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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 37:1–5.
Thunder and lightning, which usually go together, are sensible indications of the glory and majesty, the power and terror, of Almighty God, one to the ear and the other to the eye; in these God leaves not himself without witness of his greatness, as, in the rain from heaven and fruitful seasons, he leaves not himself without witness of his goodness (Act 14:17), even to the most stupid and unthinking. Though there are natural causes and useful effects of them, which the philosophers undertake to account for, yet they seem chiefly designed by the Creator to startle and awaken the slumbering world of mankind to the consideration of a God above them. The eye and the ear are the two learning senses; and therefore, though such a circumstance is possible, they say it was never known in fact that any one was born both blind and deaf. By the word of God divine instructions are conveyed to the mind through the ear, by his works through the eye; but, because those ordinary sights and sounds do not duly affect men, God is pleased sometimes to astonish men by the eye with his lightnings and by the ear with his thunder. It is very probable that at this time, when Elihu was speaking, it thundered and lightened, for he speaks of the phenomena as present; and, God being about to speak (Job 38:1), these were, as afterwards on Mount Sinai, the proper prefaces to command attention and awe. Observe here, 1. How Elihu was himself affected, and desired to affect Job, with the appearance of God's glory in the thunder and lightning (Job 37:1, Job 37:2): "For my part," says Elihu, "my heart trembles at it; though I have often heard it, often seen it, yet it is still terrible to me, and makes every joint of me tremble, and my heart beat as if it would move out of its place." Thunder and lightning have been dreadful to the wicked: the emperor Caligula would run into a corner, or under a bed, for fear of them. Those who are very much astonished, we say, are thunder-struck. Even good people think thunder and lightning very awful; and that which makes them the more terrible is the hurt often done by lightning, many having been killed by it. Sodom and Gomorrah were laid in ruins by it. It is a sensible indication of what God could do to this sinful world, and what he will do, at last, by the fire to which it is reserved. Our hearts, like Elihu's should tremble at it for fear of God's judgments, Psa 119:120. He also calls upon Job to attend to it (Job 37:2): Hear attentively the noise of his voice. Perhaps as yet it thundered at a distance, and could not be heard without listening: or rather, Though the thunder will be heard, and whatever we are doing we cannot help attending to it, yet, to apprehend and understand the instructions God thereby gives us, we have need to hear with great attention and application of mind. Thunder is called the voice of the Lord (Psa 29:3, etc.), because by it God speaks to the children of men to fear before him, and it should put us in mind of that mighty word by which the world was at first made, which is called thunder. Psa 104:7, At the voice of thy thunder they hasted away, namely, the waters, when God said, Let them be gathered into one place. Those that are themselves affected with God's greatness should labour to affect others. 2. How he describes them. (1.) Their original, not their second causes, but the first. God directs the thunder, and the lightning is his, Job 37:3. Their production and motion are not from chance, but from the counsel of God and under the direction and dominion of his providence, though to us they seem accidental and ungovernable. (2.) Their extent. The claps of thunder roll under the whole heaven, and are heard far and near; so are the lightnings darted to the ends of the earth; they come out of the one part under heaven and shine to the other, Luk 17:24. Though the same lightning and thunder do not reach to all places, yet they reach to very distant places in a moment, and there is no place but, some time or other, has these alarms from heaven. (3.) Their order. The lightning is first directed, and after it a voice roars, Job 37:4. The flash of fire, and the noise it makes in a watery cloud, are really at the same time; but, because the motion of light is much quicker than that of sound, we see the lightning some time before we hear the thunder, as we see the firing of a great gun at a distance before we hear the report of it. The thunder is here called the voice of God's excellency, because by it he proclaims his transcendent power and greatness. He sends forth his voice and that a mighty voice, Psa 68:33. (4.) Their violence. He will not stay them, that is, he does not need to check them, or hold them back, lest they should grow unruly and out of his power to restrain them, but lets them take their course, says to them, Go, and they go - Come, and they come - Do this, and they do it. He will not stay the rains and showers that usually follow upon the thunder (which he had spoken of, Job 36:27, Job 36:29), so some, but will pour them out upon the earth when his voice is heard. Thunder-showers are sweeping rains, and for them he makes the lightnings, Psa 135:7. (5.) The inference he draws from all this, Job 37:5. Does God thunder thus marvellously with his voice? We must then conclude that his other works are great, and such as we cannot comprehend. From this one instance we may argue to all, that, in the dispensations of his providence, there is that which is too great, too strong, for us to oppose or strive against, and too high, too deep, for us to arraign or quarrel with.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
31. Because, while fear strikes the mind, it estranges it from itself, the Latin translations sometimes call an ecstasy fear, as is said by the Psalmist, I said in my fear, I am cast out from the sight of Thine eyes; [Ps. 31, 22] Where, namely, it could have been called not fear, but a transport [‘excessus’]. But fear is in that place used for transport, because the mind is estranged from itself in fear, as it is a transport. Whence also, in this place, after considering the light of the eternal country, it is rightly subjoined, At this my heart trembled. As if he said, It went beyond itself in transport of admiration, and because the mind is inspired with the spirit of new hope, it has deserted itself as it used to be in its old thought.
32. But it is well said, And was moved from its place. For the pleasure of this present life is the ‘place’ of the human heart. But when the place of our heart is touched with a divine aspiration, there comes a love of eternity. The mind, therefore, is moved from its place by a consideration of its eternal home, because it leaves those things which are below, and fixes itself in thoughts of things above. For before it knew not what things were eternal, it had become stupified by the delight of present things, and, transient itself, used to embrace with love transitory things. But after it knew what things were eternal, after it reached the rays of the heavenly light, by a hasty glance, being roused by its admiration of the highest objects, it raised itself from things below; so that it now feels no pleasure except in the things of eternity, and despising transitory objects, it seeks only for those which endure. It is well said then, At this my heart trembled, and was moved from its place. For when the sluggish heart, which has been long given up to earthly thoughts, suddenly, by going beyond itself, attaches itself to the highest objects, it has left the place of lowest thoughts. But because the mind slumbers of itself, overcome by the love of this present world, and sleeps, in its delights, cold and insensible, unless it is aroused by the breath of Divine grace, it is necessary for him to add, how it is affected by its inward thoughts, or rather how it is restored to a sense of spiritual truths.
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Summary
Job 37:1 captures the profound and visceral reaction of Elihu as he contemplates the overwhelming power and majestic, sometimes terrifying, presence of God, particularly as revealed through the forces of nature. His declaration serves as a powerful transition, emphasizing the awe-inspiring and incomprehensible aspects of the Almighty and preparing the listener for a detailed exposition of divine might in creation.
Context
Literary Context
Job 37:1 marks a pivotal moment within Elihu's extensive speeches, which span from Job 32 through Job 37. Elihu, the youngest of Job's interlocutors, has positioned himself as an arbiter, correcting the flawed theology of Job's three friends while also challenging Job's self-righteousness. Unlike the others, Elihu emphasizes God's justice and wisdom in suffering, often using creation as a testament to divine sovereignty. This particular verse acts as a dramatic prelude to Elihu's climactic description of God's control over meteorological phenomena—thunder, lightning, rain, and storms—which he details in the verses immediately following, such as Job 37:2-5. His words build a sense of impending divine revelation, directly preceding God's own direct address to Job from the whirlwind in Job 38:1, making Elihu's discourse a vital theological bridge.
Historical & Cultural Context
The book of Job is set in the ancient Near East, likely in the land of Uz, a region known for its wisdom traditions. In this cultural milieu, natural phenomena were not merely scientific occurrences but were universally understood as direct manifestations of divine power and will. Thunderstorms, in particular, were often associated with the presence and voice of deity, as seen in various ancient cosmologies and even in biblical accounts like Psalm 29. The people of this era lived in much closer proximity to the raw, untamed forces of nature, making Elihu's trembling reaction a deeply relatable and authentic human response to the terrifying grandeur of a storm, perceived as a direct encounter with the Almighty. This worldview contrasts sharply with modern scientific understanding, highlighting the profound spiritual implications that natural events held for ancient peoples, shaping their understanding of divine majesty and human humility.
Key Themes
Elihu's discourse, culminating in the visceral reaction expressed in Job 37:1, powerfully underscores several key themes. First and foremost is the Awe and Reverence for God's Power, demonstrating that the Creator's might is immense, uncontainable, and far beyond human comprehension or control, eliciting a natural response of trembling and disorientation. This leads to the theme of Human Limitation, highlighting humanity's inherent smallness and inability to fully grasp or manipulate God's vast works, emphasizing the profound mystery of God's ways which transcend human understanding. Furthermore, Elihu reinforces the theme of Divine Sovereignty, asserting God's absolute control over all creation, including the most powerful natural forces, thereby humbling humanity and exalting God. Finally, Elihu's response exemplifies the Fear of the Lord, not as a cowering terror, but as a profound, reverential respect and deep understanding of God's majesty, holiness, and unfathomable wisdom, which Scripture often describes as the very beginning of wisdom.
Exposition and Analysis
Key Word Analysis
The Hebrew verb חָרַד (chârad, H2729) signifies a deep, involuntary physical and emotional response. It means to shudder with terror, to fear, or to hasten with anxiety. This word is often used in contexts of intense fear, awe, or alarm, such as when Jacob's household trembled before Esau (Genesis 27:33) or when the people trembled at Mount Sinai (Exodus 19:16). Here, Elihu's use of chârad conveys an intense, almost uncontrollable physical and internal disturbance in response to the sheer magnitude of God's power.
The Hebrew noun לֵב (lêb, H3820) refers to the heart, but is used figuratively and very widely in biblical thought for the feelings, the will, and even the intellect. It represents the center of one's being, the core of the inner person. When Elihu declares his heart trembles, it means his entire being—his emotions, thoughts, and will—is profoundly affected and agitated, signifying a complete internal response rather than just a superficial feeling.
The Hebrew verb נָתַר (nâthar, H5425) is a primitive root meaning to jump, to be violently agitated, or causatively, to terrify, shake off, or untie. When applied to the heart being "moved out of his place," it forms an idiomatic expression signifying a profound sense of disorientation, being utterly unsettled, or dislodged from one's normal state of being. It's a powerful depiction of spiritual and physical perturbation, suggesting that Elihu's very core being is dislodged by the contemplation of God's overwhelming might, unable to remain in its usual composure.
Verse Breakdown
"At this also"
This opening phrase serves as a crucial anaphoric reference, pointing back to the preceding discussions and, more specifically, forward to the imminent description of God's awe-inspiring acts in nature. Elihu is signaling that the subject matter he is about to introduce—the divine control over the elements—is so profound that it elicits an immediate and intense personal reaction, building anticipation for what follows.
"my heart trembleth"
This clause describes Elihu's immediate, visceral, and involuntary physical and emotional response. The "heart" (לֵב, lêb) in Hebrew thought is not merely the organ of emotion but the seat of intellect, will, and the entire inner person. Thus, Elihu's entire being, his core essence, is seized by an overwhelming sense of fear, awe, and agitation in the face of God's manifest power. It signifies a loss of composure and a profound sense of vulnerability.
"and is moved out of his place"
This second clause intensifies the first, using a vivid idiomatic expression to convey extreme disorientation and perturbation. It suggests that Elihu's inner stability has been completely disrupted. His heart, the very center of his being, feels as though it has been dislodged or torn from its normal position, indicating a state of profound shock and spiritual upheaval in the presence of the divine. The word "place" (מָקוֹם, mâqôwm, H4725) here refers to its proper, settled position, emphasizing the extent of the internal dislodgment.
Literary Devices
Job 37:1 employs several powerful literary devices to convey Elihu's profound emotional state. Hyperbole is evident in the phrase "moved out of his place," which is a deliberate exaggeration to emphasize the extreme degree of Elihu's perturbation; his heart is not literally dislodged, but the feeling is one of complete internal upheaval. This hyperbole effectively communicates the overwhelming nature of God's power. Personification is subtly used by attributing human-like actions and emotions (trembling, moving out of place) to the "heart," which in Hebrew thought represents the whole inner person, thereby making Elihu's internal experience more vivid and relatable. Finally, the verse powerfully evokes a sense of Awe and the Sublime. Elihu's reaction is a classic response to the sublime—an experience of overwhelming greatness, beauty, or power that transcends human comprehension and often inspires a mixture of fear and wonder. The verse functions as a dramatic Prelude, setting a tone of reverence and anticipation for Elihu's subsequent detailed descriptions of God's majestic control over nature.
Theological and Thematic Connections
Job 37:1 serves as a profound theological statement on the nature of God and humanity's proper response to Him. Elihu's trembling heart underscores the immeasurable gap between the finite human and the infinite Creator. It is a testament to God's utter transcendence, His uncontainable power, and His absolute sovereignty over all creation, especially the forces of nature. This response is not merely fear of punishment but a deep, reverential awe that acknowledges God's unique majesty and holiness. It reminds us that true worship begins with a humble recognition of who God is—a Being whose power is so immense that it can dislodge the very core of our being, compelling us to abandon our self-sufficiency and embrace a posture of profound humility and trust. This "fear of the Lord" is consistently presented in Scripture not as terror, but as the foundational wisdom for living in right relationship with God, leading to life and understanding.
Reflection and Application
Elihu's visceral reaction in Job 37:1 offers a timeless invitation for believers today to cultivate a similar sense of awe and reverence for God. In a world that often seeks to demystify, explain away, or even diminish the divine, Elihu's trembling heart reminds us to stand in humble wonder before our Creator. It challenges us to move beyond a purely intellectual understanding of God to a heart-level experience of His greatness, recognizing His hand in the raw power of a storm, the intricate design of a snowflake, or the vastness of the cosmos. This verse calls us to acknowledge that the same God who commands the thunder and lightning is sovereign over every detail of our lives. When we truly grasp God's overwhelming power and majesty, our self-reliance crumbles, and we are compelled to trust Him more deeply, finding peace not in our control, but in His unfathomable wisdom and unwavering power. This profound awe should lead us to deeper worship, more fervent prayer, and a renewed commitment to living in humble obedience to the One whose very presence can move our hearts, transforming our perspective and empowering our faith.
Questions for Reflection
FAQ
What does "moved out of his place" mean in the context of Job 37:1?
The phrase "moved out of his place" is an idiomatic expression that vividly describes Elihu's profound internal disorientation and emotional upheaval. It doesn't mean his physical heart literally shifted position, but rather that his entire being—his inner stability, composure, and sense of equilibrium—was utterly disrupted and dislodged by the overwhelming contemplation of God's immense power and majesty. It conveys a feeling of being completely unsettled, shaken to the core, and unable to maintain one's normal state of being in the face of such divine grandeur. This powerful imagery emphasizes the intense, almost terrifying, awe that Elihu experiences as he prepares to describe God's control over the natural world, as seen in the subsequent verses like Job 37:2-5.
Christ-Centered Fulfillment
While Job 37:1 describes Elihu's trembling awe before God's power in creation, its ultimate fulfillment and deepest meaning are found in Jesus Christ. The very power that caused Elihu's heart to tremble is fully embodied in the Son of God, who is the radiance of God's glory and the exact imprint of His nature. Jesus demonstrated absolute sovereignty over the natural world, calming raging storms with a mere word (Mark 4:39), walking on water (Matthew 14:25), and commanding the elements, revealing Himself as the Creator God in human flesh. The "fear of the Lord" that Elihu experienced, a reverential awe before an incomprehensible power, is transformed in Christ into a loving, worshipful submission to the One who not only commands the universe but also laid down His life for us (John 15:13). Through Christ, the terrifying majesty of God becomes approachable, as He bridges the gap between humanity and the Almighty, inviting us into intimate relationship rather than distant dread. Our hearts, once trembling in fear of judgment, now tremble with grateful adoration for the One who holds all power yet offers grace and redemption, inviting us into a relationship with the very God whose power dislodged Elihu's heart.