TRV
Translation
King James Version
Dost thou know when God disposed them, and caused the light of his cloud to shine?
Complete Jewish Bible
Do you know how God puts them in place, how he causes lightning to flash from his cloud?
American Standard Version
Dost thou know how God layeth his charge upon them, And causeth the lightning of his cloud to shine?
World English Bible Messianic
Do you know how God controls them, and causes the lightning of his cloud to shine?
Geneva Bible (1599)
Diddest thou knowe when God disposed them? and caused the light of his cloud to shine?
Young's Literal Translation
Dost thou know when God doth place them, And caused to shine the light of His cloud?
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In the KJVVerse 13,785 of 31,102
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Commentary on Job 37 verses 14–20
14 ¶ Hearken unto this, O Job: stand still, and consider the wondrous works of God.
15 Dost thou know when God disposed them, and caused the light of his cloud to shine?
16 Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?
17 How thy garments are warm, when he quieteth the earth by the south wind?
18 Hast thou with him spread out the sky, which is strong, and as a molten looking glass?
19 Teach us what we shall say unto him; for we cannot order our speech by reason of darkness.
20 Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.
Elihu here addresses himself closely to Job, desiring him to apply what he had hitherto said to himself. He begs that he would hearken to this discourse (Job 37:14), that he would pause awhile: Stand still, and consider the wondrous works of God. What we hear is not likely to profit us unless we consider it, and we are not likely to consider things fully unless we stand still and compose ourselves to the consideration of them. The works of God, being wondrous, both deserve and need our consideration, and the due consideration of them will help to reconcile us to all his providences. Elihu, for the humbling of Job, shows him,
I. That he had no insight into natural causes, could neither see the springs of them nor foresee the effects of them (Job 37:15-17): Dost thou know this and know that which are the wondrous works of him who is perfect in knowledge? We are here taught, 1. The perfection of God's knowledge. It is one of the most glorious perfections of God that he is perfect in knowledge; he is omniscient. His knowledge is intuitive: he sees, and does not know by report. It is intimate and entire: he knows things truly, and not by their colours - thoroughly, and not by piecemeal. To his knowledge there is nothing distant, but all near - nothing future, but all present - nothing hid, but all open. We ought to acknowledge this in all his wondrous works, and it is sufficient to satisfy us in those wondrous works which we know not the meaning of that they are the works of one that knows what he does. 2. The imperfection of our knowledge. The greatest philosophers are much in the dark concerning the powers and works of nature. We are a paradox to ourselves, and every thing about us is a mystery. The gravitation of bodies, and the cohesion of the parts of matter, are most certain, and yet unaccountable. It is good for us to be made sensible of our own ignorance. Some have confessed their ignorance, and those that would not do this have betrayed it. But we must all infer from it what incompetent judges we are of the divine politics, when we understand so little even of the divine mechanics. (1.) We know not what orders God has given concerning the clouds, nor what orders he will give, Job 37:15. That all is done by determination and with design we are sure; but what is determined, and what designed, and when the plan was laid, we know not. God often causes the light of his cloud to shine, in the rainbow (so some), in the lightning (so others); but did we foresee, or could we foretell, when he would to it? If we foresee the change of weather a few hours before, by vulgar observation, or when second causes have begun to work by the weather-glass, yet how little do these show us of the purposes of God by these changes! (2.) We know not how the clouds are poised in the air, the balancing of them, which is one of the wondrous works of God. They are so balanced, so spread, that they never rob us of the benefit of the sun (even the cloudy day is day), so balanced that they do not fall at once, nor burst into cataracts or water-spouts. The rainbow is an intimation of God's favour in balancing the clouds so as to keep them from drowning the world. Nay, so are they balanced that they impartially distribute their showers on the earth, so that, one time or other, every place has its share. (3.) We know not how the comfortable change comes when the winter is past, Job 37:17. [1.] How the weather becomes warm after it has been cold. We know how our garment came to be warm upon us, that is, how we come to be warm in our clothes, by reason of the warmth of the air we breathe in. Without God's blessing we should clothe ourselves, yet not be warm, Hag 1:6. But, when he so orders it, the clothes are warm upon us, which, in the extremity of cold weather, would not serve to keep us warm. [2.] How it becomes calm after it has been stormy: He quiets the earth by the south wind, when the spring comes. As he has a blustering freezing north wind, so he has a thawing, composing, south wind; the Spirit is compared to both, because he both convinces and comforts, Sol 4:16.
II. That he had no share at all in the first making of the world (Job 37:18): "Hast thou with him spread out the sky? Thou canst not pretend to have stretched it out without him, no, nor to have stretched it out in conjunction with him; for he was far from needing any help either in contriving or in working." The creation of the vast expanse of the visible heavens (Gen 1:6-8), which we see in being to this day, is a glorious instance of the divine power, considering, 1. That, though it is fluid, yet it is firm. It is strong, and has its name from its stability. It still is what it was, and suffers no decay, nor shall the ordinances of heaven be altered till the lease expires with time. 2. That, though it is large, it is bright and most curiously fine: It is a molten looking-glass, smooth and polished, and without the least flaw or crack. In this, as in a looking-glass, we may behold the glory of God and the wisdom of his handy work, Psa 19:1. When we look up to heaven above we should remember it is a mirror or looking-glass, not to show us our own faces, but to be a faint representation of the purity, dignity, and brightness of the upper world and its glorious inhabitants.
III. That neither he nor they were able to speak of the glory of God in any proportion to the merit of the subject, Job 37:19, Job 37:20. 1. He challenges Job to be their director, if he durst undertake the task. He speaks it ironically: "Teach us, if thou canst, what we shall say unto him, Job 37:19. Thou hast a mind to reason with God, and wouldst have us to contend with him on thy behalf; teach us then what we shall say. Canst thou see further into this abyss than we can? If thou canst, favour us with thy discoveries, furnish us with instructions." 2. He owns his own insufficiency both in speaking to God and in speaking of him: We cannot order our speech by reason of darkness. Note, The best of men are much in the dark concerning the glorious perfections of the divine nature and the administrations of the divine government. Those that through grace know much of God, yet know little, yea, nothing, in comparison with what is to be known, and what will be known, when that which is perfect shall come and the veil shall be rent. When we would speak of God we speak confusedly and with great uncertainly, and are soon at a loss and run aground, not for want of matter, but for want of words. As we must always begin with fear and trembling, lest we speak amiss (De Deo etiam vera dicere periculosum est - Even while affirming what is true concerning God we incur risk), so we must conclude with shame and blushing, for having spoken no better. Elihu himself had, for his part, spoken well on God's behalf, and yet is so far from expecting a fee, or thinking that God was beholden to him for it, or that he was fit to be standing counsel for him, that (1.) He is even ashamed of what he has said, not of the cause, but of his own management of it: "Shall it be told him that I speak? Job 37:20. Shall it be reported to him as a meritorious piece of service, worthy his notice? By no means; let it never be spoken of," for he fears that the subject has suffered by his undertaking it, as a fine face is wronged by a bad painter, and his performance is so far from meriting thanks that it needs pardon. When we have done all we can for God we must acknowledge that we are unprofitable servants and have nothing at all to boast of. He is afraid of saying any more: If a man speak, if he undertake to plead for God, much more if he offer to plead against him, surely he shall be swallowed up. If he speak presumptuously, God's wrath shall soon consume him; but, if ever so well, he will soon lose himself in the mystery and be over powered by the divine lustre. Astonishment will strike him blind and dumb.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–20. Public domain.
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Gregory the DialogistAD 604
60. If ‘clouds’ are holy preachers, the rains from the clouds are the words of their preaching. But when clouds fly through the air, unless rain descends from above, we know not what an immensity of waters they carry. Unless the glittering sun breaks forth amidst the rain, we cannot understand, what brightness also is concealed within them. Because doubtless if holy preachers are silent, and show not by their words, how great is the brightness of heavenly hope, which they bear in their hearts, they seem to be like other men, or far more despicable. But when they have begun to lay open by their preaching, what is the reward of the heavenly country, which they possess within; when, oppressed by persecution, they make known in what a height of virtue they have made progress; when, despised in outward appearance, they point out by their words what makes them feared; the rains themselves, which pour from the clouds, show us the light of these very clouds. For we learn by the words of preachers to reverence in them, with great humility, the brightness of life which they seek after. Paul was doubtless displaying this light to his disciples, when he said, That ye may know, what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe. [Eph. l, 18. 19.] This light the Corinthians had known by the words of his writings, as by drops of rain, when they said, His letters are weighty and powerful, but his bodily presence is weak, and his speech contemptible. [2 Cor. 10, 10] But holy preachers frequently desire to display themselves, in order to do good, but yet are unable: they frequently desire to be concealed, in order to be quiet, and are not permitted. No one therefore knows when the rains show the light of the clouds, because no one comprehends when God grants the virtue of preaching, that the glory of the preachers may shine forth. He says therefore, Dost thou know, when God commanded the rains, to show forth the light of His clouds? As if he said plainly, If thou now beholdest preachers about to come to the world, dost thou understand, when God urges them on to preach, by filling them with His Holy Spirit, or in what way He makes known their brightness to the world?
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 27.59-60
There are some who consider the wondrous works of God, but then they lie down, rather than standing up by acting rightly. They do not follow and respect the power of his doings. This is why Paul also said, “Let him who thinks he stands take heed lest he falls.” They often indeed admire the judgments of heaven. They love the announcements of their heavenly country when they hear them and are astounded at the wondrous operations of his inward ordaining. But [they] still neglect to attain to these words by their love and their lives. They then become idle. Even while considering in their understanding the wondrous works of God, they do not love it in their lives.They indeed turn the eye of their minds to thinking on these things, but yet do not manifest their intentions by lifting themselves up from the earthly.…
Elihu therefore, who did not believe that blessed Job had maintained the life that he professed, says, as if advising him, “Stand, and consider the wondrous works of God.” He still further examines him as to future events and adds, as if humbling him for his ignorance, “Do you know when God commanded the rains to show forth the light of his clouds?” If “clouds” are holy preachers, then the rain from the clouds are the words of their preaching. When clouds fly through the air, unless rain descends from above, we do not know what an immensity of water they carry. Unless the glittering sun breaks forth amid the rain, we cannot understand what brightness also is concealed within them. Doubtless, if holy preachers are silent and do not show by their words how great is the brightness of heavenly hope that they bear in their hearts, they seem to be like other people or far more despicable.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 37:15 presents Elihu's profound rhetorical challenge to Job, designed to highlight the vast chasm between finite human understanding and God's infinite wisdom and power. Through this question, Elihu points to the divine orchestration of complex atmospheric phenomena—specifically the precise arrangement of clouds and the brilliant manifestation of lightning—as irrefutable evidence of God's meticulous governance and incomprehensible might, far exceeding any human capacity to grasp or explain.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu's speech in Job 37:15 is rich in literary devices that enhance its persuasive and theological impact. The most prominent is the Rhetorical Question, which dominates the verse ("Dost thou know...?"). This device is not meant to elicit an answer but to underscore the speaker's point—in this case, the profound ignorance and limited capacity of human understanding compared to God's infinite wisdom and power. By posing a question that Job cannot answer, Elihu effectively humbles him and highlights the incomprehensibility of God's workings. There is also strong Imagery at play, particularly with "the light of his cloud," which vividly evokes the powerful and majestic spectacle of lightning or divine glory breaking through the darkness. This imagery serves to impress upon the listener the sheer power and wonder of God's creative and sustaining activity. Furthermore, the verse employs Anthropomorphism in attributing the action of "disposing" and "causing to shine" to God, portraying Him as an active agent meticulously orchestrating natural events, rather than an abstract force. This personification makes God's involvement in creation tangible and immediate, emphasizing His personal and active governance of the cosmos.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:15 profoundly connects to the broader biblical understanding of God's absolute sovereignty, unsearchable wisdom, and the pervasive revelation of His attributes through creation. It asserts that the natural world is not a product of chance or impersonal forces, but the deliberate, ordered, and meticulously sustained work of an all-wise and all-powerful Creator. This divine order, from the smallest detail of atmospheric conditions to the grandest display of lightning, serves as an undeniable testimony to God's majesty, inviting humanity to a posture of awe and humility rather than presumptuous questioning. The incomprehensibility of God's ways in creation foreshadows the deeper mystery of His redemptive plan, reminding us that His thoughts are indeed higher than our thoughts, and His ways higher than our ways (Isaiah 55:8-9).
REFLECTION AND APPLICATION
Job 37:15 serves as a profound call to humility and worship in the face of God's incomprehensible greatness. In an age that often seeks to demystify everything through scientific explanation, this verse reminds us that while natural laws describe how creation functions, they do not diminish the ultimate reality that God Himself is the ultimate source, sustainer, and orchestrator of these laws. It encourages us to cultivate a posture of awe, recognizing that our finite minds can only grasp a fraction of God's infinite wisdom and power. When we encounter the grandeur of a thunderstorm, the intricate patterns of weather, or the breathtaking beauty of a sunrise, we are invited to see not just natural phenomena, but the active, purposeful hand of God. This perspective fosters a deeper trust in divine providence, assuring us that the God who meticulously arranges clouds and commands lightning is also the God who holds our lives in His hands, guiding all things with perfect wisdom and unfailing love, even when our circumstances seem chaotic or inexplicable.
Questions for Reflection
FAQ
Is Elihu's speech in Job 37:15 considered fully inspired Scripture, given his critical tone towards Job?
Answer: Yes, Elihu's speech, including Job 37:15, is considered part of the inspired Word of God. While Elihu, like Job's other friends, does not possess perfect theological understanding and makes some incorrect assumptions about Job's sin, his words often contain profound and accurate truths about God's character, power, and wisdom. The book of Job, as a whole, is divinely inspired, meaning that the entire narrative, including the dialogue and its progression, serves God's revelatory purpose. Elihu's contribution is crucial in preparing Job for God's direct address by emphasizing God's transcendence and power in creation, a theme that God Himself elaborates on in Job 38-41. Therefore, while we may discern nuances in Elihu's human perspective or his application of truth to Job's situation, the text itself is divinely preserved to convey foundational theological truths about God's nature and human limitations.
CHRIST-CENTERED FULFILLMENT
The profound truth of God's meticulous control over creation, as powerfully highlighted in Job 37:15, finds its ultimate and most glorious fulfillment in the person of Jesus Christ. He is not merely a recipient of God's power but is Himself the active agent through whom God "disposed" and "caused the light of his cloud to shine." The New Testament unequivocally declares that all things were created through Him and for Him (Colossians 1:16), and that He is the very wisdom of God incarnate (1 Corinthians 1:24). The one who commands the winds and the waves with a mere word (Mark 4:39) is the same divine power Elihu describes, now made visible in human flesh. Christ is the radiant "light of his cloud," the very "radiance of God's glory and the exact representation of His being" (Hebrews 1:3), through whom God's power and wisdom are fully revealed, not only in the grand design of creation but supremely in the mystery of redemption. In Him, the mystery of God's providential ordering of the cosmos is not just observed but personally encountered, for "in Him all things hold together" (Colossians 1:17), and He is the light that has come into the world (John 8:12).