Matthew Poole and continuators on Job 37

1. AT this also my heart trembleth, and is moved out of his place .

Of which I have already spoken and am now to speak further, to wit, the Thunder which hath oft▪ times made even Atheists, and other wicked men to tremble with a fear of horrour, and good men to tremble with a fear of reverence and a due dread of God's Judgments.

Leaps and beats excessively, as if it would leap out of my Body.

2. Hear attentively the noise of his voice , and the sound that goeth out of his mouth .

It seems not improbable that whilst Elihu was speaking it Thundred greatly, and that Tempest was begun, wherewith God ushered in his Speech, as it here follows, Chap. 38. 1. and that this occasioned his return to that subject of which he had discoursed before, and his exhortation to them to mind it with deeper attention.

Or, his Voice (to wit, the Thunder, which is called a Voice, Exod. 20. 18▪ and Gods Voice, Psal. 29. 4.) with trembling; because the Thunder is an effect or evidence of God's mighty Power and oft-times of his Anger also.

As the voice (and Thunder is God's Voice) goeth out of Man's Mouth. Or, that is produced by God's word or command, which is oft signified by his Mouth.

Marginal references: Heb. hear in hearing.; Heb. [illegible: 1+ letters]is voice with trembling.

3. He directeth it under the whole heaven , and his lightning unto the ends of the earth .

To wit, his Voice; which he shooteth or guideth like an Arrow to the mark, so disposing it that it may do that work for which he sends it.

Far and wide through all the parts of this lower world.

From one end of the Heaven to the opposite end or part of the Earth, as from East to West, Mat. 24. 27.

Marginal references: Heb. light.; Heb. wings of the earth.

4. After it a voice roareth: he thundreth with the voice of his excellency, and he will not stay them when his voice is heard.

i. e. After the Lightning. For though the Thunder be in order of Nature before the Lightning, yet the Lightning is seen before the Thunder is heard.

Or, with his excellent, or high, or lofty Voice, both loud and full of Majesty and awfulness.

Or, delay. Heb. take them by the [illegible: 1+ letters]eel, as Iacob did Esau in the Womb, to delay or stop him from entring into the World before him.

Either 1. the Lightnings spoken of in the beginning of the Verse. But these do not stay till his Voice b[illegible: 1+ letters] heard, but come before it. Or rather 2. The Rains and storms, of which he spoke before and will speak again, v. 6.

Marginal references: Psal. 29. 3.

5. God thundreth marvellously with his voice: great things doth he, which we cannot comprehend .

With a wonderful and terrible noise, and so as to produce many wonderful effects, as the breaking down of great and strong Trees or Buildings, the killing of men in a stupendious manner, &c.

Even in the course of Nature and in visible things: which all men see, but scarce any can give the true and satisfactory reasons of them, for the greatest Philosophers speak onely by guess, and are greatly divided among themselves about them. And therefore it is not strange if the secret and deep counsels of Divine Providence be out of our reach; and it is great arrogancy in thee, O Iob, to censure them because thou dost not fully understand them.

Marginal references: Chap. 5. 9. & 36. 26.

6. For he saith to the snow, be thou on the earth : likewise to the small rain: and to the great rain of his strength .

By his powerful Word and Will the Snow is made in the Air, and falls upon the Earth where and when he seeth fit.

i. e. Those great storms or showers of Rain which come with great force and irresistible violence.

Marginal references: Psal. 14[illegible: 1+ letters]. 16, 17▪; Heb. a[illegible: 1+ letters]d to the shower of Rain and [illegible: 1+ letters]o the showers of [illegible: 1 word] of his stre[illegible: 1+ letters]th.

7. He Sealeth up the hand of every man , that all men may know his work .

By these great Snows and Rains he drives men out of the Fields, and seals or binds up their hands from all that work, and drives them home to their Houses, and in a manner shuts them up there. See Gen. 7. 16. Exod. 9. 19. Or, By his Hand, or Power (i. e. By those powerful works of his Hand here mentioned) he s[illegible: 1+ letters]aleth, or shutteth up, or keepeth close every man, to wit, in his House, as the Beasts in their Dens, v. 8.

That men being hindered from action and their own work, and so being idle and at perfect leisure may fall to a serious contemplation of these, and other great and glorious works of God, Or, that he (i. e. every man, as was now expressed) may know (or enquire into or take an account of) [illegible: 1+ letters]ll his work-men: for which the proper season is when they are all hindred from their work, and brought together into the House.

8. Then the beasts go into dens , and remain in their places.

In great Rains or deep Snows.

For shelter and comfort.

9. Out of the south cometh the whirlwind : and cold out of the north.

Heb. out of the inner Chamber; as the Southern part of the World is called, because in a great part it was, and is hid and unknown to those who live in the Northern Hemisphear, in which Iob's habitation lay; Or, out of the Chambers of the South, as it is more largely expressed, Iob 9. 9. for this is opposed to the North in the following Clause.

Violent and stormy Winds: which in those parts most frequently came out of the South, whence they are called whirlwinds of the South, Zech. 9. 14. So also Isa. 21. 1.

i. e. Cold and freezing winds, which generally come from that quarter.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word] the Chamber.; Heb. [illegible: 1 word] ▪ ing wi[illegible: 1+ letters]ds.

10. By the breath of God frost is given: and the breadth of the waters is straitned .

i. e. By the Word of God, as this very Phrase is explained, Psal. 33. 6. By his will or appointment, to which as the Principal cause, all these works are ascribed.

The Frost dries up the Waters in great measure, and bringeth the remainder into a narrower compass, as we see.

Marginal references: Chap. 38. 29▪ 3[illegible: 1+ letters]. Psal. 147. 17. 18.

11. Also by watering he wearieth the thick clouds : he scattereth his bright cloud .

To wit, the Earth. By causing them first to receive and return, and then to pour forth abundance of water.

By filling and burdening them with much Water, and making them to go long journeys to water remote parts, and at last to spend and empty themselves there: all which things make men weary; and therefore are here said to make the Clouds weary by a common figure called Prosopopaeia.

As for the white and lightsome Clouds (which are opposed to the thick and black Clouds in the former Clause) he scattereth and dissolveth them by the Wind or Sun. Or, he scattereth other Clouds by his light, i. e. by the beams of the Sun. So he gathereth some and scattereth others, as he pleaseth, causing either clear, or dark, and rainy weather.

Marginal references: Or [illegible: 1 word] w[illegible: 1+ letters]arieth.; Heb. t[illegible: 1+ letters]e [illegible: 1 word] of his light.; Or, t[illegible: 1+ letters]e [illegible: 1 word] scatter[illegible: 1+ letters] [illegible: 1 word] Rain. Isa. 18. 4.

12. And it is turned round about by his counsels : that they may do whatsoever he commandeth them upon the face of the world in the Earth.

The Clouds (now mentioned) are carried about to this or that place.

Not by chance (though nothing seems to be more casual and uncertain than the motions of the Clouds) but by his order and governance.

Either be dispersed and pass away without effect to the disappointment of the Husbandmens hopes, or be dissolved in sweet and fruitful showers.

13. He causeth it to come , whether for correction , or for his land , or for mercy .

Heb. He maketh it (to wit, the Cloud or Clouds, and the Rain which is in it) to find, to wit, a path, or to find out the Persons or place to which God intends either good or hurt by it.

Heb for a rod, to scourge or correct men by immoderate showers. Or, for a Tribe, or certain Portion of Land, which God intends particularly to punish in that kind.

i. e. For God's Land whereby he understands, either 1. the Land which he favoureth, and where his Servants live, such as Canaan was, which for that reason God blessed with rain, as is noted, Deut. 11. 12. Psal. 68. 9, 10. But in Iob's time God's People were not in Canaan, but in Egypt, where little or no Rain fell. or 2. the uninhabited or desert parts of the World, which may be called Gods Land peculiarly, because it is immediately and onely under Gods care as being not regarded nor possessed by any man. For it is noted as a special act of God's Providence that he causeth Rain to fall upon such places, Iob 38. 26, 27▪ Or 3. his Earth, as it may be rendred, to wit, the whole Earth, which is said to be the Lords, Psal. 24. 1. & 50. 12. and which may be here opposed to a Tribe, or little part of the Earth. And so this may note a general judgment by excessive Rains inflicted upon the whole Earth and all its Inhabitants, even the universal Deluge, which then was in a manner of fresh memory, which came in a great measure out of the Clouds. And thus these two first members speak of correction, and the last of Mercy.

For the comfort and benefit of Mankind by cooling and cleansing the Air and refreshing and improving all the fruits of the Earth, and other ways.

Marginal references: Exod. 9. 18, [illegible: 1 word]. [illegible: 1 word]. 1[illegible: 1+ letters]. 18. 1[illegible: 1+ letters].; [illegible: 1 span].

14. Hearken unto this, O Job: stand still, and consider the wondrous works of God .

If there be so much matter of wonder and adoration in the most obvious and sensible works of God, how wonderful must his deep and secret counsels and judgments be? And therefore it would better become thee humbly to admire, and quietly to submit to them, than to murmur or quarrel with them.

15. Dost thou know when God disposed them , and caused the light of his cloud to shine ?

To wit, the things before mentioned, the Clouds, Rain, Snow, Thunder and Lightning, and other Meteors. Did God ask counsel from thee to acquaint thee with his counsels in the producing and ordering of them, when and where, and in what manner he should dispose them? God ordereth all these things not as it pleaseth thee, but as he thinks meet; and in like manner he disposeth of all humane affairs, and of thine among the rest.

Which may be understood either 1. of the light of the Sun breaking through the Clouds, when it is most glorious and comfortable. But though this light break through the Clouds, yet it is very improper to call it the light of the Clouds. Or, 2. The Lightning, which is properly so called, a[illegible: 1+ letters] being produced by and in a Cloud. Or, 3. The Rainbow, which is a lightsom and glorious work of God, and therefore not likely to be omitted in this place▪ and which is seated in a Cloud which also may well be called God's Cloud, because therein God puts his Bow, as the Rainbow is called. Gen. 9. 13.

16. Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge ?

How God doth as it were weigh and suspend the Clouds in Balances, so that although they are ponderous and full of Water, yet they are by his power kept up in the thin Air from falling down upon us in spouts and floods, as sometimes they have done and generally would do, if not over-ruled by an higher Providence.

Who exactly knows the weight. These are effects and evidences of his infinite power and knowledge.

17. How thy garments are warm , when he quieteth the earth By the South w[illegible: 1+ letters]nd ?

How and why thy garments keep thee warm; of which as there are some natural causes, so it is certain that they are not sufficient to do it without Gods blessing, as experience shews, Hagg. 1. 6.

i. e. The Air about the earth.

Which though sometimes it brings Tempests, v. 9. yet commonly it ushereth in hot weather, Luke 12. 55. as the North-wind brings cold, v. 9. Or, from the South wind, i. e. from the Tempest which was noted to come out of the South, v. 9. Heb. from or by the South, i. e. by the Suns coming into the Southern parts, which makes the Air quiet and warm.

18. Hast thou with him spread out the skie , which is strong , and as a molten looking glass .

Wast thou his co worker or assistant in spreading out the Skie like a Tent or Canopy over the Earth? Or, canst thou spread out such another Skie? Then indeed thou mayst with some colour pretend to be privy to his co[illegible: 1+ letters]nsels and to judge of his works.

Which though it be very thin and transparent, yet is also firm and compact and stedfast, and of great force when it is p[illegible: 1+ letters] up.

Made of Brass or Steel, as the manner then was.

Marginal references: [illegible: 1 word] 1. 6.

19. Teach us what we shall say unto him : for we cannot order our speech by reason of darkness .

i. e. Unto God, either by way of Apology for thee: or rather by way of debate and disputation with him about his counsels and ways; about which we know not what to say, and therefore are willing to be taught by thee who pretendest to such exquisit knowledge of these matters. So it is a reproof of his presumption and arrogance.

we know neither with what words or matter, nor in what method and manner, to maintain discourse with him, or plead against him. The words our speech, are easily understood out of the former Clause of the Verse.

Both because of the darkness of the matter, God's counsels and ways being a great depth▪ and far out of our reach; and because of the darkness or blindness of our minds.

Marginal references: Ch. 32. 14.

20. Shall it be told him that I speak ? if a man speak , surely he shall be swallowed up .

Heb. that I will speak. Shall I send, or who d[illegible: 1+ letters]re carry a Challenge from me to God, or a Message that I am ready and desirous to debate with him concerning his proceedings? This indeed thou hast done in effect, but far be such presumption from me

If a Man should be so bold and venturous to enter the Lists with God.

With the sense of God's infinite Majesty and spotless Purity.

21. And now men see not the bright light which is in the clouds , but the wind passeth and cleanseth them .

Or, For, as this Particle is oft rendred; the following words containing a reason of those which go before.

This Particle is either 1. a note of time, and so it intimates a sudden change which then was in the Weather, which having been very dark beg[illegible: 1+ letters]n now to clear up: Or rather 2. a note of in[illegible: 1+ letters]erence to usher in the argument.

Either 1. do not observe (as seeing is oft used) nor consider these glorious works of God. or 2. cannot behold, or at least not gaze upon it.

Or, in the Skies: For the Hebrew word signifies both Clouds and Skies. This is to be understood, either 1. of bright and lightsome Clouds: or rather 2. of the Sun, which is oft and emphatically called light, as was noted before, and here the bright light: which men [illegible: 1+ letters]ftimes cannot behold, either when it is covered with a black and thick Cloud; or when as it follows, the Skie is very clear, and consequently the Sun shine is very bright And therefore it is not strange if we cannot see God, who dwellet in darkness, 1 Kings 8. 12. nor discern his counsels and ways; which are covered with great obscurity, and if we dare not approach to him with whom is, as it here follows, terrible Majesty, and if we presume to do so, we must needs be swallowed up, as was said, v. 20.

Or rather, when (as this Particle is oft used) the wind passeth.

Either the Clouds, i. e. cleanseth the Air from them: or the Skies by driving away those Clouds which darkned it.

22. Fair weather cometh out of the north ▪ with God is terrible Majesty .

Or, when (which Particle may well be understood out of the foregoing Verse; and so this may be a further description of the time when men cannot see or gaze upon the Sun, namely when) fair Weather, &c. Heb. Gold, either 1. properly. And so this may be noted as another wonderful work of God that the choicest of Metals, to wit, Gold should be found in and fetched out of the bowels of cold northern Countreys. Or 2. Metaphorically, as this word is oft used of bright and shining things; as we read of golden Oyl, Zech. 4. 12. and we call happy times golden Days. And so bright and fair Weather may well be called golden, because then the Sun gilds the Air and Earth with its beams, which also are called by Poets golden B[illegible: 1+ letters]ms.

i. e. From the Northern Winds which scatter the Clouds, and clear the Skie, Prov. 25. 23.

And therefore we neither can nor may approach too near to him, nor speak presumptuously or irreverently to him or of him. And so this is the Application of what he had now said▪ that we could not see the Sun, &c. much less God: and withal it is an Epiphonema or Conclusion of the whole foregoing Discourse. Those glorious works of his which I have described, are Testimonies of that great and terrible Majesty which is in him; which should cause us to fear and reverence him, and not to behave our selves so insolently towards him, as Job hath done.

Marginal references: H[illegible: 1+ letters]b. gold.

23. Touching the Almighty, we cannot find him out , he is excellent in power , and in judgment , and in plenty of justice , he will not afflict .

To wit, to perfection, as it is expressed, Iob. 11. 7. We cannot comprehend him: his Being, Power, Wisdom, Justice, and his counsels proceeding from them are past our finding out: and therefore it is most absurd and intolerable that thou, O Iob, presumest to censure what th[illegible: 1+ letters]u dost not understand.

And therefore as he doth not need any unrighteous action to advance himself, so he cannot do it, because all such things are acts and evidences of impotency or weakness.

i. e. In the just and righteous administration of judgment, as this word is oft used, and [illegible: 1+ letters]s the thing it self, and the following words plainly evince. And this he adds to intimate that although God had indeed a Power to crush Iob or any other Man, yet he never did nor can exercise that power unjustly or tyrannically, as Job seemed to insinuate.

In great and perfect Justice, such as no Man can justly reproach.

To wit, without just cause, and above measure: as it may and must be limited both from the foregoing words, and from Iob's complaint which was of that very thing; and from the nature of the thing, because otherwise this Proposition that God will not afflict, is not simply and universally true. Or these last words may be joyned with the former; and so some render the place, He is excellent in Power, and or but, or yet, [illegible: 1+ letters]e will not [illegible: 1 word] any Man with judgment and much (i. e. too much) justice, i. e. with extremity or rigo[illegible: 1+ letters]r of Justice.

Marginal references: 1 Tim. 6. 16.; Ch. 36. 5.; Lam. 3. 33.

24. Men do therefore fear him : he respecteth not any that are wise of heart .

For this cause, to wit, because of God's infinite and excellent Perfections, and especially those mentioned in the foregoing Verse, men do, or should (for the future Tense is oft used potentially as Hebricians know) fear or reveren[illegible: 1+ letters] him, and humbly submit to him, and not presume to quarrel or dispute with him, as thou O Iob hast done.

Heb. He doth not, or will not behold, to wit, with respect or approbation, he beholdeth them afar off with scorn and contempt.

i. e. Such as are wise in their own eyes, that lean to their own understandings, and despise all other men in comparison of themselves, and scorn all their counsels, that are so puffed up with the opinion of their own wisdom, that they dare contend with their Maker, and presume to censure his counsels and actions. Which he hereby intimates to be Iob's fault, and to be the true reason why God did not respect nor regard him, nor his Prayers and Tears, as Iob complained. And so this is also a Tacit advice and exhortation to Iob to be humble and little in his own eyes, if ever he expected or desired any favour from God.