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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.
22. By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former wickednesses, dread eternal torments. But food is given too by these same clouds by which terror is inflicted: since mighty is the trust committed to preachers to know how so to afflict the minds of the haughty, as yet to be skilful in cherishing them when afflicted, with words of consolation; so as to alarm sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course of this dispensation is well observed, so that Eliu said, in proper order, that God first judges the people by these, clouds, and afterwards gives them food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. [John 20, 22. 23.] And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people, Give ye them to eat. But we believe that that was then done thus by their hands, that we may see that this is daily taking place without ceasing by their words. [Mat. 14, 16] For what does Peter effect, when he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word? What are Paul and John labouring at, when speaking by their Epistles, except that our minds may enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then, When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If He sends forth His Saints for the ministry of preaching, and aids their words by miracles, He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation.
23. But when he was saying, that He gives food to mortals, we must observe that he does not say to all, but ‘to many.’ Because, namely, it is written, All men have not faith. [2 Thess. 3, 2] And to certain persons it is said, Ye therefore hear not, because ye are not of God. [John 8, 47] And again, No man can come to Me, except the Father Which hath sent Me draw him. [John 6, 44] And again, The Lord knoweth them that are His. [2 Tim. 2, 19] Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith: they partake of the Sacraments of the Lord’s humility, but scorn to be humbled in imitation of the Lord. They partake the gentle preaching of the Divine Word, but continue, in themselves, mighty in pride. Whence here also, after the breadth of the whole collected Church has been signified by the ends of the sea.
“And he will also cover the hinges of the sea.” From Elihu’s voice we hear that this will happen, but we see that through the agency of God, it has happened already. The almighty Lord, in fact, has covered the limits of the sea with glowing clouds, because, through the fulminating miracles performed by his preachers, he has led to faith even the most extreme lands of the world.… “For by these he governs peoples; he gives food in abundance.” By these words of his preachers, that is, by these drops of the clouds and by the lightning of miracles, God judges people. He calls to repentance their frightened hearts. Indeed, as soon as they hear the heavenly words, as soon as they see the wondrous works, they come back to their heart and, repenting of their past iniquities, fear the eternal chastisements.
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SUMMARY
Elihu's declaration in Job 36:31 articulates God's absolute sovereignty over the natural world, asserting that divine power orchestrates meteorological phenomena not only as instruments for the administration of justice and governance over humanity but also as the means for lavishly providing sustenance. This verse encapsulates a profound biblical truth: the same divine hand that directs the elements to bring forth consequences also orchestrates creation to yield abundant resources for all living things, thereby revealing God's multifaceted and comprehensive interaction with both humanity and His creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 36:31 employs several literary devices to convey its profound theological message. Personification is subtly present in the way natural phenomena are presented as active agents, implicitly "judging" and "giving" under God's command, as if they are His direct servants carrying out divine decrees. This elevates the elements beyond mere physical occurrences to instruments of divine will. There is also a clear Parallelism or Antithesis between the two clauses: "judgeth he the people" and "he giveth meat in abundance." While not a strict synonymous or antithetical parallelism, it presents two distinct, yet equally powerful, aspects of God's interaction with humanity through nature – one involving accountability and governance, and the other involving sustenance and benevolence. This highlights the comprehensive and dual nature of God's sovereignty. Furthermore, the phrase "meat in abundance" can be seen as a form of Hyperbole or Emphasis, stressing the overflowing generosity of God's provision beyond mere sufficiency, underscoring His boundless care and omnipotent power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 36:31 powerfully articulates the biblical truth of God's comprehensive sovereignty over all creation, demonstrating His active involvement in the world's affairs through both judgment and benevolent provision. This dual function of nature as an instrument of divine will is a recurring theme throughout Scripture, challenging humanity to recognize God's hand in all circumstances. It reminds us that the same God who brings forth life-giving rain can also withhold it, and that His purposes, though often inscrutable to human understanding, are always rooted in His perfect justice and unwavering faithfulness. This verse calls us to a posture of profound awe and reverence, acknowledging that our very sustenance and the intricate order of the world are entirely dependent on His sovereign decree and benevolent hand.
REFLECTION AND APPLICATION
Job 36:31 invites us to cultivate a profound awareness of God's active presence and omnipotent power in the world around us. It challenges us to look beyond the immediate physical manifestations of weather and natural cycles and to perceive the sovereign hand of God orchestrating all things for His purposes. This perspective encourages a posture of deep trust, even when circumstances are difficult or seemingly chaotic, reminding us that God's overarching purposes are always at play, whether in moments of abundant provision or in times of hardship that may serve as a form of divine discipline, correction, or simply a revelation of His majesty. Recognizing God as the ultimate source of all sustenance should foster a spirit of profound gratitude for every meal, every breath, and every blessing. It also calls us to humility, acknowledging our complete dependence on Him, and to a renewed commitment to living in alignment with His righteous ways, knowing that He governs the earth with both perfect justice and boundless generosity.
Questions for Reflection
FAQ
Who is Elihu, and what is the significance of his speech in the book of Job?
Answer: Elihu is a younger man who emerges towards the end of the debates between Job and his three friends. He is introduced in Job 32:1-5 as someone who has patiently waited to speak, feeling that both Job and his companions have erred in their arguments. Elihu's significance lies in his attempt to offer a more nuanced theological perspective than the friends, arguing that suffering is not always a direct punishment for sin but can also be a means of divine discipline, instruction, and purification, intended to draw a person closer to God (Job 33:14-30). He emphasizes God's justice, omnipotence, and profound wisdom, especially as revealed in His control over creation, thereby preparing the way for God's direct and awe-inspiring intervention in Job 38.
Does "judgeth he the people" imply that all natural disasters are direct punishments for sin?
Answer: While Elihu and other biblical texts sometimes link natural phenomena to divine judgment for sin (e.g., the Flood in Genesis 6-9), it is a theological oversimplification to conclude that all natural disasters are direct, specific punishments for individual or corporate sin. The book of Job itself, particularly God's speeches from the whirlwind, challenges this simplistic cause-and-effect understanding of suffering. Elihu's point here is more about God's sovereign governance and administration of justice through nature, which can include discipline, but also revelation of His power, or even simply the natural consequences of a fallen world. As John 9:1-3 illustrates, Jesus explicitly refutes the idea that all suffering is due to personal sin. God's purposes are multifaceted and often beyond human comprehension, encompassing His righteous rule, His educational discipline, and His ultimate redemptive plan.
What does "meat in abundance" signify for us today?
Answer: "Meat in abundance" (Hebrew: ʾôkhel larōv) signifies God's generous and overflowing provision of all necessary sustenance for life. For us today, it means recognizing that God is the ultimate source of all our physical needs – food, water, shelter, health, and the resources that enable them. It calls us to cultivate profound gratitude for daily blessings, to trust in His continued and faithful provision, and to be mindful of how we steward the resources He provides. It also encourages us to share from our abundance with those in need, reflecting God's own generous and compassionate character. This concept extends beyond mere physical food to encompass all the good things God provides to sustain our lives and well-being, both physically and spiritually.
CHRIST-CENTERED FULFILLMENT
Job 36:31, with its declaration of God's dual use of nature for both judgment and abundant provision, finds its ultimate fulfillment and clearest revelation in the person and work of Jesus Christ. As the eternal Word through whom all things were made and by whom all things hold together (John 1:3; Colossians 1:17), Christ is the active agent of God's sovereignty over creation. He powerfully demonstrated this control by calming raging storms with a word (Mark 4:39), walking miraculously on water (Matthew 14:25), and miraculously multiplying loaves and fish to feed thousands (Matthew 14:19-21), thereby embodying God's abundant provision in a tangible way. More profoundly, Jesus is the Lamb of God who takes away the sin of the world (John 1:29), bearing the ultimate judgment for humanity's sin on the cross (Romans 8:3), thereby fulfilling the "judgeth he the people" aspect not through natural calamity but through His own perfect, substitutionary sacrifice. Through His sacrificial death and glorious resurrection, He became the true "meat in abundance," the Bread of Life (John 6:35) and Living Water (John 4:10-14), offering eternal spiritual sustenance that infinitely surpasses any physical provision. Thus, Christ is both the one through whom God executes ultimate justice against sin and the one who provides ultimate, eternal abundance for all who believe.