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Commentary on Job 36 verses 24–33
Elihu is here endeavouring to possess Job with great and high thoughts of God, and so to persuade him into a cheerful submission to his providence.
I. He represents the work of God, in general, as illustrious and conspicuous, Job 36:24. His whole work is so. God does nothing mean. This is a good reason why we should acquiesce in all the operations of his providence concerning us in particular. His visible works, those of nature, and which concern the world in general, are such as we admire and commend, and in which we observe the Creator's wisdom, power, and goodness; shall we then find fault with his dispensations concerning us, and the counsels of his will concerning our affairs? We are here called to consider the work of God, Ecc 7:13. 1. It is plain before our eyes, nothing more obvious: it is what men behold. Every man that has but half an eye may see it, may behold it afar off. Look which way we will, we see the productions of God's wisdom and power; we see that done, and that doing, concerning which we cannot but say, This is the work of God, the finger of God; it is the Lord's doing. Every man may see, afar off, the heaven and all its lights, the earth and all its fruits, to be the work of Omnipotence; much more when we behold them nigh at hand. Look at the minutest works of nature through a microscope; do they not appear curious? The eternal power and godhead of the Creator are clearly seen and understood by the things that are made, Rom 1:20. Every man, even those that have not the benefit of divine revelation, may see this; for there is no speech or language where the voice of these natural constant preachers is not heard, Psa 19:3. 2. It ought to be marvellous in our eyes. The beauty and excellency of the work of God, and the agreement of all the parts of it, are what we must remember to magnify and highly to extol, not only justify it as right and good, and what cannot be blamed, but magnify it as wise and glorious, and such as no creature could contrive or produce. Man may see his works, and is capable of discerning his hand in them (which the beasts are not), and therefore ought to praise them and give him the glory of them.
II. He represents God, the author of them, as infinite and unsearchable, Job 36:26. The streams of being, power, and perfection should lead us to the fountain. God is great, infinitely so, - great in power, for he is omnipotent and independent, - great in wealth, for he is self-sufficient and all-sufficient, - great in himself, - great in all his works, - great, and therefore greatly to be praised, - great, and therefore we know him not. We know that he is, but not what he is. We know what he is not, but not what he is. We know in part, but not in perfection. This comes in here as a reason why we must not arraign his proceedings, nor find fault with what he does, because it is speaking evil of the things that we understand not and answering a matter before we hear if. We know not the duration of his existence, for it is infinite. The number of his years cannot possibly be searched out, for he is eternal; there is no number of them. He is a Being without beginning, succession, or period, who ever was, and ever will be, and ever the same, the great I AM. This is a good reason why we should not prescribe to him, nor quarrel with him, because, as he is, such are his operations, quite out of our reach.
III. He gives some instances of God's wisdom, power, and sovereign dominion, in the works of nature and the dispensations of common providence, beginning in this chapter with the clouds and the rain that descends from them. We need not be critical in examining either the phrase or the philosophy of this noble discourse. The general scope of it is to show that God is infinitely great, and the Lord of all, the first cause and supreme director of all the creatures, and has all power in heaven and earth (whom therefore we ought, with all humility and reverence, to adore, to speak well of, and to give honour to), and that it is presumption for us to prescribe to him the rules and methods of his special providence towards the children of men, or to expect from him an account of them, when the operations even of common providences about the meteors are so various and so mysterious and unaccountable. Elihu, to affect Job with God's sublimity and sovereignty, had directed him (Job 35:5) to look unto the clouds. In these verses he shows us what we may observe in the clouds we see which will lead us to consider the glorious perfections of their Creator. Consider the clouds,
1.As springs to this lower world, the source and treasure of its moisture, and the great bank through which it circulates - a very necessary provision, for its stagnation would be as hurtful to this lower world as that of the blood to the body of man. It is worth while to observe in this common occurrence, (1.) That the clouds above distil upon the earth below. If the heavens become brass, the earth becomes iron; therefore thus the promise of plenty runs, I will hear the heavens and they shall hear the earth. This intimates to us that every good gift is from above, from him who is both Father of lights and Father of the rain, and it instructs us to direct our prayers to him and to look up. (2.) That they are here said to distil upon man (v. 28); for, though indeed God causes it to rain in the wilderness where no man is (Job 38:26, Psa 104:11), yet special respect is had to man herein, to whom the inferior creatures are all made serviceable and from whom the actual return of the tribute of praise is required. Among men, he causes his rain to fall upon the just and upon the unjust, Mat 5:45. (3.) They are said to distil the water in small drops, not in spouts, as when the windows of heaven were opened, Gen 7:11. God waters the earth with that with which he once drowned it, only dispensing it in another manner, to let us know how much we lie at his mercy, and how kind he is, in giving rain by drops, that the benefit of it may be the further and the more equally diffused, as by an artificial water-pot. (4.) Though sometimes the rain comes in very small drops, yet, at other times, it pours down in great rain, and this difference between one shower and another must be resolved into the divine Providence which orders it so. (5.) Though it comes down in drops, yet it distils upon man abundantly (Job 36:28), and therefore is called the river of God which is full of water, Psa 65:9. (6.) The clouds pour down according to the vapour that they draw up, Job 36:27. So just the heavens are to the earth, but the earth is not so in the return it makes. (7.) The produce of the clouds is sometimes a great terror, and at other times a great favour, to the earth, Job 36:31. When he pleases by them he judges the people he is angry with. Storms, and tempests, and excessive rains, destroying the fruits of the earth and causing inundations, come from the clouds; but, on the other hand, from them, usually, he gives meat in abundance; they drop fatness upon the pastures that are clothed with flocks, and the valleys that are covered with corn, Psa 65:11-13. (8.) Notice is sometimes given of the approach of rain, Job 36:33. The noise thereof, among other things, shows concerning it. Hence we read (Kg1 18:41) of the sound of abundance of rain, or (as it is in the margin) a sound of a noise of rain, before it came; and a welcome harbinger it was then. As the noise, so the face of the sky, shows concerning it, Luk 12:56. The cattle also, by a strange instinct, are apprehensive of a change in the weather nigh at hand, and seek for shelter, shaming man, who will not foresee the evil and hide himself.
2.As shadows to the upper world (Job 36:29): Can any understand the spreading of the clouds? They are spread over the earth as a curtain or canopy; how they come to be so, how stretched out, and how poised, as they are, we cannot understand, though we daily see they are so. Shall we then pretend to understand the reasons and methods of God's judicial proceedings with the children of men, whose characters and cases are so various, when we cannot account for the spreadings of the clouds, which cover the light? Job 36:32. It is a cloud coming betwixt, Job 36:32; Job 26:9. And this we are sensible of, that, by the interposition of the clouds between us and the sun, we are, (1.) Sometimes favoured; for they serve as an umbrella to shelter us from the violent heat of the sun, which otherwise would beat upon us. A cloud of dew in the heat of harvest is spoken of as a very great refreshment. Isa 18:4. (2.) Sometimes we are by them frowned upon; for they darken the earth at noon-day and eclipse the light of the sun. Sin is compared to a cloud (Isa 44:22), because it comes between us and the light of God's countenance and obstructs the shining of it. But though the clouds darken the sun for a time, and pour down rain, yet (post nubila Phoebus - the sun shines forth after the rain), after he has wearied the cloud, he spreads his light upon it, Job 36:30. There is a clear shining after rain, Sa2 23:4. The sunbeams are darted forth, and reach to cover even the bottom of the sea, thence to exhale a fresh supply of vapours, and so raise recruits for the clouds, Job 36:30. In all this, we must remember to magnify the work of God.
“Remember that you do not know the works of him whom men have sung.” … Therefore people sing to the Lord when the angelic spirits or the perfect doctors teach us his power. But they do not know his works, because they, who are now preaching, worship his judgments without understanding them. And so they know him whom they are preaching but ignore his works, because they know him through grace who created them, but [they] cannot understand his judgments, which occur through his agency even above them.… “All people have looked on him; everyone watches him from far away.” Every person, because he is endowed with reason, must infer from his own reason that God created him. To observe through reasoning his dominion undoubtedly is like seeing him already. After saying, “All people looked on him,” he rightly adds, “everyone watches him from far away.” To watch him from far away is not like seeing him directly yet, but it is like considering him by simply admiring his works.
8. Every man from the fact that he is created rational, ought to conclude from reason that He Who made him is God. And to see Him at this time, is doubtless to behold, through reason, His sovereign power. But when it is said, All men see Him, it is rightly subjoined, Every one beholdeth afar off. For, to behold Him afar off, is to behold Him at present not in Person, but to think of Him as yet, solely from admiration of His works. Even the Elect behold Him here afar off; because they do not as yet discern His brightness with the keenness of inmost vision. For although they are near Him now by love, yet they are separated from Him by the burden of their earthly habitation; and although they cling close to Him by good living, yet they sigh that they are far removed from the sight of His contemplation. And when the reprobate also see Him coming to judgment, they doubtless behold Him afar off, because they behold Him not in the form of His Godhead, but in His Manhood only, in which alone He could even be comprehended. Because, namely, their own evil deeds, being then brought back to their memory, strike against their sight: and while they behold the Manhood of Him, Whose Godhead they see not, they are, in a wonderful manner, far away from the sight of Him Whom they behold. But when it is said, Remember that thou knowest not His work, and it is then subjoined, All men see Him, (and to behold Him, is, as we before said, to infer from reason His all-transcendent essence,) it is a great marvel that we behold God Himself, and yet know not His work. For we cannot doubt of His essence, and yet we remain uncertain of His judgments. That which is highest is plain to us, that which is least is concealed. For His works are surely less than Himself; and yet we behold the Doer, but are in darkness as to His doing: from the very fact, that the reason why any thing is done is uncertain, but Who it is that acts thus uncertainly, is not uncertain. Let him say then, Remember that thou knowest not His work, of Whom men have sung; all men see Him, every one beholdeth afar off. Because we see by reason that He exists, Whose judgments we by no means comprehend. But yet, at present, we behold Him afar off, because we are separated from His strength by the mist of our own infirmity.
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SUMMARY
Job 36:25, embedded within Elihu's profound discourse, serves as a powerful declaration of God's undeniable power and majestic wisdom, overtly manifested through His creation and providential acts. This verse underscores that the grandeur of God's works is not concealed but is openly visible and universally discernible to all humanity, compelling contemplation and acknowledgment of His incomparable sovereignty and transcendent presence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 36:25 effectively employs several literary devices to convey its profound message. The most prominent is Synonymous Parallelism, where the second clause, "man may behold [it] afar off," reiterates and amplifies the meaning of the first clause, "Every man may see it." This repetition with slight variation serves to intensify Elihu's assertion, underscoring the universal and undeniable clarity of God's works. The phrase "afar off" can be seen as a form of Hyperbole, emphasizing the immense scale and pervasive nature of God's power—it's so grand that its evidence is visible even from a great distance, suggesting a scope beyond immediate human perception yet still discernible. This also hints at God's Transcendence, suggesting that His works are so vast and His being so beyond human grasp that even a distant glimpse reveals His overwhelming majesty. Furthermore, the use of two distinct, though related, verbs for "seeing" (H2372 châzâh and H5027 nâbaṭ) creates a subtle Climax, moving from a general capacity to see to a deeper, more contemplative and intentional apprehension, inviting the listener to not just observe, but to truly understand and acknowledge God's character and power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 36:25 is a profound statement on general revelation, asserting that God's existence, power, and wisdom are clearly discernible through the natural world. This truth is not hidden but is openly displayed for all humanity to perceive, making human beings accountable for their response to this pervasive evidence. Elihu's argument here anticipates later biblical teachings that God has not left Himself without witness, providing a foundational understanding of how humanity can know something of God apart from special revelation. It implies that the created order itself functions as a divine sermon, continually testifying to the glory of its Creator and inviting all people to acknowledge His supreme authority and wisdom.
REFLECTION AND APPLICATION
Job 36:25 serves as a timeless call for humanity to engage with the world around us with intentionality and reverence. In an age often characterized by distraction, technological immersion, and a diminished sense of wonder, this verse encourages us to pause, observe, and truly "behold" the intricate design, immense power, and profound wisdom evident in creation. It challenges us to move beyond mere physical sight to a deeper, contemplative understanding of the divine Artist behind the masterpiece. Recognizing God's undeniable presence and power in the natural order should cultivate humility within us, leading to an acknowledgment of His supreme authority and sovereignty over all things. This active engagement with general revelation can foster a spirit of awe, gratitude, and worship, drawing us into a deeper relationship with the Creator who has so clearly revealed Himself. It also reminds us of our accountability before God, for His truth is not hidden but openly displayed for all to see.
Questions for Reflection
FAQ
What does the "it" refer to in Job 36:25?
Answer: The "it" in Job 36:25 refers to God's "work" (מַעֲשֵׂהוּ, ma'asehu, "His work") mentioned in the preceding verse, Job 36:24. This encompasses the totality of God's majestic actions and manifestations in the created order and His providential governance of the world. It includes natural phenomena like storms, rain, clouds, and the vastness of the heavens, which Elihu details in the surrounding chapters (Job 36:26-37:13). Essentially, "it" refers to the comprehensive display of God's power, wisdom, and majesty evident in all He has made and does, serving as a perpetual testament to His divine nature.
Is the "afar off" meant literally or figuratively?
Answer: The phrase "afar off" (מֵרָחֹוק, merachok) in Job 36:25 carries both literal and figurative dimensions. Literally, it suggests that God's works are so grand and pervasive that their evidence is discernible even from a great distance, implying their immense scale and overwhelming presence across the earth. Figuratively, it speaks to the transcendent nature of God; even though He is beyond full human comprehension and distant in His majesty, His works are so clear that even a "distant" or indirect perception of them is sufficient to reveal His power and wisdom. It emphasizes the undeniable clarity of God's general revelation, making it accessible to all humanity regardless of their immediate proximity to specific phenomena, underscoring the inescapable nature of His self-disclosure.
Does this verse imply that general revelation is sufficient for salvation?
Answer: While Job 36:25 strongly affirms the clarity and universal accessibility of God's general revelation through creation, it does not imply that this revelation alone is sufficient for salvation. General revelation reveals God's power, wisdom, and existence, making humanity accountable for acknowledging Him and leaving them "without excuse" (Romans 1:20). However, it does not reveal the specific plan of salvation, the nature of sin, or the person and redemptive work of Jesus Christ. For these specific truths, humanity requires special revelation, found supremely in God's inspired Word (Romans 10:17) and ultimately in the person of Jesus Christ. Elihu's point is that no one can claim ignorance of God's existence or power.
CHRIST-CENTERED FULFILLMENT
While Job 36:25 speaks profoundly of God's general revelation through creation, its ultimate Christ-centered fulfillment lies in the person of Jesus Christ, who is the supreme and most perfect revelation of God. If creation allows "every man" to "behold [it] afar off," then Christ enables us to behold God intimately and fully. The New Testament declares that Jesus is "the image of the invisible God, the firstborn of all creation" (Colossians 1:15), and that "in him all things were created, in heaven and on earth, visible and invisible" (Colossians 1:16). The very "work" that Elihu speaks of, the majestic display of God's power and wisdom, was brought into being through Christ Himself. Furthermore, John 1:14 states that "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." This moves beyond merely seeing God's works "afar off" to beholding the very glory of God incarnate, full of grace and truth. Christ is the ultimate "beholding" of God, the one through whom God has "spoken to us by his Son, whom he appointed heir of all things, through whom also he created the world" (Hebrews 1:1-3), making Him the perfect and complete revelation that general revelation only hints at. In Christ, the invisible God is made visible, accessible, and intimately knowable, providing the full and saving knowledge of God that creation alone cannot provide.