TRV
Translation
King James Version
Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?
Complete Jewish Bible
Do you know how he balances the clouds? These are marvels of him who knows everything!
Berean Standard Bible
Do you understand how the clouds float, those wonders of Him who is perfect in knowledge?
American Standard Version
Dost thou know the balancings of the clouds, The wondrous works of him who is perfect in knowledge?
World English Bible Messianic
Do you know the workings of the clouds, the wondrous works of him who is perfect in knowledge?
Geneva Bible (1599)
Hast thou knowen the varietie of the cloude, and the wonderous workes of him, that is perfite in knowledge?
Young's Literal Translation
Dost thou know the balancings of a cloud? The wonders of the Perfect in knowledge?
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In the KJVVerse 13,786 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
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.
Gregory the DialogistAD 604
61. These clouds have most subtle paths, namely, the ways of holy preaching. For narrow is the gate, which leadeth unto life. [Matt. 7, 14] They confine then those by paths, who do not depart from the track of their purpose by wandering through the wide desires of the world. For the strict censure of holy living is not a broad way, but a path, in which each preacher is studiously confined: because he is carefully hemmed in by the defence of precepts. Is it not, as it were, a kind of narrowness of way to live indeed in this world, but to have no desires for this world, not to seek for another’s goods, not to retain one’s own, to despise the praises of the world, to love reproaches for God’s sake, to avoid glory, to court contempt, to despise flatterers, to honour our despisers, to banish from our hearts the wrongs of those who hurt us, and to retain towards them the unchangeable grace of affection in the heart? All which namely are paths, but paths of greatness. For the narrower they are in this life, for guarding our conduct, the more are they enlarged to greater width in eternal retribution. Whence also it is well subjoined,
And their perfect knowledge.
62. For it is indeed perfect wisdom, for a man to do all these things with anxious care, and to know that he is nothing in his own deserts. Whence even the clouds themselves are instructed in this perfect wisdom, when it is said to them by the voice of Truth; When ye have done all these things which are commanded you, say, We are unprofitable servants. [Luke 17, 10] It is perfect wisdom to know all things, and yet in a certain way to be ignorant of one’s knowledge; by which though we already know the precepts of God, though we are now weighing with anxious attention the power of His words, though we are doing those things, which we believe we have understood; yet we still know not with what strictness of examination these deeds will hereafter be enquired into, nor do we as yet behold the face of God, nor see His hidden counsels. How great then is our knowledge; which, as long as it is pressed down with the weight of mortality, is darkened by the very mist of its own uncertainty? Of which it is well said by Paul, He who thinketh that he knoweth any thing, knoweth nothing yet as he ought to know. [1 Cor. 8, 2] While we live, therefore, in this world, we then know perfectly what ought to be known, when, as we make progress in wisdom, we learn that we know nothing perfectly. He says therefore, Dost thou know the mighty paths of the clouds, and their perfect knowledge? As if he said openly, Dost thou now behold the lofty acts of preachers, who after raising themselves on high by their wisdom, humbly bow themselves down through knowledge of their ignorance? But since it is caused by the gift of the Holy Spirit alone, that the heart of man is perfectly informed not merely of its knowledge, but also of its ignorance; and that it glows with fervent love for things above, while it considers here below that its knowledge is of less worth.
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 37:16 presents Elihu's profound rhetorical challenge to Job, inviting him to consider the intricate and seemingly effortless suspension of clouds—a marvel of nature that points directly to the incomprehensible wisdom and perfect knowledge of God. This verse serves as a powerful testament to divine sovereignty over creation, underscoring the vast chasm between finite human understanding and the infinite, flawless intellect of the Almighty, thereby preparing Job for a deeper encounter with God's majesty and unsearchable ways.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 37:16 is rich in literary artistry, primarily employing a Rhetorical Question ("Dost thou know...?"), which serves to challenge the listener's presumed wisdom and underscore the vast gap between human understanding and divine knowledge. The question is not meant to be literally answered but to provoke introspection and humility, implying a resounding "No" to human comprehension of God's intricate works. The verse also utilizes vivid Imagery by focusing on "the balancings of the clouds," creating a mental picture of immense natural forces held in delicate, inexplicable equilibrium. This imagery functions as a Synecdoche, where a part (the clouds and their suspension) represents the whole of God's incomprehensible and majestic control over all creation. Furthermore, the phrase "wondrous works" employs Hyperbole to emphasize the extraordinary, awe-inspiring nature of God's actions, which transcend ordinary human experience and capability. Finally, the verse implicitly uses Contrast by juxtaposing the finite, limited knowledge of humanity with the infinite, "perfect knowledge" of God, thereby highlighting divine transcendence and sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:16 profoundly articulates the biblical truth of God's absolute sovereignty and infinite wisdom, particularly as revealed in His meticulous governance of the natural world. It asserts that the same God who orchestrates the complex atmospheric processes to suspend immense clouds is the God whose knowledge is utterly flawless and comprehensive. This divine attribute, omniscience, ensures that God's actions, even those that seem perplexing or unjust from a human perspective, are rooted in perfect understanding and wise purpose. The verse thus calls for a posture of humility and trust in the face of divine mystery, reminding us that our limited perception cannot grasp the full scope of God's design. It encourages us to find awe and worship in creation, recognizing it as a continuous testament to the Creator's unsearchable wisdom and power.
REFLECTION AND APPLICATION
Job 37:16 serves as a powerful antidote to human arrogance and a profound invitation to worship. In an age where scientific advancements often lead to a sense of human mastery over nature, this verse reorients our perspective, reminding us that the most fundamental and awe-inspiring processes of the natural world remain ultimately beyond our full comprehension or control. The "balancings of the clouds" is a daily, visible miracle that points to an intelligent, powerful, and perfectly knowledgeable Creator who sustains all things. This should cultivate profound humility within us, prompting us to acknowledge our limitations and to stand in awe of the God who orchestrates such intricate designs. When we face circumstances in our own lives that seem chaotic, inexplicable, or unjust, this verse calls us to trust in the perfect knowledge of the God who manages the cosmos with flawless precision. It encourages us to rest in His sovereignty, knowing that the One who perfectly balances the clouds also holds our lives, our future, and our deepest mysteries within His wise and capable hands.
Questions for Reflection
FAQ
What does "balancings of the clouds" specifically mean in a scientific sense?
Answer: While the ancient understanding was based on observation and awe, modern meteorology helps us appreciate the complexity implied by "balancings." It refers to the intricate interplay of atmospheric pressure, temperature gradients, condensation, evaporation, and air currents that allow billions of tons of water to be suspended as clouds. This "balancing" involves a delicate equilibrium where the upward forces of warm air currents and the tiny size of water droplets (or ice crystals) overcome gravity, allowing clouds to form, move, and hold their moisture until conditions are right for precipitation. Elihu's question, though ancient, points to a profound scientific reality that requires immense, precise control, far beyond human capacity.
Why does Elihu focus so much on natural phenomena in his speeches to Job?
Answer: Elihu uses natural phenomena as a primary means to demonstrate God's unassailable power, wisdom, and sovereignty. For Elihu, the visible, tangible wonders of creation—like storms, snow, and clouds—are irrefutable evidence of God's greatness, which transcends human understanding and challenge. By pointing to these majestic works, Elihu aims to humble Job and silence his complaints against God's justice. He argues that if humanity cannot even comprehend the workings of the natural world, how much less can they grasp the complexities of God's moral governance and His purposes in human suffering? This approach is a common theme in wisdom literature, where creation serves as a classroom for divine attributes, as seen in Psalm 19:1-4.
CHRIST-CENTERED FULFILLMENT
Job 37:16, with its declaration of God's perfect knowledge and wondrous works in creation, finds its ultimate fulfillment and clearest revelation in the person of Jesus Christ. The New Testament consistently presents Jesus as the divine agent through whom all things were created and are sustained. John 1:3 declares, "All things were made through him, and without him was not anything made that was made," echoing the creative power attributed to God in Job. Similarly, Colossians 1:16-17 explicitly states that "by him all things were created, in heaven and on earth, visible and invisible... all things were created through him and for him. And he is before all things, and in him all things hold together." This means that the "balancings of the clouds" and all other intricate natural processes are not just the works of an abstract God, but are actively sustained by the very Word who became flesh. The wisdom of God, which Elihu extols as "perfect in knowledge," is personified in Christ, who is described as "the wisdom of God" in 1 Corinthians 1:24. Thus, when we gaze upon the wonders of creation, we are not merely seeing the works of a distant deity, but the ongoing, sustaining power and perfect wisdom of our Lord Jesus Christ, through whom God has spoken and revealed Himself most fully, as highlighted in Hebrews 1:1-3.