TRV
Translation
King James Version
Teach us what we shall say unto him; for we cannot order our speech by reason of darkness.
Complete Jewish Bible
Teach us what we should tell him, for the darkness keeps us from organizing our case.
Berean Standard Bible
Teach us what we should say to Him; we cannot draw up our case when our faces are in darkness.
American Standard Version
Teach us what we shall say unto him; For we cannot set our speech in order by reason of darkness.
World English Bible Messianic
Teach us what we shall tell him, for we can’t make our case by reason of darkness.
Geneva Bible (1599)
Tell vs what we shall say vnto him: for we can not dispose our matter because of darknes.
Young's Literal Translation
Let us know what we say to Him, We set not in array because of darkness.
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In the KJVVerse 13,789 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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Ephrem the SyrianAD 373
COMMENTARY ON JOB 37:19
“Teach us what we shall say to him, so that we may not rejoice at the sight of darkness,” that is, take heed that you do not hide anything from us.
Gregory the DialogistAD 604
66. As if He said; Thou, who enjoyest the great light of wisdom, oughtest to teach us, who are involved in the darkness of ignorance. But soon starting away from his derision.
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 37:19 captures Elihu's profound humility and awe before God's incomprehensible majesty, particularly as revealed in the overwhelming forces of nature. It serves as a poignant admission of human intellectual and spiritual limitation, acknowledging that finite beings are utterly incapable of adequately comprehending or articulating the divine purposes and overwhelming power of the Almighty without divine instruction. This verse underscores the vast chasm between human understanding and God's infinite wisdom, emphasizing the essential need for humility and complete dependence on God's revelation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound message. Metaphor is prominently used with "darkness" representing not just physical obscurity but the profound intellectual and spiritual incomprehensibility of God's ways and purposes. This metaphorical darkness underscores human ignorance and the vast chasm between finite understanding and infinite divine wisdom. The phrase "Teach us what we shall say unto him" functions as a rhetorical plea, expressing Elihu's humility and the universal human need for divine instruction rather than a literal expectation of an immediate verbal lesson. There is also a subtle yet powerful irony in Elihu, who has just delivered a lengthy and detailed theological exposition, now admitting his own and humanity's inability to "order his speech" before God. This irony serves to magnify God's transcendence and humble all human attempts at fully comprehending or articulating the divine through mere human reason.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:19 profoundly articulates the theological truth of God's transcendence and human finitude. It reminds us that God's wisdom, power, and ways are utterly beyond our full comprehension, residing in a "darkness" that our intellect cannot penetrate without divine light. This inscrutability is not a flaw in God, but a testament to His infinite nature, which infinitely surpasses all created understanding. Our inability to "order our speech" before Him compels us to a posture of humility, reverence, and a deep reliance on His self-revelation rather than our own reasoning. It teaches that true wisdom begins not with knowing all the answers, but with acknowledging our limitations and seeking God's instruction, recognizing that His thoughts are far above our own.
REFLECTION AND APPLICATION
Job 37:19 calls us to a posture of profound humility and dependence in our relationship with God. In a world that often values articulate expression, comprehensive understanding, and the ability to confidently present one's views, Elihu's admission reminds us that before the Almighty, our most eloquent words and deepest insights often fall short. This verse encourages us to approach God not with a prepared argument, a demand for immediate answers, or a need to fully understand His every move, but with a humble heart, acknowledging our inherent "darkness" concerning His vast purposes. It teaches us to trust in His sovereignty even when His ways are mysterious and His plan seems veiled. For the believer, this means surrendering our need to fully grasp every detail of our circumstances or God's will, and instead, to lean into His wisdom, knowing that He sees what we cannot. It also fosters a spirit of prayer that seeks divine instruction, asking God to "teach us what we shall say," rather than presuming to know. This humility deepens our worship, strengthens our trust in His unfailing character, and opens us to receive revelation from the One who truly knows all things.
Questions for Reflection
FAQ
Why does Elihu, who has spoken so much, suddenly admit he cannot speak?
Answer: Elihu's admission in Job 37:19 is not a literal declaration of being mute, but rather a profound rhetorical shift emphasizing the quality and appropriateness of speech before God, not just the quantity. After delivering a lengthy and detailed discourse attempting to explain God's ways and defend His justice, Elihu reaches a point where he recognizes the ultimate inadequacy of human words and intellect to fully capture or comprehend God's majesty, especially when confronted with the overwhelming power of God displayed in nature. He is acknowledging that no human speech, however eloquent or reasoned, can truly "order" itself in a way that is fully commensurate with God's infinite wisdom and power. It's a moment of profound humility, setting the stage for God's own majestic intervention in Job 38, which further dwarfs human understanding and speech.
What does "darkness" specifically refer to in this verse?
Answer: The "darkness" in Job 37:19 carries a dual meaning, both literal and metaphorical, which are intertwined. Literally, Elihu has been describing God's power manifested in natural phenomena like storms, thunder, and lightning, which are often accompanied by literal dark clouds and atmospheric obscurity. Metaphorically, and more significantly, "darkness" represents the profound intellectual and spiritual inability of humans to fully grasp God's purposes, His hidden wisdom, and the mysterious ways in which He operates. It signifies the impenetrable veil of divine transcendence that human reason cannot pierce on its own. It is the "darkness" of human ignorance and finitude before the infinite light and knowledge of God, making it impossible for us to articulate a complete or fitting statement about Him without His own illumination. This idea is echoed in passages like 1 Corinthians 13:12, where our current understanding is described as seeing "through a glass, darkly."
CHRIST-CENTERED FULFILLMENT
Job 37:19, with its humble plea for divine instruction and profound admission of human inability to "order our speech by reason of darkness," finds its ultimate and glorious fulfillment in Jesus Christ. The "darkness" of human ignorance and the inscrutability of God's ways, which Elihu so keenly lamented, are decisively overcome by the radiant light of Christ. He is the eternal Word made flesh, the perfect and complete revelation of the invisible God (John 1:1-5). Where humanity could not "order its speech" or comprehend God's purposes, God Himself spoke definitively and exhaustively through His Son (Hebrews 1:1-3). Jesus is not only the one who teaches us what we shall say, but He is the very truth we are to proclaim, the perfect message of God's love, and the only way by which we can truly approach the Father (John 14:6). Through Him, the profound mystery of God's plan for salvation, once shrouded in "darkness," is made gloriously clear, allowing us to speak confidently of God's love, grace, and redemptive purposes, not based on our own limited wisdom, but on the perfect and full revelation of Christ, who is the very image of the invisible God (Colossians 1:15-17).