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Elihu here goes on to extol the wonderful power of God in the meteors and all the changes of the weather: if, in those changes, we submit to the will of God, take the weather as it is and make the best of it, why should we not do so in other changes of our condition? Here he observes the hand of God, I. In the thunder and lightning, Job 37:1-5. II. In the frost and snow, the rains and wind, Job 37:6-13. III. He applies it to Job, and challenges him to solve the phenomena of these works of nature, that confessing his ignorance in them, he might own himself an incompetent judge in the proceedings of divine Providence, Job 37:14-22. And then, IV. Concludes with his principle, which he undertook to make out, That God is great and greatly to be feared, Job 37:23,24.
1-24
The Address of Elihu (1520 BC)
繁體中文
以利戶的宣講（主前1520年）
¹ 因此我心戰兢，從原處移動。
² 聽啊，神轟轟的聲音，是他口中所發的響聲。
³ 他發響聲震遍天下，發電光閃到地極。
⁴ 隨後人聽見有雷轟轟的聲音；他大發威嚴；雷聲發出之後，他並不止息。
⁵ 神以奇妙的聲音發出雷聲；他行大事，我們不能測透。
雷轟和閃電通常相伴而來，是全能神的榮耀和威嚴、權能和可畏的明顯記號——一個訴諸聽覺，一個訴諸視覺；在這些之中，神沒有使自己沒有見證來顯明他的偉大，正如他在從天而降的雨水和豐收的季節中，沒有使自己沒有見證來顯明他的良善（徒14:17）——即使對最遲鈍、最不加思想的人也是如此。雖然它們有自然成因和有益的效果，哲學家們嘗試加以解釋，但它們似乎是造物主特別設計的，用以驚嚇和喚醒沉睡的人類世界，使他們思想在他們之上的那位神。眼睛和耳朵是兩個學習的感官；因此，雖然這樣的情形是可能的，但他們說事實上從來沒有人同時天生又瞎又聾。神的話語藉著耳朵將屬神的教訓傳達到心智，藉著他的作為通過眼睛傳達；但因為這些平凡的景象和聲音不能恰當地影響人，神樂意有時以閃電驚震撼人的眼睛，以雷聲驚震撼人的耳朵。此刻以利戶講話時，很可能正在打雷閃電，因為他說到這些現象時是在說眼前發生的事；而且神即將說話（伯38:1），這些正如後來在西奈山上一樣，是命令注意和敬畏的恰當序言。請注意此處：1. 以利戶自己如何受影響，又願望如何影響約伯，使他感受到神在雷轟和閃電中的榮耀顯現（伯37:1-2）：「就我而言，」以利戶說，我的心戰兢；雖然我常常聽見、常常看見，它對我仍是可怕的，使我渾身發抖，心跳加速，好像要從原處移動一般。」雷轟和閃電對惡人是可怕的：羅馬皇帝卡里古拉聽見雷聲就會跑到角落裡或床底下躲避。我們說那些非常驚訝的人是被雷擊中了一般。即使好人也覺得雷轟和閃電非常可畏；而使它們更加可怕的是閃電常常造成的傷害，許多人已被它擊斃。所多瑪和蛾摩拉就因它而化為廢墟。這是神能對這罪惡的世界做甚麼、以及他至終必以所保留的火要做的一個明顯的記號。我們的心當像以利戶的那樣因懼怕神的審判而戰兢（詩119:120）。他也呼召約伯留意它（伯37:2）：聽啊，神轟轟的聲音。也許那時雷聲還在遠處，不留心聽就聽不見；或者更確切地說，雖然雷聲會被聽見，不論我們在做甚麼都不能不注意它，但要領會和明白神藉此給我們的教訓，我們需要極其專注地聆聽。雷聲被稱為耶和華的聲音（詩29:3-9等），因為神藉它向世人說話，要他們在他面前敬畏；它也當提醒我們那起初創造世界的話——那話被稱為雷轟（詩104:7：你的雷聲一發，水便奔逃，即當神說諸水要聚在一處時的眾水）。那些自己被神的偉大所感動的人，當努力去感動別人。2. 他如何描述它們。(1.) 它們的來源——不是第二原因，而是第一原因。神引導雷聲，閃電是他的（伯37:3）。它們的產生和運行不是出於偶然，而是出於神的旨意、在他護理的引導和主權之下，雖然在我們看來它們似乎是偶然的、不可控制的。(2.) 它們的範圍。雷聲在天下滾動，遠近皆可聽見；閃電射到*地極，從天的一邊出來，照到另一邊（路17:24）。雖然同一次閃電和雷聲不會達到所有地方，但能在瞬間達到非常遙遠的地方，而且沒有一個地方不曾有時受到這些來自天上的警報。(3.) 它們的順序。閃電先被引導，隨後人聽見有雷轟轟的聲音（伯37:4）。火的閃光和它在充滿水氣的雲中所發出的聲音實際上是同時發生的；但因為光的運動比聲音快得多，我們看見閃電後一段時間才聽見雷聲，正如我們在遠處看見大砲發射的火光後才聽見它的轟鳴。雷聲在此被稱為神大發威嚴的聲音，*因為神藉此宣告他超越的權能和偉大。他發出聲音，就是極大的聲音（詩68:33）。(4.) 它們的猛烈。他並不止息，即他不需要遏制它們或拉住它們，唯恐它們變得不馴而超出他控制的範圍；他任憑它們自行其道，對它們說：去——它們就去；來——它們就來；做這事——它們就做。他不攔阻通常伴隨雷聲而來的雨水（他先前已提到，伯36:27、29），有人如此理解，而是在雷聲發出之後將雨水傾注在地上。雷陣雨是沖刷的雨水，他為這雨造閃電（詩135:7）。(5.) 他從這一切得出的推論（伯37:5）。神既然以他的聲音如此奇妙地發出雷聲，我們就必須推斷：他的其他作為也是偉大的，是我們不能測透的。從這一個例子我們可以推論到全部——在他的護理中，有太偉大、太強大、我們無力抵擋或與之較量的，也有太高深、我們無力審問或與之爭論的。
⁶ 他對雪說：要降在地上；對大雨和暴雨也是這樣。
⁷ 他封住各人的手，叫世人都知道他的作為。
⁸ 百獸進入穴中，臥在洞內。
⁹ 暴風出於南宮；寒冷出於北方。
¹⁰ 神噓氣成冰；寬闊之水也都凝結。
¹¹ 他使密雲盛滿水氣；他散佈雲彩的電光。
¹² 這雲藉他的指引旋轉，以致他在地上世人面上行他所吩咐的。
¹³ 或為責罰，或為他的地，或為慈愛，他使這雲臨到。
天氣的變化和極端——潮濕或乾旱、炎熱或寒冷——是我們日常談話和觀察的大量題材；但我們多麼少像以利戶在此所做的——存著對管理這一切的神的敬畏之心——來思想和談論這些事！他藉這些顯示他的權能，也藉這些成就他護理的目的！我們不僅要在雷轟和閃電中留意神的榮耀，也要在天氣更平常的循環中留意——這些不像雷轟那樣可怕，也不那麼喧嘩。例如：
I. 在雪和雨中（伯37:6）。雷轟和閃電通常發生在夏天，但在此他留意到冬天的天氣。那時他對雪說：要降在地上；他差遣它、命令它、指定它落在何處、停留多久。他一說話，事就成了：如同創造世界時要有光一樣，在尋常護理的作為中，雪啊，要降在地上。對神而言，說和做不是兩件事；對我們卻是。當他一出令，小雨就灑下，大雨就傾注——冬雨（七十士譯本如此），因為在那些地區，冬天過後，雨就止息了（歌2:11）。希伯來文中小雨和大雨的區別在於：前者被稱為一陣雨，後者被稱為多陣雨——許多陣合而為一；但全都是他大能的雨：神的權能當在小雨中——即使小雨滲入泥土——與在大雨中——大雨敲打屋頂、沖走一切——同樣被留意。請注意：神的護理當被承認——不論農夫在田間、旅客在路上，每一陣雨中，不論是對他們有益還是有損。在天气上與神的護理爭論是罪惡和愚妄；他若降下雪或雨，我們能攔阻嗎？我們要對它們發怒嗎？在關於我們自己或我們所擁有的事上與神的護理的任何其他安排爭論，同樣是荒謬的。冬天極端天氣的影響是：它迫使人和獸退避，使外出變得不舒適也不安全。1. 人從田間的勞作退回家中，留在室內（伯37:7）：他封住各人的手。在霜雪中，農夫不能跟進他們的事務，某些工匠也不能，旅客在極端天氣中也不能。犁被擱置，船被停泊，無事可做，無利可得，好使人既被從自己的工作中取下來，就可知他的作為——默想它、將榮耀歸給他，並藉著思想他在天氣中封住他們手的那作為，被引導來頌讚他其他偉大奇妙的工作。請注意：當我們因任何緣故不能跟進屬世的事業、從中被取下來時，我們當將時間花在敬虔和靈修的操練上（在認識神的作為並在其中讚美他），而不是花在愚昧無聊的遊戲和消遣上。當我們的手被封住時，我們的心當如此敞開；我們在任何時候在世上越少有事可做，就越當因此被驅使我們去讀聖經和跪下禱告。2. 百獸也退入穴中，臥在洞內（伯37:8）。這是指野獸——牠們既是野的，就必須自行尋找庇護所，憑本能被引導到那裡；而馴服的、對人有用的家畜則被人安置和保護，如出9:20所記。驢沒有洞，只有主人的槽；牠到那裡不僅為了安全和溫暖，也是為了得餵養。自然引導一切受造物躲避風暴；難道唯獨人沒有方舟嗎？
II. 在風中——風從不同方向吹來，產生不同的效果（伯37:9）：暴風從隱密處出來（可如此讀）；它旋轉盤繞，所以很難說它從哪個方位來；但它是從密室中出來的——原文如此。我不太願意將此理解為*南方，*因為他在這裡說（伯37:17）從南方來的風遠非暴風，反而是溫暖、安定的風。但此刻也許以利戶看見一片旋風雲從南方而來、朝他們席捲而去——不久之後主從其中說話（伯38:1）。或者，如果帶來陣雨的狂風從南方而來，那麼寒冷乾燥的寒流則從北方而來，吹散水氣、使空氣清新。
III. 在霜中（伯37:10）。請看它的成因：*神噓氣成冰，*即藉他權能的話語和他旨意的命令；或如有人所理解的，藉風——風是神的氣，正如雷是他的聲音；它是由北方寒冷的冰凍之風造成的。請看它的效果：*寬闊之水也都凝結，*即原本散佈開來、自由流淌的水，如今被凝固、麻木、拘禁、束縛在水晶的枷鎖中。這是神權能的一個例證——若不常見，幾乎就是神蹟了。
IV. 在雲中——一切水氣現象在其中孕育的母腹，他先前已論到（伯36:28）。他在此提到三種雲：——1. 密厚烏黑的濃雲，滿載雨水；這些雲因灌溉而盛滿水氣（伯37:11），即它們因融解成雨而被耗盡和掏空，傾注水分直到筋疲力盡、再也不能傾注為止。請看受造物——甚至那些在我們之上的受造物——為服事人是何等辛苦：雲滋潤大地直到疲倦；它們為我們的益處而耗盡自己，這責備並定我們的罪——我們在自己的位置上所行的善何等少，雖然那原是對我們自己有益的，因為好施捨的也必得豐裕。2. 明亮輕薄的雲——沒有水的雲；這些他散佈；它們自行消散，不融解成雨，它們變成甚麼我們不得而知。傍晚天紅時的明雲被散去，證明是晴天的預告（太16:2）。3. 飛雲——不像濃雲那樣融解成連綿的雨，而是乘風的翅膀從一處飄到另一處，沿途灑下陣雨；這些被說成是藉他的指引旋轉（伯37:12）。平民百姓說雨是由行星決定的，這在神學上和在哲學上一樣糟糕，因為雨是由神的旨意引導和管理的——他的旨意甚至延伸到那些看來最偶然、最微小的事上，以致它們在地上世人面上行他所吩咐的；因為狂風和被風驅趕的雲都成就他的話；藉此他降雨在這城，不降雨在那城（摩4:7-8）。照樣他的旨意行在地上世人面上，即在世人中間——神在這一切事上都注目於人，聖經說他使他們住在全地上（徒17:26）。低等受造物既不能行道德行為，就不能領受獎賞或刑罰；但在世人中間，神使雨降臨，或為責罰，或為慈愛（伯37:13）。(1.) 雨有時成為審判。它是對罪惡之地的鞭責；正如從前它是為了毀滅全世界，如今它常常是為了管教或懲戒世界的某些部分——阻礙播種和收割、漲溢河水、損壞果實。有人說我們國家因雨水過多所受的損害遠超過因雨水不足。(2.) 在別的時候它是祝福。它是為他的地，使地結果子；除了恰當所需之外，他還為慈愛賜下，使地肥沃多產。請看我們對神有何等的倚賴——同一件事按所賜的分量，可以是極大的審判，也可以是極大的憐憫，而沒有神，我們不能有一滴雨，也不能有一線晴光。
¹⁴ 約伯啊，你要留心聽；要站立思想神奇妙的作為。
¹⁵ 神怎樣吩咐這些，又怎樣使雲中的電光照耀，你知道嗎？
¹⁶ 雲彩如何浮於空中，那知識全備者奇妙的作為，你知道嗎？
¹⁷ 南風使地寂靜，你的衣服就如火熱，你知道嗎？
¹⁸ 你豈能與神同鋪穹蒼嗎？這穹蒼堅硬，如同鑄成的鏡子。
¹⁹ 我們愚昧不能陳說，請你指教我們該對他說甚麼。
²⁰ 人豈可說：我願要與他說話？若有人說話，豈不是被吞滅嗎？
以利戶在此緊緊地對約伯說話，要他將迄今所說的應用到自己身上。他懇求他留心聽這番話（伯37:14），要他暫停片刻：*要站立思想神奇妙的作為。*我們所聽見的若不加以思想，不太可能對我們有益；而我們除非站住不動、安靜下來思想，也不太可能充分地思想事物。神的作為既是奇妙的，就既值得也需要我們的思想；而對它們的恰當思想將有助於我們與他一切護理的和好。以利戶為使約伯謙卑，向他指出：
I. 他對自然成因沒有洞察力，既不能看見其根源，也不能預見其效果（伯37:15-17）：你知道嗎？——那些知識全備者的奇妙作為？我們在此被教導：1. 神知識的完全。神知識全備是他最榮耀的屬性之一；他是無所不知的。他的知識是直覺的：他看見，不是藉著報告而知道。它是親密而完整的：他真實地認識事物，不是憑外表——是徹底的，不是零碎的。在他的知識面前沒有甚麼是遙遠的，一切都是近的——沒有甚麼是將來的，一切都是現在的——沒有甚麼是隱藏的，一切都是敞開的。我們當在他一切奇妙的作為中承認這一點；而這也足以使我們在那些我們不明白其意義的奇妙作為中得著滿足——因為它們是那位知道自己在做甚麼的神的作為。2. 我們知識的不完全。最偉大的哲學家對自然的能力和作為也大惑不解。我們對自己是個謎，我們周圍的一切都是奧秘。物體的引力和物質各部分的凝聚是最確定的，卻又是最無法解釋的。使我們感受到自己的無知是好的。有人承認了自己的無知，那些不願意這樣做的人卻已暴露了它。但我們所有人都必須由此推論：我們對屬神的政治是何等不配作判斷——我們連屬神的機械學都懂得如此少。(1.) 我們不知道神對雲下了甚麼命令，也不知道他將下甚麼命令（伯37:15）。我們確知一切都是藉決定和設計而做的；但甚麼被決定了、甚麼被設計了、計畫是何時制定的，我們不知道。神常常使雲中的電光照耀——有人理解為彩虹，有人理解為閃電；但我們能預見或預告他何時要這樣做嗎？我們若藉粗淺的觀察、或當第二原因已開始藉氣壓計起作用時預見幾個小時後的天氣變化，但這些向我們顯明的神藉這些變化所要達成的旨意何等少！(2.) 我們不知道雲如何在空氣中被平衡——雲的*平衡，這是神的奇妙作為之一。它們如此被平衡、如此被散佈，以至於從不剝奪我們享受太陽的利益（即使陰天也是白晝）；如此被平衡，以至於它們不會一下子全部落下，也不會爆裂成瀑布或海龍捲。彩虹是神恩惠的暗示——他以平衡雲彩來防止世界被淹沒。不，它們如此被平衡，以至於在地上不偏不倚地分配雨水，使每個地方遲早都得到它的一份。(3.) 我們不知道冬天過去後舒適的轉變是如何來到的（伯37:17）。[1.] 天氣在寒冷之後如何變暖。我們知道我們的衣服穿在身上如何變暖，即我們如何因呼吸的空氣溫暖而在衣服裡變暖。若沒有神的賜福，我們即使穿上衣服也不暖和（該1:6）。但當他如此安排時，衣服就使我們暖和——在極寒的天氣中，衣服本不足以使我們保暖。[2.] 在暴風之後如何變得平靜：當春天來到時，他以南風使地寂靜。*正如他有狂嘯冰凍的北風，他也有解凍的、安撫的南風；聖靈被比作兩者，因為他既責備也安慰（歌4:16）。
II. 他完全沒有參與世界的最初創造（伯37:18）：你豈能與神同鋪穹蒼嗎？你不能假裝沒有他也能張開它——不，也不能假裝與他一同張開它；因為他無論在設計或在施工上都遠不需要任何幫助。那廣大的可見穹蒼的創造（創1:6-8），我們至今仍然看見存在著，是神權能的一個榮耀例證——考慮到：1. 它雖是流體的，卻是堅固的。它堅硬，它的名字也來自其穩固。它至今仍如起初一般，毫不衰退；天的定例也不會改變，直到時間的租約期滿。2. 它雖廣大，卻明亮而極其精細：它如同鑄成的鏡子，光滑明亮，毫無瑕疵或裂紋。在其中，如同在鏡子中，我們可以觀看神的榮耀和他手所作的智慧（詩19:1）。當我們舉目望天時，當記念它是一面鏡子——不是為了照我們自己的臉，而是為了略略彰顯上方的世界及其榮美居民的純潔、尊嚴和光輝。
III. 他和他們都不能按主題的價值來述說神的榮耀（伯37:19-20）。1. 他挑戰約伯作他們的嚮導——如果他敢承擔這個任務的話。他以諷刺的口吻說：請你指教我們——如果你能的話——我們該對他說甚麼（伯37:19）。你想要與神理論，又要我們替你與他爭辯；那麼請指教我們當說甚麼。你能比我們更深入地看透這深淵嗎？你若能，請以你的發現恩待我們，以你的指教裝備我們。2. 他承認自己在向神說話和論到神時都不夠：*我們愚昧不能陳說。*請注意：最好的人對神聖性質的榮耀屬性和神聖治理的作為也大惑不解。那些藉著恩典對神多有認識的人，所知的仍少——不，與所能知道的、與那完全的來到、幔子裂開時將要知道的相比，簡直算不得甚麼。當我們要論到神時，我們說得混亂而不確定，很快就茫然不知所措、走入死胡同——不是因為沒有材料，而是因為沒有言語。我們既必須總以戰兢恐懼開始——生怕說錯了（即使說關於神的真理也是有風險的），也必須以羞愧臉紅結束——因為說得不夠好。以利戶自己就替神說了很好的話，卻遠不期望得到酬報，也不以為神因此虧欠了他、或他配作神的常任顧問，反倒——(1.) 他為自己所說的感到慚愧——不是為事業，而是為自己的處理：人豈可說：我願要與他說話？（伯37:20）。可以將這作為值得他留意的一項功勞來報告給他嗎？斷乎不可；千萬不可提說——因為他恐怕這主題因他的承接而受了虧損，如同一張美麗的面孔被一個糟糕的畫家所損害，而他的表現遠不足以得感謝，反需要赦免。當我們為神盡力做了之後，必須承認自己是無用的僕人，沒有甚麼可誇的。他害怕再說甚麼：*若有人說話，*若他承擔為神辯護——更不用說若他試圖與神對抗了——*豈不是被吞滅嗎？*他若放肆地說話，神的怒氣必快快將他消滅；但即使說得再好，他也必快快在那奧秘中迷失自我，被神聖的光輝所壓倒。驚愕必使他變瞎變啞。
²¹ 現在世人不得看見雲中的亮光；但風一經過，就使雲清明。
²² 金光出於北方；在神那裡有可畏的威嚴。
²³ 論到全能者，我們不能測度；他大有能力，有公平和大義，必不苦待人。
²⁴ 所以人敬畏他；凡自以為心中有智慧的人，他都不顧念。
以利戶在此以一些簡短卻偉大的話語結束他的講論——論到神的榮耀，這是他自己所深有感動、也願望以聖潔的敬畏使別人深有感動的。他說得簡潔而急促，因為看來他察覺到神即將親自接管這工作。1. 他觀察到那位曾說過他要居住在幽暗之中、以之為他的帳幕（代下6:1，詩18:11）的神，正坐在那可畏的戰車中向他們推進，彷彿正在預備他的寶座施行審判，以雲彩和黑暗為四圍的裝飾（詩97:2、9）。他看見那片雲——其中懷著旋風——從南方而來；但如今它在他們頭頂上懸得如此厚重、如此烏黑，以至於他們誰也不得看見先前在雲中的亮光。太陽的光如今被遮蔽了。這提醒他因黑暗而不能說話的緣故（伯37:19），也使他不敢再說下去（伯37:20）。照樣門徒進入雲彩裡就懼怕（路9:34）。然而他望向北方，看見那邊晴朗，這給他盼望——雲不是在聚集為一場洪水的；他們被雲遮蓋，但沒有被雲包圍。他期望風經過（可如此讀）就使雲清明——如同挪亞洪水時吹過大地、清除地上積水的那風（創8:1），作為神恩惠回轉的記號；那時金光將出於北方（伯37:22），一切都將好轉。神不會永遠皺眉，也不會永遠爭辯。2. 他如今見神即將說話，就急忙總結；因此以寥寥數語傳達了許多內容——作為他迄今所論述一切的總結；若加以深思，不僅能將他所釘的釘子釘牢，也能為神將要說的話鋪路。他指出：(1.) 在神那裡有可畏的威嚴。他是榮耀的神，有如此超越的完全，不能不使一切侍立的敬畏、使一切仇敵恐懼。有人譯為在神那裡有可畏的讚美，因為他在讚美中是可畏的（出15:11）。(2.) 當我們論到全能者時，必須承認*我們不能測度他；*我們有限的理解力不能領悟他無限的屬性（伯37:23）。我們能將海水裝入蛋殼嗎？我們不能追蹤他在護理中所採取的步驟。他的道路在海中。(3.) *他大有能力。*他權能的卓越在於：他能在天地間隨意行事。他權能的普遍範圍和不可抵擋的力量就是它的卓越；沒有任何受造物有像他那樣的膀臂——如此長、如此有力。(4.) 他在智慧和公義上也不遜色——*有公平和大義，*否則他的權能就沒有甚麼卓越可言了。我們可以確信那位能做萬事的神，必將萬事做到最好，因為他無限智慧；也必不在任何事上行錯，因為他無限公義。當他對罪人施行審判時，其中也有充足的公義，他加給人的不超過他們所應得的。(5.) *他必不苦待人，*即他不會樂意苦待人；使世人的兒女憂傷不是他的喜樂，更不用說他自己的兒女了。他從不無故、也從不無必要地使人受苦，也不以苦難過度重壓我們，而是體恤我們的體質。有人如此讀：*我們不能測度的全能者大有能力，但他不以審判苦待人，在他那裡有充足的公義，*他也不嚴苛地追問我們的過失。(6.) 他不看重那些自以為聰明的人的論斷：他都不顧念（伯37:24）。他不會為了遷就他們而改變他的旨意；那些想要向他發號施令的人也不能說服他照他們的心意去做。他看重謙卑人的禱告，卻不看重心機深沉者的詭計。不，神的愚拙總比人有智慧（林前1:25）。(7.) 從這一切不難推論：神既偉大，就當大受敬畏；不，正因為他有恩典、不苦待人，所以人敬畏他，因為在你有赦免之恩，要叫人敬畏你（詩130:4）。敬畏神是所有人的本分和利益。人當敬畏他（有人如此讀）；遲早他們必敬畏他。那些不肯敬畏主和他的恩慈的人，必永遠在他怒氣的杯傾倒之下戰兢。
英文原文
The Address of Elihu (1520 BC)
¹ At this also my heart trembleth, and is moved out of his place.
² Hear attentively the noise of his voice, and the sound that goeth out of his mouth.
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 marvellously with his voice; great things doeth he, which we cannot comprehend.
Thunder and lightning, which usually go together, are sensible indications of the glory and majesty, the power and terror, of Almighty God, one to the ear and the other to the eye; in these God leaves not himself without witness of his greatness, as, in the rain from heaven and fruitful seasons, he leaves not himself without witness of his goodness (Ac 14:17), even to the most stupid and unthinking. Though there are natural causes and useful effects of them, which the philosophers undertake to account for, yet they seem chiefly designed by the Creator to startle and awaken the slumbering world of mankind to the consideration of a God above them. The eye and the ear are the two learning senses; and therefore, though such a circumstance is possible, they say it was never known in fact that any one was born both blind and deaf. By the word of God divine instructions are conveyed to the mind through the ear, by his works through the eye; but, because those ordinary sights and sounds do not duly affect men, God is pleased sometimes to astonish men by the eye with his lightnings and by the ear with his thunder. It is very probable that at this time, when Elihu was speaking, it thundered and lightened, for he speaks of the phenomena as present; and, God being about to speak (Job 38:1), these were, as afterwards on Mount Sinai, the proper prefaces to command attention and awe. Observe here, 1. How Elihu was himself affected, and desired to affect Job, with the appearance of God's glory in the thunder and lightning (Job 37:1,2): "For my part," says Elihu, "my heart trembles at it; though I have often heard it, often seen it, yet it is still terrible to me, and makes every joint of me tremble, and my heart beat as if it would move out of its place." Thunder and lightning have been dreadful to the wicked: the emperor Caligula would run into a corner, or under a bed, for fear of them. Those who are very much astonished, we say, are thunder-struck. Even good people think thunder and lightning very awful; and that which makes them the more terrible is the hurt often done by lightning, many having been killed by it. Sodom and Gomorrah were laid in ruins by it. It is a sensible indication of what God could do to this sinful world, and what he will do, at last, by the fire to which it is reserved. Our hearts, like Elihu's should tremble at it for fear of God's judgments, Ps 119:120. He also calls upon Job to attend to it (Job 37:2): Hear attentively the noise of his voice. Perhaps as yet it thundered at a distance, and could not be heard without listening: or rather, Though the thunder will be heard, and whatever we are doing we cannot help attending to it, yet, to apprehend and understand the instructions God thereby gives us, we have need to hear with great attention and application of mind. Thunder is called the voice of the Lord (Ps 29:3-9, etc.), because by it God speaks to the children of men to fear before him, and it should put us in mind of that mighty word by which the world was at first made, which is called thunder. Ps 104:7, At the voice of thy thunder they hasted away, namely, the waters, when God said, Let them be gathered into one place. Those that are themselves affected with God's greatness should labour to affect others. 2. How he describes them. (1.) Their original, not their second causes, but the first. God directs the thunder, and the lightning is his, Job 37:3. Their production and motion are not from chance, but from the counsel of God and under the direction and dominion of his providence, though to us they seem accidental and ungovernable. (2.) Their extent. The claps of thunder roll under the whole heaven, and are heard far and near; so are the lightnings darted to the ends of the earth; they come out of the one part under heaven and shine to the other, Lu 17:24. Though the same lightning and thunder do not reach to all places, yet they reach to very distant places in a moment, and there is no place but, some time or other, has these alarms from heaven. (3.) Their order. The lightning is first directed, and after it a voice roars, Job 37:4. The flash of fire, and the noise it makes in a watery cloud, are really at the same time; but, because the motion of light is much quicker than that of sound, we see the lightning some time before we hear the thunder, as we see the firing of a great gun at a distance before we hear the report of it. The thunder is here called the voice of God's excellency, because by it he proclaims his transcendent power and greatness. He sends forth his voice and that a mighty voice, Ps 68:33. (4.) Their violence. He will not stay them, that is, he does not need to check them, or hold them back, lest they should grow unruly and out of his power to restrain them, but lets them take their course, says to them, Go, and they go—Come, and they come—Do this, and they do it. He will not stay the rains and showers that usually follow upon the thunder (which he had spoken of, Job 36:27,29), so some, but will pour them out upon the earth when his voice is heard. Thunder-showers are sweeping rains, and for them he makes the lightnings, Ps 135:7. (5.) The inference he draws from all this, Job 37:5. Does God thunder thus marvellously with his voice? We must then conclude that his other works are great, and such as we cannot comprehend. From this one instance we may argue to all, that, in the dispensations of his providence, there is that which is too great, too strong, for us to oppose or strive against, and too high, too deep, for us to arraign or quarrel with.
⁶ For he saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of his strength.
⁷ He sealeth up the hand of every man; that all men may know his work.
⁸ Then the beasts go into dens, and remain in their places.
⁹ Out of the south cometh the whirlwind: and cold out of the north.
¹⁰ By the breath of God frost is given: and the breadth of the waters is straitened.
¹¹ Also by watering he wearieth the thick cloud: he scattereth his bright cloud:
¹² And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth.
¹³ He causeth it to come, whether for correction, or for his land, or for mercy.
The changes and extremities of the weather, wet or dry, hot or cold, are the subject of a great deal of our common talk and observation; but how seldom do we think and speak of these things, as Elihu does here, with an awful regard to God the director of them, who shows his power and serves the purposes of his providence by them! We must take notice of the glory of God, not only in the thunder and lightning, but in the more common revolutions of the weather, which are not so terrible and which make less noise. As,
I. In the snow and rain, Job 37:6. Thunder and lightning happen usually in the summer, but here he takes notice of the winter-weather. Then he saith to the snow, Be thou on the earth; he commissions it, he commands it, he appoints it, where it shall light and how long it shall lie. He speaks, and it is done: as in the creation of the world, Let there be light, so in the works of common providence, Snow, be thou on the earth. Saying and doing are not two things with God, though they are with us. When he speaks the word the small rain distils and the great rain pours down as he pleases—the winter-rain (so the LXX.), for in those countries, when the winter was past, the rain was over and gone, So 2:11. The distinction in the Hebrew between the small rain and the great rain is this, that the former is called a shower of rain, the latter of rains, many showers in one; but all are the showers of his strength: the power of God is to be observed as much in the small rain that soaks into the earth as in the great rain that batters on the house-top and washes away all before it. Note, The providence of God is to be acknowledged, both by husbandmen in the fields and travellers upon the road, in every shower of rain, whether it does them a kindness of a diskindness. It is sin and folly to contend with God's providence in the weather; if he send the snow or rain, can we hinder them? Or shall we be angry at them? It is as absurd to quarrel with any other disposal of Providence concerning ourselves or ours. The effect of the extremity of the winter-weather is that it obliges both men and beasts to retire, making it uncomfortable and unsafe for them to go abroad. 1. Men retire to their houses from their labours in the field, and keep within doors (Job 37:7): He seals up the hand of every man. In frost and snow, husbandmen cannot follow their business, nor some tradesmen, nor travellers, when the weather is extreme. The plough is laid by, the shipping laid up, nothing is to be done, nothing to be got, that men, being taken off from their own work, may know his work, and contemplate that, and give him the glory of that, and, by the consideration of that work of his in the weather which seals up their hands, be led to celebrate his other great and marvellous works. Note, When we are, upon any account, disabled from following our worldly business, and taken off from it, we should spend our time rather in the exercises of piety and devotion (in acquainting ourselves with the works of God and praising him in them) than in foolish idle sports and recreations. When our hands are sealed up our hearts should be thus opened, and the less we have at any time to do in the world the more we should thereby be driven to our Bibles and our knees. 2. The beasts also retire to their dens and remain in their close places, Job 37:8. It is meant of the wild beasts, which, being wild, must seek a shelter for themselves, to which by instinct they are directed, while the tame beasts, which are serviceable to man, are housed and protected by his care, as Ex 9:20. The ass has no den but his master's crib, and thither he goes, not only to be safe and warm, but to be fed. Nature directs all creatures to shelter themselves from a storm; and shall man alone be unprovided with an ark?
II. In the winds, which blow from different quarters and produce different effects (Job 37:9): Out of the hidden place (so it may be read) comes the whirlwind; it turns round, and so it is hard to say from which point it comes but it comes from the secret chamber, as the word signifies, which I am not so willing to understand of the south, because he says here (Job 37:17) that the wind out of the south is so far from being a whirlwind that it is a warming, quieting, wind. But at this time, perhaps, Elihu saw a whirlwind-cloud coming out of the south and making towards them, out of which the Lord spoke soon after, Job 38:1. Or, if turbulent winds which bring showers come out of the south, cold and drying blasts come out of the north to scatter the vapours and clear the air of them.
III. In the frost, Job 37:10. See the cause of it: It is given by the breath of God, that is, by the word of his power and the command of his will; or, as some understand it, by the wind, which is the breath of God, as the thunder is his voice; it is caused by the cold freezing wind out of the north. See the effect of it: The breadth of the waters is straitened, that is, the waters that had spread themselves, and flowed with liberty, are congealed, benumbed, arrested, bound up in crystal fetters. This is such an instance of the power of God as, if it were not common, would be next to a miracle.
IV. In the clouds, the womb where all these watery meteors are conceived, of which he had spoken, Job 36:28. Three sorts of clouds he here speaks of:—1. Close, black, thick clouds, pregnant with showers; and these with watering he wearies (Job 37:11), that is, they spend themselves, and are exhausted by the rain into which they melt and are dissolved, pouring out water till they are weary and can pour out no more. See what pains, as I may say, the creatures, even those above us, take to serve man: the clouds water the earth till they are weary; they spend and are spent for our benefit, which shames and condemns us for the little good we do in our places, though it would be to our own advantage, for he that watereth shall be watered also himself. 2. Bright thin clouds, clouds without water; and these he scattereth; they are dispersed of themselves, and not dissolved into rain, but what becomes of them we know not. The bright cloud, in the evening, when the sky is red, is scattered, and proves an earnest of a fair day, Mt 16:2. 3. Flying clouds, which do not dissolve, as the thick cloud, into a close rain, but are carried upon the wings of the wind from place to place, dropping showers as they go; and these are said to be turned round about by his counsels, Job 37:12. The common people say that the rain is determined by the planets, which is as bad divinity as it is philosophy, for it is guided and governed by the counsel of God, which extends even to those things that seem most casual and minute, that they may do whatsoever he commands them; for the stormy winds, and the clouds that are driven by them, fulfil his word; and by this means he causes it to rain upon one city and not upon another, Am 4:7,8. Thus his will is done upon the face of the world in the earth, that is, among the children of men, to whom God has an eye in all these things, of whom it is said that he made them to dwell on the face of the earth, Ac 17:26. The inferior creatures, being incapable of doing moral actions, are incapable of receiving rewards and punishments: but, among the children of men, God causes the rain to come, either for the correction of his land or for a mercy to it, Job 37:13. (1.) Rain sometimes turns into a judgment. It is a scourge to a sinful land; as once it was for the destruction of the whole world, so it is now often for the correction or discipline of some parts of it, by hindering seedness and harvest, raising the waters, and damaging the fruits. Some have said that our nation has received much more prejudice by the excess of rain than by the want of it. (2.) At other times it is a blessing. It is for his land, that this may be made fruitful; and, besides that which is just necessary, he gives for mercy, to fatten it and make it more fruitful. See what a necessary dependence we have upon God, when the very same thing, according to the proportion in which it is given, may be either a great judgment or a great mercy, and without God we cannot have either a shower or a fair gleam.
¹⁴ Hearken unto this, O Job: stand still, and consider the wondrous works of God.
¹⁵ Dost thou know when God disposed them, and caused the light of his cloud to shine?
¹⁶ Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?
¹⁷ How thy garments are warm, when he quieteth the earth by the south wind?
¹⁸ Hast thou with him spread out the sky, which is strong, and as a molten looking glass?
¹⁹ Teach us what we shall say unto him; for we cannot order our speech by reason of darkness.
²⁰ Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.
Elihu here addresses himself closely to Job, desiring him to apply what he had hitherto said to himself. He begs that he would hearken to this discourse (Job 37:14), that he would pause awhile: Stand still, and consider the wondrous works of God. What we hear is not likely to profit us unless we consider it, and we are not likely to consider things fully unless we stand still and compose ourselves to the consideration of them. The works of God, being wondrous, both deserve and need our consideration, and the due consideration of them will help to reconcile us to all his providences. Elihu, for the humbling of Job, shows him,
I. That he had no insight into natural causes, could neither see the springs of them nor foresee the effects of them (Job 37:15-17): Dost thou know this and know that which are the wondrous works of him who is perfect in knowledge? We are here taught, 1. The perfection of God's knowledge. It is one of the most glorious perfections of God that he is perfect in knowledge; he is omniscient. His knowledge is intuitive: he sees, and does not know by report. It is intimate and entire: he knows things truly, and not by their colours—thoroughly, and not by piecemeal. To his knowledge there is nothing distant, but all near—nothing future, but all present—nothing hid, but all open. We ought to acknowledge this in all his wondrous works, and it is sufficient to satisfy us in those wondrous works which we know not the meaning of that they are the works of one that knows what he does. 2. The imperfection of our knowledge. The greatest philosophers are much in the dark concerning the powers and works of nature. We are a paradox to ourselves, and every thing about us is a mystery. The gravitation of bodies, and the cohesion of the parts of matter, are most certain, and yet unaccountable. It is good for us to be made sensible of our own ignorance. Some have confessed their ignorance, and those that would not do this have betrayed it. But we must all infer from it what incompetent judges we are of the divine politics, when we understand so little even of the divine mechanics. (1.) We know not what orders God has given concerning the clouds, nor what orders he will give, Job 37:15. That all is done by determination and with design we are sure; but what is determined, and what designed, and when the plan was laid, we know not. God often causes the light of his cloud to shine, in the rainbow (so some), in the lightning (so others); but did we foresee, or could we foretel, when he would do it? If we foresee the change of weather a few hours before, by vulgar observation, or when second causes have begun to work by the weather-glass, yet how little do these show us of the purposes of God by these changes! (2.) We know not how the clouds are poised in the air, the balancing of them, which is one of the wondrous works of God. They are so balanced, so spread, that they never rob us of the benefit of the sun (even the cloudy day is day), so balanced that they do not fall at once, nor burst into cataracts or water-spouts. The rainbow is an intimation of God's favour in balancing the clouds so as to keep them from drowning the world. Nay, so are they balanced that they impartially distribute their showers on the earth, so that, one time or other, every place has its share. (3.) We know not how the comfortable change comes when the winter is past, Job 37:17. [1.] How the weather becomes warm after it has been cold. We know how our garment came to be warm upon us, that is, how we come to be warm in our clothes, by reason of the warmth of the air we breathe in. Without God's blessing we should clothe ourselves, yet not be warm, Hag 1:6. But, when he so orders it, the clothes are warm upon us, which, in the extremity of cold weather, would not serve to keep us warm. [2.] How it becomes calm after it has been stormy: He quiets the earth by the south wind, when the spring comes. As he has a blustering freezing north wind, so he has a thawing, composing, south wind; the Spirit is compared to both, because he both convinces and comforts, So 4:16.
II. That he had no share at all in the first making of the world (Job 37:18): "Hast thou with him spread out the sky? Thou canst not pretend to have stretched it out without him, no, nor to have stretched it out in conjunction with him; for he was far from needing any help either in contriving or in working." The creation of the vast expanse of the visible heavens (Ge 1:6-8), which we see in being to this day, is a glorious instance of the divine power, considering, 1. That, though it is fluid, yet it is firm. It is strong, and has its name from its stability. It still is what it was, and suffers no decay, nor shall the ordinances of heaven be altered till the lease expires with time. 2. That, though it is large, it is bright and most curiously fine: It is a molten looking-glass, smooth and polished, and without the least flaw or crack. In this, as in a looking-glass, we may behold the glory of God and the wisdom of his handy work, Ps 19:1. When we look up to heaven above we should remember it is a mirror or looking-glass, not to show us our own faces, but to be a faint representation of the purity, dignity, and brightness of the upper world and its glorious inhabitants.
III. That neither he nor they were able to speak of the glory of God in any proportion to the merit of the subject, Job 37:19,20. 1. He challenges Job to be their director, if he durst undertake the task. He speaks it ironically: "Teach us, if thou canst, what we shall say unto him, Job 37:19. Thou hast a mind to reason with God, and wouldst have us to contend with him on thy behalf; teach us then what we shall say. Canst thou see further into this abyss than we can? If thou canst, favour us with thy discoveries, furnish us with instructions." 2. He owns his own insufficiency both in speaking to God and in speaking of him: We cannot order our speech by reason of darkness. Note, The best of men are much in the dark concerning the glorious perfections of the divine nature and the administrations of the divine government. Those that through grace know much of God, yet know little, yea, nothing, in comparison with what is to be known, and what will be known, when that which is perfect shall come and the veil shall be rent. When we would speak of God we speak confusedly and with great uncertainty, and are soon at a loss and run aground, not for want of matter, but for want of words. As we must always begin with fear and trembling, lest we speak amiss (De Deo etiam vera dicere periculosum est—Even while affirming what is true concerning God we incur risk), so we must conclude with shame and blushing, for having spoken no better. Elihu himself had, for his part, spoken well on God's behalf, and yet is so far from expecting a fee, or thinking that God was beholden to him for it, or that he was fit to be standing counsel for him, that (1.) He is even ashamed of what he has said, not of the cause, but of his own management of it: "Shall it be told him that I speak? Job 37:20. Shall it be reported to him as a meritorious piece of service, worthy his notice? By no means; let it never be spoken of," for he fears that the subject has suffered by his undertaking it, as a fine face is wronged by a bad painter, and his performance is so far from meriting thanks that it needs pardon. When we have done all we can for God we must acknowledge that we are unprofitable servants and have nothing at all to boast of. He is afraid of saying any more: If a man speak, if he undertake to plead for God, much more if he offer to plead against him, surely he shall be swallowed up. If he speak presumptuously, God's wrath shall soon consume him; but, if ever so well, he will soon lose himself in the mystery and be over powered by the divine lustre. Astonishment will strike him blind and dumb.
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.
²³ Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict.
²⁴ Men do therefore fear him: he respecteth not any that are wise of heart.
Elihu here concludes his discourse with some short but great sayings concerning the glory of God, as that which he was himself impressed, and desired to impress others, with a holy awe of. He speaks concisely, and in haste, because, it should seem, he perceived that God was about to take the work into his own hands. 1. He observes that God who has said that he will dwell in the thick darkness and make that his pavilion (2Ch 6:1, Ps 18:11) is in that awful chariot advancing towards them, as if he were preparing his throne for judgment, surrounded with clouds and darkness, Ps 97:2,9. He saw the cloud, with a whirlwind in the bosom of it, coming out of the south; but now it hung so thick, so black, over their heads, that they could none of them see the bright light which just before was in the clouds. The light of the sun was now eclipsed. This reminded him of the darkness by reason of which he could not speak (Job 37:19), and made him afraid to go on, Job 37:20. Thus the disciples feared when they entered into a cloud, Lu 9:34. Yet he looks to the north, and sees it clear that way, which gives him hope that the clouds are not gathering for a deluge; they are covered, but not surrounded, with them. He expects that the wind will pass (so it may be read) and cleanse them, such a wind as passed over the earth to clear it from the waters of Noah's flood (Ge 8:1), in token of the return of God's favour; and then fair weather will come out of the north (Job 37:22) and all will be well. God will not always frown, nor contend for ever. 2. He hastens to conclude, now that God is about to speak; and therefore delivers much in a few words, as the sum of all that he had been discoursing of, which, if duly considered, would not only clench the nail he had been driving, but make way for what God would say. He observes, (1.) That with God is terrible majesty. He is a God of glory and such transcendent perfection as cannot but strike an awe upon all his attendants and a terror upon all his adversaries. With God is terrible praise (so some), for he is fearful in praises, Ex 15:11. (2.) That when we speak touching the Almighty we must own that we cannot find him out; our finite understandings cannot comprehend his infinite perfections, Job 37:23. Can we put the sea into an egg-shell? We cannot trace the steps he takes in his providence. His way is in the sea. (3.) That he is excellent in power. It is the excellency of his power that he can do whatever he pleases in heaven and earth. The universal extent and irresistible force of his power are the excellency of it; no creature has an arm like him, so long, so strong. (4.) That he is not less excellent in wisdom and righteousness, in judgment and plenty of justice, else there would be little excellency in his power. We may be sure that he who can do every thing will do every thing for the best, for he is infinitely wise, and will not in any thing do wrong, for he is infinitely just. When he executes judgment upon sinners, yet there is plenty of justice in the execution, and he inflicts not more than they deserve. (5.) That he will not afflict, that is, that he will not afflict willingly; it is no pleasure to him to grieve the children of men, much less his own children. He never afflicts but when there is cause and when there is need, and he does not overburden us with affliction, but considers our frame. Some read it thus: "The Almighty, whom we cannot find out, is great in power, but he will not afflict in judgment, and with him is plenty of justice, nor is he extreme to mark what we do amiss." (6.) He values not the censures of those who are wise in their own conceit: He respecteth them not, Job 37:24. He will not alter his counsels to oblige them, nor can those that prescribe to him prevail with him to do as they would have him do. He regards the prayer of the humble, but not the policies of the crafty. No, the foolishness of God is wiser than men, 1Co 1:15. (7.) From all this it is easy to infer that, since God is great, he is greatly to be feared; nay, because he is gracious and will not afflict, men do therefore fear him, for there is forgiveness with him, that he may be feared, Ps 130:1-8 4. It is the duty and interest of all men to fear God. Men shall fear him (so some); sooner or later they shall fear him. Those that will not fear the Lord and his goodness shall for ever tremble under the pourings out of the vials of his wrath.
以利戶在此繼續讚頌神在氣象變幻和一切天氣變化中所彰顯的奇妙大能：我們若在那些變化中順服神的旨意，隨遇而安、善加利用，那麼為甚麼在我們境遇的其他變化中不能如此呢？他在此觀察到神的手：I. 在雷轟與閃電之中（Job 37:1-5）。II. 在霜雪、雨水與狂風之中（Job 37:6-13）。III. 他將此應用到約伯身上，挑戰他去解明這些自然之作為的現象，好叫他因承認自己在這些事上的無知，而承認自己在神護理之工的進行中是個不稱職的審判官（Job 37:14-22）。然後 IV. 以他所要證明的原則作結：神是偉大的，是大當敬畏的（Job 37:23,24）。