecondly, he had darkned Gods counſels by words without knowledge, in that he had ſeemed to imply, for want of expreſſing himſelf fully and plainly, that God had dealt with him as an enemy, and that there was no more love in the proſperity of the righteous then the proſperity of the wicked, nor no more wrath in the judgements of the wicked then in the afflictions of the righteous. So that the Lord doth not here charge Iob with ſpeaking that which was falſe, but with uttering the truth unskilfully, Who is this that darkneth counſell by words without knowledge? As if he had ſaid, What do I hear? Is this you, Iob, that talk thus fooliſhly and pettiſhly, as if you meant to charge me with injuſtice? whatever others might have done, I expected better words from you.
Verſ. 3. I will demand of thee, and anſwer thou me.] This ſeems to be ſpoken with reference to that proud challenge of Iobs chap. 13.22. Call thou, and I will anſwer; or let me ſpeak, and anſwer thou me; wherein he gave God the choice, either to object againſt Iob, and then he would anſwer, or to anſwer what Iob ſhould object againſt him: and accordingly therefore the Lord here puts Iob to anſwer to certain Queſtions that he propounds to him: the drift whereof is, to give Iob to underſtand, that if he could not give a full and clear account of theſe ordinary works, much leſſe was he like to know his ſecret counſels; and therefore it muſt needs be a high degree of arrogance to charge him with injuſtice, whoſe works he was not able to comprehend, and who being of infinite wiſedome and power, muſt needs be of infinite juſtice and holineſſe too.
Verſ. 4. Where waſt thou when I laid the foundations of the earth, &c.] As if he had ſaid, Poor wretch, many ages after the earth was created thou hadſt not a being, and how then canſt thou know how it was done? declare, if thou haſt underſtanding, that is, ſince you think your underſtanding ſo great, that you can diſpute with me, and blame the diſpenſations of my Providence, ſhew me, I pray, how this was done.
Verſ. 6. Whereupon are the foundations thereof faſtned? &c.] See the Note chap. 26.7. or who laid the corner ſtone thereof? As the foundations, ſo alſo the corner ſtones of a houſe, whereby the walls are firmly joyned together, do contribute much to the ſtrength and ſtability of any building; in alluſion whereto the Lord here demands of Iob, who laid the corner ſtone of the earth? intimating, that ſurely he did not contribute either counſell or aſſiſtance therein, but that the Lord alone did it, with whom therefore he might ſee that he was no way fit to contend. Some conceive that it was of old a cuſtome, that when any glorious building was to be raiſed, ſome Prince or great man was wont to lay the corner ſtone, and that thereto theſe words do allude; which may ſeem the more probable, becauſe of that which follows in the next verſe.
Verſ. 7. When the morning ſtars ſang together, and all the ſons of God shouted for joy.] To wit, as men are wont with ſhouting and ſinging to expreſſe their joy, when the foundations are firſt laid of any great and magnificent building. Some Expoſitours underſtand the firſt clauſe literally of the ſtars in the firmament, and accordingly they hold, firſt, that it is ſaid they ſang together, becauſe being of different magnitudes, and having different motions and influences, they did yet as it were harmoniouſly joyn together in ſounding forth the praiſes of God, as in a conſort of different voices ſinging together, in that they did ſhew forth the infinite power and wiſedome and goodneſſe of their Creatour, according to that of David, Pſal. 19.1. The heavens declare the glory of God, &c: and ſecondly, that they are called the morning ſtars, either becauſe thoſe ſtars that ſhine in the morning are by a Synecdoche put for all the ſtars in generall, or becauſe from the firſt morning of time in the Creation of the world, they ſang forth the praiſes of God; whence ſome would have the ſimilitude to be taken from the ſinging of Birds at the firſt break of day. And whereas againſt this it might be objected, that the ſtars were not created till the fourth day Gen. 1.14. and therefore could not praiſe God when the foundations of the earth were lay'd: to this they anſwer; firſt, that no more is here intended, but that they praiſed God even at the creation, and 2ly. that the ſtars were created the firſt day together with the heavens & light, only their light was not then ſuch as it was afterward made to be on the fourth day. But then again others hold, that both clauſes do here expreſs the ſame thing, to wit, that the angels (who were therefore created the firſt day together with the higheſt heavens, of which ſee the Note Gen. 1.1.) did ſing forth the praiſes of God, when they ſaw the foundations laid of this glorious fabrick of the world; for, ſay they, as they are the Angels that are called the ſons of God in the ſecond clauſe (wherein all Interpreters agree, ſee the Note chap. 1.6. to which ſome adde, that the word (all) and all the ſons of God shouted for joy, is purpoſely inſerted to imply, that even thoſe angels, that afterward fell away, did then at firſt praiſe God together with the reſt,) ſo they are the angels alſo that are called in the firſt clauſe the morning ſtars, both becauſe they were the firſt and beſt of all Gods creatures, and particularly becauſe of their exceeding glory and brightneſſe, as in alluſion to the brighteſt of all the ſtars the morning ſtar; for which cauſe alſo the Apoſtle calls the holy angels 2 Cor. 11.14. angels of light. And indeed this I conceive to be far moſt probable, becauſe I conceive it is clear that the ſtars were not created till the fourth day, whereas the Lord here ſpeaks of the ſhouting and ſinging that was on the firſt day, when the foundations of the earth were laid: as is the more evident in the following verſes, when he ſpeaks ſtill of the works of God in the firſt and third day of the Creation; and of the ſtars he ſpeaks afterward verſ. 31, 32.
Verſ. 8. Or who shut up the ſea with doores, when it brake forth, as if it had iſſued out of the womb?] Some underſtand this of the firſt creating of the waters together with the earth; and then the womb out of which, as in a moment, they ſuddenly brake forth, muſt be the womb of Gods almighty power or eternall decree; and that which is ſaid of Gods ſhutting up theſe waters, as with doores, is meant of Gods holding in the waters in their circumference about the earth, as they were in that firſt inſtant of their creation, when the earth round about lay overwhelmed therein as in a deep, and the ſpirit of God moved upon the face of the waters, Gen. 1.2. But others again underſtand it of the breaking forth of the waters out of that Chaos or deep of earth and water, wherein they were at firſt created, as if it had iſſued out of the womb, to wit, when God ſaid on the third day, Gen. 1.9. Let the waters under the heaven be gathered together unto one place: and then the doores wherewith it was ſhut up are the ſea ſhores, wherein it is held. And indeed becauſe it is this gathering together of the waters, that can properly be called the ſea, and becauſe in the following verſe he ſpeaks of binding up the waters with a cloud, and the clouds were not created till the ſecond day, I ſhould think this laſt Expoſition the beſt, unleſſe rather we underſtand it of both joyntly together.
Verſ. 9. When I made the cloud the garment thereof, and thick darkneſſe a ſwadling-band for it.] Following the Metaphor in the foregoing verſe, where the ſea was compared to a new-born babe, here he ſpeaks of ſwadling of it with a cloud and darkneſſe; and that to intimate the mighty power of God, who can turn and wind and bind up, at his pleaſure, the huge Ocean ſea, as eaſily as a nurſe doth her ſucking child. Now according to the different Expoſition of the foregoing verſe, if we underſtand it of the firſt creation of the waters, then the garment and ſwadling-band wherewith God bound up theſe waters muſt be that darkneſſe wherewith, as with a black cloud, that confuſed Chaos of earth and water was overſpread, the light not being then as yet created, as it is expreſſed Gen. 1.2. and darkneſſe was upon the face of the Deep: but if we underſtand it of the gathering together of thoſe waters into one place, to make the ſea, then the thick and black clouds wherewith God compaſſed the earth and the ſea round about, are the garment and ſwadling-band wherein God hath bound it.
Verſ. 10. And brake up for it my decreed place, &c.] To wit, thoſe hollow places in the earth, wherein God laid the ſea, as it were in a cradle, concerning which ſee the Note Gen. 1.9. And for the following words, and ſet bars and doores, &c. ſee the Note chap. 26.10.
Verſ. 12. Haſt thou commanded the morning ſince thy daies? and cauſed the day-ſpring to know his place?] That is, Didſt thou ever in all thy time by thy command cauſe the Sun to ariſe, at any other time or at any other place, then according to its ordinary courſe? or rather, (becauſe the Lord ſeems here to proceed to ſpeak of the works of creation on the fourth day, when the Sun and other the lights of heaven were made,) Didſt thou at firſt eſtabliſh the viciſſitude of day and night, and appoint at what ſeverall times and in what ſeverall points of the heaven the Sun ſhould ariſe, and the day-light break forth, ſometimes ſooner and ſometimes later, ſometimes in one part of the heaven and ſometimes in another, according to the ſeverall ſeaſons of ſummer and winter.
Verſ. 13. That it might take hold of the ends of the earth, &c.] That is, That from the place where it riſeth it might in an inſtant, as in the twinckling of an eye, paſſe to the uttermoſt parts of the earth: and indeed becauſe the morning light doth ſo ſpeedily ſpread it ſelf from one end of the heaven to the other, therefore doth David aſcribe wings to the morning, Pſal. 139.9. If, ſaith he, I take the wings of the morning, &c. But how do the next words come in? that the wicked might be shaken out of it? what can the ſpreading of the morning light to the ends of the earth doe to the ſhaking of the wicked out of it, that is, to the deſtroying of the wicked? I anſwer, Some Expoſitours hold that this is here inſerted, not to imply that the riſing of the morning light is any cauſe of the deſtroying of wicked men; but only becauſe as the Sun riſeth daily, ſo the wicked are day by day deſtroyed and cut off by the juſt judgements of God, as men not worthy to behold the light of the Sun: and hence it is that though God cuts off wicked men by night as well as by day, yet having ſpoken of the riſing of the morning light, that he might follow on the ſame Metaphor, he ſpeaks only of cutting them off by day, as men unworthy to enjoy the light of the day, That it might take hold of the ends of the earth, that the wicked might be shaken out of it? as if he had ſaid, Art thou the cauſe that the morning light takes hold of the ends of the earth, and that the wicked are then cut off, as men not worthy to ſee the light? And this is the reaſon too, that though good men die daily, as well as wicked men, yet he ſpeaks not of them, but of the wicked only, becauſe to the godly death is only a paſſage to a better life; and they cannot properly be ſaid to be ſhaken out of the earth, as wicked men may be, who are as it were with violence turned out of the world, and out of all the felicity they could hope to enjoy here, and thruſt out into utter darkneſſe. But becauſe the words in the following verſe ſeem to ſpeak of the effects of the morning light, I cannot think it ſo probable, that this ſhould not alſo be underſtood ſo. Now there are two other Expoſitions given of the words, that make the morning light the cauſe that the wicked are ſhaken out of the earth. The firſt is, that by means of the morning light they are cut off and deſtroyed from the earth, either becauſe thereby they are diſcovered and known, or becauſe thereby they are apprehended, carried before the judgement ſeat, and ſo are cut off as malefactours, and ſo are ſhaken out of the earth, as a man would ſhake moths or duſt from off a garment: which may be judged the more probable, if it were the cuſtome of thoſe times, as ſome ſay it was, early in the morning to ſit upon the tryall and judgement of malefactours; whereon they ſay that of the prophet is grounded Jer. 21.12. Oh houſe of David, thus ſaith the Lord, Execute judgement in the morning, &c. And the ſecond is, That the morning light cauſeth wicked men, that hate the light, to hide themſelves, and ſo they are as it were ſhaken from the face of the earth, being driven into their dens of darkneſſe.
Verſ. 14. It is turned as clay to the ſeal, &c.] That is, The earth is turned as clay to the ſeal: and two wayes this may be underſtood: to wit, firſt, that whereas the earth in the dark night ſeems as a lump of clay, that hath neither form nor figure, ſo ſoon as the morning light ariſeth, it puts on a new face, and appears like the potters clay, that is wrought into ſeverall faſhions, and adorned with ſeverall figures and colours: and accordingly the following words, and they ſtand as a garment, muſt alſo be underſtood, to wit, that the plants, trees, and other things upon the earth are as a curious, neat, glorious garment of divers colours, wherewith it is clothed. Or ſecondly, of the mutability of the earth and all things therein, to wit, that as the clay, when it is ſoft, may be turned into divers ſhapes and figures; ſo it is with the earth, not only in regard of other things, but alſo in regard of men the inhabitants thereof, eſpecially wicked men, one generation paſſeth away, and another comes in the room of them; and they ſtand as a garment in that regard, that is now on, then off, ever and anon altered and changed, now freſh and within a while thrid-bare, torn and worn out, as the Pſalmiſt alſo expreſſeth it, Pſal. 102.26. they shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed.
Verſ. 15. And from the wicked their light is withholden, &c.] This may be meant, either of wicked mens flying into dark places, their guilty conſciences driving them thereto, that they may not be diſcovered and puniſhed; or elſe of their being cut off and deſtroyed, whereby they are deprived, not only of beholding the light of the Sun, but alſo of the light of life, and of all their proſperity here, even of all that was pleaſant and delightfull to them. See the Note chap. 18.5. As for the next clauſe, and the high arm shall be broken, thereby is meant alſo, either that when they hid themſelves in dark corners, they ſhould not then be able to doe the miſchief that formerly they did (for in theſe words the high arm, he ſeems to allude to mens lifting up their arm on high, when they mean to ſtrike;) or elſe that being deſtroyed, there ſhall then be an end of all their great power and tyranny over others. Now this may be added, either firſt to ſhew the inſtability of wicked men, as in relation to that which was ſaid in the foregoing verſe; or ſecondly, to prevent that objection, why God ſhould give light to the wicked, as well as to the righteous; or thirdly, in reference to that which went before verſe 12. Haſt thou commanded the morning ſince thy dayes? &c. and ſo the meaning of this and the foregoing verſes ſhould be, as if God had ſaid, When the wicked were to be puniſhed, were you able to haſten the morning light that this might be done?
Verſ. 16. Haſt thou enter'd into the ſprings of the ſea? or haſt thou walked in the ſearch of the depth?)] To wit, that thou ſhouldeſt know the exact depth of the ſea, or how the waters ſpring up there, or what variety of fiſhes and other creatures there are therein.
Verſ. 17. Have the gates of death been opened unto thee? or haſt thou ſeen the doores of the shadow of death?] Concerning the ſhadow of death ſee the Note chap. 3.5. Some underſtand this of the depth of the ſea, and make this to be only a different expreſſion of what he had ſaid before in the former verſe: Others underſtand it of the abyſſe of the earth; as if he had ſaid, Wert thou ever in the bottome of the ſea, or beneath in the bowels of the earth? for this, they ſay, is tearmed death, and the shadow of death, becauſe the dead are buried there, and to intimate, that it is as impoſſible that a living man ſhould come thither, as that he ſhould be at the ſame time both dead and alive. But the words may be alſo underſtood of the different wayes of mens dying, and the condition men are in after death: Have the gates of death been opened unto thee? &c. that is, Are all the wayes to death known to the…, and in thy power? Haſt thou been in hell? or doſt thou know in what eſtate all that are dead are?
Verſ. 18. Hast thou perceived the breadth of the earth? &c.] That is, Haſt thou travelled all over the earth, and ſo haſt obſerved every countrey as thou wenteſt along, and doſt exactly know the full breadth of the earth? Declare if thou knoweſt it all, that is, all the earth; if thou haſt ſeen and knoweſt it all, declare this which I now demand of thee: or, all that I have asked thee; as if he ſhould have ſaid, You boaſted that if I queſtioned, you would anſwer me: now then anſwer all that I have asked thee, if thou knoweſt it all.
Verſ. 19. Where is the way where light dwelleth? and as for darkneſſe, where is the place thereof?] This may be added, as in relation to the foregoing verſe, as if it had been expreſſed thus, If thou knoweſt all the earth, as having travelled all over it from the Sun-riſing to the Sun-ſetting, tell me then, I pray, where the place of reſidence is, where the light dwelleth, and ſo likewiſe concerning darkneſſe. And this ſome would have to be meant of thoſe places, where it is day and night a long time together, whether he knew thoſe places where the light and darkneſſe ſtayed ſo long: as indeed there are ſome places where it is day for ſix moneths together, and then night as long. But I rather conceive, that the Lord here enquires of Job, whether he knew exactly at what points of the heaven the Sun was to riſe and ſet, at the ſeverall ſeaſons of the year; or rather, whether the light or darkneſſe went, when they went from their hemiſphere: intimating, that he was never able to aſcend up into the heavens, that he ſhould exactly know the manner how and the reaſon why God had ordered the ſeverall ſeaſons of light and darkneſſe all the world over.
Verſ. 20. That thou shouldeſt take it to (or at) the bound thereof, and that thou shouldeſt know the paths to the houſe thereof.] That is, that thou ſhouldeſt find them (whether light or darkneſſe) where they are; or, that thou ſhouldeſt appoint them their bounds or limits, whence they ſhould riſe, which way they ſhould ſpread, and whether they ſhould goe; or, that when thou ſeeſt them ſpread ſo far abroad in the air, and wander as it were ſo far from their home, thou ſhouldeſt take them and carry them back to their place, and ſo direct them in their way.
Verſ. 21. Knoweſt thou it, becauſe thou waſt then born? or becauſe the number of thy dayes is great?] That is, either becauſe thou wert born, when I firſt created the world, and ſo didſt ſee how I then ordered all theſe things; or elſe, becauſe having lived ſo long, thou haſt by ſo long experience ſince found it out?
Verſ. 22. Haſt thou entred into the treaſures of the ſnow? &c.] That is, Doſt thou know from whence that abundance of ſnow and hail comes, which yearly I pour down upon the earth? Haſt thou ever been in my ſtore-houſes, where theſe things are laid up? or are theſe things at thy diſpoſing?
Verſ. 24. By what way is the light parted, which ſcattereth the Eaſt wind upon the earth?] By the light here ſome underſtand the light of the Sun, as it is uſually taken elſewhere: and the Queſtion that is propounded concerning the way whereby this light is parted, muſt then be meant, either firſt of the lights diſperſing it ſelf through the air ſeverall wayes, to wit, by what means it comes to paſſe, that the beams of the Sun do ſo dart forth themſelves ſeverall wayes, that the air may be enlightened in every place; or ſecondly, of its ſhining ſucceſſively upon ſeverall parts of the earth, to wit, how it is that the Sun runs a ſeverall courſe in the heavens every day, and ſo it gives light more or leſſe to ſeverall parts of the earth, it is day in one place and night in another, it is ſummer in one place and winter in another, and at ſeverall ſeaſons the dayes and nights are ſhorter and longer; or thirdly, of the Suns different diſperſing of its light, by reaſon of ſome black clouds in the skie, to wit, how it comes to paſſe, that the Sun ſhines bright in one place, whilſt in another place it is dark and cloudy. But becauſe this laſt Expoſition ſeems ſomewhat forced, and becauſe concerning this dividing of the Suns light God had ſpoken before verſ. 12. and becauſe he is now ſpeaking of tempeſtuous meteors, as in the foregoing verſes of ſnow and hail, and in the following verſes of ſhowres of rain, &c. therefore I rather think, that the light here ſpoken of is lightening, concerning which the Lord enquires of Job, either how it comes to paſſe, that the flaſhes of lightening do break forth ſeverall wayes, or elſe, whence it is that there is thunder and lightening ſometimes in one country, and ſometimes in another. As for the laſt clauſe, which ſcattereth the Eaſt wind upon the earth, either it is meant of the light of the Sun, to wit, becauſe the Sun draws up thoſe vapours from the earth, which cauſe winds in the air; or, becauſe together with the Sun when it riſeth, the Eaſt wind doth uſually riſe: or elſe it is meant of lightening, which may be ſaid to ſcatter the Eaſt wind upon the earth in a two fold ſenſe; to wit, either becauſe the lightening doth commonly bring tempeſtuous winds with it; (for the Eaſt wind is mentioned figuratively in ſtead of all other violent winds) or on the contrary, becauſe the lightening breaks forth with ſuch violence, that it many times interrupts the courſe of the ſtrongeſt winds, and ſcatters them abroad into the ſeverall corners of the world.
Verſ. 25. Who hath divided a water-courſe for the overflowing of waters?] Either this is meant of the ſeverall hollow places in the earth, which God hath provided, as ſo many ſeverall channels, for the current of the waters, ſome one way, and ſome another, when abundance of rain hath made great inundations here below; or elſe rather of the ſeverall wayes, whereby the overflowing of waters that is in the clouds doth pour down, as by ſo many ſeverall pipes and waterſpouts, ſometimes in great Cataracts, whereby the earth is watered in ſeverall places.
Verſ. 26. To cauſe it to rain on the earth, where no man is, &c.] Theſe laſt words, where no man is, may be added both to imply, that man (and ſo Job in particular) can no way be the cauſe of watering thoſe places, that are not inhabited by man; and likewiſe to intimate, that God takes care to provide food, not only for man, but alſo for the beaſts in the deſarts, where no man inhabits.
Verſ. 31. Canſt thou bind the ſweet influences of Pleiades?] That is, Canſt thou reſtrain the influences of the ſeven ſtars, and ſo keep back the ſpring, either wholly or for a time, which thoſe ſtars do bring along with them? and indeed therefore he tearms their influences ſweet, becauſe they bring in the ſpring with them, which is a ſeaſon ſo ſweet and pleaſant, and that yields ſuch delight and refreſhing to all creatures, in that it opens the earth, that ſo all trees and plants and herbs and flowers may then bud and ſprout forth: Or looſe the bands of Orion? that is, or canſt thou hinder the influences of Orion, which brings in the winter ſeaſon? for theſe he calls the bands of Orion, either becauſe therewith he leads in ſtorms and tempeſts, as with ſo many cords and ſtrings; or becauſe therewith the earth is frozen and bound up, as with cords and bands: as if he had ſaid, Canſt thou cut or untie theſe cords, that ſo this Conſtellation ſhould not bring ſuch cold and tempeſtuous weather along with it? Concerning theſe Conſtellations mentioned here and in the following verſe, ſee the Note before chap. 9.9.
Verſ. 32. Canſt thou bring forth Mazzaroth in his ſeaſon? or canſt thou guide Arcturus with his ſons?] That is, Arcturus with the leſſer ſtars about it, that ſeem to ſtand about it as children about their parents: canſt thou direct this Northern Aſteriſme to know his ſeaſon, to wit, the Autumn, and to run the courſe which God hath appointed it? As for the firſt clauſe, Canſt thou bring forth Mazzaroth in his ſeaſon? though ſome hold that by Mazzaroth is meant the planets, and others the twelve ſigns in the Zodiack, (as is expreſſed in the margin of our Bibles;) yet I rather conceive, with others, that thereby is meant thoſe remote ſtars about the Southern Pole, called the chambers of the South chap. 9.9. or elſe the dogſtar, with others that riſe here in the Summer; Canſt thou bring forth Mazzaroth in his ſeaſon? that is, canſt thou make the dog-ſtar and other fiery ſummer ſtars, or thoſe ſtars that are hidden in the South, to ſhew themſelves in their ſeaſon? which is the more probable, becauſe then we have here, as before chap. 9.9. four Conſtellations mentioned, which ariſe in the four ſeverall Quarters of the year; and therefore may be the more fitly named in ſtead of all the ſtars.
Verſ. 33. Knowest thou the ordinances of heaven? &c.] That is, In what order God hath diſpoſed the ſeverall orbs thereof, and what laws and decrees God hath eſtabliſhed for their ſeverall motions and influences, which thereupon they do conſtantly obſerve? Canst thou ſet the dominion thereof in the earth? that is, Canſt thou, that dwelleſt here below, order and ſettle what dominion and rule the heavens ſhall have by their influences over all things here on the earth? Some indeed underſtand this laſt clauſe thus, Canſt thou order it ſo, that thy ſelf, or other men dwelling here in the earth, ſhould have the command of the heavens above? and this they judge the more probable, becauſe the Lord ſpeaks in the following verſes of mans commanding rain and lightening from above. But that I conceive is no ſufficient warrant for this Expoſition.
Verſ. 34. Canſt thou lift up thy voice to the clouds, that abundance of waters may cover thee?] That is, the land where thou dwelleſt. And becauſe ſhowres of rain do uſually follow the thunder, and ſo may ſeem, as it were, to come, when God by that mighty voice of his doth call for them, it is not altogether improbable which ſome conceive, to wit, that in alluſion hereto the Lord might ask, whether Job could lift up his voice, as he doth when he thunders, thereby to call for ſhowres of rain to water the earth.
Verſ. 37. Who can number the clouds in wiſedome? &c.] That is, who is ſo wiſe, as exactly to find out the number of the numberleſſe clouds? or who can ſtay the bottles of heaven? that is, who can reſtrain the rain in the clouds from falling down upon the earth?
Verſ. 38. When the duſt groweth into hardneſſe, and the clods cleave faſt together.] Some take theſe words to be a deſcription of the drought that will be in the earth, if the bottles of heaven were ſtayed, as was ſaid in the foregoing verſe, to wit, that the earth then grows hard, and the clods cleave faſt together, and become hard like ſtones. But others take them to be a deſcription of the earth, when it is already ſufficiently watered with rain, (and ſo it were well that the bottles of heaven were ſtayed,) when the duſt groweth into hardneſſe, &c. that is, when the light duſt is turned into lumps of earth, or (as ſome tranſlate the words) when the duſt is turned into mire, and the clods, ready before to crumble into duſt, being moiſtened with rain do cleave faſt together.
Verſ. 39. Wilt thou hunt the prey for the lion? or fill the appetite of the young lions?] The drift of theſe three following verſes is to ſhew, firſt, how impoſſible it were for man to provide food ſufficient for all beaſts and birds, as God doth; thereby to ſet forth the infinite greatneſſe of God above man, and ſo to imply how unfit man is therefore to contend with God, and withall perhaps to intimate how unlikely it is, that God ſhould deal cruelly with his own children, that is thus carefull to provide for theſe brute creatures: and ſecondly, how unlikely it is that man ſhould ſearch into Gods ſecret counſels, that cannot comprehend how God doth theſe things that he ſees ordinarily done. He inſtanceth firſt in Gods providing food for the lion and his whelps, not ſo much becauſe he is the king of beaſts, as becauſe the lions are of all creatures the moſt ravenous; the providence of God being moſt obſervable in this, that God ſhould provide ſo abundantly for them, that ſo they might keep within their deſart places, who otherwiſe would range about, and break into towns and cities, ſo that there would be no living for man upon the earth.
Verſ. 40. When they couch in their dens, &c.] To wit, as preparing themſelves to leap out on a ſudden upon any beaſt that paſſeth by. Some reſtrain this to the young lions, this being more eſpecially obſervable, that when being young they dare not go farre from their dens, even then God by his providence doth bring, as it were, their prey into their mouths: But I think it is better to underſtand it of all lions, lurking in their covert places to watch for their prey.
Verſ. 41. Who provideth for the raven his food? &c.] Amongſt all fowls he inſtanceth likewiſe in the raven, becauſe they are moſt greedy and ravenous, and therefore it is the more ſtrange how God provides for them and their young ones. When his young ones cry unto God, they wander for lack of meat: This which is ſaid of their wandring for lack of meat, may be underſtood of the old ravens, that wander up and down for meat, whilſt their young ones do as it were cry unto God: but moſt Expoſitours underſtand it of their young ones, who being uſually driven out of their neſts by their dams, ſo ſoon as ever they are able to fly, do then wander up and down for lack of meat: and indeed the Providence of God is moſt obſervable, in that he directs theſe young things to find out the meat he provides for them. Moſt Expoſitours mention many other things to ſet forth the Providence of God in feeding the young ravens: as that the dams keep from them for ſome dayes after they are hatched, either becauſe they are white, and ſo they own them not till their black feathers begin to grow out; or becauſe they are ſo greedy to feed themſelves, and that God in that time doth wonderfully feed their young ones, with worms that breed in the dung, with flies, or a dew that comes down from heaven. But becauſe we cannot by experience find theſe things made good, I inſiſt not thereon.