Annotations Upon the Books of Poetry, Job · Chapter 39
CHAP. XXXIX.
Verſ. 1. KNoweſt thou the time when the wild goats of the rocks bring forth? or canſt thou mark when the hinds do calve?] Though it may be, and is known, that theſe creatures goe eight moneths after they conceive with young before they bring forth, yet is it not ſtrange that Job ſhould be queſtioned concerning this; firſt, Becauſe not knowing the juſt time when they conceive, they cannot ſo keep their account as to know the time, at leaſt the juſt exact time, when they will bring forth, that ſo they might afford them any help or eaſe therein; which though it may be truly affirmed concerning any creatures, yet it muſt needs be more evident in theſe, in regard they live in rocky, inacceſſible places, where no man lives to obſerve the time of their bringing forth, which the laſt clauſe doth more clearly expreſſe, or canſt thou mark when the hinds do calve? and ſecondly, Becauſe hereby is implyed, that if man cannot know the time when they bring forth, much leſſe can it be thought that man hath appointed the ſeaſon when, and the manner how they ſhould bring forth; but that as God alone hath given them the inſtinct of nature, whereby they chuſe to live in ſuch rocky places, ſo it is he alſo alone that hath ordered the time of their bringing forth, and hath taught them how to help themſelves therein. Now the reaſon why the Lord inſtanceth for this in the wild-goats and hinds, is, becauſe, as writers conſtantly affirm, of all creatures theſe do bring forth their young with greateſt difficulty; (whence it is mentioned as a mighty work of God, that by the noiſe of the thunder he haſtens their bringing forth, Pſal. 29.9. The voice of the Lord maketh the hinds to calve;) and that therefore when their time draweth nigh, they are wont to eat of an herb called Seſelis, which makes their birth the more eaſie; which, if true, is indeed a wonderfull work of God.
Verſ. 3. They bow themſelves, they bring forth their young ones, &c.] That is, Knowing by the inſtinct of nature the time of their bringing forth, they compoſe themſelves to ſuch a poſture, as may be moſt for their own eaſe, and leaſt hurtfull to their young ones; for bowing their bodies, they ſtrain themſelves, and ſo by this naturall midwifery, without any help, they bring forth their young ones; whereas tame and houſe-bred cattel have ſometimes help in this caſe. As for the laſt clauſe, they caſt out their ſorrows, though ſome underſtand it, of the mournfull cryes they utter by reaſon of their pains and ſorrows, yet I rather take it to be meant of their ſtraining out their pains together with their young ones.
Verſ. 4. Their young ones are in good liking, &c.] That is, Though they come ſo hardly into the world, and have none to take care of them, but thoſe unreaſonable creatures their dams, yet preſently, or within ſome ſhort time after, they are in good plight: they grow up with corn; that is, ſay ſome Expoſitours, they grow up, as if they were fed with corn: but I rather think the meaning of theſe words is, that after they have been ſuckled but a while, they ſoon learn to feed on corn, and ſo grow up apace: and then their dams ſoon caſt them off, not being like the children of men, that muſt be many years nurſed up by their mothers; they goe forth, and return not unto them, and yet through Gods Providence they make a ſhift to live.
Verſ. 5. Who hath ſent out the wild aſſe free? &c.] That is, Who but I have made the wild aſſe of ſuch a fierce and untameable nature, that he will by no means be brought into ſubjection, but will range abroad freely in the wilderneſſe whereever he pleaſeth? As for the expreſſion here uſed, of ſending out the wild aſſe free, and looſing the bands of the wild aſſe, either it is uſed only to imply, that God hath given him ſuch a nature, that he will be free, there is no binding him with bands, as other creatures may be; or elſe, that no man could bring them into ſubjection, that afterwards he might let them looſe again; or elſe in reference to thoſe home-bred aſſes, that are ſo tame, and ſo readily ſerviceable to man in all kind of drudgery; as if he had ſaid, Since theſe aſſes are in ſuch bondage to men, how come thoſe wild aſſes, that are ſo like the other in all other regards, to be ſent out free? Some conceive the drift of this Queſtion to be, that Job ſhould take notice of this wonderfull work of Gods Providence, that theſe poor creatures ſhould enjoy ſuch freedome and liberty, the choiceſt of outward priviledges, whereas men for the moſt part live in ſubjection and bondage: But I rather conceive, that the aim thereof is, only to hint the obſervableneſſe and unſearchableneſſe of Gods Providence, in that he hath given to the wild aſſe a nature ſo different from that of others, that ſeem to be of the ſame kind, whereby it is that he keeps alwaies in the wilderneſſe, not needing the help of man to provide for him, as the other have: whereby alſo an intimation may be given, that as it would be a folly to enquire, why God hath made ſome creatures free from mans ſubjection, and others not; ſo likewiſe it would be, to ſeek a reaſon of other counſels of God, as why God ſhould make ſome rich and others poor, why ſome are bound in the cords of affliction and others left free.
Verſ. 7. He ſcorneth the multitude of the city, &c.] This is diverſly underſtood by Expoſitours: as firſt, that he ſcorns the tumult and confuſion of the city, preferring farre before that a ſolitary and retired life in the deſart; ſecondly, that he regards not the company of men, as ſome beaſts do, nor the proviſion which is made for thoſe tame beaſts that live amongſt them; thirdly, that he ſcorneth to be in bondage and ſubjection, as men are; and fourthly, that he ſcorneth to be brought into ſubjection, though never ſo great a multitude of people ſhould attempt to doe it. And indeed this laſt Expoſition ſeems beſt to agree with thoſe words, the multitude of the city; as likewiſe with the following clauſe, neither regardeth he the crying of the driver, that is, he will not be ruled, as ſome other beaſts are, to go this way or that at the command and voice of the driver.
Verſ. 8. The range of the mountains is his paſture, &c.] As if he had ſaid, He will not be pent up within pales and hedges, nor be fed ſo ſcantly and courſly as the tame aſſes many times are, but rangeth abroad where he liſts, and ſo feeds plentifully on whatever likes him beſt.
Verſ. 9. Will the Vnicorn be willing to ſerve thee? or abide by thy crib?] To wit, as the horſe and oxe will; for here the Unicorn is oppoſed to the horſe or oxe, as before the wild aſſe was oppoſed to the tame: as if he ſhould have ſaid, God having made the Unicorn of ſuch a fierce and untameable nature, canſt thou change their nature, to make them ſerve thee? No; even the horſe and the oxe would be too ſtrong for thee, if God had not fitted them with a nature that makes them willing to ſerve man.
Verſ. 10. Canſt thou bind the Vnicorn with his band in the furrow? or will he harrow the valleys after thee?] That is, Canſt thou faſten him to the plough, and make him draw the plough in the furrows before thee? or, when thou leadeſt him faſtened to the harrow, will he follow after thee to harrow the valleys? Some underſtand the laſt clauſe thus, will he harrow the valleys after thee? that is, after thou haſt ploughed them? But the firſt Expoſition is beſt.
Verſ. 11. Wilt thou truſt him, becauſe his ſtrength is great? &c.] To wit, with the work of thy husbandry? or wilt thou leave thy labour to him? that is, wilt thou leave thy work in ploughing, carting, &c. to be done by him? or, wilt thou leave thy hay and corn, the fruit of thy labour, to be brought in by him?
Verſ. 12. Wilt thou believe him that he will bring home thy ſeed? &c.] That is, ſay ſome Expoſitours, that he will ſo plough and husband thy ground, that at harveſt there ſhall be a good return of thy ſeed brought home? But it may farre better be underſtood of inning his harveſt, Wilt thou believe that he will at harveſt bring home thy corn? which the following words, and gather it into thy barn, do plainly expreſſe.
Verſ. 13. Gaveſt thou the goodly wings unto the Peacocks? &c.] Under this particular inſtance of the Peacock, as likewiſe of the ſtork and the oſtrich, (as ſome tranſlate the following clauſe, the feathers of the ſtork and the oſtrich) all other birds are comprehended, whom God hath clothed with ſuch beautifull and goodly feathers; a work farre above the skill and power of man. But if we read the laſt clauſe, as it is in our Bibles, or wings and feathers unto the oſtrich? that which I conceive is noted as obſervable in this creature is, not only the goodlineſſe of her feathers, but eſpecially that ſhe ſhould have wings and feathers, whereas ſhe flies not in the air as birds do, and for the huge vaſtneſſe of her body may ſeem a beaſt rather then a bird.
Verſ. 14. Which leaveth her eggs in the earth, and warmeth them in the duſt.] For, whether it be becauſe the exceeding weightineſſe of the oſtriches body might endanger the breaking of her eggs, or becauſe through the ſcarcity of her feathers ſhe cannot afford them warmth enough to hatch them, by the inſtinct of nature ſhe leaveth her eggs in the earth, covering them only with the ſand, which being heated by the Sun, doth by the ſpeciall Providence of God hatch her eggs; and therefore theſe birds by the ſame Providence are never in any other but hot countries. Some underſtand the laſt clauſe of the oſtriches ſitting a while upon her eggs: but I rather think it is ſaid ſhe warmeth them in the duſt, becauſe ſhe leaves them there to be warmed.
Verſ. 16. She is hardened againſt her young ones, &c.] That is, ſay ſome Expoſitours, ſhe regards not her young ones after they are hatched. But that it ſhould rather be underſtood of her careleſſe leaving her eggs in the duſt ſeems moſt probable, becauſe the following clauſe ſeems alſo to have reſpect to that; her labour is in vain, without fear, that is, her labour in breeding, laying, and hiding her eggs, is in vain, becauſe ſhe leaves them at laſt ſo careleſly, not fearing what will become of them. I know this laſt clauſe is otherwiſe expounded by ſome, her labour is in vain, without fear, that is, by leaving her eggs ſo, ſhe looſeth her labour in laying them; which yet ſhe doth without fear, not having any cauſe to fly from them for fear, (for what creature needs ſhe fear, being of ſo mighty a ſtature and ſtrength?) but merely out of a naturall regardleſneſſe of them.
Verſ. 17. Becauſe God hath deprived her of wiſedome, &c.] That is, he hath not given her that inſtinct of love and providence for her young ones, that he hath given to other creatures.
Verſ. 18. What time she lifteth up her ſelf on high, &c.] This phraſe ſeems to imply the wonderfull height of this Bird, being uſually, as is ſaid, higher then a man on horſe-back. However the meaning of theſe words is, that when ſhe raiſeth up her ſelf to get away from thoſe that ſeek to ſurprize her, she ſcorneth the horſe and his rider, that is, ſhe eaſily outſtrips them, and ſo fears them not. For though ſhe cannot fly in the air, her wings being little, and the bulk of her body ſo exceeding great; yet therewith ſhe haſtens her flight, running and flying both together, and ſo ſcorns that the ſpeedyeſt horſeman ſhould overtake her.
Verſ. 19. Haſt thou given the horſe ſtrength? &c.] Upon the mention that was made of the horſe and his rider in the cloſe of the foregoing verſe, the Lord takes occaſion to ſpeak next of the courage and ſtrength of the horſe; and that to imply the infinite power of that God that made him, and how deſperate a thing it muſt needs be to contend with him, or to murmure againſt him. For the following clauſe, Haſt thou clothed his neck with thunder? though ſome underſtand it of the ſtrength of his neck, wherewith (ſay they) ruſhing upon the enemy, he gives him ſuch a ſhock, that he apprehends himſelf, as it were, to be thunder-ſtricken; yet I queſtion not, but that it muſt be underſtood of his mighty neighings: for firſt, the thundring noiſe thereof may well be aſcribed to his neck, not only becauſe the force whereby he neighs comes through his neck, but likewiſe becauſe the horſe when he neighs doth uſually advance and ſhake his neck with a great deal of terrour; and ſecondly, the word clothed implyes, that his neighing was an exceeding ornament to this goodly creature, Haſt thou clothed his neck with thunder? as if he had ſaid, Thou mayeſt trim and adorn his neck with trappings and ribbands, and the glittering boſſes of a bridle, but canſt thou cloth his neck with the thunder of his neighings, as I have done?
Verſ. 20. Canſt thou make him afraid as a graſsehopper? &c.] This is a manner of ſpeech, whereby farre more is implyed then is expreſſed; as if he had ſaid, He is another manner of creature then to be ſcared with every noiſe, as the graſſehopper will be: the leaſt ſtirring that they hear will make them huſhed and fly away and hide themſelves, whereas the terribleſt noiſes of an army do rather embolden the horſe, then make him afraid. As for the next clauſe, the glory of his noſtrils is terrible, under thoſe words the glory of his noſtrils may be comprehended, firſt, the broad, round and open glaring of his noſtrils, which is indeed one of the chief beauties of a goodly horſe; ſecondly, the blaſts of breath, which, in his rage eſpecially, he puffs out like ſmoke from his noſtrils; and thirdly, his disdainfull ſnoring: for all theſe have ſome terrour in them.
Verſ. 21. He paweth in the valley.] It is ſaid in the valley, with reſpect to that old cuſtome of pitching their battels in valleys, eſpecially when their armies conſiſted chiefly in horſe.
Verſ. 22. He mocketh at fear.] By fear here may be meant every thing that is dreadfull, and apt to make a poor creature fear; and then the meaning muſt be, that he ſlights thoſe things that have moſt terrour in them: or elſe the paſſion of fear; He mocketh at fear, that is, he ſcorns to fear, he knows not what belongs to it.
Verſ. 23. The quiver ratleth againſt him, &c.] Moſt Expoſitours underſtand this of the riders quiver hanging upon the horſes ſhoulder, as our horſemens piſtols are wont to doe. But theſe words (againſt him) in our Tranſlation ſeem rather to intend the ratling of the arrows ſhot by the enemy againſt them, which no whit daunts this couragious beaſt.
Verſ. 24. He ſwalloweth the ground with fierceneſse and rage, &c.] This may be meant either of the ſwift galloping of the horſe, to wit, that he poſts away over the ground with that ſpeed, as if he ſwallowed it up; and indeed the horſes ſwiftneſſe in running, though one of his chief excellencies, is no where mentioned, if not here: or elſe of his furious carriage of himſelf, to wit, that what with the pawing of his feet, and what with the gnaſhing of his teeth, the champing of his bridle, and foaming at the mouth, he ſeems as if he were mad to be fighting, as if he could tear the very ground he ſtands on with his teeth, and ſwallow it up. And ſo likewiſe the next clauſe, neither believeth he that it is the ſound of the trumpet, may be alſo underſtood two ſeverall wayes: to wit, either that he is ſo eagerly deſirous to have the battel begin, that when the trumpet doth ſound to the battel, he can ſcarce believe it is ſo; or, that in point of fearing the warning that is thereby given of the dangers approaching, he is no more moved thereby, then if it were not the ſound of a trumpet; it troubles him no more then if he heard one playing upon a pipe for his pleaſure.
Verſ. 25. He ſaith among the trumpets, Ha, ha, &c.] That is, He rejoyceth at it; yea by his proud neighings he doth as it were anſwer the trumpets again in a kind of ſcorn and challenge.
Verſ. 26. Doth the hawk fly by thy wiſedome, and ſtretch her wings toward the South? &c.] This that is here ſaid of the hawks ſtretching her wings toward the South, ſome underſtand thus, that when the South wind blows ſweetly and gently, ſhe uſeth to ſtretch forth her wings thereto, either thereby to refreſh her ſelf, or elſe that this may help forward the caſting off her old feathers, and the growing out of new ones in the room of them; which ſhe doth yearly (as other birds alſo doe, whence is that Pſal. 103.5. thy youth is renewed like the eagles:) or elſe, that ſhe ſtretcheth forth her wings toward the Sun in the South, for the reaſons before mentioned. But others underſtand it of her flying Southward, to wit, that when winter comes, ſhe is wont then to fly into ſome hoter Southern countrey, or that having caſt her feathers, ſhe then returns to ſome warmer climate.
Verſ. 27. Doth the eagle mount up at thy command? &c.] To wit, ſo farre higher then any other birds? Yet ſome underſtand this more particularly, of the eagles flying plain upright into the air; which, they ſay, no other bird can doe but ſhe.
Verſ. 29. Her eyes behold afarre off.] And hence in part it is, that the invaſion of an enemy from a farre country is ſo often compared in the Scriptures to the eagles falling upon her prey, as Deut. 28.49, and Hab. 1.8. their horſemen shall come from farre, they shall flee as the eagle that haſteth to eat.
Verſ. 30. Her young ones alſo ſuck up bloud, &c.] Some ſay that eagles never drink water, but bloud only: but whether it be ſo or no, in that their young ones are trained up to feed on creatures they have newly ſlain, &c. they may well be ſaid to ſuck up bloud.