Exposition of Job 22-26
Secondly, By him that hath no power, and the arm that hath no strength; some understand God himself; who is indeed all power, all arm, who is altogether strong and only wise. As if Job had said, O Bildad, thou hast stood up in the defense of God, as if he had not been able to defend himself, thou hast been an Advocate for him, who hath no need thou shouldest. Hath not he power? hath his arm no strength in it? or is he destitute of counsel? surely God hath no need of thy patronage, or assistance? Therefore consider whose helper hast thou been? what? the helper of him that is weak, and hast thou sustained the arms of him that hath no strength? surely no, God hath strength enough to defend his own cause, and wisdom enough to maintain his own acts against me and all men else. Thou oughtest indeed to have helped him that hath no power, but thou hast only given help to him that hath all power. Thus some carry on the whole context under that frame and form of this exposition, as if Job did but rebuke Bildad for undertaking the matter on God's part, whereas he should have used his utmost endeavors for the support and comfort of him a poor weak creature, laboring under heavy burdens of most sad afflictions, and wanting counsel, how to bear and improve them as laid upon him by the hand of God. For this Job had no power and might expect help from his friend; but he bestowed all his help in vindicating the honor of God against Job, not in helping or advising Job how to bear up under the hand of God, and therefore he thus interrogates him, How hast thou helped him that hath no power? But
Thirdly, I rather expound the words of Job himself, as being now burdened and distressed with great affliction, and under sore temptations, and therefore fitly represented in these words, a man without power, an arm without strength, and him that had no wisdom; at least that he was such in the opinion and judgment of his friends. As if he had said, O Bildad, Thou lookest upon me as a man without power, strength, or wisdom; very well, be it so as indeed (though not in thy sense) it is so, what hast thou done? how hast thou helped him that is without power? how savest thou the arm that hath no strength? how hast thou performed the part of a friend, either in comforting me, or in counseling me? so the words are a close Ironicall rebuke of what Bildad said in the former Chapter. Thou camest to strengthen and help me, consider how well thou hast made good thy own intendment; how hast thou helped him that is without power? thou hast spoken words fitter to weaken, then to strengthen, to cast down then to raise up; and so hast quite mistaken the matter. Thou shouldest not have amplyfyed the power and majesty of God before a man in my condition, Thou shouldest rather have opened the doctrine of free grace, and of the fatherly affection of God to his poor servants and children, while they are under his sharpest corrections: Thy words should have been like oil, like milk and honey, but thou hast spoken very hard words if not gall and wormwood to my wearied soul. Though what thou hast spoken be in it self true, yet it is to me improper and unsuitable, out of time and unseasonable, and therefore weigh with thyself; How hast thou helped him that is without power? We may parallel this context with that of the Apostle, (1 Cor. 4.8.10.) where with much holy derision he rebukes the over-weening and high opinion which the Corinthians 〈1 page duplicate〉 〈1 page duplicate〉 had of their present attainements, and perfections in spirituals; Now ye are full, now ye are rich, ye have reigned like Kings without us, and I would to God that ye did reign, that we might reign with you; As if he had said, I could wish with all my heart, it were as well with you as you think it is, that we also might have a part with you in those glories of the Gospel; But I fear ye are only puffed up with notions, and that your portion is but small in true solid spiritual knowledge. I fear ye have little except in conceit, and there ye have a great deal too much; and upon the same account he puts it upon them again at the 10 th verse; We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong, ye are honorable, but we are despised. Thus Job here, ye look upon me, as a weak man, as a man of no power, but you are wise, and learned; see how you have played your part and discharged your duty▪ you think you have a wonderful faculty in helping the weak, in saving those who are ready to perish, in teaching the unlearned, in counseling the unwise; whereas I am neither so weak, nor ignorant, nor destitute of counsel as you think I am; and if I were, your oration is wide of the mark or reacheth not my case, and therefore can do me no good. How hast thou helped him that hath no power? And which is the same in other words;
The arm is an eminent member of the body, and in Scripture it often signifies strength, because the arm holdeth out and acteth the strength of the whole body; How hast thou saved the arm that hath no strength? that is, the man that hath no strength. There is a threefold strength; first, natural, which is twofold; first, of the mind or inward parts; secondly, of the body or outward parts: secondly, there is a civil strength, which is the command or Authority which a man hath over others; thirdly, there is a spiritual strength, which is the command which a man hath over himself, both in doing good and in avoiding evil, or both for the due enjoyment of good and enduring of evil. When, Job saith, How savest thou the arm that hath no strength? we may expound it both of the first and third sort of strength. For Job had indeed lost the strength of his body, and his friends thought he had lost the strength both of his parts and graces. Which is more clear in the next interrogation.
Vers. 3. How hast th • s counseled him that hath no wisdom?
To give counsel is the work of the wise, and they who are unwise have most need of counsel, though they seldom think so. And it may be a very disputable question, who is the wiser man, he that gives good counsel, or he that readily receives it & makes good use of it. Good counsel directs how to judge of things, how to speak, and how to act. In the multitude of Counselers there is safety (saith Solomon ) and they must needs be unsafe, who either have none to give them counsel, or refuse wholesome counsel when 'tis given. Counsel is to a man without wisdom as bread is to a man that is hungry, or as clothes to a man that is naked. Master Broughton translates; What doest thou counsel without wisdom? Right counsel is the very spirits of wisdom; but thy counsel is flat and hath no spirits in it. Thus his translation refers the want of wisdom to the counsel which Bildad gave Job; but ours refers it to Job to whom Bildad undertook to give counsel. How hast thou counseled him that hath no wisdom? As if he had said; Thou O Bildad lookest upon me, as a man without wisdom; If I am so, I do not perceive that thy counsel is like to make me much wiser. Thy counsel will even leave me where it found me, and 'tis well if it do not put me backward. What strange kind of counsel is thine! How hast thou counseled him that hath no wisdom? From all these cutting questions put together,
Observe.
The words of the wise convey strength to the weak, comfort to the sorrowful, and counsel to those who know not what to do. See the tenderness of Christ to the weak ( Math: 12.18, 19.) Behold my servant whom I have chosen, and my beloved in whom my soul is well pleased, I will put my spirit upon him, and he shall show judgment unto the Gentiles. He meaneth not judgment, as judgment is opposed to mercy; Jesus Christ did not come in that sense to show judgment to the Gentiles, he did not come to bring wrath upon them, but he came to show mercy to the Gentiles, to those who were sinners of the Gentiles, who sat in darkness, and in the shadow of death, he shown merciful judgment, he shown them the knowledge of God, he reformed and purged them from their sins and sinful Idolatryes, he brought them into a holy state and order under Gospel Government, this is the judgment which Christ brought to the Gentiles, & this judgment is a mercy; he shall bring Judgment to the Gentiles; How shall he do it? he shall not strive nor cry, neither shall any man hear his voice in the streets; that is, he shall not deal boisterously, and contentiously, he shall not be vexatious, and rigorous, he shall not act as a man chafed and enraged, as a man full of wrath and fury, but as a man most tenderly affected and full of pity, for a bruised read shall he not break, and smoking flax shall he not quench; a bruised read, and smoking flax, are emblems of the weak, of the arm without strength, of those who are without wisdom; Christ will not deal roughly with those, he will not break the bruised read, nor quench the smoking flax, that is, such as are broken with the sense of sin, such as are weak in faith, such as are so much over-poured by corruption, that they do rather smoke, and make an ill-scented smother, then burn or shine in a gracious profession, such as are thus low and mean in spirituals, Christ will not break with his power, nor quench with his rebukes, till he send forth judgment to victory, that is, till he hath perfected their conversion, and hightned their graces to the full, and caused the better part in them to prevail over the worse (as the house of David did over the house of Saul ) till it arrive at a blessed victory. And again ( Isa. 61.2.) The spirit of the Lord God is upon me, (for wh • t) because the Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. Here is helping those that have no power, and saving the arm that hath no strength. Thus Christ handles those who through temptation, affliction, or any trouble are brought low. For the neglect of this duty, the Lord reproves the Shepherds ( Ezek. 34.2, 3, 4.) Son of man prophesy against the Shepherds of Israel, prophecy and say unto them, thus saith the Lord God unto the Shepherds; Woe be to the Shepherds of Israel, that do feed themselves, should not the Shepherds feed the flocks? That is, should they not be more intent upon the feeding of their flock with spirituals, then upon the feeding of themselves with temporals? should they not labor more to feed the people's souls then their own bellies? surely they ought. But what did the Shepherds of Israel? The next words show us both what they did, and what they did not; Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed. These things they were forward enough to do; But see what they did not; ye feed not the flock, That's a general neglect of duty; then followeth their neglect of particular duties; The diseased have ye not strengthened, neither have ye healed that which is sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away (by force of Satan's temptation) neither have ye sought that which was lost (through self-folly and corruption) Here is a large indictment against the Shepherds; All which may be summed up in Jobs language to Bildad; They did not help those who had no power, they did not save the arm without strength, nor counsel those, who had no wisdom. See again how the Prophet describes the compassionatenesse of God to his people in an afflicted condition ( Isa. 27.8.) In measure (that is, moderately) when it shooteth forth thou wilt debate with it, he stayeth his rough wind, in the day of the East wind; that is, when affliction, like an East wind blows feircely upon his from the world, then he stayeth his rough wind, he will not bring his rough wind out of his treasures to join with the East-wind. God will deal gently with his when they are hardly dealt with by men. And thus it is our duty when it is a day of the East wind, a day of trouble, and temptation upon any soul, to stay the rough wind, to breath gently, to give refreshment and ease to the weary soul; How hast thou helped him that hath no power? how savest thou the arm that hath no strength?
Secondly, Observe.
Bildads business was to comfort the sorrowful, to strengthen the infirm; how did he perform this? his strengthening was a weakening, his helping was a grieving of Job already weak and grieved; and the reason was, because he failed in the manner, or managing of this work; we must be careful as to do good for the matter, so to do it effectually, which cannot be unless it be done rightly. Some go with an honest purpose to help, who yet administer no help at all, to every such helper it may be said with rebuke, How hast thou helped him that is without power? how unhandsomely hast thou done it? what work hast thou made of it? Thou hast but entangled the poor soul worse then before. This runs through all duties. We may say to some, How have you prayed, and called upon God? They only speak a few words, present a few petitions, but without a heart, without faith, without a sense of the presence of God, or of their own wants; how have such prayed? call ye this prayer? we may say to others, how have you heard the word of God? is this to hear? what to re • eive the sound or the sense of the word, and never to mind it more, never to digest nor turn what is heard into practice; is this hearing? We may say to others, how have you f • stead, and humbled your souls before God? Is this a fast that God hath chosen, a day for a man to hang down his head like a bullrush; Is this fasting to God, even to God? No; This is but a mock-fast, a No-fast; God hates such formality, in praying, hearing, fasting, with a perfect hatred. A body exercised and a soul sitting still, is not worship. God is a spirit, and will be worshipped in spirit and in truth; In the truth or according to the rule of his own word, as also in the truth or according to the sincerity of our own hearts: unless we worship God in this twofold truth, we worship him not at all, as he will be worshipped, how much soever we seem to have a will to worship him. As Job here puts a question mixed with admiration and indignation to his helper; How hast thou helped him that hath no power? How ilfavordly how bunglingly hast thou done it? So the Lord will put such a question to many of his worshippers; How have ye worshipped him that hath all power? how slightly, how formally, how hypocritically have ye done it? Therefore in all duties, look to the manner, as well as to the matter, and labor to do them well, as well as to do them. To neglect the doing of a duty, or the doing of it negligently, are alike offensive unto God; and he will say to the latter with as much displeasure, How hast thou done what I commanded? as he will to the latter, Why hast thou not done what I commanded? yea
Thirdly, Observe.
That which we strive not to do in a right manner, we (upon the matter) do not at all. We may resolve these interrogations of the Text into negations, How hast thou helped him that is without power? is as much as this, thou hast not helped him: how savest thou the arm that hath no strength? is indeed, Thou hast not saved him: how hast thou counseled him that hath no wisdom? carrieth this meaning, thou hast given him no counsel; we use to say, as good never a whit, as never the better, and how good soever anything is that we do, if we do it amiss, it will be reckoned by God (what reckoning soever men make of it) as if we had done no such thing. Moses said to the Lord under a temptation, when he was troubled at the complaint of the people, because the deliverance promised did not come on, and they were not freed as was expected; Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me? for since I came to Pharaoh to speak in thy name, he hath done evil to this people, neither hast thou delivered thy people at all, (Exod. 5.23.) Is this a deliverance? this is no deliverance; we are apt to think the mercies of God no mercies, unless he give us full and perfect mercies, unless we presently receive all that we look for, we look upon it as if we had received nothing at all. But how truly may the Lord say to the children of men, when they perform duties slightly, and negligently, ye have not done them at all, ye have neither prayed, nor heard, nor fasted at all, because ye have been negligent in, and unprofitable under them. The works and duties of the best are not every way full, but the works and duties of some are altogether empty; and they do nothing in all they do.
Fourthly, In these several interrogations, are here held forth the several effects of holy advice given according to the word, and mind of God; how hast thou helped him that is without power? saved the arm that hath no strength? counseled him that hath no wisdom? As if he had said, thou indeed hast offered me counsel from God; if thou hadst managed it right, this would have been the fruit of it; I who have no power should have been helped, and I who am as an arm without strength should have been saved
Hence observe.
The word of truth conveyeth strength to the weak, wisdom to the simple, comfort to the sorrowful, light to those who are in darkness, and life unto the dead. The word lifts up the hands which hang down, and the feeble knees. The law of the Lord (that is, every holy truth, saith David, Psal. 19.7, 8.) is perfect (and what can it do? the next words tell us) converting or restoring the soul. The testimony of the Lord is sure (and what can that do? the next words tell us) making wise the simple. The statutes of the Lord are right (and what can they do? even that which is most sweet where it is done) rejoicing the heart: The commandment of the Lord is pure (in it self, and it worketh gloriously in us) enlightening the eyes. I may say also, The word of the Lord is mighty, and it giveth strength to those who have no might. As it is mighty for the pulling down of strong holds, casting down imaginations, & everything that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ (2 Cor: 10.4, 5.) So it is as mighty for the raising up of the weak, for the lifting up of those who are cast down and fallen below the knowledge of God through unbelief; and for the bringing of poor souls out of captivity into that blessed liberty of faith in Christ. What Great things the word rightly applied, and divine truths brought home with Authority, have done and still can do was shown at the 4 •h Chapter of that book, verse 3 d and 4 th . As also at the 25 •h verse of the sixth Chapter, upon those words, How forcible are right words? Though we ought to help those who have no power by more then words, yet words have holpen many who had no power; as Job doth more then intimate while he reproves Bildad for his unskillful wording it with him. How hast thou helped &c.
That which we render, The thing as it is, is but one word in the Original, and it hath a threefold signification.
First, It is put for the essence, substance, or being of a thing; The Greek word for substance, is very near this in sound, and may possibly be a derivative from it.
Secondly, It signifieth that working or operation which flows from being; Things first are, and then they act, and they are to little or no purpose unless they act.
Thirdly, It signifieth counsel, advice, wisdom, or sound wisdom ( Prov. 3.21.) so M r Broughton translates, And makest advice known abundantly. Others taking up the same notion render, How hast thou declared wisdom abundantly. As if he had said, Thou thinkest thou hast opened a treasure and declared store of wisdom and knovledge in this discourse, or that thou hast made a very wise and learned discourse, whereas indeed it will be found lean and short in it self, as also impertinent to the point in hand. Our translation takes it in the first sense, How hast thou plentifully declared the thing as it is, that is, how hast thou declared the substance of the thing, or the solid truth in plenty, or as the Hebrew phrase imports, in great number and with much variety.
Hence note.
It is our duty to speak of things as they are, not to put colors upon them, and so make them appear what they are not, or otherwise then they are; truth is plain, and truth should be told plainly. The naked truth, or, the thing as it is, is most beautiful to the eye of the understanding. And though Bildad did misreport what he spake of God, yet he did not make a full report. How hast thou plentifully declared the thing as it is?
Secondly, Hence note.
Paul tells the Church of E • hesus (Acts 20.20.) That he had kept nothing back that was profitable for them; and (saith he, ver. 27.) I have not shunned to declare unto you all the counsel of God. Paul plentifully declared the thing as it was. Bildad spake truth, but not all the truth, as to Jobs case. He spake great things of the power and holiness of God, but Jobs case called him to speak as much if not more and rather of the goodness and kindness of God. He spake enough to humble and cast Job down, at the sight of his natural uncleanenes, but he should have spoken more to raise him up and comfort him by showing him that fountain which is opened to wash in for sin and for uncleanenes. We may quickly entangle a soul by speaking truth, unless we show him all that ruth which belongs to his condition. The Scriptures have plenty of truth in them, and are therefore able to make as wise unto salvation; They are profitable for doctrine, for reproof, for correction, for instruction in righteousness. The Scripture is like that River spoken of ( Gen. 2.10.) which went out of Eden to water the Garden, and from thence it was parted and became into four heads: Paul in that place now mentioned (2 Tim. 3.16.) shows us the Scripture parting it self into four heads; first, of Doctrine, for establishing the truth; secondly, of reproof, for removing of error; thirdly, of correction, for the beating down of ill manners; fourthly, of instruction, for building up in a holy conversation; That so (as it there follows) the man of God may be perfect, thoroughly furnished unto all good works; that is, in Jobs language, that he may be able plentifully to declare (the solid truth) the thing as it is, and as knowingly to declare General truths, so to apply them discerningly to the state of every person; A failing wherein Job is supposed to charge Bildad with in the next verse.
Vers. 4. To whom hast thou uttered words?
Here Job taxeth Bildad with inconsiderateness, in reference to the person to whom he spake; To whom hast thou uttered words? hast thou considered to whom thou spakest? The vulgar translation refers it to God, whom wouldst thou teach? wouldst not thou teach him who made the breath? surely thou takest upon thee to teach him, who is the teacher of us all. Thus many carry on the sense of this fourth verse according to the second interpretation of the second and third verses. With which presumption Job taxed his friends once before, and that in express terms ( Chap. 21, 22.) Shall any teach God knowledge? seeing he judgeth those that are high.
But I conceive Jobs meaning is only to show Bildad that he had not well advised about his case and condition before he spake; for Bildad might say, is this a question to be asked, to whom have I uttered words? have not I been speaking to thee all this while? art not thou the man for whose sake we are here met, and about whom we have had all this dispute? Why then doest thou ask, to whom hast thou uttered words? Job doubted not who it was to whom he spake; but Job questions him as fearing he was not well acquainted with, or had not enough laid to heart the state of the man to whom he spake, dost thou know what my condition is, and hast thou suited, and cut out thy discourse to my condition? to whom hast thou uttered words?
Hence note.
Bildad in the former Chapter had been setting forth the power, majesty, and dread of God, as also his infinite purity befo • e whom the Angels are not-clean; now saith Job, to whom hast thou uttered these words? should I be thus dealt with, thus handled, who am a man cast down already and under the terrors of God? Is this discourse (though an undoubted truth) suitable to my condition? Thou shouldst rather have represented God to my faith in his goodness, and mercy, in his long suffering, and patience, in his tenderness and gentleness towards sinners, thou shouldst have proclaimed that name of God to me which is his Glory ( Exod. 34.6.) The Lord, The Lord gracious, and merciful, long suffering, and abundant in goodness and truth; this had been a description of God, a proclamation of God fit for a man in my case. Whereas thou hast only told me of his mighty power and dominion, of his Hosts and Armies; doest thou know to whom thou hast uttered these words? Jesus Christ, when here on earth, considered to whom he was uttering words, and therefore tells his Disciples ( Joh. 16.12.) I have many things to say unto you, but ye cannot bear them now. Christ would not put new wine into old botles, but attemper'd his speech to the strength and capacity of his hearers. Some must hear that which they cannot bear (when that springs from their passion and impatience, especially when from their love to and resolvedness to go on in sin; Amos must not forbear to speak, though Amaziah cry out, The Land is not able to bear all his words ) But we must take heed of forcing words upon any which they cannot bear, or are not fit to hear, either by reason of their afflictions and temptations, or by reason of their present infirmities and incapacities. The Apostle (2 Tim. 2.15.) bids Timothy study to show thyself approved unto God, (he doth not mean it in his private course of life and daily converse, which is the duty of every believer) but in his public course of life, or converse as a Minister of the Gospel, in that, saith he, study to show thyself approved (unto God) a workman that needeth not to be ashamed, (what kind of workman was Timothy, his work lay in the Word, show thyself a workman, and a Master in thy work) rightly dividing the word of truth; how is the word to be divided? he doth not mean of a gramaticall, nor of a logical division (though there may be a use of these divisions of the Word) but the dividing of the word intended by Paul, is the dividing of it spiritually to the several states, and conditions of men, giving to such, a word of instruction, to others a word of reproof, to a third sort words of comfort: This is dividing the word aright; And in doing this, Paul would have Timothy declare himfelfe a workman that he needed not be ashamed. He would have him know to whom he uttered words: to know when he spake to sinners, and when to Saints, when he spake to the afflicted, and when to them that were in a comfortable estate; He would have him know when he spake to those who were hardened in their sin, and when to those whose hearts were broken under the weight and sense of sin. And thus as every man who uttereth words, so Ministers of the Gospel especially should be well advised to whom they utter them. For as the same garment will not serve everybody to wear, nor the same bed to lie upon, so the same word will not serve every soul. We must not do as the tyrant, who made one bed serve all his guests, and they that were too long for it were cut shorter, and they who were too short were stretched longer. Yet thus do they who have but one word for all comers, or for all they come to. We would judge him a very unskillful Physician, who, let the disease be what it will, should prescribe one and the same medicine, or apply the same salve (though a very sovereign one) to every soar. As we say, That which is one man's meat is another man's poison, so we may also say, That which is one man's medicine may be another man's poison; That which cures one disease may increase another. Therefore the Physician must consider to whom he gives the potion, as well as what he gives, and the Surgeon must not only know what his salve is, but to whom he applies it, so in this case, To whom hast thou uttered words? weigh it well, whether they be babes or strong men in Christ, whether they be under peaceable or troublesome dispensations, whether obstinate, or tender-hearted; For these must be differently dealt with, as their states do differ. We may else do more hurt then good. We may quickly (as the Prophet speaks, Ezek. 13.19.) Slay the souls that should not die (that is, grieve & trouble the godly) and save the souls alive which should not live, that is, harden and fatten the wicked in their sins. The Apostle hath left us an excellent rule by his own practice (1 Cor. 9.19.) Though I be free from all men, yet have I made myself servant to all that I might gain the more, and unto the Jews I became as a Jew, that I might gain the Jews, to them that are under the Law, as under the Law, that I might gain them that are under the Law, to them that are without the Law, as without Law, being not without law to God, but under the law to Christ, that I might gain them that are without Law; to the weak became I as weak, that I might gain the weak I am made all things to all men, that I might by all means save some, and this I do for the Gospel sake that I might be partaker thereof with you. In this context we see what was chiefly in the Apostles eye, (even that which is the highest and fairest mark in the world) the saving of souls. And that he might attain this end, he critically observed the temper and state of his hearers, striving to frame and suit himself, and his speech accordingly; He was not the same to all, but he would be as they were to whom he spake, or with whom he did converse; yet Paul did not symbolize with, nor connive at any in their sins, he did not take upon him all colors, he was not a man for all men, or a man for all hours, and humors. The holy Apostle did not turn, as flatterers do, with the times, nor fashion himself to the several garbes of men in a sinful way; Paul was so far from any such base complyances, that he having put the question, do I yet please men? answers and concludes in the next words ( Gal. 1.10.) If I yet pleased men, I should not be the servant of Christ. But weighing the state of all men, he formed his words, and did accommodate his Ministry for their gain, or rather for the gaining of them. Some are all things to all men, that they may gain by all, that they may advantage themselves by all (which is a spirit not only unworthy of a Minister, but of a man) but Paul complied with all, that he might gain them, or bring them in the greatest gain. Or he complied with all men, that Christ might gain, and faith in him be propagated, this I do for the Gospel sake. I do not this for my own sake, I do not put myself into all forms towards men for my own preferment in the world, but that Christ may be preferred in the hearts and acceptations of all men with whom I have to do, before the world. And that this was his purpose, we have his sense fully from his own pen (1 Cor. 10.32, 33.) Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God, even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved.
There are five things to be taken notice of, that we may utter words to profit.
First, The matter or what we speak. Those words which have no worth in themselves can never profit others. While the Prophet ( Hos. 14.2.) exhorteth the people to repentance, He saith, Take with you words, that is, choice words, select words, consider what words you take with you, when you turn to the Lord, and plead with him for mercy, saying, take away all iniquity, and receive us graciously. And as we are to take words with us, choice words to express choice matter in when we speak to the Lord, so also in proportion when we speak to Men, as from the Lord.
Secondly, We must consider to whom we are to utter words, we must not shoot at random, or without a mark; Some doctrines are general, but there ought to be a special application of General doctrines. Other Doctrines are peculiar to some. We must not cast pearls before swine, nor give children's bread to dogs. And we must be as careful, that we speak not to children, that is, to the truly Godly, as we should do to dogs and swine (for so the Scripture calls them) profane and ungodly men.
Thirdly, We must consider the season or time when we speak. Those words will take at one time, which will not at another. There is as much care to be had, and as much skill seen in a due timing of our words, as of our actions.
Fourthly, We must consider the quantum, or the measure of words uttered, we may over-lay and over-charge those to whom we speak; Everyone cannot bear a strong shower of speech, or words poured out like a flood upon such. Our doctrine (as Moses said his did, Deut. 32.2.) must drop as the rain, our speech must distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass.
Fifthly, We must consider the manner in which we utter words: whether to speak as a Barnabas, or as a Boanarges, whether as a son of thunder, of wrath and judgment, or as a son of peace, of joy and consolation. Of some have compassion (that is, deal tenderly with them, Jude v. 22.) making a difference, and others save with fear, pulling them out of the fire. We do but cast words into the air, unless we thus make a difference in the manner of speech, as they differ to whom we speak. When we have duly weighed, the matter which, the persons to whom, the season when, the measure how much, and the manner in which we ought to speak, then we are like to speak to purpose, and shall be above this reproof which Job here gives Bildad; To whom hast thou uttered words?
The word which we translate spirit, signifies also the breath; whose spirit or whose breath came from thee? The sense is the same.
And.
First, Some interpret Job thus; Whose spirit, or whose breath came from thee? That is, Consider O Bildad, whose spirit moved thee, or who breathed these things into thee? whose breath or whose spirit came from thee when thou didst utter these words? so 'tis a rebuke of Bildads presumption, as if he had conceived himself wrought or acted by some extraordinary spirit, while he was speaking, or that the things which he uttered had been dropt into him by an immediate Revelation from heaven; whose spirit came from thee? what breath, what gale hath filled thy sails? thou hast high conceits of thyself, as if God had spoken to thee by his Spirit, or as if thou hadst spoken these things to me from his mouth. But is it not rather thy own spirit, thy own heart which hath dictated these words unto thee? Some think the same spirit comes from them when they speak, which came from the holy Prophets and Apostles, who yet are deceived. The Disciples of Christ thought the same spirit came from them, which came from Elijah when they said ( Luk. 9.54.) Lord, wilt thou that we command fi • e to come down from heaven, and consume them as Elias did: But he turned and rebuked them, and said, ye know not what manner of spirit ye are of: As if he had said in the language of Job, ye know not whose spirit comes from you; ye would speak the words of Elias, but ye have not the spirit of Elias; you have a zeal but not according to knowledge; yours is but a human affection, not a divine inspiration, as Elias his was, his was a pure spirit of zeal, but yours is a rash spirit of revenge. And therefore your motion suites not with your calling; for as I am come, so I send you, to save not to destroy. We may speak the same words, and do the same things which others have done and spoken, and yet not with the same but with quite another spirit. Therefore examine, whose spirit comes from you? This is a good and profitable sense. Yet,
Secondly, Rather thus; Whose spirit came from thee? that is, whose soul, or whose mind hath been recovered out of trouble and fear, out of sadness and sorrow by the words which thou hast spoken. Thus the spirit is taken for his to whom he spake, not for his spirit who spake, or not for the spirit with which he spake. This is a Great truth, gracious and right words, rightly applied, do as it were relieve the spirit, and bring back the fainting, yea dead soul, from the grave of grief and sorrow, wherein it lay as buried. Now saith Job, whose spirit came from thee? Hast thou recovered or raised any languishing soul by what thou hast said? who hath felt life and power coming from thee? I am sure I have not, though I have heard thee out, and heard thee attentively. What the Moralist said of Idleness, the same may we say of sorrow or heavynes, It is the burial of a man while he liveth. And therefore he that hath comforted a man and recovered him out of his sorrows, may be said to give him a new life, and that the sp • rit of such a man is come forth from him: yea, he that instructeth the ignorant, and bringeth them to the saving knowledge of God, may be said, to breath or put a soul into them. In which sense some of the Jewish writers expound that place, ( Gen. 12.5.) where it is said, That Abraham took Sarah his wife, and Lot his Brothers son, and all their substance that they had gathered, and the souls that they had gotten in Charan, &c. that is, all those whom by good instruction and example they had gained to God, or (as the Apostle speaks, 1 Thes. 1.9.) had by their means turned to God from Idols to serve the living and true God. These souls they got in Charan; though Abraham and Sarah were barren of natural issue, yet they had much spiritual issue, many souls or the souls of many came from them. And therefore when Job would put a disparagement upon what Bildad had spoken, he puts him this Question, Whose spirit or whose soul came forth from thee? or whom hast thou resouled, as the Greek word which the Apostle useth for refreshing, doth elegantly signify ( Acts 3.19.) Repent ye therefore and be converted, that your sins may be blotted out, when the time of refreshing (or resouling) shall come from the presence of the Lord. When a man faints, or is very weary, we say he hath lost his spirits, and he is even as a man without a soul. But when in the use of any means he is refreshed, then we say, his spirit or soul is come to him again. The spirit of man comes only from God in its natural constitution, he is the father of Spirits (Eccl: 12.7. Heb. 12.9.) But the spirit of man may come from man in its refreshings and consolations. And therefore saith Job to Bildad, Whose spirit came from thee? or whom hast thou comforted? Thou hast undertaken to comfort me; but I am not comforted.
Hence note.
Such words give a man his soul again, when he hath lost it, and when he is (as it were) gone from himself, he is brought back to himself again. For as it is said of the repenting Prodigal, he came to himself, he was gone, he was lost from himself, his soul was departed from him, his understanding was none of his, he was no more Master of any spiritually rational faculty, then a dead man is of any mere rational faculty; and so his father reported him whilst in that condition, this our son was dead but is alive, he was lost, but he is found (Luk. 15.32.) Now (I say) as it is in extreme sinnings, so in extreme sorrowings and dejections of spirit, a man is lost from himself, he is as a dead man; and so when comfort comes in again, life may be said to come in again; he who before was lost is found, and he who was dead revives. The word revives from a twofold death; It revives a natural man from the death of sin, and it revives a Godly man from a death in sorrow. How many spirits have come forth at the voice of the Word, out of the grave of sin. Christ foretold this resurrection of the soul by the preaching and publication of the Gospel ( Joh. 5.25.) The hour is coming, and now is, when the dead shall hear the voice of the son of God (in the ministry of the word) and they shall live. And lest any should think that this is meant of the resurrection of the body, Christ speaks of that distinctly ( ver. 28.) Marvel not at this, for the hour is coming (he doth not say as before, and now is) in the which all that are in the Graves (dead bodies) shall hear his voice, and come forth, they that have done good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation. As if Christ had said, That powerful voice (and a voice less powerful then that will not do it) which is able to raise dead bodies, bodies mouldered into dust, from the earth, and cause them to live again, (that voice I say) is able to raise a dead soul from a state of sin to newness of life. The Apostle saith as much, while he calleth the preaching of the Word a savor of life unto life in them that are saved (2 Cor: 2.16.) They smell and taste life, even eternal life at the receiving of the Word. And as it is the means of conveying life to those who are dead in sin, so of recovering and renewing life to those who are dead in sorrow. Worldly sorrow or the sorrow of the world worketh death (2 Cor. 7.10.) and extreme spiritual sorrow, or the extreme sorrow of the soul about spirituals, puts us into a kind of death. Thus Heman spake of himself in that case ( Ps. 88.4, 5.) I am counted with them that go down into the pit; I am as a man that hath no strength, free among the dead, like the slain that lie in the grave, whom thou rememberest no more; and they are cut off from thy hand. As Heman was counted among the dead by others, so he was like a dead man in his own account too, as he speaks at the 15 th verse; I am afflicted and ready to die, from my youth up, while I suffer thy terrors I am distracted. He was not ready to die of bodily diseases, but of soul terrors, nor could anything revive him, or fetch him back from that death, but the favor of God shining to him in the word of promise; how glorious is the word by the workings of the Spirit, which causeth the spirit to come forth, and maketh them who were free among the dead, become free among the living. This effect and fruit of the word Job expected from his friends before, and now from Bildad, but all in vain; As their, so his discourse with Job was fruitless and ineffectual. Much hath been spoken, but I have got nothing; I have got no spirit, no refreshing, my heart is no whit cheered, nor my soul comforted, both you and the rest of your brethren, have proved miserable comforters to me. To whom hast thou uttered words? I am no better, then if you had said nothing. And whose spirit came from thee, not mine, for as yet, (notwithstanding all your reasonings) my spirit is not returned to me; I am as deep in sorrow as ever I was.
There is yet another reading of this last clause of the verse given by M r Broughton, And whose soul admired thee. The same word may signify to admire, and to come forth; because the soul or spirit of a man comes forth (as it were) to gaze upon those things and persons which he admireth. As if Job had said; Possibly O Bildad, thou presumest that thou hast spoken like an Oracle of Wisdom, even much beyond the rate and proportion of ordinary men, or of what is common to man, and therefore doest expect to be applauded, yea to be admired. But whose soul is come forth by reason of thee? who hath admired thee? not I, nor do I know, that any man hath reason so to do, unless it be, because thou hast so much mistaken my meaning and intention in what I said, and hast said things so improper to my condition. Some have the persons of men in admiration, because of advantage (Jude v. 16.) and others desire no other advantage, but to be cried up and had in admiration. I dare not say, that Bildad was a man of such a spirit, though this translation (whose soul admired thee?) seems to charge him with such a folly.
JOB, CHAP. 26. Vers. 5, 6, 7.
Dead things are formed from under the waters, and the inhabitants thereof.
Hell is naked before him, and destruction hath no covering.
He stretcheth out the North over the empty place, and hangeth the earth upon nothing.
IN the former part of this Chapter, Job reproved the last discourse of Bildad as unprofitable, not that it was so in it self (for that was true and a great truth which he spake of the greatness of God) but the method which he used, and the application of it to his case made it so. How hast thou helped him that is without power? &c.
In this Context, and the subsequent part of the Chapter, Job enters upon or reassumes the same argument or subject which Bildad had handled before; The power, sovereignty, and dreadfullnes of God in his works, both of Creation and providence all the world over. Job would let Bildad understand, that he was not unacquainted with the doctrine that he had pressed upon him in the former Chapter. As if he had said, Doest thou think that I know not these things, surely I can tell thee as much, yea more of the power of God then thou hast spoken, and thereby thou shalt see that I am not to learn, nor to seek in this matter; yea I will point and paint out the power of God not only in the visible heavens, but in those things which lie unseen, I will go down to the deeps, to the bottom of the mighty waters, I can tell thee that he is not only admirable above but beneath, in so much as nothing is bred or brought forth whether animate or inanimate in the vast Ocean, but it is by his power and at his disposing. Yea I will go as low as hell and search the power of God there; I will also ascend up to heaven, and speak of the great things that God doth in the air, and in the clouds, and among the stars, whereby you may see that I am no stranger to such divine Philosophy, and therefore this was not the point you should have insisted upon, or that I needed to be informed in. That's the general scope and aim of Job in these words, I shall now touch upon the particulars.
Jobs first instance concerning the power of God, is about things under the waters; Dead, lifeless, inanimate things are formed there; Properly that only is a dead thing which hath sometime lived, we cannot say a stone is a dead thing, because it never had any life, neither can we say that water or earth are dead things, for they never had any life; but those things that have had life, whether vegetative, or sensitive, or rational, as man, or beasts, or plants, when once that life is withdrawn from any of them, that is properly called a dead thing. Yet in a general vulgar and improper sense, even those things that never had life may be called dead. M r Broughton renders strictly, not dead things, but things without life are formed under the waters.
The Hebrew word may come from a twofold root, and so hath a twofold signification. First, to heal and cure; and in Scripture it is transferred from the healing of the body to the healing of the soul in the remission of sins; because as the wound of the body is healed by the salve, so is the souls wound, namely sin, healed by remission or forgiveness. The word is used in this sense ( Isa. 6.10.) Make the heart of this people fat, and make their ears heavy, and shut their eyes; least they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed, that is, pardoned. Secondly, it signifies to be dissolved or loosened, to be weak and languishing; we translate it dead, because things that are dead are weakened and dissolved, and therefore death is called a dissolution; As Paul said ( Phil. 1.23.) I desire to depart or to be dissolved, that is, to die; and the same phrase is used for death (2 Cor: 5.1.) We know that when the earthly house of this Tabernacle shall be dissolved &c. Again, by the figure Antiphrasis (frequent in Scripture) this word as it signifies dead and weak things, so also strong and lively things, yea those that are strongest or most lively, and therefore Giants who are the strongest of men, are expressed by this word ( Deut. 2.11.) The Enims dwelt therein in times past, a people great and many and tall, as the Anakims, which also were accounted Giants &c. And the vulgar translates so here; Behold, The Giants groan under the waters. Giants are called Rephaim in the Hebrew, which word in the root signifies to weaken, not from their nature, but from their effects, not because they are weak, but because they weaken others. Giants are so strong that the very sight of them makes others weak and faint, or pulls down men of strength and might. It is said that Saul and the whole Army of Israel were dismayed when they saw Goliath, and greatly afraid; they were weak before the Giant. There is much laboring to make out this sense of the word here; some understand it of the Giants before the flood; Behold, the Giants groan from under the flood. Those Giants were indeed overthrown by the waters; and so they conceive that Job alluded unto them, but I shall not stay upon that interpretation.
Others expound the text of those Giants whose proper element is water, the mighty fishes of the Sea, the Whale, the Leviathan spoken of in this book of Job; Leviathan is a Sea-monster, a Sea-giant of huge dimensions. Natural Historians and travellers describe the vastnes of the Whale or Leviathan, to wonder and amazement. And 'tis granted, that in these God's power is much seen; But I shall lay by this exposition also, because (I conceive) fishes are spoken of in the next words, where they are called the inhabitants thereof, that is, of the Sea or waters.
Again, this word Rephaim is often put for the dead, or those that are departed this life. ( Psal. 88.10.) Wilt thou show wonders to the dead? shall the dead arise and praise thee? There are two words used for the dead in that verse, one is the ordinary word, the other is that of the Text. Solomon (Pro. 2.18.) showing how dangerous it is to have to do with the adulteress, saith, Her house inclineth unto death, and her paths unto the (Rephaim or the) dead. The house of Adultery and uncleanenes is the Gatehouse to death; it is not a house raised up, but bowed down, her house inclineth unto death, and she who is the governesse, of rather the miss-governeness of the house, will by her ill life bring thee among the dead, even among those who are twice dead, corporally dead at present, and spiritually dead forever.
But that which I shall rather pitch upon according to our translation, is that by these dead things are meant such things as never had any life. Mr Broughton expounds his translation, Things without life, of those precious things that are formed under the waters, Amber and pearl and goodly stones; These dead things are found under the waters, and there they are formed; God's providence reacheth to the furthest places, even to the bottom of the Sea and lowest earth, which seem to be as cast off; So he glosseth, and so do other Interpreters, concluding that Job is here setting forth the power of God in forming minerals and precious stones under the waters or in the deeps, and so riseth in his discourse by degrees to higher things. As if he had said, O Bildad, what doest thou showing me the power and providence of God in the high places, where he maketh peace; I can tell thee that the same power and providence of God are extended to those things which are wrought in the bowels of the earth, and at the bottom of the Sea, and so are furthest removed from our sight.
And whereas we say, Dead things are formed there; that word properly signifies to bring forth children, or any living creature ( Job 39.1, 2.) Knowest thou the time when the wild Goats of the rock bring forth, or canst thou mark when the Hinds do calve? Canst thou number the months that they fulfill, or knowest thou the time when they bring forth? yea The Eternal Word and Wisdom of God speaks of himself in the language of this Word ( Pro. 8.25.) Before the mountains were settled, before the hills was I brought forth. It signifieth also to be in pain, and groan for pain, because child-bearing causeth much pain and groaning. So the word is used in a metaphorical sense ( Deut: 2.25.) This day will I begin (saith the Lord) to put the dread of thee, and the fear of thee upon the Nations, that are under the whole heaven, who shall hear report of thee, and shall tremble and be in anguish because of thee; they shall be in anguish as a woman travelling with child and pained to bring forth. Whence that translation takes its ground, The Giants groan under the waters. And as it signifies to form and fashion the child or any living thing in the womb, and then to bring forth, so it is applied to the forming of things that have no life ( Ps. 90. • 2.) Before the mountains were brought forth, or ever thou hadst formed the earth and the world: even from everlasting to everlasting thou art God.
But by whom? here is no power expressed; Job saith only, they are formed, he leaves that to be understood; And what or whom can we understand but God, or the power of God, by whom or whereby dead things are formed as well as living things; for all things, whether animate or inanimate, receive their being and form from him; Dead things are formed from under the waters.
Hence note.
Dead things as well as living things, gold and silver, minerals and gems are formed by God as well as men or beasts. And as they were of God in Creation at the beginning, so there is a continual putting forth of the power of God in the continuing or renewing of them; God is daily forming rich and rare things in the secret Cabinets of the earth, and from under the waters.
That is, as dead things are formed under the waters, so are the inhabitants thereof, or those living things that dwell in the water; we put in the Margin, with the inhabitants: who are they? The inhabitants of the water are the fishes, they are bred and abide in the water. As if he had said, Those precious stones and minerals, called dead things, are formed from under or in the waters as well as the fishes, who are the proper inhabitants of the water. Mr Broughton reads thus; Dead things are formed under the waters and places near them, that is, in the mountains and hills, in the clifts and rocks are these precious things formed. But I rather take our reading, and so the Text gives a further illustration of the power of God; who as he formeth dead things under the waters, so living things, or the inhabitants of the water.
Hence note.
And the greatness of it will appear if we consider three things about them.
First, Their number, as to us, the fish of the Sea are infinite in number, there is no sort of creatures that multiply so fast as fishes do, therefore when God created the inhabitants of the water, we read ( Gen. 1.21.) how emphatically their increase is expressed; And God created great Whales, and every living creature that moveth, which the waters brought forth abundantly after their kind. The waters did not bring them forth by any power of their own, but they were brought forth in the waters by that power which God had planted in the waters for that purpose. Now it is not only said that the waters brought them forth, but the waters brought them forth abundantly, implying that fish do multiply and bring forth more then other creatures; and therefore when the Spirit of God would show a great increase of men, 'tis said, They shall increase like fish (Gen. 48.16.) Jacob blessing the children of Joseph, prayed thus; The Angel which redeemed me from all evil, bless the ladds and let my name be named on them, and the name of my fathers, Abraham, and Isaac, and let them grow into a multitude in the midst of the earth. The Original is, Let them grow or multiply like fishes into a multitude in the midst of the earth; or let them be as numerous upon the land as fishes are in the Sea. And we find in the sacred History how the blessing and providence of God made good this history. For of the sons of Joseph, Manasseh and Ephraim were numbered eighty five thousand and two hundred men meet for war ( Numb: 26.34.37.) which exceeded the increase of any one Tribe beside. How wonderfully doth the Lord's power appear, not only in those infinite sholes of lesser fishes, but in the greater also? Who is able to report the number of these Sea-inhabitants, or of the fishes who people the Sea?
Secondly, If we consider their various kinds, that also showeth forth the great power of God. Naturalists observe that there is no creature upon the earth, but hath (as I may say) its representative in the Sea, besides those that have nothing like them on the earth; so various are their kinds.
Thirdly, Many of these inhabitants of the waters are wonderful for the vastness and greatness of their bodies; the greatest of all living creatures are in the Sea ( Psal. 104.25.) So is this great and wide Sea, wherein are things creeping innumerable: both small and great beasts. The Psalmist calleth the fishes beasts, and there are small beasts in the Sea and great beasts even of a stupendous greatness. The greatest beasts of the earth are as nothing compared to them; The Elephant is little to the Leviathan. Naturalists have written much of this subject, the numerousnes, variousnes, and vastnes of these water-Inhabitants. So that we may see much of the Majesty and power of God, as in these things that are formed under the waters, so in those that are formed in the waters. Job descends lower yet in the next words.
Vers. 6. Hell is naked before him, and destruction hath no covering.
'It is questioned what is here meant by hell.
Some expound hell of the lowest parts of the earth, so Master Broughton; The lowest earth is naked before him, and the lost (that is, that which seems to be lost and condemned, as himself Glosseth it) hath no covering.
Secondly, Hel is often put for the grave ( Psal. 16.10.) Thou wilt not leave my soul (that is, me ) in hell (that is, in the grave) nor wilt thou suffer thy holy one to see corruption.
Thirdly, It is most usually taken for that prison or place of torment, where the Lord detaynes all those, in hold, that have rebelled against him, and died impaenitently in that rebellion. In this third sense we may interpret it here (as I conceive) most suitably to the scope and purpose of Job in this place.
That is, it is fully discovered to him, he sees who are there, and what is done there, he observes all passages there, even in that bottomless pit of hell, as well as in heaven or upon the earth. As if Job had said to Bildad; You told me that God maketh peace in his high places, I tell you God hath to do in hell, or in the lowest places. The lowest hell is naked before him. The Apostle speaketh in this phrase ( Heb: 4.13.) Neither is there any creature that is not manifest in his sight: but all things are naked, and opened unto the eyes of him with whom we have to do. The words are an allusion unto bodies, which being stripped, and unclothed, all see what they are; there may be many deformities, blemishes, and scars, yea ulcers upon the body undiscerned while 'tis clothed or covered, but when naked nothing is hid. All things are naked before God, that is, he as plainly discerns what they are, as we discern what a body is, that stands naked before us. Hell is called darkness, and utter darkness, yet it is light to God.
Here the same thing is again repeated, and 'tis usual in Scripture to speak that in negative words, which was before spoken in affirmative. As to be naked, and to have no covering, are the same; so hell and destruction are the same; and these two are often put together ( Pro. 15.11.) Hell and destruction are before the Lord: how much more the hearts of the children of men? Though we know not where hell is, nor what is done there, though we know not what is become of those that are destroyed, nor what they suffer, yet God doth; and if the secrets of hell and devils are known to him, then much more the secrets of the hearts of the children of men. And as that proverb teacheth us that nothing is hid from God, because hell and destruction are not, so another proverb delivered in the same form, teacheth us, that nothing in the creature can satisfy the desires and lustings of man, even as hell and destruction can never be satisfied ( Prov. 27.20.) Hell and destruction are never full: so the eyes of men are never satisfied. The Devil who is the great executioner of the wrath of God, is expressed by this word; as hell is called destruction in the abstract, so the Devil is called a destroyer in the concrete ( Revel. 9.11.) And they had a King over them which is the Angel of the bottomless pit (or hell) whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon; both the one and the other, the Hebrew and the Greek signify the same thing a destroyer; The Devil, who is the Jailor of hell, is called a destroyer, as hell it self is called destruction from the Co-incidency of these two terms. Note.
They that are once there, are lost and lost forever. The reason why hell is called destruction, is because they that are cast to hell are undone to eternity. We read of a City ( Isa. 19.18.) which was called the City of destruction, because it was to be utterly destroyed; Hell may be called a City of destruction, not because it shall ever be destroyed, but because it shall ever be full of destruction, and nothing but destruction shall be there. There is no estate on earth so miserable, but a man may be delivered out of it, but out of hell there is no deliverance. Heman saith ( Psal. 88.11.) Shall thy loving kindness be declared in the grave? or thy faithfulness in destruction? There grave and destruction are put together, much more may hell and destruction be put together, or for each other. What ever comes into the grave is destroyed, it rots and perisheth, much more doth hell destroy all that comes thither. And, look as the grave is to the body now, a destroyer consuming, so hell is to the soul now, and will be to soul and body after the resurrection, a destroyer tormenting. The loving kindness of God shall not be declared in Hell, nor any faithfulness of his in destruction, unless it be his faithfulness (according to what is threatened in the Word to destroy. The Apostle Peter saith, (1 Ep: 3.19, 20.) that Christ by the Spirit, went and preached to the Spirits in prison, which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, &c. It is true, that Christ by the Spirit in the ministry of Noah, did preach to those Spirits who were disobedient in the time when Noah preached, and were in prison (or in hell) in the time when Peter wrote; But Christ did not preach by his Spirit in the ministry of Noah, or any other way to Spirits who were in prison (or in hell) while he preached to them. There are no Sermons in hell, nor any salvation there. The loving kindness of God is abundantly declared on earth, but it shall not be declared in hell; As there is nothing felt in hell but destruction, so there is no salvation offered to those who are in hell. There's tears enow and mourning enough in hell, but there is not the least Godly sorrow in hell, which only worketh repentance to salvation, not to be repented of (2 Cor. 7.10.) One of the ancients hath reported the opinion of some in his time, who thought, that, though there be destruction in hell, yet not eternal destruction, but that sinners should be punished, some a less, others a longer time, and that at last all shall be freed; and yet (saith he) Origen was more merciful in this point then these men; for he held that the Devil himself should be saved at last. Of this opinion I shall say no more in this place, then this one thing which he there said; These men will be found to err by so much the more foully & against the right words of God so much the more perversely, by how much they seem to themselves to judge more mercifully. for indeed the justice of God in punishing sinners is as much above the scale of man's thoughts, as his mercies in pardoning them are; let not sinners flatter themselves in a hope of salvation when they are in hell, who have neglected salvation while they were on the earth. For as the Apostle saith ( Heb. 2.3.) How shall we escape (that is, how shall we escape falling into hell) if we neglect so great salvation; so I may say, how shall any escape by getting out of hell, who neglect so great salvation. Hel is destruction, and as because heaven is a place of happiness and salvation, therefore, heaven and happiness, heaven and salvation mutually or reciprocally signify one another; to obtain heaven is to obtain salvation; to obtain heaven is to obtain happiness: So because hell is a place of misery and destruction, therefore hell and misery, hell and destruction signify the same thing, nor can they be separated.
Again, when he saith, Hell is naked before him, and destruction hath no covering, we learn.
Philosophy and reason teach us, that the virtue and force of the heavenly bodies, the Sun, Moon, and Stars, do not only act upon those parts of the earth which are uppermost, but send their influences and powers to the lowest parts or bowels of the earth, for (as was said before) according to the ordinance of God, dead things are formed there. Now (I say) as the power of the heavenly bodies reacheth down into the earth, much more doth the power and light of God reach into hell it self. I will not stay upon any curious enquiries where this hell is; wheresoever it is, God seeth it. Hel is naked before him, therefore saith David (Psal. 139.8.) If I ascend up into heaven, thou art there: if I make my bed in hell: behold thou art there (that is, there thou art by thy power and inspection, thou seest what is in hell (and if so, how much more doth God behold what is done here upon the earth; if hell be naked before him, then the earth is naked before him; if destruction have no covering, then our actions here have no covering: Hypocrites put many coverings upon their actions, they have many policies to veil and screene them from the eye of man; but the actions of men have no covering before God, yea the hearts of men have no covering before God; As Solomon in the Proverbs (which place was lately touched upon) argues from this reason, because hell and destruction are before him (Prov. 15.11.) Hell and destruction are before the Lord: how much more then; the hearts of the children of men. As if he had said, God who looketh into hell (which is not only darkness, but outer darkness, that is, darkness without anything that hath the least ray or similitude of light in it, God (I say) who looketh into this hell) can look into the hearts of men much more. There are some men (I grant) whose hearts are a very hell, a very deep, and they hope to hide themselves in the depth of their own hearts from the sight of God, as the Prophet telleth us ( Isai. 29.15.) Woe unto them that seek deep to hide their council from the Lord; and their works are in the dark, and they say, who seeth us? and who knoweth us? And what doth he mean by the deeps which they seek? do they seek caves and dens of the earth to take counsel or consult together in? no, they may be in the open air and yet seek deep to hide their counsels from God, so that the meaning is, they seek to keep their counsels close locked up in their hearts; but woe unto them that dignity thus deep to hide their counsels from God, for they cannot be hid, for even hell is before him, and destruction hath no covering, how then shall these destroyers cover themselves or any of their counsels from him? As the reason of all things is naked and manifest before God, so are the motions and actions of all persons.
Thirdly, When 'tis said, Hell and destruction are before him: that word before, doth not only imply that God hath a view or sight of what is in hell, but also that he hath power in and over hell, and can do what he will there; hell is naked before him, that is, he hath hell at his dispose.
Hence note.
He orders all things in hell as well as upon the earth; his power rules there where there seems to be least order, yea where there is no order at all; They who are cast into hell kept no order while they were upon the earth, nor are they in any willing order there; when we see confusions in the world we say, what a hell is there, or we say, Hel is broken loose; hell is a place of confusion, yet hell is before God, he keeps hell in order; And when by reason of troubles and confusion among men, we are ready to say, there is a hell in the world, yet this hell is naked before God, he disposeth and orders those places, persons, and things, which are most confused; hell and destruction are before him.
Before I pass from these words, I shall only take notice, that there are many words in Scripture by which hell is expressed. The Rabbins number seven or eight, here are two.
First, Sheol or the grave, because we lie as it were buried there in a second death.
Secondly, Abaddon or destruction, because all are there in a perishing state, or as given up into the hand of destruction.
Thirdly, Hel is called Tsalmaveth or the shadow of death; and by the shadow of death, is not meant a small appearance of death: as the word shadow is used ( Jam: 1.17.) where the Apostle exalts the glory of the Lord in his unchangeablenes, that he is the Father of lights, from whom every good gift, and every perfect gift cometh down, with whom is no variableness, neither shadow of turning; that is, he is not subject to any turning at all; but hell is called the shadow of death, as shadow is put for strength and power, and so to be under the shadow of God or man, is to be under their protection. Thus hell is the shadow of death, that is, the strength and power of it; Death never triumphs so much in its strength, as it doth in hell.
Fourthly, Hel is called Erets tachith, which signifies, first, the earth under, or the lowest and most inferior earth, whence in Scripture hell is called the bottomless pit, and the way to it is described by descending and going down: as heaven is described by ascending and hight; heaven is high, and the highest ascending is our ascending to heaven: so hell is low, and the lowest descending is descending into hell. Secondly, it imports, fear, vexation, and trembling; hell is a land of trembling, it is a land of fear; it is said of Cain that when he went out of the presence of God, after he had murdered his brother he went into the land of Nod, that is, into a land of trembling, which some expound not of any special place that he went to, but that every place where he went was to him a land of trembling, he having much fear and dread upon his conscience after he had embrewed his hands in his brothers blood. Hel is indeed the land of Nod, a Trembling land; They who have not rejoiced with trembling in this world, shall sorrow with trembling forever in the world to come.
Fifthly, Hel is called Bershiachathith, that is, the pi ••• corruption, not that the bodies of the damned shall corrupt in hell (as they do in the grave, for though we cannot say that the bodies of the wicked shall be raised incorruptible, as the bodies of the Saints shall, yet they shall be raised immortal, and in that sense incorruptible, that is, they shall never die) but they shall be corruptible, that is, filthiness and corruption shall be upon them: The bodies of Saints only shall be raised so incorruptible, that nothing of corruption shall be seen upon them, or felt by them, but the bodies of the wicked shall ever feel corruption, and bear the marks of it, without total corrupting, or perishing, as corrupting and perishing are taken for not-being. The wicked would be glad that they might perish so, but they shall not, hell will be a pit of corruption to them, for whatsoever is painful and grievous to the flesh, shall dwell in their bodies, and therefore it is called the pit of corruption; and it may also be called a pit of corruption in a moral sense; because all their sins and lusts shall remain upon them forever; hell-fire cannot purge the soul from sin, nor free any man from the power of that old man, who (as the Apostle speaks, Eph: 4.22.) Is corrupt according to the deceitful lusts. Nothing but the blood of Christ can purge the soul from corruption; Hell is for the punishment of corruption, but not at all for the purging of it, and therefore it is well called, the pit of corruption.
Sixthly, It is called Erets Nesciah, that is, the land of forgetfulness; as the grave, so hell is called the land of forgetfulness, where the wicked shall be remembered no more; God will remember them no more, to do them any good, and they are forgotten how much soever they are remembered, who are not remembered for good. And as God will not remember those in hell for good, so they shall forget all the good they have had upon the earth; or the remembrance which they have of it, shall only be to increase their sorrow under present evils. Abraham in the Parable ( Luk. 16.25.) said to the rich man in hell, Son remember that thou in thy life time receivedst thy good things; and that remembrance of the good things which he once enjoyed was but an addition to all the evils and miseries which he then endured. It is better never to have had any good thing, then only to remember that we have had it. How miserable is their condition who shall neither be •• membred for good, nor remember any good, but to make them more miserable!
Seventhly, Hel is called Erets choscec, that is, a land of darkness, a region of darkness; there is nothing but darkness in hell: The wicked go to the generation of their fathers, where they shall never see light (Psal. 49.19.) They loved darkness here rather then light, and they shall be punished with darkness hereafter, which hath no light. Darknes was their choice in this life, and it shall be their curse in the next.
Eighthly, Hel is called Gehinon (whence the Greek Gehenna ) from the valley of Hinnon; in which the Idolatrous Israelites (imitating the abomination of the Heathens) were wont to sacrifice their children with horrible cruelty. And hence the Scripture often makes use of that word to signify the place of torment, or the torments of that place, where the damned must abide separate forever from the favorable presence, and subjected under the wrath of God. This Hel is naked before God, and this destruction hath no covering.
Vers. 7. He stretcheth out the North over the empty place, and hangeth the earth upon nothing.
In this verse Job exalts God in his Almighty power, upholding the mighty fabric of heaven and earth. His discourse mounts up from the earth, from the waters, and from hell, as high as heaven it self; and he speaks of heaven and of the earth in their conjunction together.
Bildad had spoken of the power of God in the heavens, Dominion and fear are with him, he maketh peace in his high places, is there any number of his armies? and upon whom doth not his light arise? Job also speaks of the power of God in the creation and disposition of these things; He stretcheth out the North over the empty place. The word is so rendered to signify a gracious act of God to regardless men. ( Prov. 1.24.) I have stretched out my hand, and no man regarded. God stretcheth out his hand to smite, and he stretcheth it out to save, but man layeth it not to heart. It is used also to signify that powerful act of God, in preparing the heavens for himself ( Ps. 104.2.) Who coverest thyself with light, as with a garment: who stretchest out the heavens like a curtain. As we draw or stretch out a curtain, so God stretcheth out the heavens.
But why doth Job say, He stretcheth out the North?
I answer, by the North he meaneth that part of heaven that is Northward, or the northerne heavens. Again, the North may be taken for the whole heavens by a Synecdoche: and Job might speak of the North because the North-pole was nearest the climate where he dwelt. He stretcheth out the North, or the northerne heavens, that is, the whole heavens, both the North and South, East and West.
What is this empty place?
First, By the empty place, some understand the most remote and uninhabited places of the earth: He over-spreads them with heavens, and disposeth things there as well as here; he spreads the heavens over those parts where there is no man, and so may be called, Empty places, because un-inhabited, or not filled with men. God causeth it to rain on the earth, where no man is, on the Wildernes, where there is no man (as he speaketh of himself to Job in the 38 • h Chapter of this book, ver. 26th.) Now as God raineth upon those (in this sense) empty places, so he stretcheth out the heavens over these empty places, that is, he takes care of them as well as of those that are peopled or inhabited.
Secondly, Rather, by the empty place, we are to understand the air, for in the natural disposition or systeame of the world, the earth is lowest, the water next, the air is the third, and the fire fourth, over which God stretcheth out the heavens; And because nothing is visible to us upwards on this side heaven but the air, therefore it may well be said, that he stretcheth out the heavens immediately over the air, or the empty place.
But is the air or that place which we call the air empty? no, the air is not empty, there is no vacuity, no empty place in nature; and nature will put it self into strange courses to avoid a vacuity; water will ascend to avoid vacuity, and it will not descend, to avoid vacuity; but though the air be not empty or void, taking emptiness strictly and philosophically (for every place hath its filling) yet as emptiness is taken largely and vulgarly, so the air may be called an empty place; when we come into a room where there is no artificial furniture, we say it is an empty room: so the space between us and the heavens in a vulgar sense is an empty place. The Scripture speaks often of things according to the vulgar acceptation and understanding. M r Broughton translates thus; He stretcheth out the North upon the empty. And we may conceive Job using this form of speech, the more to magnify and show forth the great power of God; As if he had said, The heavens have nothing to bear them up but an empty place, what can the air bear? the air will bear nothing; yet the Lord useth no support for the whole heavens but this empty place.
Thirdly, I conceive that this phrase may be expounded barely of the Creation; For Moses saith ( Gen. 1.1, 2.) In the beginning God created the heavens and the earth, and the earth was without form and void or empty. It is the word Tohu used here in Job; over this Tohu or empty place did God at the first stretch the heavens. And as this was the work of God at first in Creation, so it is his work still in providence; and therefore the Lord speaks of it, as of a continued work ( Isa. 44.24.) Thus saith the Lord thy redeemer &c. that stretcheth forth the heavens alone, and spreadeth abroad the earth by myself.
Hence note.
(Isaiah 40.22.) It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grass-hoppers, that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. The Prophet entitles God to this with a special emphasis; It is He that doth it; as if he had said, God doth it, and none but he, and in this he eminently declares that He is God. Who ever stretched out such a curtain or canopy as the heavens? whoever pitched such a tent to dwell in? This is a tent or a Tabernacle, which though it shall be changed, yet (as the Prophet speaks of Zion in her beauty and glory, Is. 33.20.) Shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
Again, Consider, the heavens have no outward support; They are stretched out over the empty place; Which demonstration of the power of God will be more cleared and hightned in the next words.
If any say heaven is a thin body, there needs no great matter to keep that up. What will they say to the earth, which is a gross and heavy body, a body of an inconceivable weight; who can count or cast up the weight of the earth, or how much the earth weigheth? God not only stretcheth out the thin heavens over the empty place, but he hangeth the earth (that mighty mass of the earth) upon nothing, he hath not so much as a pegge in the wall (so the word signifieth) to hang it upon.
When he saith, the earth, we are to understand both earth and water, the whole terrestiall globe, This he hangeth upon nothing. The Original word is a compound, which in its parts may be rendered, not anything at all, that is, nothing. But how can anything be hung upon that which is nothing? if it hang, it must be upon somewhat. Philosophers tell us that the earth hangeth upon its Center, and so is poised by its own weight, and cannot move, which Center or imaginary point is nothing.
But the Scripture saith the earth hath a foundation; And David (Psal. 24.2.) tells us expressly what that foundation is; The earth is the Lord's, and the fullness thereof; the world, and they that dwell therein; for he hath founded it upon the seas, and established it upon the floods. According to this Scripture the Sea is the foundation of the earth, & the floods are the basis of it. How then doth Job affirm, that He hangeth the earth upon nothing? That indeed which David affirms, may seem very strange, that the earth should be founded upon the sea, and established upon the floods, is the sea a fit foundation for the earth? and can that which is stable and immovable, be established upon that whi • h is the Emblem of instability, floods and waters? Jacob saith of Reub • n (Gen. 49.4.) unstable as water; and can floods or waters be the whole earths establishment? the earth is rather the foundation of the water: and many Philosophers tell us that the sea is higher then the earth, and therein is the power of God seen that he holds in the sea as with bars, or as with a bridle, lest it overwhelm the earth; how is it then said, the earth is founded upon the sea? I answer, the word that we translate upon, signifieth, by, near, together, with, so, he hath founded it upon the sea, is, by the sea, or near the sea, that is, the sea and the land are next neighbors, they dwell so near each other, that the one seems to dwell upon, or be the foundation of the other. There are waters within the earth; whence it is said, that at the time of the Flood ( Gen. 7.11.) as the windows of heaven were opened, so the fountains of the great deep were broken up: and we read of the waters as placed under the earth (Exod: 20.4.) yet if we say the earth is upon the waters, sense contradicts it, and if we consider the whole globe together, we cannot say which is uppermost, for in a sphere or round figure, there is neither uppermost nor lowermost, but all the parts are equal and alike, being placed one by another, not one upon another. So that the text, in the Psalm, which saith the earth is founded upon the seas, doth not at all dash against nor contradict this of Job which saith, He hangeth the earth upon nothing.
Again, There is another Scripture that seems to oppose this, and from which we may infer, that surely the earth hath somewhat to sustain it ( Psal. 104.5.) Who laid the foundations of the earth, that it should not be removed forever. We put in the margin, He founded the earth upon her basis, if the earth be founded upon a basis or pillar, then it doth not hang upon nothing. I answer, the foundation or basis, in the Psalm, doth not oppose the earths hanging upon nothing; for the foundation or basis which upholdeth the earth, is not any created power without, or extrinsicall to the earth; God did not build the earth as we do houses, first laying the foundation and then setting up the walls and roof, there is no such thing imaginable in the work of God. But the foundation or basis of the earth, is the infinite and invisible power of God who made the earth. The will and word of the Builder is the pillar which sustaineth this building. The thin air is all the appearing foundation of the earth. For as the heavens hang over the air, so the earth hangs in the midst of the air. What then is the basis and foundation of the earth? I answer; which may be the point of observation from these words.
The earth hath no pillar, but hangs like a ball in the air; we should look upon it as a miracle did we see a little ball but of an ounce weight hanging in the air without support; the air will scarce bear a feather, throw a feather up into the air and it will descend, unless kept up by a breath of wind, and yet this huge vast globe of earth and water, hangs as a ball in the air, and we scarce wonder at it. The Poets feigned an Atlas to bear up the heavens with his shoulders; God is the Atlas that bears up the heavens and the earth too, the upper globe, and the under globe too; he made all things by himself out of nothing, and he supports them by himself upon nothing. We have an excellent expression of the power of God in this thing ( Isa. 40.12.) Who hath measured the waters in the hollow of his hand? and meted out heaven with the span, and comprehended the dust of the earth in a measure; and weighed the mountains in scales, and the hills in a balance. God made all things in weight and measure; and he keeps the weight and measure of all things. As the earth was not till his word and will gave it a being, so his word and will alone is all-sufficient to uphold it in that being. God hath not hanged the earth upon anything but himself, who is indeed infinitely more then all things. Take two or three deductions from this Grand Conclusion.
First, The same power which made the world supports and maintains it. Thus the Author to the Hebrews sets forth the dignity of Christ the Son of God ( Chap: 1.2, 3.) Whom he hath appointed heir of all things, by whom also he made the worlds (both the natural, civil, and spiritual worlds, with all the changes and successions which have been in them) who is also the brightness of the glory of God, and the express image of his person, upholding all things, (the natural frame of the world as well as the civil and spiritual frame of it) by the word of his power, or by his powerful word, which as it once commanded all things into a being, so now it commands all things into that continuance of their being in which they are. Which power the Apostle attributes again to Christ ( Col. 1.17.) He is before all things, and by him all things consist. Sin made the world shake; And had it not been for a second creation, the first creation had been ruined and lost. The earth and all our concernements who live upon the face of the earth, hang upon nothing but the will of God. If he let us go we fall, though all the powers on earth would underprop and uphold us; and if he hold us up we stand fast though we have no more of any earthly power to prop us up with, then the earth hath, which is propt up with and hangeth upon nothing.
Secondly.
This work of God in hanging the earth as it doth, is to be numbered among the greatest works that ever he did; and thus it hangs without any the least appearing means to hold it up. There are three arguments given in Scripture of the mighty power of God.
First, That he works by small, even the smallest, means, we have reason to wonder when effects exceed all visible causes: as it shows the great power of God when he stops great means from doing anything; when he causeth men to labor in the very fire, that is, to toil and sweat themselves to the utmost for very vanity, that is, without any hoped for issue or advantage. Some labor in the fire for very vanity, because all they get by their labors is worth nothing; but others may be said to labor in the fire for very vanity, because with all their labors they can get nothing. And this is of the Lord, this is an effect of the Lord's power to make the power of man, in the use and improvement of the best and choicest means, ineffectual. So on the other side it is a great magnifying of the power of God, when by a little power put forth by the hand of a weak instrument, he produceth great effects. The Apostle James brings it in with a behold ( Chap. 3.5.) Behold, how great a matter a little fire kindleth! When great matters are done by small means, we have reason to extol and cry up the power of God.
Secondly, It argues the great power of God when he doth great things by means that are improbable, or that seem no way suitable to such an end; as Christ cured blindness with clay & spittle, which means had no suitableness to such an end, the curing of blindness; The means used to cure Naaman had no suitableness for such a cure; and Naaman was so sensible of it, that he was very angry with the Prophet about it, as if his leprosy could be cured by so slight a thing as that was; he thought he would have done it with some ceremony, or in an extraordinary way; yet this shown that the cure was wrought by a divine power, because it was wrought by so improbable an application▪ As the power of God appears in doing great things by small means, so by doing great things by unlikely means.
Thirdly, It shows the power of God much more to do great things without the use of any means at all. Such actings are creatings, as the Apostle speaks of the Creation ( Heb: 11.3.) Through faith we understand that the worlds were framed by the word of God; so that things that are seen, were not made of things that do appear. Nothing appeared out of which this world was created. There was no pre-excistent matter, out of which the world was made; The world was made out of nothing; That Goodly fabric of heaven and earth which is now seen, was made of that which was never seen; no man can tell what were the materials of which God made the world. Now as God shown his infinite power at first in making all things of that which did not appear, so the great power of God doth appear now in doing great things without the appearance or external concurrence of anything. The Lord turns whole Nations sometimes by nothing; things are done and no man can tell how they were done, or by what. We love to have a fair Appearance of means, when we attempt great matters; But God loves to act when and where nothing appears. We honor God most, when we are sensible that the greatest means is nothing without him; and that, he himself is enough when no means at all appears to sense. It is God's usual way to do things in a way which is not used; and either to use no help or that which signifieth nothing. Thus the Apostle describes the dealing of God in bringing souls to himself by a holy calling, and in removing whatsoever standeth in the way of that call (1 Cor: 1.26.) For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, &c. (some wise and mighty men are called, lest anything in man should seem too hard for the Grace of God; and not many wise and mighty men are called, lest anything in man should seem to contribute to or help out the call of God) but God hath chosen foolish things to confound the wise: and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are; that is, those things which are so foolish and weak and base and despised, they seem to have no being, or are accounted as nothing, even these non-entityes, these poor tools doth God choose and take up to do great things by, and to nullify or bring those things to naught, which are all in all among or in the estimations of men. Therefore, so God own the work, the matter is not much (I speak not in regard of lawfullnes but likelynes, I say the matter is not much) what the means is; God can overwit wise men by fools, he can over-power mighty men by those who are weak. Thus God trivmphs over human improbabilityes, yea impossibilityes, and would have no flesh either despair because of the smalnes of means, or glory in his sight, because of the greatness of it. How glorious was Abraham's faith in the former Chapter, who, was so far from despayring that he, was strong in faith, giving glory to God, though he saw nothing but death upon all the means which tended to attain the blessing promised ( Rom. 4.17, 18, 19.) As it is written, I have made thee a father of many Nations before him whom he believed, even God (who was it that Abraham believed? it was God. And under what notion did his faith eye God? even as he) who quickeneth the dead: when God is closed with under this notion, as quickening the dead, what can be too hard for faith? but there is more in it, Abraham's faith eyed God not only as quickening the dead, but as he that calleth those things which be not as though they were: that is, as he who maketh something of nothing; when once Abraham had these apprehensions of God, then nothing stuck with him, his faith could digest iron, and therefore (as it followeth) he against hope, believed in hope, &c. and being not weak in faith, he considered not his own body being now dead (as to the procreation of children) when he was about an hundred years old, neither yet the deadness (as to conception) of Sarah's womb. He staggered not at the promise of God through unbelief (that is, he never made any scruples or queries how the promise should be accomplished) but was strong in faith, giving glory to God, that is, gloryfying God by believing that he was able to make good the promise, or that it was as easy for God to create a performance, as to make the promise.
Thirdly, Then fear not when God is a working, but he will carry on his work; deficiencyes in the creature, are no stop to his actings: his immediate or sole power is enough who hangeth the earth upno nothing. Where are the pillars that sustain this mighty mass? It hangeth fast by no fastening, but the order of God; And his order is strong enough to hang the greatest busienes that ever was in the world upon. The Jews have a saying, in reverence of the written word of God; That upon or at every Iota or the least title of the Law, there hangeth a mountain of sense: and 'tis as true in reference to his doings as his sayings: God can hang mountains upon mole-hills, and turn mountains into mole-hills for his people's sake and safety. It is rare that we are put to the actings of faith at so high a rate (There is usually somewhat in sight to encourage the actings of our faith and dependence upon God, they that are in the lowest condition, have somewhat to look to) but if there be nothing to be seen, then do but remember, that God hangeth the earth upon nothing, and faith will say, I have all. Although the meal in the Barrel, and the oil in the Cruse should fail; Although the fig-tree shall not blossom, neither shall there be fruit in the Vines; Although the labor of the Olive shall fail, and the fields shall yield no meat &c. yet the Lord faileth not, either in his power for us, or compassions towards us, and therefore the believer can even then rejoice in the Lord, and joy in the God of his salvation. For while there is nothing in appearance, there is not only something, but all things are, that are for our good, in the promise. Faith may make all sorts of comfortable Conclusions to and for it self (and not build Castles in the air) from this one Assertion, That, The earth hangeth in the air, or to give it in the words of the text, That God hangeth the earth upon nothing. The Constitution or syntaxe of Nature well considered, is no small advantage to our hightning and strengthening in grace.
JOB, CHAP. 26. Vers. 8, 9, 10.
He bindeth up the waters in his thick clouds, and the cloud is not broken under him.
He holdeth back the face of his throne, and spreadeth his cloud upon it.
He hath compassed the waters with bounds, until the day and night come to an end.
JOB having shown how wonderfully God upholdeth the earth which is under us, goeth on to show no less a wonder, in his binding up those waters in clouds which are above us. Whatsoever God hath done or doth in heaven above or upon the earth beneath, either as to creation and the first constitution of t • ings, or as to providence, and the continual motion of things, is wonderful and glorious.
Vers. 8. He bindeth up the waters in his thick clouds.
As our English word, Bind, so the Original implieth a force upon the waters to keep them within the cloud; Water would not stay there but that it must whether it will or no; It would rush down presently and disorderly to the ruin of all below, but God bindeth it to its good behavior. As the mouth of a sack is tied or bound about, that the corn put into it fall not out; Or (which allusion comes nearest the text) as barrels are bound with hoopes, lest the liquor put into them should leak out; thus
God bindeth up the waters. What waters? There are two sorts of waters; first, upper waters, or waters in the air; of which the Psalmist speaketh when he saith, ( Psal. 104.3.) He layeth the beams of his chambers in the waters; that is, in those upper waters, which are nearest the heaven, called in Scripture, The habitation of his holiness and of his glory. Earthly Architects must have strong walls to lay the beams of their chambers upon, but the Lord who made heaven and earth, can make fluid waters bear up the beams of his chambers forever. Secondly, the • e are lower waters, or waters on the earth; Which distinction Moses gave long before Aristotle (Gen. 1.7.) And God made the firmament and it divided the waters which were under the firmament, from the waters which were above the firmament. Where by the firmament we are to understand that vast space which is extended or stretched out from the earth up to the clouds, commonly called, The air, and by the waters above the firmament, those rainewaters bound up in the clouds. These upper waters are the waters of which our divine Philosopher here saith, that God bindeth them up,
In his thick clouds. Though clouds are much thinner then the water which they hold, as Naturalists teach us, yet they are thicker then the common air, or they may be called thickened air, and therefore the Hebrew word for a cloud is derived from a root that signifieth Thicknes. And though we have a distinction of clouds into thick and thin comparing one with another, yet all clouds compared to the air are thick, and compared to the waters all are thin; Besides the Hebrew word signifies clouds indifferently as well thin as thick, or rather clouds Generally without any determination or restriction either to thick or thin. And therefore the text is best translated without an Epithet, In his clouds, or if any Epithet were given, It would advance Jobs scope and purpose most to translate it, In his thin clouds; for, the thinner the cloud is, the greater is the power of God, and the wonder the more wonderful in making them the Continent of such mighty waters. But, we translate well, He bindeth up the waters in his thick clouds.
It may here be inquired, why the clouds are appropriated unto God in such a special manner, by calling them, His clouds.
I answer, the clouds are His, not only
First, In that common sense (in which all things in the world are his) because he maketh and disposeth of them for that use, to hold the waters which the heat of the Sun exhaleth or draweth up in vapors from the earth; But they are called his clouds
Secondly, Because God is said to use them as Princes do Horses of State or Charets of triumph to ride upon ( Isa. 19.1.) Behold the Lord rideth upon a swift cloud, as also because, the Lord, to show the unsearchablenes & incomprehensiblenes of his ways and counsels in governing this world, and in ordering the affairs of his chosen people, is often expressed in Scripture as dwelling in a cloud, or covering himself with clouds ( Psal. 18.11.) He made darkness his secret place: his pavilion round about him, were dark waters, and thick clouds of the skies. And again, it is no sooner said ( Psal. 97.1.) The Lord reigneth, but in the very next verse it is said, Clouds and darkness are round about him: righteousness and Judgment are the habitation of his throne; that is, his administrations are always full of righteousness, though seldom full of clearenes, they are always clothed with equity, though usually clothed with obscurity. His way and his dwelling is in the clouds; and therefore also the clouds are his. He bindeth up the waters in his thick clouds. Some Philosophers hold that the cloud doth not so much hold the water, as is water, and that the cloud is dissolved into water when it raineth: others that the clouds hold water like a spunge, which being pressed, yields it out again. But Jobs Philosophy lifts up the glory of God most, which maketh the cloud as a vessel or garment, in which the waters are bound, and yet, see the wonder.
The waters being of a mighty bulk and weight, might easily break their way through the clouds, did not God both bind and balance them (as Elihu speaks, Chap. 37.16.) Doest thou know the balancing of the clouds; To his balancing to his binding we must ascribe the not renting of the cloud. As binding in the former clause, noted an act of power and force in God; so this word renting, noteth a power and force in the water. It is said ( Ps. 78.13.) God rent or divided the Sea, that his people might pass through; And this word is used (1 Chron: 11.18.) concerning those mighty men who fetched David water from the well of Bethlehem; And the three brake through the host of the Philistines. And thus would the waters naturally break through the clouds, but they are forbidden; The cloud is not rent under all that weight, for God holds it together, and makes it as firm as brass.
Hence observe.
The mighty power of God is seen in keeping the waters of the Sea in compass by the sands and shoares; but it is a greater act of power to keep the waters of the air in compass by the clouds. There are three things very wonderful, or there are three wonders in this detention of the waters.
First, That the waters which are a fluid body, and love to be continually flowing and diffusing themselves, should yet be stopped and stayed together by a cloud, which is a thinner and so a more fluid body then the water. It is no great matter to see water kept in conduits of stone, or in vessels of wood and brass, because these are firm and solid bodies, such as the water cannot penetrate, nor force it self through; but in the Judgment of nature, how improbable is it that a thin cloud should bear such a weight and power of waters, and yet not rent nor break under them. When Peter had enclosed a multitude of Great fishes in his net, even an hundred fifty and three ( Joh. 21.11.) we find this added, as a wonder, And for all there were so many, yet was not the net broken. How much more may this be added as a wonder, that such a multitude of waters should be held in a cloud, and yet the cloud not broken, yea though the cloud be tossed and driven with fierce and raging winds. This is one of those wonders in nature, which is therefore only not wondered at because it is so common; and, which because it is continually done, few inquire into or admire the power by which it is done.
Secondly, As it is a wonder that the cloud is not rent with the weight of the water, so that the cloud is rent at the special order and command of God. At his word it is that the clouds are locked up, and by his word they are opened As in spirituals, so also in naturals, He openeth and no man shutteth, he shutteth and no man openeth. It is not in the power of all the world to rent or open a cloud (though the earth be parched and all things that live languish) till God unlock it.
Thirdly, This also is wonderful, that when at the word of God the cloud rents, yet the waters do not gush out like a violent flood all at once, which would quickly drown the earth, as it did ( Gen: 7.11.) When the windows of heaven were opened; but the water descends in sweet moderate showers (as water through a Cullender, drop by drop and stream by stream) for the moystning and refreshing of the earth; And God carrieth the clouds up and down the world (as the keeper of a Garden doth his watering pot) and bids them distill upon this or that place, as himself directeth. The clouds are compared to bottles in the 38 th Chapter of this book ( v. 37th) these God stops or unstops usually as our need requireth, and sometime as our sin deserveth. ( Amos 4.7.) I have withholden the rain from you, and he can withhold it, till the heavens over us shall be as brass, and the earth under us as iron. I (saith the Lord of his vineyard, Isa. 5.6.) will also command the clouds that they rain no rain upon it. The Reader may find further discoveryes about this point at the 5 • h Chapter, v. 10th. Only here I shall add.
First, That we depend upon God not only for grace, and pardon of sin, but for rain and fruitful seasons.
Secondly, When we have rain, let us acknowledge that God hath rent the cloud and given it us; that he hath loosed the Garment wherein he had bound the waters (Pro. 30.4.) that they may issue down upon us.
Thirdly, When the cloud rents not, let us go to God to do it. Are there any among the vanities of the Heathen that can cause rain? Surely there are none ( Jer: 14.22.) And therefore the Prophet ( Zech: 10.1.) sends the people of God to him for it, Ask ye of the Lord rain in the time of the latter rain, so the Lord shall make bright clouds, and give them showers of rain, to everyone grass in the field. Only he who bindeth up the waters in his clouds, can unbinde the clouds and cause them to send out their waters. Job having thus shown the power of God among the clouds and upper waters, riseth yet higher in his discourse, and from these waters wherein (as was touched before) God layeth the beams of his chambers, he ascendeth to the chambers themselves, even to the throne of God there.
Vers. 9. He holdeth back the face of his Throane, and spreadeth his cloud upon it.
There are three things to be inquired into, for the explication of the former part of this verse.
First, What is here meant by the Throane of God.
Secondly, What, by the face of his Throane.
Thirdly, What, by holding it back.
To the first Query, I answer. That according to Scripture, Heaven or that place above, in opposition to the earth, or this sublunary world, is called the throne of God; and that not the inferior heaven, or air, (which in Scripture is more then once called heaven) but the supreme or highest heavens. Thus the Lord speaketh by the Prophet ( Isa: 66.1.) The heaven is my throne, and the earth is my footestrole, where is the house that ye build unto me, &c. Thus also our Savior in his admonition against swearing ( Math: 5.34.) saith, Swear not at all, (that is rashly) neither by heaven, for it is God's throne, nor by the earth, for it is his footstool. Again ( Mat: 23.22.) He that sweareth by heaven, sweareth by the throne of God. The reason why heaven is called the throne of God, is, because there he manifests himself, as Princes do upon their thrones in greatest glory and majesty: as also because there he is more fully enjoyed by glorified Saints and Angels. God fills heaven and earth with his presence, yet he declares his presence more in heaven then here upon the earth. Heaven is the throne of God, but
Secondly, What is the face of his Throne?
I answer; The face of a thing is taken for the whole outward appearance, or for the appearing state of it. As the face of a man's body is not only that fore-part of the head, which we strictly call so, but the form and structure of the whole body is the face of it. And in that sense the word is applied both to those great natural bodies, the Heaven and the earth, as also to a civil body, or to the Body-political of a City and Common-wealth. Thus whereas we render ( Isa. 24.1.) Behold, the Lord maketh the earth empty, and maketh it wast, and turneth it upside down, &c. The Hebrew is (and so our translators put it in the margin) he perverteth the face thereof; that is, he changeth the state and outward form of things, and putteth them into a new mould or model, respecting order and Government. And so we commonly speak after great public changes, The very face of things is altered, or things have a new face. And thus the Psalmist expresseth the gracious and favorable changes which God maketh in the things of this world ( Psal. 104.30.) Thou sendest forth thy Spirit, they are created, and thou renewest the face of the earth; that is, all things appear in another hiew and fashion then before. So then, the Face of the Throane of God, is that part of heaven (say some) which looketh towards us, or which we look upon; All that Greatness and beauty of heaven which our eye reacheth unto, and which appears to us as a vast Canopy set with spangles or studs of Gold, such are the Starrs to our sight. But I rather conceive. The face of the throne of God to be, the visible and full demonstration of that infinite light and glory wherein God dwelleth, and which appeareth or is given forth to the blessed Saints and Angels, who are said to be about his throne according to their measure and capability of receiving it. The face of his throne, taken thus, he holdeth back from us always in this life, and as the face of his throne is taken in the other sense, he often holds it back from us. About which it remains to be inquired
Thirdly, What is meant by holding back the face of his throne.
To hold back, seems to be the same, as to hide, cover, or conceal the face of his throne; for when anything is held back, it is concealed and hidden out of sight. Thus God doth often hold back or cover the face of his throne (as the face of it notes the Appearances of heaven towards us) with clouds; as it is said in the report made of that terrible storm wherein Paul had almost suffered shipwreck ( Acts 27.20. ) That neither Sun nor Starrs in many days appeared; here was a holding back or covering of the face of the throne of God. And thus our experiences have often found it held back; the face of heaven, being masked or vayled over with natural clouds and vapors. Again, if we take the face of the throne of God, for that eminent manifestation of himself, as in heaven. Thus also God holdeth back the face of his throne, by covering it with a Metaphoricall cloud; as it is expressed ( Psal. 97.1, 2.) The Lord reigneth &c. clouds and darkness are round about him; that is, we can see no more of his glory in reigning, then we can see of a Kings throne which is covered with a Canopy, and compassed about with curtains. Job gives this plainly for the interpretation of this former part of the verse, in the latter part of it.
That is, upon the face of his throne. We may take this cloud, first properly, thus God covers the heavens from the sight of our eyes. Secondly, improperly, as clouds note only secrecy and privacy; Thus God spreadeth a cloud upon his throne, to hide it from the eye of our understanding; so that, we can no more comprehend the glory of God in himself, or in his ways and workings towards man, then we can see the Sun, Moon, and Stars, when muffled and wrapped up in thick clouds. Thus David speaketh of the Lord ( Psal. 18.11.) He made darkness his secret place: his pavilion round about him, were dark waters and thick clouds of the skies. But the Apostle saith (1 Tim. 6.16.) That God dwelleth in light, How then doth the Psalmist say there and elsewhere that he made clouds and darkness his secret place and his pavilion? I answer; As the Lord is light and hath no darkness at all in him (Joh: 1.5.) so, as to himself, he ever dwelleth in light, and hath no clouds nor darkness at all about him. And therefore when it is said, that he spreadeth a cloud upon his throne, and maketh darkness his secret place, or his secret place dark, we are to understand it in reference to ourselves; for whensoever God hideth himself, or the reason of his dealings and dispensations from us, Then the cloud is spread upon his Throne. When God is said to spread a cloud over us, or anything we have, it noteth his care over us, and his protection of us ( Isa. 4.5.) And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night (what is meant both by this cloud and flaming fire is clearly expounded in the last words of the verse) for upon all the glory shall be a defense (or a covering.) Thus, I say, a cloud spread by God upon us, implieth that we are under his covert and defense. But when God spreadeth a cloud upon or covereth himself with a cloud, this implieth (all the Scripture over) the hiding and concealing of himself and his works from us. And in this sense Job saith; He holdeth back the face of his throne, and spreadeth a cloud upon it.
Hence note.
Kings have thrones, much more hath God who is the King of kings. King Solomon made himself a great throne of Ivory, and overlayd it with the best Gold (1 Kings 10.18.) Kings have formal Thrones, God hath a real one. He hath all power in his hand, and this he administereth according to the pleasure of his own will both in heaven and earth.
Note.
Secondly, God manifesteth himself in heaven, as Princes upon their thrones; so heaven is the throne of God. And where God acts most, our affections should be most, and our conversation most. Where the Throne is, thither the great resort is, many flock to the Court. As it will be our glory hereafter to be in heaven, or about the throne of God forever in person, so it is our grace to be daily there in Spirit while we are here. The earth is God's footstool, yet many make that their throne; Heaven is God's throne, and many make that their footstool; They tread and trample upon the things of heaven, while they set their hearts upon the things of the earth. 'It is a sad mistake, when men set their feet where they should set their hearts, and profane the throne of God, not only by levelling it with, but by laying it lower then the ground.
Observe.
Thirdly; God hideth his own glory from the sight of man. He holdeth back the face of his throne, he will not suffer the luster of it to appear, but spreadeth a cloud upon it. Indeed we are not able to bear the clear discoveryes of divine Glory (1 Tim. 6.16.) God dwelleth in light which no man can approach unto, though he were permitted and offered the privilege to approach unto it. God dwelleth in and is possessed of that infinite perfection of light that no creature is capable of. When Moses made that petition to God ( Exod: 33.18.) I beseech thee show me thy glory. The Lord answered ( v. 20.) Thou canst not see my face, for no man shall see me and live. It seems that while God spake with Moses his glory was overshadowed, or that God (to use Jobs language in the text) held back the face of his throne, and spread a cloud upon it; and therefore Moses beg'd the removal of it, or that his glory might break through it, and shine unto him; Well, saith God, thou canst not see my face; as if he had said, If I should grant thee that request, thou art not able to enjoy it, or make use of it; for as my nature is altogether invisible, so thou canst not bear the super-excelling brightness, which the clear manifestations of my immediate presence would dart forth upon thee; for that Glory of my presence is too great a weight for human fraylety to stand under; it would astonish rather then comfort thee, and instead of refreshing confound and make thee as a dead man. No man shall see my face and live. Man must die before he can (in that sense) see the face of God, and then he shall (as the Apostle speaks, 1 Cor: 13.12.) see face to face, and know as he is known. So that though we are much short of the happiness of the next life, while we see as through a glass darkly, and God holdeth back the face of his throne, yet it is a mercy to us while we are in this life that he doth so; because we are not able to abide the sight of him face to face, or to behold the face of his throne. As Christ had many things to say to his Disciples, which they were not able then to bear; so Christ hath purchased such mercies and privileges for his people, as they are not able to bear while they are on this side the grave. Every state hath enjoyments suitable and proper to it. Further as God hideth his glory from man, because he is not able to bear it all; so he hideth much of that from him which he is able to bear, both to make him hunger and thirst the more after it, and to draw him into the greater reverence and estimation of it. We usually esteem that more which is veiled and under a cloud, then that which is very clear and openly revealed; and, according to our present state and frame, that is most reverenced by us, which is most concealed from us. When a cloud hath dwelt a while upon the Sun we desire the more to see the face of it, and are the more affected with the sight of it. God will not hold back the face of his throne from us in glory, nor will he ever spread a cloud upon it, and yet we shall have fresh desires after it, and high valuations of it everlastingly; But while we dwell in this corrupt and corruptible flesh, we are apt to neglect that which is always with us, especially if it be always alike with us. And therefore as the wise and gracious God, will not let us see his throne here at all in the full glory of it, because we cannot bear it, so he will not let us see that glory of it continually, which we are able to bear, lest we should grow either careless of it, or unthankful for it. It is even best for us, that we have but a dark and imperfect sight of God in this world, both in reference to what he is, and to what he doth: or first, in reference to himself in his nature and Excellencyes. Secondly, in reference to his ways or works in their special reasons and ends. As our darkness cannot at all comprehend the light of God, so God is pleased to cover much of his own light with darkness that we should not comprehend it. How many glorious truths are there, the face of which he holdeth back from many of his precious servants? how often doth he spread a cloud as upon the truths which he sendeth in his Word, so upon the graces which he hath wrought in us by his Spirit? so that the soul is not only hindered from beholding what is without, but what is within, and is so far from beholding the glorious perfection of God and his works abroad, that it cannot so much as discern any of the gracious works of God at home. He spreadeth his cloud upon it.
Vers. 10. He compasseth the waters with bounds, until the day and night come to an end.
Job having described marvaylous acts of divine power in the heavens, descends again to show his marvayles in or about the Seas and mighty waters.
The word which we render to compass, signifieth properly to draw a line, or make a circle, as Mathematicians do with a pair of Compasses, so that it notes the shutting up or circumscribing anything to a certain place or measure, beyond which it cannot move. And thus God compasseth the waters. At the 8th verse Job shown how God compasseth the upper waters, the waters in the air, He bindeth up the waters in his thick clouds. Here he showeth, how God by the same almighty power compasseth about the lower waters, the waters of the Sea. The Hebrew is, The face of the waters, as in the former verse, The face of his throne. The face of the earth is the upper part of the earth ( Gen. 1.29.) I have given you every herb bearing (or seeding) seed, which is upon the face of all the earth. And so the face of the waters, is the upper part of the waters, because the upper part of the water, as also of the earth lieth open to the eye as the face of a man doth. And it may therefore be said that he compasseth the face of the waters, because (though the whole body and bulk of the waters swell and rage, yet) the face or upper part of the waters is that which at any times breaketh over and overfloweth; And therefore the face of the waters, only, as to us, is compassed about with bounds.
The word noteth, a legal bound, a statute or decree, and is frequently used in Scripture, especially in the 119 th Psalm, for the Law or rule which God hath given man both for his worship and continual course of life. And hence the Prophet Jeremiah speaking to the Jews about this thing, useth another word to signify the Bound of the Sea, and the word which here we render Bound, is there rendered Decree (Jer: 5.22.) Fear ye not me saith the Lord, will ye not tremble at my presence, which have placed the sand for the bound of the Sea, by a perpetual decree that it cannot pass it. And there is so much of a Law, or of an appointment in it, that the word is applicable to anything which is put under a certain law or appointment. So it is put for an appointed time in the 14 th Chapter of this book ( v. 13 th ) and for appointed food in the 23 d Chapter of this book ( v. 12 th ) as here for an appointed space, or circle, within which as within a wall, or with gates and bars the waters of the Sea are kept. He compasseth the waters with bounds.
Hence Note.
As God hath given man understanding to provide a bit and a bridle for the mouth of the horse and mule, which have no understanding, lest they come near unto him (Psal. 32.9.) that is, nearer to him then they should, or near to him, not to serve him, or be used by him, but to kick him or tread upon him; Thus God himself who is infinite in understanding, hath put a bit or bridle into the mouth of the Sea, which is further from understanding then either Horse or mule, lest it come near to drown and overwhelm us. Neither shoares nor sands, neither cliffs nor rocks are the bound and bridle of the Sea, but the Decree and command of God.
Observe.
Who shut up the Sea with doors? (was God's humbling Question to Job in the 38 th Chapter of this book, v. 8.10, 11.) and said, hitherto shalt thou come and no further, & here shall thy proud waves be stayed. The Psalmist ( Ps. 104.) having shown how at first ( Gen. 1 1.) the whole earth was covered with the deep as with a garment, and that the waters stood above the mountains, and were in the progress of the work of creation sent down by the valleys into the place which God had appointed for them, (having I say, made this excellent description of the waters in creation, he concludes with the point of providence now in hand ( v. 9.) Thou hast set a bound, that they may not pass over: that they turn not again to cover the earth. In which words the Psalmist gives us three things clearly concerning the waters, First, that once (he means it not of the deluge, but of the chaos) the waters did cover the whole earth, till God by a word of command sent them into their proper channels, that the dry Land might appear; secondly, that the waters have a natural propension to return back and cover the earth again. Thirdly, that the only reason why they do not return back and cover the whole earth, is, because God hath set a bound, that they cannot pass. They would be boundless and know no limits, did not God bound and limit them. Wisdom giveth us the like Elogium of the power of God in this ( Pro: 8.29.) He gave to the Sea his decree, that the waters should not pass his commandment. What cannot he command, who sendeth his commandment to the Sea and is obeyed? Some great Princes heated with rage and drunken with pride, have cast shackles into the Sea as threatening it with imprisonment and bondage if it would not be quiet, but the Sea would not be bound by them; They have also awarded so many strokes to be given the Sea as a punishment of its contumacy and rebellion against either their commands or their designs. How ridiculously ambitious have they been, who would needs pretend to such a Dominion? Many Princes have had great power at and upon the Sea, but there was never any Prince had any power over the Sea; That's a flower belonging to no Crown, but the Crown of heaven. There are two things which are more peculiarly under the command of God, first, the waves of the Sea, secondly, the heart of man. And because God is able to rule the waves of the Sea, take two or three inferences from it; Thus,
First, That he is able to rule and command the heart of man; Solomon makes the parallel in this ( Pro. 21.1.) The kings heart is in the hand of the Lord, as the rivers of waters: he turneth it whether soever he will: And as he turneth both whether soever he will, so he stayeth both wheresoever he will. Most men at sometimes, some (wicked) men at all times are like the raging Sea when it cannot rest, whose waters cast up mire and dirt (Isa: 57.20.) who could live by these raging Seas, these raging waves of the Sea at once foaming out their own shame, and threatening to swallow up others in destruction, did not God compass them about with bounds? did not he say, here shall your proud waves be stayed; If God did not bound the sea of some men's Spirits, they would not know much less keep any bounds; they would neither know nor keep, not only the bounds of religion and piety, but not the bounds of reason and civility.
Secondly, God is able to rule and put a bound to the rage of the multitude, who in Scripture are compared to Waters ( Rev: 17.15.) The waters which thou sawest, where the Whore sitteth, are people's, and multitudes, and Nations, and tongues. And these are as apt to swell and be enraged with vain passions and discontents, as the sea is by winds and storms ( Psal. 2.1.) Why do the heathen rage? rage as the sea; and thus they will rage sometimes though they know neither why nor wherefore. (So again Psal. 93.3, 4.) The flooods have lifted up O Lord, the floods have lifted up their voice: the floods lift up their waves; which as it is true literally and properly, so it is as true (and so I conceive there intended) figuratively and improperly or mystically and spiritually, that is, people's and nations like floods lift up their voice, they lift up their waves as if they would overwhelm all; But what followeth ( v. 4.) The Lord on high is mightier then the noise of many waters, yea then the mighty waves of the Sea; that is, the Lord can quickly check and stop the rage of a people, when, or though they swell like a furious boisterous Sea. And we find David putting both these together by way of Exposition ( Psal. 65.) where exalting the power of God as he is the confidence of all the ends of the earth, and of them that are afar off upon the Sea (v. 5.) He addeth ( v. 6, 7.) Which by his strength setteth fast the mountains; being girded with power. Which stilleth the noise of the Seas; the noise of their waves, and the tumult of the people. David joins the noise and waves of the Seas, and the tumult of the people together; either implying, that he meant the tumult of the people, by the noise of the Sea; or that it is an act of the same power, to still the tumult of the people, and the noise of the Sea.
Thirdly, God is able to stop those seas of error, and give a bound to those floods of false doctrine, which are ready to overflow the face of the world. The Sea or Flood of the Arian heresy (which denied the Deity of Christ, or made him barely a Man by nature, only clothed with wonderful powers and privileges, this heresy, I say, like a sea or flood) had almost over-whelm'd the whole world; yet God compassed those Black waters with bounds, and gave them a commandment which they could not pass: and though in this Age they seem to return, and strive to over-flow the earth again, yet both the waters of that heresy and of all other damnable heresies (as the Apostle Peter calls them 2 Ep: 2.1.) which abound in these days, and threaten us with a fearful inundation, are compassed with bounds which they shall not exceed. The Apostle speaketh of some in his time, (2 Tim 3.8, 9.) Who as Jannes and Jambres withstood Moses, so did they also resist the truth; men of corrupt minds, reprobate (or as we put in the Margin, of no Judgment) concerning the truth. But they shall proceed no further; So the Apostle prophesied of them; as if he had said; They have a mind to proceed further, their will is to oppose truth and propagate error (in infinitum) without end; But they have now gone to the utmost of their line, they are come to their border, to their bound; they shall proceed no further, for their folly shall be made manifest unto all men, as theirs also was; that is, it shall appear to all men that the doctrine which they stood up for, was nothing else but a bundle of folly, and that the doctrine which they withstood was the truth and wisdom of God.
Fourthly, Then, the Lord is able to stop and bound the floods, the seas of affliction, trouble, and persecution, which are ready to swallow up his Church and people. The Church blesseth God for her deliverance from troubles, under this Allegory of Waters ( Psal. 124.2, 3, 4, 5.) If it had not been the Lord, who was on our side, when men rose up against us, they had swallowed us up quick, when their wrath was kindled against us, then the waters had overwhelmed us, the stream had gone over our soul, then the proud waters had gone over our soul: Waters, streams, proud waters are nothing else but the persecuting spirit and proceedings of ungodly enemies. And why did not these lay all wast? God would not suffer them. When the Serpent (Rev: 12.15, 16.) cast out of his mouth waters as a flood after the woman (that is, stirred up many troubles) that he might cause her to be carried away (that is, utterly ruined) of the flood. The earth helped the woman (saith the text) that is (as is conceived) God made earthly men, by the use of earthly means, and for the attaining of earthly ends, as a bound to stop those waters, or as a gulf to swallow up those waters which should have swallowed up the Church. All these things doth he, and we may be fully assured he can do all these things, and many more, who hath compassed the waters with bounds, yea we may be assured that he will continue to them, because as he hath, so he will compass the waters with bounds,
This last clause of the verse is a proverbial speech, signifying perpetuity; or that such a thing either shall not be at all, or shall be as long as the world lasteth.
But shall day and night, light and darkness end when the world or this frame or constitution of things endeth? Will there not be day and light, or an eternal day of light in the heavenly Glory? is not that called, An inheritance among the Saints in light? Col. 1.12.) And will there not be night and darkness, or an eternal night of darkness in hellish misery? is not that called outer darkness? How then is it said here that day and night shall come to an end?
I answer. Though after the end of this world there shall be both day and night, light and darkness; yet there shall be no vicissitude of day and night, as there is in this present world, and as 'tis promised there shall be to the end of this world ( Gen 8.22.) While the earth remaineth, seed-time and harvest and cold and heat and summer and winter and day and night shall not cease. These are called the Ordinances of the day and of the night, and the stability of them is made the shadow of that stability of God to his gracious promise, that the seed of Israel should not cease from being a nation before him forever (Jer. 31.35, 36.) In this world, light and darkness day and night are coming and going, departing and returning continually; And in this sense day and night shall come to an end, at the worlds end. Job speaks of day and night in course and succession, not of day and night in being or constitution, when he saith, he hath compassed the waters with bounds, until the day and night come to an end. The Hebrew strictly translated makes this resolution of the doubt more clear and doubtless; for that doth not say absolutely that day and night (light or darkness) shall come to an end; but that there shall be an end of light with darkness; that is, of the intercourse or change between day and night, between light and darkness; or until the consummation of light with darkness, that is, until light and darkness have consummated or fulfilled their course one with another.
Hence observe.
First, Beyond this world there are no changes of times or seasons.
In the world to come all is day and light to the Godly, to those who die in the Lord; and all is night and darkness to the wicked, to those who die out of the Lord. Heaven and hell, a state of eternal Blessedness or wretchedness, have no changes in them, nor anything that is Heterogeneall, or of another kind. Heaven which hath light and joy in it, hath no darkness, no sorrow at all in it; Hell which hath darkness and sorrow in it, hath no light nor joy at all in it; The mixtures and changes of light and darkness, of joy and sorrow, of pain and pleasure, are made here on earth. The wine of the wrath of God, and the wine of the love and consolations of God shall be poured out without any the least contrary tincture or mixture in the life which is to come. Light with darkness shall no more be heard of; They who go into light shall never see darkness, and they who go into darkness shall never see light. We are now (as Job speaks in the 14 th Chapter of this Book, v. 14.) Waiting all the days of our appointed time until our change come, and when that change is once fully come, we shall go beyond all changes; Day with night will then be at an end.
Secondly, Observe.
As he hath hitherto compassed the waters with bounds, so he can compass them with bounds until the day and night come to an end. Men can do that today, which they are so far from being able to do until the end of days, that, possibly they cannot do it the next day. The hand of man is continually shortening in regard of natural strength or activity, and it seldom keeps long at the same length in regard of civil strength or Authority. As there are many things which man cannot nor ever could do, so there are many things, which once a man could do, but now he cannot. He is changed or the times are changed, either he hath not the same power in himself, or the same powers are not continued unto him. That man may be found shaking and trembling, who a while before (as it is said of the Assyrian, Isa: 14.16.) made the earth to tremble, and did shake kingdoms, insomuch that all (as 'tis at the 10 • h verse of the same Chapter) shall speak and say unto him, Art thou also become weak as we, art thou become like unto us? Thus we see the mightiest men cannot do what they have done; they who have compassed the rage and fury of men with bounds, can bound them no more, bat they break in upon them like a wide breaking in of the Sea, and bear down all before them. But the power of God knows no abatings, nor his hand any shortnings, as he hath bounded both the natural and mystical waters, so he can and will bound them and none shall hinder, until the day and night come to an end. The Lord (saith David, Psal. 29.10.) sitteth upon the flood, yea the Lord sitteth king forever. As if he had said, The Lord doth not only sit upon (that is, rule and govern) the floods for a while, but he ruleth and governeth them always, he sitteth upon them king forever; even until day and night come to an end.
Thirdly; note.
The waters shall never totally overflow the earth; As God hath given them a bound, so such a bound as shall keep them in compass forever; And as we have an assurance in the power of God, that he can keep or compass the waters with bounds to the end of the world; so also we have his promise and his faithfulness engaged that he will maintain those banks and bounds, and keep them in such repair that the waters shall never prevail over them ( Gen. 9.8, 9, 10, 11.) And God spake unto Noah and to his sons with him, saying, and I, behold, I establish my Covenant with you, and with your seed after you, &c. neither shall all flesh be cut off anymore by the waters of a flood, neither shall there be anymore a flood to destroy the earth. And as mankind is under this promise of freedom from an universal deluge, so every godly man may rise up to this assurance, that no waters of any sort can wet so much as the sole of his foot, or the hem of his garment, but as they have leave and commission from him, who hath compassed the waters with bonnds, until the day and night come to an end.
JOB, CHAP. 26. Vers. 11, 12.
The pillars of heaven tremble, and are astonished at his reproof.
He divideth the Sea by his power, and by his understanding he smiteth through the proud.
JOB still proceedeth in the enumeration and illustration of the mighty works of God; what he doth in the clouds, and what in the heavens, was shown from the former context; Here Job tells us what the Lord doth with the heavens; He who made the heavens and stretched out the North over the empty place, can make these heavens totter in their place and tremble, when he pleaseth.
There are three things to be inquired into for the opening of this verse.
First, What is meant by the pillars of heaven.
Secondly, How the pillars of heaven may be said to tremble, and be astonished.
Thirdly, What we are to understand by the reproof of God, when he saith, they are astonished at his reproof.
There are various opinions about these pillars; first, many of the Latins hold, that these pillars of heaven are the Angels, by whose assistance (say some Philosophers) the motions of the heavenly bodies with their orbs or spheres are guided and maintained. And doubtless as the Angels have great employments upon and about the earth, so also in and about the heavens, and therefore may (not improperly) be called the pillars of heaven; in which sense also the Angels are called the powers of heaven, as some interpret ( Math: 24.29.) where Christ prophesieth, that immediately after the tribulation of those days, the Sun shall be darkened, and the Moon shall not give her light, the stars shall fall from heaven, and the powers of heaven shall be shaken: Many of the ancients interpret those powers of heaven by the Angels; as if the Lord would do such things in that great day, as should trouble and astonish not only men on earth, but the Angels in heaven, who may be called the pillars of heaven, as some eminent men for parts and power are called the pillars of the earth; And we may suppose them pillars of heaven, not for the strength and sustainement of heaven, but for the beauty and ornament of it. As we see many pillars in stately Palaces, which are not placed there to bear up the weight of those buildings, but only to adorn & beautify them. Or Angels may be called the pillars of heaven, because of the firmenes and stability of their own nature, not as if they were any firmenes or establishment unto heaven.
Secondly, By these pillars of heaven are conceived to be meant the high mountains of the earth, which seem to touch the heavens, according to sense, and so to sustain and bear them up, as pillars; but this opinion not being grounded upon any truth in nature, but only upon a popular error, (though it be a truth that even these supposed pillars of heaven tremble at the reproofs of God) I shall not insist at all upon this interpretalion.
Thirdly, These pillars of heaven say others are the air; for as the lowest parts of the earth are called the foundations of the earth, because the foundation of a building is laid lowest, so the lower parts of heaven, the air (which is sometimes called heaven, yea the firmament of heaven, Gen. 1.20.) may be called the pillar of heaven. 'It is true also that the Lord maketh dreadful combustions by storms and tempests in the air, insomuch that those pillars of heaven tremble, and are astonished at his reproof. But I shall not give this neither as Jobs meaning here.
Fourthly, By the pillars of heaven, others understand (not the air or the mountains) but the whole body on globe of the earth. Thus David speaks (2 Sam. 22.8.) Then the earth shook, and trembled, the foundations of heaven moved and shook, because he was wroth; where the foundations of heaven in the latter part of the verse, may be expounded by the earth in the former part of the verse. For if we consider the whole fabric of the world together, then the earth seems to be the foundation or pillar of heaven. And frequent experiences in all ages, especially in some parts of the world, have felt and reported the trembling of the earth. We commonly call it an Earth-quake; and Philosophers teach us that the reason of it in nature is the strength of vapors included in and striving to make their way out of the bowels of the earth. And as this trembling of the earth hath a reason in nature, so it is often caused by special command from God, as a reproof of the sinfulness of man, or to awaken him from his sin; yet,
Fifthly, I rather conceive, that this phrase, The pillars of heaven, is used only in a general sense and not particularly intended either of Angels or mountains, of the air, or of the earth; but that the pillars of heaven, are the strength of heaven: the strength of a building consists in the pillars that bear it up, take away the pillars, and it falls down, as Sampson said to the lad that held him by the hand, suffer me that I may feel the pillars whereupon the house standeth, and when he had once moved them, the house fell ( Judge. 16.26.30.) so that when Job saith, the pillars of heaven tremble, the meaning is, the greatest strength of or whatsoever is strongest in heaven, the heavens themselves with all their strength, tremble at the reproofs of God. So that this is only a figurative and Rhetorical expression, not that the heaven hath any material pillars by which it is supported, but because in those mighty concussions which God causeth in the world, it is as if the pillars or powers of heaven it self were shaken and did
But how may these pillars (whatsoever they are) be said to tremble and be astonished? I answer, 'tis thus expressed in allusion to men who being severely reproved, menaced, and threatened, tremble, and are astonished. Here are two terms used; first, they tremble, which word signifieth (as it were) the pounding and shattering of the heavens to pieces, or as if they were even ground to powder, or crumbled to dust. Secondly, They are astonished; The original word imports not a light, sudden, transient astonishment, but an astonishment that stayeth, abideth, and taketh up the mind, or which draweth the mind to a deep consideration of the matter presented, and thereupon to wonder and admiration. ( Isa: 29.9.) Stay yourselves and wonder, that is, sit down and consider this thing and wonder; barely to wonder is not enough, you must sit down, stay, and rest yourselves to wonder, you must take your fill of wonder at this thing. But how can the heavens be astonished, which are not only without understanding but without life? I grant, that to be astonished is proper only to rational creatures, yet it is attributed to beasts metaphorically, yea and to things inanimate or without life and sense, as here, and Jer. 2.12. to the heavens; for as rejoicing is attributed to the heavens, and to the earth, to the mountains, and to the valleys, all these are said to rejoice, to sing; so also astonishment, fear and trembling are attributed to heaven and earth. And as lifeless creatures are said to rejoice, sing, and praise God when men do it, so likewise they are said to tremble, when men tremble; when God doth such things as affect men with astonishment, then also heaven and earth are spoken of as affected with astonishment.
Thirdly, What is meant by the reproof of God, which causeth the pillars of heaven to shake and be astonished. The word signifies, a sore chiding, the severest reprehension, and that not a bare reproof, but a reproof with authority, and command, as a father or master reproveth his son or servant. Thus, when Joseph told his dream, That the Sun, Moon, and eleven Starrs made obeisance to him, Jacob his father rebuked him, and said unto him, What is this dream that thou hast dreamed? shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And when Joshua the high Priest stood before the Angel of the Lord and Satan at his right hand to resist him (Zeph. 3.2.) The Lord said to Satan, the Lord rebuke thee ô Satan, even the Lord that hath chosen Jerusalem, rebuke thee. This rebuke had a threatening in it, and was spoken as with an angry countenance, in which there might be read displeasure, and indignation. The vulgar translates, not rebuke, but nod; The pillars of heaven tremble at thy nod; There is a reproof in a nod, as it was said anciently, He made Olympus tremble with a nod of his head. A nod of the head may signify a reproof as well as a word of the mouth. There is a twofold reproof; first, verbal or by words; secondly, real or by action and gesture. A verbal reproof may be real, but every real reproof is not verbal. Both God and man can act reproofs as well as speak them. And the word here used is applied in Scripture not only to verbal, and voice reproofs, but to reproofs given by gestures and by actions; for as the holy lives of Godly men who walk exactly are a reproof to the world though they speak not a word of reproof, so the actings of God are reproofs, though he doth not speak. Thus David saith, ( Psal. 9.5.) Thou hast rebuked the heathen, thou hast destroyed the wicked; How did God rebuke the heathen? even by destroying the wicked; that act of thine hath been a reproof to the heathen, and shown them their folly. In the same sense 'tis said again ( Psal. 68.30.) Rebuke the company of spear men, the multitude of bulls with the calves of the people, till everyone submit himself with pieces of silver. The rebuke there prayed for upon that boisterous and bloody generation, was not a word but a work of rebuke, that God would do somewhat that might be a rebuke upon them, and a stop to them; as if he had said, Seeing this company of spear men, and multitude of the bulls will not hear any of thy words, seeing they are not capable either of reproof, or counsel, therefore rebuke them by some extraordinary hand, and visible tokens of thy displeasure (as it follows) scatter the people that delight in war. Thus some understand it here that God giveth a reproof to the heavens, not by a word spoken, but by his providential actings and wonderful workings in the world.
Further, this reproof is expounded by that which is indeed the voice of God (and so called in the 29 th Psalm) the Thunder; which though it hath a natural cause (for which reason Atheists laugh at the simplicity of those who are led up to the thoughts of God, and to a reverential awe of his power at the hearing of it) yet that doth not at all hinder but that God doth in a special manner dispose of it (as he doth of all other natural things) when he pleaseth to serve his providence in the demonstrations of his wrath among the children of men. To which end we may say that God doth often send forth his voice from the clouds, and chides from heaven in thunder. The voice (this reproving voice) of the Lord is upon the waters (that is, upon the waters which are above the firmament) the God of glory thundereth, the Lord is upon many waters, the voice of the Lord is powerful, the voice of the Lord is full of majesty, the voice of the Lord breaketh the Cedars, he breaketh the Cedars of Lebanon, the voice of the Lord divideth the flames of fire, the voice of the Lord shaketh the Wildernes, the Lord shaketh the Wildernes of Kades, &c. Thus the pillars of heaven, proper, and the pillars of heaven, in a figure, tremble at or are astonished at these loud reproofs.
Hence observe.
As the lifting up of the light of God's countenance, puts joy into the heart more then corn & wine, the best things of this world, so the darkness of God's countenance puts more trouble and sorrow into our hearts, then gall and wormwood, the worst of the world can do. David describes at large in what a kind of hudle and hurry the world was in such a day ( Psal. 18.13, 14, 15.) Then the earth shook and trembled, the foundations also of the hills moved and were shaken because he was wroth. The Lord also thundered in the heavens, and the highest gave his voice, hailstones and coals of fire, he sent out his arrows and scattered them, and he shot out lightnings, and discomfited them, then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke O Lord, at the blast of the breath of thy nostrils. What David there spake of thunder, and lightning, and hail-stones, hath been visibly effected for the destruction of the enemies of the people of God, and for the deliverance of his children. The history of Joshua gives us a famous instance at the 10 th Chapter; and though it be not recorded that David obtained victoryes by such immediate helps from heaven, yet it is not improbable (considering the tenor of this Psalm) that he did. And we have a notable instance of a victory obtained by Thunder and lightning in the History of the Church, whence that Christian Legion of Soldiers who had earnestly prayed that God would appear for their help, was called The Thundering Legion. But whether we expound this context in the Psalm literally and strictly, as expressing what God did for David in this kind; Or figuratively, as expressing only thus much, that God did wonderful things, in one kind or other, in helping David against his enemies, or whether we understand it mystically, of what God doth to and for the souls and spiritual estates of men, yet it holds forth in all the utter inability of man to bear up when the Lord shows himself in any terrible demonstrations of his presence. Again ( Psal. 104.32.) He looketh on the earth, and it trembleth, he toucheth the hills, and they smoke. There is a twofold look of God; First, there is the look of God's favor, and thus Saints often pray that God will look down from heaven upon them; this look is the relieving, yea the reviving of the soul; secondly, there is a look of displeasure, an angry, a frowning look, when clouds and storms are seen in the brow: Thus in the Psalm God is said to look on the earth frowningly, childingly, and then it trembled, he toucheth the hills, and they smoke, that is, they are as all on-fire; The natural hills smoke at God's touch, and so do the metaphorical hills; when God toucheth the great men of the earth they smoke, presently they fret and fume, till they break out into a flame of rage, heating and vexing both themselves and all that are near them. ( Isa: 50.2.) Behold, at my rebuke I dry up (or I can dry up) the Sea, I am as able to do it now with a word of my mouth, as I once did it for the deliverance of your forefathers, ( Exo: 14.21.29.) I make (or I can make when I will with my rebuke) the rivers a wilderness (that is, as dry as a desert or wilderness useth to be) their fish stinketh, because there is no water, and dieth for thirst. What strange work doth the rebuke of God make? By that he drieth the sea, by that he maketh the river a wilderness: and as he doth this by the power of his reproofs upon the sea and rivers natural, so upon the sea and rivers mystical. He can dry up those worldly helps which seem as inexhaustible as the sea, and as lasting and constant to us as a river which is fed with a continual spring. And when any power riseth up against us as deep and dangerous as the sea, as well supplied and seconded as a river, yet we need not fear for God can presently dry it up, and make us a passage over it, or through it. Yea they who are as well bottomed and foundation'd as the earth, shall quickly feel the effects of his power ( Psal: 114.7.) Tremble thou earth at the presence of the Lord: at the presence of the God of Jacob. But some may say, if the earth trembleth at the presence of God, then the earth must always tremble, for God is always present; or what is the presence of God there spoken of? I answer, as there is a presence of God, that maketh all those that enjoy it to sing for joy; In thy presence is fullness of joy, and at thy right hand are pleasures for evermore (Psal. 16.11.) so there is a presence of God that is very terrible to the creature; yea that presence of God which is comfortable to his people is terrible to his enemies; for when the Psalmist had said ( ver. 2.) Judah was his Sanctuary, and Israel his dominion; that is, a people sanctified to him, and governed and protected by him; presently it followeth; The sea saw it and fled, Jordan was driven back; The mountains skipped like rams, and the little hills like lambs. The Psalmist perceiving all things in such a trembling fit and confusion, seems to wonder what the matter was, and therefore puts the question, What ailed thee, O thou sea, that thou fleddest, yea mountains that ye skipped, &c? And presently maketh answer, Tremble thou earth at the presence of the Lord; As if he had said, the cause of all this terror and trouble among the creatures, was nothing else but the presence of God. And if the very sense-less creatures were sensible of his wrathful presence, how much more must man both be sensible of it, and stoop unto it. This the Lord insinuates by a cutting question ( Ezek. 22.14.) Can thy heart endure, or can thy hands be strong in the day that I shall deal with thee, I the Lord have spoken it, and will do it. The Lord by his Prophet speaks there to a people that had a double strength; they were strong hearted, and they were strong handed, they had much force or outward power, and they had much courage or inward power; but neither hand-strength, nor heart-strength, neither force nor courage shall avayle you in that day (saith the Lord) that I shall deal with you after the dealings of an enemy in wrath and Judgment. God strengthens the hands of his servants and encourageth their hearts to endure his severest dealings with them. But when he cometh to deal severely with those who are rebellious and wicked, their hearts who are stoutest among them shall not be able to endure, nor can they strengthen their hands. They who have strengthened their hearts and hands most to commit sin, shall be least able to strengthen them for the bearing of the punishment of sin.
And hence by way of Coralary or inference consider.
First, If the pillars of heaven tremble before God, if pillars (whose nature is to stand still) move at the presence of God, what shall become of weak man, of man who is a worm? if the pillars of heaven tremble at the reproof of God, then certainly the pillars of the earth cannot stand fast at his reproof. The pillars of heaven are the stro • gest pillars. When Jehu sent Letters to Samaria unto the rulers of Jezreel, advising them to set up one of the Sons of Ahab King and fight for him, the text saith (2 King. 10.4.) they were exceedingly afraid, and said, Behold two Kings stood not before him, how then can we stand? And thus may the strongest pillars on earth cry out with fear at the displeasure and reproofs of God, Behold the pillars of heaven tremble and are astonished at his reproofs, how then can we be established? Some men are or are esteemed to be like James, Cephas, and John, pillars in the Church ( Gal. 2.9.) and others are pillars in States and Commonwealths; So we may expound that of Hannah in her song (1 Sam. 2.8.) The pillars of the earth (that is, earthly powers or Magistrates) are the Lord's, and he hath set the world upon them, for, indeed, the world would soon fall into confusion, and shatter to pieces (as to its civil capacity) if the Lord had hot founded it upon pillars of Government and Magistracy, or set up Magistrates and Governors as the pillars of it. And yet how often have these pillars of the earth trembled? how many of them have fallen and been broken at the rebukes of God? There is a sort of pillars that shall never be moved; How great an honor is it to be made such a pillar, and Christ hath taught us who shall be made such a one ( Rev: 3.12.) Him that overcometh will I make a pillar in the Temple of my God; Such pillars shall not tremble, they shall not be astonished, when all the pillars of the world are cast down with trembling and astonishment. David hath a strange expression ( Psal. 75.3.) The earth and all the inhabitants of it are dissolved, (if so, whence was it that they were not utterly ruined and destroyed; He answers) I bear up the pillars of it. But how could David bear up the pillars of the earth, when all was dissolved? he means it not of a natural but civil dissolution; things were out of order, the bands and ligaments of government were sorely broken, men were divided into parties and factions. Thus the earth, and inhabitants thereof were dissolved, which is the saddest condition a people can be in; when it was thus, when there was such a rupture among the people, Then David the chief Governor (under God) labored to heal the breaches, and to be a pillar to those shaking pillars; He by his great wisdom, Justice, moderation, and faithfulness, bore up the bearers of the people, and supported their supporters, whether persons or things; As if he had said, though there be much confusion in the earth, yet the Lord enables me to keep things together, so that they fall not to the ground, and are not utterly ruined. It is a Great honor to be a pillar bearing up the building, but it is a greater honor to be a pillar bearing up the pillars; All good Magistrates have the former honor, and all supreme Magistrates, if good, have the latter; yet both these honors do originally & primarily belong unto God; who as he maketh the pillars of heaven tremble, so he can firmly settle (and will while they willingly serve his ends and interests) the pillars of the Earth, though but earthly pillars.
Secondly, Take this also by way of Corrolary from the text; If the pillars of heaven tremble, and are astonished at the reproof of God; what shall we say of those men, or of the hardness of their hearts?
First, Who, hear the reproofs of God daily, yet tremble not. What? do the pillars of heaven tremble at the reproof of God, and shall not men! yet, thus more then brutish are many men; They hear reproofs, severe reproofs against sin, yet they tremble no more then the stones they stand upon, nor are moved anymore then the seats they sit upon; let God thunder, and lighten, and chide, and threaten, they are not stirred with it; The pillars of heaven shall rise up in judgment against this dedolent and obdurate generation. The Prophet ( Jere: 36.24.) reports a sad story of this; a threatening rolle was sent to Jehoiakim king of Judah, written from the mouth of Jeremiah by Barucke; the King caused it to be read as he sat at the fire, and then (whereas it might have been expected that he should be cut at the heart with Godly sorrow and contrition for his sin) he cut it with the Penknife and cast it into the fire that was on the hearth until all the roll was consumed in the fire that was on the hearth; yet they were not afraid nor rent their garments, neither the king, or any of his servants that heard all these words; as if it had been said, what a wonderful hardness was there upon the hearts of these men, that they could hear such words read, words so full of terror, words clothed with such reproofs, words which spake nothing but death, wrath, destruction, ruin, and desolation, yet notwithstanding all this they were not afraid, neither the King nor any of his servants regarded it. The heart of man is more hard then hardness it self, till God soften it, or breaketh it; man moves not, he relents not, let God reprove, and thunder, let God do what he will and say what he will, let God make (as it were) a hell upon the earth, and, in the greatest earnest, cast abroad his firebrands, arrows, and death, in the dreadfullest representations of wrath and judgment, yet man trembles not, nor is he anymore astonished then if all this were spoken in jest.
Secondly, What shall we say of those who as they tremble not when they hear the reproofs of God, so they tremble not when they see his reproofs. When God makes his reproofs visible, and writes them in blood; when he brings forth his reproofs in woeful effects (For as all our mercies and comforts are nothing else but the promises made visible; so all the judgments which God brings upon the world, are nothing but his reproofs and threatenings made visible, when (I say) he brings forth his reproofs in woeful effects) how desperately and indeed (though it may seem a contradiction) how presumptuously are they hardened in sin, whose ey never affects their heart, who can see such reproofs of God yet never tremble. It is said in the Law of Moses that punishment should be openly executed upon the presumptuous sinner, ( Deut. 17.13.) that all the people should hear and fear, and do no more presumptuously; if all upon the hearing, should fear, and fear so as to do so no more, how much more should all that see fear, and do so no more?
Thirdly, What shall we say of those who not only hear and see the reproofs of God, but feel them also, and yet tremble not: when the rod is upon their backs, a sword in their bowels, judgments round about them, and death climbing up at their windows, yet they are not astonished; they are not only word proof, but judgment proof: they are not sensible of what they feel, they are smiteen, yet not sick, sorrow and grief of heart toucheth them not, though they are smitten for their sins, and pierced with many sorrows. They are so far from being troubled at the remembrance of former sins while they smart under present afflictions, that with wicked King Ahaz they sin yet more against God in the time of their affliction. They are so far from turning as wisdom counselleth us ( Pro: 1.23.) at the verbal reproofs of God, or at the reproofs of his mouth, that they will not return while he reproves them with his hand. Surely, at last the trembling pillars of heaven shall reprove them, who tremble not, nor are astonished at the reproofs of God.
Vers. 12. He divideth the sea by his power, and by his understanding he smiteth through the proud.
The general scope and sense of this verse, is an illustration of the power and wisdom of God by a twofold effect; first, by dividing and vexing the mighty waters of the sea with boisterous winds and storms; secondly, by stopping and appeasing them when they are in their highest rage and proudest fury, as if they were smitten to death.
The word which we render to divide, hath a twofold signification, in a contrariety, as is frequent in the Hebrew; First, to move and roll, to stir up, and trouble, as the waters and waves of the Sea are by the winds; which do so move and stir them as that they seem to divide and cut them asunder, and cause them to dash one against another, and so it is applicable to the Sea in a storm; secondly, it signifies to quiet and appease, and so it is applicable to the Sea in a calm. The seventy render it, so here, He hath appeased the Sea by his power: and a learned Hebrician gives the same sense, By his power the Sea is quiet. And 'tis indeed an act of the same power to quiet the Sea, to hush the winds, and command a calm, as to raise storms upon the sea, or to put the sea into a storm; but I shall not prosecute that sense in this first part of the verse, because the latter part of it speaks rather of that point, as will appear in the opening of it; And so the whole verse giveth us a complete description of the mighty power of God upon the mighty waters; first, in causing their rage and fury; secondly, in causing them to be still, and quiet. The exercise of which two powers carry a complete Empire and Dominion over the Seas.
There is a general interpretation of the verse which I shall touch before I pitch upon that which I conceive most proper. This division of the Sea, and smiting through the proud, is supposed to be a description of God's dealing with Pharaoh and his Egyptians, when he brought the people of Israel out of Egypt, at which time (the History telleth us that) he divided the sea by his power, and by his understanding he smote through the proud, or through Rahab. The division of the Sea is unquestionable ( Exod. 14.21.) And Moses stretched out his hand over the Sea, and the Lord caused the Sea to go back by a strong East-wind all that night, and made the Sea dry land, and the waters were divided. The latter part of the verse is as clear in the plain signification of it, to the same work of providence, for then, By his understanding did God smite through the proud. And the word Rahab, which we translate proud, is often used in Scripture to signify Egypt. Thus ( Psal. 87.4.) I will make mention of Rahab and Babylon to them that know me, that is, of Egypt and Babylon; as if he had said, those places which have been the greatest enemies to the people of God, shall desire to join with the people of God, Zion shall have converts from Egypt and Babylon. And the reason why Egypt is expressed in Scripture under this word, ariseth from both significations of it; first, strength, for Egypt was a very strong Nation, and therefore the Israelites were reproved for going to them for help, and relying upon their strength, which though great in it self, yet should be to them but a broken reed; secondly, as it signifieth pride, or the proud; men are usually proud of strength, and Egypt being a strong Nation, was also a very proud Nation; yet this Egypt, this Rahab, strong and proud, shall fall down and humble her self before the Lord. And though now Egyptians be strangers from the Common-wealth of Israel, yet of them it shall be said that they were borne (by a second or new spiritual birth) in Zion. We have the like sense of the word, and almost the same phrase of speech with this in Job (Ps. 89.9, 10.) Thou rulest the raging of the sea, when the waves thereof arise thou stillest them; then followeth in the next words, Thou hast broken Rahab as one that is slain (that is, Egypt) thou hast scattered thine enemies with thy strong arm. And again ( Isa: 51.9.) Awake, awake ô arm of the Lord, put on strength; The Psalmist saith, Thou hast scattered thine enemies with thy strong arm; the Prophet prayeth, Awake, awake ô arm of the Lord, As in the ancient days, in the generations of old, art thou not it, that hath cut Rahab, and wounded the Dragon, art not thou it which hath dried the Sea? &c. Which plainly hints the destruction of Pharaoh and his host in the red Sea. Job also seems to aim at that noble, and notable act of divine power, and understanding: And the words of the text (as all must grant) without any strain or trouble are applicable to it; The only difficulty lieth in this, because it is not agreed upon by any Chronologers, who have searched strictly, and critically into those times, that Job lived after the departure of the people of Israel out of Egypt; yea some affirm, that Job died that very year when the Israelites departed out of Egypt, and if so, then he could not make instance so many years before he died (unless prophetically) concerning that miraculous division of the red Sea, and the destruction of the Egyptians. Besides this, another argument is alleged to invalidate this interpretation; because all along Job instanceth in the general works of God, what he doth in the heavens, in the earth, in the air, and here in the Sea, so that it doth not seem probable that Job should descend to the mention of that particular providence of God to the Israelites; though that may serve for a glorious proof & illustration of the point upon which Job hath so long insisted. The works of God in ordering the works of nature, bear the resemblance of his works among the children of men; His repressing the raging of the Sea, looketh like his repressing the rage of the wicked who are like the troubled Sea.
We may take that act two ways, either, first, as dividing is used in an ordinary sense, to cut out and part one thing or one piece of a thing from another. It is a great and powerful work of God, to divide the Sea, or the whole bulk of waters to several parts of the world, and for the accommodation of several Countries. At first the waters covered the whole earth, all was a great deep, and the Spirit of God moved upon the face of the waters, (Gen. 1.2.) Nothing was to be seen, or there was no face of anything but water. And therefore as it is said ( Gen. 1.7.) that the Lord separated or divided the waters which were under the firmament from the waters which were above the firmament. So ( Gen. 1.9.) God said let the waters under the heavens be gathered together into one place, and let the dry land appear, and it was so, and God called the dry land earth, and the gathering together of waters he called Sea. And as that Scripture in Genesis showeth that the Sea is the Gathering together of waters; so other Scriptures show that the waters of the Sea are divided or run out in several Divisions. The 104 th Psalm is a continued meditation of the mighty power of God put forth both in creation and providence; where the Psalmist having said of God ( v. 5.) Who laid the foundations of the earth that it should not be removed forever; he addeth ( v. 6, 7, 8.) Thou coverest it (that is, the whole earth) with the deep as with a garment; the waters stood above the mountains, (that is, the waters were higher then the highest mountains.) But what did God then? at thy rebuke they fled, at the voice of thy thunder they hasted away (that is, when thou didst speak powerfully and strongly to them, as with the voice of thunder) they go up by the mountains, they go down by the valleys, unto the place which thou hast founded for them; thou hast set them bounds that they may not pass over, that they return not again to cover the earth. As the waters are now put into one great vessel, so they are carried out in several great channels all the world over for the conveniency of traffic, and for the more easy intercourse of nation with nation. M r Broughton expounds his translation fully to this purpose; Of a General water, he made many; and he translates the latter part of the verse fully to that sense; And by his wisdom he parted the main water, or pride, that is, the proud Sea; that threateneth to drown the land. So that though the Sea be but one body of waters, yet it is divided into many members, and receaves different names, according to the differing names, whether of Islands or Continents, whose shoares it washeth.
Secondly, Others expound this division of the Sea, of the violent motion of the Sea. So, He divideth the Sea, is, he maketh the Sea rage, and waters rise up against waters, as persons or nations do when they are divided among themselves. Sometimes the Sea is (as if it were) all of one piece, in union, and concord, all is calm and quiet; by and by, the Lord divides the Sea, sets wave against wave, flood against flood, water against water, as if the Sea were broken into a thousand factions. It is said in that mystical Scripture ( Dan: 7.2.) That the Prophet saw in his vision by night, and Behold the four winds of heaven strove upon the great Sea; That is, there were great troubles and commotions raised in all parts of the world, which vexed, divided, and turmoiled the nations, even as the Sea is when boisterous winds, especially when all the winds are let out of prison to strive and contend with one another. Men make many fights at Sea, and God many times makes the Seas fight. Which fightings and dividings of the Sea, are a clear emblem of all the divisions and fights, which arise among men, and are acted either at Land or Sea.
Hence note.
The Psalmist is much upon this, ( Psal. 107.23, 24, 25.) They that go down to the Sea in ships, that do busienes in great waters, these see the works of the Lord in the deep, for he commandeth and raiseth up the stormy wind, which lifted up the waves thereof, (where note, they are lifted up by God's command) they mount up to the heaven, they go down again to the depths, their soul is melted because of trouble. (Jon: 1.4.) The Lord sent out a great wind into the Sea, and there was a mighty tempest in the Sea. (Jere: 10.13.) God is said to bring the wind out of his treasure (and Prov: 30.4.) To gather the wind in his fist. The wind is sent out, and the wind is gathered in, 'tis treasured up, and 'tis disbursed out by his own appointment to serve his providences and designs towards men, both in mercy and in Judgment.
We may hence infer, that
When men are all of a mind, all as one man, he can sever and divide their spirits, and then cause them to dash against one another like the waves of a tempestuous Sea. The old world was of one mind, but the Lord came down, and divided them, when he saw them united in that work ( Gen. 11.6.) The people are one, and they have all one language, and this they begin to do, and now nothing will be restrained from them which they have imagined to do, so the Lord confounded their language, and scattered them abroad; They were building a Babel to secure themselves against a second deluge, and to get them a name lest they should be scattered abroad upon the face of the whole earth. Therefore God brought their fears upon them, and scattered them. We lay ourselves most open to that judgment, which we labor most to prevent in a sinful way. As there are divisions among men which are their sin, so God sends divisions among men which are their punishment. And as God sends divisions among men for the punishment of some, so for the probation or trial of others. Christ saith ( Math: 10.35. I am come to set a man at variance against his father, and the daughter with her mother, and the daughter in law against her mother in law; and a man's enemies shall be they of his own house. Such divisions the Lord makes on the earth, that it may appear how strongly and immoveably his faithful ones are united unto him. As we are to ascribe our union, so our divisions to God; it is he that ordereth all these things, though they flow from the corruption, pride, and selfeishnesse of men. When there are divisions and emulations among us, we show ourselves (as the Apostle speaks, 1 Cor: 3.3.) and walk as men; But God showeth himself righteous, and acteth as God; He divideth the Sea by his power,
The dividing of the Sea was ascribed to the power of God in the former part of the verse, and here his smiting through the proud is ascribed to his understanding. The word signifies to strike so, as to destroy, or kill, to strike dead. ( Isa: 30.26. Numb: 24.8.) God striketh home when he striketh the proud.
But who or what are the proud ones, whom God smiteth through? The word is Rahab, (as was touched before in the general interpretation of the verse) signifies two things; first, strength, so some render it here; By his understanding he smiteth through strength; that is, those things which are strongest. The very weakness of God is stronger then man, and therefore there is nothing so strong, but God can quickly smite it through or destroy it. Secondly, it signifieth pride, because men usually are proud of their strength; whence that caution ( Jer. 9.23.) Let not the mighty man glory in his might. Any kind of strength is apt to make man proud; the strength of his estate, and purse, is a great temptation to pride; strength of body, strength of parts, strength of wit and understanding (which is the highest, and noblest natural strength) puts on to pride, yea (so strange are the ways and methods of temptation) the very strength of grace or spiritual strength hath blown up some with pride; For though humility flow properly from the strength of grace, and the more grace the more humility, yet upon a presumption of the greatness and strength of their graces, some have been proud and high-minded, that is, they have not lived in such dependence upon Christ as they ought. Our strength lies much in the sense of our weakness, because, then we go out of ourselves to Christ for strength, that is the meaning of the Apostles confession, When I am weak, then am I strong (2 Cor. 12.10.) And they who are strong in themselves, must needs be weak, because the strength of God goeth out against them. And therefore it will not be unprofitable for us, before I come to the special explication of the proud here intended, to meditate upon and make use of this Scripture in the full latitude & compass of the word. For whosoever he is that is proud, whether he be proud of his natural or civil or supernatural strength, let him look to himself, God understandeth him, and by his understanding he will smite through the proud. The proud man is always in danger of falling, though (because of his pride) he least of all men, either feareth or suspecteth a fall. How can they be safe against whom God hath declared himself an enemy. There's no armor of proof against the strokes of God, if God smite as an enemy, he smiteth through, and so he always smiteth the proud. Saul attempted more then once to smite David to the wall with his Javelin; yet David avoided his blow and got out of his furious presence; But when God casteth his Javelin at the proud, they shall not escape a smiting through and nailing to the wall. By his understanding he smiteth through the proud.
But more distinctly, who is the proud in the text whom God smiteth through?
First, Some say the Devil; He indeed is the proud one, his pride was his fall from God, and God hath smitten him through for his pride.
Secondly, Others understand by the proud, the whale in the Sea; thus the seventy translate, and by his knowledge he hath destroyed the Whale or Leviathan, of whom the Lord saith (in the 41 th Chapter of this book, v. 34.) He is a king over all the children of pride.
Thirdly, The Chaldee paraphrase saith, He hath smitten through the Giants. Which whether it be meant of the Whales who are Giants among the fishes of the Sea; or of Giants who are like Whales at land, bigger and more formidable then the rest of men, the sense is the same; both agreeing in this, that God can quickly destroy and subdue those who are greatest, strongest, and so proudest in this world. But leaving all these suppositions, I shall conclude,
Fourthly, That by the proud, we are rather to understand the strong and mighty waves and waters of the Sea in their greatest hight and pride. This holdeth fairest correspondence with the former part of the verse, He divideth the sea by his power, that is, He raiseth storms, and so divides the waters, and when the Sea is in its greatest rage, then by his understanding he smiteth through the proud, the proud waves, and so maketh a calm; The sea in it self, especially in its swellings and stormings is a proud creature; and that title or epethite of pride is often given to it: we read ( Psal: 124.5.) of proud waters, and ( Job 38.11.) of the proud waves, at the 13 th verse of the Epistle of Jude, we read, of raging waves of the sea, and ( Luke 21.25.) of roaring waves of the sea. The Prophet ( Jer: 12.5.) speaketh of the swelling of Jordan; so that when Job saith, by his understanding he smiteth through the proud; we may clearly interpret him of the sea-waves, then which nothing in appearance is more proud and swelling; and therefore when God allayeth and guideth the high-grown waves of the Sea, he may well be said, to smite through the proud.
Hence note.
God doth it by his understanding, as well as by his power; As God hath power enough to divide the Sea, and make it stormy, so he hath understanding enough to calm and quiet it. We read ( Math: 8.23, 24, 25, 26, 27.) That Christ being entered into a ship with his Disciples, a great tempest arose, insomuch that the ship was covered with the waves, but he was asleep. And his Disciples came to him and awoke him, saying, Lord save us we perish. And he saith unto them, why are ye fearful, O ye of little faith? then he arose and rebuked the winds and the Sea, and there was a great calm. This is a plain exemplification and exposition of Jobs assertion, by his understanding he smiteth through the proud; When the Sea was as furious as a mad man, who hath lost his reason, and will hear none, yet then Christ by his divine power and wisdom made it as obedient as they who have and act most reason are, when they hear the most rational and pressing persuasions, or (we may say) that he husht the Sea as a mother doth her crying child, and rockit it into a sleep; yea he doth not only calm the Sea, but kill it, or strike it dead (as the word of the text imports.) There is a particular sea which is called The Dead Sea, But God can make all the seas Dead Seas, and then he delights most to do it, when they threaten to swallow up all living.
This may be a great support to us among the storms which we meet with here at land. When men and nations are divided and raging against one another, God can quiet them; It is an easy matter to make divisions among men, but it calls for much holy skill and wisdom, even the wisdom of God, to heal and solder them. And when the spirits of men are proudest and lifted up like the high waves of the sea, then usually tis God's time to appear and strike them through At his word (as the Prophet speaks, Isa: 11.13.) The envy of Ephraim shall depart, and the adversaries of Judah shall be cut off, Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Whence is it that Ephraim envieth Judah? whence is it that Judah vexeth Ephraim? is it not from their pride? saith not Solomon (Pro: 13.10.) By pride cometh contention. How then shall the contention between Ephraim and Judah cease, but by striking through their pride? When there is less pride among men, there will be more peace, and God will smite the proudest rather then his people shall not have peace. As the Jews were divided among themselves, so likewise were the Jews and Gentiles, Till Christ reconciling both to God in one body by the Cross, did slay enmity thereby (Eph: 2.16.) And how did he slay their their enmity, even by smiting through their pride, and humbling their spirits under his own cross or sufferings, by which, and the throne of Grace, they were at once reconciled to God, and one to another.
Secondly, That God who can appease the rage of the proud seas, can also appease or destroy the rage of the proudest men who oppose his people. So some understand that, ( Zech: 10.11.) where we have a prophesy of bringing the children of Israel out of Egypt and Assyria into their own land; And he shall pass through the sea with affliction, and he shall smite through the waves in the sea, and all the deeps of the river shall dry up; that is, Christ the deliverer of his people, shall pass through the nations who are like the red Sea, standing in the way of his people's return, and he will afflict them, or bring much affliction upon them, and he will smite those who like proud waves shall threaten to swallow them up; so that the deeps of the river, even those hindrances, which it was thought could never be removed, shall dry up at his command or rebuke, and the pride of Assyria shall be brought down, and the scepter of Egypt shall depart away, that is, they who shall then be to the people of God, as Egypt and Assyria were of old, hard Taske-masters and leaders of them into Captivity, shall be subdued and removed, when they are proudest and in their greatest power. 'It is matter of strong consolation to all the faithful, that they serve a God who is able to reconcile the divided spirits of his own people one to another, and cause all their envy to depart from them; who is able also to reconcile their greatest adversaries to them, and either to stay their enmity, or to slay them as enemies.
Thirdly, 'It is matter of comfort to the people of God. For he who can appease the rage of the Sea, can also appease the rage of Satan, and smite through the proud waves of his Temptations. Satan goeth about continually to raise storms, and vex poor souls; O the rage of temptation that many poor souls are under, how do the billows of it rise like a violent sea, wave after wave, gust after gust. As God himself raiseth storms of temptation against a poor soul (thus David spake in his own case, Psal. 42.7. Deepe calleth unto deep at the noise of thy water-spouts: all thy waves and thy billows are gone over me ) which yet in due time he will appease; so when Satan by his leave or command, direction or permission raiseth storms of temptation, which he hath no mind to allay but rather to increase and double daily more and more, yet O wearied and weather-beaten soul, be of good cheer, the Lord can smite through the proud enemy Satan, with all his floods, and waves of temptation, and make a calm.
Lastly, Let them also remember this and be comforted who find proud waves, proud lusts, and corruptions, stirring and raging like a Sea within them. For that which is said by the Prophet of the wicked, is true in part of the righteous, and sometimes it is in a very great measure fulfilled in them ( The wicked are like the troubled Sea when it cannot rest, (Isa: 57.20.) that is, they are like the Sea in a storm which is so, not only because of the unquietness of their spirits about the providences and dealings of God with them, but because their violent lusts hurry them this way and that way as the sea is toiled and tossed by the winds, this (I say) is true also in part of Saints) some more, some less are like a troubled Sea, yea they have a Sea of sinful lusts within them, which the Lord is pleased sometimes to divide and stir up; their corruptions storm and bluster, and Satan labors to make them bluster more & more. We daily hear the complaints and cries of souls, thus tossed, coming to Christ, as his Disciples once did, and crying to him, Master save us we perish; we fear we shall be over-whelmed and drowned in this Black Sea of our corruptions. To such Christ saith, O ye of little faith, wherefore do ye thus fear, cannot I smite through the proud, the proud waves of your hearts. Is unbelief the proud wave, that ye fear will swallow you up? Christ can give you such an increase of faith as shall swallow up your unbelief; is pride it self the proud wave that is like to overwhelm you? Christ who smiteth through the proud in Judgment, will also smite through thy pride in mercy. It is a great act of Grace in man to desire God to strike through his pride, and it is a great act of mercy to man when God doth so. The more God smiteth our sins, the more he declares his love to and his care of our souls. The remainders of pride in the Saints shall be smitten through; but sinners who remain in their pride shall be smitten through themselves. God whose power and understanding are made known by smiting through the proud waves of the Sea, will at last make his Justice and his holiness known by smiting through the proud hearts of men, or rather men of proud hearts. Proud men strike at God, yea kick against him, no wonder then if he strike and kick them. All the sufferings of Christ are wrapped up under that one word, His humiliation, implying that as he was smitten for all our sins, so most of all for our pride. That man whose pride is not smitten to death or mortified by the death of Christ, shall surely be smitten to death, even to eternal death for his pride. As God understandeth thoroughly who are proud, so by his understanding he will smite through the proud.
JOB, CHAP. 26. Vers. 13, 14.
By his Spirit he hath garnished the heavens: his hand hath formed the crooked Serpent.
Lo, these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand?
JOB hath given us a particular of many illustrious works of God, what he doth in the depths below, and what in the hights above; in this verse he gives another instance, and that a very choice one, upon the same subject. As if he had said; After all this large discourse which I have made of the works of God, I will conclude with that which is the most remarkable piece of them all. This is he who hath adorned the heavens with that unutterable beauty wherewith they shine, and the spheres which wind and turn round about the heavens like Serpents, are smoothed and polished by his hand.
Vers. 13. By his Spirit he hath garnished the heavens.
The Spirit of God is taken two ways in Scripture. First, for the power of God. Secondly, and so here for God, the power as distinct from the Father and the Son; By whom God wrought all things in the creation of the world ( Gen: 1.2.) The Earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters. It is a rule in Divinity, That the external works of the Trinity are undevided; and so the Three Persons concurred in the making of the world. God the Father created, and is called Father in Scripture, not only in relation to the Eternal ineffable Generation of God the Son, but also in reference to the production of the creature. God the Son, or the Eternal Word created, ( Joh. 1.1, 2, 3.) In the beginning was the word, and the word was with God, and the word was God; All things were made by him, and without him was nothing made that was made. God the Spirit or Holy-Ghost, he likewise created, and He only is mentioned by Moses distinctly, or by name, as the Agent in the original constitution of all things. And the Hebrew word (rendered in our translatiō moved, the Spirit of God moved upon the face of the waters ) by which the Agency of the Spirit in that Great work is expressed, carrieth in it a very accurate significancy of that formative virtue or power which the Spirit put forth about it. For it is a metaphor taken from birds who sit upon their eggs to hatch and bring forth their young ones; and so importeth the effectual working of the Spirit, whereby that confused mass or heap was drawn out and formed up into those several creatures specifyed by Moses in the History of the Creation; Among which we find the Garnishing of the heavens, spoken of here by Job, is reported by Moses for the work of the fourth day. Further, we may consider the heavens; first, in their matter and being; secondly, in their beauty and ornaments; Job speaks of the latter.
God hath not only created, but polished, and (as it were) painted or embroidered the heavens. The original word implieth the making of them beautiful, contentful, and pleasant unto the eye; this is the Lord's work. And therefore as the whole world because of the excellent order and beauty of it is expressed in the Greek by a word that signifies beautiful, so some parts of the world have a special beauty and luster put upon them beyond the rest. The heavens are not like a plain garment (as we say) without welt or guard; but they are laced and trimmed, they are enamel'd and spangled, they glister and sparkle in our eyes with rays and beams of light. By his Spirit he hath garnished the heavens.
If it be asked, what is this garnishing of the heavens? I answer, the setting or placing in of those excellent lights, Sun, Moon and Stars in the heavens, are the garnishing of them. Light is beautiful, and the more light anything hath, the more beauty it hath. Precious stones have much light in them; those lights the Stars are as so many stones of beauty and glory set or moving in the heavens. Light as diffused and shed abroad in the air is exceeding delightful and beautiful, but light as it is contracted and drawn together into the Sun, Moon, and Stars, is far more beautiful; light in the air pleaseth the eye, but light in the Sun conquers and dazzel's the eye by the excessive beauty and brightness of it. In the first day of the Creation God said; Let there be light, and there was light; but in the fourth day he said, let there be lights, that is, let there be several vessels, to receive, hold, and contain light, and then to issue it out among the inhabitants of the earth ( Gen. 1.14.) And God said, let there be lights in the firmament of the heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days, and for years, and let them be for lights in the firmament of the heaven, to give light upon the earth; and it was so. And God made two great lights, the greater light to rule the day, and the lesser light to rule the night; he made the stars also; and God set them in the firmament of the heaven, to give light upon the earth. God in Creation did with the light, as he did with the waters, which being made were divided, the waters above the firmament were divided from the waters under the firmament, and the waters under the heaven he gathered together into one place (Gen. 1.9.) God prepared a certain great vessel into which the waters were called and gathered that they should not spread over the earth, as they did at first, which gathering together of the waters God called Seas (Gen. 1.10.) Thus the light which was spread and scattered through the air over all the earth, God gathered into several vessels, and the gathering together of light he called Sun, Moon, & Starrs, which are (as Job here calleth them) the garnishing of the heavens.
Moses epitomiseth or briefly sums up his larger narrative of the Creation in these words ( Gen: 2.1.) Thus the heavens and the earth were finished and all the host of them, that is, they were finished not only as to their essentials, but ornamentalls; not only was the foundation laid, the walls and pillars, the beams and rafters of that goodly structure set up and perfected, but all the furniture of it was brought in, and the beautyes of it completed. Now, as gems, minerals, plants, trees, and all living creatures are the Garnishing of the Earth and the host of God there, so the Sun, Moon, and Starrs, are the garnishing of heaven, and the host of God there. David speaketh of these distinctly ( Psal. 33.6.) By the word of the Lord were the heavens made: and all the host of them, by the breath of his mouth. All creatures whether placed in heaven or earth, are for their number, their strength, their order, their readynes at a call or command, the host of God. Earthly Princes show their power in their hosts and armyes; of what power God is both his acts and his hosts abundantly declare. And as these creatures are the armyes or host of God in heaven and earth, so they are the Adornings and Garnishings of heaven and earth. Job in this place speaketh only of the former, By his Spirit he hath Garnished the Heavens.
Only here take notice, that some expound the word Spirit, for the wind which bloweth in the air, and so render the text thus; By his wind he garnisheth the heavens; As if this were Jobs meaning, that God sending forth the winds dispelleth and scattereth those clouds, fogs, and mists, which often cover the face of the heavens, and hinder our beholding their glory and garnishings. According to this interpretation the garnishing of the heavens is nothing else but the removing of that which obscureth the Garnishing of them. And it is true, that when the heavens are maskt over with clouds and darkness, God by the winds cleareth the air, and so reneweth the face of those heavenly bodies. But I pass by this, and shall only insist upon the former exposition of these words, as being more suitable with Jobs scope, and more expressive of the power and Glory of God, in the great things which he hath wrought for us.
Hence learn.
Solomon in his advice to the young man saith ( Eccl: 12.1.) Remember thy creators in the days of thy youth; We translate in the singular number, creator, but the Hebrew is plural, Creators; intimating the mystery of the Holy Trinity; as Moses also is conceived to do in that plural expression ( Gen: 1.26.) And God said, let us make man in our image after our likeness. And though this be added in a way of Eminency, when the particular creation of man is set down, yet we are to understand it so generally of the whole work of Creation; and as of the work of Creation, so of all other divine works towards the creature. Redemption is the work of the Father and of the Spirit as well as of the Son; and sanctification is the work of the Father and of the Son as well as of the Spirit. The three persons work together, only they have a distinct manner of working, according to which each work is chiefly attributed to that person: and so creation is specially appropriated to the Father, Redemption to the Son, and Sanctification to the Holy Ghost. Seeing then all Three work together in all things towards us, All three ought to be equally and eternally honored, worshipped, loved and obeyed by us.