A Key to Open Scripture Metaphors, Book 1 · Chapter 10 · Part 7
Metaphors taken from Air.
THE Hebrew Word foreign Ruach a Spirit, signifies Air or Wind. And whereas the motion of the Air is uncertain, inconstant and vanishing, and that there is nothing solid or substantial in the Wind, therefore they are metaphorically put to signifie things that are vain and vanishing, Job 6.26. Do ye imagine to reprove my words and (turn) the speeches of one that is desperate into Wind? that is, do ye think that I utter vain words, and despise them as things of no weight or sence, Job 15.2. Should a wiseman utter knowledge of Wind? that is, vain as the Wind, which has nothing but an empty sound resolving into Wind— he adds, or fill his belly with the East Wind? that is, admit vain and fluctuating thoughts in his mind inwardly. Eccl. 5.16. What profit hath he that hath laboured for the Wind? that is, who hath heaped together much riches, with great labour which is in vain, when he can have no benefit or profit by them. Jer. 5.13. The Prophets shall become wind, that is, as the Chald. renders it vain, and of no worth, Jer. 22.22. The wind shall eat up all thy Pastours, that is, they shall vanish and perish. So on the other side, It is said Hosea 12.1. Ephraim feedeth on wind, and followeth after the East-wind— the meaning is, that the people of Israel shall feed upon a thing of nothing, viz. They shall commit Idolatry, with great earnestness, which has no soul feeding vertue in it (but the contrary) for it proves as pernicious as it is to follow the East-wind; which is immediately expounded of their making Covenants with the Assyrians, a wicked and Idolatrous people.
Micah 2.11. A man walking in the wind and falshood, is put for a vain and lying person. See Esa. 41.29. —57.13. Hosea 8.7. To this belong the words of the Apostle, 1 Cor. 14.9. For ye shall speakinto the Air, that is, in vain and to no purpose. He speaks of that Prophesied in the Church in an unknown Tongue, and therefore could not be understood by the hearers, 1 Cor. 9.26. To beat the Air signifies when one undertakes a vain and unprofitable work. The metaphor is taken from men that fight, who when they miss their stroke, spend their strength vainly against the wind or Air, Eph. 4.14. that we henceforth be no more Children, tossed to and fro, and carried about with every wind of Doctrine— by this tossing to and fro of the wind, instability and inconstancy of mind is denoted, a metaphor taken from a Ship which is tost and driven here and there by the violence of the Winds and waves, as Heb. 13.9. Be not carryed about with diverse and strange Doctines, for it is a good thing that the heart be established with grace.
More because vehement winds are hurtful, therefore Enemies which annoy and commit devastations on the Earth are called by this appellation, especially the East-wind, which blasts Corn, and suffers it not to ripen, and if ripe, scatters and blows it down, Psal. 55.8. Esa. 41.16. Jer. 4.11. and 51.1. Hosea 13.15. Job 27.21. See also Esa. 27.8. Jonas 4.8. Jer. 18.17. &c. Job says of God when he punished him, Job 30.22. Thou listest me up to the wind, thou causest me to ride upon it, and dissolvest my substance, that is, as a Whirlwind scatters chaff or stubble; thou dost variously toss and consume me.
To this Classe we shall reduce [Meteors,] which are imperfect mixtures condensed in the Ayr.Meteors. The Hebrew foreign Aeid, and the Greek foreign Atmis, signifies a vapor or exhalation, but metaphorically denotes Calamities and Destruction, because such things as evaporate, may be said to perish or be reduced to Nothing: Or as others say, because vapours cause darkness, and obscure the splendor and shining of the Sun, or lastly because vapors beget a certain sweet Dew (commonly called Mill-dew, which is very hurtful to Corn and Plants. So foreign Aeid a vapor is put for vengenance or destruction, Deut 32.35. Job 18.12. —21.30. and 30.12. and 31.3, 23. Psal. 18.18. Prov. 1.26. and 6.15. Jer. 18.17. and 46.21. and 49.8.32. Act. 2.19, &c. So it is put for a thing that is frail and vanishing, Jam. 4.14. What is your Life? It is even a vapour, that appeareth for a little time, and then vanisheth away? See Psal. 144.4. A vapour and smoke ascending into the Air, at length vanishes and perishes hence foreign (Gnolah) to ascend, sometimes signifies the same with perishing and Death, Deut. 46.4. —49.4. Psal. 102.24. Jer. 48.15. &c.
[Clouds] because of their Diverse attributes, have also different metaphorical notations, as
1. Calamities and Ruine, because men are deprived of the light and spendor of the Sun and Firmament by them, and Cloudy days make men dull and Melancholy, Lam. 2.1. How hath the Lord covered the Daughter of Sion with a Cloud in his Anger? Some think that by a tacit Antithesis, allusion is made to the Cloud of Glory which first appeared in Jerusalem at the Dedication of the Temple, 1 Kings 8.10. to which this Cloud and Fog of present Calamity is plainly contrary. Hence a day of Clouds, or a cloudy day, is put for times of calamity, Ezek. 30.3. and 34.12. Joel 2.2. Zeph. 1.15. By which metaphor the Poet said, Tempora si fuerint nubila, solus eris, that is, if times be Cloudy, thou shalt be alone; because seeming Friends will then forsake the distressed.
2. Because of the Number and multitude of the Clouds, for in tempestuous weather a great plenty of thick Clouds appear, Heb. 12.1. VVherefore seeing we also are compassed about with so great a Cloud of Witnesses, &c. that is, so numerous a company of Witnesses▪ which are like a thick Cloud. He speaks of those Holy men of God mentioned particularly, chap. 11. who by their own example are Testimonies that we are justifyed, and please God by Faith. Clouds are likewise used in Comparison, Jer. 4.13. Behold he shall come as Clouds; that is, his Army will make a vast appearance. The targum, says, as a Cloud which comes up and covers the Earth. See Ezek. 38.9. In the same sense the Chaldee interprets that passage, Ezek. 30.18. A Cloud shall cover her, (viz. Egypt) thus it renders it— A King with his Hosts shall cover her, as a Cloud which comes up and covers the Earth: This may be also referred to the first signification: For by Clouds and darkness calamity is denoted, whence it is said before at Tehaphnehes also the day shall be restrained, that is, his light.
3. Because of their vanity and inconstancy, as some Clouds seem to promise Rain, but being chased away by the Wind, give none, 2 Pet. 2.17. These are— Clouds that are carryed away with a tempest. He speaks of False-Teachers, who fluctuate or are uncertain in their Preachings and Confessions, not affording the Rain of saving Doctrine and Consolation, Jude ver. 12. Such are called Clouds without Water: The Apostle therefore has respect to those Clouds which seem to us to be Rainy, but are condensed exhalations without water, as chap. 4. Sect. 4. before: For False-teachers seem to be Orthodox to many, &c. The other appellations in each text do confirm this Exposition.
4. Their Celerity or Swiftness, because we see the Clouds to be carryed under Heaven with very quick speed, as if they did fly, being hurryed on by the impetuosity of the Wind, Esa. 19.1. Behold the Lord rideth upon a swift Cloud, and shall come into Egypt, that is, he will speedily and unexpectedly punish the Egyptians as if he did fly upon the Clouds. See Esa. 60.8. Psal. 104.3. Nahum. 1.3. Some think that the Prophet used this phrase because the Egyptians lookt upon Clouds of this kind to be ominous, whereas Egypt was not wont to be troubled with Clouds.
A [Tempest] (which properly signifies a sudden and very strong Wind or Whirlwind, sometimes accompani'd with Thunders, Rain, and Hail) when attributed to God, signifies that his dreadful Wrath and tremendous punishments shall be poured out upon sinners: But if attributed to men, it metaphorically denotes disturbance, and violent invasions. There are foreign * foreigntwo principal words in the Hebrew, which are sometimes joyned together as (foreign) a whirl-wind, or Tempest which denotes the Wrath of God and Punishment, Job 9.17. Psal▪ 83.15. Esa. 41.16. Jer. 23.19. and 30.23. Ezek. 13.11. Amos 1.14. *Et verbum foreign procello sum esse.Job 27.21. Psal. 50.3. and 58.9. Zach. 7.10.
The Church is said to be tossed with Tempest, (or overwhelm'd with whirlwind) Esa. 54.11. that is, it was afflicted and destitute of comfort. The other word foreign is of the same signification, Psal. 83.15. Esa. 29.6. Hosea 8.7. Nah. 1.3. Amos 1.14. &c. And Storms (or an horrible, or burning tempest) Psal. 11.6. Whence comes terrors or storms of Famine, Lam. 5.10. that is a most vehement Famine by which men are cruelly agitated and consumed, as if it were by a Whirlwind or Tempest. But if the word be attributed to men, it denotes confusion of mind (as the Air is disturbed and troubled with whirlwinds and storms, 2 Kings 6.11. and an hostile attaque or ruinous invasion, Dan. 11.40. See Psal. 55.3.8.
[Thunder] (to which Lightning is joyned, because they terrifie, penetrate and sometimes destroy the Creatures) is only attributed to God, and by a metaphor signifies,
1. His Majesty and Glory, Psal. 81.7. I answered thee in the secret place of Thunder. The Chald. in a hidden place, in the house of my Majesty, where the spheres of Fire resound before me. —Illyricus: The sence is in my hidden Seat, or hiding place, in a thick Cloud I heard thee in the Red Sea, terrifying the Egyptians with Thunder and Lightning. See Exod. 19.16, 18. Psal. 77.18, 19.
2. His Wrath and Punishment, 1 Sam. 2.10. The Adversaries of the Lord shall be broken to pieces: Out of Heaven shall he Thunder upon them, that is, in his Anger he will grievously punish and destroy them. See Esa. 29.6. Psal. 18.8; and the following verses Rev. 16.18, 21.
3. His Word, because in old times Jehovah for the most part made known his Will by Thunder, as in the promulgation of the Law, Exod. 19. his manifestation to Job chap. 37.2. and 38.1. And his voice to Christ, John 12.28, 29. Thunder it self is often called a voice, Exod 9.23. Jer. 10.13. Rev. 4.5. and 6.1. and 10.3. &c. Sometimes the voice of the Lord, Psal. 29.3. &c. Thus the Word of God is stiled, with respect to his inward or efficacious decree of Creating things, Psal. 104.7. compared with verses 5, 6. Gen. 1.9. As also with respect to the Gospel of Christ, Psal 68.34. (by the term voice respect is had to the voice of Thunder, Psal. 29.) peruse ver. 12.19. Eph. 4.10.11. To this belongs the Sirnames which Christ gave, John and James foreign, Sons of Thunder, because they were principal and powerful Preachers of his Word.
[Lightning] by a metaphor signifies the bright or furbisht blade of a Lance or Sword,foreign which shines and terrifies like lightning, Ezek. 21.10. Nahum. 3.3. To denote the Anger of God, a glittering Sword is attributed to him by an Anthropopathy, Deut. 32.41. So is a glittering Spear, Hab. 3.11. So it is said Job 20.25. The Lightning cometh (so the Hebrew) that is, as our translation gives it, a glistering Sword — or as Pagninus render Iron (or a Sword) like Lightning.
[Hail] likewise (as Thunder and Storms do) carries the notion of Anger, Vengeance and most heavy punishments, and hence in that description of God in his great Majesty and manifestation of his power, and Wrath, Psal. 18.12, 13, 14. Hail is joyned with Lightnings and Thunder. Esa. 28.17. And the Hail shall sweep away the Refuge of lies, and the waters shall overflow the hiding place— that is, the vengeance to come shall overthrow the Refuge in which you vainly hope, Just as if a storm of Hail and overflowing of Waters should overthrow and overwhelm the Tents you inhabit in, in the Fields, Esa. 32.19. And it shall Hail in the descent (or steep part) of the wood, and the City shall be utterly abased. This has a coherence with the foregoing description of the celestial happiness of the Godly by an Antithesis: As if he had said, although the whole World (which the Prophet expresses Synecdochically by a wood and City, that is, unmanured and habitable places) should be terrifyed for their wickedness, or should threaten, yet the Godly shall be preserved safely from all the impending or menacing mischiefs. See Psal. 46.2, 3. and the following verses.
[Rain] because it brings great profit to the Earth, and yet if it be immoderate or unseasonable becomes hurtful, is therefore metaphorically used in a twofold manner, viz. in a good and bad sence. Examples of the former are to be seen, Ezek. 22.24. Thou art the Land, which is not cleansed, nor Rained upon in the Day of Indignation— that is, thou shalt not feel any case or relaxation of the pains or punishments which shall be inflicted on thee from on high. —Ezek. 34.26. The spiritual blessing in the Kingdom of Christ is set down in the similitude of a Shower (or rain) in season (as the fruitfulness of the Earth is ver. 2…) —Hosea 10.12. It is time to seek the Lord, till he come and Rain Righteousness upon you: Or (as the Hebrew is) wet you with the rain of Righteousness, viz Of Christ the Redeemer and Saviour, the sence and application of whom in the hearts of men, refresh…, rejoyces, and makes them fruitful in good works, as Rain refreshes the Earth and renders it fruitful. The Word is emphatical, and signifies both Raining, and Teaching, (and therefore some translate it, that he may teach you Righteousness) to intimate that true saving Righteousness cannot be obtained but through the Word of God, which is a shower of Rain in season to refresh contrite sinners, and hence it is compared to Rain because of the Rains usefulness, Esa. 55.10, 11. But that it signifies Rain in the place cited the foregoing Allegory of Raining deriv'd from fertilizing the Earth is very clear. See Hos. 6.3. Zach. 14.7.
2. Examples of the latter are to be read, Job 20.23. VVhen he is about to fill his Belly, God shall cast the fury of his wrath upon him, and shall Rain it upon him while he is eating. By this and the following metaphors the plenty of punishments inflicted on the wicked as the effects of Gods Anger are denoted, Psal. 11.6. Ʋpon the wicked he shall Rain snares, Fire and Brimstone, that is, he shall copiously exercise dreadful Judgments upon them. See Eccl. 12.2. Psal. 42.7. Deep calleth unto Deep, at the noise of thy water-spouts. By the Conduits or water conveyances, for so the Word signifies, are understood Clouds which pour down much Rain; the meaning is, that one trouble brings on another; and whilst the former is scarce over, another stands at the door, as if invited or called by the first. And as the Clouds send down great showers upon the Earth with much fierceness and noise, causing hurtful floods and sometimes dangerous deluges: So one Calamity ushers another upon me, so that I am afflicted and terrified with great perils.
[Snow] is put for Glory, Prosperity, and Pleasantness of Canaan when delivered from Enemies, Psal. 68.14. and Psal. 51.7. For cleansing from sin. Esa. 1.18. And the eternal felicity of believers.
[Dew] which falls from the Air, moistning and fertilizing the Earth, in two places denotes the state of Believers.
(1.) In this World as Psal. 110.3. The Dew of Christs youth is mentioned, that is, the Church of Believers adopted by the Spirit of Christ, which like Dew is born again by the VVord and Gospel Ministrations, and may be fitly compared to Dew, because a faithful confession and pious conversation are edifying to others and win them for Christ rendring the Church fruitful as the Dew does the Earth; as also with respect to the mutual commiseration, love, and benefits with which Christians comfort each other, as Dew sweetly refreshes and as it were cheers the Earth when scorched and dried up by the Suns intemperate heat. See Micah 5.7. Hos. 14.5. Psal. 33.3.
(2.) In the world to come, and Resurrection from the Dead, Esa. 26.19. Thy Dew is as the Dew of herbs— This is an acclamation to God, whose gracious power and most powerful Grace which he exercises in the Resurrection of Believers is called Dew, and compared to the Dew that falls upon herbs: As if he had said, as the Dew of Heaven refreshes and raises up those herbs which were as it were Dead and withered because of the Suns heat: So thy power, O God, shall raise up and make thy Dead to Live, &c. For the connexion of the whole verse and propriety of the words shew that the Resurrection of the Dead is here treated of. The Chaldee interprets it the Dew of Light, which gives the light of eternal blessedness. The paraphrase upon the whole verse is thus— Thou art he which quickens the Dead, thou raisest the bones of their Carkasses; they shall live and praise thee before all, who were before converted into dust; because the Dew of light is thy Dew to such as observe thy Law; but the wicked to whom thou gavest power, and yet transgressed thy Law, thou wilt cast in to Hell.