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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 36:24–33. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
12. There are two kinds of just persons in this life; one, namely, of those who live uprightly, but teach nothing; another, of those who live uprightly, and teach accordingly. As in the face of heaven some stars come forth, which no storms succeed: and others come forth, which water the thirsty earth with great showers. As often then as persons live uprightly in Holy Church, but yet know not how to preach this same uprightness, they are stars indeed, but produced in the dryness of the air: because they can give light to others by their example of good living, but cannot rain by their word of preaching. But when certain persons both live uprightly therein, and distil this uprightness into others by their word of preaching, stars appear, as it were, in heaven, to bring on rain, which are so to enlighten others by the merits of their life, as also to rain with the word of preaching. Did not Moses appear in this heaven, as a star of rain; who, when he shone forth from above, watered also the hearts of sinners with the rain of holy exhortation as the thirsty ground beneath, to make it bring forth grass abundantly? Did not Isaiah appear as a star of rain, who in foreseeing and holding up the light of truth, watered the drought of the unbelieving by announcing the words of prophecy? Were not Jeremiah, and the other Prophets, placed as it were in heaven, like stars of rain, who, when exalted on the high eminence of preaching, while they dared boldly to reprove the depravity of sinners, kept down as it were the dust of human blindness, by watering it with the drops of their words? But since, namely, the judgments of heaven take away from this present life the souls of these persons, enclosed in this corruptible flesh, the stars of rain are withdrawn as it were from the face of heaven. And the stars return into their hidden places, when the souls of the Saints, having completed their courses, are laid up in the treasuries of the Inner Disposal.
13. But since the earth would be dried up, if the streams of rain from above were to cease entirely, when the stars were withdrawn, it is rightly said, Who taketh away the stars of rain, and poureth forth the showers like whirlpools. For, when the Lord had taken away the Prophets, He sent the Apostles in their place; to rain like whirlpools, after the external preaching of the Law had ceased, when the old fathers had been withdrawn. He conceals therefore the stars of rain, and pours out showers like whirlpools, because after He withdrew the preachers of the Law to His inmost and secret mansions, a more exuberant power of preaching poured forth, by the words of those who came after.
14. By stars of rain can be designated also the holy Apostles, of whom it is said by Jeremiah to rejected Judaea, The stars of rain have been withholden, and there hath been no latter rain. [Jer. 3, 3] The Lord, therefore, has withdrawn the stars of rain, and has poured forth showers like whirlpools; because, when He took away from Judaea the Apostles who were preaching, He watered the world with the doctrine of new grace. Both of which things can be understood, not improperly, to have been done in the Church. For when He withdrew the souls of the Apostles to the secret recesses of the regions above, on the dissolution of their bodies, He hid, as it were, from the face of heaven the stars of rain. But, when the stars of rain had been taken away, He gave showers like whirlpools; for, when the Apostles had been withdrawn to the regions above, He disclosed, in more abundant profusion, by the tongues of subsequent expositors, the streams of Divine knowledge which had been long concealed. For that which they stated briefly, they manifoldly increased by expounding it. Whence this very preaching of expositors is not improperly compared to whirlpools, since, while they collect the sayings of many who precede them, they spread themselves out to a greater depth in what they accumulate. For whilst they unite testimonies to testimonies, they make, as it were, whirlpools from drops. And whilst the Gentile world is daily taught by their words, because the mind of sinners receives heavenly wisdom, the water standing on the earth exhibits, as it were, whirlpools. But let not these expositors prefer themselves in any way to the same Apostles in wisdom, when they speak at greater length in exposition. For they ought constantly to remember through whom they have received the discoveries of this very wisdom.
He had said above, “See, God is exalted in his power”; now he repeats, “See, God is great.” What does “see” mean when speaking about God, and why does he repeat “see,” but for the reason that we are speaking of what we indicate in the present? And since God is present everywhere, when we say, “see” with regard to him we recall the fact that he is present also with those who do not see him.
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Summary
Job 36:27, articulated by Elihu, stands as a profound declaration of God's meticulous and magnificent control over the natural world, specifically illustrating the intricate process of the water cycle. Within Elihu's broader theological discourse, which aims to defend divine justice and wisdom, this verse highlights how God orchestrates the minute details of atmospheric phenomena—from the formation of tiny water droplets to the pouring down of life-sustaining rain—as undeniable evidence of His immense power, perfect design, and unfathomable sovereignty over all creation.
Context
Literary Context
Job 36:27 is embedded within Elihu's extensive fourth discourse (Job 32-37), which serves as a theological bridge between the debates of Job and his three friends and God's climactic appearance from the whirlwind. Elihu presents himself as a younger, more enlightened voice, arguing that God is just and wise, often using the wonders of the natural world as irrefutable proof of divine majesty and inscrutable ways. This particular verse falls within a section (Job 36:24-33) where Elihu exhorts Job and other listeners to "magnify His work, of which men have sung" Job 36:24. He systematically details God's control over storms, clouds, lightning, and rain, emphasizing that these are not random occurrences but purposeful acts of a sovereign God. Elihu's aim is to humble Job by contrasting human limitations with God's infinite power and knowledge, thereby preparing the way for God's own direct address from the whirlwind in Job 38, where God similarly challenges Job's understanding of creation's complexities.
Historical & Cultural Context
In the ancient Near East, rain was far more than a meteorological event; it was universally understood as a direct act of divine favor or judgment, crucial for survival. Societies were predominantly agrarian, meaning their very existence and prosperity hinged upon timely and adequate rainfall. Drought brought famine and death, while abundant rain ensured bountiful harvests and flourishing life. Unlike surrounding pagan cultures that attributed weather phenomena to capricious, often warring, deities or impersonal forces, the biblical worldview consistently presents Yahweh as the sole and sovereign controller of the heavens and earth, including the rain. This understanding is deeply embedded in Israelite faith, where God's covenant faithfulness often included the promise of rain as a blessing (e.g., Deuteronomy 11:14) and its withholding as a sign of judgment (e.g., Deuteronomy 28:24). Elihu's description, therefore, is not just a scientific observation but a profound theological declaration, asserting God's absolute authority over the very elements that sustained life, contrasting sharply with any human or idolatrous claims to such power.
Key Themes
Job 36:27 powerfully contributes to several overarching themes within the book of Job and broader biblical theology. Firstly, it underscores Divine Sovereignty over Nature, demonstrating God's absolute and meticulous control over even the smallest atmospheric processes, from the invisible vapor to the visible rain. This highlights His supreme authority over all creation, an authority consistently proclaimed throughout Scripture, as seen in passages like Psalm 147:8. Secondly, the verse reveals God's Wisdom in Creation. The precise mechanism described—water rising as vapor, forming small drops, and then falling as rain—points to an intricate, intelligent design. This underscores God's profound wisdom in engineering life-sustaining systems, a wisdom celebrated throughout Scripture, as in Proverbs 3:19. Thirdly, by controlling the release of rain, which is essential for agriculture and sustaining all forms of life, God demonstrates His role as the ultimate Divine Provider, ensuring the Earth receives what it needs. This theme of God's faithful provision for all living things is a consistent thread in biblical theology, exemplified by His care for all creatures (e.g., Psalm 145:15-16).
Exposition and Analysis
Key Word Analysis
This verb, H1639, means "to scrape off," "to shave," "remove," "lessen," or "diminish." In the context of "drops of water," it vividly describes the process of condensation where water vapor is reduced or compressed into tiny, individual droplets. Elihu emphasizes God's active role in diminishing the vastness of vapor into minute, distinct particles, highlighting the meticulous precision of divine action in the formation of clouds and rain.
H5198 refers to a "drop" or "dripping." This noun specifically denotes the individual, minute particles of water that coalesce in the atmosphere. The use of this word underscores the delicate and precise nature of the water cycle; it is not a monolithic flow but a collection of countless tiny drops, each formed and governed by God's decree, which eventually combine to produce rain.
H108 signifies "a fog" or "mist." This term appears notably in Genesis 2:6, describing the initial watering of the ground before rain. In Job 36:27, "vapour thereof" points to the process of evaporation—water ascending into the atmosphere from the earth's surface or bodies of water—forming the unseen source material for subsequent condensation and precipitation. It signifies the initial, often imperceptible, phase of the water cycle, entirely under God's sovereign control.
Verse Breakdown
"For he maketh small the drops of water:"
This initial clause describes the process of condensation and cloud formation. The "he" refers unequivocally to God, emphasizing His direct and active involvement as the orchestrator of natural phenomena. The phrase "maketh small the drops of water" illustrates how the vast, invisible water vapor in the atmosphere is meticulously condensed into countless tiny, visible droplets that form clouds. This highlights God's precision and delicacy; He is not merely a distant creator but actively involved in the ongoing maintenance of the natural world, meticulously forming each minute component of the hydrological cycle.
"they pour down rain according to the vapour thereof:"
This second clause details the process of precipitation. The "they" refers to the "drops of water" which, having formed and coalesced within the clouds, descend as rain. The crucial phrase "according to the vapour thereof" indicates a direct correlation between the amount of water vapor that has ascended into the atmosphere and the subsequent amount and nature of the rainfall. This demonstrates an ancient, yet remarkably accurate, understanding of the hydrological cycle: evaporation leads to condensation, which in turn leads to precipitation, all divinely ordered and regulated to ensure the earth receives its necessary moisture in a precise and measured way.
Literary Devices
Elihu's discourse in Job 36:27 employs several potent literary devices to convey his profound theological message. Personification is evident in the active verbs attributed to God: "he maketh small" and "they pour down," implying God's direct, continuous, and personal involvement in the water cycle, rather than a passive, deistic creation. The phrase "the vapour thereof" functions as a form of Metonymy, where "vapour" stands for the entire process of evaporation and atmospheric moisture, representing the source from which rain is derived, thereby simplifying a complex natural process into a concise and understandable image. Furthermore, the verse utilizes vivid Imagery to paint a tangible picture of a natural phenomenon, transforming a complex scientific process into a clear demonstration of divine power and wisdom. The overall tone is one of Didacticism, as Elihu uses this natural example to instruct Job and the listeners about God's unsearchable greatness and His meticulous care for creation, urging them to humble themselves before such an awesome Creator.
Theological and Thematic Connections
Job 36:27 serves as a profound theological statement, asserting God's absolute sovereignty and meticulous involvement in the natural world. It reminds us that the seemingly mundane processes of nature are not random occurrences but are precisely orchestrated by a wise and powerful Creator. The water cycle, essential for all life, stands as a perpetual testament to God's faithfulness and His unwavering commitment to sustaining His creation. This intricate design, described by Elihu, points to a God who is not distant or disengaged but intimately involved in every detail, ensuring the provision necessary for life to flourish. This divine control over life-giving rain underscores God's role as the ultimate Provider and Sustainer, inviting humanity to trust in His unfailing care and to recognize His power in every aspect of the created order.
Reflection and Application
Job 36:27 calls us to cultivate a profound sense of awe and reverence for God, not just in grand, miraculous displays, but in the everyday wonders of His creation. In a world prone to taking natural processes for granted, this verse reminds us that the intricate dance of the water cycle—from invisible vapor to life-giving rain—is a direct testament to God's meticulous design and ongoing, active involvement in sustaining His world. This should lead us to greater humility, recognizing the vastness of divine knowledge and power compared to our limited understanding. Furthermore, just as God faithfully orchestrates the water cycle to provide for the earth's needs, we are encouraged to place our trust in His unfailing provision for our own lives, knowing that His wisdom and power are boundless. It fosters a spirit of gratitude for every drop of rain, every green blade of grass, and every breath we take, all sustained by His sovereign hand. This verse challenges us to look beyond the immediate and perceive the Creator's hand in all things, fostering a deeper worship and dependence on Him.
Questions for Reflection
FAQ
How does Job 36:27 demonstrate scientific accuracy in an ancient text?
Job 36:27, while primarily a theological statement, remarkably describes the core elements of the hydrological cycle that were not fully understood scientifically until much later in history. Elihu speaks of water rising as "vapour" (evaporation), forming "small the drops of water" (condensation), and then "pour[ing] down rain" (precipitation). This sequence accurately outlines the three fundamental phases of the water cycle (evaporation, condensation, precipitation). The text attributes this precise operation directly to God's active hand, implying a profound, divinely inspired insight into natural processes. It's not a scientific treatise in the modern sense, but rather a testament to God's intimate knowledge of His creation, demonstrating that the Creator understands the mechanics of His universe perfectly, long before human discovery. This aligns with other biblical passages that hint at the water cycle, such as Ecclesiastes 1:7.
What is Elihu's primary purpose in speaking about the water cycle here?
Elihu's primary purpose in Job 36:27 and the surrounding discourse is to defend God's justice, wisdom, and unsearchable greatness against Job's complaints and the limited understanding of the other friends. By pointing to God's absolute and meticulous control over the natural world, particularly the complex and vital water cycle, Elihu aims to:
Christ-Centered Fulfillment
While Job 36:27 extols the Creator God's power and wisdom in orchestrating the water cycle, its ultimate fulfillment and deepest meaning are found in Jesus Christ. The New Testament reveals that Jesus is not merely an agent of God, but God Himself, the very Logos through whom all things were made. As John 1:3 declares, "All things were made through Him, and without Him was not anything made that was made." This means the very process Elihu describes—the formation of tiny water droplets and the pouring down of rain—was designed and is continually sustained by Christ. Colossians 1:16-17 further affirms that "in him all things were created... all things were created through him and for him. And he is before all things, and in him all things hold together." The same divine power that governs the water cycle is profoundly demonstrated in Jesus's earthly ministry when He commanded the winds and waves, and they obeyed Him Mark 4:39, revealing His inherent authority over all creation. Moreover, Jesus is the ultimate "living water" John 4:10-14, offering spiritual sustenance that far surpasses physical rain, quenching the deepest thirst of the human soul. Just as God provides physical rain for the earth, Christ provides eternal life and spiritual nourishment, fulfilling the theme of divine provision in its most profound sense, promising that from those who believe in Him, "rivers of living water will flow" John 7:37-38.