Page:An Exposition of the Old and New Testament (1828) vol 3.djvu/73

Rh God's sovereign dominion over the inferior creatures, we should learn to acquiesce in all his disposals of the affairs of the children of men, though contrary to our measures.

III. He resolves all into the absolute propriety which God has in all the creatures; (v. 10.) In whose hand is the soul of every living thing. All the creatures, and mankind particularly, derive their being from him, owe their being to him, depend upon him for the support of it, lie at his mercy, are under his direction and dominion, and entirely at his disposal, and at his summons must resign their lives. All souls are his; and may he not do what he will with his own? The name Jehovah is used here, (v. 9.) and it is the only time that we meet with it in all the discourses between Job and his friends; for God was, in that age, more known by the name of Shaddai, the Almighty.

Those words, (v. 11.) Doth not the ear try words, as the mouth tastes meat? may be taken either as the conclusion to the foregoing discourse, or the preface to what follows. The mind of man has as good a faculty of discerning between truth and error, when duly stated, as the palate has of discerning between what is sweet and what is bitter. He therefore demands from his friends a liberty to judge for himself of what they had said; and desires them to use the same liberty in judging of what he had said; nay, he seems to appeal to any man's impartial judgment in this controversy; let the ear try the words on both sides, and it would be found that he was in the right. Note, The ear must try words before it receives them so as to subscribe to them. As by the taste we judge what food is wholesome to the body, and what not, so by the spirit of discerning we must judge what doctrine is sound, and savoury, and wholesome, and what not, 1 Cor. x. 15.—xi. 13.

12. With the ancient is wisdom; and in length of days understanding. 13. With him is wisdom and strength, he hath counsel and understanding. 14. Behold, he breaketh down, and it cannot be built again; he shutteth up a man, and there can be no opening. 15. Behold, he withholdeth the waters, and they dry up; also he sendeth them out, and they overturn the earth. 16. With him is strength and wisdom: the deceived and the deceiver are his. 17. He leadeth counsellors away spoiled, and maketh the judges fools. 18. He looseth the bond of kings, and girdeth their loins with a girdle. 19. He leadeth princes away spoiled, and overthroweth the mighty. 20. He removeth away the speech of the trusty, and taketh away the understanding of the aged. 21. He poureth contempt upon princes, and weakeneth the strength of the mighty. 22. He discovereth deep things out of darkness, and bringeth out to light the shadow of death. 23. He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again. 24. He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way. 25. They grope in the dark without light, and he maketh them to stagger like a drunken man.

This is a noble discourse of Job's concerning the wisdom, power, and sovereignty, of God, in ordering and disposing of all the affairs of the children of men, according to the counsel of his own will, which none dares gainsay, or can resist. Take both him and them out of the controversy in which they were so warmly engaged, and they all spake admirably well; but in that, we sometimes scarcely know what to make of them. It were well if wise and good men, that differ in their apprehensions about lesser things, would see it to be for their honour and comfort, and the edification of others, to dwell most upon those great things in which they are agreed. On this subject, Job speaks like himself; here are no passionate complaints, no peevish reflections, but every thing masculine and great.

I. He asserts the unsearchable wisdom, and irresistible power, of God. It is allowed that among men there is wisdom and understanding, v. 12. But it is to be found only with some few, with the ancient, and those who are blessed with length of days, who get it by long experience and constant experience; and, when they have got the wisdom, they have lost their strength, and are unable to execute the results of their wisdom: but now with God there are both wisdom and strength, wisdom to design the best, and strength to accomplish what is designed; he does not get counsel and understanding, as we do, by observation, but he has it essentially and eternally in himself, v. 13. What is the wisdom of ancient men compared with the wisdom of the Ancient of days! It is but little that we know, and less that we can do; but God can do every thing, and no thought can be withholden from him. Happy they who have this God for their God, for they have infinite wisdom and strength engaged for them! Foolish and fruitless are all the attempts of men against him, v. 14. He breaketh down, and it cannot be built again. Note, There is no contending with the Divine Providence, nor breaking the measures of it. As he had said before; (ch. ix. 12.) He takes away, and who can hinder him? So he says again, What God says, cannot be gainsayed, nor what he does, undone. There is no rebuilding what God will have to lie in ruins; witness the tower of Babel, which the undertakers could not go on with; and the desolations of Sodom and Gomorrah, which could never be repaired. See Isa. xxv. 2. Ezek. xxvi. 15. Rev. xviii. 21. There is no releasing of those whom God has condemned to a perpetual imprisonment; if he shut up a man by sickness, reduce him to straits, and embarrass him in his affairs, there can be no opening. He shuts up in the grave, and none can break open those sealed doors; shuts up in hell, in chains of darkness, and none can pass that great gulf fixed.

II. He gives an instance, for the proof of it, in nature, v. 15. He has the command of the waters, binds them as in a garment, (Prov. xxx. 4.) holds them in the hollow of his hand; (Isa. xl. 12.) and he can punish the children of men either by the defect, or by the excess of them: as men break the laws of virtue by extremes on each hand, both defects and excesses, while virtue is in the mean, so God corrects them by extremes, and denies them the mercy which is in the mean. 1. Great droughts are sometimes great judgments; he withholds the waters, and they dry up; if the heaven be as brass, the earth is as iron; if the rain be denied, fountains dry up, and their streams are wanted, fields are parched, and their fruits are wanted, Amos iv. 7. 2. Great wet is sometimes a great judgment; he