Exegetical and Hermeneutical Commentary of Job 37:1

The Last Word on the Miracles in NatuRev. 1. At this, namely, the powerful exhibition of God’s majesty, as just described, also my heart trembleth and is moved out of his place, springing up, giving a bound, as the awe of the spectacle took hold upon it. It seems also that the storm of which the next chapter speaks had gathered and was about to break at this point.

v. 2. Hear attentively the noise of His voice, the roar of the Lord’s voice in the thunder which was now to be heard plainly, and the sound that goeth out of His mouth, the great rumbling as the distant storm rolled forward.

v. 3. He directeth it under the whole heaven, sending forth the roaring and rumbling, and His lightning unto the ends of the earth, for the entire earth is lit up by each flash.

v. 4. After it a voice roareth, the thunder-clap following after the flash; He thundereth with the voice of His excellency, in token of His great majesty; and He will not stay them, not restrain the lightnings, when His voice is heard, for as the storm approaches, the flash of the lightning and the roar of thunder follow in quick succession, there being an almost uninterrupted crashing.

v. 5. God thundereth marvelously with His voice, this remark closing the description of the coming storm; great things doeth He, which we cannot comprehend, this statement leading the way to a description of other wonderful phenomena in nature.

v. 6. For He saith to the snow, Be thou on the earth, His command being, Fall to the earth, and the snow doing His behest; likewise to the small rain, the showers of rain, and to the great rain of His strength, torrents,. which fall at His command.

v. 7. He sealeth up the hand of every man, keeping him from doing his ordinary work at the time of such rains, that all men may know His work, come to the knowledge of His almighty power and realize their absolute dependence upon Him.

v. 8. Then the beasts go into dens, creeping into their coverts at the approach of winter or of the rainy season, and remain in their places, hibernating in their lairs while the fields are desolate.

v. 9. Out of the south cometh the whirlwind, rushing forth as from an enclosure in which it had been confined, and cold out of the north, literally, “from the cloud-scatterers,” for frost usually follows clearing skies.

v. 10. By the breath of God frost is given, the cold blast, sent from God, sweeps over the face of the water and forms ice; and the breadth of the waters is straitened, arrested, bound in the icy fetters of winter.

v. 11. Also by watering He wearieth the thick cloud, loading it, weighting it down with a burden of moisture; He scattereth His bright cloud, spreading out far and wide the clouds of His light, those which contain His lightning;

v. 12. and it is turned round about by His counsels, that is, the cloud twists and turns and revolves as the storm approaches, piloted by the will of God, that they may do whatever He commandeth them upon the face of the world in the earth, that is, over the wide expanse, the habitable land of the earth. Cf Psa 148:7-8.

v. 13. He causeth it to come, steering the storm, causing the clouds to unload their burdens, whether for correction, namely, when a devastating storm proves a scourge, or for His land, or for mercy, when He knows it to be necessary for the earth, when He wants to dispense His blessings in a gentle rain. Thus the majesty of God, as apparent in nature, vindicates all His actions, showing that it is His privilege, His right, to deal with men as He sees fit.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Job 37:1-24

It has been already remarked that there is no natural division between Job 36:1-33 and Job 37:1-24.the description of the thunderstorm and its effects runs on. From its effect on cattle, Elihu passes to its effect on man (Job 37:1-5); and thence goes on to speak of other natural manifestations of God’s power and marvellousnesssnow, violent rain, whirlwind, frost, and the like (Job 37:6-13). He then makes a final appeal to Job to acknowledge his own weakness and God’s perfection and unsearchableness, and to bow down in wonder and adoration before him (verses 14-24).

Job 37:1

At this also; i.e. at the thunderstorm or at the particular crash mentioned in Job 36:33. My heart trembleth. A violent peal of thunder produces in almost all men a certain amount of nervous trepidation. Elihu seems to have been abnormally sensitive. His heart trembled so that it seemed to be moved out of his place.

Job 37:2

Hear attentively the noise of his voice, and the sound that goeth out of his mouth; or, Hearken ye, hearken ye to the noise of his voice (comp. Psa 77:18 : Psa 104:7; and below, Psa 104:4, Psa 104:5). We need not suppose Elihu to speak otherwise than poetically. He does not, like the Indian of

” untutored mind,
See God in clouds or hear him in the wind.”

He does not mean that the thunder is actually God’s voice, but that it tells of him, reminds of him, brings naturally to men’s minds the thought of his marvellous greatness and power, and should therefore be listened to with awe and trembling, not passed over lightly, like any other sound.

Job 37:3

He directeth it under the whole heaven. The reverberations of the thunderclap roll along the entire cloud-canopy, from one end of the heavens to the other, beginning often faint in the distance, then growing loud over our heads, finally sinking into low muttered rumblings on the far horizon. And his lightning unto the ends of the earth. Similarly, the lightning, though originating in a flash at some definite spot, sets the whole sky aglow, shining from side to side of the heavens, and, as it were, to the very “ends of the earth.” Both have a character of universality which is marvellous, and which makes them fitting emblems of him of whom they are the messengers and ministers (see Mat 24:27).

Job 37:4

After it a voice roareth. After the lightning-flash has been seen, the thunderclap comes. In their origin they are simultaneous; but, as light travels faster than sound, unless we are close to the flash, then is an interval, the thunder following on the lightning. He thundereth with the voice of his excellency (see the comment on Job 37:2). And he will not stay them when his voice is heard. The words are plain, but the meaning is obscure. What will not God stay? His lightnings? His thunderings? His rain? His hail? There is no obvious antecedent. And in what sense will he not “stay” them? Some explain, “He will not slacken their speed; “others, “He will not cause them to Cease.”

Job 37:5

God thundereth marvellously with his voice. In finishing off his description of the thunderstorm, Elihu dwells upon its marvellousness. Each step in the entire process is strange and wonderful, beyond man’s comprehension; and the lesson to be drawn from the consideration of the whole series of phenomena is that great things doeth he (i.e. God), which we cannot comprehend. Even after all that has been done of late years to advance the science of meteorolegy, it cannot be said that the rationale of storms is fully grasped by the scientific intellect

Job 37:6

For he saith to the snow, Be thou on the earth. The phenomenon of snow is always full of marvel to an Oriental. It comes before him so seldom; it is in itself so strange; it involves things so inexplicable as the sudden solidification of a liquid, crystallization, a marked expansion of bulk, and the sudden assumption by what was colourless of a definite and dazzling colour. In Arabia and the countries bordering on Palestine snow very seldom falls; but in Palestine itself the mountain ranges of Lebanon and Hermon are never without it; and in the region occupied by Job and his friends then is reason to believe that ice and snow were not altogether infrequent (see Job 6:16, and the comment ad loc). Likewise to the small rain; or, to the light shower of rain“the spring rain,” as the Chaldee paraphrast explains it. And to the great rain of his strength; or, “the heavy winter rain,” according to the same authority. “The former and the latter rain”the rain of winter, and the rain of springare often mentioned by the sacred writers (see Deu 11:14; Jer 5:24; Hos 6:3; Joe 2:23; Zec 10:1; Jas 5:7). God gave both, ordinarily, in due course.

Job 37:7

He sealeth up the hand of every man. In the winter season, when the snow falls, and the heavy rains pour down (Job 37:6), God “seeleth up the hand of every man;” i.e. puts an end to ordinary out-of-doors labour, and establishes a time of pause or rest (comp. Homer, ‘II.,’ 17.549). He does this with the object that all men may know his work; i.e. that, during the time of their enforced idleness, men may have leisure for reflection, and may employ it in meditating upon him and his marvellous “work.”

Job 37:8

Then (i.e. in winter) the beasts go into dens. The very beasts shut themselves up, and remain hidden in their places, i.e in their lairs, on account of the inclemency of the season.

Job 37:9

Out of the south cometh the whirlwind; rather, out of the secret chamberthe storehouse where God keeps his tempests. Nothing is said of “the south” here, though elsewhere, no doubt, whirlwinds are said to come especially from that quarter (see Isa 21:1 and Zec 9:14). And cold out of the north; rather, and cold from the scatterers. “The scatterers” seem to be the violent winds which clear the heavens of clouds, and bring in a clear frosty atmosphere. Or the word used may designate a constellation (comp. Job 38:32).

Job 37:10

By the breath of God frost is given (comp. Psa 147:16-18). “The breath of God,” which is a metaphor for the will of God, causes alike both frost and thaw. And the breadth of the waters is straitened; or, congealed. A broad expanse of water is suddenly turned by frost into a stiff and solid mass.

Job 37:11

Also by watering he wearieth the thick cloud; rather, also with moisture he ladeth the thick cloud. Elihu returns from his description of the winter season to the more ordinary condition of things. Rain is the chief necessity of Eastern countries; and God is ever providing it, causing moisture to be drawn up from earth and sea, and safely lodged in the clouds, whence it descends, as needed, and as commanded by God, upon the fields and plains that man cultivates. He scattereth his bright cloud. Most commentators see a reference to lightning here; and it is possible, no doubt, that such a reference is intended. “His bright cloud”literally, “the cloud of his light”may mean “the cloud in which his lightning is stored.” But perhaps no more is meant than that God spreads abroad over the earth the clouds on which his sunlight rests. The genial showers of spring fall generally from clouds that are, in part at any rate, steeped in the sun’s rays.

Job 37:12

And it is turned round about by his counsels, “It” (i.e. the cloud) is “turned round” (or directed in its course) “by his counsels,” or under the guidance of his wisdom, and so conveys his rain whither he pleases. That they may do whatsoever he commandeth them upon the face of the world in the earth. There is no expressed antecedent to “they.” Perhaps the showers are intended, or the atmospheric influences generally.

Job 37:13

He causeth it to come, whether for correction, or for his land, or for mercy. God has different purposes in directing the rain hither or thither. Sometimes his object is to punish by violent or excessive rainfall: sometimes it is to fertilize his own special land; sometimes it is out of kindness to men generally.

Job 37:14-24

Elihu ends with a personal appeal to Job, based on the statements which he has made. Can Job imagine that he understands the workings of God in nature? If not, how can he venture to challenge God to a controversy? Would it not be better to recognize that his ways are inscrutable?

Job 37:14

Hearken unto this, O Job: stand still, and consider the wondrous works of God. Consider the marvels of God’s works in nature, as I have set them forth to thee (Job 36:27-33; Job 37:2-13); the mysteries of evaporations, of cloud formation and accumulation, of thunder, of lightning, of snow and frost, of genial showers and fierce downpours, of summer and winter, of the former rain and the latter, of the gentle breeze and the whirlwind; and then say if thou comprehendest the various processes, and canst explain them, and make others to understand them (verse 19). If not, shouldest thou not own, as we do, that “we cannot find him out” (verse 23), cannot reach to the depths of his nature, and therefore are unfit to pronounce judgment on his doings?

Job 37:15

Dost thou know when God disposed them; rather, disposes themgives them their orders, arranges for their course and sequence? Or dost thou know when he caused (or rather, causes) the light of his cloud (either the lightning, or perhaps the rainbow, as Schultens suggests) to shine? Thou canst not pretend to any such knowledge.

Job 37:16

Dost thou know the balancings of the clouds? i.e. “how they are poised and suspended in the sky” (Stanley Loathes). The wondrous works of him which is perfect in knowledge (comp. Job 36:5).

Job 37:17

How thy garments are warm, when he quieteth the earth by the south wind? Dost thou even know how it is that, while the breeze from the north chills thee (Job 37:9, Job 37:10), the breath from the south makes thee feel thy garments too warm? If thou canst not explain a physical matter, wherein thine own comfort is concerned, how much less canst thou comprehend the workings of God in his moral universe!

Job 37:18

Hast thou with him spread out the sky? Didst thou assist in the spreading out of the sky, that great and magnificent work of the Creator, transcending almost all others (see the comment on Job 9:8)? Or did not God effect this work alone, without even a counsellor (Isa 40:13, Isa 40:14), so that thou hadst no part in it? Which is strong, and as a molten looking-glass. The sky is “strong” or “firm;” i.e. enduring or permanent, though not really hard like a mirror. Elihu, however, seems to have regarded it, like many of the ancients, as a solid mass, resembling a concave mirror of metal. The translation, “looking-glass,” is wrong, both here and in Exo 38:8, since glass was not used for mirrors until the period of the early Roman empire. The earlier mirrors were of polished metal.

Job 37:19

Teach us what we shall say unto him. Elihu indulges in irony. If thou art so wise as thou pretendest to be, then he pleased to “teach us.“ We acknowledge our ignorancewe cannot order our speech by reason of darkness. Enlighten us, if thou canst.

Job 37:20

Shall it be told him that I speak? rather, that I would speak (comp. Job 31:35). Job had expressed the wish that God would “hear him, and answer him.” Elihu, intending to rebuke this presumption, yet shrinking from doing so directly, puts himself in Job’s place, and asks, “Would it be fitting that I should demand to speak with God?” If not, it cannot be fitting that Job should do so. If a man speak, surely he shall be swallowed up. This is probably the true meaning, though another has been suggested by some commentators, who prefer to render, “Or should a man wish that he were destroyed?” (So Ewald, Dillmann, Canon Cook, and our Revisers.) If we adopt this rendering, we must understand Elihu as appending to his first rebuke a second, levelled against Job’s desire to have his life ended.

Job 37:21

And now men see not the bright light which is in the clouds; rather, and now men cannot behold the light which is bright in the skies. Now, i.e; here in this world, men cannot look straight at the sun, since he dazzles them. How much less, then, would they be able to face God on his throne in heaven! Yet this is what Job had proposed to do (Job 9:32-35; Job 13:18-22; Job 22:3-7, etc.). But the wind passeth, and cleanseth them; rather, when the wind passeth and cleareth them; i.e. when, the wind having swept away the clouds and cleared the sky‘ the sun shines forth in all its splendour.

Job 37:22

Fair weather cometh out of the north; literally, out of the north cometh gold. The bearing of this is very obscure, whether we suppose actual gold to he meant, or the golden splendours of the sun, or any other bright radiance. No commentator has hit on a satisfactory explanation. With God is terrible majesty. This is sufficiently plain, and it is the point whereto all Elihu’s later argument has been directed (see Job 36:22-33; Job 37:1-18). God’s majesty is so great that men can only tremble before him.

Job 37:23

Touching the Almighty, we cannot find him out. This is the “conclusion of the whole matter.” God is inscrutable, and man must hide his face before him and not presume to judge him. He is also excellent in power, and in judgment, and in plenty of justice. His moral perfection is on a par with his might and majesty. He will not afflict; rather, he will not answer; i.e. he will not account to men for his doings, or condescend to justify himself in their eyes. His acts cannot but be righteous.

Job 37:24

Men do therefore fear him; or, let men therefore fear him. Let them see in his unsearchableness, his almighty power, his absolute moral perfection, and his superiority to all human questioning, ample grounds for the profoundest reverence and fear. And let them remember that he respecteth not any that are wise of heart. However “wise of heart” men may be, God does not “respect” them, at any rate to the extent of submitting his conduct to their judgment, and answering their clues-tionings (see Job 37:20).

HOMILETICS

Job 37:1-24

Elihu to Job: 5. The wonderful works of God.

I. WONDERFUL IN RESPECT OF THEIR VARIETY. Beginning with the thunderstorm (verse 2), with its quickly spreading clouds (Job 36:29), its sharp, gleaming bolts (verse 3), its crashing and reverberating peals (verse 4), Elihu passes on to descant upon other natural phenomenasuch as the falling of the snow and the rain upon the earth (verse 6); the sweeping of the whirlwind, or hot simoom, from the remote regions of the southern desert, alternately with the rushing of the cold blasts from “the scatterers,” or north winds (verse 9); the congelation of the water-drops by the breath of winter, and the straitening of the rivers by thick blocks of ice (verse 10); the replenishing of the emptied rain-cloud with fresh loads of water, and the distribution far and wide of the cloud of his light, i.e. of the cloud that is pregnant with lightning (verse 11). And yet such phenomena are only an infinitesimally small portion of that endless variety which Nature in her movements and manifestations affords. This variety, too, besides being an eminent enhancement of nature’s beauty, contributes in a high degree to nature’s usefulness, and is a testimony by no means unimportant in favour of nature having been the production of an all-wise Artificer, since the suggestion is little short of inconceivable that a world so wondrously fair, so exquisitely diversified, so harmoniously adjusted in all its parts, could have been the work of blind, unintelligent force, directed in its operations by purposeless chance, or could have emanated from any other source than that of an infinite mind.

II. WONDERFUL IN RESPECT OF THEIR ORIGIN. The presumption above created is explicitly confirmed by Elihu, who commends to Job’s attention the entire circle of nature’s interesting phenomena as “the wondrous works of God” (verse 14), “the wondrous works of him who is perfect in knowledge” (verse 16), and “his work” (verse 7), i.e. as the productions of his almighty finger. Does the thunder cannonade along the sky? It is God who roareth with the voice of his excellency (verse 4). Do the heavens shake their snowflakes, distil their gentle showers, or pour their copious floods upon the earth? It is God who saith to the snow and rain, “Be thou on the earth” (verse 6). Does the frost arrest the flowing river, congeal the water-drop, lie like crisp white beads upon the ground, or trace its fairy pictures on the windowpane? It is God’s breath that sends the frost into the air (verse 10). Do the rain-clouds fill and empty themselves upon the earth? It is God who loadeth them with liquid burdens (verse 11). Does the lightning-shaft, leaping from the dark bosom of the storm-cloud, career through the murky sky? It is God who directeth it under the whole heaven (verse 3). Nor is this simply superstition, like that which caused the untutored savage and the cultured Greek alike to transform every mountain and stream into the abode of a divinity. And just as little is it merely poetry which, personifying dead things, deals with them as beings endued with life and intelligence. It is piety which, with a keener and truer discernment than is sometimes evinced by modern scientists, overleaping every intermediate cause, takes its station with adoring wonder beside the throne of him who is the absolute and uncreated Author of this universal frame. The characteristic here ascribed to Elihu, the youthful prophet of Arabia, was one which in an eminent degree pertained to the Hebrew mind. The psalms of David, in particular, are distinguished by the boldness with which they recognize the hand of God in the ever-varying phenomena of this terrestrial sphere (cf. Psa 8:1-9.; 19.; 29.; 65.; 68.). Nor was this peculiarity awanting to the later poets of the period of the exile (cf. Psa 104:1-35.). Even New Testament writers (e.g. St. Paul, Act 14:17; Act 17:28) are not strangers to this devout practice. Above all, it was habitual with Christ (Mat 6:30; Joh 5:17). It is much to be re,tied that modern scientists should so frequently overlook the fact that in investigating nature’s laws they are merely informing themselves as to the specific methods in which the supreme Creator has been pleased to work.

III. WONDERFUL IN RESPECT OF THEIR EXECUTION. If the phenomena of nature are in themselves such as to demand an infinite mind for their conception, much more does their production call for a supreme Artificer of unlimited resources as to wisdom and power. Elihu declares them to be “doings” positively incomprehensible by the finite mind (verse 5); and, notwithstanding all the results of scientific observation, it is still true that the chief secrets of nature continue to baffle man’s intelligence. Take the thunderstorm, for instance, to which Elihu alludes. Almost any scientific treatise touching on the subject will explain how the dark masses of cloud that pile themselves above the horizon and gradually spread along the sky are filled with water and charged with electricity, how the lightning is produced by the meeting of positive with negative electricity, and how the thunderclap results from the explosion of the overcharged clouds. But, after all, this does not impart a great deal of information to the mind. It leaves unresolved the deepest mysteries connected with the problem, such as the way in which the storm-cloud is formed, and the structure of the particles of which it is composed, the mode in which the earth and the air have been charged with different kinds or degrees of electricity, what electricity itself is, and what are the laws of its production and distribution. And even though all these matters were explored by the patient intellect of science, there would still remain the question how the phenomena themselves can be made, clearly showing that the utmost that is attainable by man is to understand the works of God (at least in part) when they are made, not to arrive at the wisdom by which they might be reproduced. The meteorologist can observe how God makes his thunder, but he cannot himself thunder with a voice like God’s. He can descant upon the cause of snow, can expatiate upon the beauty of the snowflakes, and can tell that their crystals assume five leading forms; but with all his learning and amid all his researches he has never laid his finger on the art of making snow, or of saying to a single flake, “Be thou on the earth.”

IV. WONDERFUL IN RESPECT OF THEIR CONTROL. If nature is not a vast machine from which God has departed, still less is it an engine which he has suffered to escape from his hand. Conceived by infinite wisdom and fashioned by almighty power, it has by the same combination of qualities been kept in complete subordination. Elihu instances the lightning-cloud as a work of God that is “turned round about by his counsels, and that doeth whatsoever he commandeth upon the face of the wide earth” (Verse 12). But it is the same with the snow and the rain, the frost and the wind. These are as submissive to his command as the thunder when it roars, or the lightning when it gleams. So, according to the concurrent testimony of Scripture, are all his works in all places of his dominion (Job 23:13; Psa 33:9; Psa 119:90, Psa 119:91; Isa 40:26; Dan 4:35; Eph 1:11).

V. WONDERFUL IN RESPECT OF THEIR IMPRESSIVENESS. More especially is this the case with the grandee and sublimer phenomena. The thunderstorm, with its ominous gloom, its lurid fires, its terrific detonations, carries a sense of awe to every sentient creature. At its first approach the cattle manifest their fear by herding together in the most sheltered spots that they can find. The birds, as they fly with sager haste to screen themselves among the boughs, give evidence that they are smitten with an unknown dread. Even the wild beasts that roam through the forest or scour the plain, the shaggy lion and the ferocious tiger, slink away to hide themselves within their dens Nay, man, whether civilized or barbarian, religious or unbelieving, cannot witness the dread commotion of the elements, cannot look upon “the sulphurous and thought-executing fires, vaunt couriers of oak-cleaving thunderbolts” as they flash across the murky vault of heaven, or listen to the “all-shaking thunder” as it crashes, rolls, and roars across the pavement of the skies, without instinctively holding his breath and feeling solemnized, as if he stood in presence of the supernatural. Even the heart of Elihu trembled and tottered from its place before the awe-inspiring manifestation of Divine power which was then taking place (verse 1), very much as Moses did in the presence of Mount Sinai, when it shook beneath the feet of the God of Israel (Psa 68:8), and he gave expression to his horror, saying,” I exceedingly fear and quake” (Heb 12:21). But scarcely less impressive to a thoughtful and devout mind is Nature in her quieter moods.

“The meanest floweret of the vale,
The simplest note that swells the gale,
The common sun. the air, the skies,
To him are opening Paradise.”

Elihu speaks of God sealing up the hand of every man by the terrors of his thunder or the rigours of his winter (verse 7); that is, arresting man’s customary occupations, and compelling man, by a period of enforced leisure, to meditate upon his work, so as to know and recognize it to be his. One reason why men fail to trace God’s presence in his own creation is the want of a religious contemplation of his works. The supreme Creator has so constructed every portion of nature that, if rightly interpreted, it will speak of him.

VI. WONDERFUL IN RESPECT OF THEIR DESIGN. It is a fundamental article in biblical theology that the supreme Artificer never acts without a purpose (Act 15:18; Eph 1:11). The universe was not summoned into existence without a specific end in view (Rev 4:11). The earth was not created in vain, but formed to be inhabited (Isa 45:18). So every single work of God has its particular aim. Elihu again recurs for an example to the thunder-cloud. When God causes a thunderstorm to burst upon a land, it is not an accident, or a haphazard operation, but an event with a well-defined object in contemplation. It is either as a punishment for sin, or as an act of mercy towards man, or as a means of fertilizing the land and thus conferring benefit on an entire population. That is to say, it is employed as an instrument in the execution of God’s prearranged design, whether that be specific in its destination or general, i.e. for the benefit of an individual or the good of a country, and whether it be punitive or merciful. And every other phenomenon of nature is in like manner connected with the silver line of God’s eternal purpose. Science may not be able to see how the two are linked together. But, if faith can, it is enough. It is not unscientific to affirm that God sends the thunderstorm and the whirlwind, the earthquake and the pestilence, since the hand of God confessedly is outside the cognizance of science; it is not required by religion to deny that all these phenomena are due to immediately preceding causes. Science traces back the links of the chain to the verge of its material domain. When science falters and becomes blind, faith, catching up the quest, penetrates the regions beyond, and discovers the last link of the chain to be the hand of God.

VII. WONDERFUL IN RESPECT OF THEIR TEACHINGS. These may be summed up in one word, “ignorance.” Whatever else they attest, they emphatically proclaim man to be destitute of true knowledge.

1. Concerning the phenomena of nature. Elihu asks Job with a touch of irony if he could explain what to men in general was incomprehensible-how God had imposed laws upon the cloud and the lightning, and by what means he caused “the light of his cloud” to shineif he knew so much about meteorology as to be able to comprehend “the balancings of clouds”nay, if he could tell how the action of the south wind, or hot simoom, made him warm (verses 15-17). Doubtless on every one of these points science has laid open to us much that was concealed from the mind of Job and even of Elihu; but still it is relatively true that in comparison with what remains to be explored man is as yet profoundly ignorant of the great secrets of nature.

2. Concerning the position of himself. Man, Elihu reminds Job, was not distinguished from nature’s phenomena as God was, being not the creator as God, but only himself a creature like nature. “Hast thou with him spread out the sky, strong and as a molten mirror?” (verse 18). Consequently, it was sheer presumption to imagine that man was competent to enter into judgment or controversy with God. If Job knew how to address God, Elihu would be glad to be instructed; as for himself, he would as soon think of saying that he wanted to be swallowed up as that he wished to speak with God (verses 19, 20). It is ever precisely in proportion as we understand the feebleness, insignificance, and sinfulness of our position before God that we are withheld from the offences of presumption and irreverence.

3. Concerning the administration of providence. Exactly as the clear firmament overhead with its shining sun is obscured from view by the storm-clouds that intervene, so the principles on which God governs the world, allotting suffering to one and happiness to another, cannot be distinctly perceived by man. By-and-by they will be made to shine forth with resplendent lustre, as soon the darkened heavens will be swept of clouds, and the bright light, beaming clown from the ethereal heights, will in all its radiant glory be disclosed. Meantime man stands beneath the clouds, where all is dark, though above, i.e. to the mind of God, everything is clear (1Jn 1:5).

4. Concerning the character of God. Elihu means to say either that fair weather effulgent as gold (or disclosing the golden sun), cometh out of the northern quarters of the sky, or that men out of the northern regions of the earth extract gold; but that neither can the Divine Being, with whom is terrible majesty, be steadily looked upon by man, as man can contemplate the orb of day, nor can the nature of God be fathomed as men dig out gold from the mine. “Touching the Almighty, we cannot find him out.” Not that this implies an utter ignorance of the attributes pertaining to the Supreme. On the contrary, man may gather from his wondrous works in creation and providence that God is “excellent in power, and in judgment, and in plenty of justice;” nay, that he is compassionate and merciful also, being indisposed to afflict either willingly or severely, and never except as a means to an end.

5. Concerning the rule of duty. “Men do therefore fear him.” Such homage rests on the three pillars of God’s power, God’s justice, and God’s mercy. Yet man, like Job, is prone to forget the reverence due to God. Hence it is ever needful to enforce attention to duty by reminders of God’s supremacy and majesty. “He respecteth not any that are wise of heart.” Self-righteousness and pride are wholly inconsistent with a right fulfilment of human duty towards the Supreme. “Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off” (Psa 138:6).

Learn:

1. That nature is the handiwork of God.

2. That nature contains revelations of beauty, power, wisdom, goodness, justice, to the soul of man.

3. That it is man’s duty to study that which God has revealed.

4. That the best preparation for a study of nature, as of any other revelation, is a deep conviction of personal ignorance.

5. That the more we learn of the works of God, the less shall we think of ourselves.

6. That rightly prosecuted, the study of nature leads to God.

7. That the glory of God is ever greater than the grandeur of his works, or of Nature in her sublimest moods.

8. That the sum of human duty, as expounded by nature, is to fear God and keep his commandments.

9. That the discoveries of nature have been eclipsed by the revelations of the gospel.

10. That if it behoves man to study God in nature, much more does it behove him to study God in Christ.

HOMILIES BY R. GREEN

Job 37:14

On considering the works of God.

Elihu in his continued address would teach Job to hearken to the Lord rather than reply to him. to learn rather than teach, and more especially to consider his wonderful works. The greatness of the Divine works causeth Job’s teacher’s heart to tremble; so he would it were with Job. To the greatness of the Divine voice, to the wonder of the Divine works, he directs him. The works of God may be considered

I. AS A REVELATION OF THE DIVINE GREATNESS. This is one of the purposes in Elihu’s mind. He would lead Job to “tear.” It is only by a contemplation of the works of God that we can rise as by successive steps to any adequate conception of the greatness of the Divine power or the grandeur of the Divine Name. They are beyond our comprehension, and so give us a notion of the infinite; they are multiplied, and great and wonderful. In them is hidden the parable of the Divine greatness. They may be considered

II. AS A REVELATION OF THE DIVINE GOODNESS. With great beauty the Divine goodness is traced in this book. A goodness extended not only to man, but also to the beasts of the field, to the fish of the sea, to the bird of the air. It is from this contemplation that man may return to himself, and learn that the goodness everywhere displayed around him may be truly at work within and for him, though its processes are not made known. So the Divine works may be considered

III. AS A REVELATION OF THE HIDDEN PURPOSE OF GOD. In all the wonderful works around, much as men know, there is much that is hidden. To this Elihu calls Job’s attention. “Dost thou know when God disposed them?” “Dost thou know the balancing of the clouds? Dost thou know “the wondrous works of him that is perfect in knowledge”?

IV. Hence is revealed

(1) the ignorance of man;

(2) his littleness;

(3) his consequent inability to contend with God.

This is the process of Elihu’s argument. “With God is terrible majesty.” His work is deep. He is “the Almighty,” whom we cannot find out. His purposes we cannot fathom. Therefore-so the argument terminatestherefore bow and wait and trust. God “is excellent in power, and in judgment and in justice.” These he perverts not. Therefore may men reverence him with lowly fear and with silent mouth, and the wise will wait on him for the unfolding of his own wise ways.R.G.

HOMILIES BY W.F. ADENEY

Job 37:1-5

The voice of the thunder.

I. A VOICE OF TERROR. The deep roar, the wide volume of sound, the mystery and the majesty of the thunder, combine to make it strike us with awe. Thunder accompanied the giving of the Law on Mount Sinai (Exo 19:16). Men are naturally alarmed at any voice from heaven. God sometimes speaks to us in thunderous notes, i.e. through great calamities. Then we tremble as before an irresistible majesty.

II. A VOICE OF NATURE. The thunder is part of the economy of natureas much a part of it as the whisper of the wind or the hum of the insect. It struck the ancient world with the greater alarm because it was wholly inexplicable. Now that we know its connection with time electric currents of the atmosphere, we do not think of it as so fearful. The artillery of the heavens is all obedient to fixed laws of nature. Yet it is not the less fired by the hand of God, who is the Spirit of nature as well as its Maker. The reduction of the thunder to a place among natural phenomena suggests a lesson in faith. We may be reassured when we see that what looks lawless is part of the Divine order. We often alarm ourselves with needless fears; but all must be well when God rules over all.

III. A POWERLESS VOICE. The silent lightning is deadly. On the other hand, the, re are no thunderbolts; it was ignorance that attributed the effects of the electric flash to the thunder that followed it. But this was in accordance with a common way of thinking. We pay most attention to that which makes most noise. Yet when the noise is heard the power is past. Men are always undervaluing the lightning and overvaluing the thunder. Sin is ignored, its consequences are made much of. Goodness is forgotten, fame is worshipped. Fidelity is not seen, success makes the welkin ring with applause.

IV. A VOICE OF MERCY. The thunder cannot do anything directly, with all its noise and fury. The deeds are done by the swift, subtle electricity; and the boasting thunder is nothing but noise. Still, there is a message in the thunder. The noise of the thunder tells us that the lightning has come and gone! The fearful flash has passed, and still we live untouched, unhurt. Moreover the storm, of which the thunder is one element, is a most refreshing influence, clearing the atmosphere, cooling the temperature, bringing rain to thirsty fields and gardens. Thus the voice that seems only to roar in rage is to be associated with grateful thoughts. The same may be said of other thunderous voices. Calamities burst over our heads like thunderstorms. At first they stun us; but by degrees we begin to see that they have brought showers of blessing, and that they have not crushed us as we expected. Here we stand, in spite of the storm, still living and still enjoying the loving-kindness of God.W.F.A.

Job 37:11-13

The rainstorm.

I. ITS SOURCE. It is produced by God, and it is directed by God. He brings it about, and he guides it.

1. It comes from God. Now, this is most certainly an integral part of nature. We have seen that the thunder belongs to nature. That was not always apparent to men; there seemed to be something so weird and awful about it that men attributed it to supernatural agencies. But the rain is manifestly in the order of natural phenomena. Yet this is as Divine as the thunder. God is in all nature, and as much in its quiet, normal occurrences as in what is startling and exceptional.

2. It is piloted by God. The clouds seem to pass over the heavens in wild confusion. We can see no reins to hold them in, nor any whip to drive them on. The science of meteorology is about the most backward of all the sciences, because it is so difficult to reduce the phenomena of the weather to their place in an orderly scheme, on account of their ceaseless variations and apparently boundless irregularities. But we are already seeing that there are laws behind the weather, and some of them are already known. Hence our weather prognostications in the newspapers. Now, the Scripture view of the weather, as much as that of the most orderly and changless phenomena, attributes all its movements to the will of God. God is in what looks to us most conflicting and purposeless. If he is steering it, we can trust to him to bring it to a happy end.

II. ITS PURPOSE.

1. This is determined by God. The march of the clouds is commanded by their great Captain. In nature as well as in human life God works with a purpose, and the end is with him.

2. It is obscure. We cannot tell whether the rain is for one particular purpose which we have in mind, or for another that has never occurred to us. In all life God works out many purposes quite beyond the reach of our thoughts.

3. It may be “for a scourge.“ God sends what we regard as untimely rainrain in harvest; or too much rainfloods that devastate fields, drown crops, and invade houses. For God sometimes looks very stern in his actions, whatever his thoughts may be. In other ways God chastises his people by natural calamities. Let us not be amazed when these things happen to us. They are predicted, and therefore they should be expected.

4. It may be in mercy. “For the good of his land.” The dry soil needs rain. Thirsty crops are refreshed by the downpour that is distressing to the traveller. What looks like a calamity may be a blessing. Instead of complaining of the inconvenience of what happens to us, let us look round us and see if it is bringing good in some other direction.

5. In any case it is for a blessing. The scourge is a blessing in disguise. Though various results may issue from God’s various actions, in so far as they are designed by God they all make for righteousness and the welfare of his children. Thunder and rain bless even by their calamities. Sorrow and loss, pain and tears, scourges and thorns, are instruments of discipline that bless when they hurt.W.F.A.

Job 37:14

The wondrous works of God.

I. THE NATURE OF THESE WORKS,

1. Material things. We cannot live for ever in a realm of ideas. It is well to come down to the solid earth and look at physical facts. There are lessons to be learnt from the stones and trees and living creatures of nature. Mountain and stream, forest and flower, speak to the soul of man.

2. Created things. “Works.” These things were made. They are not eternal; they are manufactured articles. They are not chance products of chaos; they have been designedly made.

3. Divine things. The glory of them is their Maker. God has condescended to put his hand to this earth of ours. and the result has been all the life and beauty with which it abounds. The character of the Maker is impressed on his work. God owns what he has made. Therefore his works belong to him. They are but lent to us. We are stewards who will have to give an account of all that we use and of how we use it.

4. Wonderful things. God’s works are “wondrous.” They are stamped with the impress of thought. The most advanced science is but man’s blundering attempt to spell out God’s hieroglyphics written in the great book of nature. The very difficulties of nature spring from its vast complexity. The Architect of the universe is an infinite Artist, Mathematician, Physiologist.

II. HOW THESE WONDROUS WORKS SHOULD BE REGARDED.

1. With attention. “Hearken unto this.” The sin of the world distracts our thoughts, so that we fall to perceive what God is saying to us through the many voices of nature. We miss the voices of God in nature and life through heedless indifference.

2. With patience. “Stand still.” We hurry to and fro, and so fail to gather the treasures that come to him who waits. The life of rushing haste is superficial. The best things do not come at a call, nor can they be snatched up in a moment. We must “wait on the Lord” if we would have his blessing, and “be still” if we would know that he is God (Psa 46:10). Thus hearkening, and standing still, we are to wait for God to speak to us through his works. We talk too much about the works of God; it would be better if we would be silent and let them speak to us.

3. With thought. “And consider.” Note the “and.” Attention and patience should precede and prepare the way for the consideration. But then this must follow and be joined on to the earlier passive conditions. We must not be stilt in mental indolence. When God speaks to us through his wondrous works, our part is to receive his message intelligently and think over it. The study of nature in science is commended to us. But we need to rise above this, to meditate over the Divine voices in nature and in all the works of God.W.F.A.

Job 37:19

The prayer for prayer.

Seeing Jesus in prayer, and noticing how different his prayer was from theirs, the disciples besought him to reach them to pray (Luk 11:1). Their request implied a high estimation of true prayer, and at the same time a deep sense of their own inability to pray aright. The same feelings are expressed to us by Elihu.

I. WHAT IS REQUIRED IN TRUE PRAYER. The greatness of God suggests to Elihu the importance of speaking to God in the right way. The vastness and splendour o{ the heavens, as well as the majesty of the thunder and the government of the cloud, impress us with the majesty of God; and yet his greatest glory is not seen in these phenomena, hut it is revealed in his moral rule and his fatherly goodness. It would be a foolish thing for us to shrink from approaching God on account of his majesty in the physical universe. He is not like a stately monarch who surrounds himself with the ceremony of a court. Formal manners are an abomination in prayer. God does not look for the courtier’s obsequiousness; he seeks the child’s confidence. At the same time, his kingly state is crowned by holiness. We have to approach him in awe of his purity. He dwells in light eternal. This fact, much more than his power and wide sway over the physical universe, calls for a deeply reverent spirit in prayer. Then the spiritual nature of God requires spiritual worship, and we must be true in heart if we would pray acceptably.

II. THE DIFFICULTY OF ATTAINING TO TRUE PRAYER. Elihu and the disciples of Christ both felt this difficulty. Job’s friend gives the cause of it”for we cannot order our speech by reason of darkness.”

1. Ignorance. We do not know what God wills; nor do we know our own hearts. Not only is the spiritual realm strange to us; we even need to know what are our needs.

2. Sin. This is the darkness that really hinders and ruins prayer. The father is not vexed at his child’s helpless prattle when the child is loving and obedient. He does not look for pompous phrases; he prefers the natural, simple outpouring of the child’s heart. But he is grieved at duplicity, insincerity, unreality. When our hearts are far from God we cannot pray acceptably to him. The great difficulty is want of sympathy with God; want of sympathy is the one hindrance to all human intercourse, and it is the one thing that prevents us from praying acceptably.

III. THE WAY TO REACH TRUE PRAYER. This is by prayer. We must pray to be taught to pray. The confession of our inability to pray is the first step towards doing so acceptably. Pride and self-sufficiency keep us back from the right spirit of prayer. We have to learn to bow our wills as well as to bend our knees. But the prayer to be taught this lesson may be answered in unexpected ways. We may learn what we should say to God in a school of adversity. Humbled and subdued by sorrow, we may be brought down to the right spirit of prayer in the experience from which we shrink with dismay. Or perhaps the lesson may come through more directly spiritual influences. We need to contemplate the character of God in order to pray to him aright. The revelation of God in Christ shows us how we should approach God. When we see Jesus we learn how to pray.W.F.A.

Job 37:21

Unbearable light.

When clouds are cleared from the face of the sun we cannot bear to look up at the splendour of unveiled light. This is the case even in our thick and humid atmosphere; but it is much more so in the East, where the sun shines in its terrible strength. The unbearable light is a type of the majesty of God.

I. GOD VEILS HIS GLORY IN CLOUDS. The day often beans with clouds about the sun. Then we can look at the splendour of the dawn, because the ever-shifting panorama of crimson and gold that heralds in the day is visible to us in colours that our eyes can endure to look at. God begins the education of his children in a light that is tempered to suit their feeble vision. But a common mistake is to forget that God is condescending to our weakness, and to limit our conception of God to the measured revelation. Thus we form partial and human ideas of God. If his cloud is thick and dark we do not see his glorious light, and then we accuse him of the darkness, and narrow and unjust thoughts of God spring up in our hearts. Difficulties in nature and providence trouble us. Vexations thoughts about the apparent imperfection of God’s works fill our minds with doubt. And all the while the simple truth is that God is merciful and considerate, veiling himself in clouds for the very purpose of sparing us.

II. GOD‘S UNVEILED GLORY WOULD BE AN UNBEARABLE LIGHT. This we commonly say and instinctively feel. Let us now ask how it should be so.

1. Ignorance is dazzled by absolute knowledge. The beginner is not helped, he is only perplexed, when he is favoured with the most advanced thoughts of the ripe scholar. If all God’s truth were suddenly flashed out to us it would be incomprehensible and overwhelming.

2. Sin shrinks from perfect holiness. The centre of God’s eternal light is his purity. In our sin we cannot bear to look upon this.

3. Finite life cannot endure the fulness of infinite life. Our sympathies endeavour to respond to the appeals that draw them out. But when those appeals are infinite, our own life is swallowed up in the response. If we entered fully into the life of God, our life would be extinguished as the light of the stars is quenched in that of the sun.

III. GOD EDUCATES US BY GRADUALLY UNVEILING HIS GLORY. The clouds are rolled back by degrees. Twilight is a merciful gift of providence, tempering the first approach of the light, and saving us from the shook of the sudden exchange of night for day. God’s education of his people is gradual.

1. Revelation is progressive. Adam could not endure the light which Christ brought. Early ages were trained by degrees to fit them for the growing light of God’s truth. We have not reached all knowledge. Christ has many things to tell us, but we cannot bear them now (Joh 16:12). “God has yet more light and truth to break forth from his Word.”

2. Individual lives are prepared for growing light. We cannot endure on earth the glory that shall be revealed in heaven. Our early Christian experience is not capable of receiving all that God wishes to reveal to us; therefore he rolls back the clouds by slow degrees, preparing for the great apocalypse. “Now we see through a glass, darkly; but then face to face” (1Co 13:12).W.F.A.

Job 37:23

The mystery of God.

We cannot find out God. In his great strength and perfect equity he will render an account to no man. Here is a mystery, but one that is saved from terror by a sufficient revelation to reassure us of the true righteousness of God.

I. THE MYSTERY IS IN THE ACTION OF GOD. His nature is mysterious. But we are not distressed by the difficulty of comprehending it, for we know it must be beyond our grasp, and we may be content to live in peace without solving the most abstruse problems of theology. It is very different with the action of God. This affects us closely. We see it in our common life in the world. Yet here too is mystery.

1. Nature is a mystery. Not only cannot we understand its origin, but we cannot see whither it is tending. The great machine rolls on to a future beyond our imagination. What is God doing with it? How is he using all the pain and failure of it?

2. Providence is a mystery. We cannot see why God acts as he does, giving prosperity to one and adversity to another without reasons that we cat, discover. Why does he permit the simple, honest man to fail, and the clever rogue to succeed?

3. Religion is a mystery. There are mysterious doctrines in it; these we can endure. But there are also mysterious experiences. We cannot understand the dark days of strange thoughts and sad feelings, the weariness and failure, through which we have to pass.

II. THE CHARACTER OF GOD IS REVEALED TO US. Let us be fair and see what is known before we sit down and despair over the mystery of God. It is better to fix our eyes on the light we have than to brood in helpless melancholy over the darkness that surrounds it on every side. Now we know what it most concerns us to know about God. We need not understand the exact process if we can see the end. But if the character of God is revealed, we may be sure that the end of God’s actions will agree with it. God has made himself known to us as perfect righteousness. That is enough. Then all he does must be righteous”in plenty of justice.” We can trust God for what he is, even when we do not understand what he does.

III. THE MYSTERY OF GOD IS IN HARMONY WITH THE REVELATION OF GOD. There is a close connection between the two. They do not contradict one another. On the contrary, the revelation leads up to the mystery. That revelation shows equity. Now, equity implies a fair treatment of all things. It is not a simple notion like love or anger. It God is just, he must take into account others besides the one person he is dealing with, and more than the pleasure or pain of the present moment. Large issues are at stake, wide interests are involved. These must go beyond our small world of observation. Therefore, because we believe in the equity of God, we must expect him to act in mystery. It is not for us to call him to account. The idea of dome so suggests an unworthy doubt. We should trust his righteousness without asking him to solve the mystery of his action.W.F.A.

Fuente: The Complete Pulpit Commentary

CHAP. XXXVII.

Elihu goes on to set forth the greatness and wisdom of the works of God.

Before Christ 1645.

Fuente: Commentary on the Holy Bible by Thomas Coke

FOURTH DISCOURSE
A vivid exhibition of the activity of God, which is seen to be benevolent, as well as mighty and just, both in the destinies of men, and in the natural world outside of man

Job 36-37

Introduction: announcing that further important contributions are about to be made to the vindication of God

Job 34:1-4

1Elihu also proceeded and said:

2Suffer me a little, and I will show thee

that I have yet to speak on Gods behalf.

3 I will fetch my knowledge from afar,

and will ascribe righteousness to my Maker.

4 For truly my words shall not be false;

he that is perfect in knowledge is with thee.

a. Vindication of the divine justice, manifesting itself in the destinies of men as a power benevolently chastening and purifying them: Job 34:5-21

. In general: Job 34:5-15

5 Behold God is mighty, and despiseth not any;

He is mighty in strength and wisdom.

6 He preserveth not the life of the wicked;

but giveth right to the poor.

7 He withdraweth not his eyes from the righteous;

but with kings are they on the throne;
yea, He doth establish them forever, and they are exalted.

8 And if they be bound in fetters,

and be holden in cords of affliction;

9 then He sheweth them their work,

and their transgressions that they have exceeded.

10 He openeth also their ear to discipline,

and commandeth that they return from iniquity.

11 If they obey and serve Him,

they shall spend their days in prosperity,
and their years in pleasures.

12 But if they obey not, they shall perish by the sword,

and they shall die without knowledge.

13 But the hypocrites in heart heap up wrath;

they cry not when He bindeth them.

14 They die in youth,

and their life is among the unclean.

15 He delivereth the poor in his affliction

and openeth their ears in oppression.

. In Jobs change of fortune in particular: Job 34:16-21

16 Even so he would have removed thee out of the strait

into a broad place, where there is no straitness;
and that which should be set on thy table should be full of fatness.

17 But thou hast fulfilled the judgment of the wicked;

judgment and justice take hold on thee.

18 Because there is wrath, beware lest He take thee away with His stroke;

then a great ransom cannot deliver thee.

19 Will He esteem thy riches? no, not gold,

nor all the forces of strength.

20 Desire not the night,

when people are cut off in their place.

21 Take heed, regard not iniquity:

for this hast thou chosen rather than affliction.

b. Vindication of the divine justice, revealing itself in nature as supreme power and wisdom;

Job 36:22 to Job 37:24

. The wonders of nature, as revelations of divine wisdom and power:

Job 36:22 Job 37:13

22 Behold, God exalteth by His power;

who teacheth like Him?

23 who hath enjoined Him His way?

or who can say, Thou hast wrought iniquity?

24 Remember that thou magnify His work,

which men behold.

25 Every man may see it;

man may behold it afar off.

(1) Rain, clouds, and thunder: Job 36:26 Job 37:5

26 Behold, God is great, and we know Him not,

neither can the number of His years be searched out.

27 For He maketh small the drops of water;

they pour down rain according to the vapour thereof;

28 which the clouds do drop,

and distil upon man abundantly.

29 Also can any understand the spreading of the clouds,

or the noise of His tabernacle?

30 Behold, He spreadeth His light upon it,

and covereth the bottom of the sea.

31 For by them judgeth He the people;

He giveth meat in abundance.

32 With clouds He covereth the light;

and commandeth it not to shine by the clouds that cometh betwixt.

33 The noise thereof showeth concerning it,

the cattle also concerning the vapour.

Job 37

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.

(2) The forces of winter, such as snow, rain, the north-wind, frost, etc.: Job 37:6-13.

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.

. Final admonitory inferences from what precedes for Job 38:14-24

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.

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.

EXEGETICAL AND CRITICAL

1. Instead of the predominantly anthropological and ethical doctrine of the three preceding discourses, Elihu puts forth, in this his closing discourse, reflections which are pre-eminently theological. God, the infinitely mighty and wise Being, who is at the same time just, and possessed of fatherly love, stands in the foreground of his descriptions, alike in the first and shorter division (Job 36:5-21), which describes His righteous interposition in determining the lots of mankind, and gives further expression to the favorite thought of the speaker touching the hand of God chastising men with severity indeed, and yet ever with a merciful purpose, and in the and yet ever with a merciful purpose, and in the Job 36:22 to Job 37:24), which treats of the majestic manifestation of Gods activity in the wonders of His creation, first in the way of description (Job 36:22 to Job 37:13) then in the way of application, closing with admonitory inferences from the themes of his description for the benefit of Job. It is in this last half especially that this fourth discourse of Elihu exhibits itself as the immediate preparation for the concluding act of the whole poem, providing the transition to the interposition of God. This magnificent physico-theological section is vividly introduced by the threefold at the head of each of the three strophesch. Job 36:22 seq.; 26 seq.; 30 seq.; and this threefold successive compels us to find the beginning of this section in Job 36:22, and not (with Ewald, Vaihinger, Dillm., etc.) in Job 36:26 (see below on Job 36:22). Add to this the predominance throughout the description of the references to the majestic phenomena of lightning, thunder, storm and rain, and the conjecture formerly adopted by Cocceius, J. H. Michaelis, Reimarus, Starke, Lange, and latterly by Rosenmller, Umbreit, v. Gerlach, V. Andre, Schlottmann, Bttcher [Scott, Noyes, Barnes, Bernard, Carey] becomes probable, that the poet conceived that thunder-storm out of which he represents God as speaking to Job, Job 38:1 sq. as already beginning during this last discourse of Elihu, and furnishing him in many particulars with the occasion and material for his descriptions. This is a hypothesis, which, as we shall see, serves to give essential help in understanding not a few of the details of the splendid descriptiongranting that the absence of definite historical data in the text of our book, or in the most ancient exegetical tradition makes it impossible that it should be regarded as more than a probability.

2. The Introduction: Job 36:1-4 : An announcement that further, and yet more important instruction is about to be communicated respecting the nature and operations of God (comp. 1Co 12:31).And Elihu continued and spoke.This new introductory formula, compared with Job 34:1 and Job 35:1, is intended to intimate that a long silence on the part of Job did not this time precede. [ not , as hitherto, because in Job 35. Job was not summoned to speak. Dillmann. Elihu had spoken three times, i. e., as many times as any of the other friends, but Job does not reply, and he proceeds. The silence of Job, who had replied to every speech of the three friends, is a proof that Job was conscious that Elihu had reason on his side, and is an answer to those who disparage Elihu. Wordsworth].

Job 36:2. Wait for me a little, and I will teach thee;i. e., hear my instructions only a little while longer (not: let me first collect my thoughts a little; Hirzel). = , used also in Isa 28:10; Isa 28:13. , Aramaic, equivalent to the Hebr. , expectare.For there are yet words (to be said) for Eloah:i. e., for I know of something still further, and yet better to say in justification of Eloah (, Dat. commodi) than what has been said hitherto.

Job 36:3. I will fetch my knowledge (comp. Job 37:16) from afar., as in Job 39:29, and Isa 37:26, from afar, altius repetendo (Merc.) [out of the wide realm of history and nature. Del.]. Elihu has already in mind the wonders of the Divine government in nature and in history, in view of which he will praise Gods righteousness (lit. give [= ascribe] right to his Maker) [ so used only here]. Hence these expressions, which involve no empty self-praise, but have their basis in the inspiring greatness of the object to be described.

Job 36:4. For one faultless in knowledge, [lit. knowledges] stands before thee;i. e., one who has studied and learned to know Gods greatness in His works, one who is penetrated with the sense of the Divine exaltation, and who for that reason is raised above the danger of going astray, or speaking falsehood. here cannot signify an honest thinker (Hirzel, and many of the older commentators) for in Job 37:16 it [ ] is used of the perfect knowledge of God. [As Elihu there attributes absolute perfection of knowledge in every direction to God, so here, in reference to the theodicy which he opposes to Job, he claims faultlessness and clearness of perception. Del.] The Vulg. renders correctly as to the meaning: et perfecta scientia probabitur tibi.

3. First Division: Proof of Gods righteous dealings in allotting the destinies of men: a. In general: Job 36:5-15 (three short strophes: Job 36:5-7; Job 8-12; Job 13-15).

Job 36:5. Behold God is mighty, yet He disdaineth nothing. , objectless, as in Job 42:6; comp. Job 8:20. The meaning is, although He is exalted in power ( as in Job 34:17), He nevertheless does not disdain to interest Himself even in the smallest of His creatures, and to maintain its right inviolate (comp. Job 36:6-7).Mighty is He in strength of understanding (lit. of heart, as in Job 34:34), i. e., in the possession of an all-embracing intellectual energy, by virtue of which He sees through right and wrong everywhere, and orders everything in the highest wisdom; comp. Job 12:13.

Job 36:6. He preserveth not the ungodly in life.Comp. Job 34:19 seq., as also Jobs presumptuous assertion of the contrary in Job 24:22 seq., against which Elihu here declares himself. [But He will grant the right of the afflicted].

Job 36:7 continues the affirmation of Job 36:6 b.And (even) with kings on the throne (comp. Psa 9:5 [4] He makes them (i. e., the righteous, or the afflicted of Job 36:6 b, for both conceptions here flow together into one) to sit down forever, so that they are exalted.Comp. the parallel passages as to thoughtch. Job 5:11; 1Sa 2:8; Psa 113:7, etc. Inasmuch as the particular point respecting which we should look for something to be said here is how widely Gods care for His people extends, how high He can exalt them, the rendering of the Vulg. and of Lutherwho makes kings to sit on the throneis unsuitable, as also that of Ewald, which suffers besides from too great artificiality: Kings for the throne, i. e., who merit the throne, He makes to sit down, etc.

Job 36:8-12 constitute a single period, which develops the thought, that if God subjects to suffering His righteous ones (who continue to be the logical subject here, not the ungodly, as Hahn thinks), He does this with a view to their chastisement and purificationBut if they i are bound with chains ( to be understood figuratively; comp. Job 36:13), holden in cords of distress; comp. Job 13:27; Isa 28:22; Psa 107:10 seq.

Job 36:9-10 are with Tremellius, Cocceius, Schultens, Ewald, Dillmann, etc., to be construed as still belonging to the protasis; the apodosis begins with , in Job 36:11 b, the first verb in the whole long series which stands without consecut., and is by that very fact marked as introducing the apodosis. [Most commentators, (and so E. V.), introduce the apodosis with the beginning of Job 36:9. But in addition to the argument from the use of the Vav. consec., it would seem to be more in harmony with Elihus conception, which unites the discipline with the suffering, to take the entire process described in Job 36:8-10 as one hypothesis, finding its consequent in Job 36:11 b.E.]And He declareth to them their doing., maleficium, evil-doing, like , Job 33:17.And their transgressions, that (, quod objective) they act proudly (, lit. to show themselves strong, i. e. in opposing God): exceeded, E. V. is ambiguous, the intransitive use of it being rare.E.]. In respect to the opening of the ear for instruction (Job 36:10 a), comp. Job 33:16, where the rarer form is used instead of the usual form found here. [Lit. to the instruction, that which forms the design of the chastisement.]And commandeth them to turn (lit. saith to them, that they turn) from vanity., emptiness, nothingness, referring to the manifold sins of infirmity into which man easily falls, even when the essential spirit of his heart is holy, the taints proceeding from daily contact with the vain world (comp. Joh 13:10 seq.; 1Jn 1:9 seq.; 1Jn 2:16), by reason of which the purifying discipline of God becomes necessary.

Job 36:11-12, double apodosis to the antecedent propositions contained in Job 36:8-10, expressed by means of two subordinate antecedent conditional clauses, introduced by , together with the consequents corresponding to each. This construction, which partially reminds us of Job 8:5 seq., was necessary, because, where disciplinary suffering is divinely appointed, the result in every case involves a two-fold possibilityeither that the one who is chastised should humble himself, and be made better, or that he should continue presumptuously to resist.In respect to , to humble himself, to submit, to betake himself to obedience, comp. 1Ki 12:7; Mal 3:18; Psa 2:11.In respect to , amna, pleasantness, comfort, see Psa 16:6. Respecting , to perish by the dart (or in the dart), gee Job 33:18.On , in ignorance, or through ignorance, see Job 35:16; also Job 4:21.

Job 36:13-15 continue yet further in a peculiar way the thought of the last two verses, the precedence being given here to the lot of the wicked, which in the previous verses was spoken of in the second place; so that an inverted order of thought ensues

Job 36:13-14 corresponding to the contents of Job 36:12, Job 36:15 to that of Job 36:11.And the impure in heart cherish wrath. , scil. (comp. Job 22:22; Psa 13:3 [2]; Pro 26:24), or possiblythey set up wrath, in a warlike manner, against God as their enemy. The meaning, however, can scarcely be: they lay up with God a store of wrath, as though here signified not mens own discontent, but the divine wrath, and the of Rom 2:6 were a parallel expression (Aben-Ezra, Rosenm. [E. V. appy, Con., Words., Carey], etc. [Considered by itself, the expression would seem to be most simply rendered by lay up wrath. But the second member of the verse, which speaks of the conduct of the wicked when God afflicts them, favors rather the explanation of the commentary.Instead of showing submission to God, they treasure up rebellious wrath within. This rendering of is justified by the reff. given above; and of by Job 18:4 (comp. also , Job 36:18); and the analogy of and in Job 5:4E.]They pray not (lit. cry not, , according to Job 30:20; Job 38:41) when He hath chained them (comp. Job 36:8), so that they must perish, etc. jussive, expressing the necessary consequence of the presumption of the dissolute. Respecting , in youth, in he fresh vigor of youth, comp. Job 33:25.And their life is among the polluted, i. e. like that of the polluted (comp. Job 34:36). The Vulg. correctly: inter effeminates. For the word refers to the Syrian Canaanitish temple-prostitutes of the male sex, and the verse describes the effect of their incontinence in enervating, debilitating their manhood, and causing them to decay in the flower of their age [comp. Deu 23:18; 1Ki 14:24; 1Ki 15:12; 1Ki 22:47 [46]). The reference is not to the violation of women or maidens, in a military invasion (as described in Genesis 34; Judges 19, etc.). The point of comparison lies not in the violence, but in the prematureness (and shamefulness) of the death.

Job 36:15. But He delivereth the sufferer by his affliction; i. e. He rescues at last out of his misery the man who quietly and willingly endures, just by virtue of his constant endurance; He makes his suffering serve as a means of deliverance and a ransom to him (comp. Job 36:18 b). There seems to be a play upon words intended between and in b, which may be approximately rendered [in German] by translating with Delitzsch: Doch den Duldenden entrckt Er durch sein Dulden, und ffnet durch Bedrckung ihr Ohr.

4. Proof of the divine righteousness, . specially from Jobs experiences: Job 36:16-21.And even thee he lures out of the jaws of distress.So correctly most of the moderns since chultens. with signifies, as in 2Ch 18:31, to lure away from anything, out of anything (not to draw out, as the Pesh., Targ., Rabbis explain, nor to rescue, as the Vulg. renders it). [Wordsworth: He is instigating and impelling thee by means of thy affliction into a state of greater glory and happiness.] is used, inasmuch as must occupy its usual place at the beginning of the sentence, for [ serving to connect emphatically the particular case of Job with the general proposition expressed in the preceding verse. Schlottm.], and expresses not a future, but a present sense [the pret. being used either because Elihu has in mind Gods purpose in decreeing the present suffering of Job (Del.), or because that friendly process of alluring is conceived of as having begun in the past, and being continued in the present (Schl.). The expression figuratively describes the distress as a monster, with open jaws, threatening or attempting to swallow him.E.].Into a wide place under which there is no narrowness; i. e. into a wide place ( femin. accus. of the place aimed at), the foundation of which exhibits no narrowness, hence signifying without narrowness in its foundation; or, which is better, a wide space, in place of which ( as in Job 34:26) is no narrowness, a wide place broken by no straits. As to the figure comp. Psa 4:2 [1]; Job 18:20 [19], etc. [The same figure is implied in all three terms, ,, and , the last from , to be strait.]And the setting of [=that which is set on] thy table (He makes, or becomes) fulness of fatness; the same fig. to describe a state of flourishing prosperity as in Psa 23:5 (comp. Pro 9:2; Psa 22:27 [Psa 22:26]; Psa 107:9, etc.) from , to settle down, referring to that which is set down on a table, or served for it, the food set on it. Fat food is used as a sign of feasts which are particularly expensive and abundant in Isa 25:6; Isa 55:2; Gen 27:28; Gen 27:39. Ewald, Vaih. and Dillm. take in the second member, as also in the third (the latter in the sense of peace) as subj. of the whole proposition, and thus obtain the meaning: Verily, the wide place without straits, the peace of thy table full of fat, has misled thee more than sharp distress (Dillmann: away from the mouth of distress [i. e. away from obeying the teachings of adversity]). But this thought, involving as it does a serious charge against Job, is poorly connected with what goes before, and is rendered impossible by the clause , which in connection with cannot well signify anything else than out of the mouth (jaws) of adversity.

Job 36:17. But if thou art filled with the judgment of the wicked, then (truly) will judgment and punishment take firm hold, viz., on thee, will not depart from thee (notwill take hold upon each other, follow each other by turns [as Carey, e. g., explains, the act of judgment and the delivery of the sentence are very closely connected; or according to others (e. g., Barnes) such opinions (those of the wicked) would be rapidly followed by judgment]which reciprocal meaning of would have been expressed rather by the Niph. . The first member is in any case, as respects the thought, a hypothetical antecedent; in order to be a strict grammatical antecedent the Pret. must of course have stood at the beginning. stands in a in the sense of guilt (Rosenmller, Stickel, Hahn), or of a murmuring judgment, presumptuous decision respecting God (Umbreit, Hirzel, Schlottmann, Delitzsch, etc.); only in b does it denote the divine sentence of punishment. In no case does it express in both instances precisely the same meaning, as Ewald, Arnh., Dillmann, etc., suppose. [He, whom thou dost presume to judge with words, will judge thee in deed. Schlottm. The rendering of E. V., Good, Lee, Carey, Renan, etc.Thou hast fulfilled the judgment of the wicked, implying that Job had realized in his own experience the full measure of crime or of punishment belonging to the wicked, is certainly too harsh for the connection. The tone of the passage is strongly admonitory no doubt, but such a sentiment as that just referred to would carry Elihu too far into the camp of the opposition, represented by the friends.E.].

Job 36:18 suitably introduces a warning to follow the threat just uttered. Here again Elihu has in mind the chief fault of Job,his presumptuous complaining against God, and his doubt of Gods justice.For the heat (of thy afflictions) should not mislead thee by its greatness;i. e., should not cause thee to err in respect to Gods goodness and justice, or to judge God after the manner of the wicked (comp. Job 36:17 a). [There seems to be a contrast intended between in Job 36:16, and , here. God would by His discipline lure, or urge him out of a narrow into a broad place: the of this ver. would urge him against God.E.] Hahn correctly thinks the heat () spoken of to be the heat of his sufferings. The passage, as appears clearly enough from b, is a parallel to 1Pe 4:12 (Jam 1:2 seq.). It is less natural to understand of the heat of his passion (Delitzsch) or of his anger [against God] (Stickel, Welte, Schlottm. [Conant, Wordsworth], etc.), or of the Divine anger (Rosenm., Umbreit, Dillmann) [E. V., Good, Ber., Barnes, Noyes, Rodwell, etc.],although these renderings cannot be called unsuitable. On the contrary the attempt of Ewald, Hirzel, Vaih., Heiligst., to identify with , cream (Job 29:6), and that in the sense of riches (may thy riches not betray thee), is alike insipid and destructive of the sense. It may remain doubtful whether (Pausal form for ), signifies into scorn, to mock and deride (Stickel, Umbreit, Hahn, Schlottmann, Delitzsch, etc.) or through superfluity, through abundance (Ewald, Heil., Dillmann) [Frst]. The latter rendering, which regards as a dialectic alternate form of (Job 20:22) seems to be favored both by the preposition (not ), and the parallel in the second member. [To the above should be added the signification stroke, which may fairly be vindicated for from the use of the alternate form just referred to in Commy. (comp. Job 27:23 with Job 34:26; Job 34:37). Thus defined it may be taken here (with Kimchi, Schult., etc.), in the sense of the clapping of hands, with the idea of expulsion, or in the sense of stroke, chastisement, (E. V., Merc, Rosenm., Gesenius, Carey, Ber., Good, Noyes, Barnes, Rod., Elzas, etc.). The latter would be the simpler. In that case may refer to the divine wrath, which is the view taken by most of those who thus explain , being explained as instrumental (E. V. with His stroke). It is better however to explain it of the anger or passionate discontent of man against God (comp. above in Job 36:13) for the reason that elsewhere means uniformly to excite against. Thus Conant: For beware, lest anger stir thee up against chastisement. The thought thus obtained would be moreover altogether suitable to the connection. Elihus great anxiety is that Job should through submission profit by his chastisement, and that on the other hand he should not by a rebellious spirit resist, and so frustrate the object of the Divine discipline.E.].And let the abundance of the ransom not ensnare thee; i. e., let not the fact that thou must reckon up so large a ransom for the expiation of thy guilt, that thou must make such a severe expiation of the same, lead thee into error touching the goodness of God. here accordingly in a somewhat different sense from Job 33:24. The supposition that the reference is to Jobs vast wealth in earthly possessions, with which he might erroneously imagine that he could purchase his release from God (Ewald, Hirz., Vaih. [Renan], etc.), is decidedly untenable, and would impute to Job a reliance on earthly treasures, the like of which the three friends even had not once ventured to charge upon him, much less the far more considerate and just Elihu. [Schl., with better reason, assumes that the reliance, or ransom intended here is Jobs piety. He might think in some measure that he did not need to be very exact in what he should say concerning Gods dealings, because he could put all his piety, the beneficent use which he had made of all his treasures, in the other scale of the balance. The idea of Zckler on the contrary seems to be that God requires a great ransom in the sense of expiation, before the sinner can be delivered. Let not the greatness of that ransom, says Elihu, lead thee into error, i. e., the error of doubting the goodness of God. The rendering of E. V., then a great ransom cannot deliver thee, is not an unsuitable thought in the connection. The principal objection to it lies in the verb , which cannot well be rendered deliver. Gesenius, in order to obtain this meaning explains thus: a great ransom cannot turn thee away, scil. from the Divine punishment, so as to avoid it. But this is not altogether natural, and such a form of expression occurs nowhere else. This rendering, still further, seems to hang on the view that means the Divine anger, and that means to take away with, against which see above. The negative moreover does not favor it; for although it might have been used indeed in dependence on , still such a construction would have been less natural and forcible than that with . It must be confessed that no interpretation of the verse which has been suggested is free from difficulties, and Dillmanns conjecture of a corruption of the text is not altogether without reason.E.].

Job 36:19 seq. continue the warning against impatient and discontented conduct in distress.Shall thy crying put thee out of distress?, crying, as in Job 30:24 (comp. Job 35:9, and above Job 36:13 b); , a more choice word to express the idea of or , to place, (comp. Job 37:19): the object of is easily supplied by thee, or any one. The meaning of the question accordingly can be only: will thy crying, thy lamentation, thy discontented raging, put thee in non-distress ( , equivalent to ), take thee out of distress? So correctly Stickel, Hahn, Del. All other renderings depart more or less from the meaning required by the context: as e. g. that of Hirz.: Will thy riches suffice? O, not gold (=, Job 22:24 seq.), nor all treasures, etc. [Good: Will then thy magnificence avail? Not gold, nor, etc.]; of Schlottmann: Will thy treasures suffice? O not in distress, etc.; of Ewald: Will thy riches equip theewithout distresswith all the means of power? of Rosenmller, Umbreit, Ebrard [E. V.: Gesenius, Frst, under , though differently under , Renan, Noyes, Rodwell, Conant: Will He value thy riches without stint, and all the might of wealth?]: Will He value thy riches? etc.; of Dillmann: Will He set in order thy cry (of supplication)? And all the efforts of strength (i. e., of thy strength)?To , which is made sufficiently determinate by the subject, the notion of efforts of strength is here suitably appended as an additional subject. from , to be strong, firm, in connection with , can signify only a physical application of strength, not wealth in treasures; comp. , Job 9:4; Job 9:19.

Job 36:20. Pant not after the night, when (entire) peoples go up (i. e., fly up like chaff before the tempest, Isa 5:24; Psa 1:4) in their placei. e., do not long, as thou hast foolishly done (comp. Job 13:18 sq.; Job 23:3 sq.; Job 24:1; Job 24:12), for the night of the divine judgment, with its terrors, sweeping away entire populations. In respect to , anhelare, to long urgently for any thing, comp. Job 7:2; for the representation of the divine judgment by a night of terror, see Job 34:20; Job 34:25; Job 35:10. In respect to , in their place, here as regards the meaning=from their place, see above, Job 5:16. It is impossible, with De Wette, to take as standing for , to raise up people in the place of people. The rendering of Stickel and Hahn is harsh, and much too artificial: when people come uppermost, with that which is under them. The rendering of Delitzsch, however, is unnecessary, which takes as Inf. Hiph.=: which will remove peoples from their place. [The rendering in their place does not do entire justice to the expression , which is exactly rendered by our phrase, on the spot. So again in Job 40:12; comp. Hab 3:16; 2Sa 2:23 (and he died on the spot); Job 7:10. The rendering of Conant and Carey: when [Con.: where] people are carried off below (to the world below), involves a very harsh incongruity between the verb (go up) and the preposition (below). Conant argues that Elihu is not speaking of any sudden calamity that sweeps whole races of men to the grave. This would be out of place here, for Job had desired no such thing. It was the repose of the grave for which he longed; for that night of death where successive generations sink down to the world beneath them. Such, it is true, was Jobs conception of the night of death. But Elihu here reminds him that the night of death would be at the same time the night of divine judgment, and that so terrible is that judgment that it can sweep off whole peoples on the spot; how much less then could he, single-handed and alone, hope to face it without perishing. Let him rather repent, etc., Job 36:21.E.]

Job 36:21 concludes these warnings against foolish murmuring and presumptuous complaining (which is here called , vanity, wickedness, comp. Job 5:10) in an emphatic way, by expressing the thought found in Gen 8:21, and founded on the universal experience of the race, that the heart is naturally inclined to disobedience and to rebellion against God: for to this thou hast desire more than to affliction., comparative, as in Job 7:15, not causal, as though meant on account of suffering, in view of affliction (Vulg., Luther, Stickel, etc.), nor again instrumental (Ewald: therefore thou wast proved by suffering. here (other wise than in 2Sa 19:39 [38]) essentially the same with , to extend ones choice to any thing, i. e., to be inclined towards any thing, to have a desire for it.

5. Second Division. Proof of the divine righteousness from the wonders of nature, from the power and wisdom revealed in the physical world.

a. Descriptive part: chs. Job 36:22 to Job 37:13. Introduction or transition: Job 36:22-25 (the first of three eight-lined strophes, Job 36:22 sq., 26 sq., 30 sq., each of which begins with , and which by the exact equality and similarity of their structure give evidence of being one coherent wholea structure which has been correctly recognized by Stickel and Delitzsch [also by Schlottmann, Noyes, Wordsworth, Carey, Rodwell], but ignored by Kst., Ewald, Dillmann, etc.). Behold, God worketh loftily in His strength [E. V.: Behold, God exalteth by His power; but less suitably to the connection, this strophe being, as has just been shown, introductory to the description of Gods power in the physical world, rather than in the world of humanity.E.].As the meditation on truths lying in the realm of historical or ethical theology, which constitutes the preceding section, began with a , behold (Job 36:5), vividly pointing out the theme of discourse, so also the meditation which is here introduced on truths in the realm of physical theology. The conjecture is in itself sufficiently probable, that some phenomenon of external nature, perhaps a thunder-storm, which already in Job 36:5 was approaching, but which had now burst forth, with lightning, thunder, and heavy rain, furnished the occasion to this sudden and vivid transition to the description of the natural world. This conjecture receives a strong support from the emphatic double recurrence of the , first in Job 36:26, at the beginning of the description of the rain, and then in Job 36:30, in the transition to the description of lightning and thunder. The probability is still further increased by passages like Job 36:33, and especially by Job 37:2 sq. And finally it receives the strongest support from the article before in Job 38:1, which can scarcely be explained without the supposition here referred to (comp. on the passage). Who is a ruler like to him?The usage of the language would justify, and indeed would even favor rather the rendering adopted by the Targ., Peshito, Luther, Schlottmann, Delitzsch [E. V., Lee, Noyes, Conant, Bernard, Renan, Rodwell, Barnes], etc.: Who is a teacher like Him? But the context, and especially the in a, seems rather to favor the rendering supported by the LXX., which takes = Chald. (Dan 2:47), hence to mean lord, ruler. The Vulg. attempts to give an explanation intermediate between the of the LXX. and the teacher of the other ancient versions by its use of legislator: quis ei similis in legislatoribus? [So Wordsworth combines Master and Teacher; Carey: Master, as expressing the ambiguity of the original. Some (e. g.. Good): And who, like Him, can cast down? which would be a suitable antithesis to the E. V.-s rendering of a: God exalteth by His power, but is open to the same objection; see above. In favor of the sense teacher, Delitzsch argues: (1) from , Psa 25:8; Psa 25:12; Psa 32:8) has no etymological connection with ; (2) it is, moreover, peculiar to Elihu to represent God as a teacher both by dreams and dispensations of affliction, Job 33:14 seq.; Job 34:32; and by His creatures, Job 35:11; and (3) the designation of God as an incomparable teacher is also not inappropriate here, after His rule is described in Job 36:22 a as transcendently exalted, which on that very account commands to human research a reverence which esteems itself lightly. These considerations at least show that the educational disciplinary functions of the Divine Ruler are prominently intended here; and this is in harmony with the general tone of this strophe.E.]

Job 36:23. Who hath appointed to Him His way? , to charge one with any thing, to prescribe anything to any one, as in Job 34:13. It would be possible also to render it: Who hath inspected for Him His way? (LXX., Vulg., Seb. Schmidt, Ewald, [Good], etc.). The second member permits both renderings.

Job 36:24. Remember that thou exalt (, in a different sense from Job 12:23) His doing, which men have greatly sung. an intensive form of , denoting singing often repeated, or various in its character. The exhortation to the praise and glorification of the exalted activity of God stands in significant antithesis to the previous warnings against sitting in judgment on the same. [Here again, as in Job 33:27 E. V. takes the verb in the sense of behold, which would be a useless and feeble tautology before the and of Job 36:25.E.].

Job 36:25. All people gaze thereon with delight ( referring back to , Job 36:24 a; as elsewhere ); mortals behold It from afar;i. e., notthey can behold it only from a great distance (so Dillmann, who would compare Job 26:14), butthey dare not contemplate it anear, from reverential fear before the unapproachableness of His operations.

6. Continuation. Description of the storm, together with the mighty phenomena accompanying it, such as rain, clouds, lightning, thunder, etc.: Job 36:26Job 37:5 (three strophes, the first two consisting of 4 verses each, the third of 5).

Job 36:25-29. Behold, God is exalted ( as in Job 37:23, elsewhere only in the Aramaic portions of the O. T.), we know not (i. e., how very exalted He is); the number of His years is unsearchable (lit. as for the number of his yearsso [] there is no searching; respecting the introducing the apodosis, comp. Job 4:6; Job 15:17). The eternity of God is here introduced as the explanatory ground (not as a mere co-ordinate moment, as Dillmann supposes) of the divine greatness and wisdom. As the Eternal One, God has the power to effect all the glorious wonders in the realm of His creation which are enumerated in the passage following; comp. Job 12:12 seq. [The Omnipotence and wisdom of God, which are everywhere apparent in the universe, furnish a testimony to Gods righteousness. All attributes of the Divine Nature are rays proceeding from one centre; where one is, (here also of necessity must the others be. How can the Being who everywhere shows Himself in creation to be most perfect, be defective in this one point? Every witness therefore in Nature to Gods greatness as a Creator, rises against an arraignment of Gods righteousness. Whoso will bring a charge against Gods justice, must measure himself with the Divine Omnipotence.At first sight it may seem surprising that the mind of the righteous sufferer is directed by Elihu and by Jehovah himself, to the wondrous formation of the clouds, to Thunder, Lightning and Snow, and to the War-horse, the Hawk, and the Eagle. But when we examine the matter more carefully, we see that such a course of reasoning is excellently fitted its purpose. An Almighty and All-wise God, who is not at the same time righteous, is in truth an inconceivable impossibility. For this reason, they who impeach Gods righteousness, are always on the high road to doubt His existence. Pelagianism leads not merely to the destruction of the true idea of God, but to blank Atheism (Hengstenberg). It must also be borne in mind that God rises from an appeal to the signs of His power and goodness in the visible world, and refers Job to His working in the invisible world, in the domain of spirits, and challenges Job to a comparison of human power with that of God in the defense and deliverance of mankind, even of Job himself, from his spiritual enemies. See below, Job 40:6-15. Wordsworth.].

Job 36:27. For He draweth up the water drops, to wit, from the earth. This is the only rendering of , which corresponds to the second member; not that of the LXX., Pesh., etc.; He numbers off; and just as little that of Stickel and Delitzsch: He draws off [=lets fall] the drops, i. e., out of the upper mass of waters [to which add the rendering of E. V., Mercier, etc. He maketh small the drops of water. The reference seems clear to the first step in the process of forming the rain, by which the drops are attracted (upward of necessity, although that does not lie essentially in the verb, for which reason the objection of Delitzsch that it means attrahere or detrahere, but not attrahere in sublime falls to the ground), attracted, that is, towards Him who is the Divine cause.E.]. So that they ooze (, lit. to filter, refine, comp. Job 28:1) the rain with His mist, i. e., the mist which He spreads out [i. e., since a mist produced by it (Gen 2:6) fills the expanse (), the downfall of which is just this rain. Delitzsch]. In respect to , comp. Gen 2:6; in respect to , with, (or also on account of, by means of) comp. Job 37:1 a. [E. V. they pour down rain according to the vapor thereof. Pour down for is neither sufficiently accurate nor expressive, destroying as it docs the image of filtering which lies in the verb. According to may be accepted for , which is obscure. According to Gesenius, it indicates the vapor as the origin of the rainqu orta est ex vapore ejus: and so Conant. According to others it denotes the state into which rain-drops pass in falling. According to Ewald it is a sign of the accusative, being in opposition with . Is it not natural to find in Job 36:27-28 a description of the successive steps in the formation of the rainfirst (27a) the ascent of the water-drops in evaporationthen (27b) the filtering of the mist whereby rain is produced, then (Job 36:28) the fall of the rain (a) in general, (b) in copious abundance? If this view be correct, the best explanation of would seem to be that it denotes possession, or origin. The suffix in moreover is better referred to God than to the rain, especially according to the explanation here suggested.E.]

Job 36:28. Which the high clouds drop down. here somewhat differently from Job 35:5) denoting such clouds indeed as are high, but not dry, or rainless; comp. Pro 3:20. Respecting the construction (, accus. of material to ) comp. Ewald, 281, b. In respect to b [And distil upon the multitude of men], comp. Job 37:12 seq.[ may (with E. V.) be taken adverbially=abundantly; although it seems better with most moderns to take it as an adjective describing many men. In this case as well as the other the predominant thought seems to be the copiousness of the rain.E.].

Job 36:29. Yea ( intensive, as elsewhere , comp. Job 35:14) can one understand the spreadings of the clouds? their expansion, outspreading over the vault of heaven (comp. Eze 27:7; Psa 105:39; not their burstings, which could signify only if we were at liberty to derive it (with Hirzel and Stickel [Conant, Renan] from a verb = , frangere.The loud crashing of His pavilion?The thick, deep black thunderclouds are here conceived of as the tabernacle behind which God veils Himself, precisely as in Psa 18:12. It should be noted that the tents ) of the orientals have the appearance of being predominantly black (comp. on Son 1:5; Son 4:1). ; used of the loud crashing of the thunder (referred to the thunder-clouds, pictured as a tabernacle), hence somewhat differently from below, Job 39:7. [The magnificent terseness and power of the line should be noted.E.].

Job 36:30 seq. Special description of the phenomena of thunder and lightning in the storm, as already announced in Job 36:29 b.Behold, He spreadeth His light around Himself;i. e. that eternal, heavenly veil of light, in which God dwells continually (Psa 104:2, etc.), and out of which the lightning-flashes issue, like rays, gleaming through the clouds, and dividing them; comp. Job 36:32; Job 37:3. [, as here explainedaround or over Himselfthe suffix referring to God, not the tabernacle,upon it. E. V.]And with the roots of the sea He covereth Himself ( with accus.to take anything as a covering, as in Jon 3:6). The roots of the sea are the masses of water drawn upwards out of the sea, into the heavens in the form of black clouds, and here serving God as a veil (so correctly Umbreit, Ewald, Vaihinger, Dillmann) [Conant, Noyes, who renders: And He clotheth Himself with the depths of the sea]. The expression is poetically bold, but still unmistakable (comp. in Job 13:27; Job 28:9. By we are to understand neither the waters of the heavens above (Hirzel, Schlottm.), nor the sea of clouds (Hahn) [Renan]. The expression denotes, as always, the ocean, regarded as the source of the atmospheric moistures which mount up from it. The language does not refer to a covering of the foundations of the sea with the light of the lightning (Stuhlm., Delitzsch) [Good, Wordsworth]; in order to express this thought, another or would scarcely have been omitted with . [Delitzsch explains his view as follows: The lightning in a thunder-storm, especially when occurring at night, descends into the depths of the sea, like snares that are cast down (, Psa 11:6), and the water is momentarily changed, as it were, into a sea of flame. But this explanation does not adequately account for the use of . According to another explanation, God is represented as covering the depths of the sea, either with waters (Barnes), or with darkness, contrasting with the lightning which covers the sky (Lee, Rodwell). But neither of these explanations falls in naturally with the description of the storm. Renan: Now He covers Himself with His lightnings as with a curtain; now He seems to hide Himself in the depths of the sea; his explanation being: He treats here of the alternations of light and darkness which take place in storms. The clouds are compared to a dark and deep sea. There is nothing, however, to indicate such a contrast between light and darkness. The light here is more especially that of the storm-lightning, in which God wraps Himself as a robe; the ocean-roots are the storm-clouds, conceived of as the waters lying in the depths of the sea, which God has lifted up, and gathered around Himself.E.]

Job 36:31. For therewithwith lightnings and clouds (Job 36:30)He judgeth the people, giveth food in abundance. only here,=the expression , usually found elsewhere. The whole versewhich has somewhat of a parenthetic character, as an ethical and theological reflection in the midst of a passage which otherwise is purely descriptivewhich, however, is not (with Olshausen) to be placed between Job 36:28-29reminds us of Schiller:

Aus der Wolke quillt der Segen,
Strmt der Regen;
Aus der Wolke, ohne Wahl,
Zuckt der Strahl.1

Job 36:32. Both hands He covereth over with light and sendeth it forth against the adversary.This is a more specific description of what God does in judging the people (Job 36:31 a), and the use He makes therein of the lightning. [God is represented under a military figure as a slinger of lightnings: He covers light over both hands, i. e. arms both completely with light, and directs it. Delitzsch.] Who the adversary is (, LXX., Theod.: ) against whom He sends forth the light (lit. commands it, enacts concerning it, with , as often) remains undetermined, and needs not to be inquired into. It signifies at any rate any hostile powers, against which God sends forth His lightnings; comp. Psa 18:14 seq.; Job 11:6; Wis 19:12, etc. The signification of elsewhere (= intercessor, Isa 59:16) does not suit here. The change of the word into , point of attack (Job 7:20), proposed by Olshausen, is however untenable. The same may be said of Hahns explanation of the word in this sense. Delitzsch renders it peculiarly: and commissioneth it as one who hitteth the mark ( as essenti, and after Isa 53:6). [Delitzsch connects it with God, as a sure aimer.Wordsworth a little differently with the lightning: He giveth it a command as an assailant, or an avenger.Lee: He layeth His commands upon it to destroy.Rosenmller, Stickel, Elzas: He commandeth it where to strike. Barnes, Carey: He commandeth it in striking. The rendering of E. V.: With clouds ( for clouds from their fancied resemblance to hands) He covereth the light, and commandeth it not to shine by the cloud that cometh betwixt, pre-supposes too much. The rendering of the Commentary: against the enemy, is that which is best supported by the etymology, grammatical form, and connection.E.]

Job 36:33. His thunder-cry announces Him; lit. His alarm-cry makes announcement (1Sa 27:11) concerning Him. in accordance with Exo 32:17; Mic 4:9; not= [His friend, companion], as indeed almost all the ancient versions take it [LXX.: The Lord will declare concerning this to His friend]; also among the moderns Umbreit and Schlottmann. [He makes known to it (scil. the light, or lightning) His friend. So Barnes.] Just as little does it mean: His thought, decree (Cocceius, Bttcher, Welte) [Elzas: By it He announceth His will.E. V., Rosenm., etc.: The noise thereof showeth concerning it, taking the suffix to refer to the storm, not to God; which is altogether too insipid].The cattle even (announce) that He is on the march; or: concerning Him who is coming upward. This is beyond a doubt the most satisfactory explanation of the difficult closing member an explanation which becomes still more obvious ifinstead of assuming, as is commonly done (so Rosenm., Stick., Ew., Vaih., Heil., Delitsch, etc.), merely a general reference to the uneasy movements of animals at the first approach of a thunder-storm, and comparing with it passages like Virgil, Georg. I., 373 seq.; Pliny, H. N. XVIII., 35, etc.,we suppose that the storm thus far described had occasioned under the eyes of the assembly, before which Elihu speaks, a certain bewilderment or destruction in- a particular herd of cattle;if, accordingly, we assume an actual occasion to have been given for this descriptionan occasion which is not to be more particularly defined, and so derive again out of the passage before us a confirmation of the supposition advanced above on Job 36:22. In that case we need have recourse to none of the artificial and violent make-shifts, into the adoption of which expositors have fallen here, as e. g. the rendering of in the absolutely unheard of signification of jealousy, fury of wrath (Hahn: a raging of wrath announces Him who is uprising; and comp. Schlottmann); the changing of the word into (Hitzig), or (Bttcher, Dillmann, who at the same time read instead of : causing His anger to rage against iniquity), etc. [Schlottmanns rendering, referred to aboveand the fury of wrath against iniquity (or against transgressors) is the one adopted by Frst, Good, Lee, Bernard, Carey, Elzas.The possible varieties of interpretation of the verse are endless. See the more important set forth in Schultens, Schlottmann, and Conant. The simplicity, life-likeness, and appositeness of the rendering adopted in the Commy. (and by Ewald, Delitz., Gesenius, Renan, Wordsworth, Rodwell, and Conantwho however takes as object, rather than subjectto the herds.) will commend it to most.E.].

Job 37:1-5. Further description of the terror-working power of the thunder and lightning.

Job 27:1. Yea, because of this (, comp. Job 36:27), my heart trembleth, and quaketh out of its place; lit., springs, or starts up, comp. Job 6:9. Why this should be regarded as an exaggerated, hardly an elegant expression (Dillmann), is not apparent.

Job 27:2. Hear, O hear, the roar of His voice. , a summons to hear closely and attentively, comp. Job 13:17; Job 21:2. The phenomena of the thunder and lightning seem, at this particular moment of the description, so very near to the speaker and his hearers, that some commentators, as Bttcher, Schlottmann, Delitzsch, have found here at least an indication of the probability that the poet presupposes a storm as advancing during the colloquy. It is, however, evidently not an approaching thunderstorm to which the description refers, but one which had been for some time already present, and which might be heard now loudly roaring (see a), and now lowly murmuring or rumbling (see b) [and the rumbling (, E. V.: too generalsound) that goeth forth out of His mouth]. Comp. what Delitzsch himself strikingly says: The five-fold repetition of a word of sombre sound, for which our Stimme [Voice] is a miserable substitutecalls to mind the seven in Psalms 29. Against Dillmanns assertion, that if the poet had purposed to represent the thunder-storm mentioned in Job 38:1 as here already advancing, he would not have begun his series of physico-theological reflections with the storm, but would have reserved it for the conclusion, it may be argued that at the close of his discourse, and after his digression in respect to the cold, rain season, etc. (Job 27:6-13), Elihu does in fact again repeatedly take up the phenomena of storms and atmospheric changes; comp. on Job 38:1.

Job 27:3. Under the whole heaven He leadeth it forthor: He sends it forth, looses it (, Imperf. Kal. of the Aram, ), i. e., the roaring and the rumbling. [The definition of the verb here adopted is preferred by Ewald, Frst, Del., Dillm., Hirz., Lee, Carey, Wordsw., etc., on the ground that it is more appropriate as applied to the thunder (let loose through the immeasurable vault of heaven), and particularly to the zig-zag course of the lightning, than the signification to direct (from , which rests on the fundamental idea of straightness).E.]. And His lightning (lit. His light) unto the borders of the earth.In respect to , see on Job 38:13. As to the thought, comp. Luk 17:24 and parallel passages.

Job 27:4. After it roareth the sound of the thunder: He thundereth with the voice of His majestylit. He will thunder (), voluntative, as also in c).And restraineth them not (i. e., the lightnings, the particular rays of the mentioned in Job 27:3), when His voice resounds [lit. is heard]., not to track out, to follow up (Symmachus, Vulg., Ewald [who renders interrogatively: and will He not find them out when His voice is heard? i. e., track them in their hiding-places with His thunder and lightning], but in accordance with the Targ., , to hold back, refrenare, cohibere [the idea being that the roar of the thunder and the flash of the lightning follow in quick succession].

Job 27:5. God thundereth marvellously with His voice. here used adverbially = mirabiliter, as in Dan 8:24; Psa 65:6; Psa 139:14. In respect to b, comp. Job 5:9; Job 9:10; Job 36:26. The verse ends for the time the description, so far as it relates to the storm, and by a general observation respecting Gods greatness leads the way to the following examples of the same.

7. Continuation. The phenomena of winter, such as snow, rain, the north wind, frost, etc.: Job 37:6-13.

Job 27:6. For to the snow He saithFall to the earth. erroneously rendered Be by the LXX., Targ, Pesh. [E. V.] (on the contrary, correctly by Jeromeut descendat), is Imperat. of , to fall (lit. to gape, to yawn), a root obtaining elsewhere only in Arabic as a verb; hence another of the Arabisms of this Elihu section, as in Job 34:36; Job 35:15, etc. In the two following members the of extends its influence: (also) to the rain-shower (, a heavy, pouring rain; a stronger term than ), and the rain-showers of His strengthi. e., His mighty, pouring rain-showers (the plural structure similar to in Job 30:31; comp. Ewald, 270, c). The rain, being by far the most common form in which the moisture of the atmosphere is precipitated during the Syro-Arabian winter, where it comes down particularly in the late autumn (as the early rain), and in the early spring (as the latter rain), is by the double designation more strongly emphasized than the snow. Comp. still further, as a parallel in thought, Isa 55:10.

Job 27:7-8 describe the effects of the cold of winter on men and beasts. [The wonders of nature during the rough season ( ,, Son 2:11), between the autumnal and vernal equinoxes, are meant; the rains after the autumnal equinox (the early rain), which begin the season, and the rains before the vernal equinox (the late rain, Zec 10:11), which close it, with the falls of snow between, which frequently produce great desolation, especially the proper winter, with its frosty winds and heavy showers, when the business of the husbandman, as of the nomads, is brought to a stand-still, and every one retreats to his house or seeks a sheltering corner. Del.]

Job 27:7. The hand of every man He puts under a sealso that it is disabled from carrying on field-work (comp. Homer, Iliad, XVII. 549 seq.: ). Respecting , comp. Job 33:16. The object of this sealing influence of the winter frost on the hands of men is: that all men of His work may come to knowledgei. e., that all men created by God may learn how mighty He is, and how entirely dependent on Him they are. Men of His work is a somewhat singular collocation of words, which does not occur elsewhere, which, however, has its parallel in the expression, sheep of His hand, Psa 95:7, and for that reason is not of necessity to be set aside in the way of conjecture. At the same time, the rendering of the Vulg.: ut noverint singuli opera sua, furnishes a witness not altogether to be slighted in behalf of the emendation of Olshausen, favored also by Delitzsch .

In regard to Job 27:8 [Then creeps the beast into his covert, and in his lairs doth he remain] comp. Psa 104:22, where, it is true, that which is spoken of is not exactly the influence of winter in causing beasts to seek out places of shelter.

Job 27:9. Out of the secret chamber cometh the storm. chamber (penetrale claustrum) denotes the enclosure out of which the storm-wind rushes forth, as in Job 38:22 (comp. Psa 135:7) mention is made of the storehouses of the snow. Comp. Job 9:9chambers of the south, with which expression the one before us is not to be identified without further qualification. For instead of storms from the south or south-east (Rosenmller, Umbreit Vaihinger, Welte, Delitzsch) [E. V.], the language here refers rather to storms from the north or north-east, as certainly as that below in Job 27:17 the sultry and heating quality of the south wind is intended. And cold from the cloud-scatterers., probably Partic. Piel. plnr. from , to sweep away, to scatter, hence dispergentes (scil. venti), the cloud-sweepers, a designation of violent cold storms (as in Arab, darijat, they which blow away; Kor. Sur. 51, 1), which indeed are also to be regarded as coming from the north or east; comp. Job 1:19. The ancient versions seem not to have understood the word which occurs only here. Thus the LXX.: (a corruption perchance of ?); Vulg.: ab arcturo; Aq., Theod.: (similarly the Targ.) [Frst and Lee: the Northern constellations; Mercier: Septentriones; Good: the Arctic chambers; Renan: the north winds, etc.].

Job 27:10. From the breath of God there is (impersonal as also Pro 13:10) [there cometh, there is given] iceviz., when a cold blast, proceeding from God, sweeps over the face of the water, by means of which, according to b, the breadth of the waters (is brought) into a strait (comp. Job 36:16), i. e., is solidified, and so fettered as it were, is arrested in its free, flowing movement. Precisely thus the Arabic poet, Montenebbi: the flood is chained by bands of ice. In respect to the apparent contradiction between this representation and the physical fact of the expansion of freezing water, see below on Job 38:30.

Job 27:11-13 return to the description of the phenomena of clouds and rain, occasioned by a new phase of the storm just taking place, consisting in the outpouring of rain in extraordinary abundance. Schlottmann correctly: The storm in its magnificent approach drifts victoriously before all the senses of Elihu, so that from all other images brought forward as they are with a certain haste, he ever recurs to that of the storm (comp. Del.).

Job 27:11. Also he loadeth with moisture the cloudscomp. Job 26:8., from , signifies moisture, wet, and , related to , burden, is to load, to make heavy. All explanations which take as one word from the root (or ) are against the connection, e. g., serenity [brightness] dispels the clouds (Targ., Rosenm., Umbreit [Bernard, Barnes, Elzas], etc.); frumentum () desiderat nubes (Vulg., Symmach.); (LXX, and similarly Theod., Pesh.). [Gesenius, Noyes: In rain He casts down the thick cloud. Carey: By (its) watering the thick cloud falleth headlong. But the vers. which follow, and particularly Job 27:12 a, are scarcely consistent with the idea that the cloud has cast down its contents. E. V. also seems to take activelyby watering He wearieth the thick cloud; the meaning being apparently that by showering down its contents the cloud is wearied or worn away; against which the objection just noted holds.E.]. He spreadeth far and wide the clouds of His lighti. e., the thunder-clouds, pregnant with lightning, through which the lightning flashes; comp. Job 36:29; and in respect to , to scatter, to spread abroad, comp. Job 38:24.

Job 27:12. And theseround about they turn themselves. cannot refer to God (Rosenmller, Schlottmann) [Lee; also Good and Elzas, who, however, both render seasons (courses)]. It can be referred only to , or clouds, Job 27:11. [The most natural way of accounting for its use here is to understand it as descriptive, Elihu pointing out the cloud at the timeAnd there it is! turning round about, hither and thither, etc. Thus understood, it would be better to adhere to the singular rendering of cloud in Job 27:11, as being more individual and vivid.E.]. , round about, as elsewhere , or .Piloted by Him (lit. by His pilotings, the clouds being thought of as Gods ships, or coursers; comp. Psa 18:11 [10] seq.) according to their doingsi. e., according to the actions of men, God having established a strict economic relation between those actions and the agency of His clouds in heaven, now yielding a blessing and now working destruction. This reference of the suffix in to men (Ewald, Hirzel, Heil., Dillm.) is favored by Job 27:13, as also by the Masoretic accentuation, which forbids the connection of with what follows, according to the view which finds favor with the majority of modern commentatorsthat they may do whatever he commandeth them on the face, etc. [To which add the use of the strongly individualizing and descriptive at the beginning of the verse, after which it is altogether unlikely that the plural suffix would be used, especially seeing that again in Job 27:13 b the sing. suffix is used, .E.] The third member expresses the object of the verb Whatsoever He commands to them upon the globe. The pleonastic expression [lit. the habitable land (of) the earth] occurs again in Proverbs 8. Respecting the form , comp. already Job 34:13.

Job 27:13. More specific statement of the object for which God steers the clouds in accordance with the conduct of men: be it for a scourge, when it is (necessary) for His earth, or for a blessing, He causeth it to come. is not co-ordinate with the two other conditional clauses (Rosenm., Umbreit, Del. [E. V., Noyes, Words., Carey, Rod.]; now for a scourge, now for the benefit of His earth, now for mercy, etc.), but subordinate [as is proved (1) by the decided contrast between whether for a scourge and or for mercy, each at the beginning of its half-verse; a contrast and a proportion of parts which would be destroyed by introducing another co-ordinate ; (2) by the tautology which ensues from making the second clause with co-ordinate, there being really no material difference between for the benefit of His land (or earth), and for mercy.E.] The earth is called His earth, because it is Gods possession (comp. Job 34:13), and the before differs from the before the other two nouns, in that it introduces a Dat. commodi. In respect to =chastisement, comp. Job 21:9.

8. Conclusion. b. Application: Job 37:14-24. Instead of censuring God, or quarreling with Him, Job should draw from His wonderful operations in the natural world the right conclusion in regard to the mystery of his suffering. The appeals and questions addressed to Job to the end of the discourse, are seriously intended. An unprejudiced consideration of the passage will find in it no trace of a lofty irony (Schlottmann, Ewald, Dillmann).

Job 27:14. Hearken unto this, O Job, stand still, etc. Both this (), and the wonders of God in b, point not to what follows, but to the contents of the preceding descriptions.

Job 27:15. Dost thou know how God commandeth them? , as in Exo 5:8, and often, of imposing commands upon, not, as in Job 34:23, of setting ones thoughts on anything (Rosenmller, Hirzel, Delitzsch [Conant, Rodwell, Gesenius; i. e., when God planned (E. V., disposed) them]). is not (according to the authorities just mentioned) a determination of time when, but a specification of the object of , this specification being further enlarged by the Perf. consec. . [According to this explanation is used partitively after , like the Greek genit. after verbs of knowing, to have knowledge of, hence of partial knowledge. See Ewald, 217, 3, 2, ]. The suffix in refers back either to the wonders of God, Job 27:14 b, or to the clouds, Job 27:11 sq. Causing the light of the clouds to shine, in b (comp. Job 3:4; Job 10:3, etc.) is a circumlocution for the simple idea of lightning; comp. Job 27:11 b.

Job 27:16. Dost thou understand the balancings of the clouds? from =, to weigh (Psa 58:3 [2]), to poise, a similar structure to that of , Job 36:29, but not for that reason to be regarded as an interchangeable form of that word (against Ewald). Respecting in b, comp. on Job 36:4. The form instead of found only here.

Job 27:17-18 introduce a new, and at the same time the last digression from the phenomena of storms, which otherwise constitute throughout the principal theme of the description. Here it is to the phenomena which accompany the full blaze of the summer sun beaming in a perfectly serene and clear sky, that the speaker digresses. The of Job 27:17 is not a conjunction = (Rosenm, Umbreit, Hirzel) [Good, Lee, Noyes, Renan, Rodwell, Barnes, etc., and E. V.] or = (Schlottmann), but a pronoun referring to Job, the person addressed, and introducing a relative clause, precedent to the interrogative sentence in Job 27:18Thou, whose clothes (become) hot, when the earth becomes sultry (lit. becomes calm, still) from the South;i. e., not merely by the south-wind, which could not signify, but by the united influence of the solar heat and the torrid winds. So correctly Bolducius, Ewald, Stickel, Hahn, Delitz., Dillmann [Carey, and, though less decidedly, Wordsworth], except that some of these commentators (Ewald, Dillmann), inappropriately find an ironical meaning in the words [conveyed to some extent also by Careys paraphraseYou, Job, can readily enough feel the changes of the weather, but you cannot give any explanation of them. The rendering, How (i. e., dost thou know how) thy garments are warm, when, etc., is certainly insipid enough. In favor of the rendering adopted above see further on Job 27:18. The rendering of b with E. V., when He quieteth (Conant, lulls) the earth by the south-wind, is admissible, although on account of the absence of the suffix after the subject is more probably , with the verb in the intransitive senseto be tranquil, or rather in Hiph. to enjoy tranquillity, to find rest. The appropriateness of the language of this verse as descriptive of summer heat will appear from the following extract from Thomsons Land and the Book (Vol. II., p. 312): The sirocco to-day is of the quiet kind, and they are often more over-powering than the others. I encountered one a year ago on my way from Lydd to Jerusalem. Just such clouds covered the sky, collecting, as these are doing, into darker groups about the tops of the mountains, and a stranger to the country would have expected rain. Pale lightnings played through the air like forked tongues of burnished steel, but there was no thunder and no wind. The heat however became intolerable, and I escaped from the burning highway into a dark-vaulted room at the lower Bethhoron. I then fully understood what Isaiah (Job 25:5), meant when he said, Thou shalt bring down the noise of the strangers as the heat in a dry place, as the heat with the shadow of a cloudthat is, as such heat brings down the noise, and makes the earth quieta figure used by Job (Job 37:17) when he says, Thy garments are warm when he quieteth the earth by the south wind. We can testify that the garments are not only warm, but hot. This sensation of dry hot clothes is only experienced during the siroccos, and on such a day, too, one understands the other effects mentioned by the prophet, bringing down the noise, and quieting the earth. There is no living thing abroad to make a noise. The birds hide in thickest shades, the fowls pant under the walls with open mouth and drooping wings, the flocks and herds take shelter in caves and under great rocks, the laborers retire from the fields, and close the windows and doors of their houses, and travelers hasten, as I did, to take shelter in the first cool place they can find. No one has energy enough to make a noise, and the very air is too weak and languid to stir the pendent leaves even of the tall poplars.E.]

Job 27:18. Dost thou with him arch over the sky?i. e., dost thou with Him give its vaulting or out-spanning (Gen 1:7 sq.) to the firmament of clouds ( here essentially as in Job 35:5), which is firm as a molten mirror? mirror, the same as in Exo 38:8. , Partic. Hoph. from (Job 11:15), indicating the preparation of the mirror from molten and polished metal. With this representation of the heavenly firmament (, ), as constituting a smooth, shining, and solid mirror, may be compared, as most nearly resembling it, the representation of it as transparent sapphire (Exo 24:10), or, more remotely, as a curtain (Psa 104:2) or gauze (Isa 40:22) or a veil (Psa 102:27 [26]). [It should be observed that the description here given of the skies is especially appropriate to the dazzling brilliancy of the oriental sky in summer, whence the well-known comparison of the sky in a season of heat and drought to brass. It will thus be seen that those two verses, (17 and 18) are in logical connection. Thou who art subject to the influences of the seasons, whose garments are hot in summer, when the earth becomes still from the South, canst thou claim to be associated with Him who spread on high yon blazing canopy, solid and burnished as a molten mirror? the comparison being with the molten metal used as mirrors.E.]

Job 27:19. Teach us what we shall say to Him, the mighty Author and Preserver of this magnificent world-structure?what we shall say to Him, that is, when we would argue with Him. We can set forth nothing (lit. we cannotset forth, scil. ) by reason of darkness, i. e., because of the darkness of our understanding; comp. Ecc 2:14; Isa 60:2. In respect to , pr, propter, comp. Job 23:17.

Job 27:20. Shall it be told Him (, optative) that I would speak?[Greatly increased vividness is imparted to the discourse by this sudden transition from the first person plural to the first singular, as though Elihu would realize on the instant, in his own person, all that was fearful in that which he assumes. Schlottmann].Or did ever a man wish to be destroyed? lit., did he say, that he would be (might become) destroyed? (comp. Job 34:31). This question has for its basis something like the well-known Old Testament idea that no man could see God and, live. See Exo 19:21; Exo 33:20; comp. Gen 32:30; Jdg 6:22 seq.; Job 13:22.

Job 27:21 seq. refers again to the storm which during the whole discourse is visible in the heavens, not however with the purpose merely to point it out or describe it, but to use the spectacle which the storm at the moment presents as a symbol of Jobs condition and relation to God at the time.

Job 27:21. And now indeed one sees not the light, which is gleaming brightly ( only here) in the clouds;i. e., which notwithstanding the clouds that veil it, or, which behind the clouds shines with its customary brilliancy. But a wind passeth by and cleareth them away (dispels these clouds, so that it becomes quite clear again). The meaning of the passage can be only thisthat the God who is hidden only for a time, respecting whom one runs the risk of being in perplexity, can suddenly unveil Himself to our surprise and confusion, and that therefore it becomes us to how humbly and quietly to His present mysterious visitation (Delitzsch). To reject this thought, which is so clear, and so strikingly in harmony with the connection, and to substitute for it the other and much more artificial thoughtBut now one cannot look upon the sunlight, while it shines clearly in the bright clouds, inasmuch as the wind has passed over it, and cleansed it of all obscurity (Ros., Hirz., Ew., Dillm., [Schlottmann, Noyes, Conant, Lee, Carey, Wordsworth, Rodwell, Elzas] etc.),is not to assist but to obscure the comprehension of the passage. [The explanation of Delitzsch, adopted by our Commy. does not seem quite as clear as Zckler represents it. is used by Elihu in two senses: (1) in Job 36:28 of the rain-clouds; (2) in Job 37:18 of the sky, or firmament. Delitzsch takes it more in the latter sense here, translating: the sunlight that is bright in the etherial heights. This interpretation however is forbidden by the of c. It cannot be said that the wind clears the etherial heights. The suffix evidently shows that the skies here spoken of include the lower region of clouds. Moreover the explanation itself requires that somewhere in the verse mention should be made of the lower clouds, which for a time hide the light. But if must include these clouds, which are blown away by the wind, Del.s explanation becomes inconsistent with the preposition , which certainly cannot mean, according to Zcklers suggestion, behind the clouds, or above them. Moreover, as Dillmann justly objects, the aspect in which God is about to be presented is not that of One who, having been hidden for a time suddenly reveals Himself, but rather that of One whose majesty is too terrible for contemplation, and whose greatness is unsearchable. To which add that this is also the prominent thought in the verse just preceding (Job 27:20);God is so great that to approach Him is to risk annihilation. With this thought the other rendering stands in better connection, so that the whole train of thought from Job 27:20 on may be freely rendered as follows:Shall it be announced to Him, the Eternal King, awful in glory, that I would speak to Him? Shall I utter the desire to be ushered unto His presence, whom to see is to perish? Even now men cannot look on the lightthe symbol of His gloryas it blazes there in the skies, over which the wind has passed, clearing them up; much less can they gaze on His terrible majesty! Elihu seems to speak with a presentiment of the approaching presence of God.E.].

Job 27:22 continues the description in ver 21c of that which follows the obscuration of the sun by thunder-clouds: From the north comes forth the golden brightness;around Eloah (hovers) the sublimest splendor.These words are referred by most modern commentators (following the Vulg.: ab aquilone aurum venit) to the metal gold, which comes out of the lands lying to the north (in favor of which they appeal to Herodotus, III., 116; Pliny, Hist. Nat., VI., 11; XXXIII., 4), and which accordingly, even if hard to obtain, is nevertheless at all times accessible to men, whereas Gods majesty remains forever unapproachable to them. But whether in this view we find the tertium comparationis to be the remoteness of the northern lands (Ewald, Hirzel, Vaihinger, Welte) [Schlottmann, Lee, Conant, Dillmann], or the mysterious obscurity which veils them (Stickel, Hahn, Delitzsch), the comparison would after all have something frigid about it, would be but ill suited to the present passage, and would agree but poorly with the other intimations of the Old Testament touching commercial geography, which locate the principal mines of gold towards the south rather; comp. Job 22:24; Job 28:1; Job 28:6; Job 28:16. The correct rendering has already been indicated by the LXX., who translate by , following which Luther in a marginal gloss explained the term to mean fair weather like pure gold [and so E. V.]; and similarly Brentius, Cocceius, Starke, Rosenmller, Umbreit, Arnheim, and Bttcher (Aehrenl., p. 76), [Noyes, Bernard, Barnes, Good, Wemyss, Carey, Rodwell, Elzas, Renan], but with the subordinate variation among themselves, that some of them explain the of the clear sunlight breaking forth (Cocceius, etc., Umbreit), others of the golden-shining clouds, as the covering of Jehovah appearing in the storm. The latter modification of this meteorological application of the word, in favor of which may be cited that other figurative rendering of the word gold which we find in Zec 4:12, where gold is used for pure oil must in any case be preferred, because the sun itself could not be described as coming , and because the explanation of this as meaning by means of the north-wind, is altogether too precarious, and equally at variance with usage as Umbreits translationfrom heaven. The parallel passages produced by Schultens out of Arabic poets, in favor of the comparison of the sunlight with gold, as likewise the Latin expressions aurea lux, aureus sol, are however none the less pertinent for illustration (comp. the golden sunlight with us), for it still remains true that the sun is the source of the golden splendor, with which a portion of the thunder-clouds is wont to shine forth, when the storm breaks up, and the clouds begin to retire (comp. Brentius below in the Homiletic Remarks on the passage). Moreover according to this explanation the first member of the verse stands to the second in the relation of comparison and preparation. From the north, when the winds scatter the storm (in the direction of the south) there burst forth clouds of light shining with the brilliancy of gold, an emblem of the incomparable majesty and splendor ( comp. Psa 104:1) of the light in which God is clothed. There is no reference to the ancient mythological conception of Gods dwelling-place being in the north (such as Bttcher attributes to the passage), nor to Ezekiels description of the chariot of cherubim as coming from the north. There may possibly have been certain meteorological causes of a local character, to ascertain which with certainty is beyond our power, which determined the poet to the choice of the expression , which in any case has about it something singular, susceptible only of imperfect explanation, whether be understood in a mineralogical, or a meteorological sense.

Job 27:23, 24 conclude the entire meditation on Gods incomprehensibly great and wonderful operations.

Job 27:23. The Almightywe find Him not.He ever remains for us One who is beyond our reach, both as regards the perception of our senses and of our minds (comp. ch, Job 23:3), one ) 1Ti 6:17). [Who is great in power], but right and the fulness of justice (, as in Job 33:19) He perverts noti. e., with all His incomprehensibleness He still continues ever righteous in His dealingsa proposition which brings the discourse back to its starting-point (Job 36:5). The phrase instead of , which is usual elsewhere, belongs to the Aramaizing idioms of the discourses of Elihu (comp. the Talmudic ; its nonoccurrence elsewhere however does not necessitate that, in disregard of the Masoretic accents, we should connect with in b, in which case the objectless clause will have to be rendered eitherHe does not exercise oppression (Umbreit, Schlottmann, Kamphausen) [E. V. (He will not afflict), Noyes, Conant, Barnes, Bernard, Elzas, Wordsworth, Goodwho makes subj.], or as a relative clausewhich He doth not oppress (Stickel), or after the reading , He answereth not, giveth no account of Himself (LXX., Peshito, Rosenmller, Hirzel, Vaihinger) [Lee, Carey, Renan, Rodwell]. The explanation of Hahn would seem more naturalAs regards right and the fulness of justice He doth therein no wrong.

Job 27:24. Therefore do men fear Himi. e., men of the right sort, men as they should be, who live in accordance with the precepts of true wisdom (Job 28:28). The optative rendering of the Perf. (Umbr., Vaihinger, Stickel, Heiligstedt [Good, Lee, Noyes, Carey, Renan, Rodwell], etc.) is as unnecessary as the Imperativefear Him is inadmissible, which would have been written instead (against Arnheim, Hahn). On the contrary the Perf. is used here as in Job 36:24-25, to denote a public, universally recognized fact of experience. He doth not look on those who are wise in their own conceit. lit. all the wise of heart, i. e., those who on the ground of their own heart (instead of on the ground of the fear of God) hold themselves to be wise, omnes qui sibi videntur esse sapientes (Vulg.). The censorious element of the expression does not lie strictly in (comp. Job 9:4; Pro 11:29; Pro 16:21), but only in the contrast to the notion of the fear of God expressed in a. Not to look on any one is, according to Job 35:13 b, to deem him worthy of no notice; of no gracious well-wishing in his behalf.. The subject of this verb can be only God; if the conceited were subj., and God the object (Vulg., Rosenmller, Stickel) [Bernard, Carey] instead of the text would read rather . An. uncalled-for disparagement of Job (Dillmn), by no means lies in this closing sentence of Elihus discourses, but simply a final admonition dissuading him from those presumptuous judgments respecting God, and those presumptuous speeches against God, against which the polemic edge of these discourses had been principally turned, and that with entire justice. [This is the sum of all that Elihu had to saythat God was original and independent; that He did not ask counsel of men in His dealings; that He was great and glorious, and inscrutable in His plans; and that men therefore should bow before Him with profound submission and adoration. Having illustrated and enforced this sentiment, Elihu, overwhelmed with the awful symbols of the approaching Deity is silent, and God is introduced to close the controversy. Barnes].

DOCTRINAL AND ETHICAL

The prejudice of modern critics against the contents and significance of Elihus discourses in general has in many instances betrayed them into judgments immoderately harsh even in respect to this, the last and most glorious of the series. Dillmann, e. g., gives it as his opinion that if the first part of this long discourse groups together the principal thoughts of Elihu, the second travels a path which the friends have already attempted (e. g., in Job 5., 11., 25.); and in the remainder of it is evidently based on passages of the discourses of God in chap. 38, seq., the individual beauties of which in their contents and application are thereby in part anticipated. Forasmuch as Dillmann, as appears from his previous discussions, recognizes at the same time in these principal thoughts of Elihu grouped together in the first part, little or nothing that is original, this opinion of his is as disparaging, not to say contemptuous, as it can well be. Elihu is thereby even in respect to the contents of this his final discourse, reduced to the position of a mere compiler, destitute of independence, who borrows the ideas and beauties of others, and without remarkable skill seeks to elaborate them for his own purpose. We believe that the detailed exegesis which we have given above, and particularly of this same fourth discourse, in which the point under consideration has claimed thorough examination and treatment from us, makes it unnecessary for us now to undertake a special refutation of this and similar objections. We believe that we have shown in respect to the reflections, predominantly ethical and theological, contained in the first part (Job 36:5-21), that they repeatedly set forth indeed the fundamental thought of these discourses, to wit, the idea of a remedial purifying and chastening influence of divinely ordained suffering on the pious; that they do this however in a way more impressive and soul-thrilling than any previous portion of the whole book; and that in particular the closing verses of this division (Job 36:16-21) contain statements in respect to Gods loving treatment in alluring out of the jaws of distress, in respect to the danger of allowing oneself to be led away from God by the heat of suffering, and the greatness of the ransom to be paid by means of it, in respect to the insufficiency of our own strivings and conflicts and prayers for procuring salvation, in respect to the natural tendency of the heart to do and to utter vanity rather than to suffer patiently, such as occur in the like combination nowhere in the Old Testament, and such as belong in truth to the profoundest utterances which the revealed literature of the Old Testament has produced in the attempt to solve the mystery of affliction before the coming of Christ.

In respect to the Second Part, however, we believe that we have shown:
(1) That the reflections in the sphere of physical theology therein contained, so far from deserving the reproach of lacking originality, form on the contrary a glorification of the majesty of God revealed in nature, which is most harmoniously adjusted in all its parts from beginning to end, poetically lofty and unique of its kind.
(2) That in particular the description of the terrors and beauties of the storm, exhibiting as it does in masterly combination beauties of its own, deserves to be placed beside the most elevated passages of the sort which the Old Testament literature has produced (e. g., Psalms 18. Psalms 29. etc.), or even surpasses them.

(3) That the independence of the description, as compared with the contentssimilar in partof Jehovahs discourse in Job 38. seq., is vindicated by the fact that its character is almost exclusively meteorological, being limited to the atmospheric phenomena of heat and moisture, and that its objects accordingly coincide only to a limited extent with those of the discourses which follow.

(4) That the suppositionwhich forces itself upon us with a necessity from which there is no escapethat the magnificent description here given is continued throughout by the sight of an actual storm in the heavens, accompanied by an abundance of the phenomena of thunder and lightning, furnishes a still further and a weighty contribution to the evidence in favor of the originality of the section in relation to what follows.

(5) That, finally, the suggestive conclusion of the whole, where the natural phenomena immediately contemplated are symbolically referredand that no less naturally than impressivelyto Gods mysterious operations in respect to Job, prepares the way for the final decisive solution of the whole problem (see especially Job 37:21 seq.). The way in which this result is secured banishes the last remnant of doubt touching the genuineness of this section, while at the same time it serves to corroborate the view of this whole Elihu-episode as an essential part of the poets own artistic plan, and as having a close organic connection with Job 38. seq. In short we believe that we have shown that the descriptions of nature in the discourse before us may be ranked with the best and most original portions of Holy Scripture of that class. We believe that such a man as Alexander von Humboldt showed neither poor taste nor defective judgment in sthetic criticism, when in the Second Part of his Cosmos (Vol. II., p. 414, Bohns Scientific Library) he writes with reference to this very passage: Similar views of the Cosmos occur repeatedly in the Psalms (Psa 65:7 seq.; Psa 74:15 seq.), and most fully perhaps in the 37th chapter of the ancient, if not ante-Mosaic Book of Job. The meteorological processes which take place in the atmosphere, the formation and solution of vapor, according to the changing direction of the wind, the play of its colors, the generation of hail and of the rolling thunder are described with individualizing accuracy; and many questions are propounded which we in the present state of our physical knowledge may indeed be able to express under more scientific definitions, but scarcely to answer satisfactorily. The book of Job is generally regarded as the most perfect specimen of the poetry of the Hebrews, etc.

2. We are constrained to make an observation in opposition to Delitzsch respecting the anthropological, ethical, and soteriological representations of the First Part (and indeed of the whole discourse, for the same representations appear also in the Second Part towards the end; see Job 37:12 seq., Job 37:19 seq.). When this commentator, who is so highly esteemed on account of his exegesis of this book, maintains (II., p. 307 seq.) that Elihu, as in his discourses generally, so in this final discourse particularly, takes up a position apart from the rest of the book, in so far as he makes Jobs sin the cause of his affliction; while in the idea of the rest of the book Jobs affliction has nothing whatever to do with Jobs sin, except in so far as he allows himself to be drawn into sinful language concerning God by the conflict of temptation into which the affliction plunges himwe believe that we must reject as a one-sided representation this way of characterizing the distinction between the solution of the great mystery of suffering given by Elihu and that given by God, or taught by the whole poem. We must also charge with one-sidedness the statement which follows in immediate connection with this, that it is only the assumed older poet (i. e., the author of the poem as a whole omitting Elihus discourses), and not Elihu, who discusses as his theme the mystery of affliction, because it is the former only who exhibits Job as suffering wholly without guilt, or even , whereas Elihu leaves sin and suffering together as inseparable, and opposes the false doctrine of retribution by the distinction between disciplinary chastisement and judicial retribution. We must be permitted to doubt whether on Old Testament grounds a suffering purely on account of righteousness (which under the New Testament would be suffering purely on account of Christ, the genuine suffering of martyrdom) could have been anywhere conceived of, much less set forth with poetic elaboration. For the evil thought and imagination of mans heart from his youth, together with the secret faults without number, and the errors which cannot be understoodall this was rooted too firmly and deeply in the consciousness of every thinker within the circle of the Old Testament revelation to admit of the possibility of separating oneself in any measure from this all-embracing sinfulness and guilt which attaches to all who belong to our race. Moreover the actual issue of the action of the poem in Job 42. shows clearly enough that the idea that Jobs suffering had nothing whatever to do with Jobs sin, was not that of the poet. That for which Job is there obliged to repent in dust and ashes is not simply his sinful speaking against God, but beyond question the root, which lay still deeper, of these individual sinful outbreaksthe remainder of un-expiated sin, of inward impurity, not yet wholly removed by purification, from which he suffered, and the presence of which he had repeatedly acknowledged. The mission of Elihu, as appears with pre-eminent clearness from this last discourse of his, is none other than to prove the inseparable connection between those criminal utterances of the sorely-tried sufferer and their deeper ground in the moral nature, and at the same time to prove the unavoidable necessity of suffering for purification, even for the man who is comparatively righteous. In other words Elihu sets forth the educational and remedial value of the afflictions ordained by God for every one who is visited by them, even for him who appears to be most innocent. The course of his discussion also rests on the doctrine of affliction, only that he affirms more urgently and emphasizes more strongly the necessity of suffering for all grounded in the sinfulness of all that is done by the discourses of Jehovah. These rather lay the chief emphasis on the unfathomableness of the divine purpose in decreeing suffering, as also, in close connection with this, on the object of suffering, which is to cultivate and to confirm the obedience, humility and truth of the pious. In short, that which Elihu seeks to demonstrate is that the significance of Jobs suffering is predominantly that of chastisement and purification; that to which the conclusion of the whole poem points on the contrary is that its significance is predominantly that of probation. There is no absolute contrast, but essentially only a difference of degree between the solution of this problem which Elihu propounds, and the final decision of Jehovah. The former contemplates the affliction laid by God on the pious more with reference to its final and supreme purpose of salvation, or which is the same thingthe former undertakes the solution of the problem from a soteriological stand-point which is in part as yet that of the law, the latter from one that decisively approximates that of the New Testament. Comp. above, Introd. 10, ad 8.

HOMILETICAL AND PRACTICAL

In a homiletic respect both divisions of the discourse, the anthropological-ethical and the physico-theological, present, much that is instructive and stimulating. It will be one chief aim of the practical expositor to exhibit vividly and with proper care the reciprocal influence of both elements in treating of such passages as Job 36:5; Job 36:16; Job 36:22 seq.; Job 37:5; Job 37:12 seq., Job 37:19 seq., Job 37:22 seq.

Particular Passages

Job 36:5 seq. Zeltner: Although God is the Most Mighty One, His wisdom and goodness do not permit that He should reject and condemn any one without cause, by virtue of a bare unconditional decree. His righteousness vindicates itself alike with the evil and the pious. And although in the case of the pious appearances indicate that He has forsaken them, the hour never fails to come at last when He brings forth their cause, and establishes their right, so that they behold with pleasure His grace.v. Gerlach: Whereas Elihu has previously set forth the retribution of Gods righteousness, which without fail overtakes the wicked, so now he here sets forth His gracious fatherly guidance of His servants. He does not cast them off at once on account of their missteps, for He is also mighty in strength of heart, i. e., His wisdom penetrates all things; He knows therefore how by wondrous ways to lead them to the right goal.

Job 36:8 seq. Brentius: If kings or princes, whether in liberty or in captivity and chains, will not despise the instruction of the Lord, but will rather submit to Him when He admonishes them of those things which are right, and chastises them by affliction, and repent of their wickedness, then shall they find the Lord favorable to them, and ready to forgive whatever iniquities they had before committed. Of this you have an example in Manasseh.V. Andreae: If in the present condition of things in the world the pious must at times languish in misery, this is in order that they may persistently endure in the right way, which conducts them to that blessed goal. He who rebels against these divine methods of treatment, will thereby only forfeit the blessing which is ever consequent upon such suffering.

Job 36:22. Oecolampadius: The invisible things of God indeed are known from those things which are seen, but all the knowledge which is attainable to us now is imperfect. We see afar off, and in darkness, and through a glass, having a better knowledge of what God is not than of what He is. We are not able to search out His judgments, but we know Him to be the Most High, and the Incomprehensible One. However much accordingly philosophers may dispute about the way in which snow, rain, lightning, thunderbolts are produced, they are nevertheless wholly ignorant by what decree of God they are brought into being. It is otherwise however that our theologian [Elihu] discourses concerning the secrets of nature. He does it in order that in them the righteousness of God may be observed, showing kindness to some, afflicting others. But by Gods appointment all things are ordered for good to those who are good, at the same time that all creatures work evil to those who are evil. Andreae: The same storm which on the one side is sent upon the lands for punishment and destruction is at the same time appointed on the other side to bless them abundantly, and to make them fruitful. Thus even the severest judgments of God are ever to be regarded as at the same time a source out of which divine grace distils forth.

Job 37:1 seq. Cramer: Thunder, lightning, and storms, are to be our open-air preachers, and preachers of repentance.They are Gods regalia, and emblems of His divine majesty.Starke: When God thunders, He, as it were, speaks to us in wrath (Exo 20:19). God would have us recognize Him even out of the storm, and all the more at such a time pray to Him and fear Him as the true God. In a heavy thunder-storm every one should humble himself before God, and cry to Him, beseeching Him to take us and ours into His gracious protection..Wohlfarth: Although we ho longer, like the ancients, find a sign of the personal and visible nearness of God in the fearfully beautiful natural phenomenon of a storm, but would fain explain this (completely?) by the laws of nature, it declares to us nevertheless the God of power, wisdom, and goodness, and disposes us to the worship of Him, who gave to nature her laws. If by its terrors the storm first of all declares to us Gods majesty, and with earnest warning points us to the day of judgment, when mighty princes will tremble like the least of their subjects, it at the same time declares to us the wisdom and goodness of the Most High.2

Job 37:16 seq. Weim. Bibel: Gods works and wonders, which lie in nature and which come to pass daily, are rightly perceived and learned only by believers, for it is they who by the contemplation of such works are aroused to give praise to God.Cocceius: If in other matters, which happen every day, man is not summoned by God to act as His umpire and counsellor, and if no one can demand that this should be done, nor presume to murmur against such an arrangement, it is just that man should not require of God that the reason of the divine administration in this world should in like manner be made known to him, but that he should acquiesce in it whether he understands it or not, that he should trust Gods word, and in patience await His blessing.

Job 37:21 seq. Brentius: The true light, which is God, cannot be seen, neither does it present itself to eyes of flesh. We see indeed a certain splendor of the clouds, we see the light of the sun, when the clouds are scattered by the winds, we see also gold coming from the North; i. e., we see the clouds, resplendent as with gold, and bright serenity, proceeding from the North. All these are spectacles from which the pious mind rises to the praise of the great and terrible God; and as the heavens declare the glory of God, so men from the divine works may recognize and glorify the true God.Umbreit: The comparison here given is incomplete, but may easily be understood, and may be more particularly set forth thus: As the sunlight, when it suddenly bursts forth from behind a thick veil of clouds, dazzles and blinds mens eyes, so also Would the hidden majesty of God, if once it were revealed in all its glory to mortal man, veil his vision with darkness.

Footnotes:

[1]

From the cloud the blessing springeth,
Rain it bringeth;
From the cloud unasked the beam
Doth quivering gleam.

[2]There is much on these points of practical utility accompanied indeed by much which scientifically considered is untenable, absurd, and curious, in the older works on Natural Theology, by Scheuchzer (Physica Sacra, I., c, 12), Schmidt (Bibl. Physicus, p. 112 seq.), J. A. Fabricius (Pyrotheologie, oder anweisung zur Erkuntniss Gottes aus Betrachtung des Feuers, as an Appendix to will. Derhams Astrotheologie, etc., Hamburg, 1765); P. P. Ahlwardt, (Brontotheologia; Betrachtungen ber Blitz und Donner, Gresswald, 1745), etc.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

Elihu in this chapter concludes his sermon, and a noble sermon it is, Having in the preceding part of it shown the goodness, rectitude, wisdom, and mercy of the Lord, he here closeth with offering some highly finished thoughts upon the unsearchableness of his divine doings in his dispensations towards the children of men.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(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.

Elihu is here reasoning from the wonders of GOD’S works in the world of nature, in bringing the lightning and rains out of his treasures. And Elihu seems to intimate, that though these are produced, by the LORD’S appointment, from natural causes, yet the world ought to hear the voice of GOD in them, and by them. Witness the LORD’S descent on Mount Sinai, which was accompanied with thunders, and lightenings, and other tremendous signs, to intimate the divine presence. Exo 19:16-20 . And the Apostle was commissioned by the HOLY GHOST to teach the Church, that those awful signs were figurative also of the alarming nature of the dispensation of the law, to show the gracious and mild dispensation, contrasted to it, in the gospel. Heb 12:18-24 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Job 37:16

I rather believe that some of the mysteries of the clouds never will be understood by us at all. ‘Knowest thou the balancings of the clouds?’ Is the answer ever to be one of pride? The wondrous works of Him, Who is perfect in knowledge? Is our knowledge ever to be so?… For my own part, I enjoy the mystery, and perhaps the reader may. I think he ought. He should not be less grateful for summer rains, or see less beauty in the clouds of morning, because they come to prove him with hard questions.

Ruskin, Frondes Agrestes, p. 24.

Compensation

Job 37:16

These words were spoken by Elihu one of the five actors in the drama of the book of Job. Before he gave his opinion, two other opinions had been advanced as to the government of God. The first was that of Job’s three critics Eliphaz, Bildad, and Zophar. They represented God as very stem to the sinner. The second was that of Job. He said that the clouds of life were so unequally distributed as to lead to the conclusion that joy and pain were irrespective of goodness or badness. He thought that the clouds fell indiscriminately on the evil and the righteous. But Elihu steps forward with a third theory. He turns to Job and says: ‘Admitting that the clouds fall equally on the evil and the righteous, how does that prove that the righteous suffer as much as the evil? Do you know the balancing of these clouds? Do you imagine that the same calamity falling on two men at the same time must mean the same amount of suffering? Do you not take into account the previous condition of the soul which meets it? Are you not aware that every calamity may be either aggravated or counterbalanced from within? Until you have learned this you are in no condition to measure the justice of God.’ And of the three doctrines I agree with that of Elihu. Before I can judge of any calamity I must know whether there is anything to counterbalance it, to compensate it, to weigh against it. I have seen children playing in squalid lanes and wretched alleys, oblivious of the mean environment; they were blinded to the pain by their own buoyancy. I have seen the soldier unconscious of weary marches; he forgot fatigue in the ardour of his cause. I have seen the student pass hours without food and nights without repose; the inward fire burned up hunger and consumed the need of sleep. I have heard the martyr in the agonies of death cry to his fellow-sufferers, ‘Be of good cheer: we shall kindle a torch that will never be extinguished!’ In all these cases there was a counterbalancing of the cloud. Without the inward counterpoise the poverty would have repelled, the march exhausted, the abstinence killed, the martyrdom unmanned. But the cloud was balanced by a ray of glory.

G. Matheson, Messages of Hope, p. 208.

Job 37:21

Things which, at some time, appeared to be dark afflictions, losses, trials, wrongs, defeated prayers, and deeds of suffering patience yielding no fruit are very apt, afterwards, to change colour and become visitations of mercy. And so where God was specially dark, He commonly brings out, in the end, some good or blessing in which the subject discovers that his Heavenly Father only understood his wants better than he did himself. God was dark in His way, only because His goodness was too deep in counsel, for him to follow it to its mark. It is with him as with Job, whose latter end, after he had been stripped of everything, was more blessed than his beginning.

Bushnell.

One of the greatest of German teachers said some years ago: ‘I see before my countrymen a deep abyss, but above it shines a bright light. Is it the dawn, or is it the evening twilight?’ Shall we hesitate as to our answer now? The light has grown brighter since Neander put the question, and in that light may we work as it grows onward to the perfect day.

Westcott.

‘Many a political leader during the last two years,’ says a writer in the Spectator (8 Sept. 1906) on the Russian Troubles, ‘has momentarily turned from his bright hopes and schemes to the painful contemplation of this black cloud on the horizon. For this danger there is a special word which is constantly in use and can be vaguely rendered as “despondency”. The Speaker of the late Duma, speaking for others and not for himself, put the matter thus: “It is hard to work, when you never see your reward coming”. It seems as though, when in the family of nations the sunshine of the world is divided up between the different children of hope, one child, Russia, is passed over at each distribution. At last comes the announcement, “and here is one sunbeam for Russia”; but the belated peasant only makes the bitterness more acute to the land which Gogol described as “the country forgotten by God”. And thus, after a moment of hope, the darkness is again accepted almost as if it were the only thing natural.’

References. XXXVII. 21. E. H. Bickersteth, Thoughts in Past Years, p. 201. XXXVII. 23. J. Budgen, Parochial Sermons, vol. i. p. 133.

Fuente: Expositor’s Dictionary of Text by Robertson

The Speech of Elihu. IV.

Job 35-37

Elihu says many beautiful things. There is some difficulty in tracing the uniting line of his numerous remarks, but the remarks themselves often glitter with a really beautiful light. Many of the independent sayings are like single jewels. We need not always look for the thread upon which the pearls are strung: sometimes it is enough to see the separate pearls themselves, to admire, to value, and spiritually to appropriate all their helpful suggestion. Elihu’s speech is like many a sermon: we may not be able to follow it in its continuity, and indeed in some instances, continuity may not be a feature of the discourse; yet what riches are found in separate sentences, in asides, in allusions whose meaning is not at first patent, but which grows as we peruse the words and consider the argument. We may know nothing of the discourse as a whole, and yet we may remember short sentences, brief references, and take them away as lights that will bless us in many a dark hour, or as birds that may sing to us when all human voices are silent.

Elihu says beautiful things about God, as we have already seen. He loved God. Was he sometimes too eager to defend God? Is it not possible for us to excite ourselves much too hotly in defending the eternal Name and in protecting the everlasting sanctuary? Who has called us to all this controversy, to all this angry hostility even against the foe? What if it had been more profitable to all if we had prayed with him instead of arguing; yea, even prayed for him in his absence; yea, higher miracle still prayed for him despite his sneering and bis mocking. Elihu may have been too vehement, too anxious to defend God, as if God needed him. And yet that can hardly have been his spirit, for one of the very first things to which we shall now call attention shows Elihu’s conception of God to be one of absolute independence of his creature’s. Let us see whether Elihu was right or wrong in this conception.

“If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand?” ( Job 35:6-7 ).

This is true of God’s majesty, but it is not true of God’s fatherhood. God can do without any one of us, and yet his heart yearns if the very youngest of us be not at home, sitting at the table, and living on the bounty of his love. It is perfectly right to say what Elihu said: “If thou sinnest, what doest thou against him?” O thou puny transgressor, thou dost but bruise thine own hand when thou smitest against the rocks of eternity! “Or if thy transgressions be multiplied, what doest thou unto him?” Can thy sin tarnish his crown, or take away one jewel from his diadem, or abate the storm of heaven’s music that hails him eternal King? Consider, poor suffering patriarch: if thou be righteous even, on the other hand, what givest thou him? or what receiveth he of thine hand? And yet that statement is imperfect: it creates a chasm between the Creator and the creature; it sets God away at a great distance upon an inaccessible mountain, and clothes him with glories which dazzle the vision that would look upon them. From one side of the thought, it is good, it is glorious, but from the other side of the thought it is incomplete. Elihu speaks of the dazzling sun, but does he not forget to speak of the tender light that kisses every pane even in a poor man’s window, and comes with God’s benediction upon every flower planted by a child’s hand, and watched by a child’s love? We must not make God too imperious. There is a conception of God which represents him as keeping men at the staff-end, allowing them to approach so far but not one step beyond. That conception could be vindicated up to a given point, but there is the larger conception which says: We have boldness of access now; we have not come unto the mount that might be touched, and that burned with fire; we have come unto mount Sion, where with reverent familiarity we may look face to face upon God, and speak to him, as a man speaketh with his friend, mouth to mouth, and return to our daily employment with the fragrance of heaven in our very breath, and with the almightiness of God as the fountain of our strength. This is the larger view. In all cases the larger view is the right view. He who has but a geographical view of the earth knows but little concerning it; as we have often had occasion to point out, the astronomical view involves the whole, and rules by infinite energy all that is apparently unequal and discrepant into serenest peace, into completest order. It is possible for us to be afraid of God: hence many minds would banish the thought of the divine love, saying, It is too high for us: no man may think of that and live: enough for us to deal with minor things: inferior concerns may well task our finite powers: we dare not lift up our eyes unto heaven: God is great, and may not be looked for. There was a time when that view might be historically correct, but Jesus Christ has come to present another aspect of God, to reveal him as Father, to declare his nearness, to preach his solicitude for the children of men, to describe him as so loving the world as to die for it. Let us repeat: that is the larger view, and until we have received it, we know nothing of what riches may be gathered in the sanctuary, and what triumphs may be won by the spirit of the Cross.

Elihu presents the same thought in another aspect; he says that man may do many things against God, and yet not injure him. That is not true. Here is opened to us a wild field of practical reflection. We cannot injure God without injuring ourselves. If we transgress against him, what does it amount to? Some may say, Who can blacken God’s whole universe by any sin he may commit? What can Iscariot himself do when he attempts to stain the infinite snow of the divine purity? There is also a sense in which that is true. God is not dependent upon us: our prayers do not make him what he is; our sacrifices do not constitute his heaven: he could do without every one of us; he could pay no heed to any action committed by any hand. But this is not the God of the Bible. Such a God is possible to the licentious imagination, but not possible to any one who has been trained in the Christian school, or who accepts Christian standards for the regulation of his thought, for the determination of his theology. We cannot omit a duty without grieving God; we cannot think an evil thought without troubling his heavens. He is concerned for us. Whilst we say we live, and move, and have our being in God, there is an obvious sense in which he may reply I live, and move, and have my being in man. He watches for us, longs for us, sends messages to us, seems to spend his eternity in thinking about us, and planning our whole life, and enriching us in all the regions and departments of our existence and nature. That is the Christian view. Never let the idea get into your mind that God cannot be interested in the individual man. Once let that conviction seize the mind, and despair quickly follows: you have not adopted a sentiment; you have given it the key of your heart; the enemy has seized it, and he says, Let that thought work a long while namely, that God does not care for the individual, that his universe is too large for him to pay any attention to details, and when that thought has well saturated the mind, I will go in and work all the mystery of damnation. We shall keep the enemy at bay, we shall affright him, in proportion as we are found standing hand in hand with God, saying loudly and sweetly, He is my God, and will not forsake me: he loves me as if I were an only child; he has been pleased to make me essential to the completeness of his joy. Words must fail when attempting to depict such a thought, but they help us, as a hint may help a man who is in difficulty. Beyond this we must not force words. If they bring us to feel that God numbers the hairs of our head, watches the falling sparrow, takes note of everything, is interested in our pulse that throbs within us, it is helpful, restful; meanwhile it is sufficient: preparation has been made for larger gifts, for fuller disclosures of divine decree and purpose.

Elihu has not been altogether poetical in his speech to Job: but we incidentally come upon an expression which proves that Elihu even could be poet as well as critic and accuser; he says

“But none saith, Where is God my maker, who giveth songs in the night?” (Job 35:10 .)

Whatever may be the exact critical definition of the phrase, who can fail to receive it as throwing an explanatory lustre upon many a human experience? Consider the words in their relation to one another. First look at them separately “songs”; then look at the next word, “night”; now connect them, “songs in the night,” apparently songs out of place, songs out of season, songs that have gone astray, angels that have lost their foothold in heaven and have fallen down into wildernesses and valleys of darkness. Such is not the case. “Song” and “night” are words which seem to have no reciprocal relation: but human experience is larger than human definitions, and it is true to the experience of mankind that whilst there has been a night the night has been made alive with music. Who will deny this? No man who has had experience of life; only he will deny it who has seen life in one aspect, and who has seen so little of life as really to have seen none of it. Life is not a flash, a transient phase, a cloud that comes and goes without leaving any impression behind it: life is a tragedy; life is a long, complicated, changeful experience, now joyous to ecstasy, now sad to despair; now a great harvest-field rich with the gold of wheat, and now a great sandy desert in which no flower can be found. Taking life through and through, in all its relations and inter-relations, how many men can testify that in the night they have heard sweeter music than they ever heard in the day! Do not the surroundings sometimes help the music? Some music is out of place at midday; we must wait for the quiet wood, for the heart of the deep plantation, for the top of the silent hill, for the place where there is no city: some music must come to the heart in solitude a weird, mystic, tender thing, frightful sometimes as a ghost, yet familiar oftentimes as a friend. Who has not seen more of God at the graveside than he ever saw elsewhere? Who has not had Scripture interpreted to him in the house of death which was never interpreted to him by eloquent Apollos or by reasoning Paul? and who has not had occasion to go back upon his life, and say, It was good for me that I was afflicted: now that I have had time to reflect, I see that all the while God was working for me, secretly, beneficently, and the result is morning, beauty, promise, early summer, almost heaven! But here we must interpose a word of wise caution. Do not let us expect songs in the night if we had not duty and sacrifice in the daytime. God does not throw songs away. God does not expend upon us what we ourselves have not been prepared to receive by industry, by patient suffering, by all-hopeful endurance: never does God withhold the song in the night time when the day has been devoted to him. The darkness and the light are both alike to him. If we sow tares in one part of the day, we shall reap them in the other part. Sometimes the relation is reversed: one great, sweet, solemn voice has said, “Weeping may endure for a night, but joy cometh in the morning”: there we seem to have the words set in right sequence weeping and night; joy and morning. What a balance of expression! How exquisite in criticism and appropriateness! and yet Elihu will have it the other way: difficulty in the daytime, songs in the night; a day of long labour and sore travail, but at night every star a gospel, and the whole arch of heaven a protection and a security. This may be poetry to some, it is solemn fact to others. Poetry is the fact. Poetry is truth blossoming, fact budding into broader and more generous life.

Then Elihu presents another feature of the divine character, which is full of delightful suggestion

“Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom” ( Job 36:5 ).

Consider here the relation of terms: mighty, yet not contemptuous. This gives us the right interpretation of the very first passage which we quoted. God is mighty, yet condescending; God could crush us, yet he spares our life: because he is supremely mighty he is compassionate. Half-power is dangerous, almost mighty tempts the half-developed giant to tyrannous uses of his strength: but whole power, almightiness, omnipotence, by its very perfectness, can speak, can compassionate, can fall into the words of pity and solicitude and love. Thus justice becomes mercy; thus righteousness and peace have kissed each other; thought to be strangers, they have hailed one another as friends and brethren. Then the very omnipotence of God may be regarded as a gospel feature and as a gospel support. If he were less powerful he would be less pitiful. It is because he knows all that strength can do that he knows how little it can do Strength will never convert the world, omnipotence will never subdue creation, in the sense of exciting that creation to trust and worship, honour and love. What will overcome the universe of sin? Divine condescension, divine compassion, the cross of Christ. When are men ruled? When they are persuaded. When are men made loyal subjects? When they are fascinated by the king’s beauty, and delighted with the king’s compassion, clemency, and grace. For what king will man die? For the king who rules by righteousness and who is the subject of his own people. Thus God will not drive us into his kingdom. God spreads the feast and gives us welcome; he declares gospels, he offers hospitality: “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely;” and again, “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in.” So says he who by a breath could obliterate the universe. He will rule by love; he will take up his abode where he is welcomed by the broken heart and the contrite spirit.

A sweet word Elihu uses again; he speaks of “the bright light which is in the clouds” ( Job 37:21 ). This is a sentence we have to stand side by side with “songs in the night.” Astronomical meanings there may be, literal criticism may take out of expressions of this kind all that is nourishing to the soul and all that is comforting to the troubled spirit; yet there the juice of the divine grace remains, the sap of the holy virtue is found, and may be received and appropriated by hearts that are in a fit condition. Astronomy shall not have all the grandeur and all the suggestion; the heart will have some of it. The heart says, The universe was made for man, not man for the universe, and man has a right to take his sickle into every field, and reap the bread which he finds growing there, for wherever there is bread it was meant for the satisfaction of hunger. “Men see not the bright light which is in the clouds,” the silver lining, the edge of glory. We ought to reckon up our mercies as well as talk of our judgments: “My song shall be of mercy and judgment” a complete song, a psalm wanting in no feature of sublimity and tenderness Suppose we sometimes reverse the usual process, and instead of writing down the name of the cloud and its size and density, we should take our pen and with a glad swift eagerness write down the lines we have seen, the sudden gleamings, the bright visions, the angel-forms, the messages of love, the compensations, the advantages of life. That would be but grateful; that would be but just. Is there any life that has not some brightness in it? How true it is that though in some cases the light is all gone, yet, even amongst little outcast children, see what laughter there is, what sunniness, what glee! Who has not seen this on the city streets? Looking at the little wayfarers we should say, There can be no happiness in such lives; such little ones can never know what it is to laugh; and lo, whilst we are musing and moralising, how they lilt and sing and show signs of inextinguishable gladness. This is the mystery of life. It always has with it some touch of heaven, some throb of immortality, some sign of all-conquering force. Here it is that the gospel will get its hold upon men. Begin with the joys they have, carry them forward with due amplification, and purify them until they turn into a reasonable and religious gladness. Seize the facts of life, and reason from them up into pious generalisations, rational religious conclusions, and force men by the very strenuousness of your argument to see that they have had seeds enough, but have never planted them; otherwise even their lives would have been blooming, blossoming, fruitful as the garden of God.

Fuente: The People’s Bible by Joseph Parker

(See the Job Book Comments for Introductory content and general conclusions and observations).

IX

ELIHU’S SPEECH, GOD’S INTERVENTION AND THE EPILOGUE

Job 32-42

The author’s introduction to Elihu’s speech consists of the prose section (Job 32:1-5 ), the several items of which are as follows:

1. Why the three friends ceased argument, viz: “Because he was righteous in his own eyes” (Job 32:1 ).

2. Elihu’s wrath against Job, viz: “Because he justified himself rather than God” (Job 32:2 ).

3. Elihu’s wrath against Job’s friends, viz: “Because they had found no answer, and yet had condemned Job” (Job 32:3 ; Job 32:5 ).

4. Why Elihu had waited to speak unto Job, viz: “Because they were older than he” (Job 32:4 ).

Elihu’s introduction (Job 32:6-22 ) consists of two sections as follows:

1. Elihu’s address to the three friends.

2. His soliloquy.

Now, an analysis of part one of this introduction consists of Elihu’s address to his three friends, with the following items:

1. He waited because he was young, and considered that days should speak and that years should teach wisdom (Job 32:6-7 ).

2. Yet there is individual intelligence, a spirit in man and the breath of the Almighty which gives understanding (Job 32:8 ).

3. And greatness, and age are not always wise, therefore, I speak (Job 32:9-10 ).

4. He had waited patiently and had listened for their reasonings while they fumbled for words (Job 32:11 ).

5. They had failed to answer Job’s argument, and therefore had failed to convince him (Job 32:12 ).

6. Now beware; do not say that you have found wisdom, for God can attend to his case, but not man (Job 32:13 ).

7. I will not answer him with your speeches (Job 32:14 ). Now let us analyze his soliloquy which is found in Job 32:15-22 and consists of the following items:

1. They are amazed and silent; they have not a word to say (Job 32:15 ).

2. Shall I wait? No; I will speak and show my opinion (Job 32:16-17 ).

3. I am full of words, and must speak or burst, therefore I will speak and be relieved (Job 32:18-20 ).

4. His method was not to respect persons nor give flattering titles, because he did not know how to do so and was afraid of his Maker (Job 32:21-22 ).

Elihu’s address to Job in 33:1-7 is as follows:

1. Hear me for the integrity and sincerity of my speech, since I have already begun and am speaking to you right out of my heart (Job 33:1-3 ).

2. I also am a man, being made as a man and since we are on a common level, answer me or stand aside (Job 33:4-5 ).

3. I will be for God, and being a man, I will not terrify you, for I will not bring great pressure upon you (Job 33:6-7 ).

The point of issue now is a general charge that Job’s heart attitude toward God is not right in view of these afflictions (Job 33:8-12 ). It will be seen that Elihu’s charge is different from that of the three friends, viz: That Job was guilty of past sins.

Elihu charged first that Job had said that God giveth no account of any of his matters (Job 33:13 ).. In his reply Elihu shows that this is untrue.

1. In that God reveals himself many times in dreams and visions in order to turn man from his purpose and to save him from eternal destruction (Job 33:14-18 ).

2. In that in afflictions God also talks to man as he often brings him down into the very jaws of death (Job 33:19-22 ). [Cf. Paul’s thorn in the flesh as a preventive.] None of the speakers before him brought out this thought. This is very much like the New Testament teachings; in fact, this thought is nowhere stated more clearly than here. It shows that afflictions are to the children of God what the storm is to the tree of the forest, its roots run deeper by use of the storm.

3. In that he sends an angel sometimes to interpret the things of God, to show man what is right for him (Job 33:23-28 ).

4. Therefore these things ought to be received graciously, since God’s purpose in it all is benevolent (Job 33:29-33 ). Elihu charged, in the second place, that Job had said that God had taken away his right and that it did not profit to be a righteous man (Job 34:5-9 ; Job 35:1-3 ).

His reply is as follows:

1. The nature of God disproves it; -he is not wicked and therefore will not pervert justice (Job 34:10-15 ).

2. Therefore Job’s accusation is unbecoming, for he is by right possessor of all things and governs the world on the principles of justice and benevolence (Job 34:21-30 ).

3. What Job should have said is altogether different from what he did say because he spoke without knowledge and his words were not wise (Job 34:31-37 ).

4. Whether Job was righteous or sinful did not affect God (Job 35:4-8 ).

Elihu charged, in the third place, that Job had said that he could not get a hearing because he could not see him (Job 35:14 ). His reply was that this was unbecoming and vanity in Job (Job 35:15-16 ).

Elihu’s fourth charge was that Job was angry at his chastisements (Job 36:18 ). He replied that such an attitude was sin; and therefore he defended God (36:1-16).

Elihu’s fifth charge was that Job sought death (Job 36:20 ). He replied that it was iniquity to suggest to God when life should end (Job 36:21-23 ).

Elihu discusses in Job 37 the approaching storm. He introduces it in Job 36:24 and in Job 36:33 he gives Job a gentle rebuke, showing him how God even tells the cows of the coming storm. Then he describes the approaching storm in Job 37 , giving the lesson in Job 36:13 , viz: It may be for correction, or it may be for the benefit of the earth, but “stand still and see.”

Elihu makes a distinct advance over the three friends toward the true meaning of the mystery. They claim to know the cause; he, the purpose. They said that the affliction was punitive; he, beneficent. His error is that he, too, makes sin in Job the occasion at least of his sorrow. His implied counsel to Job approaches the final climax of a practical solution. God’s first arraignment of Job is found in Job 38:1-40:2 . Tanner’s summary is as follows:

It is foolish presumption for the blind, dependent creature to challenge the infinite in the realm of providence. The government of the universe, physical and moral, is one; to question any point is to assume understanding of all. Job, behold some of the lower realms of the divine government and realize the absurdity of your complaint.

Job’s reply follows in Job 40:3-5 . Tanner’s summary: “I see it; I hush.”

God’s second arraignment of Job is recorded in Job 40:6-41:34 . Tanner:

To criticize God’s government of the universe is to claim the ability to do better. Assuming the role of God, suppose Job, you try your hand on two of your fellow creatures the hippopotamus and the crocodile.

Job’s reply is found in Job 42:1-6 , Tanner’s summary of which is: This new view of the nature of God reveals my wicked and disgusting folly in complaining; I repent. Gladly do I embrace his dispensations in loving faith.

There are some strange silences in this arraignment and some people have been disappointed that God did not bring out all the questions of the book at the close, as:

1. He says nothing of the heaven scenes in the Prologue and of Satan.

2. He gives no theoretic solution of the problems of the book.

3. He says nothing directly about future revelation and the Messiah.

The explanation of this is easy, when we consider the following facts:

1. That it was necessary that Job should come to the right heart attitude toward God without any explanation.

2. That to have answered concerning future revelation and the Messiah would have violated God’s plan of making revelation.

3. That bringing Job to an acceptance of God’s providence of whatever form without explanation, furnishes a better demonstration of disinterested righteousness.

This is true of life and the master stroke of the production is that the theoretical solution is withheld from the sufferer, while he is led to the practical solution which is a religious attitude of heart rather than an understanding of the head. A vital, personal, loving faith in God that welcomes from him all things is the noblest exercise of the human soul. The moral triumph came by a more just realization of the nature of God.

Job was right in some things and he was mistaken in other things. He was right in the following points:

1. In the main point of difference between him and the three friends, viz: That his suffering was not the result of justice meted out to him for his sins.

2. That even and exact justice is not meted out here on the earth.

3. In contending for the necessity of a revelation by which he could know what to do.

4. In believing God would ultimately vindicate him in the future.

5. In detecting supernatural intelligence and malice in his affliction.

He was mistaken in the following particulars:

1. In considering his case hopeless and wishing for death.

2. In attributing the malice of these things to God instead of Satan.

3. In questioning the mercy and justice of God’s providence and demanding that the Almighty should give him an explanation.

The literary value of these chapters (Job 38:1-42:6 ) is immense and matchless. The reference in Job 38:3 to “The cluster of the Pleiades” is to the “seven stars” which influence spring and represents youth. “Orion” in the same passage, stood for winter and represents death. The picture of the war horse in Job 39:19-25 has stood the challenge of the ages.

The lesson of this meeting of Job with God is tremendous. Job had said, “Oh, that I could appear before him!” but his appearing here to Job reveals to him his utter unworthiness. The man that claims sinlessness advertises his guilty distance from God. Compare the cases of Isaiah, Peter, and John. The Epilogue (Job 42:7-17 ) consists of three parts, as follows:

1. The vindication of Job and the condemnation of his three friends.

2. Job as a priest makes atonement and intercession for his friends.

3. The blessed latter end of Job: “So Jehovah blessed the latter end of Job more than his beginning.”

The extent and value of the Almighty’s vindication of Job and his condemnation of the three friends are important. In extent it applies to the issues between Job and the three friends and not to Job’s heart attitude toward God. This he had correct-ed in Job by his arraignment of him. In vindicating Job, God justifies his contention that even and exact justice is not meted out on earth and in lime, and condemned the converse which was held by his friends. Out of this contention of Job grows his much felt need of a future judgment, a redeemer, mediator, interpreter, and incarnation, and so forth. Or if this contention is true, then man needs these things just mentioned. If the necessity of these is established, then man needs a revelation explaining all these things.

Its value is seen in God’s confirming these needs as felt by Job, which gives to us, upon whom the end of the ages has come, implicit confidence in the revelation he has given us, pointing out the fact that Job’s need of a redeemer, umpire, interpreter, and so forth has been supplied to the human race with all the needed information upon the other philosophic discussions of the book.

The signification of the Almighty’s “turning the captivity of Job” just at the point “when he prayed for his friends” is seen in the fact that Job reached the point of right heart attitude toward God before the victory came. This was the supreme test of Job’s piety. One of the hardest things for a man to do is to invoke the blessings of heaven on his enemies. This demand that God made of Job is in line with New Testament teaching and light. Jesus said, “Love your enemies and pray for them,” and while dying he himself prayed for his executioners. Paul who was conquered by the prayer of dying Stephen often prayed for his persecutors. This shows that Job was indeed in possession of God’s grace, for without it a man is not able to thus pray. The lesson to us is that we may not expect God to turn our captivity and blessings if we are unable to do as Job did.

The more thoughtful student will see that God does not ex-plain the problem to Job in his later addresses to him, nor in the Epilogue, because to give this would anticipate, out of due time, the order of the development of revelation. Job must be content with the revelation of his day and trust God, who through good and ill will conduct both Job and the world to proper conclusions.

QUESTIONS

1. What is the author’s introduction to Elihu’s speech and what the several items of it?

2. What is Elihu’s introduction (Job 32:6-22 ) and what the two sections?

3. Give an analysis of part one of this introduction.

4. Give an analysis of his soliloquy?

5. Analyze Elihu’s address to Job in Job 33:1-7 .

6. What is the point al issue?

7. What did Elihu charge that Job had said and what Elihu’s reply?

8. What did Elihu charge, in the second place, that Job had said and what Elihu’s reply?

9. What did Elihu charge in the third place, that Job had said, and what Elihu’s answer to it?

10. What was Elihu’s fourth charge and what was Elihu’s answer?

11. What Elihu’s fifth charge and what his reply?

12. What does Elihu discuss in Job 37 ?

13. What the distinct advances made by Elihu and what his error?

14. What God’s first arraignment of Job?

15. What Job’s reply?

16. What God’s second arraignment of Job?

17. What Job’s reply?

18. What the strange silences in this arraignment and what your explanation of them?

19. What the character of the moral solution of the problem as attained by Job?

20. In what things was Job right and in what things was he mistaken?

21. What can you say of the literary value of these chapters (Job 33:1-42:6 )?

22. Explain the beauties of Job 38:31 .

23. What of the picture of the war horse in Job 39:19-25 ?

24. What the lesson of this meeting of Job with God?

25. Give an analysis of the epilogue.

26. What the extent and value of the Almighty’s vindication of Job and his condemnation of the three friends?

27. What the signification of the Almighty’s “turning the captivity of Job” just at the point “when he prayed for his friends”?

28. Does God give Job the explanation of life’s problem, and why?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Job 37:1 At this also my heart trembleth, and is moved out of his place.

Ver. 1. At this also my heart trembleth ] At this? At what? at the thunder, whereof he had spoken before, and more meant to speak; and which he heard at that instant (as it may seem by the next verse), and therefore no wonder that his heart trembled, and was moved out of its place by an extraordinary palpitation, or, as the Tigurines have it, luxation. Thunder is so terrible, that it hath forced from the greatest atheist an acknowledgment of a deity. Suetonius telleth us of Caligula (that monster, who dared his Jove to a duel), that if it thundered and lightened but a little, he would hoodwink himself; but if much, he would creep under a bed, and be ready to run into a mouse hole, as we say. Augustus Caesar also was so afraid of thunder and lightning, that always and everywhere he carried about him the skin of a sea calf, which those heathens fondly held to be a preservative in such cases, and if at any time there arose a great storm he ran into a dark vault. The Romans held it unlawful to keep court, Iove tonante, fulgurante, in a time of thunder and lightning, as Cicero telleth us (De Divin. l. 2). And Isidore deriveth tonitru a terrendo, thunder from its terror; and others from its tone, or rushing, crashing noise, frightening all creatures. At the voice of thy thunder they are afraid, Psa 104:7 , which one, not unfitly, calls David’s medicine.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Job Chapter 37

“At this also my heart” – that is a very different thing from the mere instinct of the cattle – “my heart trembleth,” etc. (Job 37:1-8 ). Even the beasts have more sense than some men. “Out of the south cometh the whirlwind,” etc. (vers. 9-12). That is, he shows the absolute sovereignty of God. And if that is true about natural things, is it not still more necessary in spiritual things? “He causeth it to come, whether for correction” – that is, what he was showing about the dealings with Job – “or for his land, or for mercy. Hearken unto this, O Job; stand still, and consider the wondrous works of God. Dost thou know when God disposed them, and caused the light of his cloud to shine? “What do you know about it all?” Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?” etc. (vers. 13-19). That is, that with even those men of God, it is only in part we know. There is great darkness even now. “Shall it be told him that I speak?” “Oh,” he says, “I should be frightened if such a thing were to be. I speak in the presence of God.” “If a man speak, surely he shall be swallowed up,” etc. (vers. 20-24). There was just where Job had made a mistake. He was wise of heart, and he admired the fruits of grace, and all that was quite inconsistent with what was due to God. And here ends Elihu. Immediately we find the Lord interposing; that I reserve for our next occasion.

Fuente: William Kelly Major Works (New Testament)

Chapter 37

At this also my heart trembled, and is moved out of his place. Hear attentively the noise of his voice, and the sound that goeth out of his mouth. He directs it under the whole heaven, and his lightning to the ends of the earth. And after it a voice roars: and he thunders with the voice of his excellency; and he will not stay them when his voice is heard. God thunders marvelously with his voice; great things doeth he. And out of the south comes the whirlwind ( Job 37:1-5 , Job 37:9 ):

And the waters… and he goes on and uses actually this gathering storm and weaving it into his speech with Job. He’s not really saying much, just a lot of words. And then,

Fair weather comes out of the north: with God is awesome majesty. 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. Men do therefore fear him [or reverence him]: and he respecteth not any that are wise of heart ( Job 37:22-24 ).

Chapter 37

At this also my heart trembled, and is moved out of his place. Hear attentively the noise of his voice, and the sound that goeth out of his mouth. He directs it under the whole heaven, and his lightning to the ends of the earth. And after it a voice roars: and he thunders with the voice of his excellency; and he will not stay them when his voice is heard. God thunders marvelously with his voice; great things doeth he. And out of the south comes the whirlwind ( Job 37:1-5 , Job 37:9 ):

And the waters… and he goes on and uses actually this gathering storm and weaving it into his speech with Job. He’s not really saying much, just a lot of words. And then,

Fair weather comes out of the north: with God is awesome majesty. 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. Men do therefore fear him [or reverence him]: and he respecteth not any that are wise of heart ( Job 37:22-24 ). “

Fuente: Through the Bible Commentary

Job 37:1-5

Introduction

Job 37

THE CONCLUSION OF ELIHU’S LONG-WINDED REMARKS

This writer cannot accommodate to the opinions of some very respected commentators who understand Elihu’s speeches as not merely commendable, but actually appropriate as an introduction to what God Himself would say in the following chapters.

For example, Meredith G. Kline wrote that: “Though the Speaker from the whirlwind does not mention Elihu by name, He does not ignore him. For by continuing Elihu’s essential argument and endorsing his judgments concerning both Job and his friends, the Lord owns him as his forerunner.”

We believe that God did indeed ignore Elihu, not only refusing to mention his name, although mentioning the names of all others named in the book, God also interrupted and terminated Elihu’s remarks with a question addressed to Job, “Who is this that darkeneth counsel by words without knowledge”? (Job 38:2). Such an evaluation as that cannot be applied to Job’s words, because God Himself said that, “My servant Job has spoken of me the thing that is right” (Job 42:7-8). Moreover, God specifically stated that the three friends, Eliphaz, Bildad and Zophar had spoken “folly” (Job 42:8); and Elihu’s words, in almost every particular, are the same as those of the three, only more vituperative and derogatory toward Job. There is no way that we could accept Elihu’s long and ridiculous speeches as any kind of a proper introduction to what the Lord would say out of the whirlwind. God answered Job and his friends by name, and ignored Elihu altogether, except in the derogatory words in the Lord’s opening question to Job.

Also, Kelly in Layman’s Bible Commentary, wrote that, “Elihu, in this chapter, says that God is infinitely great and righteous, and does not himself violate the principle of righteousness in dealing with men. His righteousness, therefore, is unimpeachable; it is not to be called in question but is to become the basis of godly fear in men. A sounder prelude to the speeches of the Lord … could hardly be imagined.” It is true that some of the things Elihu said were true; but it is what he meant by them which is offensive to this writer, For example, when Elihu said that God is not unrighteous in his dealings with men, he means that Job is a dirty sinner and that he should confess it, the same being proved by Job’s sufferings. There can be no wonder that God refused even to mention Elihu, because Elihu’s one motive was that of compelling Job to renounce his integrity.

There are also some very positive and definite traces of pagan mythology in the things Elihu said in this chapter, as pointed out by Pope. See on Job 37:22 in this chapter.

Instead of this chapter being some kind of profound introduction to God who appears in Job 38, “Elihu is like one who is introducing a great man with much elaborate praise; and the great man (God) suddenly interrupts him and accuses the speaker of a lack of knowledge of his subject; and the irony is even greater, because, in Elihu’s case, he did not even know that he was introducing God.”

“In this chapter, Elihu is arguing that nature itself teaches that God rewards and punishes men according to their deeds.” But of course, that is not true at all. He also argues in Job 37:13 b that, “The lightning can be regarded as an instrument of God’s love.” Pope also noted that, “It is hard to see how this could be regarded as true,” adding that, “Maybe it could be argued that the love and mercy is toward the people that the lightning misses”! Of course, this must be added to a fantastic list of things that Elihu said that had no relation whatever to the truth. Nature reveals nothing whatever of God’s love, mercy, truth or justice. Knowledge of such things is found only in Divine Revelation.

As we have stressed all along, “Nature is red in tooth, and fang and claw,” and there’s absolutely nothing in nature that supports Elihu’s vain arguments. And look at the irony in these two chapters (Job 36-37). In the very middle of Elihu’s speech about nature’s endorsement of his evil notion that Job was a wicked sinner, “Even while Elihu is arguing … God suddenly appears in nature and demands to know who is darkening counsel without knowledge.”

Job 37:1-5

ELIHU’S DESCRIPTION OF THE APPROACHING STORM

“Yea, at this my heart trembleth.

And is moved out of its place.

Hear, oh, hear the noise of his voice,

And the sound that goeth out of his mouth.

He sendeth it forth under the whole heaven,

And his lightning to the ends of the earth.

After it a voice roareth;

He thundereth with the voice of his majesty;

And he restraineth not the lightnings when his voice is heard.

God thundereth marvelously with his voice;

Great things doeth he which we cannot understand.”

“Hear, oh, hear the noise of his voice” (Job 37:2). Elihu’s notion that God is speaking to men by lightning and thunder could be true only in the most indirect sense. Paul reminds us that “God’s everlasting power and divinity are clearly seen since the creation of the world, being perceived through the things that are made (the wonders of the natural creation)” (Rom 1:20); but, of course, the natural creation has no personal word whatever for mankind regarding such things as God’s love, mercy and redemption from sin.

Yes, the breath-taking excitement of a violent thunderstorm reminds men of the almighty power and glory of God, in exactly the same manner as a sunrise, an earthquake, or the sudden eruption of a volcano; but the only true communication between God and man comes via the sacred scriptures. “It is Elihu’s error here that he regards natural phenomena as supernatural.”

It seems likely that Elihu delivered the remarks of this chapter at the very time that he and the others were watching the approach of a storm. And from thoughts of the storm, he then proceeded to mention snow, rain, and other natural phenomena. ” Job 37:1-5 elaborate the picture of the storm; and Job 37:6-13 deal with new evidences, the ice, snow and cold of winter, etc.”

E.M. Zerr:

Job 37:1. This refers to the great things ascribed to God in the closing verses of the preceding chapter. Elihu meant that his heart was all in a fiutter over it. Verse 2. The personal pronouns in this and several following verses refer to God. (Job 36:26.) Elihu was exhorting Job to give attention to the voice of God.

Job 37:3. It refers to the sound of the previous verse and denotes the thunder that God sends throughout the heavens. This thunder was preceded by his lightning which was the cause of the sound.

Job 37:4. This verse is a follow-up of the preceding one. After it means after the lightning of the other verse. The voice which follows this lightning is then plainly called thunder. We know that a downpour of rain often follows a loud peal of thunder, which is the meaning of the last sentence.

Job 37:5-6. This paragraph is a repetition of the preceding ones. We have the specific information that Elihu was talking about God since his name was used.

Fuente: Old and New Testaments Restoration Commentary

The description of the storm commenced in the previous chapter and is here completed. There is first the drawing up of the water into the clouds, their spreading over the sky, the strange mutterings of the thunder. Then the flash of light, the darkness which follows, again lightning that strikes the mark, and the cattle are seen to be conscious of the storm. Gradually its violence increases, the thunder is louder, and the lightning more vivid. It is a strange mixture in which the south wind and the north are in conflict, and intermixed with rain is ice. The purpose of the storm may be for correction, for the land, or for mercy.

Elihu appealed to Job to hear it, to consider it, to ask himself if he really knew God. Even in the midst of the storm there is a light which men see not, a golden splendor which is the majesty of God.

Elihu was attempting to use the storm to tell Job of his inability to know God, and, therefore, of the folly of his speech against God. It was a great theme, but Elihu was not equal to it, and was interrupted by the voice of the Most High.

Fuente: An Exposition on the Whole Bible

the Light in the Clouds

Job 37:1-24

As Elihu spoke a thunder-storm was gathering, and much of the imagery of this chapter is suggested by that fact. The little group listened to the sound of Gods voice in the thunder. Peal followed peal without cessation, Job 37:4. The lightly-falling snow and the drenching showers are alike His work, whether they restrain men from their labor in the fields or drive the beasts to their dens, Job 37:8. From the storm Elihu turns naturally to the winter, with its ice and snow, and the frost that binds up the flow of the streams, Job 37:10. All these perform Gods bidding in the earth.

How little we know of atmospheric phenomena! Why the north and south winds blow, what is the real nature of the azure, and what the red and gold of the northern lights! We cannot find out the Almighty. He is great and glorious, and cannot be unjust. But let us be more eager to look for the bright light in the clouds. It is always there. A rainbow for every storm; an arbor for every difficult hill; a sure hiding-place in every tempest. Such is Jesus to all who love and trust Him.

Fuente: F.B. Meyer’s Through the Bible Commentary

Job 37:21

I. We live under a cloud, and see God’s way only by a dim light. As beings of intelligence, we find ourselves hedged in by mystery on every side. All our seeming knowledge is skirted, close at hand, by dark confines of ignorance. What then does it mean? Is God jealous of intelligence in us? Exactly contrary to this. He is a Being who dwelleth in light, and calls us to walk in the light with Him. (1) The true account appears to be that the cloud under which we are shut down is not heavier than it must be. How can a Being infinite be understood or comprehended by a being finite? Besides, we have only just begun to be; and a begun existence is one that has just begun to know, and has everything to learn. (2) There is not only a necessary, but a guilty, limitation upon us. And therefore we are not only obliged to learn, but, as being under sin, are also in a temper that forbids learning, having our mind disordered and clouded by evil. The cloud rests (a) upon God Himself; (b) upon revelation; (c) upon the creative works of God; (d) upon the person of man.

II. There is abundance of light upon the other side of the cloud and above it. This we might readily infer from the fact that so much light shines through. (1) The experience of every soul that turns to God is a convincing proof that there it light somewhere, and that which is bright and clear. (2) Things which at some time appeared to be dark are very apt afterwards to change colour and become visitations of mercy.

III. The cloud we are under will finally break away and be cleared. On this point we have many distinct indications. (1) It coincides with the general analogy of God’s works to look for obscurity first and light afterward. (2) Our desire of knowledge and the manner in which God inflames that desire show that knowledge will be given. (3) The Scriptures also notify us of a grand assize or judgment when the merit of all God’s doings with us, as of our doings towards Him, will be revised. This will require Him to take away the cloud in regard to all that is darkest in our earthly state. (a) From the review of this subject let us receive a lesson of modesty. (b) There is no place for complaint or repining under the sorrows and trials of life. (c) The inscrutability of God should never suppress, but rather sharpen, our desire of knowledge. For the more there is that is hidden, the more there is to be discovered and known-if not today, then to-morrow; if not to-morrow, when the time God sets for it is come.

H. Bushnell, The New Life, p. 134.

References: Job 37:21.-Old Testament Outlines, p. 99; G. Matheson, Moments on the Mount, p. 4; W. T. Bull, Christian World Pulpit, vol. ii., p. 213; T. L. Cuyler, Ibid., vol. xx., p. 65; W. G. Beardmore, Ibid., vol. xxix., p. 392. Job 37:23.-J. Budgen, Parochial Sermons, vol. i., p. 133. Job 38:1.-T. T. Shore, Some Difficulties of Belief, p. 153. Job 38:2, Job 38:3.-Clergyman’s Magazine, vol. x., p. 22. Job 38:4.-G. Brooks, Outlines of Sermons, p. 288.

Fuente: The Sermon Bible

Job 4:14, Job 21:6, Job 38:1, Exo 19:16, Psa 89:7, Psa 119:120, Jer 5:22, Dan 10:7, Dan 10:8, Hab 3:16, Mat 28:2-4, Act 16:26, Act 16:29

Reciprocal: Gen 27:33 – trembled very exceedingly Exo 9:23 – the Lord sent Job 9:34 – let not Job 35:5 – Look Psa 77:18 – voice Dan 10:11 – I stood Hos 11:10 – shall tremble Zec 10:1 – bright clouds Act 7:32 – Then

Fuente: The Treasury of Scripture Knowledge

Job 37:1. At this also my heart trembleth These are a few of the works of God; and though there be innumerable more, yet this one single effect of his power strikes terror into me, and makes my heart tremble, as if it would leap out of my body and leave me dead. Elihu continues here his speech, which he had begun before, concerning the incomprehensible works of God; and limits himself chiefly, as he had in the foregoing chapter, to the wonders God doeth in the clouds. To which, at last, he subjoins the amazing extent and brightness of the sky; in which the sun shines with a lustre which we are not able to behold. And thence concludes, that the splendour of the Divine Majesty is infinitely more dazzling, and that we must not pretend to give an account of his counsels.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Job 37:5. God thundereth marvellously with his voice. See on Psalms 29. This chapter is divided from the former, in the midst of a sublime description of a storm.

Job 37:22. The golden splendour cometh out of the north. Aurora borealis, the streamers or northern lights. They shine with the same splendour in the south as in the north, and must be regarded as a gracious provision of the Creator to cheer the cold dark nights of the arctic regions. In Hudsons bay, in Iceland, and Siberia, they are far more brilliant than in England. The coruscations rise and dart in various figures. Sometimes in a sheet of horizontal radiance like the morning rays; sometimes in pale but well- defined beams; at other times in gentle flashes, and with a slight hissing noise. These flashes often gently succeed one another; sometimes the iris, or rainbow, is seen in these configurations of refracted light. The electric fluid, no doubt, occasions these phenomena, but probably combined with refractions of light from the ice and icebergs of the northern regions. They are neither seen nor needed at the equator.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Job 37:1-13. Elihu trembles at this. Listen to the thunder. First the lightning flashes (Job 37:3) then the thunder follows (Job 37:4 f.).

Job 37:2 suggests that a thunderstorm was actually taking place while Elihu was speaking, and many see in this a preparation for the manifestation of Yahweh in ch. 38. It is not clear, however, that the author intended this, as he passes on from the thunderstorm to snow and rain. These God sends on the earth (Job 37:6). They stop the work of man (Job 37:7) and drive the beasts to the covert of their dens (Job 37:8). The storm comes out of the chamber (where it dwells), and cold from the granaries where it is treasured (reading granaries for the word translated north in Job 37:9 b, and omitting the words of the south in Job 37:9 a, to which there is nothing corresponding in the Hebrew). Ice is formed by the breath of God (i.e. the winter wind), and the waters are congealed (so mg.). God fills the cloud with moisture, and guides the lightning to do His will, whether for correction or for mercy.

Omit or in Job 37:13 a as a mistaken repetition, and read, Whether it be for correction for His land, or for mercy.

Fuente: Peake’s Commentary on the Bible

MAN’S IMPOTENCE IN THE STORM

(vv.1-5)

As the storm breaks upon them, Elihu himself trembles (v.1). The thunder of God’s voice calls for man’s close attention and His lightning spreads over the whole visible area (vv.2-3). “After it, a voice roars. He thunders with His majestic voice” (v.4). “God thunders marvellously with His voice: He does great things which we cannot comprehend” (v.5). Here before Job’s eyes was an object lesson concerning the spiritual storm he had experienced. He could certainly not stop the storm, yet God would allow it only temporarily. He knows how to make the storm a calm (Psa 107:29), as the Lord Jesus did when His disciples were torn with fear (Mar 4:38-39).

GOD’S WAYS IN WINTER

(vv.6-9)

Though it was likely not snowing at this time, Elihu brings to bear another feature of the weather that God provides sometimes to speak to man’s heart and conscience. He tells the snow or the rain when to fall on the earth, sometimes a gentle rain, sometimes a fierce rainstorm (v.6). Men have tried in many ways to control the weather, – a foolish, futile endeavour for they do not want to allow God to have His way. All of these things were intended to appeal to Job as regards the unpleasant circumstances he was enduring. Would Job not allow God to have His way? Thus the storm was a most important object lesson for him.

MAN’S HAND SEALED

(vv.7-10)

Whatever man tries to do about it, God sends such weather as to seal the hand of every man, that everyone will know His work as infinitely greater than theirs (v.7). The beasts take refuge in dens, whether to hide from the wind or the thunder and lightning (v.8). From the south comes the whirlwind and cold from the north. Ice comes from the breath of God, – air that God sends in a cold state (vv.9-10).

STORMS AND THEIR VARIOUS EFFECTS

(vv.11-16)

Thick clouds are saturated with moisture, and the clouds whirl as propelled by the wind. But all this is by the guidance of God, directed as He commands (v.12). He causes the rain to fall for three express reasons, – for correction, which man needs often; for His land, – which requires rain if it is to bear fruit; or for mercy, – at times when His creatures suffer from drought. If there is an excess of rain, no doubt this is intended for man’s correction. “Praise the Lord fire and hail, snow and clouds; stormy wind, fulfilling His word” (Psa 148:7-8). If Job had realised this, it might have saved him some deep soul distress.

Elihu urges Job to stand still and consider the wondrous works of God. Since Job thought he knew how the Lord should act toward him, did he know when and how God dispatched the rain and even caused the dark cloud to shine as light? Did he know the balancings of the clouds” (v.16) – a lesson as to God’s balancing the clouds of Job’s suffering in a way that Job would never have thought of. But these are works of Him who is perfect in knowledge.”

ELIHU’S BEAUTIFUL CONCLUSION

(vv.17-24)

“Why are your garments hot when He quiets the earth by the south wind?” (v.17). There are times of quietness and warming instead of bitter cold. Why? In fact, Job had before had the experience of summer warmth, and now was experiencing winter cold in his personal life. He had taken the warmth for granted and when the bitter cold came, he questioned why? Elihu tells him in effect that he should ask why he had experienced the pleasantness of summer warmth. Indeed, when these extremes happen is a question no-one but God can answer.

Again, had God required Job’s help in spreading out the skies, strong as a cast metal mirror? (v.18). Indeed the skies are just one more example of the miraculous power of God by which He seeks to turn our eyes heavenward while taking the place of total submission to One who is so high above us.

Could Job teach his friends (including Elihu) what to say to God for Elihu himself acknowledges that he can prepare nothing to say “because of the darkness” (19). For God’s ways are enshrouded in darkness until He reveals Himself. In other words, let God speak first before I dare to lift my voice.

“Should He be told that I wish to speak?” (v.20). Job had indicated this in chapter 23:3-4, saying he would present his case to God, filling his mouth with arguments. Did he do so when God finally spoke to him? No indeed! Rather, he said, “Behold, I am vile; what shall I answer You? I lay my hand over my mouth” (ch.40:3-4).

“Even now men cannot look at the light when it is bright in the skies.” Even though the light is bright, oftentimes men cannot see it because of the clouds, as was the case with Job. God comes from the north, the direction of mystery, yet in golden splendour, for His majesty is awesome and His greatness unsearchable. He is Almighty and we cannot discern His greatness. His power excels all that might be advanced from any direction (v.23). His judgment is supreme in wisdom, His justice pure and untainted by any questionable consideration. He does not in any way oppress, as is the case with practically every government of men, to some degree at least.

“Therefore men fear Him; He shows no partiality to any who are wise of heart” (v.24) . Whether Job or his friends, all of whom considered themselves wise, their wisdom did not impress God, and he showed no partiality to any of them, as they may have hoped He would. All men everywhere have serious reason to fear God, and indeed to tremble in His presence.

Thus Elihu had spoken simply for God, and in this he is a type of the Lord Jesus, the one Mediator between God and men.

It has been remarked that Eliphaz in his effort to comfort Job presented his own observation as a conclusive witness that he was right in what he said (Ch, 4:8). Bildad, in following Eliphaz, appealed to the tradition handed down from older men as being reliable witness. Then Zophar virtually told Job that he was right because his own intuition told him so! All this was vain. Elihu alone insisted that mankind is totally ignorant of God unless God reveals Himself. Now God can speak!

Fuente: Grant’s Commentary on the Bible

37:1 At this also my heart {a} trembleth, and is moved out of his place.

(a) At the marvelling of the thunder and lightnings: by which he declares that the faithful are lively touched with the majesty of God, when they behold his works.

Fuente: Geneva Bible Notes

XXVI.

THE DIVINE PREROGATIVE

Job 35:1-16; Job 36:1-33; Job 37:1-24

AFTER a long digression Elihu returns to consider the statement ascribed to Job, “It profiteth a man nothing that he should delight himself with God.” {Job 34:9} This he laid hold of as meaning that the Almighty is unjust, and the accusation has been dealt with. Now he resumes the question of the profitableness of religion.

“Thinkest thou this to be in thy right, And callest thou it My just cause before God, That thou dost ask what advantage it is to thee, And What profit have I more than if I had sinned?”

In one of his replies Job, speaking of the wicked, represented them as saying, “What is the Almighty that we should serve Him? and what profit should we have if we pray unto him?”. {Job 21:15} He added then, “The counsel of the wicked be far from me.” Job is now declared to be of the same opinion as the wicked whom he condemned. The man who again and again appealed to God from the judgment of his friends, who found consolation in the thought that his witness was in heaven, who, when be was scorned, sought God in tears and hoped against hope for His redemption, is charged with holding, faith and religion of no advantage. Is it in misapprehension or with design the charge is made? Job did indeed occasionally seem to deny the profit of religion, but only when the false theology of his friends drove him to false judgment. His real conviction was right. Once Eliphaz pressed the same accusation and lost his way in trying to prove it. Elihu has no fresh evidence, and he too falls into error. He confounds the original charge against Job with another, and makes an offence of that which the whole scope of the poem and our sense of right completely justify.

“Look unto the heavens and see,

And regard the clouds which are higher than thou.

If thou sinnest, what doest thou against Him?

Or if thy transgressions be multiplied, what doest thou unto Him?

If thou be righteous, what givest thou Him?

Or what receiveth He at thy hands?”

Elihu is actually proving, not that Job expects too little from religion and finds no profit in it, but that he expects too much. Anxious to convict, he will show that man has no right to make his faith depend on Gods care for his integrity. The prologue showed the Almighty pleased with His servants faithfulness. That, says Elihu, is a mistake.

Consider the clouds and the heavens which are far above the world. Thou canst not touch them, affect them. The sun and moon and stars shine with undiminished brightness, however vile men may be. The clouds come and go quite independently of the crimes of men. God is above those clouds, above that firmament. Neither can the evil hands of men reach His throne, nor the righteousness of men enhance His glory. It is precisely what we heard from the lips of Eliphaz, {Job 22:2-4} an argument which abuses man for the sake of exalting God. Elihu has no thought of the spiritual relationship between man and his Creator. He advances with perfect composure as a hard dogma what Job said in the bitterness of his soul.

If, however, the question must still be answered, What good end is served by human virtue? the reply is, –

“Thy wickedness may hurt a man as thou art;

And thy righteousness may profit a son of man.”

God sustains the righteous and punishes the wicked, not for the sake of righteousness itself but purely for the sake of men. The law is that of expediency. Let not man dream of witnessing for God, or upholding any eternal principle dear to God. Let him confine religious fidelity and aspiration to their true sphere, the service of mankind. Regarding which doctrine we may simply say that, if religion is profitable in this way only, it may as well be frankly given up and the cult of happiness adopted for it everywhere. But Elihu is not true to his own dogma.

The next passage, beginning with Job 35:9, seems to be an indictment of those who in grievous trouble do not see and acknowledge the Divine blessings which are the compensations of their lot. Many in the world are sorely oppressed. Elihu has heard their piteous cries. But he has this charge against them, that they do not realise what it is to be subjects of the heavenly King.

By reason of the multitude of oppressions men cry out,

They cry for help by reason of the arm of the mighty;

But none saith, Where is God my Maker,

Who giveth songs in the night,

Who teacheth us more than the beasts of the earth,

And maketh us wiser than the fowls of heaven?

There they cry because of the pride of evil men;

But none giveth answer.

These cries of the oppressed are complaints against pain, natural outbursts of feeling, like the moans of wounded animals. But those who are cruelly wronged may turn to God and endeavour to realise their position as intelligent creatures of His who should feel after Him and find Him. If they do so, then hope will mingle with their sorrow and light arise on their darkness. For in the deepest midnight Gods presence cheers the soul and tunes the voice to songs of praise. The intention is to show that when prayer seems of no avail and religion does not help, it is because there is no real faith, no right apprehension by men of their relation to God. Elihu, however, fails to see that if the righteousness of men is not important to God as righteousness, much less will He be interested in their grievances. The bond of union between the heavenly and the earthly is broken; and it cannot be restored by showing that the grief of men touches God more than their sin. Jobs distinction is that he clings to the ethical fellowship between a sincere man and his Maker and to the claim and the hope involved in that relationship. There we have the jewel in the lotus flower of this book, as in all true and noble literature. Elihu, like the rest, is far beneath Job. If he can be said to have a glimmering of the idea it is only that he may oppose it. This moral affinity with God as the principle of human life remains the secret of the inspired author; it lifts him above the finest minds of the Gentile world. The compiler of the Elihu portion, although he has the admirable sentiment that God giveth songs in the night, has missed the great and elevating truth which fills with prophetic force the original poem.

From Job 35:14 onward to the close of the chapter the argument is turned directly against Job, but is so obscure that the meaning can only be conjectured.

“Surely God will not hear vanity,

Neither will the Almighty regard it.”

If any one cries out against suffering as an animal in pain might cry, that is vanity, not merely emptiness but impiety, and God will not hear nor regard such a cry. Elihu means that Jobs complaints were essentially of this nature. True, he had called on God; that cannot be denied. He had laid his case before the Judge and professed to expect vindication. But he was at fault in that very appeal, for it was still of suffering he complained, and he was still impious.

“Even when thou sayest that thou seest Him not,

That thy cause is before Him and thou waitest for Him;

Even then because His anger visiteth not,

And He doth not strictly regard transgression,

Therefore doth Job open his mouth in vanity,

He muitiplieth words without knowledge.”

The argument seems to be: God rules in absolute supremacy, and His will is not to be questioned; it may not be demanded of Him that He do this or that. What is a man that he, should dare to state any “righteous cause” of his before God and claim justification? Let Job understand that the Almighty has been showing leniency, holding back His hand. He might kill any man outright and there would be no appeal nor ground of complaint. It is because He does not strictly regard iniquity that Job is still alive. Therefore appeals and hopes are offensive to God.

The insistence of this part of the book reaches a climax here and becomes repulsive. Elihus opinions oscillate we may say between Deism and Positivism, and on either side he is a special pleader. It is by the mercy of the Almighty all men live; yet the reasoning of Elihu makes mercy so remote and arbitrary that prayer becomes an impertinence. No doubt there are some cries out of trouble which cannot find response. But he ought to maintain, on the other hand, that if sincere prayer is addressed to God by one in sore affliction desiring to know wherein he has sinned and imploring deliverance, that appeal shall be heard. This, however, is denied. For the purpose of convicting Job Elihu takes the singular position that though there is mercy with God man is neither to expect nor ask it, that to make any claim upon Divine grace is impious. And there is no promise that suffering will bring spiritual gain. God has a right to afflict His creatures, and what He does is to be endured without a murmur because it is less than He has the right to appoint. The doctrine is adamantine and at the same time rent asunder by the error which is common to all Jobs opponents. The soul of a man resolutely faithful like Job would turn away from it with righteous contempt and indignation. The light which Elihu professes to enjoy is a midnight of dogmatic darkness.

Passing to chapter 36, we are still among vague surmisings which appear the more inconsequent that the speaker makes a large claim of knowledge.

“Suffer me a little and I will show thee,

For I have somewhat yet to say on Gods behalf.

I will fetch my knowledge from afar,

And will ascribe righteousness to my Maker.

For truly my words are not false:

One that is perfect in knowledge is with thee.”

Elihu is zealous for the honour of that great Being whom he adores because from Him he has received life and light and power. He is sure of what he says, and proceeds with a firm step. Preparation thus made, the vindication of God follows-a series of sayings which draw to something useful only when the doctrine becomes hopelessly inconsistent with what has already been laid down.

Behold God is mighty and despiseth not any;

He is mighty in strength of understanding.

He preserveth not the life of the wicked,

But giveth right to the poor.

He withdraweth not His eyes from the righteous,

But, with kings on the throne,

He setteth them up forever, and they are exalted.

And if they be bound in fetters,

If they be held in cords of affliction,

Then He showeth them their work

And their transgressions, that they have acted proudly,

He openeth their ear to discipline

And commandeth that they return from iniquity.

“God despiseth not any”-this appears to have something of the humane breath hitherto wanting in the discourses of Elihu. He does not mean, however, that the Almighty estimates every life without contempt, counting the feeblest and most sinful as His creatures; but that He passes over none in the administration of His justice. Illustrations of the doctrine as Elihu intends it to be received are supplied in the couplet, “He preserveth not the life of the wicked, but giveth right to the poor.” The poor are helped, the wicked are given up to death. As for the righteous, two very different methods of dealing with them are described. For Elihu himself, and others favoured with prosperity, the law of the Divine order has been, “With kings on the throne God setteth them up forever.” A personal consciousness of merit leading to honourable rank in the state seems at variance with the hard dogma of the evil desert of all men. But the rabbi has his own position to fortify. The alternative, however, could, not be kept out of sight, since the misery of exile was a vivid recollection, if not an actual experience, with many reputable men who were bound in fetters and held by cords of affliction. It is implied that, though of good character, these are not equal in righteousness to the favourites of kings. Some errors require correction; and these men are cast into trouble, that they may learn to renounce pride and turn from iniquity. Elihu preaches the benefits of chastening, and in touching on pride he comes near the case of Job. But the argument is rude and indiscriminative. To admit that a man is righteous and then speak of his transgressions and iniquity, must mean that he is really far beneath his reputation or the estimate he has formed of himself.

It is difficult to see precisely what Elihu considers the proper frame of mind which God will reward. There must be humility, obedience, submission to discipline, renunciation of past errors. But we remember the doctrine that a mans righteousness cannot profit God, can only profit his fellow men. Does Elihu, then, make submission to the powers that be almost the same thing as religion? His reference to high position beside the throne is to a certain extent suggestive of this.

“If they obey and serve God,

They shall spend their days in prosperity

And their years in pleasures.

But if they obey not

They shall perish by the sword,

And they shall die without knowledge.”

Elihu thinks over much of kings and exaltation beside them and of years of prosperity and pleasure, and his own view of human character and merit follows the judgment of those who have honours to bestow and love the servile pliant mind.

In the dark hours of sorrow and pain, says Elihu, men have the choice to begin life anew in lowly obedience or else to harden their hearts against the providence of God. Instruction has been offered, and they must either embrace it or trample it under foot. And passing to the case of Job, who, it is plain, is afflicted because he needs chastisement, not having attained to Elihus perfectness in the art of life, the speaker cautiously offers a promise and gives an emphatic warning.

He delivereth the afflicted by his affliction

And openeth their ear in oppression.

Yea, He would allure thee out of the mouth of thy distress

Into a broad place where is no straitness;

And that which is set on thy table shall be full of fatness.

But if thou art full of the judgment of the wicked,

Judgment and justice shall keep hold on thee.

For beware lest wrath lead thee away to mockery,

And let not the greatness of the ransom turn thee aside.

Will thy riches suffice that are without stint?

Or all the forces of thy strength?

Choose not that night,

When the peoples are cut off in their place:

Take heed thou turn not to iniquity,

For this thou hast chosen rather than affliction.

A side reference here shows that the original writer dealing with his hero has been replaced by another who does not realise the circumstances of Job with the same dramatic skill. His appeal is forcible, however, in its place. There was danger that one long and grievously afflicted might be led away by wrath and turn to mockery or scornfulness, so forfeiting the possibility of redemption. Job might also say in bitterness of soul that he had paid a great price to God in losing all his riches. The warning has point, although Job never betrayed the least disposition to think the loss of property a ransom exacted of him by God. Elihus suggestion to this effect is by no means evangelical; it springs from a worldly conception of what is valuable to man and of great account with the Almighty. Observe, however, the reminiscences of national disaster. The picture of the night of a peoples calamity had force for Elihus generation, but here it is singularly inappropriate. Jobs night had come to himself alone. If his afflictions had been shared by others, a different complexion would have been given to them. The final thrust, that the sufferer had chosen iniquity rather than profitable chastisement, has no point whatsoever.

The section closes with a strophe (Job 36:22-25) which, calling for submission to the Divine ordinance and praise of the doings of the Almighty, forms a transition to the final theme of the address.

Job 36:1-33; Job 37:1-24

Job 36:26-33; Job 37:1-24

There need be little hesitation in regarding this passage as an ode supplied to the second writer or simply quoted by him for the purpose of giving strength to his argument. Scarcely a single note in the portion of Elihus address already considered approaches the poetical art of this. The glory of God in His creation and His unsearchable wisdom are illustrated from the phenomena of the heavens without reference to the previous sections of the address. One who was more a poet than a reasoner might indeed halt and stumble as the speaker has done up to this point and find liberty when he reached a theme congenial to his mind. But there are points at which we seem to hear the voice of Elihu interrupting the flow of the ode as no poet would check his muse. At Job 37:14 the sentence is interjected, like an aside of the writer drawing attention to the words he is quoting, -“Hearken unto this, O Job; stand still and consider the wondrous works of God.” Again (Job 37:19-20), between the description of the burnished mirror of the sky and that of the clearness after the sweeping wind, without any reference to the train of thought, the ejaculation is introduced, -“Teach us what we shall say unto Him, for we cannot order our speech by reason of darkness. Shall it be told Him that I speak? If a man speak surely he shall be swallowed up.” The final verses also seem to be in the manner of Elihu.

But the ode as a whole, though it has the fault of endeavouring to forestall what is put into the mouth of the Almighty speaking from the storm, is one of the fine passages of the book. We pass from “cold, heavy, and pretentious” dogmatic discussions to free and striking pictures of nature, with the feeling that one is guiding us who can present in eloquent language the fruits of his study of the works of God. The descriptions have been noted for their felicity and power by such observers as Baron Humboldt and Mr. Ruskin. While the point of view is that invariably taken by Hebrew writers, the originality of the ode lies in fresh observation and record of atmospheric phenomena, especially of the rain and snow, rolling clouds, thunderstorms and winds. The pictures do not seem to belong to the Arabian desert but to a fertile peopled region like Aram or the Chaldaean plain. Upon the fields and dwellings of men, not on wide expanses of barren sand, the rains and snows fall, and they seal up the hand of man. The lightning clouds cover the face of the “habitable world”; by them God judgeth the peoples.

In the opening verses the theme of the ode is set forth-the greatness of God, the vast duration of His being, transcending human knowledge.

“Behold God is great and we know Him not,

The number of His years is unsearchable.”

To estimate His majesty or fathom the depths of His eternal will is far beyond us who are creatures of a day. Yet we may have some vision of His power. Look up when rain is falling, mark how the clouds that float above distil the drops of water and pour down great floods upon the earth. Mark also how the dark cloud spreading from the horizon obscures the blue expanse of the sky. We cannot understand; but we can realise to some extent the majesty of Him whose is the light and the darkness, who is heard in the thunder peal and seen in the forked lightning.

“Can any understand the spreadings of the clouds,

The crashings of His pavilion?

Behold He spreadeth His light about Him;

And covereth it with the depths of the sea.

For by these judgeth He the peoples;

He giveth meat in abundance.”

Translating from the Vulgate the two following verses, Mr. Ruskin gives the meaning, “He hath hidden the light in His hands and commanded it that it should return. He speaks of it to His friend; that it is His possession, and that he may ascend thereto.” The rendering cannot be received, yet the comment may be cited. “These rain clouds are the robes of love of the Angel of the Sea. To these that name is chiefly given, the spreadings of the clouds, from their extent, their gentleness, their fulness of rain.” And this is “the meaning of those strange golden lights and purple flushes before the morning rain. The rain is sent to judge and feed us; but the light is the possession of the friends of God, that they may ascend thereto.-where the tabernacle veil will cross and part its rays no more.”

The real import does not reach this spiritual height. It is simply that the tremendous thunder brings to transgressors the terror of judgment, and the copious showers that follow water the parched earth for the sake of man. Of the justice and grace of God we are made aware when His angel spreads his wings over the world. In the darkened sky there is a crash as if the vast canopy of the firmament were torn asunder. And now a keen flash lights the gloom for a moment; anon it is swallowed up as if the inverted sea, poured in cataracts upon the flame, extinguished it. Men recognise the Divine indignation, and even the lower animals seem to be aware.

“He covereth His hands with the lightning,

He giveth it a charge against the adversary.

Its thunder telleth concerning Him,

Even the cattle concerning that which cometh up.”

Continued in the thirty-seventh chapter, the description appears to be from what is actually going on, a tremendous thunderstorm that shakes the earth.

The sound comes, as it were, out of the mouth of God, reverberating from sky to earth and from earth to sky, and rolling away under the whole heaven. Again there are lightnings, and “He stayeth them not when His voice is heard.” Swift ministers of judgment and death they are darted upon the world.

We are asked to consider a fresh wonder, that of the snow which at certain times replaces the gentle or copious rain. The cold fierce showers of winter arrest the labour of man, and even the wild beasts seek their dens and abide in their lurking places. “The Angel of the Sea,” says Mr. Ruskin, “has also another message, -in the great rain of His strength, rain of trial, sweeping away ill-set foundations. Then his robe is not spread softly over the whole heaven as a veil, but sweeps back from his shoulders, ponderous, oblique, terrible-leaving his sword arm free.” God is still directly at work. “Out of His chamber cometh the storm and cold out of the north.” His breath gives the frost and straitens the breadth of waters. Towards Armenia, perhaps, the poet has seen the rivers and lakes frozen from bank to bank. Our science explains the result of diminished temperature; we know under what conditions hoar frost is deposited and how hail is formed. Yet all we can say is that thus and thus the forces act. Beyond that we remain like this writer, awed in presence of a heavenly will which determines the course and appoints the marvels of nature.

“By the breath of God ice is given,

And the breadth of the waters is straitened.

Also He ladeth the thick cloud with moisture,

He spreadeth His lightning cloud abroad;

And it is turned about by His guidance,

That it may do whatsoever He commandeth

Upon the face of the whole earth.”

Here, again, moral purpose is found. The poet attributes to others his own susceptibility. Men see and learn and tremble. It is for correction, that the careless may be brought to think of Gods greatness, and the evildoers of His power, that sinners being made afraid may turn from their rebellion. Or, it is for His earth, that rain may beautify it and fill the rivers and springs at which the beasts of the valley drink. Or, yet again, the purpose is mercy. Even the tremendous thunderstorm may be fraught with mercy to men. From the burning heat, oppressive, intolerable, the rains that follow bring deliverance. Men are fainting for thirst, the fields are languishing. In compassion God sends His great cloud on its mission of life.

More delicate, needing finer observation, are the next objects of study.

“Dost thou know how God layeth His charge on them,

And causeth the light of His cloud to shine?

Dost thou know the balancings of the clouds,

The wondrous works of Him who is perfect in known edge?”

It is not clear whether the light of the cloud means the lightning again or the varied hues which make an Oriental sunset glorious in purple and gold. But the balancings of the clouds must be that singular power which the atmosphere has of sustaining vast quantities of watery vapour-either miles above the earths surface where the filmy cirrhus floats, dazzling white against the blue sky, or lower down where the rain cloud trails along the hill tops. Marvellous it is that, suspended thus in the air, immense volumes of water should be carried from the surface of the ocean to be discharged in fructifying rain.

Then again:-

“How are thy garments warm

When the earth is still because of the south wind?”

The sensation of dry hot clothing is said to be very notable in the season of the siroccos or south winds, also the extraordinary stillness of nature under the same oppressive influence. “There is no living thing abroad to make a noise. The air is too weak and languid to stir the pendant leaves even of the tall poplars.”

Finally the vast expanse of the sky, like a looking glass of burnished metal stretched far over sea and land, symbolises the immensity of Divine power.

“Canst thou with Him spread out the sky

Which is strong as a molten mirror?

And now men see not the light which is bright in the skies:

Yet the wind passeth and cleanseth them.”

It is always bright beyond. Clouds only hide the splendid sunshine for a time. A wind rises and sweeps away the vapours from the glorious dome of heaven. “Out of the north cometh golden splendour”-for it is the north wind that drives on the clouds which, as they fly southward, are gilded by the rays of the sun. But with God is a splendour greater far, that of terrible majesty.

So the ode finishes abruptly, and Elihu states his own conclusion:-

“The Almighty! we cannot find Him out;

He is excellent in power.

And in judgment and plenteous justice; He will not afflict.

Men do therefore fear Him;

He regardeth not any that are wise of heart.”

Is Job wise in his own conceit? Does he think he can challenge the Divine government and show how the affairs of the world might have been better ordered? Does he think that he is himself treated unjustly because loss and disease have been appointed to him? Right thoughts of God will check all such ignorant notions and bring him a penitent back to the throne of the Eternal. It is a good and wise deduction; but Elihu has not vindicated God by showing in harmony with the noblest and finest ideas of righteousness men have, God supremely righteous, and beyond the best and noblest mercy men love, God transcendently merciful and gracious. In effect his argument has been-The Almighty must be all righteous, and any one is impious who criticises life. The whole question between Job and the friends remains unsettled still.

Elihus failure is significant. It is the failure of an attempt made, as we have seen, centuries after the Book of Job was written, to bring it into the line of current religious opinion. Our examination of the whole reveals the narrow foundation on which Hebrew orthodoxy was reared and explains the developments of a later time. Job may be said to have left no disciples in Israel. His brave personal hope and passionate desire for union with God seem to have been lost in the fervid national bigotry of post-exilic ages; and while they faded, the Pharisee and Sadducee of after days began to exist. They are both here in germ. Springing from one seed, they are alike in their ignorance of Divine justice; and we do not wonder that Christ, coming to fulfil and more than fulfil the hope of humanity, appeared to both the Pharisee and Sadducee of His time as an enemy of religion, of the country, and of God.

Fuente: Expositors Bible Commentary