Exposition of Job 35-37, Exposition on Job · Chapter 37 · Verses 1-2
JOB, Chap. 37. Verſ. 1, 2.
1. At this alſo my heart trembled, and it moved out of its place.
2. Hear attentively the noiſe of his voice, and the ſound that goeth out of his mouth.
THis Chapter concludes the Conference of Elihu with Job, and it conſiſts of three parts.
Firſt, In it we have an enumeration, together with a deſcription of divers Meteors, or wonderful works of God in the Air, Thunder and Lightning, Snow and Rain; yet before Elihu ſpeaks of them, he doth two things by way of Preface, to lead us with more reverence towards God, into that diſcourſe of Nature, in which much of God appeareth.
Firſt, Elihu tells us, how himſelf was affected, either with the preſent ſenſe, o… with the fore-ap…ehenſion of thoſe things concerning which he was about to ſpeak; At this alſo my heart trembled, and it moved out of its place.
Secondly, He ſtirs up the whole Auditory then preſent, and all others, to a diligent attention and ſerious conſideration of them. Verſ. 2. Hear attentively the noiſe of his voice, and the ſound that goeth out of his mouth.
Having ſpoken thus in way of Preface, Elihu proceeds, firſt, to a deſcription of Thunder, with its immediate fore-runner, as to our ſence (the eye being quicker to receive its object than the ear) th…ugh in truth, and according to reaſon, its companion, the Lightning, in the three Verſes following (3, 4, 5,) concerning both which he ſhewes,
Firſt, that they go not at random, but have a guide, he directeth it, that is, the Thunder and Lightning.
Secondly, He ſhews the extent of their motion and Gods direction, they are not confined to this or that part, He directeth it under the whole heaven, and his lightnings unto the ends of … earth, in the ſame Verſe.
Thirdly, He ſpeakes of the irrevocableneſs of Gods decrees and orders about them, at the 4th Verſe, After it a voice roareth, &c. and he will not ſtay them when his voice is heard.
Fourthly, He concludes about theſe and many other works of God, with an Elogie of all his works. Firſt, In their greatneſs; Secondly, In their incomprehenſibleneſs; or he concludes them, not only great, but wonderful and incomprehenſible (Verſ. 5.) God thundereth marvelouſly with his voice, he doth great things which we cannot comprehend.
Having thus ſpoken of Thunder and Lightning, he proceeds,
Secondly, To ſhew the power of God, which he deſcribes in Snow and Rain.
Firſt, from their efficient cauſe, at the 6th Verſe.
Secondly, By their effects. Firſt, Towards men, in the 7th Verſe. Secondly, Upon or towards irrational Creatures, the Beaſts of the earth, at the 8th Verſe.
Thirdly, He ſets forth the Power of God in the Winds, concerning which we have,
Firſt, Their original, whence they come (Verſ. 9.)
Secondly, Their effects, or what they produce, cold and froſt, in the latter part of the 9th and 10th Verſes.
Fourthly, He treats of the Clouds, and about them he declares four things.
Firſt, The melting or diſſolving of them into Rain, at the 11th Verſe.
Secondly, The ſcattering and diſperſing of them by the wind, in the latter part of that Verſe.
Thirdly, The diſpoſing and ordering of them by the counſel and command of God, at the 12th Verſe.
Fourthly, Their uſes, ends and operations, at the thirteenth Verſe.
Thus we have the firſt general part of the Chapter opened, containing a deſcription of the Meteors, or manifold works of God in the Air, all which hold forth and advance his mighty power and righteous adminiſtrations in this world, towards the children of men; which was the poynt that Elihu had laboured in all along, and undertaken to demonſtrate.
In the ſecond part of this Chapter, Elihu (upon the whole matter) gives Job ſerious counſel and admonition, wherein,
Firſt, He ſtirs him up to conſider theſe wonderful works of God, at the 14th verſe.
Secondly, He aſſerts and urgeth the weakneſs and inability of Job (or indeed of any man) to underſtand them fully; this he doth,
Firſt, In general, at the beginning of the 15th verſe, Doſt thou know when God diſpoſed them? &c.
Secondly, More particularly, in their ſeveral kinds.
Firſt, Of the Rainbow, at the latter end of that 15th verſe, and cauſed the light of his Cloud to ſhine.
Secondly, Of the Clouds and their various motions, at the 16th verſe.
Thirdly, Of the heat according to the wind (verſ. 17.)
Fourthly, Of the Heaven or Skie (verſ. 18.)
All which were ſuch as he could not give a clear account of, and therefore at the 19th verſe, Elihu bids Job do it if he could, as for himſelf he durſt not venture upon it (verſe. 20.) nor can any (ſaith he verſ. 21.22.) ſee far into theſe natural things, or into the nature of theſe things. Theſe are the ſpecial poynts of his admonition to Job; and from theſe he paſſeth to the
Third Part, or Concluſion of the Chapter, and of his whole diſcourſe with Job; wherein,
Firſt, He makes a recapitulation of, or ſums up all that he had ſaid of the unſearchableneſs of God in his works; this he doth in the former part of the 23d verſe.
Secondly, He ſets down poſitively what God is, in a three-fold Excellency.
Firſt, Of Power.
Secondly, Of Judgment.
Thirdly, Of plentiful Juſtice, at the middle of the 23d verſe.
Thirdly, He tells us what God will not do, at the end of the 23d verſe, He will not afflict; and from all, makes two inferences at the the 24th verſe.
Fi…ſt, That therefore men ought to honour and to fear him.
Secondly, That therefore God is not in the reverence nor fear of any man, in the cloſe of that 24th verſe; He reſpecteth not any that are wiſe of heart.
Thus I have given a proſpect of the whole Chapter. Now to particulars, beginning with thoſe two verſes by which Elihu leads in his diſcourſe of thoſe wonderful workes of God.
Firſt, By ſhewing how himſelf was affected with them.
Secondly, By calling upon others to be affected as himſelf was.
foreign Propter hoc.Verſ. 1. At this alſo my heart trembled.
At this, that is, by reaſon of this, or for this cauſe, or becauſe of this; ſo the word is rendred (Gen. 2.23.) She (ſaid Adam of his wife, or Second-ſelf) ſhall be called woman, becauſe ſhe was taken out of man. So here, at this, or for this cauſe, my heart trembleth. It may here be queſtioned, what it was at which the heart of Elihu trembled? I ſhall give a double anſwer to that querie.
Firſt, Some conceive that while Elihu was ſpeaking about, or about to ſpeak further of that marvelous work of God, the Thunder, God, to confirm what he had ſaid, or ſhould ſay, at that very inſtant cauſed it to thunder, that ſo Job might be in a more humble reverential frame, and ſo the better prepared to receive what Elihu had further to ſay unto him. That there was a ſtorm at or about that time, may appear from the firſt verſe of the 38th Chapter; then the Lord anſwered Job out of the whirlwind, and ſaid; and we find that God hath often given great diſcoveries of himſelf in or by Thunder and Lightning. In Thunder and Lightning the Law was delivered to Moſes on mount Sinai (Exod. 19.6.) And to affect the peo…le of Iſrael, when they had provoked God by their peremptory and diſcontented way of asking a King, Samuel coming to deal with them about it (1 Sam. 12.16, 17, 18.) ſaid, Stand and ſee this great thing, which the Lord will do before your eyes. Is it not wheat-harveſt to day? I will call unto the Lord, and he ſhall ſend Thunder and Rain, that ye may perceive and ſee that your wickedneſs is great. And the Lord ſent Thunder and Rain that day, even while Samuel was ſpeaking, for their conviction and humiliation, as the next words ſhew, and all the people greatly feared the Lord and Samuel. Thus poſſibly while Elihu was about to ſpeak of Thunder, for the humbling of Job, God commanded it to Thunder for his deeper humiliation: and if ſo, the cauſe why Elihu trembled is apparent enough; The terrible Thunder-claps which then rent the Clouds and even ſhook the earth, might well cauſe him to tremble.
Secondly, We may underſtand theſe words (at this my heart trembleth) with reference to the whole matter which Elihu had before him; what he had begun to ſpeak, and was further to ſpeak of Gods dreadful power, might ſhake his heart with aſtoniſhment. The due apprehenſions of the greatneſs of God, may ſoon ſtrike man into a fit of trembling; it did Job, as himſelf confeſſed at the 21th Chapter of this Book (v. 5, 6.) Mark ye, and be aſtoniſhed, and lay your hand upon your mouth; for when I remember, I am afraid, and trembling takes hold of my fleſh: as if he had ſaid,Quoties mihi divinae majeſtatis abyſſus in mentem venerit, expaveſ…it …or meum, &c. Brent. while I duly conſider the great things that I have ſpoken, & thoſe greater things (if greater may be) that I am about to ſpeak, I cannot but tremble, and ſtand as one filled with aſtoniſhment. How was the Apoſtle Paul amazed at that moſt myſterious diſpenſation of God in caſting off his ancient people the Jewes, the ſeed of Abraham his friend, for ſo long a time! (Rom. 11.33.) O the Depth! &c. At this my heart trembleth, that is, I am heartily afraid.
The heart is here put for the whole inner man,foreign Motus, commotus fuit corpore aut anima, ex cura aut metu mali. foreign. Sept. or for all the powers of the ſoul; and the word rendered to tremble, notes a diſturbance of the whole man, both of ſoul and body. the Septuagint render it by the ſame Greek word uſed (Math. 2.3.) where (upon the wiſe mens coming from the Eaſt, to inquire concerning the King of the Jewes) it is ſaid, When Herod heard this, he was troubled, and all Jeruſalem with him. That news of a new King put them into a grievous fright, they knew not what to make of it, nor which way to turn themſelves, in ſuch a turn of affaires, in ſuch a new world as that new-born King might make. This word is elſe-where in Scripture uſed to note the ſuddeneſt ſurprize and the ſtrongeſt poſſeſſion of fear. Thus when Iſaac, through the ſubtilty of Rebekah, had given the bleſſing to Jacob which he intended for Eſau, 'tis ſaid, that upon the appearance of his miſtake, he trembled exceedingly (Gen. 27.33.) Doubtleſs it did wonderfully aſtoniſh the good old man, to think, that God ſhould carry him beyond and beſide his own purpoſe, to bleſs the yonger brother inſtead of the elder. This ſtrange diſappointment by the overruling providence of God, put him to a ſtand, and troubled his thoughts more than a little; eſpecially, becauſe he was now taught, that by his carnal affections to Eſau, he was running quite croſs to the mind of God, revealed (Chap. 25.23.) Read the ſame force of the word (Exod. 19.16.) to which the Apoſtle re…e…ing, ſaith (Heb. 12.21.) So terrible was the ſight, that Moſes ſaid, I exceedingly fear and quake. Read alſo the ſame impo…tance of the word 1 Sam. 4.13. Chap. 14.15. Such was the Condition of Elihu, he was deeply affected, t…embling …ook hold of him. The Spirits run to the heart in a time of fea…, or upon a ſudden f…ight, as Ci…iz ns to the Caſtle in a day of danger; and then the outward members (being deſe…ted by the ſpirits) grow cold and tremble. There is a natural infirmity called, The palpitation or trembling of the heart; But this of Elihu was ſupernatural, at leaſt, ſome-what more then natural, as ariſing either from the conſideration of what God h…d done, or of what himſelf was about to ſpeak; and not only did his heart tremble, but Cordis palpitatio & totius animae concurſus ad cor in pavoribus o…idens eſt. Galen. foreign, Effluxit. Sept. Evulſum eſt. Auguſt. Emotum eſt. Hieron. Salit ſeu ſubſilit Tharg. Hi… verbis exceſſum quem Graeci foreign vocant, puto denotari, quae (… effectus cauſam) admirationem cum pavore ſubſequi ſolet. Bold. — Et hum…nas motura tonitrua montes. Ovid. 1. Met.Was moved out of its place.
Which is added to ſet forth the exceeding greatneſs of that fear which ſeized upon him. The Text ſpeaks as if his heart were indeed removed or taken out of his body. It is uſual in Scripture to affirm that as done which is like to be done. The ſhip was ſaid to be broken (John 1.4.) and the net (Luke 5.6.) becauſe both were in eminent danger of breaking. We ſay of a man in great fear, his heart is ready to leap out of or out at his mouth. One of the Ancients renders here, my heart is pluckt out; the ſeptuagint, It floweth out; the Chaldee paraphraſe, takes up the fo…mer expreſſion; my heart leaps or jumps, which as it doth ſometimes for joy, ſo often for ear, or at the unexpected appearance of danger. Some conceive by this moving of his heart out of his place, that Elihu was in a kind of extaſie, that he was, as it were, car…ied out of himſelf, upon the hearing of that dreadful voice of God, the thunder; taking it ſo.
Note, Thunder is a terrible thing;
It hath made and may make the ſtouteſt heart to tremble. One of Chriſts Apoſtles was called Lebbeus (Mat. 10.3.) as much as to ſay▪ the hearty man, or all-heart; Now he that is Lebbeus a man of the greateſt courage, the moſt hearty man, may be put to a tremble at this, when he heares it thunder. Heathens have ſpoken much of this, and by a peculiar word have called thoſe who are much amazed men thunder ſtruck, Hos Laetinus, Attonitos vocat. Attonitus eſt, cui caſus vicini fulminis & ſonitus tonitruum dant ſtuporem. Serv: in tertium Aenid. Tonitrus dici videtur a terrendo, quod conterreat hominem. Aliqui, a tono & ruendo, quia magno cum ſonitu fiat & irruat. Suetonius de Auguſto & Caligu…a.men being ſo much amazed at the ſound of thunder. The Roman Hiſtorian reports of that great Emperour, who commanded all the world, and made the nations to tremble, that yet he himſelf trembled at this. Auguſtus Caeſar, was ſo afraid of thunder, that when-ever he travelled abroad, he cauſed the skin of a Sea Calfe to be carried about with him, becauſe▪ it was in their ſuperſtition believed to be an Amulet or preſervative againſt any hurt by thunder. And the ſame Author tells us of another of that ranke, a heathen Roman Emperour, that was ſo afraid of thunder, that he would hide his head when he heard it, and ſometimes ran under a bed for ſhelter. I ſhall have further occaſion to ſpeak of the terribleneſs of thunder, at the 4th and 5th verſes; I touch it here, becauſe, according to our interpretation, this was it at which the heart of Elihu trembled.
Secondly, Taking the words more generally, as this trembling might ariſe from the conſideration of any other of the wonderful wo…ks of God,
Note; The great appearances of God in his power may and ſhould affect us even with feare and trembling.
The heart of man may wel move out of his place when he conſiders how dreadful God is in his place, and what wonders he both doth and can do. David caſting his eye up to the heavens and the hoſt of them (Pſal. 8.) concludes with admiration (v. 8.) O Lord our God, how excellent is thy Name in all the world! They who have but little knowledge of the works of God, cannot be much affected with them; they who know them deeply cannot, but be deeply affected with them. Fooles and ignorant perſons ſlight or lightly paſs by any thing that God doth or ſpeaks; but they who are wiſe hearted will lay both his Word and Wo ks to heart, their hea…ts will tremble and be moved out of their place. Holy King David adviſeth the Kings and Judges of the earth to ſerve the Lord with fear and to rejoyce with trembling (Pſ. 2 11.) And the holy Apoſtle Paul exhorteth all Chriſtans to work out their ſalvation with fear and trembling (Philip. 2.12.) Now if we are to tremble in our dayly ſervice, how much more under dreadful providences!
For the cloſe of this poynt, remember there is a four-fold trembling or moving of the heart at the appearances of God, or at the diſcoveries of his Power and Glory in his Word and in his Works.
Firſt, That which is natural. (Iſa. 7.2.) When it was told the houſe of David, ſaying, Syria is confederate with Ephraim; his heart (that is, the heart of Ahaz) was moved, and the heart of his people, as the trees of the Wood are moved with the wind. And when Felix heard Paul reaſoning of righteouſneſs, temperance, and the judgment to come, he trembled: The Judge trembled at the voyce of the priſoner. 'Tis natural for man to fear and tremble at the report of any truth which renders him guilty, or of any trouble which over-maſters his ability to withſtand or avoyd it.
Secondly, There is a Legal trembling, proceeding from a ſpirit of bondage, or the dreadful apprehenſions of the wrath of God againſt ſin (Rom. 8.15.) This in many is precedaneous to their true converſion, and, as a needle, makes way for the ſpirit of grace and adoption, by which thread they are united & faſtned unto God through faith, & walk in a child-like fear before him all their days.
Thirdly, There is a penal or judiciary fear and trembling. God in judgement ſometimes fills the heart of ſinful man with fear, as the puniſhment of his ſin. They who have no fear of God in their hearts to keep or over-aw them graciouſly from ſinning and living in a courſe of ſin, are delivered up to a ſpirit of fear, which continually purſueth them with dreadful apprehenſions of the wrath of God, and of ſome imminent and impendent evils, ready to fall upon them for their ſins; A dreadful ſound is in their ears (as Eliphas told Job, Chap. 15.21.) yea, as he ſpeaks there (verſ. 24.) trouble and anguiſh make him afraid; they prevail againſt him, as a King ready to battel. The Lord threaten'd it as one of the ſore Judgments that he would bring upon his People the Jewes, for their diſobedience (Deut. 28.65.) I will give thee a trembling heart; yea, he threaten'd (Iſa. 52.17.) to give them the dregs of the Cup of trembling. Ezekiel (Chap. 12.18.) was commanded to tremble, as a ſign to the People of that penal fear and trembling which God would ſend upon them. Such was that trembling ſpoken of (Ezek. 26.16.) Then all the Princes of the Sea ſhall come down from their Thrones, and lay away their Robes, and put off their broidered garments, and ſhall cloath themſelves with tremblings. Doubtleſs they had little mind to ſuch change of rayment, they had rather have been cloathed with raggs; but the Lord would make them do it. And as thoſe confederate Princes or friends of Tirus ſhould cloath themſelves with trembling, ſo 'tis propheſied (Zech. 15.2.) that Jeruſalem ſhould be, not only a burthenſome ſtone, but a cup of trembling to all her enemies. As if the Lord had ſaid, This ſhall be their puniſhment who would make my Jeruſalem tremble, I will make them tremble at the remembrance of Jeruſalem, or at the ſight of thoſe great things which I will do againſt them, and for Jeruſalem.
Fourthly, There is a ſpiritual, a gracious trembling and moving of the heart; that's it which this point calls us to, and to which, in thoſe places lately mentioned, both David (Pſal. 2.11.) and the Apoſtle (Phil. 2.12.) call us to. It was well with Ephraim, when it was thus with him (Hoſ. 13.1.) When Ephraim ſpake trembling he was exalted, that is, when he was in a trembling, humble, ſelf-denying frame, he proſpered, and all things ſucceeded well with him. The Lord is never better pleaſed with us, than when he ſees us in theſe tremblings (Iſay. 66.2.) To him will I look that is poor, and of a contrite ſpirit, and trembleth at my word; Theſe trembling ones are the men that God hath an eye upon and reſpect unto. The prophet Habakkuk ſpake of himſelf (Chap. 3.16.) much like Elihu in the text, When I heard, my belly trembled, my lips quivered at the voice, &c. The prophet fore-ſaw a day of trouble, and trembled at it, and this gave him aſſurance that he ſhould not tremble when he ſaw it, for (ſaid he in the next words) I trembled in my ſelf that I might reſt in the day of trouble. The more we tremble in our ſelves, the more reſt we have in God. None have ſo little fear when trouble comes, as they who fear before it comes. Noah, by faith moved by fear, prepared an arke to the ſaving of his houſe (Heb. 11.7.) Thus to fear a flood is the beſt way to eſcape it. 'Tis not courage, but ſtupidity, not to fear and tremble, when we hear of the judgments of God. They who tremble graciouſly ſhall never tremble deſpairingly. At this my heart trembleth, &c.
Elihu having thus ſhewed how himſelf was affected, with a gracious fear and trembling, labours to affect others alſo with the ſame fear, in the next verſe.
Verſ. 2. Hear attentively the noiſe of his voice, and the ſound that goeth out of his mouth.
We have here a doubling of the word in an unuſual way. That Hebraiſme is ordinarily read,Plus eſt, inquit Rab. David, quam audiendo audite, nam infinitum poſtp…titur; ego nihil aut p…rum ref…rre puto, hoc an illo m…do eff…r…s. Druſ. hearing hear, but in this place, 'tis hear in hearing; which one of the Jewiſh Doctors ſaith, hath a greater emphaſis than the ordinary Hebraiſme hearing hear. Others find nothing of ſuch a difference in thoſe differing Heb aiſmes: however both call for greateſt heed in hearing what is ſpoken, when 'tis either ſaid hear in hearing, or hearing hear; we ſhould, as our tranſlation gives the ſenſe fully, Hear attentively.
There is a two-fold hearing.
Firſt, A hearing with the ear of the body: there needs little ſtirring up of that ear to attend the voice of thunder here ſpoken of; that ſpeaks ſo loud that men cannot (if they would not) but hear, that commands audience and attention, that boreth the ear and makes its own way. The deafeſt adders can hardly ſtop their eares ſo, as not to hear the voyce of that (not muttering charmer, but) but rouz…ng ſpeaker, Thunder.
Secondly, There is a hearing with the ear of the mind, a ſpiritual hearing, ſuch as the Prophet ſpake of (Hab. 3.2.) O Lord, Non ſolum auditum excitat, ſed intelligentiam poſtulat.I have heard thy ſpeech, &c. that is, I have heard it fully, clearly, underſtandingly, affectionately, obedientially. Elihu is here ſtirring up, not ſo much the outward ſence, as the affections, with all the powers of the inner man, to attend and take notice of that which was then to be heard; what was that? Hear attentively The noiſe of his voice.
foreign Commotio, perturbatio animi prae metu vel prae ira. Audite audiendo cum tremore vo…em ejus. Merc. foreign Omnem ſonitum articulatum aut inarticulatum ſignificat, & in genere … umque ſtrepitum.The word here rendred noiſe, ſignifies both an angry noiſe, and an awful fear (Pſ. 4.4.) ſuch a noiſe as cauſes fear, or ſuch a fear as is cauſed by a dreadful noiſe; Hence ſome read the words, Hear his voyce with trembling; we ſay, hear the noiſe of his voice.
According to the former interpretation the noiſe of his voice is the noiſe of thunder; that, if any thing, makes a noiſe, a dreadful noiſe, as was toucht before, a noiſe like the roa…ing of a Lion. Hear the noiſe Of his voice.
The word voice is taken in general for any ſound, articulate or inarticulate (Ezek. 1.24.) and it may very well ſignifie thunder, becauſe thunder in ſeveral ſcriptures is called abſolutely, A voice, the voice of God, and whole volyes of Thunder are called voices of God (Exod. 9.28.) Pharaoh entreated Moſes, that he would entreat the Lord that there might be no more mighty thundrings, we put in the margin, voyces of God. It is ſaid (Exod. 20.18.) the people ſaw the Thundrings, the Hebrew is, voices; the meaning is, they heard the Thund…ings, as if they had been ſo many voices, or they heard as it were voyces when it thundered. Thus 'tis ſaid (Rev. 4.5.) Out of the Throne proceeded lightnings, and thundrings, and voices. Again (Chap. 10.3.) ſeven thunders uttered their voyces. Hear attentively the noiſe of his voice, that is, the noiſe of of his Thunder ſpeaking aloud and aloft in the air.
And the ſound that goeth out of his mouth.
The word imports ſecret, ſilent meditation,foreign Sermo meditaetus, proprie meditatio. Sermonem etiam ſignificat ore prolatum. as alſo an audible ſound of voice or words ſpoken; and it may be applyed particul…rly to that more gentle, quiet, or whiſpering ſound of thunder, of which I ſhall have occaſion to ſpeak further at the 4th verſe. Some Thunders ſpeak very loud, others give a kind of gentle ſound. Philoſophy tells us, that this difference in thunder ariſeth from the different conſtitution of the clouds in which it is bred, and through which it breaks. The greater may more properly be expreſſed by the words in the firſt part of this verſe, The noiſe of his voice, and the leſſer by theſe in the latter part,Tonitruorum unum genus eſt cujus fit grave mu…mur, aliud genus eſt acre, quod crepitum magis dixerim quam ſonum, aliud frangor eſt ſubitus & vehemens quo edito concidunt homines, &c. Sen. l. 6. Nat. q. c. 27. The ſound that goeth out of his mouth.
Now, Whether it be the noiſe of his voice, or a whiſpering ſoft ſound, both or either muſt be attended; Hear attentively the ſound That goeth out of his mouth.
Thunder is ſaid to go out of the mouth of God, as words go out of the mouth of man; and as men, eſpecially the minds of honeſt men, are known by the words which go out of their mouths, ſo God maketh himſelf known to the world, or makes the world both know him and fear him in his power and greatneſs by the noiſe and ſound of thunder.
Elihu chargeth Job to attend diligently this noiſe, this ſound, and he calleth it the noiſe of Gods voice, the ſound that goeth out of his mouth.
Hence obſerve, Firſt; God ſpeaks to man in Thunder, or, Thunder is the voice of God to man:
And ſo 'tis often called in Sc…ipture; the 29th Pſalme, almoſt throughout, is a proof of it, Thunder being there ſeven times called, The Voice of the Lord. The very Heathens had that apprehenſion of Thunder,Poetae Jo…em tonant…m, & tonitr…m …oc…m Jovis vocare ſolent. calling it, the Voice of the Gods. Jupiter was ſi…named, Thundring Jove. H…re we have Jehovah, the true God, the living God, ſending out his Voice in Thunder. That Voice ſpoken of by David (Pſal. 68.33.) is uſually interpreted of T…under. Lo, he doth ſend ou… his Voice, and that a mighty Voice. Thunder may be called th… Voice of God in a double reſpect.
Firſt, Becauſe it is a great and mighty voice; and then thoſe words (of God) have only the force of an Epithete.Quod magnum e…t divi…m eſſe dicitur▪ … As the Cedars of God, the Rivers of God, are great Cedars and Rivers, ſo a gr…at Voice is called the Voice of God. God is great, and therefore great things are aſcribed to him.
Secondly, Thunder is called the Voice of God, becauſe God formes, and puts it forth by his power, as a man doth his voice. God may be ſaid to utter his Voice when he ſends out the Thunder: And as Thunder is put forth by, or ſpeaks from God, ſo it puts forth, or ſpeaks much of God, it ſpeaks and puts forth much of the Power and M…jeſty of God. When it thunders, we ſhould think we hear God, the God of glory ſpeaking to us. Some will excuſe themſelves, they are ignorant, they have never been taught to know God: But did ſuch never hear it thunder? that …eacheth much of God, ſo much as will make them inexcuſable, who obey him no…, who tremble not at his Power and Majeſty. Thunder calls for, and more, it commands, our fear of, our reverence and ſubmiſſion unto Go…, e…cially when God, together with this voice, ſends his arrow…, bol…s o bullets, to do great things againſt his enemies, as he did againſt Pharaoh (Ezod. 9.23.) and againſt the Philiſtines (1 Sam. 7.10) Yea, the Lord threatened to diſtreſs Jeruſalem with Thunder, and with Earth-quake, and with great noiſe (Iſa. 29.6.) Now, if Thunder be the Voice of God, or the noiſe of his Voice, then take theſe brief Inferences from it.
Firſt, Let us ſee what a powerful and mighty God we have! When it thunders, every believing ſoul may …ay, This is the Vo…ce of my Father; what cannot he do for me that can ſpeak thus?
Secondly, If God hath ſuch a dreadful Voice, if he thunder with his Voice, we ſhould learn to ſecure, aim, and fence …ur ſelves againſt the dread and danger of Thunde…, by the actings of Faith in him, and of Repentance and godly Sorrow for our ſinnings againſt him. Some of the Heathens have given pittiful counſel what to do in time of thunder. Seneca was a wi…e man,Adverſus tonitrua & coelorum minas ſubterraneae damus, dei defuſſi in altum ſpecus remedia ſunt. Sen. lib. 6. Natur. queſt. cap. 4. yet he directs to poor ſhifts, in ſuch extreamities; The remedies (ſaith he) againſt Thunder and the Batteries of the heavens, are underground houſes, caves or holes of the earth, to hide our ſelves in. Theſe were the beſt helps he could adviſe his Roman Gallants to, when God uttered his mighty voice in Thunder. But Chriſtians know better how to hide themſelves, even in the goodneſs of God, againſt thoſe terrible appearances of his Power.
Thirdly, If God ſpeak with ſuch a Voice as this in the Air, take heed of ſlighting his Voice whenſoever he ſpeaks in the Church, as Athieſts and Epicures do. He who ſpeaks ſo loud in Thunder can thunder upon us at any time. The Word preached, if not obeyed, will at laſt come upon all thoſe who obey it not, with as great a terror as Thunder.
Fourthly, Let us not be amazed and frighted at Thunder as Heathens or Unbelievers.
Fifthly, Let us not think lightly of it, as if it either came by chance, or meerly from natural cauſes.
Sixthly, Let us fear the God of Thunder, not fear Thunder as a God.
Some have ſuperſtitiouſly thought Thunder was a God, and adored it: ſo 'tis reported of the Lithuanians anciently,Lithuani fulmon deum eſſe pu…abant, & propterea illud adorabant. Cromeru…, l. 15. Hiſt. Pol. and poſſibly ſome of them do ſo to this day.
Secondly, In that Elihu calls ſo earneſtly for attention to this voice, Hear attentively the noiſe of his Voice,
Learn; Thoſe things which are moſt eaſie to be heard, poſſibly may not at all be underſtood.
Who doth not hear when it thunders? but how few are there who attend or underſtand the Thunder, or hear Thunder attentively? God ſpeaks to us, not only with a ſti… voice, few hearing or attending him, but though he thunders few attend him; yea, thoſe wo ks of providence which ſpeak lowder than Thunder, and ſhine cle…rer …an the Lightning, yet are neither heard no… ſeen. As When his hand is lifted up ſome will not ſee (Iſa. 26.11.) So when his Voice is li…ted up, when 'tis lifted up, not only like a trumpet, but like thunder, when he ſpeaks moſt audibly, yea moſt terribly, ſome will not hear; and he is not heard by many, much leſs diligen…ly attended to, how loudly, how terribly ſoever he ſpeaketh. The Lord often thunders by the voice of this Word; what are his te…rible threats but loud thunder-claps? yet few hear, or though they hear, yet they attend not. Not to hear the voice of God in his Word, is as if you did not attend to the voice of Thunder. Every word of God, though ſpoken with a ſtill voice, hath a greater force in it than Thunder from the Clouds. As the terrible works of God are ſignified by Thunder (Rev. 10.3, 4.) So the terrible words of God, his threatning words againſt impenitent ſinners, are reſembled to Thunder. And therefore ſuch as the Lord fitted among his own Apoſtles for that diſpenſation, are called in Scripture Sons of Thunder (Mark 3.17.) And they who diſpence the Word with a ſtrong voice and fiery zeal, are truly ſo called to this day, and may be ſaid both to Thunder in their Exhortation, and to Lighten in their Converſation. And indeed the Word of God truly and faithfully diſpenſed by any is like Thunder. For,
Firſt, As Thunder, ſo the Word ſpoken is the Voice of God, and a more excellent and diſtinct Voice than Thunder; that only ſhewing in general that God is, or that he is great and powerful; this ſhewing us diſtinctly, who and what God is, and what he requireth of us.
Secondly, Thunder throwes down and diſſipates high things; So doth the Word of God (2 Cor. 10.5.)
Thirdly, Thunder is irreſiſtable by any power of man, it will make its way through all oppoſition; ſo is and doth the Word of God.
Fourthly, Thunder pierceth very ſubtilly, it reacheth the bones quite through the fleſh; the Word of God doth more, it divideth ſoul and ſpirit, and the joynts and marrow, and is a diſcerner of the thoughts and intents of the hea…t (Heb. 4.12.)
Fifthly, Thunder breaketh the hardeſt things which reſiſt it, but not ſoft things; ſo the Word of God breaks the ſtout, but binds up the contrite ſpirit; it reſiſts the proud, but giveth grace to the humble (Jam. 4.6.)
Now if the Word of God be in all theſe reſpects like Thunder, Let us not only hear, but attend, or as the text ſaith, hear attentively the ſound of his voice.
If any ask, when do we both hear and attend with the inward and outward ear, the Thunder of God, or his voice both in his works and in his word? I anſwer,
Firſt, When we are ſtirred up to high and holy thoughts of God. We are never rightly affected with the Word of God, till our hearts are wrought up to, and deeply, at leaſt truly, affected with the God of the Word.
Secondly, When our hearts are raiſed up in thankfulneſs for any diſcoveries of God in his goodneſs and mercy to us, who can ſo eaſily deſtroy us by his power. He that trembles at this voice of God, and hath no ſenſe nor taſt of his goodneſs, nor is moved to praiſe and ſerve him, trembles only like a bruit beaſt.
Thirdly, When we learn to depend and hang upon him for all, as he that can do all things graciouſly for us, as well as ſpeak ſo terribly to us; then we hear diligently the noiſe of his voice, axd the ſound that goeth out of his mouth.
For the cloſe of this matter I ſhall only adde; That though we ought to be affected with the voice of God in his Word, as with his voice in Thunder, yet let us not ſtay in that, which notes chiefly, if not only, that dread of God which the word leaves upon our ſpirits; but let us look after and labour for that effect of the Word, which like the beames and light of the Sun, may warme our hearts with joy, and leave ſtrongeſt impreſſions of the kindneſs and favour of God upon them. Mr. Forbes, opening that Scripture (Rev. 14.2.) where St. John ſaith, He heard a voice from heaven, and that of three ſorts.
Firſt, He heard a voice, as the voice of many Waters.
Secondly, As the voice of a great Thunder.
Thirdly, He heard the voice of harpers harping w…th their harpss. Upon conſideration of this threefold voice, which St. John heard, the fore-named worthy Author, takes up a meditation to this pu… poſe. The word of God (ſaith he) hath three degrees of operation in the hearts of men.
Firſt, It comes into mens eares, as the ſound of many waters, which is a kind of confuſed noiſe, and commonly bringeth neither terror nor joy, but a wondering acknowledgment of a ſtrange force, and more than humane power; as we read of thoſe (Mark. 1.) who having heard the word of Chriſt were aſtoniſhed at his doctrine (v. 22.) and were all amazed (v. 27.) inſomuch that they queſtioned among themſelves, what thing is this? what new doctrine is this? But knew not what to make of it.
The ſecond degree is, that the Word of God cometh to the ear of man like Thunder, which cauſeth not only wonder, but greater aſtoniſhment and amazement. Both theſe may be in a wicked prophane perſon, and are often found upon common profeſſors.
But …here is a third degree or effect of the Words operation, which (ſtrictly taken) is proper and peculiar to the Elect, and that is, when the Word heard is as the voice of harpers harping with their harpes; that is, when the Word doth not only affect us with admiration, or ſtrike the heart with aſtoniſhment and terrour, like the ſound of many waters, and the voice of Thunder; but alſo filleth it with ſweet peace, and joy in the Holy Ghoſt, when the Word is like melodious muſick to the ſoul, raviſhing us with divine delights, and raiſing us up to a heavenly life, while we are here ſojourning on this earth.