Exposition of Job 35-37, Exposition on Job · Chapter 37 · Verses 21-22
JOB, Chap. 37. Verſ. 21, 22.
21. And now men ſee not the bright light which is in the Clouds: but the wind paſſeth and cleanſeth them.
22. Fair weather cometh out of the north: With God is terrible Majeſty.
THe two verſes laſt opened, may be taken as a Parentheſis to the former diſcourſe concerning Gods wonderful works in nature, forming thoſe dreadful impreſſions of Thunder and Lightening, Storms & Tempeſt, in the Air; whereby Elihu having repreſt (as he ſuppoſed) the ſwelling of Jobs ſpirit, by calling him to teach them what to ſay to God in his cauſe, for they (as he had handled it) could not order their ſpeech, by reaſon of darkneſs, nor durſt Elihu venture that it ſhould be told God, he intended to ſpeak, knowing, or foreſeing that if he made ſuch an attempt, he might ſoon be ſwallowed up by the incomprehenſible greatneſs and glory of God.
Elihu, I ſay, having made this little diverſion, or digreſſion (as he had done ſometimes before) to coole and calme the ſpirit of Job, he returns to his former matter, in theſe words, and conſiders further the works of God, in thoſe higher Regions, the Aireal heavens, how he muffles up, and covers the light, and how he unvailes and opens it again by his own power, and according to the pleaſure of his will. The words are plain, according to our tranſlation; I ſhall open them breifly as they are here ſet down, and then give out a further reading of them, which raiſes the ſcope and intendment of Elihu yet higher.
Verſ. 21. And now men ſee not the bright light which is in the Clouds.
And now. Some have conjectured, that at this very inſtant of time while Elihu was diſcourſing, there happened a ſudden change in the Air, or in the face of the Heavens; therefore he ſaith, and now, do not the heavens grow dark, ſo that men cannot ſee the b…ight light which is in the Clouds? as if here were a preparation to that Whirlwind or Tempeſt, out of which God himſelf is ſaid to ſpeak to Job, at the beginning of the next chapter.
Yet, I apprehend, we need not expound the word [now] ſo ſt…ictly, with reſpect to the preſent ſeaſon or moment of time, but rather to the preſent matter; as we often uſe that particle Now, both in ſpeech and writing, not ſo much to denote the direct inſtant, or preſent time, as for a leading word to the matter which is to follow.
And, now men ſee not (or they cannot ſee) the bright light which is in the Clouds.
Light is the moſt viſible thing in the world; though indeed we are not ſo properly ſaid to ſee the Light at all, as to ſee all things by the light; for it is Light which maketh manifeſt, as the Apoſtle ſpeaks (Epheſ. 5.13.) But though Light be (in vulgar ſenſe) ſo viſible in its own nature, and (in ſtricteſt ſenſe) that which maketh all things viſible, yet by accident, or by ſome providential interpoſition, light it ſelf is not alwayes to be ſeen. Light is often hidden from our eyes, and then (as Elihu ſpeakes here) men ſee not the bright light. The word which we tranſlate bright light, foreign Pr…prie candidus. unde foreign Candens l…pra. Druſ. Propriè d…notat n…vi… inſtar egregi… ſplendidum & candi dum eſſe. Rab. Kinhi.ſignifies the whiteneſs of Snow, and I find it applied (Lev…t. 13.2.) to the whiteneſs of Leproſie; if there ſhall appear in the fleſh a bright (or ſhining) ſpot, a ſpot like ſnow, then, &c. And hence it is ſaid of Gehazi (2 Kings 5.27.) that when his maſter called him to account about his going after Naaman, & found him flatte…ing and faulty, he laid that ſore judgment upon him, The leproſie therefore of Naaman ſhall cleave unto thee and unto thy ſeed for ever; and he went out of his preſence a leper as white as Snow. It is this word, which ſignifies, as any extraordinary whiteneſs and clearneſs, ſo the cle…neſs and whiteneſs of Snow in particular, which hath a kind of tranſparency in it, and is full of light: Yet the light which is in the Clouds when the Sun ſhineth, is much more bright than Snow. Now, men ſee not the bright light Which is in the Clouds,
Or, in the Skie; for the word here uſed (as hath been ſhewed before) ſignifies the Skie, the Firmament, and ſomtimes the Air, as well as the Clouds,foreign Aethera tenui ejus ſubſtantia, nam foreign ſignificat comminuere. Druſ. and it imports the natural thinneſs of thoſe Coeleſtial Bodies, in that higher and upper Region of the World. Men ſee not the bright light which is in the Clouds. Light is properly in the Sun; the Sun is the veſſel, the vehicle, the ſeat, the chariot of Light; but as Light is in the Sun ſubjectively, ſo Light is in the Clouds objectively, and alſo as they are a Medium through which the Light is conveighed and paſſeth to us. Yet ſomtimes men ſee not that bright Light which is in the Clouds, for Clouds being very thick or thickened, they become to us as an opacous Body, through which the Light can neither find nor make its way, and then there's no beholding the Light of the Sun ſhining upon them in its greateſt brightneſs; while the Air is thus Clouded, Men ſee not the bright Light which is in the Clouds.
Hence note; God can make that which is most viſible in it ſelf, inviſible unto us.
There is alwayes bright Light in the Air, when and where the Sun is up, and gotten above the Horizon. The Sun ſhines continually, how dark ſoever the weather be; but God can draw ſuch a Curtaine of Clouds, Vapours and Miſts, in the day time, between us and the bright face of the Sun, that we cannot behold it. Light alwayes is, but Light is not alwayes to be ſeen; when Clouds come between, the Sun is darkened in the clear day.
We may infer as a further improvement of natural things, to thoſe which are ſpiri ual, That the light of God's face, or countenance, that is, the light of his favour, ſhines ever towards his faithful ſervants, though it be not alwayes ſeen, Clouds coming between may ſhadow them from that bleſſed Light (Pſal. 97.2.) Clouds and darkneſs are round about him, that is, his diſpenſations a…e da…k and cloudy; yet, as then, Righteouſneſs and Judgement are the habitation of his Throne, that is, as then he doth right to all ſorts of men, ſo, then alſo Mercies and Loving-kindneſſe ſtand round about his Throne, or, as the Apoſtle expreſſeth it (Heb. 4.16.) his Throne is then, A Throne of Grace, that is, he hath Grace or Favour in his heart, to beſtow upon all his People, who come to him, not with a preſuming, but a believing boldneſs. Our ſins and tranſgreſſions are called, a Cloud, a thick Cloud (Iſa. 44.22.) I have blotted out as a thick Cloud thy tranſgreſſions, and as a Cloud thy ſins. Sins are Clouds, and thoſe Clouds often hinder us from ſeeing the bright light of the face of God ſhining upon us; and as our ſins uſually hinder us from ſeeing that bright light which is in the face of God, ſo God ſometimes, to try the graces, the faith, the patience of his people, or to ſee what they will do, how they will behave themſelves in a dark and deſerted ſtate (God I ſay, ſometimes for theſe and ſuch like ends) with-draws himſelf, and will not ſuffer them to ſee the bright light of his pleaſed face. As the light of the things of this world, ſo of that other and better world, is often hid, or the comfort of them is concealed from us. Light is ſown for the Righteous; it doth not always ſpring up and appear to the righteous. Luther chiefly inſiſts upon this myſtical interpretation or application of the text, giving it out by way of ſimilitude; As (ſaith he) the light of the Sun is many times covered with a Cloud, and ſometimes hindred by Eclipſes, ſo the light of comfort, or peace and joy in this world, is hidden from the eyes of the people of God; yet by and by he ſends a comfortable and powerful gale, to blow away or diſperſe thoſe Clouds, and then the light of his countenance & favour ſhines freely upon them again. And let this be remembred, that when their day is a day of darkneſs and gloomineſſe, yet the Light ſhines ſtill, the favour of God is towards them ſtill, though it appeares not; and when they have been a while exerciſed under this Darkneſſe, Light will return as it followeth in the text, Men ſee not the bright light which is in the Clouds, But the wind paſſeth and cleanſeth them.
The wind paſſeth. Queſt. But what is the wind?
Anſw. The wind is a hot and dry exhalation, raiſed from the Earth by the power of the heavenly bodyes, which being repell'd or forced back by the coldneſs of the middle Region, moves obl…quely or flantingly, ſometimes very violently through the air. The Latine word (ventus) ſignifying the wind, is derived by ſome Grammarians from a word (vehementia) noting the vehement or forcible motion of it, or as others (a veniendo) from a word ſignifying to come, becauſe it comes this way and that way, at times every way; or as our bleſſed Saviour expreſſeth it (John 3.8.) The wind bloweth where it liſteth, and thou heareſt the ſound thereof, but canſt not tell whence it cometh, and whither it goeth.
The ſupream or ſupernatural cauſe, both making and moderating or governing the wind, is God himſelf: For though that text in the Holy Goſpel laſt mentioned ſaith, The wind bloweth where it liſteth, yet is to be underſtood only in reference to man; it bloweth where it liſteth, for all man, man can neither direct it, nor controule or check it. But as to God, the wind bloweth where he liſteth, not where it ſelf liſteth; 'tis he who gathereth the wind in his fiſts (Pro. 30.4.) 'Tis he who bringeth them out of his treaſures (Pſal. 135.7.)
The natural remote cauſe of the wind, is the power of the Sun and Starrs (as Philoſophers well agreeing with reaſon …ll … dr…wing up thoſe exhalations, and attenuating them into a …i…e … fo… that pu…poſe.
Th… na…ural, neere, or next cauſe (ſay they) of the winds, is the c…l…neſs of the middle Region, which will not ſuffe… the a…i…in… exhal…ion to riſe higher, but thruſts it back, and ſo i… …ove …hithe… o… thither, ſide-wiſe, or along this lower Region o… …he air r… wards the Earth, doing thoſe ſervices, and ſomtimes …nge exploy…, with which experience acquaints us daily.
By …his Meteor, the wind, the life of man is in a great meaſu…e maintained. For though it be a truth, that no man can live (as we ſay) by the air; yet it is as true, that no man can live without the air: Did not the Lungs inſpire and expire, draw in and ſend our freſh air, man would ſoone be ſuffocated and dye; and 'tis moſt certain, that the heart, and blood, and whole body of man, are very much affected, according to the nature of the wind or air, in which they brea…h. Plinie tells us, that man may live without food ſeven dayes, but no man can live one houre, being wholy intercluded from wind …nd air. And hence the Latine word (anima) which ſignifies the ſ…ul, not only as to the ſubſtance of it, (which is immortal) but as to the ſubſiſtence of it in the body (in which reſpect 'tis mo tal, being no more than life, this word I ſay in the Latine) is ſuppoſed to come from that Greek word (foreign) which properly ſignifieth the wind. The ſame notion of life may be collected from the Hebrew word Nepheſh, which is indifferently tranſlated, Soul, Life, Wind. And ſo the life of man is not only called wind (as Job called his, Chap: 7.7.) becauſe of the frailty or ſpeedy paſſing of it away; but becauſe the continuance or abi…ing of it in the body, is by the taking in and ſending out of wind.
I have already at the 9th verſe of this Chapter, ſhewed the ſeveral uſes which God hath appoynted the winds unto, both in a way of Mercy, and of Judgment: They purge the air, they gather the Clouds for Rain, they ſcatter them, and ſo make faire weather, they move the waters, which otherwiſe by ſtanding ſtill would putrifie, corrupt, and grow unwholſome, yea infectious both to man and beaſt, they refreſh the Earth, and cauſe all ſorts of vegetables to flouriſh, they are alſo, as it were, the food and nouriſhment, the meat and drink of mans life; there's no living without them.
I ſhall not ſtay further to diſcourſe or diſcover the nature and the wonders, or the wonderfull nature of the wind, having done ſomwhat towards it (as was ſaid) before at the ninth verſe. Only take notice of this uſe of the wind, with reſpect to the Clouds, mentioned expreſly in this Text, The wind paſſeth And cleanſeth them.
It was ſaid in that former part of this Chapter (where Elihu ſpake of the wind) That the winds are the Broomes of Heaven, they ſweep the Heavens, they drive away the Clouds, the miſts and foggs which dull and obfuſcate the air. The expreſſion here in the Text ſorts well with that Metaphor, The wind paſſeth and cleanſeth them, that is, the wind paſſing through the air, cleanſeth it from thoſe Clouds, and ſo cauſeth the light of the Sun to ſhine forth freely and fully to us again. The wind at one time gathers the Clouds, and the wind at another time ſcatters them: The wind is a clea…ſer. So much is ſuppoſed in that Negative expreſſion (Jer. 4 11.) where the Lord threatens to ſend a high wind from the Wilderneſs, but not to fan nor to cleanſe. I (ſaith the Lord) will ſend a high wind; but to what purpoſe? not for thoſe profitable and comfortable purpoſes, to fan, cool, and cleanſe the Air, but rather to wither and blaſt the fruits of the Earth, or to overthrow and bear down all before it. The text in hand ſpeaks of a comfortable purpoſe of God in letting the wind out of his Treaſures, it bloweth away the Clouds which obſtruct the paſſage of the Light to us: The wind paſſeth and cleanſeth them.
Hence note; What-ever ſtands in the way of our comforts, God can quickly remove it.
When Clouds cover the light from us, God hath …is wind ready to chaſe them away, and clear up the weather. Never did any ſuch thick and dark Cloud of ſorrow and trouble hang over the heads, or fill the hearts of the people of God, but he had means at hand to diſpell and ſcatter it, or he could ſcatter it himſelf without means. When dreadfull Clouds of danger looked black upon and threatned the Church of God during the Reign of Julian the Apoſtate, Athanaſius ſaid, It is but a little Cloud, N…becula eſt, citò tranſibit.a wind will ſhortly cleanſe it away. His meaning was, now we are compaſſed about with fear and trouble, but peace and proſperity will not ſtay long before they return.
This is true alſo if we carry it yet in a more ſpiritual way, as to thoſe Clouds of ſorrow which often darken and afflict our minds in the midſt of outward proſperity, or in the cleareſt Sunſhine-day of peace that ever was in this world; when theſe inward Clouds dwell, as it were, upon the ſoul, the Lord hath a wind which paſſeth and cleanſeth them away too. What is that wind? it is his holy Spirit. The word in the text,Bolduc: is uſed often to ſignifie, not only the natural wind in the air, but that divine wind the Holy Ghoſt, who is compared unto the wind in many places of Scripture, and his opperations are like thoſe of the wind: For as the wind bloweth where it liſteth, we hear the ſound thereof, but know not whence it cometh, nor whither it goeth; ſo (ſaith Chriſt) is every one that is born of the Spirit (John 3.8.) And as our Regeneration is wrought by that ſecret, yet ſtrong and powerfull wind, ſo likewiſe is our conſolation. The Spirit of God doth thoſe …ffices in our hearts which the winds do in the air: As the wind diſpells and ſweeps away the Clouds which are gathered there; ſo the Spirit of God cleanſeth our ſouls from thoſe Clouds and foggs of ignorance and unbelief, of ſin and luſt, which are gathered in, and would, elſe, abide for ever upon our hearts. From all theſe Clouds the holy Spirit of God cleanſeth us in the work of Regeneration: And from all thoſe Clouds which trouble our Conſciences, the holy Spirit cleanſeth us in the work of Conſolation.
Some Interpreters expound the words only in this myſtical ſenſe, quite rejecting the proper. But though, by alluſion, we may improve the words to this ſpiritual ſenſe, yet doubtleſs Elihu ſpeaks here of the winds properly taken, or of the natural winds, and their ſenſible effects; and ſo, according to our reading, this Text, as it hath been opened, teacheth us what ſudden changes God makes in the Air. Now the light is ſhut up, or ſhut in, and anon it is let out again, and all by the powerful hand of God, who doth adminiſter theſe things to us interchangeably, as himſelf pleaſeth.
Secondly, The text, according to another reading (which others inſiſt much upon, and conceive pertinent to the ſcope of Elihu) runs thus;…im enim non reſpi…iunt (homines) lucem (quum) nitida eſt in ſuperioribus nubibus, quas ventus tranſiens purgavit. Tranſlatio Jun: For now men cannot ſee the bright light in the Clouds, when the wind paſſeth and cleanſeth them. Mr Broughton tranſlates clearly ſo, his words are theſe; And now men cannot look upon the light, when it is bright in the Air, then a wind paſſeth and cleanſeth it. And then the ſence of the whole verſe is plainly a ſetting forth of the excellency, or ſuperexcellency rather, of the light of the Sun, which is ſo clear and ſplendid, that if the Air be but cleanſed from Clouds, if it be but a pure Air, no man is able to face it, nor his eye directly to behold it. We behold all things by the light of the Sun, but no man can ſtedfaſtly behold the light in the Sun; no man can look right up to the Sun, when it caſts forth its fiery rayes, and ſhines bright upon us. And this ſome conceive ſo genuine and clear an expoſition of the Text, that the light of it may ſeem to obſcure and darken all others. Now, according to this ſecond reading, the whole verſe, with that which followeth, contains an argument to confirm the former propoſition, laid down at the 20th verſe: If a man ſpeak, he ſhall be ſwallowed up, that is, if a man come too nigh unto God, and be over-bold with him, he ſhal even be ſwallowed up of his brightneſs & that it is ſo, I prove thus (ſaith El…hu) The very light of the Sun,Nemo poteſt adverſis oculis …itidum ſolem contueri, quis ergo ferat praeſenti…m Majeſta… dei. Jun: which ſhines in the Air, is ſo bright and ſo powerful, that no man is able to hold up his eyes againſt it: And if ſo, then from the leſſer to the greater, his argument riſeth thus; If when the Sun ſhineth brightly, no man is able to look upon it, then much leſs are we able to behold the bright Majeſty of God, or to comprehend his greatneſs. This rendring hath a very profitable ſenſe in it, leading Job to reaſon thus with himſelf, I plainly ſee by all that hath been diſcourſed, that for as much as I am not able to bear the brightneſs, which breaks through the Clouds, nor the noiſe of Thunder (of which Elihu ſpake before) for as much as I am not able to bear the fierceneſ… of a great Rain, nor the coldneſs of the Froſt, nor the impetuouſneſs of the Wind, nor the violence of a Tempeſt, for as much as I am not able to bear the clear light of the Sun ſhining in my face, therefore ſurely I am much leſs able to bear the Majeſty and glory of God, if he ſhould unvaile or open himſelf unto me. Thus I ſay, Elihu leads Job to an humbling conviction, that he could not ſtand before the glorious Majeſty of God, becauſe he was not able to endure the brightneſs of the Sun ſhining upon him. If the light of the Sun, the Created light, be too excellent for mortal eyes, then what is God the Creating light? what is God, who dwelleth in light, who is light, and in whom there is no darkneſs at all? 'Tis a Maxime in Nature,Excellens viſibile viſum deſtruit. A …iſible object exceeding bright, dazles the eye, and even deſtroys the ſight. And why was all this ſpoken to Job? Surely to bring him upon his knees (as afterwards it did) to humble him, to take him off from his frequent appeals or deſires of approach to God for the debate and determination of his cauſe. The ſum of all in a word is as if Elihu had ſaid, O Job, thou canſt not ſee the bright light of the Air, if the wind do but fan it and cleanſe the Clouds, how then ſhalt thou be able to diſpute thy cauſe before God, to whom the moſt glorious light of the Sun, is but a Cloud, yea but as a clod of earth? The next words carry on this conviction yet further.
Verſ. 22. Fair weather cometh out of the North: with God is terrible Majeſty.
The former part of this verſe hath a reſpect to the latter part of the former; The wind paſſeth and cleanſeth them, fair (or bright) weather cometh out of the North. It hath been ſhewed before in opening the 9th verſe of this Chapter, that the South wind ingenders the Rain, and cauſeth foule weather, here (ſaith Elihu) fair weather cometh out of the North. The North wind (ſaith Solomon, Pro. 25.22.) driveth away Rain, ſo doth an angry countenance a backbiting tongue. The North wind blows coldly, yet it blowes clearly, it clears the Air from Clouds. We render, Fair weather cometh out of the North. foreign Aurum.The word tranſlated fair weather, ſignifieth gold; gold cometh out of the North. Fair weather in its ſeaſon, is worth much gold, and may well be called golden weather; the Sun in ſuch ſeaſons gilds both the Air and Earth with his precious beams. And I find an ancient Interpreter ſticking much upon the ſtrict ſignification of the Hebrew word, maintaining that gold is to be taken here properly; Out of the North cometh gold, becauſe (ſaith he) in the Northern Countryes, through the greatneſs of Cold, the heat in thoſe parts is ſo pent in the bowels of the Earth, that it more fully concocts and refines the gold, than in other places: Out of the North comes gold, that is, the pureſt gold. But, I conceive, that was not at all the buſineſs of Elihu here; and I find the Scripture in another place expreſſing that which is ſhining, beautifull, and precious, by gold, (Zach. 4.12.) The oyle which the two Olive-branches emptied out of themſelves through the two golden pipes, is called gold, or golden oyle, that is,Lux quovis auro ſplendidior. …ez: bright oyle, pure oyle; and ſo becauſe the light of the Sun ſhining in fair weather is purer and more defecate than the pureſt gold, therefore this Scripture expreſſeth it by gold; through the North a golden cometh, ſaith Mr Broughton.
Again, Some taking the word gold here metaphorically for any pretious thing, take the word North metaphorically alſo for any evil thing, that is, for any affliction, trouble, or ſorrow which we meet with in this world; theſe are indeed as a cold chilling North-wind, and ſo they will needs give the ſence of this Scripture myſtically thus, Out of the North cometh precious things; that is, afflictions (which are as a cold chilling North-wind) make us more precious; or, through cold chilling afflictions, we are made more and more precious. Job ſaith, and this text may have ſuch an alluſion (and I give it no further) to that (Chap. 23.10.) When he hath tried me, I ſhall come forth gold; that is, I ſhall come forth precious. Whether God doth try us by the North or by the South, whether by the heat of proſperity, or by the cold of adverſity, if we are under his tryal, and are faithfull, we come out gold, we come out more precious from our tryals, than we came in. The Apoſtle hath a like alluſion (1 Pet. 1.6, 7.) Ye are now for a ſeaſon in heavineſs (if need be) through manifold temptations, (that is, troubles, tribulations and afflictions) That the triall of your faith, being much more precious than of gold that periſheth, though it be tried with fire, might be found to praiſe, &c. Thus Out of the North comes Gold, or this precious thing, a tryed faith. That's a truth from the allegorical ſenſe of this place; but I ſhall not ſtay upon it.
The proper meaning is, Elihu would have Job, and all men know, God hath his ſeveral Climates or places, out of which he ſends and diſpenceth fair and foul weather; foul weather cometh out of the South, and fair out of the North.
Out of the North cometh fair weather.
The Hebrew word rendred North, ſignifieth hiding, foreign abſcondit occuliavit, hinc foreign ſeptentrio aquilo, quaſi abſcondita quia ſol ibi multo per annum temp re ibi non conſpiciatur.becauſe the remote parts of the North are much hidden from the Sun, a great part of the year being quite dark; and therefore the Northern Climate may well be called the hidden part of the world. Some put a Queſtion upon thoſe words of David (Pſal. 75.6.) Promotion comes neither out of the Eaſt, nor out of the Weſt, nor from the South: Here are three of the foure Winds ſpecified, and it is ſaid, Promotion comes from neither of them. But why is it not alſo ſaid, that Promotion comes not from the North? that's the queſtion. I anſwer, It were anſwer enough to ſay, that we ought not to put queſtions curiouſly about ſuch things; it ſhould ſatisfie us that the Spirit of God is pleaſed to ſay it is ſo, and no more. Yet ſome tell us, the reaſon why it is not ſaid, Promotion cometh not from the North, is, becauſe indeed it cometh out of the North, which, ſay they, is intimated in the Hebrew word for the N…rth, which ſignifies …idden or ſecret. Promotion comes not from the Eaſt, nor Weſt, nor South, but from the North, (ſaith this Author) it comes from the North in a figure or myſterie, that is, it comes from ſome hidden providence or ſecret hand, which many take no more notice of, than we do of the furtheſt part of the North. God promotes many in this world to power, and ſends them great proſperity, we ſee not how or which way: The cauſes and contrivances of it are hidden cloſe, and in the breaſt of God. This alſo is a truth; in that ſence we may ſay, Fair weather cometh from the North. Promotion is viſible, but the manner of it is a ſecret, we ſee not the cauſes for which, nor the wayes in which it cometh. It is enough to touch theſe niceties, and to touch them can do no hurt, while the matter ariſing from them, hath the clear conſent of, and is harmonious with other plain places of Scripture. Fair weather cometh out of the North, and (as it followeth) With God is terrible Majeſty.
This is the Epiphonema, the exulting concluſion of both theſe verſes, yea, of Elihu's large diſcourſe concerning the works of God in Naturalls. As if Elihu had ſaid, All theſe things God doth; and tell me then, is not terrible Majeſty with God? in God, or with God is terrible Majeſty. The word which we render Majeſty, foreign celſitudo majeſtas; a foreign quidem dedu…unt, quod eſt confiteri, celebrare, laudare. foreign. Theod: foreign. Symmach: Ad deum formidolo a laudatio. Vulg:comes (ſay Grammarians) from a root which ſignifies to confeſs, to acknowledge, to celebrate, becauſe Majeſty, Greatneſs, or Excellency is and ought to be much acknowledged, confeſt, and celebrated: The word notes in general, any laudable or praiſe-worthy thing. With God all that is, which is worthy to be and ought to be commended, praiſed, honoured by men and Angels. We tranſlate well, With God is Majeſty: Others, With God is praiſe. Jacob ſaith of Judah, the Kingly Tribe (Gen. 49.8.) Thou art he whom thy brethren ſhall praiſe. The Vulgar Latine expreſſeth it thus; With God is fearfull praiſe. Some read the words as a Doxology, or giving of glory unto God, not as we, With God is terrible Majeſty, but, unto God be reverent or terrible Majeſty; that is, let the Glory and Majeſty of God be acknowledged in all theſe things, which have been ſpoken of, in all thoſe ſtrange changes and impreſſions which he works in the air, and which are obvious unto the eyes of the Children of men. With God is Majeſty, with God is praiſe, or unto God be praiſe for all his works; and not only praiſe and Majeſty, but Terrible Majesty,
Majeſty to be feared, to be reverenced, to be dreaded, to be trembled at. With God is terrible Majesty.
Hence note; Firſt, Majeſty belongs eminently unto God.
With God is Majeſty. As the Scripture, ſpeaking of power, ſaith, Power belongeth unto God (Pſal. 62.11.) that is, properly, and fundamentally all power is in God; what-ever power is in the Creature, it is but a derivative from Gods power. So Majeſty is originally and fundamentally in God; what-ever the Majeſty of the Kings and Princes of this world is, it is but a ſtream, a ray iſſuing from the Majeſty of God, or,foreign. Magnificentia. 70. as the Greek verſion hath it, from his Magnificence. We may diſcern the Majeſty of God in every thing that he is, or is ſpoken of him; The Majeſty of God is in his Greatneſſe, his is a Great Majeſty; The Majeſty of God is in his Highneſſe, his is a High Majeſty; The Majeſty of God is in his honour, his is a most honourable Majeſty; the Majeſty of God is in his Word, he ſpeaks with Majeſty, his is a moſt Majeſtical Word; the Majeſty of God is in Works, Majeſty is ſtampt and printed upon all that he doth. What ſhall I ſay? there is Majeſty in the Wiſdom of God, and Majeſty in the Juſtice of God, and Majeſty in the Goodneſs of God, and Majeſty in the Power of God, there is Majeſty in the Love of God, and there is Majeſty in the Wrath of God, there is Majeſty in the Truth and Faithfulneſs of God; every thing God hath, hath a Majeſty in it; therefore he is ſaid (Pſal. 93.1.) to be clothed with Majeſty. (Pſal. 96.6.) Honour and Majeſty are before him. I, ſaith David (Pſal. 145.5.) will ſpeak of the glorious honour of thy Majeſty, and of thy wonderous works. Everywhere the Scripture ſets forth the Majeſty, the wonderful Majeſty of God.
Note, Secondly; Gods Majeſty is a terrible Majeſty.
The Majeſty of Kings is dreadful and terrible; but I may ſay, the Majeſty of Kings, the Majeſty of Solomon, and of Ahaſhuerus, the Majeſty of Nebuchadnezzar, and of Alexander, either, firſt, in their Robes; or, ſecondly, in their Buildings; or, thirdly, in their Feaſtings; or, fourthly, in their Followers and Attendants (which four do chiefly hold out the Majeſty of Princes) is but a mean thing, a very little thing, a nothing, in compariſon of the Majeſty, the Glorious Majeſty, the terrible Majeſty of God: His is a terrible Majeſty indeed. And therefore they are rebuked (Iſa. 26.10.) Who will not behold the Majeſty of the Lord. What? not behold ſuch a dreadful Majeſty! ſuch a terrible Majeſty! The Scripture ſets forth not only the Majeſty, but the terribleneſs of the Majeſty of God; read at leiſure, (Deut. 7.21. Nehem. 9.32. Pſal. 47.2.) Therefore ſay unto God, how terrible art thou in thy works! (P…. 66.3.) Say this unto God, for (verſ. 5.) He is terrible in his doings toward the children of men, even to all ſorts of men, to the great as well as to the ſmall, to the high as well as to …he low, to Princes as well as to the People (Pſal. 76.12) He is terrible to the Kings of the earth. God is terrible in his Majeſty to thoſe who have the moſt terrible majeſty. And as the Lord can appear terrible out of all places, ſo he is moſt terrible out of his holy places (Pſal. 68.35.) that is, terrible Judgments are ſent by God out of his Sanctuaries or holy places, upon all them who prophane or deſpiſe, who pollute or abuſe …his holy things. Take theſe two Inferences from the conſideration of the terrible Majeſty of God.
Firſt, We need not fear the terribleneſs of any creature, while we have the terrible Majeſty of God with us. As he hath been, ſo ſtill he is (as the Prophet ſpake, Iſa. 25.4, 5.) A ſtrength to the poor, a ſtrength to the needy in his diſtreſs, a refuge from the ſtorm, a ſhadow from the heat, when the blaſt of the terrible ones is as a ſtorm againſt the wall. And therefore the Prophet concluded in the latter end of the 5th verſe, The branch of the terrible ones ſhall be brought low.
Secondly, If God hath ſuch terrible Majeſty, then, as it is a comfort to his people againſt the terrible ones, ſo what a terrour ſhould this be to thoſe who are not his people, eſpecially to thoſe who are openly rebellious, who kick againſt his Majeſty, and will not behold with reverence the Majeſty of the Lord! Let them remember, With God is terrible Majesty. The P…ophet foretels a day, wherein the Majeſty of the Lord will terrifie the moſt potent ſinners, and make them at their wits end (Iſa. 2.10, 12, 19, 21.) Enter into the Rock, and hide thee in the duſt, for fear of the Lord, and for the glory of his Majeſty. For the day of the Lord of hoſts ſhall be upon every one that is proud and lofty, and upon every one that is lifted up, and he ſhall be brought low; it ſhall be upon the Cedars of Lebanon, &c. that is upon thoſe that are high like the Cedars of Leba…an, and ſtrong like the Oaks of Baſhan: And they ſhall go into the holes of the Rocks, and into the caves of the earth, &c. And why all this? the Text anſwers (verſ. 19.) For fear of the Lord, and for the glory of his Majeſty, when he ſhall ariſe to ſhake terribly the earth. O the terribleneſs of Gods Majeſty, to all thoſe who tremble not at his Majeſty! to the proud, who are lifted up in their own thoug…ts, who are high in their own imaginations! yea, the Majeſty of the Lo d will be terrible to all impenitent ſinners in that day, I may ſay, mo…e diſtinctly, in theſe four dayes.
Firſt, In the day of Conſcience, or when their own Conſciences are a terrour to them. How ſad is it for a man to have God and his own Conſcience ter…ible to him at once! When ſinners are awakned, when God ſets their ſins in order before them, they are a terrour to themſelves, as it is ſaid of Paſhur (Jer. 20.3.) The Lord hath not called thy name Paſhur, but Magor Miſſabib, that is, fear round about; I will make thee a terror to thy ſelf, thy own Conſcience ſhall be terrible to thee. A man had better fall into the hands of the moſt cruel Tyrants in the World, than into the hands of his own Conſcience. But when a man is a terrour to himſelf, then to have the Lord a terrour to him likewiſe, to have God appearing in terrible Majeſty, how dreadful is it! The awakened Conſcience of a ſinner carrieth in it, as a thouſand witneſſes, ſo a thouſand terrours; and God in his anger is more terrible than a thouſand conſciences.
Secondly, God is terrible to ſinners, in the day of outward trouble, when, as David ſpeaks (Pſal. 65.5.) By terrible things in righteouſneſs he anſwereth the prayers of his People. When God is doing terrible things in the World, how miſerable is their caſe, to whom God alſo is a terrour in that day! A godly man when God is doing the moſt terrible things, ſhaking Heaven and earth, and (as it were) pulling the world about our ears, yet, becauſe he finds God at peace with him, he is well enough. But as for impenitent ſinners, when God is doing terrible things, what will become of them? I may beſpeak them in the words of the Prophet (Iſa. 10.3.) What will ye do in the day of your viſitation, and in the deſolation which ſhal come from far? to whom will ye flee for help, and where wil ye leave your glory? As if he had ſaid, wh…, or what can be a comfort to you, when God is a …errour to you? And therefore, another Prophet fore-ſeing ſuch a terrible day coming, makes this earneſt deprecating prayer (Jer. 17.13.) O Lord, be not thou a terr…ur to me in the evil day. I know an evil, a terrible day is at hand, but Lord I beg this of thee, that thou wilt not be a terrour to me in that day; if men ſhould be a terrour to me, and God a terrour too, it would be in…upportable. Yet thus it will be with the unrighteous, when God doth terrible things in righteouſneſs, and ſuch things he will do in the latter dayes. Take heed, leſt God appear with terrible Majeſty to you, in ſuch a day.
Thirdly, How terrible is God to impenitent ſinners (when awakened) in the day of death! What is Death? In this Book Death is called The King of Terrours. Now, if when Dea…h is making its approaches to a perſon, who lives in a contempt of the wayes and word of God, if when his breath ſits upon his lips, ready to depart, and the King of Terrours is ready to tear his caul, and to rend his heart-ſtrings aſunder, if then, I ſay, God appears in terrible Majeſty, what condition will ſuch a one be in? To have Death the King of Terrours, and the Living, the ever-living God in terrible Majeſty falling upon a poor creature at once, is a thouſand deaths at once.
Fou…thly, What will ſinners do in the day of judgment? that will be a terrible day indeed. The Apoſtle (2 Cor. 5.10.) having ſaid, We muſt all appear before the judgment ſeat of Chriſt, to receive according to what we have done in the body, whether good or bad; preſently adds, knowi…g therefore the terrour of the Lord, we perſwade men; that is, knowing how terrible the Lord will be to impenitent ſinners, to all whom he finds in their ſins, knowing this terrour of the Lord, and how terrible the Majeſty of the Lord will be to ſuch, in that day; we perſwade men, we do all we can to pluck them out of their ſins, and turn them to God in Ch…iſt Jeſus, who ſaves his people from their ſins; for, to be ſure, that will be a moſt dreadful day to ſinners. Thus the M…j…ſty of God will be terrible to the wicked and ungodly, eſpecially in theſe four dayes. Only they who fear the Lo…d and take hold of his name by faith▪ ſhall be able to ſtand befo…e his terrible majeſty. God will not be a terrour, but a comfo…t, to them …hat fear him in every evill day.
Fu …her, the word (as w…s ſhewed before) ſignifies not only Majeſty, but Pra…ſe, With God is …errible praiſe, dreadful praiſe.
Hence note, Firſt; The Lord is most praiſe worthy.
With the Lord is praiſe. The Pſalmiſt every where ſ…ts fo th the praiſe-worthineſs of God, and preſſeth this duty upon us. I ſhall not ſtay upon it, only remember, with the Lord is praiſe, that is, he is to be praiſed. And from the attribute of his prai…e, or that, with the Lord is terrible praiſe,
Note Secondly; Even in thoſe things which the Lord doth moſt graciouſly for us, and is to be highly praiſed by us (even in th…ſe) he is to be feared, dreaded, and reverenced.
God is to be praiſed, not only with joy and thankfullneſs, but with fear and reverence; for with him is terrible praiſe. It is the expreſs word of Moſes, in his ſong after the deſtruction of the Egyptians in the Red Sea (Exod. 15.11.) Who is a God like unto thee, glorious in holines, fearful in praiſes? We ſhould not be affraid to praiſe God, no, we ſhould be moſt forward to praiſe him, but we ſhould have a holy fear upon our hearts, when we praiſe him. Praiſe is the work of heaven, from whence fear ſhall for ever be baniſhed; there will be perfect love, and perfect love Caſts out fear, (1 Joh. 4.18.) What-ever fear hath torment in it (as all fear out of Ch…iſt hath) we ſhall have nothing to do with in that bleſſed life: And even in this life, praiſe, which is the work of heaven on earth, ſhould be performed with ſuch a ſpirit of love, & joy as is without all baſe, tormenting fear; we ſhould have ſo much love to God in, and for all the good things he doth, for our ſoules eſpecially, ye and for our bodyes too, in dealing out daily mercies, that it ſhould caſt out all that fear which hath torment in it. Yet there is a fear which ſhould p…ſſeſs our ſpirits while we are praiſing God, a fear of reverence I mean, which fear (I doubt not) will remaine in heaven for ever; Glorified Saints ſhall praiſe God with that fear, that is, having an everlaſting awe of the Majeſty of God upon their hearts. He is fearful in praiſes; and therefore let us ſo praiſe him, as remembering our diſtance, ſo praiſe him, as to be affraid of miſcarrying in the duty, and ſo inſtead of praiſing, diſpleaſe him, in ſtead of honouring, grieve him. This duty of praiſe is very dreadful. The Pſalmiſt ſaith, there is mercy, or forgiveneſs, with thee, O Lord, that thou mayſt be feared (Pſal. 130.4.) Not only is the Lord to be feared in his wrath, and in the executions of his juſtice, but he is to be feared in his mercy, & in that greateſt expreſſion of his favour towards us, the forgivneſs of our ſins. When we are in the higheſt exaltations of the mercy of God, and of the God of our mercies, yet then ſhould our hearts be affected with his fear. It is both our duty and our commendation ſo to fear God, as not to ſin againſt him, or to be kept from ſinning againſt God by the fear of God, that is, leſt God ſhould puniſh us for our ſins, and give us to eat the bitter fruit of our own evil doings: But to fear God, becauſe we hear, and are aſſured, that he is ready to pardon our ſins, eſpecially, to fear him when he hath given us a comfortable aſſurance, that our ſins are pardoned; or, even t…en to be filled with the fear of his great and reverend Name, when we are actu…lly praiſing him, and magnifying his free grace in Chriſt, for the pardon of them; this ſhewes a truly gratious ſpirit indeed. With God is terrible Majeſty, and with God is terrible praiſ…; he is at once to be praiſed and feared. All this Elihu would fix upon the heart of Job, from the conſideration of the works of God, his providencial works, in the Air; how much more ſhould this fear affect us, when we behold his terrible works of providence upon the Earth? turning the world, as it were, upſide down, by the wonderful viciſſitudes and revolutions which his hand brings to paſs, reſpecting either Perſons and private Familyes, or whole Kingdomes and Nations. With God is terrible Majeſty.