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Commentary on Job 37 verses 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.
33. It is the habit of Holy Scripture, that, when it informs us that any thing is heard with the hearing [‘read ‘audivi.’], it says that this hearing is heard. As Habakkuk says, O Lord, I have heard Thy hearing, and was afraid. [Hab. 3, 1] Whence it is said here also, It will hear a hearing in the terror of His voice. But we must observe that the voice of God is said to be heard, not in joy, but in terror. Because, doubtless, while every sinner thinks of earthly things alone, and bears a heart overwhelmed with degrading thoughts, if he is suddenly touched by the aspiration of Divine grace, he understands this, above all things, that all his doings are punished by the judgment of the eternal Judge. The hearing, therefore, of the voice of the Lord, first takes place in terror, that it may afterwards be changed into sweetness. Because it first chastises us with the dread of the strict judgment, in order that it may refresh us, when chastised, with the consolation of heavenly sweetness. For when the overpowering delight of temporal objects possesses our minds, and oppresses the eyes of our mind with the sleep of sloth, if we are roused suddenly by the hand of the Divine favour, we open at once those eyes, which have been long closed, to the light of truth: we call to mind the sins we have committed, we see how strictly the Judge is coming against them; it is considered within, how great is the coming of so mighty a Judge; how great is that assembly then of men and angels: how mightily even the burning elements contend against the reprobate; how terribly that eternal sentence comes forth from the mouth of the strict Judge, with which it is said to the reprobate, Depart from Me, ye cursed, into everlasting fire, which is prepared for the devil and his angels. [Matt. 25, 41] The punishment of these reprobates is presented to the eyes, and the thought occurs with a heavy gloom of bitterness, what is the darkness of hell? Because then the proud heart is first shaken with terror, in order that, when shaken, it may be established in love, it is now rightly said, It will hear a hearing in the terror of His voice. Where it is also well subjoined, And a sound going forth from His mouth.
34. The sound from the mouth of God, is the power of fear, rushing into us from heavenly inspiration. Because when God, by breathing on us, fills us with thoughts of the future, He doubtless alarms us, for our past misdeeds. But by the ‘mouth of God’ can be designated, the Only-Begotten Son, Who, as He is said to be His arm, because God works is all things by Him, (of whom the Prophet says, To Whom is the arm of the Lord is revealed? [Is. 53, 1] of whom John says, All things were made by Him; [John 1, 3]) so is He also called His mouth. For hence is that which the Prophet says, For the Mouth of the Lord hath spoken these things. [Is. 1, 20] By Whom He speaks all things to us. As if the Word was plainly spoken of under the name of “mouth;” as we also are accustomed to say “tongue” instead of “words,” as when we speak of the Greek or Latin “tongue” we indicate Latin or Greek words. We therefore rightly understand Him, by the ‘Mouth of the Lord.’ Whence the Bride says to Him in the Song of Songs, Let Him kiss me with the kiss of His Mouth. [Cant. 1, 1] As if She said; Let Him touch me with the presence of the Only Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is written in another place also, as signifying the same Spirit, Suddenly there came a sound from heaven, as of a mighty wind approaching. [Acts 2, 2] A sound, therefore, proceeds from the Mouth of the Lord, when His Consubstantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth of the Lord speaks of this same uncircumscribed and incorporeal sound, and says, He shall receive of Mine, and shall show it unto you. [John 16, 14] By the terror of His voice, then, can be understood the power of fear, and by the sound of His mouth the sweetness of consolation; for those, whom the Holy Spirit fills, He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in confidence of their rewards, the more they were before afraid on beholding only the punishments. Hence is it that Paul speaks of this Spirit of the Only Begotten, as of this sound of His mouth. For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of the adoption of sons, whereby we cry Abba, Father. [Rom. 8, 15] Hence the Truth says by His own mouth, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted to them; and whose soever ye retain, they are retained. [John 20, 22. 23.] Lo! the terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which before they used themselves to fear at His hands. For they in truth become judges, who feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained. But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental movements.
“Behind him the thunder will roar.” Certainly God transforms into tears the life of him whom he filled with his illumination, and the more he reminds the illuminated soul of eternal punishments, the harder he submits it to the groans for its past wickedness; and so a person feels the pain for what he has been, because he begins by now to see the good he did not do, he hates himself for what he has been, and he loves himself for what he should have been.… “He will thunder with the voice of his greatness.” God thunders with the voice of his greatness when he suggests to us, who are now well disposed through our tears, how great he is there on high.… “And after hearing his voice, nobody will be able to investigate.” The voice of God is heard when the soul perceives the inspiration of his grace.… But not even the soul illuminated by it can investigate this voice of the Spirit, which reaches and penetrates the ear of the heart.
[By] the words “the judgment that comes from his mouth; under the whole heaven he will be praised,” [the author] speaks about the thunder that is produced in the instant itself, in which punishment is inflicted on sinners; it is heard everywhere and everyone who hears it praises God.
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SUMMARY
Job 37:2 captures Elihu's urgent appeal for humanity to pay profound attention to God's majestic power, particularly as it manifests through the awe-inspiring phenomena of nature, such as thunder. He interprets this thunderous roar not merely as a meteorological event but as the very "voice" emanating directly from the Almighty, emphasizing the critical importance of reverent listening to God's self-revelation in creation. This verse establishes a tone of deep awe and wonder in the face of divine incomprehensibility and sovereignty, serving as a crucial prelude to God's direct address to Job from the whirlwind.
CONTEXT
Literary Context: Job 37:2 is strategically placed within Elihu's final and most extensive monologue (Job 32-37), serving as a dramatic crescendo immediately preceding God's climactic appearance in the whirlwind, detailed in Job 38. Elihu, the youngest of Job's four interlocutors, distinguishes his theological argument from the simplistic retribution theology espoused by Job's three friends. He passionately champions God's justice, absolute sovereignty, and the didactic purpose of suffering, frequently illustrating divine power through vivid and detailed descriptions of natural phenomena. In chapters 36 and 37, Elihu specifically focuses on God's absolute dominion over weather—including rain, snow, ice, and especially storms and thunder—as irrefutable proof of His omnipotence and wisdom. This particular verse functions as a direct and urgent invitation to Job and the other listeners to pay close, discerning attention to this divine display, framing the thunder not merely as a meteorological event but as a direct, intentional communication from God's "mouth," thereby powerfully foreshadowing the very manner in which God will soon speak to Job.
Historical & Cultural Context: The narrative of the book of Job is set in the ancient land of Uz, a region generally believed to be located east of ancient Israel, reflecting a patriarchal, pre-Mosaic cultural milieu. In ancient Near Eastern cultures, powerful and often terrifying natural phenomena, particularly severe storms, were universally attributed to divine activity. Thunder, in particular, was frequently associated with the voice of a deity, symbolizing immense power, judgment, and overwhelming divine presence. While other cultures might have attributed such power to multiple gods (e.g., Baal as a prominent storm god), within the staunchly monotheistic framework of Job, this immense power is exclusively ascribed to Yahweh, the one true God. The imperative to "hear attentively" would have resonated deeply in a culture where oral tradition and the concept of direct divine communication were central to religious understanding. The imagery of God speaking from a whirlwind or storm is a recurring and potent motif in biblical literature, signifying an overwhelming, majestic, and often terrifying encounter with the divine, demanding absolute attention, reverence, and humble submission.
Key Themes: This verse powerfully contributes to several overarching themes not only within the book of Job but also across the broader biblical narrative. Firstly, it profoundly underscores the theme of Divine Majesty and Omnipotence, portraying God as the ultimate and unchallenged controller of creation, whose very "voice" commands the elements and shapes the cosmos. Elihu's description of the storm as God's voice highlights an immense, uncontainable power that utterly transcends human comprehension, a theme that finds its ultimate expression and confirmation in God's speeches from the whirlwind. Secondly, it emphasizes God's Revelation Through Nature, suggesting that the natural world is a primary and undeniable medium through which God communicates His attributes and character to humanity. This concept is foundational to natural theology, asserting that God's eternal power and divine nature are "clearly perceived, being understood through what has been made" (Romans 1:20). Lastly, the imperative to "Hear attentively" highlights the crucial theme of Attentive Listening and Reverence. It is not enough to merely hear the physical sound; one must listen with spiritual discernment, recognizing the divine communication and presence within the natural spectacle. This call to deep spiritual perception is a recurring biblical motif, urging humanity to respond with awe, humility, and submission to God's self-disclosure, whether it comes through the grandeur of creation or the direct articulation of His word, as powerfully exemplified in the "Shema" of Deuteronomy 6:4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Hear attentively (Hebrew, shâmaʻ', H8085): This phrase employs an intensified imperative, literally "Hear, hear!" or "Listen, listen!" The repetition of the verb (a common Hebrew idiom known as an infinitive absolute) serves to emphasize the profound urgency, critical importance, and required depth of the listening. It is not a casual or passive hearing but a call to profound, focused attention, implying a readiness to perceive, understand, and respond to the divine message. According to H8085, shâmaʻ means "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)". This active engagement of the mind and spirit, not merely the physical ears, is crucial for discerning God's voice in creation.
noise (Hebrew, rôgez', H7267): This word (H7267) is defined as "commotion, restlessness (of a horse), crash (of thunder), disquiet, anger; fear, noise, rage, trouble(-ing), wrath." In the context of Job 37, surrounded by detailed descriptions of storms and meteorological phenomena, rôgez most powerfully evokes the crashing, tumultuous sound of thunder. Elihu deliberately uses this term to describe the raw, powerful sound of the storm, elevating it to the status of a direct divine manifestation. It implies a sound of immense power and authority, capable of inspiring fear and demanding attention, signaling the presence of an overwhelming force.
voice (Hebrew, qôwl', H6963): This versatile Hebrew word (H6963) refers to "a voice or sound; [phrase] aloud, bleating, crackling, cry ([phrase] out), fame, lightness, lowing, noise, [phrase] hold peace, (pro-) claim, proclamation, [phrase] sing, sound, [phrase] spark, thunder(-ing), voice, [phrase] yell." In conjunction with rôgez ("noise"), qôwl here specifically refers to the thunderous roar. Elihu uses this term to sacralize the natural sound of thunder, portraying it as God's literal "voice," thereby transforming a meteorological event into a direct medium of divine communication. It signifies a sound of immense power and authority, demanding attention and inspiring profound awe, underscoring the personal and intentional nature of God's self-revelation.
mouth (Hebrew, peh', H6310): While anthropomorphic, attributing a "mouth" (H6310) to God, this term is crucial for Elihu's argument. Peh is defined as "the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with preposition) according to." By stating that the sound issues from God's "mouth," Elihu personalizes the source of the thunder, making it a direct, intentional utterance from God Himself. This suggests that the thunder is not a random natural event but a deliberate articulation of divine will and power, flowing directly from the very essence of God's being. This strengthens the idea that creation is an active expression of God's ongoing presence and control, a direct emanation of His sovereign will and speech.
Verse Breakdown
"Hear attentively the noise of his voice": This opening clause functions as a powerful, intensified imperative, urging the listener to engage deeply and discerningly with what is about to be described. The Hebrew construction for "hear attentively" (an infinitive absolute preceding the verb) underscores the critical importance and urgency of this command, demanding not merely passive hearing but active, focused perception. The "noise of his voice" refers directly to the thunder, which Elihu presents not merely as a natural phenomenon but as the literal, audible manifestation of God's active presence and overwhelming power. It is a profound call to perceive the divine in the natural world, to recognize the Creator's active involvement and communication through the grandeur and terrifying might of a storm.
"and the sound [that] goeth out of his mouth": This second clause powerfully parallels and amplifies the first, reinforcing the anthropomorphic description of God. The "sound" (referring to the thunder, H1899 hegeh "muttering... as thunder") is explicitly stated to emanate from God's "mouth" (H6310 peh), further emphasizing that the thunder is a deliberate, intentional utterance from the Almighty. This is not just a loud, random noise; it is a divine pronouncement, a direct communication from the sovereign Creator. The imagery evokes a sense of overwhelming power, authority, and intentionality, demanding reverence, attention, and humble submission from all who hear it, setting the stage for God's direct address.
Literary Devices
Elihu's words in Job 37:2 are rich with Anthropomorphism, attributing human characteristics—specifically a "voice" and a "mouth"—to God. This device powerfully conveys the idea that God is not a distant, impersonal force, but an active, speaking being whose immense power and intentionality are directly manifested in creation, making His actions more relatable and impactful to a human audience. The phrase "Hear attentively" employs Repetition (an infinitive absolute in Hebrew, shâmaʻ_ _shâmaʻ) for emphatic effect, creating an urgent and forceful imperative that demands profound and discerning attention from the listener. Furthermore, the verse uses Metonymy or Symbolism, where the physical "noise" and "sound" of thunder stand in for the direct, powerful communication and awe-inspiring presence of God. The natural phenomenon of a storm is thus transformed into a profound theological statement, becoming an audible sign of divine majesty and God's active, sovereign control over the cosmos.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:2 serves as a profound theological statement on God's self-revelation through creation, particularly through the awe-inspiring and often terrifying power of natural phenomena. Elihu invites humanity to move beyond mere sensory perception to a spiritual discernment, recognizing the thunder as the very "voice" of God. This concept aligns with the broader biblical truth that God's invisible attributes, His eternal power and divine nature, are clearly seen and understood through what has been made, leaving humanity without excuse. It underscores the idea that creation is not a silent, autonomous entity but an active medium through which the Creator continuously declares His glory and communicates His might, demanding a response of reverence, humility, and attentive listening from His creatures.
REFLECTION AND APPLICATION
Job 37:2 profoundly challenges us to cultivate a deep and profound attentiveness to God's multifaceted communication in our lives. In an age often characterized by overwhelming noise, relentless distraction, and superficial engagement, Elihu's ancient call to "hear attentively" resonates with fresh and urgent relevance. It encourages us to pause, to look beyond the immediate surface of events, and to discern the divine hand at work not only in the breathtaking grandeur of nature—the raw power of a storm, the intricate beauty of a blossoming flower, the incomprehensible vastness of the cosmos—but also in the ordinary and extraordinary circumstances of our daily existence. God continues to speak to us through the persistent declaration of His creation, through the inspired and living words of Scripture, through the gentle and persistent promptings of His Holy Spirit, and even through the trials, triumphs, and relationships that shape our lives. Our spiritual growth and maturity are deeply intertwined with our willingness to listen with reverence, humility, and an open, receptive heart, allowing His voice to shape our understanding, inspire our worship, correct our paths, and guide our every step. This intentional and attentive listening fosters a deeper sense of awe, cultivates a profound recognition of God's absolute sovereignty over all things, and nurtures a spirit of wonder that fundamentally transforms our perspective on life and our intimate relationship with the Almighty.
Questions for Reflection
FAQ
Why does Elihu emphasize God's voice in thunder so much?
Answer: Elihu emphasizes God's voice in thunder to powerfully underscore the overwhelming majesty, incomprehensible power, and ultimate sovereignty of God, particularly as a dramatic prelude to God's direct appearance in the whirlwind, which begins in Job 38. For Elihu, thunder is far more than just a natural phenomenon; it is a direct, audible, and terrifying manifestation of God's active presence and absolute control over all creation. This emphasis serves to humble Job and the other listeners, reminding them that God's ways and purposes are infinitely beyond human understanding and that His power is absolute and unchallengeable. This also serves to counter the friends' simplistic theology of retribution by demonstrating that God reveals Himself in ways that evoke profound awe and reverence, not just in ways that align with human notions of justice or cause-and-effect. It is a profound call to deep reverence and attentive listening to the divine communication embedded within the natural world.
How does this verse relate to the broader theme of suffering in the book of Job?
Answer: While Job 37:2 does not directly address the cause of Job's suffering, it contributes significantly to the broader theme of divine sovereignty and human limitation, which is central to understanding suffering in the book of Job. Elihu's vivid portrayal of God's overwhelming power in nature—His "voice" in the thunder—serves to humble Job and the other characters, reminding them that God operates on a scale and with a wisdom far beyond human comprehension. The implicit message is that just as humans cannot fully grasp or control the immense forces of nature, they also cannot fully grasp or control God's ultimate purposes, including His allowance of suffering. This powerful emphasis on God's unassailable majesty prepares Job for God's own speeches, which will similarly emphasize God's unchallengeable wisdom and power in creation. Ultimately, this leads Job to a place of humble submission and trust, even without a full explanation for his suffering, shifting the focus from why Job suffers to who God is, thereby fostering a profound trust in divine wisdom and sovereignty.
CHRIST-CENTERED FULFILLMENT
While Job 37:2 speaks of God's voice in the thunder, revealing His raw power and majesty through creation, its ultimate fulfillment and clearest expression of God's voice are found not in a natural phenomenon, but in the person of Jesus Christ. The Old Testament's powerful, often terrifying, revelation of God's voice in nature foreshadows the Incarnation, where the very Word of God became flesh. In Christ, God's voice is no longer primarily a distant, thunderous roar that inspires fear from afar, but a personal, intimate, and redemptive utterance that draws humanity near. The "sound that goeth out of his mouth" in Job finds its perfect and complete echo in the teachings, life, death, and resurrection of Jesus, who is the Logos, the Word made flesh. He is God's final, most complete, and most accessible revelation, the one through whom God has "spoken to us by his Son" (Hebrews 1:1-2). Just as Elihu urged attentive listening to the thunder, the New Testament calls for an even more profound and attentive listening to Christ, who declares, "My sheep hear my voice, and I know them, and they follow me" (John 10:27). The awe inspired by God's voice in creation is thus transformed into worship, devotion, and loving obedience for the One who perfectly embodies God's power, wisdom, and boundless love, inviting us not just to hear a sound, but to enter into a saving and transformative relationship with the living Word.