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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 26:5–14. His three-level outline is real structure in the source text, so it is rendered as structure.
The truth received a great deal of light from the dispute between Job and his friends concerning those points about which they differed; but now they are upon a subject in which they were all agreed, the infinite glory and power of God. How does truth triumph, and how brightly does it shine, when there appears no other strife between the contenders than which shall speak most highly and honourably of God and be most copious in showing forth his praise! It were well if all disputes about matters of religion might end thus, in glorifying God as Lord of all, and our Lord, with one mind and one mouth (Rom 15:6); for to that we have all attained, in that we are all agreed.
I.Many illustrious instances are here given of the wisdom and power of God in the creation and preservation of the world.
1.If we look about us, to the earth and waters here below, we shall see striking instances of omnipotence, which we may gather out of these verses.
(1.)He hangs the earth upon nothing, Job 26:7. The vast terraqueous globe neither rests upon any pillars nor hangs upon any axle-tree, and yet, by the almighty power of God, is firmly fixed in its place, poised with its own weight. The art of man could not hang a feather upon nothing, yet the divine wisdom hangs the whole earth so. It is ponderibus librata suis - poised by its own weight, so says the poet; it is upheld by the word of God's power, so says the apostle. What is hung upon nothing may serve us to set our feet on, and bear the weight of our bodies, but it will never serve us to set our hearts on, nor bear the weight of our souls.
(2.)He sets bounds to the waters of the sea, and compasses them in (Job 26:10), that they may not return to cover the earth; and these bounds shall continue unmoved, unshaken, unworn, till the day and night come to an end, when time shall be no more. Herein appears the dominion which Providence has over the raging waters of the sea, and so it is an instance of his power, Jer 5:22. We see too the care which Providence takes of the poor sinful inhabitants of the earth, who, though obnoxious to his justice and lying at his mercy, are thus preserved from being overwhelmed, as they were once by the waters of a flood, and will continue to be so, because they are reserved unto fire.
(3.)He forms dead things under the waters. Rephaim-giants, are formed under the waters, that is, vast creatures, of prodigious bulk, as whales, giant-like creatures, among the innumerable inhabitants of the water. So bishop Patrick.
(4.)By mighty storms and tempests he shakes the mountains, which are here called the pillars of heaven (Job 26:11), and even divides the sea, and smites through its proud waves, Job 26:12. At the presence of the Lord the sea flies and the mountains skip, Psa 114:3, Psa 114:4. See Hab 3:6, etc. A storm furrows the waters, and does, as it were, divide them; and then a calm smites through the waves, and lays them flat again. See Psa 89:9, Psa 89:10. Those who think Job lived at, or after, the time of Moses, apply this to the dividing of the Red Sea before the children of Israel, and the drowning of the Egyptians in it. By his understanding he smiteth through Rahab; so the word is, and Rahab is often put for Egypt; as Psa 87:4; Isa 51:9.
2.If we consider hell beneath, though it is out of our sight, yet we may conceive the instances of God's power there. By hell and destruction (Job 26:6) we may understand the grave, and those who are buried in it, that they are under the eye of God, though laid out of our sight, which may strengthen our belief of the resurrection of the dead. God knows where to find, and whence to fetch, all the scattered atoms of the consumed body. We may also consider them as referring to the place of the damned, where the separate souls of the wicked are in misery and torment. That is hell and destruction, which are said to be before the Lord (Pro 15:11), and here to be naked before him, to which it is probable there is an allusion, Rev 14:10, where sinners are to be tormented in the presence of the holy angels (who attended the Shechinah) and in the presence of the Lamb. And this may give light to Job 26:5, which some ancient versions read thus (and I think more agreeably to the signification of the word Rephaim): Behold, the giants groan under the waters, and those that dwell with them; and then follows, Hell is naked before him, typified by the drowning of the giants of the old world; so the learned Mr. Joseph Mede understands it, and with it illustrates Pro 21:16, where hell is called the congregation of the dead; and it is the same word which is here used, and which he would there have rendered the congregation of the giants, in allusion to the drowning of the sinners of the old world. And is there any thing in which the majesty of God appears more dreadful than in the eternal ruin of the ungodly and the groans of the inhabitants of the land of darkness? Those that will not with angels fear and worship shall for ever with devils fear and tremble; and God therein will be glorified.
3.If we look up to heaven above, we shall see instances of God's sovereignty and power.
(1.)He stretches out the north over the empty place, Job 26:7. So he did at first, when he stretched out the heavens like a curtain (Psa 104:2); and he still continues to keep them stretched out, and will do so till the general conflagration, when they shall be rolled together as a scroll, Rev 6:14. He mentions the north because his country (as ours) lay in the northern hemisphere; and the air is the empty place over which it is stretched out. See Psa 89:12. What an empty place is this world in comparison with the other!
(2.)He keeps the waters that are said to be above the firmament from pouring down upon the earth, as once they did (Job 26:8): He binds up the waters in his thick clouds, as if they were tied closely in a bag, till there is occasion to use them; and, notwithstanding the vast weight of water so raised and laid up, yet the cloud is not rent under them, for then they would burst and pour out as a spout; but they do, as it were, distil through the cloud, and so come drop by drop, in mercy to the earth, in small rain, or great rain, as he pleases.
(3.)He conceals the glory of the upper world, the dazzling lustre of which we poor mortals could not bear (Job 26:9): He holds back the face of his throne, that light in which he dwells, and spreads a cloud upon it, through which he judges, Job 22:13. God will have us to live by faith, not by sense; for this is agreeable to a state of probation. It were not a fair trial if the face of God's throne were visible now as it will be in the great day.
Lest his high throne, above expression bright,
With deadly glory should oppress our sight,
To break the dazzling force he draws a screen
Of sable shades, and spreads his clouds between.
- Sir R. Blackmore
(4.)The bright ornaments of heaven are the work of his hands (Job 26:13): By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth (Psa 33:6), he has garnished the heavens, not only made them, but beautified them, has curiously bespangled them with stars by night and painted them with the light of the sun by day. God, having made man to look upward (Os homini sublime dedit - To man he gave an erect countenance), has therefore garnished the heavens, to invite him to look upward, that, by pleasing his eye with the dazzling light of the sun and the sparkling light of the stars, their number, order, and various magnitudes, which, as so many golden studs, beautify the canopy drawn over our heads, he may be led to admire the great Creator, the Father and fountain of lights, and to say, "If the pavement be so richly inlaid, what must the palace be! If the visible heavens be so glorious, what are those that are out of sight!" From the beauteous garniture of the ante-chamber we may infer the precious furniture of the presence-chamber. If stars be so bright, what are angels! What is meant here by the crooked serpent which his hands have formed is not certain. Some make it part of the garnishing of the heavens, the milky-way, say some; some particular constellation, so called, say others. It is the same word that is used for leviathan (Isa 27:1), and probably may be meant of the whale or crocodile, in which appears much of the power of the Creator; and why may not Job conclude with that inference, when God himself does so? ch. 41.
II.He concludes, at last, with an awful et caetera (Job 26:14):
Lo, these are parts of his ways, the out-goings of his wisdom and power, the ways in which he walks and by which he makes himself known to the children of men. Here,
1.He acknowledges, with adoration, the discoveries that were made of God. These things which he himself had said, and which Bildad had said, are his ways, and this is heard of him; this is something of God. But,
2.He admires the depth of that which is undiscovered. This that we have said is but part of his ways, a small part. What we know of God is nothing in comparison with what is in God and what God is. After all the discoveries which God has made to us, and all the enquiries we have made after God, still we are much in the dark concerning him, and must conclude, Lo, these are but parts of his ways. Something we hear of him by his works and by his word; but, alas! how little a portion is heard of him? heard by us, heard from us! We know but in part; we prophesy but in part. When we have said all we can, concerning God, we must even do as St. Paul does (Rom 11:33); despairing to find the bottom, we must sit down at the brink, and adore the depth: O the depth of the wisdom and knowledge of God! It is but a little portion that we hear and know of God in our present state. He is infinite and incomprehensible; our understandings and capacities are weak and shallow, and the full discoveries of the divine glory are reserved for the future state. Even the thunder of his power (that is, his powerful thunder), one of the lowest of his ways here in our own region, we cannot understand. See Job 37:4, Job 37:5. Much less can we understand the utmost force and extent of his power, the terrible efforts and operations of it, and particularly the power of his anger, Psa 90:11. God is great, and we know him not.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“He stretches out the north wind upon nothing, and he upon nothing hangs the earth.” Indeed the support of the earth is nothing but an understructure, but it is suspended and is sustained by divine will. “Binding water in his clouds, and the cloud is not dispersed under it.” In fact, if he does not order the clouds to rain, they do not release rain on earth in the quantity that has been ordered by him. “He constrains the elements with his purposes hidden, stretching out his cloud upon them.” Heaven is often called “the throne of God” in holy Scripture. Air is placed before the face of heaven. Therefore, he says that God, by containing the air and expanding the clouds, does not allow them to release rain, if not in the measure that he knows to be convenient and useful.
39. In the face there is wont to be shown forth acquaintanceship. Thus ‘the face of His Throne is held back,’ in that by us in this life the gloriousness of His kingdom is not perceived, so great as it is had within; ‘upon which the cloud’ is rightly said ‘to be stretched;’ because that glory of the heavenly kingdom is not seen such as it is. For the corruptible body presseth down the soul; and the earthy tabernacle weigheth down the mind that museth upon many things. [Wisd. 9, 15] And so against seeing it we are besprinkled with a mist, for we are darkened by the mere cloudiness of our ignorance. Whence it is rightly said by the Psalmist, And darkness was under His feet; and He rode above the Cherubim, and did fly; He did fly above the wings of the wind: He made darkness His secret place. [Ps. 18, 9-11] For there is ‘darkness to Him under His feet,’ in that by those beneath He is not seen in that brightness, wherewith He exercises dominion among those above. For He ‘rode above the Cherubim, and did fly;’ since the ‘Cherubim’ is a term used for the fulness of knowledge. By consequence he is said above the fulness of knowledge to have ‘ridden, and to have flown,’ because the loftiness of His Majesty there is no knowledge doth compass. ‘He did fly,’ because He transported Himself on high, far from the reach of our understanding. ‘He did fly above the wings of the wind,’ because He transcended the knowledge of souls. He made darkness too His secret place, because whereas we are dimmed with the mists of our infirmity, by virtue of our ignorance He is hidden from us, that He should not be seen by us now in eternal and interior Brightness. Hence in the Song of Songs also it is said to Him by the Spouse, Escape, my Beloved, escape. [Cant. 8, 14] ‘It escapes us,’ we say, as often as that does not occur to our minds which we wish to remember. ‘It escapes us,’ we say, when that which we wish we do not retain in our recollection. So Holy Church, after that she sets forth the Death and Resurrection and Ascension of our Lord, cries out to Him, full of the Spirit of Prophecy, Escape, my Beloved, escape. As though she said; ‘Thou That art made by the flesh comprehensible, do Thou by Thy Divine Nature transcend the comprehension of our perception, and in Thine own Self remain to us Incomprehensible.’ And so He ‘holdeth back the face of His throne,’ because He hideth the power of His Majesty from mortal beings.
40. But if we render His ‘throne’ the Angelical Powers, for on these same Powers He sitteth enthroned as on a royal seat, ‘He keeps back the face of His Throne’ from us, because so long as we have our subsistence in this mortal flesh, what and how wonderful those ministrations of the Angels are, we do not perceive. ‘And He spreadeth His cloud upon it’ assuredly because He both lifts up our heart for making search, and yet it is brought to pass by a secret mode of control, that by the very endlessness of its searching it is kept back. Whence it is written, The deep uttered its voice at the loftiness of its imagining. [Hab. 3, 10] For the mind of man is forced to cry out in admiration, when, in loftiness of survey, it is straitened in its searchings by the very act by which it is enlarged. Or, surely, because we are ourselves the ‘throne’ of God, He is said not unjustly to ‘keep back the face of His throne,’ when our knowledge is prevented advancing to things of a higher range. Upon which same throne God is said ‘to spread His cloud,’ because remaining Himself invisible, He puts forth secret judgments upon us, that at once a thing should be done in prominency, that we should be able to see, and yet the origin of the deed be hidden in concealment, so that the reason wherefore it be done, we should needs not know.
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Summary
Job 26:9 offers a profound poetic declaration of God's incomprehensible majesty and the veiled nature of His divine presence and rule. In this verse, Job, in his eloquent defense of God's unassailable sovereignty, portrays the Almighty as intentionally concealing the full, overwhelming glory of His throne and governance, shrouding it with a cloud. This imagery underscores God's transcendence, His control over His own revelation, and the inherent mystery of His ways, even as His immense power is acknowledged.
Context
Literary Context
Job 26 is a pivotal part of Job's final, powerful monologue, delivered as a response to the limited and often accusatory theological frameworks of his three friends. Throughout the preceding dialogues, Job has grappled with the inexplicable nature of his suffering, steadfastly maintaining his integrity against their insistent claims that his plight is a direct consequence of sin. In this chapter, Job shifts from defending himself to extolling God's absolute sovereignty and immense power over all creation, far surpassing the simplistic explanations offered by Bildad, Eliphaz, and Zophar. He asserts God's dominion over the cosmos, the underworld (Sheol), and the very forces of nature, culminating in a declaration of God's unfathomable greatness. Verse 9 specifically contributes to this crescendo, emphasizing that even the "face" of God's throne—His direct, manifest presence—is intentionally veiled, highlighting the divine inscrutability that Job himself experiences in his suffering. This sets a crucial theological foundation for God's eventual appearance from the whirlwind in Job 38, where God's power is demonstrated rather than His ways fully explained.
Historical & Cultural Context
In the ancient Near East, the imagery of a king or deity seated on a throne was a potent symbol of ultimate authority, power, and judicial prerogative. The "throne" was understood as the central locus of governance and decision-making. To speak of the "face of his throne" would evoke the most direct, unmediated aspect of divine rule, akin to the king's personal presence. Clouds, in this cultural milieu, frequently symbolized divine presence and theophany—God's manifestation to humanity. From the storm god imagery common in Canaanite mythology to the biblical accounts of God appearing in a cloud, this imagery conveyed both awe and mystery. The concept of a deity veiling their presence was not unique, often signifying immense power that could not be directly gazed upon by mortals without dire consequences. Job's use of this imagery draws upon familiar cultural concepts but elevates them to describe the unique, transcendent God of Israel, whose glory is so immense that He must deliberately "hold back" its full manifestation, emphasizing His holiness and otherness.
Key Themes
Job 26:9 powerfully contributes to several overarching themes in the book of Job and broader biblical theology. Firstly, it highlights Divine Transcendence and Inscrutability, asserting that God's full splendor and the direct manifestation of His sovereign rule are beyond human perception or direct access. This reinforces the idea that God's ways are higher than human ways, as articulated in Isaiah 55:8-9. Secondly, the imagery of "spreadeth his cloud upon it" speaks to God's Veiled Presence. Clouds are a recurring biblical motif for God's presence, often signifying both His nearness and His mysterious, unapproachable holiness. This is seen in the pillar of cloud guiding Israel in the wilderness (Exodus 13:21) and the cloud filling the tabernacle and temple, denoting a divine presence that is both immanent and yet hidden in its fullness (1 Kings 8:10-11). Finally, the verse underscores God's Absolute Sovereignty and Control. Despite the veil, God is not passive; He actively "holdeth back" and "spreadeth" the cloud, indicating intentionality and supreme authority over His own revelation. This reinforces Job's deep understanding of God's unchallengeable power, even when His ways seem mysterious or unjust, a theme echoed throughout Job 26.
Exposition and Analysis
Key Word Analysis
This verb (H270) means "to seize," "to grasp," "to hold," or "to restrain." In this context, it implies an active, deliberate action by God to restrain or withhold the full manifestation of His glory. It suggests that God's throne is not naturally obscured, but that God Himself is intentionally "holding back" its direct "face" or appearance from human view, indicating divine control over the extent of His revelation.
This word (H6440), often translated "face," refers to the immediate presence, the direct aspect, or the front part of something. When applied to God's throne, it signifies the direct, unveiled manifestation of His sovereign glory and authority. To "hold back the face of his throne" means to prevent its full, overwhelming splendor from being seen or directly confronted by mortals, emphasizing divine transcendence and human limitation.
This term (H6051) refers to a cloud, specifically the nimbus or thunder-cloud, consistently associated with divine revelation. In biblical imagery, clouds signify God's presence, majesty, and often His protective or awe-inspiring glory. Here, the cloud is not merely a natural atmospheric phenomenon but a deliberate divine covering, emphasizing the sacred, formidable, and mysterious nature of God's presence and His sovereign mystery.
Verse Breakdown
"He holdeth back the face of his throne"
This clause portrays God as actively controlling the extent of His self-revelation. The "face of his throne" refers to the direct, manifest glory and authority of God's sovereign rule, the very essence of His governing presence. The verb "holdeth back" (or "grasps," "restrains") implies a deliberate, intentional act of concealment. God, in His infinite power and holiness, chooses to veil the overwhelming splendor of His immediate presence, making it inaccessible to human eyes. This highlights God's transcendence and the inherent limitations of human perception in fully grasping the divine.
"[and] spreadeth his cloud upon it"
This second clause explains the specific method of concealment. God "spreads" His cloud over the "face of His throne," not as an accidental obscuring, but as a purposeful act. The cloud serves as a symbolic veil, simultaneously indicating God's presence and obscuring its full, direct manifestation. This imagery is rich with biblical precedent, where clouds are often associated with theophany—God's appearance—but also with the mystery and inaccessibility of His holiness. The deliberate act of spreading the cloud underscores God's absolute control over His own revelation and His decision to remain partially hidden in His majesty, maintaining a reverent distance.
Literary Devices
Job 26:9 is rich in Imagery, painting a vivid picture of God's throne shrouded in a cloud. The Metaphor of God's "throne" represents His sovereign rule and ultimate authority, while the "face" of the throne functions as a Synecdoche for the full, direct manifestation of His glory and unmediated presence. The "cloud" serves as powerful Symbolism for divine presence, mystery, and the impenetrable holiness of God, simultaneously revealing His proximity and concealing His full splendor. The verse also employs Anthropomorphism by attributing human-like actions ("holdeth back," "spreadeth") to God, making His divine actions comprehensible to human understanding, though the underlying reality remains transcendent and beyond full human grasp. The overall effect is one of profound Awe and Mystery, emphasizing the vast chasm between human understanding and the infinite nature of God.
Theological and Thematic Connections
Job 26:9 profoundly articulates the biblical theme of divine transcendence and the paradoxical nature of God's presence—both near and yet utterly beyond human comprehension. It speaks to the inherent mystery of God's being and His ways, particularly in the face of suffering or inexplicable circumstances. This verse reminds us that God's full glory and the reasons for His actions are often veiled, not because He is absent or uncaring, but because His majesty is too great for direct apprehension, and His wisdom too deep for human scrutiny. This calls for humility and faith, acknowledging that true worship involves bowing before a God whose ways are inscrutable yet whose power is absolute.
Reflection and Application
Job 26:9 invites us to cultivate a posture of profound humility and awe before the Almighty. In a world that often demands immediate answers and complete understanding, this verse reminds us that God's nature and His dealings with humanity are often shrouded in mystery. We are called to trust in His sovereign wisdom and control, even when His ways seem inscrutable or when circumstances are unclear. Just as Job learned, sometimes God reveals Himself not by explaining every detail of our suffering, but by demonstrating His immense power and majesty, inviting us to worship Him despite our limited comprehension. This verse challenges us to move beyond a transactional view of faith to one rooted in the unshakeable truth of God's transcendent glory, finding peace not in knowing all the answers, but in knowing the God who holds back the face of His throne and yet remains intimately present. It encourages us to embrace the mystery, allowing it to deepen our reverence and trust, rather than leading to doubt or despair.
Questions for Reflection
FAQ
Why does God "hold back the face of his throne" and "spread his cloud upon it"?
God "holds back the face of his throne" and "spreads his cloud upon it" primarily for two profound reasons, both rooted in His divine nature and His relationship with humanity. First, it signifies His transcendence and holiness. The full, unveiled glory of God's presence is too overwhelming for finite human beings to endure directly without being consumed, as explicitly stated in Exodus 33:20. The cloud acts as a protective veil, allowing for divine interaction and revelation without destroying those in His presence. Second, it speaks to His sovereignty over revelation. God chooses precisely how and when He reveals Himself. The cloud is not an accidental obscuring but a deliberate, intentional act, demonstrating His complete control over His own manifestation. This intentional veiling maintains a sense of awe, reverence, and mystery, reminding humanity of God's ultimate otherness and inscrutable wisdom, even as He draws near. It underscores that while God reveals much about Himself, He retains an ultimate, unsearchable mystery that keeps Him from being fully comprehended or controlled by human intellect, fostering humility and dependence.
Christ-Centered Fulfillment
Job 26:9's portrayal of God's veiled throne finds its ultimate and paradoxical fulfillment in the person of Jesus Christ. While the Old Testament describes God's glory as hidden behind clouds and inaccessible to human sight, the New Testament declares that in Christ, "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father" (John 1:14). Jesus is the very "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), meaning that the "face of His throne"—the direct manifestation of God's glory and sovereign rule—is no longer held back but has been perfectly revealed in human form. Through Christ, the cloud of mystery is parted, not by human effort, but by divine condescension. He is "God with us" (Matthew 1:23), making the invisible God visible and the unapproachable God approachable. Thus, what was veiled in Job's day has been unveiled in Christ, inviting us not just to stand in awe of a distant God, but to draw near to the Father through the Son, who is the perfect revelation of divine majesty and love, granting us "boldness and access with confidence through our faith in him" (Ephesians 3:12).