Exposition of Job 35-37, Exposition on Job · Chapter 37 · Verses 3-5

Exposition of Job 35-37 · Exposition on Job · Chapter 37 · Verses 3-5

p. 447JOB, Chap. 37. Verſ. 3, 4, 5.

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

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

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

ELihu having ſhewed in the two former verſes, how much himſelf was affected with what God then did, or with what himſelf was about to ſay concerning the doings of God; having alſo called upon others for due attention, and laboured to make the ſame impreſſion upon their ſpirits that he found upon his own; he proceeds to ſpeak to the ſpecial matter.

Firſt, To the workes of God in thoſe terrible fiery Meteors, Thunder, and Lightning, which he doth in the three verſes now under diſcuſſion; and then goeth on to ſpeak of other wonderful works of the wonder-working God, in the following part of this Chapter, as was before ſhewed, in laying open the whole.

Verſ. 3. He directeth it under the whole heaven.

This verſe holds forth the divine guidance of thoſe things which ſeem moſt remote from any guidance; He directeth it under the whole heaven. Here we may conſider,

Firſt, In whoſe hand this guiding power is; He, that is, God directeth it.

Secondly, how far he guideth, or the extent of his guiding power; 'tis not limited, but univerſal, far and near, even under the heaven, and to the ends of the earth.

There is ſome variety, as of reading, ſo of interpretation, about this verſe, ariſing from the various ſignifications of that word which we render directeth; there is a threefold ſence given of it.Aliqui a Rabinic… foreign quod eſt reſolvere, humectare, exprimere. Hinc & September ab illis foreign Tiſh…i dictus, q…ſi expreſſo…, quod eo …ſe fiat Vinde…a. Merc.

Firſt, As taken from a root which ſignifieth to preſs or ſqeeze, and ſo 'tis applyed to the preſſing of grapes, which cauſeth the juice or p. 448liqour of them to flow out: And upon that conſideration the ſeventh month of the year, our September, hath its name among the Jews from this word; becauſe then the Vintage being ready, the ripe Grapes are gathered and preſt into Wine. From this notion of the word, ſome render the text thus, he preſſeth or diſſolveth it under the whole heaven; that is, God preſſeth the Cloud as a bunch of Grapes is preſſed (theſe Intepreters make that the anteced…nt to it, he preſſeth it, that is, the Cloud) and ſo cauſeth it to rain. 'Tis God who preſſeth and (as I may ſay) ſqueezeth the Clouds by his power, and then ſhowers fall down and diſtil upon the ea th u…der the whole Heaven. That's a t…u…h, and ſome-where elſe ſpoken of in this book, whe…e we read of Gods melting or preſſing the Clouds as we do a bunch of Grapes or a ſpung, ſo cauſing them to give forth rain.

Alii a foreign intueri reſpicere, conſiderare, quaſi Deus omnia ſub coelo conſideret. Sed nec Grammatica convenit (tum euim foreign dicendum fuerat) nec ſenſus admodum, propter affl…um Merc. Subier omnes coelos ipſe confiderat. Vulg. foreign a radice foreign quod eſt dirigi re, rectificare.Secondly, Others derive the word from a root that ſignifieth to behold attentively, to behold and conſider: Thus the latine tranſlator renders it, he conſidereth under the whole heaven; that is (according to this interpretation) there is a Providence of God, a wiſe and an unerring Providence of God at work in all places, he conſiders and takes notice of all things under heaven, the leaſt motion of the Creature falls under his inſpection, He beholdeth, or conſidereth under the whole heavens; that's a truth alſo; yet, I conceive (with others) the Grammar of the Text will not well comply with this reading: Therefore

Thirdly, I conclude our own tranſlation moſt ſuitable both to the Original text, and to the ſcope of this whole Chapter. Now, according to our rendring, the word comes from a root which ſignifieth to ſet a thing right or ſtrait, and from that a perſon who is right, a man of a right ſpirit, who ſquares and orders his actions by a right rule, and to a right end, is expreſſed (Chap. 1.1.) where Jobs character is given by this word, A man perfect and right, we ſay, upright, that is, a man that hath right aimes, and walkes by a right rule. Moſes (Deut. 32.15.) calls the people of God (collectively as one man) Jeſhuru…, that is, a people that are or ſhould be right and upright with God. Thus here, he directeth it, that is, God doth, as it were, by a ſtrait line, level or take his aim, when he diſchargeth the Thunder in the Cloud: As he that diſchargeth his gun, ſmall or great, or ſhoots an arrow, levels and directs it at a mark, ſo the Lord directeth it. What is this it? 'Tis p. 449plain, by what followeth in the latter part of the verſe, where the Lightning is expreſly mentioned, that he meanes the Thunder or the Thunder-bolt, for the Clouds are, in that caſe, charged with bolts: we have had many dreadful inſtances, as well in ancient Hiſtories, as in our own time, of Thunder-bolts like Bullets ſhot from the Clouds. As if Elihu had ſaid, whither-ſoever the Thunder-bolt goeth, to what quarter of the world ſoever 'tis deſigned, it receives commiſſion and direction from God, what to do, and where to fall, whom it ſhall ſmite, or what mark it ſhall hit; He directeth it under the whole heaven, And his Lightning to the ends of the earth.

Naturaliſts define or deſcribe Ligh…ning thus;Fulgui ſeu coruſcatio eſt flammae mic… tio ab exhalationi…us accenſi…, & è nubibus erumpentibus exorta. Ariſt. 2. Meteor. cap 9. 'Tis a bright ſhining, cauſed by exhalations fired in and violently breaking out of the Clouds. The Hebrew is, his light. The Sun is the fountain of Light, and that is eminently Gods Light; but the Light here ſpoken of, is not the ordinary Light ſhining in the Air, by the riſing of the Sun; this Light is Ligh…ning, which is a ſudden flaſ…ing or breaking forth of light from the Clouds; as when a gun is fired or diſcharged, a light flaſheth from it; ſuch is that which Authors of all ſorts call Lightning, and here the Scripture calls his Lightning. At the 3d Verſe the Thunder was called his Voice, the Voice of God; and in this, the Lightning is called his Lightning; Elihu appropriates it unto God himſelf, his Lightning. This Lightning hath more than light in it, it hath heat and fire in it; though we do not alwayes feel it, yet many have, the effects of heat and fire appearing ſadly upon them. And this is ſuch a fire as water cannot quench; and therefo…e we often read in Scripture,Ignis ſua natura in verticem ſurgit; & ſi nihil illi prohibet, aſsendet; fulmen autem cadit eadem neceſſitate, qua excutitur; nihil itaque dubii relinquitur, qui… divina illi virtus inſit. Seneca. of Lightning joyned with the Rain (Pſal. 135.7. Jer. 10.13. Jer. 51.16.) which may be remark't as one of the wonders of it. There is a ſecond, that the Lightning is ſaid to fall from heaven. When the diſciples brought a report back to Chriſt what g…eat things they had done, what conqueſts they had got over evil ſpirits, Chriſt anſwered (Luke 10.18.) I ſaw Satan like Lightning fall from heaven. Lightning falls from he…ven; for though Lightning of its own nature (being fiery) ſhould aſcend, yet it deſcends through the power of God. Naturaliſts obſerve it as a wonder, that the Lightning ſhould deſcend: Seneca demonſtrates, it could not be, unleſs there were a divine power in it, that the Lightning p. 450ſhould come down from heaven; and as Elihu ſaid before, he directeth it, or the Thunder, under the whole heaven; ſo we are here to take up that word again, and ſay, He directeth his Lightning To the ends of the earth.

foreignA…a, proprie avium eſt. foreign. Sept.Here is the act, and the extention of the act, to the ends of the earth; the Heb…ew is, the wings of the earth, ſo the word is uſed (Gen. 1.21.) God created great whales, &c. and every winged fowl. The ends of the earth are called the wings of the earth, becauſe they are the fartheſt out-ſtretchings of the earth; as a bird when ſhe flies ſtretcheth out her wings to the utmoſt. They are alſo called, The corners of the earth (Ezek. 7.2.) Thou ſon of man, thus ſaith the Lord God unto the land of Iſrael: an end, the end is come upon the four corners of the land; the Hebrew is, upon the four wings (or ends) of the earth; as if he had ſaid, an end is come upon the Eaſt and Weſt, North and South. Theſe four wings, or extreams of the earth, are the ſame which Chriſt called the four winds (Mat. 24.31.) where ſpeaking of the Reſurrection at the laſt Judgment, he ſhews how all that are raiſed ſhall be brought to one place or general Seſſion, and he ſhall ſend his angels with a great ſound of a trumpet, and they ſhall gather together his Elect from the four winds, from one end of heaven to the other, that is, from the four ends, corners, skirts, or wings of the earth. The utmoſt extreamity of a garment or of a land, according to the Hebrew, is called, the wing of it. Now foraſmuch as Elihu repreſents God, thus directing both the Thunder and Lightning,

Obſerve firſt; All the motions of the Creature, even the moſt violent, and, to appearance, contingent motions of the Creature, are under the direction, yea, under the dominion of God.

Thunder and Lightning go the way which God appointeth and chalketh out to them; they move not of themſelves, they move not whither men or devils would have them, but whither God would have them. The Devils, I grant, have great power in the Air, yet 'tis limited by, and wholly ſubordinate to the will and power of God. As the reaſonable creatures and their motions, that is, the motions of Men and Angels, are under the direction of God, as Jeremiah ſpeaks (Chap. 10.23.) It is not in him that p. 451goeth to direct his own ſteps. The Hebrew uſeth a word there which may be rendred to prepare, to eſtabliſh, or to confirm, neither of which are in him that goeth; we render it according to the preſent text, it is not in him that goeth to direct his own ſteps; who directs them then? It is God that directs the ſteps of man. It is not in the power of man to direct his own ſteps, he is not able to do it; and beſides that, he hath not the liberty or priviledge to do it, he may not do it, he ought not to do it; 'tis the duty as well as the ſafety of man to leave the direc…ion of his wayes and ſteps to God. 'Tis God that directs the ſteps of man, yea, the indirect ſteps of man are under the mighty power of God; the very wandrings of men are under the guidance of God; the motions, yea commotions, the actions, and the moſt diſturbed actions of man are under a moſt certain diſpoſure and diſpoſition of God: When men do they know not what, God knows and orders what they do. Now (I ſay) as God directs reaſonable creatures, men or angels, ſo unreaſonable creatures in their motions; the motions of the beaſts of the earth, and the motions of the birds of the air, are all directed by God; yea, the motions of the very inanimate creatures, of thoſe that have no motion in or of themſelves, but whoſe motion is by ſome outward violence and preſſure put upon them, even their motion alſo is directed by the hand of God. Thunder and Lightning are inanimate liveleſs creatures, they have no motion of their own, but by impreſſion and violence, yet God directs their motion as truly, as he doth the motions of thoſe c…eatures which move by the moſt deliberate actings of their own will, reaſon, and underſtanding. What is there ſo violent in its motion as Thunder? What is there ſo ſwift in its motion as the Lightning? of which Chriſt being about to give his people warning,Chriſtus non venit clam aut inviſibiliter ut illi volunt, qui jactant ſe habere chriſtum in deſerto, in urbe, in clauſtro, in conditorio, ſed palam, ut fulmen editum per omnia lucet. Coc. not to believe thoſe deceivers, who ſay, Lo here is Chriſt, &c. ſaith (Mat. 24.27.) For as the Lightning cometh out of the Eaſt, and ſhineth even unto the Weſt, ſo ſhall alſo the coming of the Son of man be; that is, as the Lightning inſtantly paſſeth from one part of the heaven to the other viſibly, ſo ſhall the coming of the Son of man be, a ſudden, ſwift, and viſible coming…; Ye ſhall not need to go into corners to ſhew or ſee him, for he ſhal come as the Lightning diſcovering himſelf to all by the brightneſs of his coming. There was ſuch an apprehenſion of the ſwiftneſs of the Lightning among the Ancients, that though the Latine word ſignifying to Lighten, is accented p. 452long,Ad ſignific…ndam hanc è nubibus ſubitae lucis eruptio nem … s erat antiqu… media ſyll…ba …rrepta ut …erent fulg…. Sen. lib. 2. N…t queſt. cap. 56. yet becauſe Lightning is ſo ſwift in motion they were wont to pronounce it ſhort; Lightning being ſo quick and active, they thought it was not ſuitable to draw it out in ſpeaking by a long pronunciation. But though Lightning have ſuch a violent and ſwift motion, yet 'tis under Gods command and direction, and it ſhall make no more haſte than God will. An arrow flies with a very violent and ſwift motion, yet it is God that directeth the arrow, he di…ects it more than the man that ſhoots it; and when a ſhot is made, as we ſay, at random, God then di…ects it; as in that notable hiſtory of Ahab, when he, againſt the counſel of God given him by Micaiah, would needs go up to the battel at Ramoth Gilead (1 Kings 22.34.) the text ſaith, There was a man who drew a bow at a venture, we put in the Ma gin, He drew a bow in his ſimplicity, he had no ſpecial inten…ion againſt Ahab, he did not aim at Ahab when he ſhot his arrow, but God car…ied it to the right mark, to fulfil that which he had determined and ſpoken concerning Ahab; yea, he directed it not only to the right man▪ but to the right place, the joynt of his armour. When in battel, arrows, and darts, and bullets are ſent forth, as ſo many thunder-bolts, the Lord directs them and hands them whither they ſhall go, whom they ſhall hit, and where. God alſo directeth the thunder-bolts of his Word, where and whom they ſhall hit. And (to the point in general) that the Lord hath a guidance over thoſe things that are moſt contingent, we may ſee in that of Moſes, when he gave a Law from the Lord about the man that goeth with his Neighbour to cut Wood;Providentia non eſt incerta cut vaga. If (ſaith he) the head ſlippeth from the helve, and lighteth upon his neighbour that he die, he ſhall flee into one of thoſe cities and live▪ (Deut. 19.5.) The reaſon of this Law is expreſſed (Exod. 21.13.) becauſe in ſuch con…ingent caſes God delivers him into his hand; the man had no intent to hit his Neighbour, but fetching a blow, the head ſlieth from the helve, and both hits and kills him; and to ſhew that this contingency was ordered by God, the text ſaith, God delivered him into his hand.

And foraſmuch as God hath ſuch a power over the motions of the creature, it may be matter of comfort and incouragement to us, not only with reſpect to Thunder and Lightning, that we ſhould not fear them, as the heathen, who neithe… know nor fear God; but we may take comfort from hence alſo, with reſpect to the moſt violent and hurried motions that we ſee here below. When p. 453we find men acting like Thunder and Lightning, without deliberation, when they are all in paſſions and perturbations, yet let us know, theſe violent mo…ions ſhall not fall any where by chance or hap hazar…, nor by their own …way, but as God appoynts and over-rules them; they ſhall either fall quite beſides the marke which men aimed at, and ſo do no hurt to any, or if they do, God orders what hurt they ſhall do▪ He directeth it under the whole heaven. Let us carry this conſide…ation alwayes with us, and it will be a g…eat ſtay to our minds in all the violent motions of the creature.

Again, …rom the extent of this divine direction or providence of God, as to theſe things; He directeth it under the whole heaven, and unto the ends of the earth, that is, every where;

Note; The providence of God reacheth to all places.

His orde…s go forth into all lands, his dominion is under the whole heavens and unto the ends of the earth (Pſalm. 65.5.) He is the confidence of all the ends of the earth, and of them that are afar off upon the Sea. God is not helpful to his people in one place of the e…rth, and not in another, or helpful to them upon the earth, and not upon the Sea, but to the ends of the earth, and upon the broad ſea he is their confidence, that is, they may con…de and truſt in him whereſoever they are. Hence that expoſtulation in the prophet (Jeremiah 23.23.) Am I (ſaith the Lord) a God at hand, and not a God afar off? Some would circumſcribe and limit the Power of God, as if being a God neer at hand he could not be a God afar off too, or to thoſe who are ſcattered to the ends of the earth. But while he puts the queſtion, am I a God at hand and not afar off? he puts it out of queſtion, that he is a God afar off as well as at hand. The Syrians ſaid & pleaſed themſelves in their conceit (1 Kings 20.28.) The Lord is God of the hills, but he is not God of the vallies; therefore they would change the battel, as if he could order things here and not there; but all ſhall find & feel him (as they did) a God both of the hills & of the vallies, a God both of the Land and of the Sea, a God both at hand, and afar off. It is ſaid of the Empire of the Sun (Pſal. 19▪ 6.) his going forth is from the end of the heaven, and his circuit unto tke ends of it, and there is nothing hid from the heat thereof: much more may I ſay of the Empire of God, his going forth is from one end of the earth to the other, p. 454and there is nothing hid from his wiſdom and government. One of the Ancients gives his ſentence clearly with this truth;Qui ſumma regit extrema non deſerit, & qui utique praeſens & equalis eſt, etiam in diſſimilibus, ſil i ipſi diſſimilis non eſt. Gregor. He (ſaith he) that ruleth in the higheſt heavens doth not forſake the ends of the earth, he is every where preſent, and every where alike preſent; though the places are unlike, yet the preſence of the Lord is a like when need requires it. That's further matter of comfort, that under the whole heaven and unto the ends of the earth we may find the Lord ready for us, and diſpoſing all things, not only for good, but for the beſt. He directeth it &c.

Verſ. 4. After it a voice roareth, or, after it he roareth with a voice.

foreign pro foreign Elli… ſis praepoſitionis foreign Poſt eum. Vulg. Pro volunte ac jubente illo: ut poſt deum ſit poſt ille praeceperit. Druſ. Anteambulones & praenuncii ſupremi regis adventantis.There is another reading of theſe words, ſome give it thus; after him a voice roareth, That is, after his command; God willing and giving forth an order for it, a voice roareth, that is, at his command or word the voice roareth, or followeth. As if the ſcope of Elihu in this Text, were to ſhew, that neither Thunder nor Lightning ſtir a foot or haires breadth, till they have a word from God, as indeed they do not. For, though Thunder and Lightning may be called Gods Ʋſhers or Heralds that go before him & proclame his approach (Pſal. 18.12, 13, 14.) yet they follow and come after him; They go before him as to action, yet they come after him as to commiſ…on, they go not till he ſaith go, or hath given them commiſſion to go. That's a profitable reading of the words.

Our tranſlation ſaith, after it a voice roareth, that is, after the Lightning, or as ſoon as it hath Lightned a voice roareth. Our experience teacheth us that Thunder followeth the Lightning; which we are not to underſtand according to the nature of the thing, for ſo Thunder and Lightning are, as it were, born and brought forth together; there is no difference between them at all in time, but there is a difference as to order, at leaſt as to order in our apprehenſion; and ſo the one may be ſaid to come after the other, the Thunder after the Lightning; as when a gun, leſſer or greater, is diſcharged, if you are at a diſtance you may ſee the fire a conſiderable time before you hear the report,Segnius irritant animos demiſſa per aurem quam quae ſunt oculis ſubjecta fidelibus. Horat. and poſſibly the bullet hits the mark before the ſound hits to the ear, though the diſcharge be made in a moment; which ſome ſay is becauſe the eye is a quicker ſence than the ear, but rather, becauſe light doth in a moment ſtrike through the air, but the ſound comes by certain circuits, & fetcheth a longer compaſs before it comes at the ear, as hath p. 455been toucht lately before, as alſo at the 26 verſe of the 28 chapter. And beſides this, or any other reaſon of the thing in nature, conſtant experience teacheth us that we ſee the light firſt and then hear the voice; and therefore Elihu ſpeakes here very congruouſly to both, After it a voice roareth. And as the reaſon of this in nature (as was ſhewed) is that more ſpeedy paſſage of the light through the air than of the ſound, ſo a moral reaſon may be given of it, which take in this obſervation.

God mindes or warnes us of his Judgments before he ſends them.Fulguratio oſtendit ignem fulminatio …mitit, illa (ut-ita dicam) cominatio eſt, & conatio ſine ictu, iſta jaculatio cum ictu. Sen. lib. 2. Nat. Queſt. cap. 12.

When you ſee Lightning you ſay there will be Thunder by and by; as natural Lightning gives warning of Thunder, ſo God gives warning from his word, and providences, when a Thunder-clap of judgment, in any kind, is coming. God never ſends a judgment, but we hear of it before we feel it; God ſpeaks before he ſtrikes (Matth. 24.) Behold, I have told you before. Lightning tells us Thunder is at hand. God doth not uſe to ſtrike his people with a Thunder-bolt, before he hath given them notice by a flaſh of Lightning; indeed judgments alwayes ſurprize the wicked; how much Lightning ſoever hath been daſhed in their eyes, yet the Thunder comes unawares. The day of the Lord will at leaſt come as a ſnare upon all carnal men, though they have had frequent calls to prepare for it. God in the courſe of nature teacheth us the courſe of his providence, Lightning gives warning that Thunder is coming, and happy are they who take warning by his Lightning, and ſo eſcape the ſtroke of his Thunder; after it a voice Roareth.

It hath been already ſhewed that Thunder is the voice of God; here Elihu tells us what kind of voice it is, it roareth. foreign rugivit propri…m leonis.The word ſignifieth the roaring of a lion, 'tis alſo applyed to the roaring of the Sea, that's a dreadful roaring. Naturaliſts tell us there are ſeveral ſorts of Thunder; every Thunder is not a roaring Thunder, they give five or ſix gradual denominations of Thunder;

Firſt, There is a ſhreeking or craſhing Thunder.1. Stridens.

Secondly, There is a hiſſing Thunder,2. Sibilans. as when red hot iron is put into water.

Thirdly, There is a cracking Thunder, 3. Crepans.as when a bladder is broken, or a cheſnut in the fire.

p. 4564 Tumultuans.Fourthly, There is a rumbling Thunder. We ſometimes hear only a ruſhing in the clouds, no crack of Thunder breaking our.

5. Rugiens. &c. Garcae…s Meteorolog.Fifthly, There is a roaring Thunder, as this text ſpeakes, a voice roareth.

Sixthly, There is a whiſpering Thunder, I may call it a kind of ſilent o… ſtill-voyced Thunder; poſſibly that was ſuch ſpoken of (1 Kings 19.12.) After the fire, a ſtill ſmall voice. As alſo that when Jeſus Chriſt was baptized by John in Jordan (Matth. 3.17.) And lo, a voice from heaven, ſaying, This is my beloved Son, in whom I am well-pleaſed; 'Tis conceived, that voice came in a ſtill whiſpering Thunder. Such doubtleſs was that Thunder (John 12.28, 29.) when Chriſt prayed, Father, glorifie thy Name; then came there a voice from heaven, ſaying, I have both glorified it, and will glorifie it again. At the hearing of this voice, the people that ſtood by, ſaid that it thundred, others ſaid, that an Angel ſpake to him. This voice was an articulate ſound coming with the Thunder; and the Hebrew word which we commonly tranſlate voyces, ſignifieth thunder. The Jewiſh Writers tell us that (Bath col) the daughter of voice (which they reckon the only way of divine revelation, left them after the Babyloniſh Captivity) was the will of God made known to them immediately from heaven by this ſort of Thunder. Thunders and voyces are often joyned in the Book of the Revelations (Chap. 4.5. chap. 8.5.) implying, the revelation of thoſe prophetick wonders, was made by Voyces accompanied with Thunder. And thus thoſe two texts which ſeem contradictory may be reconciled, Act. 9.7. it is ſaid, They who journied with Paul, ſtood ſpeechleſs hearing a voice. But (Act. 22.9.) Paul ſaith, They ſaw indeed the light and were afraid, but they heard not the voice of him that ſpake to me. The voice which they heard in the 9th Chapter was the voice of Thunder, and the voice which they did not hear the 22d, was the diſtinct articulate voice of Chriſt, ſaying, Saul, Saul, Why perſecuteſt thou me?

From this conſideration of Gods gradual ſpeaking to us in the Clouds, we may be led to conſider how gradually he ſpeaks to us in the Miniſtry of his Word; there he ſpeaks ſometimes whiſperingly, gently, he at firſt awakens the ear a little, but at laſt he roareth with his voice. If we will not hear, he hath louder and louder voices, which we ſhall hear whether we will or no. At the giving of the Law (Exod. 19.19.) The voice of the trumpet p. 457ſounded long, and waxed louder and louder. There are different degrees in the loudneſs of the voice when God ſpeaks to his people. We ſhould take warning by the light that ſhineth, we ſhould hear the ſmalleſt voice, the firſt whiſperings of God, and not put him to his roaring voice. God is ſaid to roar out of Zion (Joel 3.16.) yea, many times he roareth upon Zion, becauſe of the diſobedience and negligence of the Citizens of Zion. After it a voice roareth, the words that follow ſpeak the ſame thing, He thundereth with the voice of his excellency.

This is the firſt time that we have the word Thunder expreſt in the text, though the ſenſe of the whole place ſpeakes thunder.foreign Tonuit, intonuit, commotus fuit prae indignatione. Tonitru eſt fragor editus ex plaga compactorum ignium e nube erumpeutium. Plin. The word which ſignifieth Thunder, ſignifieth any great noiſe or dreadful cry (Ezek. 27.35.) (Pſal. 96.11.) it ſignifieth alſo the voice of any one that complaineth or bemoaneth his or her condition, or that is troubled or fretted at the croſneſs of relations: It is ſaid of Peninnah, ſhe provoked her (that is, Hannah) ſore (or, as the Margin reads it, angred her) for to make her fret, becauſe the Lord had ſhut up her womb: The word is that of the text, to make her thunder, or to cauſe a tumultuation in her ſpirit, like that in the Clouds,Tonitru eſt horrendus ſonus in nube ſpiſſa, qui excitatur ab exhalatione calida & ſicca, concluſa intra nubem, quae cum fremitu quaerons exitum, magna violentia erumpit & undique nubem concutit. Garcae. Meteorolog. ex Ariſtot. lib. 2. Meteor. c. 9. when heat and cold contend for the maſteryes.

Thunder is ſo unquiet and tumultuous, that any thing which is ſo, may by a figure be called Thunder. The text ſpeaks of proper Thunder; and if we enquire among Philoſophers about the nature and generation of Thunder, ſome tell us briefly, Thunder is a craſhing or cracking noiſe made by the ſtroke of encloſed fires breaking through the louds. Or thus, Thunder is a dreadful ſound in a thick Cloud, cauſed by the hot and dry exhalation ſhut up in the bowels of it, which ſeeking paſſage out makes its own way with mighty violence.

But though the matter here treated upon by Elihu be philoſophical, yet I muſt remember that mine is a Divinity, not a Philoſophy Lecture, and therefore it may ſuffice me to touch theſe things, and leave the Reader, who deſires to know more of them, or of other myſteries in Nature, to ſeek his ſatisfaction in thoſe learned Authors who profeſſedly handle this ſubject of Thunder; and ſhall here only take notice that Elihu doth not only ſay, He thundereth, but He thundereth p. 458With the voice of his excellency.

foreign Excellentia elatio, ſupernia verbum medium eſt.That's an explication of he roareth. The voice of his excellency, is his high voice. The word ſignifieth pride, becauſe they that are in high places are ſo apt to be proud, or becauſe high-mindedneſs is the ſame with pride. Proud men think themſelves higher than their brethren, as Saul was above the people by head and ſhoulders; therefore the ſame word ſignifieth pride and light. The Lord thundereth with the voice of his highneſs or excellency of his greatneſs.

foreign. In voce …ntutum…iae ſuae, Sept. Sco…ia explicant in voce…in …rum plena.The Septuagint ſaith, He thundereth with the voice of his reproach, or with his reproaching voice. A man that is angry poures out his diſpleaſure in reproaches upon ſuch as have provoked him. God knowes how to Thunder juſt and deſerved reproaches upon provoking ſinners. The Scoliaſts explain that tranſlation of the ſeventy, with the voice of his reproach, thus, with …r by a voice fall of threatning; and 'tis a truth, the mouth of God is full of threatnings, and his heart of indignation, againſt preſuming ſinners. We may put all theſe together, yet I conceive our own reading moſt ſuitable; He thundereth with the voice of his excellency, like a great Commander in war, of whom God ſpeaks (Job. 39.25.) in the moſt high-ſtrained, rhetorical deſcription of the ſtrength and courage of the horſe; He ſmelleth the Battel afar off, the thunder of the Captain, and the Shoutings. When an Army is engaged in Battel, there is not only a thundering of the Guns, but of the Captains and Commanders, they ſpeak highly, they thunder with a voice of their high courage and excellency; much more doth God in the day of his Battel thunder with the voice of his excellency.

Hence note; God works like himſelf, he makes his excellency and his highneſs appear to the children of men. in the very works of nature.

And doth he not often ſo it in his works of Providence, whether for the Salvation of his faithful people, or for the Deſtruction of his enemies? I ſhall not ſtay upon this point, having met with matter of the ſame purpo…t more than once before. He thundereth with the voice of his excellency, p. 459And he will not ſtay them when his voyce is heard.

'Tis queſtion'd, who are meant by them, He will not ſtay them; foreign calcaneum tenuit. Aliqui exponunt retardabuntur imperſonaliter, vel retardabit aliquis fulmen vel fulgur cum deus emittere petit. Scult. Ne que differt illa cum audienda eſt vox ejus. Jun: i. e. fulgetra tonitruum praenuncia exhibet. foreign non differt? i. e. praemittit. Jun:Some underſtand the raine and ſhowers, which uſually follow upon, or after a great thunder; and we commonly call them thunder ſhowers. Others underſtand the Lightning and the Thunder; as if he had ſaid, When Gods purpoſe is declared that there ſhall be lightning and thunder, he will not ſtay them, or take them by the heele, as the word properly ſignifieth: whence Jacob had his name, becauſe when Eſau was coming into the world, Jacob took him by the heele, as if he would have ſtayed or ſtopped his birth, at leaſt have got into the world before him; and therefore Eſau ſaid (Gen. 27.36.) Is he n…t rightly called Jacob? for he hath ſupplanted me theſe two times. Which ſome render according to the letter of the Text, My brother may well be called an Heeler, for he hath heeled me theſe two times. In this ſenſe the Lord will not ſtay the birth and breaking forth of theſe terrible twins, Thunder and Lightning. Laſtly, learned Junius referrs them to the Lightnings only, rendring, He doth not defer them, when his voyce is to be heard; which he thus expounds, He ſends lightning before, foretelling thunder will follow. But I conceive the former expoſition more cleare, which refers this not ſtaying, or he will not ſtay, both to thunder and lightning, in conſort or together.

Hence note; When once God ſpeaks the word, and is reſolved upon the doing of a thing, there is no ſtopping of him, nor will he ſtay his work.

He will not take thunder and lightning by the heele, when he hath bid them go. We have a parallel ſenſe to this, c…ncerning the thunder and lightning of divine Judgements (Zeph. 2.1, 2.) Gather your ſelves together, O gather your ſelves together, before the decree bring forth. As if he had ſaid, If once the decree bring forth, if once God declare that wrath ſhall come, there is no recalling of it, He will not ſtay it when his voyce is heard; for then (Iſa. 43.13.) The Lord will work, and n…ne ſhall let him; he will not ſtop it himſelf, and none elſe can. Thunder and lightning ſhall come; whoſoever ſtand in their way muſt down. And as none p. 460can lett God by power, ſo none ſhall lett him by prayer, if once he be reſolved, ahd hath ſent forth his decree; therefore do not provoke the Lord to give out the word, for then your caſe is deſperate. There's no oppoſing the work of God, or God in his working. He will not ſtay them when his voyce is heard.

Verſ. 5. God thundreth marveilouſly with his voyce; great things doth he that we cannot comprehend.

Conſider how often this word is repeated, He roareth with his voice, He thundereth with the voice of his excellency, and here, He thundereth marveilouſly. This may teach us, Firſt, (which hath been noted before) that the works of God in nature are to be heeded. Secondly, that we are very backward to heed them. Thirdly, this is ſo often aſcribed to God, least we ſhould think that thunder is only a work of nature.

God thundereth marveilouſly.

Tonat mirabilia. Hebr: Numerus pluralis indicat ingentem admirationem & ſtuporem mortalium ad vocem tonitrui. Pined.The words may be read, God thundereth marvels; 'tis in the plural number: We render well, God thundereth marveilouſly; but there is a greater Emphaſis, taking it in the plural number, God thundereth marvels. Conſider thunder and lightning in a proper, or in a metaphorical ſenſe, there are many marvels or wonders in them. Naturaliſts obſerve many marvels in natural thunder and lightnings; theſe ſometimes melt the ſword without hurt to the ſcabbard; diſſolve the mettal, not conſuming the purſe; break the bones, and not the fleſh; theſe ſpoyl the Wine without ſtaving or breaking the cask; kill or ſtifle the child in the womb, and not the mother. God thunders marveilouſly in theſe things.

Again, how many marveilous Judgments hath God wrought by thunder! how often hath he deſtroyed the enemies of his people, and the blaſphemers of his great Name, by thunder and lightning from Heaven! Anaſtatius the Emperour, an Eutichian perſecutor of the Orthodox Chriſtians, was ſlaine by thunder. The Hiſtory of the Church, ſpeaks of a Chriſtian Legion or Brigade of Chriſtians in the Army of Aurelius the Emperour, who earneſtly prayed (the whole Army being in a great ſtrait) that God would appear for their help, and the defeating of the enemy; whereupon the Lo…d ſent raine for their reliefe, as alſo thunder and lightning, by which the enemy was diſcomfited and deſtroyed: p. 461whereupon that Legion was called, The thundering Legion. When Julian the Apoſtate, meerly to deſpite the propheſie of Chriſt (Mat. 24.) who had ſaid of the Temple at Jeruſalem, there ſhould not be left one ſtone upon another; Julian, I ſay, in deſpite of this propheſie, yea, to deſpite it, gave command for the building of the Temple at Jeruſalem, and upon his command there was a great quantity of materialls brought together for that purpoſe; but the Lord ſeeing the pride of this enemy, ſent a marveilous thunder, with an Earthquake, which not only amazed the workmen, but ſcattered thoſe materials, & put a ſtop to the work.

Now as there are many marvels wrought by natural thunder and lightning, ſo alſo by that which is ſpiritual. Nor will it be unuſeful for us to conſider them upon occaſion of what is ſaid of natural thunder in this Scripture.

God thundereth marveilouſly in the diſpenſation of his Word, or in his dealings with the ſouls of ſinners, to bring them home to himſelf, and to turn them from their ſins. We may (not excluding the proper ſenſe) profitably expound the whole 29th Pſalm in this ſpiritual ſenſe; wherein the Lord under the Allegory of a terrible thunder-tempeſt, ſeems to give a prophetical deſcription of his mighty power in propagating the Goſpel to the ends of the earth; which goeth not out as an empty ſound beating the aire, but with wonderful efficacy, convincing the world of ſin, and of their need of Chriſt to ſave them from their ſins. And to ſhew that this is the ſcope of the Pſalm, David begins it with a ſtrong exhortation, (v. 1, 2.) Give unto the Lord, O ye mighty, give ye unto the Lord glory and ſtrength: Give unto the Lord the glory due unto his Name; worſhip the Lord in the beauty of holineſs. As if David had ſaid, O ye, the mighty Princes and Potentates of the world, who in most places and times have contemned God and his holy worſhip; and being your ſelves either irreligious, or engaged in a falſe religion, have uſed your power against, and hindered the progreſs of the Goſpel, and the advancement of true religion; I adviſe and admoniſh you to lay down that ſpirit, to embrace th… Goſpel, to love the power of godlineſs, to propagate the true knowledge of Jeſus Christ, and to encourage the faithfull diſpencers and profeſſors of it, both by your favour and example, worſhiping the Lord in the beauty of holineſs.

If any ſhould ask, Why is the Lord to be ſo worſhipped? why p. 462muſt he have ſuch high honours from thoſe that are high? what doth he in the World which calls for ſuch adoration? David anſwers Meteorologically as well as Theologically, he anſwers from the Clouds (verſ. 3.) The Voyce of the Lord is upon the Waters, the God of glory thundreth; the Lord is upon many Waters; The voyce of the Lord is powerful, the voyce of the Lord is full of Majeſty. As if he had ſaid, Although the Lord Jeſus Chriſt will not ſet up an outward, pompous, political Kingdome, ſuch as that of Cyrus or Alexander, &c. yet by the Miniſtry of the Goſpel he will erect a ſpi…itual Kingdome, and gather to himſelf a Church, that ſhall abide for ever, out of all the Nations of the earth: For the Goſpel ſhall be carryed and preached to, not only the people of Iſrael, the Jewes, but to the Gentiles all the world over, that the minds of men may be awakened, enlightned, and moved with that unheard of Doctrine of Salvation by Chriſt, which had been hid from Ages and Generations.

And though many ſhall be hardned againſt, and oppoſe that glad-tydings, yet becauſe the God of glory thundereth, that is, becauſe the voyce of the Lord is powerful and full of Majeſty; he accompanying the Miniſtry of the Goſpel with power and terror like that of Thunder, home to the Conſciences of men, for their conviction and converſion, therefore it ſhall do great and glorious things, ſubduing the greateſt and ſtouteſt ſinners to the obedience of his Will. This Thunder will caſt down the ſtrong holds of ſin, and every thing that exalteth it ſelf againſt the knowledge of God, and bring into captivity every thought to the obedience of Chriſt, (2 Cor. 10.4, 5.) This is it which the Prophet David intendeth (according to this allegorical interpretation) by the effects of Thunder, elegantly expreſſed (verſ. 5, 6, 7, 8, 9) The Voyce of the Lord breaketh the Cedars, yea, the Lord breaketh the Cedars of Lebanon; that is, proud and high-minded men, who are (in their own conceit) as tall as Cedars, theſe he will make to ſee that they are but ſhrubs, theſe he will humble and break …heir hearts by true repentance, for the pride of their hearts, and all the abominations of their lives. Further (verſ. 6.) He maketh them alſo to ſkip like a Calf, Lebanon and Syrion like a young Ʋnicorn; that is, the Lord by his thundering powerful voyce, firſt, will make them skip as frighted with fear, and ſecondly, as revived with joy. Yet more (verſ. 7.) The Voyce of the Lord divideth p. 463the Flames of fire; that is, will ſend and divide to every one as they need (1 Cor. 12.11.) the holy Spirit, who is compared to and called Fire (Mat. 3.11.) and who came as with a Thunder-ſtorm of a mighty ruſhing wind, and with the appearance of cloven Tongues, like as of fire, and ſate upon each one of the Apoſtles, (Acts 2.2, 3.) Nor did this Voyce of Thunder, accompanied with divided fl…mes of fire, reach Jeruſalem only; for, as it follows (verſ. 8.) The V…yce of the Lord ſhaketh the Wilderneſs, the Wilderneſs of Kadeſh; that is, the Lord by the voyce of the Goſpel ſhall go forth with power to thoſe Gentiles, who are like a wilderneſs, barren o… goodneſs, and unmanur'd in ſpirituals, though they dwell in well-govern'd Cities, and are well-furniſhed with Morals. It ſhall go forth alſo to thoſe Gentiles who inhabit waſt wilderneſſes, and are not ſo much as reduced to civility: Theſe wilderneſſes the thundering voice of the Lord hath ſhaken heretofore, and doth ſhake at this day, and will yet further ſhake, that the fulneſs of the Gentiles may come in. Many of theſe wilderneſſes hath the Lord turned into fruitful fields, and pleaſant lands, by the voice of the Goſpel ſounding among them. For in theſe wilderneſſes (as it followeth verſ. 9.) The voice of the Lord maketh the hinds to calve; that is, they that were as wild, as untaught and untamed as the hind or any beaſt in the forreſt, he brings to the ſorrows of thei… new-birth, to Repentance and Goſpel-humiliation: And in doing this He (as the Pſalmiſt goes on) diſcovereth the forreſts, that is, opens the hearts of men, which are as thick ſet and full grown with vanity, pride, hypocriſie, ſelf-love, and ſelf-ſufficiency, as alſo with wantonneſs and ſenſuality, as any foreſt is over-grown with thickets of trees and buſhes, which deny all paſſage through, till cleared away by cutting down or burning up; Such an opening, ſuch a diſcovery doth the Lord make in the forreſts of mens hearts, by the Sword and Fire, that is, by the Word and Spirit of the Goſpel; and when all this is done, the forreſt becomes a Temple, and as that verſe concludes, In his temple doth every one ſpeak of his glory. And if the floods of ungodlineſs riſe up againſt this people, whom the thunder and lightning of the Goſpel have ſubdued to Chriſt and framed into a holy Temple, then the Pſalmiſt aſſureth us (verſ. 10.) The Lord ſitteth upon the flood, that is, 'tis under his power, he ruleth and over-ruleth it: yea, The Lord ſitteth King for ever, and (v. 11.) The Lord will give ſtrength to his people, the Lord will p. 464bleſs his people with peace. Thus the Lord thundereth marveilouſly and theſe are glorious marvels which he thundereth; he converts ſinners. The thunder of the Goſpel frights them out of ſin, and the grace of it gives them peace.

Thus, though I like not their way who are given to allegorize the Scriptures, yet, I doubt not but we may make a profitable uſe both of this and many other Scriptures by way of allegory. This being an undeniable truth, which is the ground of it, That the Lord puts forth, as it were, the power of Thunder and Lightning in the preaching of his Word, theſe two things are to be marked.

Firſt, That Thunder and Lightning are a kind of Word of God to us, they tell us (though confuſedly, yet plainly enough, for the conviction and condemnation of gainſayers) there is a God; the greateſt Princes of the world have taken notice of Thunder and Tempeſt that there is a God over all, governing all; nor needs there any more teaching than that to condemne Athieſts and Mockers at Religion. We ſay proverbially of ſome men, who make a rude noiſe, they are ſo loud that we cannot hear God Thunder for them; yet know there's no noiſe can ſo drown the voice of Gods Thunder in the Clouds, but it will condemn all that hear it not, ſo as to acknowledg God in it.

Secondly, We ſhould mark, that as Thunder and Lightning are a kind of Voice or Word of God to us, ſo the Word of God, or the Voice of God, ſpeaking in his Word, is a kind of Thunder and Lightning to us, very mighty, very powerful, even clothed with an irreſiſtible power and might. And therefore if we take the Prophet David in 29th Pſalm before mentioned, ſpeaking, in the former part of it, of the effects of Natural Thunder only; yet toward the cloſe of the Pſalm, he applyeth it to the Word of God, while he ſaith (v. 9.) And in his Temple doth every one ſpeak of his glory; that is, the Word and Ordinances of God, miniſtred in his Church, or Temple, will put every one to acknowledge and ſpeak of the glorious Power of God, even much more than the mighty Thunder which ſoundeth in our eares, or the ſubtil Lightning which flaſheth in our eyes. There is a far more royal power in the Thunder of the Word, than in the word of Thunder; This terrifyeth only to Conviction, but that terrifieth to Salvation; for after God ſpeakes terror there in his Threatnings, he ſpeaks comfort in the Promiſes; and when he p. 465hath affrighted us with a ſenſe of our ſins, and of his wrath due to us for our ſins, as with an horrible tempeſt, he preſently refreſheth us with the gentle gales of revealed g…ace, and with the pleaſant amiable Sun-ſhine of his favour by Jeſus Ch i…t. And therefore in reſpect both of the Natural and Spiritual Thunder, conſidered in the circumſtances and conſequences of it, Elihu might well conclude, as he doth, in the laſt words of this Verſe and matter, Great things doth he, which we cannot comprehend.

We may take theſe words, not only as intending the great things of the Thunder, which indeed are ſuch as we cannot comprehend; but, as a tranſition from Thunder, to thoſe other great things that God doth, ſet forth in the latter part of the Chapter.

Great things doth he.

God doth the leaſt things, but he can do great things, he doth great things Which we cannot comprehend.

The Hebrew is, He doth great things, and we know not; F…cit magna & non cognoſcimus. Heb.which may be expounded two wayes.

Firſt, We know not, that is, we take no notice of them. God doth great things, and we are very backward to conſider them.

Secondly, We know not, that is, he doth ſuch great things, that let us conſider and ſtudy them as long as we will, let us break our brains to find out the greatneſs of them, yet we ſhall never find it out; He doth great things that we cannot comprehend. The text is clear, and the ſenſe profitable in either Interpretation…; he doth great things which we do not conſider, or he doth great things, that when we have conſidered them, and done the moſt we can, we cannot come to the full knowledge of them. Naturaliſts ſpeak much of the cauſes of theſe things, yet the cleareſt ſighted among them, could not ſee the bottom of them, nor reach the utmoſt reaſon of them. Great things doth he, which we cannot comprehend.

Hence note; It is both proper and eaſie to God to do great things.

He is the great God, ſo great that doing great, things is no wearineſs p. 464duplicate page p. 465duplicate page p. 466to him. T…e t…xt doth not ſay, h… hath done great things, o… he will do great things, bu…, he doth grea things, he is alwayes doing g eat t…gs; and … is a po…nt improveable for the comfort of the people … God. When a great matter is to be done, we ſay, who ſhall do it … when we are in great troubles and dangers, we ſ…y, who ſhall deliver us? If ſmall matters be to be done, we think we o… o…her men like our ſelves can do them; but when great m…rs are to be d…ne, we hardly believe, that God can do them for us; yet 'tis all one with God whether the thing be great or little that is to be done, if he pleaſe to undertake the doing of it. It is queſtioned (Amos 7.2.) By whom ſhall Jacob ar…ſe, for he is ſmall? They looked to this and that creature, and ſaw Jacob ſo ſmall and low, that they thought he could never riſe again; but remember Jacobs God is great, and he doth great things, this great thing eſpecially, to raiſe them that are low and ſmall. What-ever your condition is, remember God is great, and can as well do great things as little, as eaſily make a world as give you a morſel of b…ead; there is nothing hard to God; He doth great things, and (according to the ſtrictneſs of the Hebrew text) we know not, that is, we conſider them not, we take little notice of them.

Hence obſerve; The ſons of men are commonly very ſlight thoughted about the great works of God.

When God thunders ma…vel…, we know them not, we lay them not to heart. The Prophet (Iſa. 5.12▪) ſheweth how buſie the ca…eleſs Jews were in their mi…th and jollity, but they regarded not the work of the Lord, neither conſidered the operation …f his hands. When God is doing g…eat thing…, o…e man is getting wealth, another taking his pleaſure, but they regard not at all, or have very little regard to what God is doing.

Again, from our reading, Great things doth he, which we cannot comprehend,

Note; God doth great things that are beyond the greateſt of our apprehenſions, ſuch things, as after all our ſtudy we are ſhort in, and ſhort of.

As it is our ſin that we take not paines enough to know the great p. 467things that God doth; ſo God doth things ſo great, that when we have done our beſt, or, after all our paines, we cannot know them fully: though we know their outſide, yet little of their inſide, though we know their effects, yet little of their cauſes and contrivances. To know a thing, is to know it in the cauſes of it, Scire eſt per cauſas ſcire.to ſee the reaſon of it. A man knoweth not the things that he knows, till he ſeeth the reaſon of what he knows. How little doth man know of, or ſee into the reaſon of the great things that God doth? How little do we ſee of the marvels that are in the works of God? The love of God paſſeth knowledge (Epheſ. 3.19.) Though we labou… to know it (and 'tis our ſin that we labour not more to know it) yet we cannot, it ſurpaſſeth all our knowledge. And as that love of God, which is the firſt mover of all the good and great things that he doth for his people, …ſeth our knowledge, ſo the things that are the effects of that love to his people are ſo great, that they paſs our knowledge. Hence we may infer theſe two duties.

Firſt, Let us be much in the admiration of the great things that God doth. Where knowledge ends, there admiration ſhould begin. It was a ſhame for a Philoſopher to admire, becauſe he was ſuppoſed to know the whole compaſs of nature; but 'tis no ſhame for a Chriſtian to admire, there being many things, not only in the …pecial diſpenſations of grace, but in the common diſpenſations of providence, which he cannot know comprehenſively, the whole compaſs of which he cannot graſpe or take in with the beſt of his underſtanding.

Secondly, Let us take heed of cenſuring the works of God. Some are very bold in paſſing their Verdicts upon the great things that God doth; this, and that is not ſo well done, this and that might have been otherwiſe done. The great things which God doth pleaſe not many men if hey hit not their intereſt, how apt are they to find fault; But ſeeing God doth great things that we cannot comprehend, let us take heed of cenſuring any of the great things that God doth; no man ſhould judge or cenſure that which he doth not, cannot know, and fully underſtand: But uſually they who underſtand things leaſt, cenſure them moſt, and they are moſt apt to judge, who have the weakeſt judgements.