Behold, God exalteth by his power: who teacheth like him?
22. exalteth by his power ] Rather, God doeth loftily in his power.
who teacheth ] Or, who is a teacher.
Fuente: The Cambridge Bible for Schools and Colleges
22 25. Instead of murmuring Job should bow under the mighty hand of God, who through the operations of His providence is a great teacher of men ( Job 36:22); who is supreme ( Job 36:23); and whose work all men celebrate ( Job 36:24), looking to it with admiration and awe ( Job 36:25).
Fuente: The Cambridge Bible for Schools and Colleges
Behold, God exalteth by his power – The object of Elihu is now to direct the attention of Job to God, and to show him that he has evinced such power and wisdom in his works, that we ought not to presume to arraign him, but should bow with submission to his will. He remarks, therefore, that God exalts, or rather that God is exalted, or exalts himself ( yasagiyb) by his power. In the exhibition of his power, he thus shows that he is great, and that people ought to be submissive to him. In support of this, he appeals, in the remainder of his discourse, to the works of God as furnishing extraordinary proofs of power, and full demonstration that God is exalted far above man.
Who teacheth like him? – The Septuagint renders this, dunastes – Who is so powerful as he? Rosenmuller and Umbreit render it Lord: Who is Lord like him? But the Hebrew word ( moreh) properly means one who instructs, and the idea is, that there is no one who is qualified to give so exalted conceptions of the government of God as he is himself. The object is to direct the mind to him as he is revealed in his works, in order to obtain elevated conceptions of his government.
Fuente: Albert Barnes’ Notes on the Bible
Job 36:22
Who teacheth like Him?
–Like whom? you ask. Like Him who is the great Teacher and Enlightener of the Church–even God, the Holy Spirit. This question is a sort of challenge to us to point out any teacher equal to the Lord. In what points does the teaching of God the Holy Spirit exceed all other teaching? Consider
I. The nature of His instructions. There are many valuable things, no doubt, which mans wisdom has to teach. But look–
1. At the amazing nature of the facts which the Spirit has revealed to us. This mystery, that God so loved the world as to send His Son to shed His blood for it; nothing is worthy of the name of wonderful and glorious compared with this mystery, that God was manifest in the flesh, and died for me upon the Cross.
2. Who is like this glorious Teacher in the holiness of His instructions? The Holy Bible is the Spirits lesson book. It is there that all His glorious precepts are embodied.
3. And the Holy Spirits lessons are indispensable. The instructions which mans wisdom gives may be useful and important in their way. But we can get to heaven without them. The Spirit teaches us the only way that leads there.
II. The way in which He gives these instructions. Note the variety of instruments which He employs, and through which He gives instruction to the heart. His chief instrument is the Written Word. Here is doctrine, reproof, correction, instruction in righteousness. He teaches also by the living voices of His ministers; and, through them, what a multiplicity of arguments does He employ! And He teaches by His providence; by afflictions; by humbling providences; by mercies and loving kindnesses. Are they looking to the world for happiness and satisfaction? He makes that world so bitter to them by its crosses and vexations that they are forced to learn the lesson of its emptiness and vanity. He further enlightens the eyes of their understandings.
III. The results of His instructions. Let the Holy Spirit preach, and then the mans faith, and the mans practice, both are changed. They pray that God the Holy Ghost will vouchsafe to be your teacher and your guide, that He will illuminate the eyes of your understanding, and that He will reveal Christ unto your hearts. (A. Roberts, M. A.)
Gods teaching, our example
The God of the Bible is represented to us under different names and views peculiar to Himself. He is represented to us as the source and comprehension of all truth, goodness, happiness, and glory. When we try to reduce our conception of God to a finite form, the best conception we can form of Him is the highest combination of all the attributes that are good, pure, and glorious. We now view Him as our Divine Teacher.
I. The teaching character of the Divine order. The teaching intention is seen everywhere in the established economy of the whole arrangement of the constitution of the universe. It is not an arrangement to be noticed here and there, but a matter of law and universality, unchangeable and regular. The whole range and laws of nature, the whole animal economy–providence, revelation, Christianity, and the whole works of God as known to us–have a teaching commission. All have their science to make known to men; all have their influence in the moulding of human character. Everything has its message; everything is backed by Divine law and authority. This order is intended, in its teaching power, to lead and reunite us with the source and end of our life, and thus to realise the chief good of our being.
1. The supreme order of which we are subjects is one of universal relation and dependence. Illustration: relation of parent and child. One is made to teach, and the other to be taught.
2. As a teaching power, the order of which we are subjects is one of advancement. The whole is intended to advance. The order of God is ever forward.
3. The order under which we live is one of universal and unending obligation. A condition of dependence is one of obligation. To our obligation there is neither limit nor end. All we have are things to fulfil our obligation with, and the degree of our possession is the limit of our obligation.
4. The order in which we are established is one of useful purpose in its laws and provisions. The high design is to fit all its dependent creatures for the end of their being. The order of God intends to economise all its gifts and talents. No talent is to be buried, no power is to lie dormant, no plot uncultivated, and no opportunity unemployed. All are fitted for themselves, for one another, and all to show the praise of the great teacher Himself.
5. The teaching order of God has fit and sufficient resources to meet its requirements, and fulfil its designs. Everything is an educational link to some higher development. The order of God has everything in itself to make it complete. He requires no foreign element. All perfect order precludes the possibility of deficiency, or any goodness outside itself.
II. Gods teaching is our pattern to follow. All men require much teaching themselves before they are competent to teach others. Teaching is Divine.
1. Gods teaching is our pattern in the kindness of its execution. There is nothing harsh and oppressive in the teachings of God. He allures by promises, and leads on by the cords of tenderness and love; giving us a pattern how to teach those who are under our care and our charge.
2. The teaching of God is one of repeated application. God repeats His calls and applications. If one way and means are not effectual, He tries and uses others.
3. The Divine teaching is one of rule and order. Every period has its work, every work has its laws, and every act its certain and fit results. Constancy is one rule. Attention to small points is another. Earnest action is another. Every power must act its part.
4. The teaching of God is one of gradual advancement. Our wants and capacities, in the order of being, keep pace with each other. When one is small, the other is not great; and as one increases the other advances. God suits His teaching to our wants and powers.
5. Gods teaching contains in it hard lessons for us in our present state and condition.
6. God teaches, by suitable means, to accomplish the end He has in view.
III. The aim and end of Divine teaching. Wisdom is right in the end in view, and the means used to obtain it. One end is–to teach us self-insufficiency and trust in Him. Another, to teach us the evil of disobedience and sin. Another, to educate our nature in its highest powers, to its highest possible capacity. That we should understand the law of His order, and respect it. To fit us for the precise work intended to be done by us. To lead us to Himself, and to make us fit for all His will and purpose. Conclusion–The obligation on our part which the Divine administration of teaching involves. (T. Hughes.)
The being and agency of God
I. His being, as here presented. Elihu points our attention to three great facts concerning this Great Being.
1. He is mighty. Behold, God exalteth by His power.
2. He is independent. Who hath enjoined Him His way? He is amenable to no one beyond Himself.
3. He is righteous. Who can say, Thou hast wrought iniquity?
4. He is adorable. Remember that thou magnify His work, which men behold. Man is here called upon to adore Him in His works, which are visible to all.
5. He is incomprehensible.
(1) In His nature. He is the fathomless mystery.
(2) Incomprehensible in His duration. Neither can the number of His years be searched out. Notice–
II. His agency as here presented. His agency both in the mental and the material domains is here referred to.
1. His agency in the mental realm. He is a Teacher. Who teacheth like Him? He is an incomparable Teacher.
(1) He teaches the best lessons.
(2) He teaches the best lessons in the best way.
(a) By symbols. All the works of nature are the symbols, the hieroglyphics He employs. The heavens declare Thy glory, etc.
(b) By example. He bowed the heavens and came down, and He acted out His grand lessons in the life of a wonderful Man–the Man Christ Jesus.
(3) He teaches the best lessons in the best way for the best purpose. He does not teach as men teach, in order to make their pupils craftsmen, merchants, artists, and to qualify them for getting on in this life; He teaches in order to make them men, fit them for eternity.
2. His agency in the material realm. Four ideas are suggested here concerning His agency in nature. It is–
(1) Minute.
(2) Inscrutable.
(3) Moral.
(4) Often terrible. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. God exalteth by his power] He has brought thee low, but he can raise thee up. Thou art not yet out of the reach of his mercy. Thy affliction is a proof that he acts towards thee as a merciful Parent. He knows what is best to be done; he teaches thee how thou shouldst suffer and improve. Why sin against his kindness? Who can teach like him?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God exalteth; or, is high, or exalted; the active verb being taken intransitively; which is not unusual in the Hebrew tongue. This is a proper argument to force the foregoing counsels. God is omnipotent; and therefore can with great facility either punish thee far worse, if thou be obstinate and refractory; or deliver thee, if thou dost repent and return to him.
Who teacheth like him? he is also infinitely wise as well as powerful; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world, or to order thy affairs; but know that whatsoever he doth with thee, or with any other men, is best to be done. And therefore be willing to learn from him. Learn obedience by the things which thou sufferest from him; and do not follow thy own fancies or affections, but use the methods which God hath taught thee to get out of thy troubles, by submission, and prayer, and repentance. The words may be rendered, what lord is like him? For the word moreb in the Chaldee dialect signifies a lord. This translation suits with the former clause of this verse; but ours agrees well enough with that, and is confirmed by the following verse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22-25. God is not to beimpiously arraigned, but to be praised for His might, shown in Hisworks.
exaltethrather, doethlofty things, shows His exalted power [UMBREIT](Ps 21:13).
teacheth (Ps94:12, c.). The connection is, returning to Job36:5, God’s “might” is shown in His “wisdom”He alone can teach; yet, because He, as a sovereign, explainsnot all His dealings, forsooth Job must presume to teach Him(Isa 40:13; Isa 40:14;Rom 11:34; 1Co 2:16).So the transition to Job 36:23is natural. UMBREIT withthe Septuagint translates, “Who is Lord,“wrongly, as this meaning belongs to later Hebrew.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, God exalteth by his power,…. He exalts himself, or causes himself to be exalted, and even above all the blessing and praise of his creatures; by his power, in the works of creation and providence, he makes such a display of his glorious perfections, as to set him on high, and out of the reach of the highest praises of men. He exalts his Son as Mediator, and has made him higher than the kings of the earth, 1Ti 2:5; he exalts him as a Prince and a Saviour, Ac 5:31, to give repentance and remission of sins to his people, and to be the Judge of quick and dead, Ac 10:42. He has exalted the human nature of Christ to the grace of union to the Son of God: and exalted him in this nature at his right hand, far above all principality and power, Eph 1:21: he exalts men in a civil sense, who are in a low estate, and raises them to a very high one; promotion is alone of him, he sets up and puts down at pleasure. In a spiritual sense, he exalts men when he brings them out of a state of nature into an open state of grace; brings them out of the horrible pit, and sets their feet upon the rock Christ Jesus; takes them as beggars from the dunghill, and places them among princes, even the princes of his people; admits them to communion with himself, puts and keeps them in his favour, as in a garrison; and at last causes them to inherit the throne of glory, 1Sa 2:8. He exalts men, when he sets the poor on high from affliction, and brings them out of adversity into prosperity; and which is what may be chiefly intended here; let a man he brought as low as may, God can by his power, if he will, raise him up again. And this may be said for the comfort and encouragement of Job, in his present circumstances: and so Aben Ezra interprets it,
“God will exalt thee;”
as he afterwards did. The Targum is,
“behold, God alone is strong in his might;”
see Ps 21:13;
who teacheth like him? He teaches by his providences, adverse as well as prosperous; he teaches by his word and ordinances; he teaches by his Spirit and grace, and none teaches like him. Ministers of the word teach men both doctrine and duty, but not like him; they have their gifts for teaching, their wisdom and knowledge, their doctrine, and all the use they are of, from him; none teach so pleasantly, so profitably, so powerfully and effectually, as he does: the Targum adds,
“right things?”
Fuente: John Gill’s Exposition of the Entire Bible
22 Behold, God acteth loftily in His strength;
Who is a teacher like unto Him?
23 Who hath appointed Him His way,
And who dare say: Thou doest iniquity!?
24 Remember that thou magnify His doing,
Which men have sung.
25 All men delight in it,
Mortal man looketh upon it from afar.
Most modern expositors, after the lxx , give the signification lord, by comparing the Arab. mar – un ( imru – un ), Syr. mor (with the art. moro ) or more (with the art. morjo ), Chald. , Talmud. (comp. Philo, ii. 522, ed. Mangey: , viz., ), with it; but Rosenm., Arnh., Lwenthal, Wolfson, and Schlottm., after the Targ., Syr., and Jer., rightly abide by the signification: teacher. For (1) (from , Psa 25:8, Psa 25:12; Psa 32:8) has no etymological connection with mr (of , Arab. maru’a , opimum , robustum esse ); (2) it is, moreover, peculiar to Elihu to represent God as a teacher both by dreams and dispensations of affliction, Job 33:14, 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 as transcendently exalted, which on that very account commands to human research a reverence which esteems itself lightly. Job 36:23 is not to be translated: who overlooketh Him in His way? ( with of the personal and acc. of the neutral obj.), which is without support in the language; but: who has prescribed to Him ( as Job 34:13) His way? i.e., as Rosenm. correctly interprets: quis ei praescripsit quae agere deberet , He is no mandatory, is responsible to no one, and under obligation to no one, and who should dare to say ( quis dixerit ; on the perf. comp. on Job 35:15): Thou doest evil? – man shall be a docile learner, not a self-satisfied, conceited censurer of the absolute One, whose rule is not to be judged according to the laws of another, but according to His own laws. Thus, then, shall Job remember ( memento = cura ut ) to extol ( , Job 12:23) God’s doings, which have been sung (comp. e.g., Psa 104:22) by , men of the right order (Job 37:24); Jer. de quo cecinerunt viri . nowhere has the signification intueri (Rosenm., Umbr.); on the other hand, Elihu is fond of direct (Job 33:27; Job 35:10) and indirect allusions to the Psalms. All men – he continues, with reference to God’s , working – behold it, viz., as implies, with pleasure and astonishment; mortals gaze upon it (reverentially) from afar, – the same thought as that which has already (Job 26:14) found the grandest expression in Job’s mouth.
Fuente: Keil & Delitzsch Commentary on the Old Testament
3. God knows what he is doing and his work should be magnified. (Job. 36:22-33)
TEXT 36:2233
22 Behold, God doeth loftily in his power:
Who is a teacher like onto him?
23 Who hath enjoined him his way?
Or who can say, Thou hast wrought unrighteousness?
24 Remember that thou magnify his work,
Whereof men have sung.
25 All men have looked thereon;
Man beholdeth it afar off.
26 Behold, God is great, and we know him not;
The number of his years is unsearchable.
27 For he draweth up the drops of water,
Which distil in ram from his vapor,
28 Which the skies pour down
And drop upon man abundantly.
29 Yea, can any understand the spreadings of the clouds,
The thunderings of his pavilion?
30 Behold, he spreadeth his light around him;
And he covereth the bottom of the sea.
31 For by these he judgeth the peoples;
He giveth food in abundance.
32 He covereth his hands with the lightning,
And giveth it a charge that it strike the mark.
33 The noise thereof telleth concerning him,
The cattle also concerning the storm that cometh up.
COMMENT 36:2233
Job. 36:22The purpose of Jobs suffering is here considered by Elihu. God is Jobs moreh or teacher. The content of the instruction is disciplinary suffering, if Job could only understand. This word (moreh) is also applied to God in Isa. 30:20; Job. 34:32; Job. 35:11; and Psa. 32:8.
Job. 36:23Since God is the almighty, no one can dictate to Him appropriate decisions; therefore, Job should stop criticizing God for his misfortunes. Instead, he should attempt to come to an understanding of what his morehteacheris saying to him. Gods power and conduct are here under scrutiny. The A. V. enjoined is from a verb which means to prescribe or determine; i.e., who can determine Gods ways for Him? Who can say that His conduct is unrighteous?
Job. 36:24Others have sung of Gods great handiwork, while you are complaining about it. Praise is at the heart of true righteousness. If you are righteous, praise will break forth from your lipsPsa. 104:33.
Job. 36:25All other men have looked upon creation in awe and deep satisfaction. But not you, Job. A man must have perspective (from afar off) in order to understand the greatness of Gods creation. One cannot discern the majestic magnificence of creation close at hand.
Job. 36:26Gods greatness is here set forth in imagery revealing His control of the universe. He is not bound by time; His years are innumerable (Heb. mispar)Job. 16:22 a and Psa. 102:28.
Job. 36:27The verb -gr. which is rendered draweth in the A. V., basically means diminish or deductJob. 36:7; Isa. 15:2; Jer. 48:37; and Exo. 21:10. The A. V. rendering of -ed as vapor is defective. The word occurs only here and Gen. 2:6.[356] Albright has argued that this means the subterranean source of fresh water.[357] The word rendered as distill in the A. V. probably means filter. The image is that God controls the cosmic water system and filters vast amounts of water from a flood or giant reservoir. God is Lord of the rain, which is necessary for life and growth.
[356] See G. Lisowsky, ed., Konkordanz zum hebraischen alten Testament, 2nd ed., 1958; and S. Mandekern, Veteris Testimenti Concordantiae Hebraicae atque Chaldaicae, 2 vols., 1955 reprint, for this root.
[357] See W. F. Albright, J.B.L., 1939, pp. 102ff.
Job. 36:28The late G. E. Wright took -rab, abundantly, as equivalent of rebibimshowersDeu. 32:2, and rendered fall upon man as showers. Rab is probably an adjective not an adverb which modifies upon many men.Perhaps adam rah should not be translated many men but man Mat. 5:45. The rain falls upon the just and the unjust. God is impartial, as even the rain demonstrates.[358]
[358] See M. Dahood, CBQ, 1963, pp. 123124.
Job. 36:29Who can understand the wonders of a thunder-storm, diffusion of cloudsJob. 26:9, thunderingsJob. 30:22, all forming a canopy or pavilion of GodPsa. 18:11?
Job. 36:30God spreads His lightoro, i.e., lightning a in Job. 37:3, lib, 15b. The second line makes little sense, but following Psa. 18:16 the passive form of the verb cover (ksycover, to glyuncover or reveal) can be uncover; thus God uncovers or reveals the bottom or roots of the sea by His Lordship. Perhaps the deepest part of the sea is His throne. He is Lord of both the skies and the seas.
Job. 36:31By the thunderstorms and seas He judges (Heb. yadin) everyone, i.e., blesses them. The imagery is polarized into judgment and blessing.[359]
[359] See M. H. Pope, El in the Ugaritic Texts, 1955, where he has demonstrated that the chief god of the Ugaritic pantheon dwelt at the confluence of the subterranean seas. pp. 6181, e.g., Baal as storm god enthroned on a mountain and fused with features of the Ugaritic God El. But God is comparable not only in that He is Lord of these domains, but He is Lord over the entire universe, not merely certain dimensions of it. See my essay on Is God in Exile? in this commentary.
Job. 36:32Neither the K. J. nor A. V. (1901) make much sense here. How God covers (Heb. verb kissah) His hands with lightning is our problemJob. 37:3; IKings 18:44. Light (Heb. or or lightning) is the subject of the verb. Dhorme is probably correct in rendering the line with the sense that God places His hands into lightning and directs it to its target.[360] This imagery must not be identified with that of the Near Eastern gods hurling lightning bolts. Here we have anthropomorphism, but in ancient mythology the gods participated in such events. God is here presented as Lord over nature. If He can providentially control the universe, then He is capable of watching over Job.
[360] The emendations of G. R. Driver support Dhorme, Yetus Testamentum, 1955, pp. 88ff.
Job. 36:33Peake gives a historical survey of over thirty explanations of this verse. Literally the text reads He declares His purpose concerning it; cattle also concerning what rises.[361] Dhorme presents the least amount of emendation to derive the translation The flock has warned its shepherd, the flock which sniffs the storm. This is grammatically possible; it makes sense and it emphasizes Elihus thesisthat God providentially guards all of nature, why not Job, too?
[361] For some of the more feasible ones, see E. F. Sutcliffe, Biblica, 1949, p. 89; and G. R. Driver, Vetus Testamentum, Supplement, 1955, pp. 88ff; Pope, Job, pp. 276277.
Fuente: College Press Bible Study Textbook Series
(22) Behold, God exalteth by his power.The rest of Elihus speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenonas the tempest, or hurricane, or whirlwindout of which the Lord ultimately spake (Job. 38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihus speech. The points are that (1) God is the source of greatness; (2) that there is no teacher like Him (Job. 36:22); (3) that He is absolute as well as almighty (Job. 36:23); (4) that He is unsearchable and eternal (Job. 36:26).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Second division THE PROVIDENCE OF GOD IN NATURE IS A PRAISEWORTHY DISCLOSURE OF DIVINE WISDOM AND POWER. Job 36:22 to Job 37:13.
Strophe a is transitional. The lofty working of the mighty God not only exalts him above all human blame, but calls uponJob to unite with all beings in a song of praise, Job 36:22-25.
22. Behold introduces each of the three following strophes, (22-25, Job 36:26-29, Job 36:30-33,) each of which contains four verses; which mode of division, together with the similarity in the structure of the verses, is thought to be argument for an original poetical division of the book into strophes.
God exalteth by his power Better, God worketh loftily in his power. Elihu devotes the rest of his discourse to instances of God’s incomprehensible working in nature, that he may convince Job of a like utter ignorance of the divine working in Providence.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Divine Justice as Supreme Power and Wisdom
v. 22. Behold, God exalteth by His power, v. 23. Who hath enjoined Him His way, v. 24. Remember that thou magnify His work, which men behold, v. 25. Every man may see it, v. 26. Behold, God is great, v. 27. For He maketh small the drops of water, v. 28. which the clouds do drop, v. 29. Also, can any understand the spreadings of the clouds, v. 30. Behold, He spreadeth his light upon it, v. 31. For by them judgeth He the people, v. 32. With clouds He covereth the light, v. 33. The noise thereof showeth concerning it,
Fuente: The Popular Commentary on the Bible by Kretzmann
(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. (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 spreadings 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 cloud that cometh betwixt. (33) The noise thereof sheweth concerning it, the cattle also concerning the vapour.
Elihu having, in general terms, spoken of the doctrine, in this latter part of the chapter, seems to make a more particular application of it, as it concerned Jobadiah He had refuted the arguments of Job’s friends by what he had said, in clearly proving, that affliction, so far from carrying with it tokens of displeasure, was frequently made, in the hand of the LORD, a gracious means for teaching his people. But having thus shown the error of Job’s friends, he now no less showeth that Job’s conclusions, in many instances, had been wrong also. The dissatisfaction he had manifested, and his wish to get out of the trial before the LORD’S appointed time, when the purposes for which the trial had been sent had not been fully answered, these things proved that Job’s views were not so clear concerning divine dispensations as a servant of the LORD’S ought to be. And therefore he admonisheth Job to magnify the LORD’S work, and to have a more settled and steady view of GOD’S goodness. All which corresponds to the testimony the HOLY GHOST hath given in scripture concerning divine dispensations, that the works of the LORD are great, sought out of all them that have pleasure therein. His work is honourable and glorious, and his righteousness endureth forever. Psa 111:2-3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 36:22 Behold, God exalteth by his power: who teacheth like him?
Ver. 22. Behold, God exalteth by his power ] Vulgate – God is high in his strength. He both exalteth himself and others whensoever he pleaseth. Beza reads it, Behold, God in his strength is above all; q.d. It is he that must restore thee, if ever thou beest restored.
Who teacheth like him?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
CHAPTERS 36:22–37:24
1. Gods power and presence in nature (Job 36:22-33)
2. The thunderstorm (Job 37:1-5)
3. The snow and the rain (Job 37:6-16)
4. Elihus concluding remarks (Job 37:17-24)
Job 36:22-33. The chapter division in the Authorized Version is at fault. These concluding verses of the thirty-sixth chapter begin the final section of Elihus testimony. Unspeakably great in every way, in diction and reverence, is this mans witness to the ways of God in creations work. They show that he speaks not of himself, but the One who is perfect in knowledge speaks through him. Gods power is displayed in nature and man should extol His work and gaze in wonder upon it.
Lo! God is Great–greater than we can know;
The number of His years past finding out.
Tis He who draweth up the vapour clouds,
And they distil from heaven in rain and mist,
Een that which from the lowring skies does fall,
And poureth down on man continually.
Can any man explain the rain-clouds balancings,
The rumbling thunders of His canopy?
Behold He spreadeth out His light thereon
While making dark the bottom of the sea.
Yet He His judgment executes by these;
By these He giveth food abundantly.
He graspeth in His hand the lightning flash
And giveth it commandment where to strike.
Of this the noise thereof quick notice gives
The frightened cattle warn of coming storm.
(Companion Bible)
How beautiful! It also proves the antiquity of the book. In early days man knew the Creator by His works and was fully occupied with them (Rom 1:20-21).
Job 37:1-5. And now the thunderstorm. His voice is heard in the thunder, His power displayed in the lightning and Elihu, in vivid description, trembles.
He thundereth with His voice of Majesty
One cannot trace Him, though His voice be heard.
Gods voice is wondrous when He thundereth.
Great things He doth; we comprehend them not.
And if He is so wonderful in nature, His ways there past finding out, how much more in His providential dealings. Yet whether in nature or in providence, His ways are perfect.
Job 37:6-16. The description of Gods perfect ways in nature are continued by Elihu. The snow and the rain, the hot blast of the summer, the biting frost of winter, the formation of ice by His breath and the storms, all is in His hands and controlled by Him. O Job! hearken, hearken! Stand still and consider the wondrous works of God.
Job 37:17-24. And now the concluding words of his great, God-given testimony. They are to impress Job and all of us with the frailty, the nothingness of man. Touching 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; for none can know Him, be they ere so wise. This must be mans true attitude. This should have been Jobs place before the Almighty. Surely the beautiful and powerful testimony of Elihu must have been a spiritual anaesthetic to Job. But more than that, it clears the way for the Almighty to speak.
Fuente: Gaebelein’s Annotated Bible (Commentary)
God: 1Sa 2:7, 1Sa 2:8, Psa 75:7, Isa 14:5, Jer 27:5-8, Dan 4:25, Dan 4:32, Dan 5:18, Luk 1:52, Rom 13:1
who: Psa 94:10, Psa 94:12, Isa 48:17, Isa 54:13, Jer 31:38, Joh 6:45
Reciprocal: Job 33:12 – thou Psa 25:5 – teach Psa 119:135 – and teach Isa 40:13 – hath directed Rom 11:34 – General 1Pe 5:6 – that
Fuente: The Treasury of Scripture Knowledge
Job 36:22-23. Behold, God exalteth by his power, &c. God is omnipotent; and therefore can either punish thee far worse, or deliver thee, if thou dost repent. He is also infinitely wise; and as none can work like him, so none can teach like him: therefore do not presume to teach him how to govern the world. None teacheth with such authority and convincing evidence, with such condescension and compassion, with such power and efficacy as God doth, he teaches by the Bible, and that is the best book; by his Son, and he is the best master. Who hath enjoined him his way? Wherein he should walk; that is, what methods he should use in the administration of human affairs? If he had a superior, who gave him laws for his actions, he might be accountable to him for what he did; but he is supreme and uncontrollable; who hath no law to regulate him but his own holy nature and blessed will, and therefore how rash and absurd a thing is it for any man to censure his proceedings! Thou hast wrought iniquity Thou hast swerved from the law and rule given thee.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Job 36:22-26. God is greatwho can teach like Him? Can man command or criticise Him? Mans part is to magnify his work in psalms, though only beholding it from afar, and unable to comprehend it.