Job 38

THen the LORD answered Iob i. e. Began to debate the matter with him as Iob had desired. out of the whirlwind i. e. Out of a dark and thick Cloud, from which he sent a terrible and tempestuous Wind as the harbinger of his presence. In this manner God appears and speaks to him, partly because this was his usual method in those times, as we see, Exod. 19. 18. Numb. 9. 15, 16. See also 1 Kings 19. 11. Ezek. 1. 4. partly to awaken Iob and his Friends, to the more serious and reverend attention to his words; partly to... estifie his displeasure both against Iob and against his three Friends, and partly that all of them might be more deeply and throughly humbled and abased within themselves, and prepared the better to receive and longer to retain the instructions which God was about to give them., and said,

Who is this It is a question of admiration and reprehension, What and where is he that presumeth to talk at this rate? This Language becomes not a Creature, much less a Professour of Religion. The Person here designed is not Elihu who spoke last, but Iob who had spoken most, as is apparent from v. 1. and from Chap. 42. 3. where Job takes the following reproof to himself, and from the following Discourse wherein God convinceth Job by divers of the same kind of arguments which Elihu had used against him. that darkeneth counsel Either 1 his own counsel; i. e. that expresseth his own mind darkly and doubtfully. But that was not Job's fault. He spake his mind too plainly and freely. Or rather 2. God's counsel, which is called simply counsel by way of eminency, as the word and the commandment are oft put for the word and command of God. For the great matter of the dispute between Job, and his Friends, was concerning God's counsel, and purpose, and providence in afflicting Job; which being a wise, and just, and glorious action of God, Job had endeavoured to obscure and misrepresent and censure. And God's decrees and judgments are frequently called his counsels, as Psal. 33. 11. Prov. 19. 21. Isa. 28. 29. Act. 2. 23. by words God does not charge Job, as his three Friends had done, with hypocrisie and wickedness in the course of life,... or with atheistical opinions of God, or his providence, as some of the Hebrew Writers do, but confines, his reproof to his hard speeches. without knowledge Proceeding from ignorance, and mistake, and inconsiderateness; not from malice or rage against God, as his Friends accused him.?

Gird up now thy loins As Warriours then did for the Battle. Prepare thy self for the Combate with me, which thou hast oft desired. I accept of thy Challenge, Ch. 13. 22. and elsewhere. like a man; for I will demand of thee Or, I will ask thee Questions; which he does in the following Verses. and answer thou me.

Where wast thou Then thou wast no where, thou hadst no being; thou art but of yesterday; and dost thou presume to judge of my eternal Counsels! I made the World without thy help, and therefore can govern it without thy counsel, and I do not need thee to be the Controller or Censu... er of my works., when I laid the foundations of the earth When I made the Earth, which is as the Foundation or lower part of the whole World, and settled it as firm and fast upon its own Center as if it had been built upon the surest Foundations.? declare, if thou hast understanding But if thou art ignorant of these manifest and visible works, do not pretend to the exact knowledge of my secret Counsels and mysterious Providences..

Who has laid the measures thereof Who has prescribed how long and broad and deep it should be., if thou knowest? or who has stretched the line To wit, the measuring line to regulate all its dimensions, so as might be most convenient both for beauty and use. upon it?

Whereupon are the foundations thereof fastened This strong and durable Building has no Foundations but in God's power and word which has marvellously established it upon it self.? or who laid the corner stone thereof By which the several walls and parts of the Building are joyned and fastened together, and in which, next to the Foundations, the stability of any Building does consist. The sense is, Who was it that did build this goodly Fabrick, and establish... it so firmly that it cannot be moved without a Miracle.?

When the morning stars Either 1. the Stars properly so called, who are said to sing and praise God, objectively, because they give men ample occasion to do it in regard of their glorious light and stupendious motions, &c. Compare Psal. 19. 1. & 148, 1, &c. But, 1. there stars are not here the objects or matter, but the authors or instruments of God's praises for the founding of the Earth. 2. the Stars were not created when the Earth was founded, but upon the fourth day. 3. there is no satisfactory reason given why all the Stars should be called Morningstars, especially when there is but one Star known by that Name. Or rather 2. the Sons of God, as it here follows, the latter Clause of the Verse being explicatory of the former, as is most frequent in this and some other Books of Scripture, to wit, the Angels, who may well be called Stars as even men of eminent note, and particu... ly Ministers of God's Word are called. Dan. 8. 10. & 12. 3.. 1. 16, 20. and Morning-stars, because of their excellent lustre and glory, for which they are called Angels of Light, 2 Cor. 11. 14. and Christ for the same reason is called the Morning-star, Revel. 22. 16. sang together, and all the sons of God The blessed Angels; for man not being yet made, God had then no other Sons; and these are called the Sons of God, partly because they had their whole being from him, and partly because they were made partakers of his divine and glorious Image. And all these are said to join in this work of praising God, probably because none of the Angels were as yet fallen from their first estate, though they did... all within a very little time after. shouted for joy Rejoyced in and blessed God for his works. Whereby he intimates, that they neither did advise or any way assist him in his works, nor dislike or censure any of his works, as Iob had presumed to do with the works of his Providence, which are not inferior to those of Creation.

Or who shut up the sea with doors Who was it, thou or I, that did set bounds to the vast and raging Ocean, and shut it up as it were with Doors within its proper place and store-house that it might not overflow the Earth; which without God's powerful restraint it would do? See Psal. 33. 7. & 104. 9. This sense seems most proper and to be confirmed by the following Verses., when it brake forth Or, after it had broken forth, to it, from the womb or bowels of the Earth, within which the Waters were for the most part contained, Gen. 1. 2. Compare 2 Pet. 3. 5. and out of which they were by God's command brought forth into the proper place or channel which God had appointed for them. as if it had issued out of the womb.

When I made the cloud the garment thereof When I covered it with Vapours and Clouds which arise out of the Sea, and by God's appointment hover above it and cover it like a garment., and thick darkness i. e. Black and dark Clouds, called Darkness by an usual Metonymy of the Adjunct. So the same thing is repeated in other words after the manner. a swadling band for it Having compared the Sea to a New-born Infant he continues in the same Metaphor, and makes the Clouds as swadling-bands to keep the Sea within its bounds: though indeed neither Clouds, nor Air, nor Sands, and shores, can bound the Sea, but it is God alone who does it in and with these things.:

And brake up for it my decreed place i. e. Made those vallies or channels, and hollow-places in the Earth, which might serve for a Cradle to receive and hold this great and goodly Infant when it came out of the Womb. See Gen. 1. 9, 10. Psal. 33. 7. Or, ordained or established my Decree upon or concerning it., and set bars, and doors i. e. Fixed its bounds as strongly as if they were fortified with Bars and Doors.,

And said, Hitherto shall thou come, but no further: and here To wit, at the Sand and Shore of the Sea, Ier. 5. 22. shall thy proud waves Which rage and swell as if they would over-whelm all the Earth. be stayed.

Hast thou commanded the morning i. e. The Morning-light, or the Sun which is the cause of it. Didst thou create the Sun and appoint the order and succession of Day and Night? since thy days Since thou wast born. This work was not done by thee but my me, and that long before thou wast born.? and caused the day-spring to know his place To observe the punctual time when and the point of the Heavens where it should arise; which varies every day. Was this thy contrivance or mine??

That it might take hold of the ends of the earth That this Morning-light should in a moment spread it self over the face of the whole Earth, from one end of the Hemisphear to the other., that the wicked might be shaken out of it From the face of the Earth. And this effect the Morning light has upon the wicked, partly because it discovers them and drives them into their lurking-holes whereas the darkness hides them and draws them forth and gives them opportunity to execute their villanies without observation, Iob 24. 15, 16, 17. and partly because it brings them to condign punishment, the Morning being the most fit and the m... st usual time for executing judgment: of which see Psal. 101. 8. Ier. 21. 12.?

It To wit, the Earth mentioned in the next foregoing Verse is turned Is transformed and changed in its shape and appearance. as clay to the seal Or, by the seal, which makes a beautiful or valuable impression upon that Clay, which in it self has no form, nor worth, nor comliness in it. So the Earth, which in the darkness of the night lies like a confused heap without either form or beauty, when the light ariseth and shineth upon it appears, in excellent order and great glory., and they Either 1. the Inhabitants of the Earth, and particularly the wicked, mentioned both in the foregoing and following Verses. Or 2. More generally, the men and things of the Earth, whether Natural, as living Creatures, Herbs and Trees, &c. Or artificial, as Houses or other Buildings. stand i. e. Present themselves to our view, for which that posture of standing is most convenient. Or, consist, or abide, or are constituted. as a garment Wherewith the Earth is in a manner clothed and adorned as with a garment, as the blessed God himself is said to cover himself with light as with a garment, Psal. 104. 2..

And Or, But, for the following words seem to be added by way of opposition to what went before. The Earth and the men and the things in it have the comfort and benefit of the light, but so have not the wicked. from the wicked their light i. e. Their portion of Light: That Light which is enjoyed by others is with-holden from them, either by their own choice, because they love and choose darkness rather than light; o... by the judgment of God, or the Magistrate, by whom they are cut off from the light of the living, as it is called, Iob 33. 30. or at least deprived of their peace, and comfort, and Prosperity, which frequently goes under the name of Light in Scripture, and may be so called here by an elegant allusion to the Natural Light of the Sun mentioned before. is withholden, and the high arms Their great strength which they used tyrannically to the oppression and crushing of others. shall be broken.

Hast thou entred into the springs Heb. the Tears, i. e. the several Springs out of which the Waters of the Sea flow as tears do from the eyes. of the sea? or hast thou walked in the search of the depth Hast thou sound out the utmost depth and bottom of the Sea which in divers places could never be reached by the wisest Mariner, or the longest Cables? And how then canst thou fathom the depths of my Counsels??

Have the gates of death been opened unto thee Hast thou... een, or dost thou perfectly know the place and state of the Dead; the depths and bowels of that Earth in which the generality of dead men are buried; or the several ways and methods of Death; or the various states and conditions of men after death?? or hast thou seen the doors of the shadow of death The same thing repeated.?

Hast thou perceived the breadth of the Earth Dost thou exactly know the whole compass and all the parts of the Earth, and the state and quality of all Countreys and of the men and things in them?. declare Give me an answer to these Questions which is far more easie to do than to answer me to many other Questions which I could put to thee about my secret Counsels and Providences, and the reasons of my dealing with thee as I do., if thou knowest it all.

Where is the way Or rather, the place, as the next Clause explains it, and the Hebrew Phrase will bear. where light dwelleth i. e. Has its constant and settled abode For in the place where Iob lived, and in most other parts of the inhabited World, it is like... Traveller that cometh and goeth continually every day. This may be referred, eith..., 1. to the places under the two Poles, where first the light, and then the darkness continues for six Months together. Or rather 2. to the Sun the Fountain of Light. And as this is a Poetical Book, so this may be... Poetical Expression and Question, Whither goes the Sun when it departs from this Hemisphear? Where is the Tabernacle and the Chamber in which both sacred, as Psal. 19. 4. 5. and profane Poets suppose the Sun to rest? Dost thou know the place where the Sun when it sets may be found, and whence thou canst fetch it back again. For it is to be carefully observed that he speaks not here of a bare and simple knowledge of this matter, which was plain and easie to Iob and many others, who were not ignorant that the Sun was the Fountain of Light from whose approach light comes and by whose departure darkness is caused, but of an operative knowledge, even such as could and did enable him to take it to the bound thereof, as it follows, v. 20. And withal he seems here to speak not only of the daily course and motion of the Sun, and the vicissitude of Day and Night, but also and especially of the first production of the light which was before Iob was born, as is evident from v. 21. And this makes the Question more difficult and more considerable, the sense whereof may be this Seeing there was a time when there was nothing but gross and comfortless darkness upon the face of the Earth, what way came light into the World? Which was the place where light dwelt at that time, and whence it was fetched? and whence came that orderly constitution and constant succession of Light and Darkness? Was this thy work? Or wast thou privy to it, or a Counsellor, or Assistant in it? Or was it not done by me alone long before thou hadst a being?? and as for darkness where is the place thereof?

That thou shouldst take it i. e. Taking, bring or lead it, as this Verb is oft used, as Exod. 25. 2. Psal. 68. 29. compared with Eph. 4. 11. 1 Kings 3. 24. & 1.... 10. Hosea 14. 2. And many other such pregnant Verbs there are in the Hebrew Language having the signification of two Verbs included in one. And this it refers principally to the Light, and secondarily to Darkness, as the consequent of the other., to the bound thereof i. e. Its whole course from the place of its abode whence it is supposed to come to the end of its journey which it is to go. Didst thou direct or guide the Light or the Sun that he should at first take and afterward constantly continue in that course which now it holds, that it should go from East to West, and rise sometimes in one point or part of the Heaven, and sometimes in another, and that its days journey should be longer in one season of the Year, and shorter in another? This regular and excellent course must needs be the effect of great Wisdom. And whose wisdom was it? thine or mine?, and that thou shouldst know To wit, practically, so as to direct or lead it in the manner now expressed. the paths to the house thereof Where thou mayest find it, and whence thou mayest fetch it.?

Knowest thou it because thou wast then born? or because the number of thy days is great An ironical Question, If thou pretendest that thou knowest these things and ca... t readily answer these Questions how comest thou by this knowledge? Was it from hence because thou wast born when I made the World, and that first constitution of the Light and Darkness in that order and succession which continues to this day, and thereby hadst the opportunity of inspecting my works and seeing whence the Light came, and because thou hast gained this knowledge by long experience as having lived ever since the Creation of the World until this time? Whereas in truth thou art but of yesterday, and knowest... othing, as was said, Ch. 8. 9. But the words are and may be otherwise rendred, dost or didst thou know, either by thy own remembrance, or by the information of others, that thou wa... t then born (to wit, when I made the World? Or, didst thou know that thou shouldst then be born, then, to wit, when thou wast born? Or, didst thou then know, the two Hebrew Particles being transplaced, as is not unusual in that Language, that thou shouldst be born? How couldst thou know this when thou hadst no being?) and that the number of thy days should be great? That thou shouldst live so long as thou hast lived. Thou couldest neither foreknow the time of thy Birth, nor the length of thy Life. Or, and is the number of thy days great? i. e. So great that it reacheth to the time of the Worlds Creation.?

Hast thou entred into the treasures of the snow? or hast thou seen the treasures of the hail Dost thou know where I have laid up those vast quantitys of Snow and Hail which I draw forth when I see fit? dost thou know the causes of them, and the way to produce them? But if thou art unacquainted with these treasures, it is intolerable presumption in thee to pretend that thou knowest those treasures of Wisdom which lye hid in my own Breast..

Which i. e. Which Snow, and especially hail. I have reserved against the time of trouble i. e. When I intend to bring trouble or calamity upon a Countrey or People for their sins, or for their trial. Or, against the time of the enemy, i. e. when I intend to punish mine or my Peoples enemies, and to fight against them with these weapons. Of which see instances, Exod. 9. 14. Ios. 10. 11. Compare 1 Sam 7. 10. Iob 36. 31. Isa 30. 30., against the day of battle and war?

By what way Dost thou know all the causes, means, methods and circumstance... of this work of God? is the light parted Or, dispersed, or distributed, to wit, in the Air or upon the face of the Earth. By light he understands either, 1. the Lightning, which breaks forth suddenly out of a Cloud, and with strange swistness disperseth it self and Heeth from East to West, as is noted, Mat. 24. 27. But this word light put by it self, and being understood properly, is constantly used in this Book for the light of the Sun, and never for the Lightning, and where it is meant of the Lightning, there is some other word added to it, as Chap. 37. 15. where it is called the light of his Cloud. And besides, he speaks of the Lightning in the next Verse; which were superfluous if it were here mentioned. Or rather, 2. of the light of the Sun, which is commonly called light without any other word added to it, as Iob 3. 4, 9, 16. & 24. 14. & 25. 3. &c. And this light of the Sun is variously parted or distributed in the World, shining in one place and time, when it does not shine in another, or for a longer time, or with greater brightness and power and virtue than it does in another. All which are the effects of God's infinite Wisdom and Power, and such as were out of Iob's reach to understand, or at least to effect, which scattereth the east-wind upon the earth i. e. Which light scattereth, &c. i. e. raiseth the East-wind and causeth it to blow hither and thither upon the Earth. For as the Sun is justly called by the Poets and others, the Father of the Winds, because he draws up those exhalations which give matter to the Winds, and for other reasons; so in particular the East-wind is oft observed to rise together with the Sun, from which also it has both its Latin and Greek Name. But some make this a distinct Question from the former, and render the words thus, and (repeat, by which way) the East-wind (under which all the other Winds may be comprehended) scattereth it self upon the Earth, i. e. Whence the Winds come and whither they go, which is mentioned as a secret in Nature, Ioh. 3. 8. and how it comes to pass that they blow in such several manners, and with such various and even contrary effects. Or thus, and by which way, the East-wind scattereth (to wit, the Clouds, or other light things: for this is noted in Scripture to be a most vehement Wind and to scatter the Clouds, Exod. 14. 21. Ionah, 4. 8.) upon the Earth; i. e. whence it comes to pass that the East-wind was so violent and furious. But the words may be rendred thus, Which (i. e. which light of the Sun, or when it, to wit, this light) scattereth it self (as divers here render this word, that conjugation being often used reciprocally, as is confessed) from (the prefix Mem being understood, as it is very frequently in the Hebrew Text) the East (for this Hebrew word does not only signifie the Eastern Wind, but also the East, or the Eastern part of the Heavens or Earth, as Ezek. 40. 19. & 42. 16. Habakk. 1. 9. & in many other places,) and Kedem the root of this word is constantly so used) upon or over the Earth, all over the Earth and this is justly mentioned as a wonderful work of God that as soon as ever the Sun ariseth, it parteth or scattereth its light in an instant from one end of the Hemisphear to another; But this I propose with submission.?

Who has divided a water-course for the overflowing of waters For the showers of Rain which come down out of the Clouds, orderly, moderately and gradually, as if they were conveyed in Pipes or Channels; which without the care of God's Providence would fall confusedly and all together, and instead of refreshing would overwhelm the Earth.? or a way for the lightning of thunder i. e. For that Lightning which breaking out of the Cloud with violence, causeth Thunder. Or, for Lightning and Thunder. Who opened a passage for them out of the Cloud in which they were imprisoned? And these are here joyned with the Rain, because they are commonly accompanied with great showers of Rain: which is here noted as a wonderful work of God that Fire and Water should come out of the same Cloud?,

To cause it to rain That the Clouds being broken by Lightning and Thunder might pour down Rain. on the earth where no man is; on the wilderness wherein there is no man To wit, to water those parts by art and industry, as is usual in cultivated and inhabited places. Which makes this work of Divine providence more necessary and more remarkable in providing for the relief of the wild Beasts and Plants and other fruits of these forsaken Lands, which otherwise would perish with drought.!

To satisfie By raining not sparingly, but liberally and abundantly upon it. the desolate and wast ground, and to cause the bud of the tender herb to spring forth There being many excellent and useful Herbs found in desert places, which otherwise would be utterly neglected and despised..

Has the rain a father To wit, besides me. Is there any Man upon Earth that can beget or produce Rain at his pleasure? No, this is my peculiar work. And therefore seeing thou knowest and canst do nothing as to the government of these ordinary effects of Nature, how great presumption is it to arrogate to thy self the knowledge and management of the secret and mysterious affairs of my Providence in the disposal of men.? or who has begotten the drops of the dew?

Out of whose womb came the ice? and the hoary frost of heaven who has gendred it What Man either can produce them, or does fully understand where or how they are engendred? For Philosophers speak of these things only by guess, and the reasons which some assign for them are confuted by others, and so they will confute one another to the end of the World and prove nothing solidly, but their own ignorance and the reasonableness of these Questions.?

The waters are hid as with a stone i. e. With Ice as hard as a stone., and the face of the deep i. e. The great Sea, which is oft called the deep, as Gen. 7. 11. Psal 107. 24. Isa. 51. 10. & 63. 13. 2 Cor. 11. 25. which in some parts is frozen, which is a wonderful work of God. is frozen.

Canst thou bind i. e Restrain or hinder them. Canst thou bind or shut up the Earth when they open it? the sweet influences Or the delights, because this Constellation by its benign and opening influences brings in the Spring, the Herbs and Flowers, and other delights of the Earth. of Pleiades Called, also the Seven Stars. Of this and the following Constellation, see Iob 9. 9., or loose the bands By which it binds up the Air and Earth by bringing storms of Rain or hail, or Frost and Snow, and withal binds or seals the hands of Workmen, as is noted, Iob 37. 7. of Orion This is another Constellation which riseth in November and brings in Winter. So the sense of the Verse is, Thou canst not bind the Earth when the one looseth or openeth it, nor loose or open it when the other binds or shutteth it up.?

Canst thou bring forth To wit, into view. Canst thou make him to arise and appear in thy Hemisphear? Mazzaroth By which he designs either 1. all the Constellations, and especially the Twelve Signs of the Zodiack: or rather 2. some particular Constellation, as all the rest here mentioned are understood. But whether this be that which is called the Chambers of the South, Chap. 9. 7. Or the Dog-star, or some other visible in Iob's Countrey, but not in ours, we may be safely and contentedly ignorant, seeing even the Hebrew Doctors are not agreed therein. in his season, or canst thou guide Arcturus A Northern Constellation, of which see on Iob 9. 9. with his Sons To wit, the lesser Stars which belong to it, and are placed round about it, and attend upon it as Children upon their Parents.?

Knowest thou Either 1. simply and by speculation dost thou understand them. Or 2. practically or operatively so as to establish or rule them, as the next Clause implies. the ordinances of heaven The Laws which are firmly established concerning their order, motion or rest, and their powerful influences upon this lower World. Didst thou give these Laws? Or dost thou perfectly know them?? canst thou set the dominion thereof in the earth Canst thou manage and over-rule their influences that they shall bring such Seasons and such Weather as thou wouldst have??

Canst thou lift up thy voice to the clouds Either thundering in them: or calling to them with a loud voice commanding them to rain., that abundance of waters may cover thee i. e. Thy land when it needs and requires rain.?

Canst thou send At thy pleasure and upon thy errand. lightnings, that they may go, and say unto thee, Here we are An expression of Servants declaring their readiness to obey their Masters commands; of which see Gen. 22. 1. Isa. 6. 8.?

* Who has put wisdom in the inward parts To wit, of a Man. Comp. Iob 19. 27. Psal. 51. 6. Who gave thee that wit and understanding which thou hast, and which thou now usest so arrogantly and wickedly to contend with me, and to censure my actions?, or who has given understanding to the heart So he limits the former general expression of the inward parts. The heart is made by the Hebrews the seat of the understanding, and is commonly put for it in Scripture.?

Who can number the clouds in wisdom Who can wisely search out and exactly find the number of the Clouds? They are numberless and filled with Water, as the next Clause implies.? or who can stay the bottles of heaven To wit, the Clouds, in which the Rain is kept as in Bottles,... out of which God poureth them when he sees sit.?

When the dust groweth into hardness, and the clouds cleave fast together This Verse containeth a description, either 1. of a great drought, when the Earth grows very hard and close and compact: Or 2 of the condition of the Earth presently after the fall of Rain, when the Earth, which in time of drought was much of it dissolved into dust, is now by the Rain cemented or united together. In either of these cases it is the work of God alone to keep the Clouds from pouring down more Rain upon the Earth.?

Wilt thou hunt the prey for the Lion Is it by thy care and providence that the Lions who live in desert places are furnished with necessary provisions? This is justly mentioned as another wonderful work of God.? or fill the appetite of the young Lions.

When they couch in their dens When through age and infirmity they cannot range abroad for Prey, as the young Lions do but in their Dens, as it were expecting their food from God, from whom also they receive it., and abide in the covert to lie in wait Watching till some Beast comes that way upon which they may Prey.?

Who provideth for the Raven Having mentioned the noblest of Brute-creatures, he now mentions one of the most contemptible and loathsome to show the care of God's Providence over all Creatures both great and small. Which is more remarkable in Ravens because 1. they devour flesh, which it is not easie for them to find. 2 they are greedy and eat very much. 3. they are generally neglected and forsaken by Mankind. 4. their young ones are so soon forsaken by their Dams, that if God did not provide for them in a more than ordinary manner they would be starved to death. his food? when his young ones cry unto God, they wander for lack of meat.