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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.
24. For those in truth are ‘mighty,’ who exalt themselves with lofty thoughts. Against whom it is said by Isaiah; Woe unto you, who are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] Against whom also Paul says, Be not wise in your own conceit. [Rom. 12, 16] But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. [Matt. 11, 25] Calling, namely, the haughty, wise and prudent. For He, Who did not subjoin, ‘Thou hast revealed them to fools,’ but, ‘to little ones,’ made it plain that he condemned their pride, and not their wisdom. Whence it is said in another place, The Lord guarding the little ones. [Ps. 116, 6] And in order to show what is meant by this littleness [‘parvitas’], it is added, I was brought low, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.
25. And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many blasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. [Numb. 32, 4. 5.] They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. [Numb. 32, 7] But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. [Numb. 32, 16. 17.] And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined,
And ordereth it to return again.
26. Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. [Is. 10, 22] For the light then returns to them when they themselves return to confess the power of our Redeemer.
27. But if we take ‘in manibus,’ not as one noun, in the dative case, but as two parts of speech [That is, not inmanibus, but in manibus, as Heb.]; it can be understood that the light is concealed in the hands, when the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlightened with the rays of inward protection, so that they afterwards love their heavenly country with greater zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears. Whence it is here also fitly subjoined, how the fearful mind is restored to confidence.
The words, “He will cover the light with his hands” [mean] that when he wants to make the rain fall for the sake of earth, he condenses the air as if with his hands and covers the sun with clouds. And the words “he will go toward them so that they may come to meet him” [mean] that in the same instant in which his command goes to his works, they promptly come to meet him, that is, the performance instantly follows the command.
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SUMMARY
Job 36:32, embedded within Elihu's profound discourse, powerfully articulates God's absolute and meticulous control over the natural world. Elihu employs the vivid imagery of clouds obscuring light to underscore the Creator's sovereign dominion, unfathomable wisdom, and active involvement in orchestrating even the most fundamental atmospheric phenomena. This verse serves as a crucial theological statement, emphasizing that natural occurrences are not random but direct manifestations of God's purposeful command and omnipotent power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu's discourse in Job 36:32 is rich with literary artistry designed to magnify God's power. Anthropomorphism is evident as God is depicted "commanding" the light, much like a human king issues decrees, thereby emphasizing His absolute authority and active governance over creation. This device makes God's actions relatable while simultaneously highlighting their immense scale. The clouds themselves are imbued with a sense of agency, "coming betwixt" at God's behest, which borders on Personification, suggesting their obedience to divine will and their role as active participants in God's cosmic plan. Furthermore, the act of "covering the light" functions as a powerful Symbolism. Light, throughout scripture, often symbolizes divine presence, knowledge, truth, or blessing. Its temporary obscuring by clouds can symbolize God's mysterious ways, His ability to bring seasons of spiritual darkness or hiddenness, or His power to prepare for subsequent blessings like life-giving rain. This imagery also serves as a Metaphor for God's control over all aspects of human experience, including those that might seem to "darken" our understanding or circumstances, assuring us that even in obscurity, God is sovereign and purposeful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 36:32 profoundly underscores the biblical doctrine of God's absolute sovereignty over all creation. It asserts that natural phenomena are not merely random occurrences but direct expressions of God's will and power. This aligns with the consistent biblical portrayal of God as the meticulous orchestrator of the cosmos, who not only created the heavens and the earth but actively sustains and governs every detail. His ability to command the light and the clouds demonstrates His comprehensive dominion, reminding humanity of its finite understanding in contrast to His infinite wisdom. This divine control extends beyond the physical realm, serving as a powerful metaphor for God's ultimate authority over all circumstances, including those that might seem to "darken" our lives or understanding, reinforcing the truth that His purposes are always at work, even when obscured from our view.
REFLECTION AND APPLICATION
Job 36:32 calls us to a profound contemplation of God's immense power and wisdom, challenging our often human-centric view of the world. In an age where we strive to control our environment and predict every outcome, this verse serves as a humbling reminder of our limitations and God's boundless, unwavering authority. It encourages us to cultivate a spirit of reverence and awe, recognizing that the Creator of the universe is actively involved in every detail, from the grandest cosmic movements to the smallest atmospheric changes. This understanding can bring profound peace in times of uncertainty, knowing that the One who commands the light and the clouds is ultimately in charge of our lives. It also prompts us to trust in His purposes, even when circumstances seem to "cover the light" and bring darkness or confusion. Just as clouds bring life-giving rain to nourish the earth, challenges and periods of obscurity can be orchestrated by God to lead to spiritual growth, deeper reliance on His wisdom, and a more profound appreciation for His sovereign provision. This verse is not merely a description of meteorology but a call to worship and humble submission to the God who holds all things in His hand.
Questions for Reflection
FAQ
Why does Elihu focus so heavily on God's power in nature?
Answer: Elihu's focus on God's power in nature serves multiple purposes within his discourse. Primarily, he aims to demonstrate God's majesty, wisdom, and justice to Job, who has been questioning God's ways. By highlighting God's undeniable control over the most powerful and unpredictable forces of nature—storms, lightning, rain, and even light itself—Elihu underscores the vast chasm between human understanding and divine omnipotence. He uses creation as a tangible witness to God's character, preparing Job for the ultimate encounter with God Himself, who will later speak from the whirlwind and further elaborate on His creative power in Job 38. This emphasis also refutes the simplistic theology of Job's friends, who primarily saw suffering as direct punishment for sin, by presenting a more nuanced view of God's purposes, which include discipline, instruction, and the revelation of His glory.
What is the deeper significance of "light" being covered by clouds in this context?
Answer: The covering of light by clouds carries significant symbolic weight beyond a mere meteorological observation. Light, throughout Scripture, is often associated with God's presence (Psalm 27:1), truth (Psalm 119:105), knowledge, and blessing. Its obscuring by clouds, at God's command, demonstrates His absolute control even over these fundamental aspects of existence. Theologically, it can symbolize God's mysterious ways or a temporary "hiddenness" of His purposes, especially when human understanding is limited or when suffering obscures clear vision. Yet, it also implies purpose, as these same clouds often bring life-giving rain, suggesting that even periods of "darkness" or obscurity in life can be part of God's larger, beneficial plan, leading to spiritual nourishment and growth.
Does this verse imply that God causes all "bad" weather or natural disasters?
Answer: Job 36:32, along with other biblical texts, certainly implies that God has ultimate control over all weather phenomena, whether perceived as "good" (like life-giving rain) or "bad" (like destructive storms). The verse emphasizes God's active command and orchestration of events like clouds covering light. This does not necessarily mean God directly causes every single instance of a natural disaster in a punitive sense, but it affirms His overarching sovereignty and permission over all creation. The Bible teaches that God uses natural events for various purposes: to demonstrate His power (Psalm 29), to bring blessing (Deuteronomy 28:12), to discipline (Amos 4:7-8), or simply to reveal His majesty to a fallen world. The key takeaway is God's absolute control and purposeful governance, not necessarily a direct causal link to specific human suffering in every instance, though He can and does use such events for His righteous purposes.
CHRIST-CENTERED FULFILLMENT
While Job 36:32 speaks of God's sovereign control over natural light, its profound theological implications find their ultimate fulfillment in Jesus Christ. He is not merely the one through whom all things were created and sustained (Colossians 1:16-17), but He is also the very "light of the world" (John 8:12), illuminating spiritual darkness and revealing the Father. Just as God commanded the clouds to cover physical light, foreshadowing His power over all creation, Jesus demonstrated this same divine authority by calming the raging storm with a mere word (Mark 4:39), revealing His dominion over the very elements Elihu described. The temporary "covering of light" at God's command in Job 36:32 can be seen as a shadow of the profound darkness that covered the earth during Christ's crucifixion (Matthew 27:45), a moment when the true Light of the World seemed to be obscured. Yet, it was precisely through this darkest hour, when the "light" of God's presence seemed hidden, that God's ultimate purpose of salvation was accomplished, bringing forth the light of resurrection and eternal life. In Christ, the one who commands light and darkness, we find the ultimate revelation of God's power, wisdom, and redemptive plan, ensuring that though temporary darkness may come, the true Light will never be ultimately overcome (John 1:5) and will ultimately triumph over all shadows.