(65) I have already alluded to the way in which things are referred to God, and said to be of God.
(66) (1.) As belonging to His nature, and being, as it were, part of Him; e.g the power
of God, the eyes of God.
(67) (2.) As under His dominion, and depending on His pleasure; thus the heavens are
called the heavens of the Lord, as being His chariot and habitation. So Nebuchadnezzar is
called the servant of God, Assyria the scourge of God, &c.
(68) (3.) As dedicated to Him, e.g. the Temple of God, a Nazarene of God, the Bread of
God.
(69) (4.) As revealed through the prophets and not through our natural faculties. In this sense the
Mosaic law is called the law of God.
(70) (5.) As being in the superlative degree. Very high mountains are styled the mountains
of God, a very deep sleep, the sleep of God, &c. In this sense we must explain Amos iv:11:
"I have overthrown you as the overthrow of the Lord came upon Sodom and Gomorrah," i.e.
that memorable overthrow, for since God Himself is the Speaker, the passage
cannot well be taken otherwise. The wisdom of Solomon is called the wisdom of God, or
extraordinary. The size of the cedars of Lebanon is alluded to in the Psalmist's
expression, "the cedars of the Lord."

(71) Similarly, if the Jews were at a loss to understand any phenomenon, or
were ignorant of its cause, they referred it to God. (72) Thus a storm was
termed the chiding of God, thunder and lightning the arrows of God, for it
was thought that God kept the winds confined in caves, His treasuries; thus
differing merely in name from the Greek wind-god Eolus. (73) In like manner
miracles were called works of God, as being especially marvellous; though in
reality, of course, all natural events are the works of God, and take place
solely by His power. (74) The Psalmist calls the miracles in Egypt the works
of God, because the Hebrews found in them a way of safety which they had not
looked for, and therefore especially marvelled at.