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Commentary on Job 37 verses 21–24
Elihu here concludes his discourse with some short but great sayings concerning the glory of God, as that which he was himself impressed, and desired to impress others, with a holy awe of. He speaks concisely, and in haste, because, it should seem, he perceived that God was about to take the work into his own hands. 1. He observes that God who has said that he will dwell in the thick darkness and make that his pavilion (Ch2 6:1, Psa 18:11) is in that awful chariot advancing towards them, as if he were preparing his throne for judgment, surrounded with clouds and darkness, Psa 97:2, Psa 97:9. He saw the cloud, with a whirlwind in the bosom of it, coming out of the south; but now it hung so thick, so black, over their heads, that they could none of them see the bright light which just before was in the clouds. The light of the sun was now eclipsed. This reminded him of the darkness by reason of which he could not speak (Job 37:19), and made him afraid to go on, Job 37:20. Thus the disciples feared when they entered into a cloud, Luk 9:34. Yet he looks to the north, and sees it clear that way, which gives him hope that the clouds are not gathering for a deluge; they are covered, but not surrounded, with them. He expects that the wind will pass (so it may be read) and cleanse them, such a wind as passed over the earth to clear it from the waters of Noah's flood (Gen 8:1), in token of the return of God's favour; and then fair weather will come out of the north (Job 37:22) and all will be well. God will not always frown, nor contend for ever. 2. He hastens to conclude, now that God is about to speak; and therefore delivers much in a few words, as the sum of all that he had been discoursing of, which, if duly considered, would not only clench the nail he had been driving, but make way for what God would say. He observes, (1.) That with God is terrible majesty. He is a God of glory and such transcendent perfection as cannot but strike an awe upon all his attendants and a terror upon all his adversaries. With God is terrible praise (so some), for he is fearful in praises, Ex. 15. 11. (2.) That when we speak touching the Almighty we must own that we cannot find him out; our finite understandings cannot comprehend his infinite perfections, Job 37:23. Can we put the sea into an egg-shell? We cannot trace the steps he takes in his providence. His way is in the sea. (3.) That he is excellent in power. It is the excellency of his power that he can do whatever he pleases in heaven and earth. The universal extent and irresistible force of his power are the excellency of it; no creature has an arm like him, so long, so strong. (4.) That he is not less excellent in wisdom and righteousness, in judgment and plenty of justice, else there would be little excellency in his power. We may be sure that he who can do every thing will do every thing for the best, for he is infinitely wise, and will not in any thing do wrong, for he is infinitely just. When he executes judgment upon sinners, yet there is plenty of justice in the execution, and he inflicts not more than they deserve. (5.) That he will not afflict, that is, that he will not afflict willingly; it is no pleasure to him to grieve the children of men, much less his own children. He never afflicts but when there is cause and when there is need, and he does not overburden us with affliction, but considers our frame. Some read it thus: "The Almighty, whom we cannot find out, is great in power, but he will not afflict in judgment, and with him is plenty of justice, nor is he extreme to mark what we do amiss." (6.) He values not the censures of those who are wise in their own conceit: He respecteth them not, Job 37:24. He will not alter his counsels to oblige them, nor can those that prescribe to him prevail with him to do as they would have him do. He regards the prayer of the humble, but not the policies of the crafty. No, the foolishness of God is wiser than men, Co1 1:15. (7.) From all this it is easy to infer that, since God is great, he is greatly to be feared; nay, because he is gracious and will not afflict, men do therefore fear him, for there is forgiveness with him, that he may be feared, Psa 130:1-8. 4. It is the duty and interest of all men to fear God. Men shall fear him (so some); sooner or later they shall fear him. Those that will not fear the Lord and his goodness shall for ever tremble under the pourings out of the vials of his wrath.
“But now they do not see the light; suddenly the sky is covered with clouds; and the passing wind will drive them away.” With his words he demonstrates how they do not see the light he demonstrates with his words by saying, “Suddenly the sky is covered with clouds”; the splendor of the sun is hidden by thick clouds and a darkened sky, but it is called back for the use of mortals through the repelling of the clouds. “From Aquilon comes gold.” “From Aquilon the golden-colored clouds [come], the great glory and honor of God is in them.” “From Aquilon gold comes.” He said “Aquilon” for the east and “gold” for dawn, which imitates the appearance of the shining metal with its glowing color. “And the timorous praise of God”; certainly the service of praising him is not taken without fear because of the immensity of his fame.
68. Of which light doubtless it is said even by the Prophet, The people which was sitting in darkness, saw a great light. [Is. 9, 2] But he shows how this light is seen by men, when he immediately adds;
The air will suddenly be gathered into clouds.
For the air is so diffused by its own tenuity, as not to be consolidated with any firmness. But clouds are firmer, the denser they are. What then is designated by the ‘air,’ but the minds of worldly men, which, given up to the countless desires of this life, are, being fluid, scattered hither and thither like the air? But the air is collected into clouds, when unstable minds are, by the grace of the Divine regard, strengthened with the solidity of virtue, in order that, by thinking of what is right, they may gather themselves within the bosom of their heart, and may not melt away in empty thoughts.
69. Peter had been air, when the occupation of fishing for the life of the flesh used, as a transient breeze to agitate him, distracted still with earthly desires. The Apostles had been air, who had already learned exalted truths by the Law, but who as yet savoured not of strength by faith. But the air was suddenly gathered into clouds, because, through the look of divine grace, the unstable hearts of fishermen were turned into the solidity of preachers, in order that their infirm thoughts might become firm, by thinking boldly, that they might hold like clouds the waters of wisdom, and irrigate with the words of their preaching the earth lying beneath; and that, when this ministry was completed, they might return to the secret abodes of heaven, and attain, when their labour was passed, to eternal rest. Whence it is presently well subjoined;
And the wind passing over will drive them away.
70. For the wind that passes over is the present life. The wind then passes over, and drives the clouds away; because mortal life, passing along, conceals holy preachers from our bodily eyes. The passing wind drives away the clouds: because the onward course of temporal life withdraws the Apostles from the flesh, and conceals them, from the surface of the earth, in secret rest, as if in the centre of the heavens. But because they cease not to preach even to their death, and pass through the space of this present life, like clouds, with the shower of their words, he adds what is wrought by their labours in Holy Church.
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SUMMARY
Job 37:21, a pivotal statement within Elihu's final discourse, eloquently portrays the profound limitations of human perception in fully grasping God's majestic and often veiled operations within the natural world. It describes how the sun's brilliant light, though inherently present, can be temporarily obscured by clouds, yet an unseen, powerful force—the wind—actively works to clear them. This imagery powerfully illustrates God's sovereign control over creation and His eventual revelation of clarity, even when His methods and timing remain hidden from immediate human sight, demanding a posture of humble trust.
CONTEXT
Literary Context: Job 37:21 is strategically positioned at the culmination of Elihu's extensive and climactic monologue (Job 32-37), serving as a theological bridge that prepares Job and the reader for God's direct intervention from the whirlwind in the subsequent chapters. Throughout this chapter, Elihu meticulously details God's awesome power as manifested in various natural phenomena—thunder, lightning, snow, rain, and wind—emphasizing their grandeur and humanity's inherent inability to fully comprehend or replicate them. This particular verse acts as a poignant summary of Elihu's overarching argument: God's operations are simultaneously present and yet often imperceptible to human eyes, demanding profound humility before the Creator. It immediately precedes Elihu's final declaration of God's unsearchable greatness, setting the stage for the divine voice that will soon speak from the storm.
Historical & Cultural Context: In the ancient Near East, meteorological phenomena were not merely understood as natural occurrences but were universally interpreted as direct manifestations of divine power, will, and even presence. Thunder was perceived as God's voice, lightning as His arrows, and rain as His blessing or judgment. Clouds frequently symbolized God's presence, sometimes veiling His full glory (as seen in the pillar of cloud guiding Israel or the cloud upon Mount Sinai) but always signifying His proximity and absolute control. The wind (Hebrew: ruach) held particular symbolic potency, often associated with God's Spirit, breath, or powerful, unseen action. Elihu's descriptions would have resonated deeply with a people whose lives were intimately tied to the rhythms and often unpredictable forces of nature, reinforcing their profound dependence on and awe of the divine. This cultural understanding underscored the idea that God's hand was behind every meteorological event, further solidifying the theme of divine sovereignty over creation.
Key Themes: This verse encapsulates several core themes prevalent throughout the Book of Job and Elihu's discourse. Foremost is Divine Incomprehensibility, emphasizing that God's wisdom, power, and ways are far beyond human understanding or scrutiny. Just as the full brilliance of the sun can be hidden by clouds, so too are God's purposes often veiled from human perception, reinforcing the truth that God's judgments are unsearchable and His ways past finding out. Coupled with this is God's Absolute Sovereignty over Creation, where every element, from the "bright light" to the "wind," operates under His precise command, demonstrating His active and complete control over the cosmos. This aligns with the declaration that the heavens declare the glory of God. Finally, the verse speaks to Human Limitation, constantly reminding Job and the reader of humanity's finite knowledge and inability to grasp the full scope of divine operations, fostering humility and dependence on God's perfect timing and hidden work, a theme echoed in Isaiah 55:8-9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu masterfully employs several potent literary devices in Job 37:21 to convey his profound theological message. Metaphor is central to the verse, with the "bright light" serving as a compelling metaphor for God's glory, truth, or clear presence, while the "clouds" symbolize obscurity, human limitation, or the temporary veiling of divine purposes. The "wind" functions as a powerful symbol, representing God's unseen yet active and purifying agency, akin to His Spirit or direct intervention in the world. The verse also utilizes stark Contrast, setting the finite human inability to "see" against God's infinite, active, and unseen work of "cleansing" and revealing. This highlights the vast disparity between limited human perception and infinite divine power. Furthermore, the subtle implication of the wind's purposeful action in "cleansing" the clouds can be seen as a mild form of Personification, attributing an intentional, purifying act to a natural element that is ultimately under direct divine command and serves His ultimate purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:21 profoundly speaks to the theological truth of God's simultaneous hiddenness and active presence. It reminds us that while God's full glory and the intricate details of His providential plan may often be veiled from our immediate sight, He is nevertheless actively at work, orchestrating events and bringing about His purposes. This verse encourages a posture of humble trust, recognizing that our finite perception cannot fully grasp the infinite wisdom of God. Just as the unseen wind clears the clouds to reveal the sun, God often works behind the scenes, through processes we cannot discern, to bring clarity, purification, and ultimately, a clearer revelation of Himself and His benevolent will in His perfect timing. It calls us to patience and faith, knowing that even in obscurity, God's sovereign hand is moving to accomplish His perfect plan.
REFLECTION AND APPLICATION
Job 37:21 offers a profound spiritual lesson for our lives, particularly in moments of uncertainty, confusion, or suffering. It challenges our innate desire for immediate clarity and control, reminding us that there are aspects of God's work and providence that remain hidden from our immediate sight and understanding. Just as the "bright light" of the sun is present even when obscured by clouds, God's goodness, wisdom, and sovereign control are constant, even when our circumstances feel clouded and His purposes seem unclear. This verse encourages us to cultivate a deep trust in God's unseen, active work. It fosters patience, knowing that His "wind"—His Spirit, His providential hand, His timing—is at work, often imperceptibly, to "cleanse" the obscuring elements and bring about clarity, purification, and resolution. It calls us to rest in the assurance that God is always at work, even when we cannot perceive it, ultimately leading to a clearer revelation of His glory and goodness and strengthening our faith through the trials.
Questions for Reflection
FAQ
What is the significance of the "wind" in this verse?
Answer: The "wind" (Hebrew: ruach) in Job 37:21 is highly significant, carrying both literal and profound symbolic meaning. While literally referring to the physical wind that clears the sky, biblically, ruach often carries a deeper meaning, encompassing God's breath, Spirit, or powerful, unseen agency. In this verse, it symbolizes God's active, sovereign, and often imperceptible work to bring about His purposes. Just as the physical wind disperses clouds to reveal the sun, God's Spirit or direct intervention works to remove spiritual or circumstantial obscurities, bringing clarity, purification, or revelation. It highlights that God is actively working, even when His methods, timing, or presence are not immediately visible to human eyes, much like the unseen yet powerful nature of the Spirit described in John 3:8.
How does this verse relate to the overall message of the Book of Job?
Answer: Job 37:21 serves as a climactic statement in Elihu's discourse, directly preceding God's appearance from the whirlwind. It powerfully reinforces the central themes of the Book of Job: divine incomprehensibility and human limitation. Elihu's argument, culminating in this verse, emphasizes that if humans cannot even fully grasp the visible and predictable workings of nature (like how the wind clears clouds), how much less can they comprehend the complexities of God's justice, providence, or the reasons for suffering. It prepares Job, and the reader, to humble themselves before a God whose ways are unsearchable and whose power is beyond human challenge or comprehension, setting the stage for God's profound questions to Job in Job 38 and Job 39. It underscores that true wisdom lies not in understanding all of God's ways, but in revering Him.
CHRIST-CENTERED FULFILLMENT
Job 37:21, with its evocative imagery of obscured light and cleansing wind, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus. Humanity, shrouded in the "clouds" of sin, ignorance, and the pervasive effects of a fallen world, could not "see the bright light" of God's full glory and truth. Our understanding of God was limited, distorted, and often obscured by our own brokenness and the veil of the Law. However, Jesus Christ is the ultimate "bright light"—He is the light of the world, the true light that gives light to everyone, and the radiance of God's glory and the exact imprint of his nature. Through His life, atoning death, and glorious resurrection, Christ, like the "wind" that "cleanseth" the clouds, actively worked to remove the obscuring power of sin and death. His sacrifice on the cross "cleansed" us from our impurities, making it possible for us to behold God's glory and be reconciled to Him. Furthermore, the Holy Spirit, the Ruach of God, sent by Christ, continues this cleansing and revealing work, illuminating our hearts and minds to understand the truth of God revealed in Christ (John 16:13). What was once hidden and obscured by the "clouds" of human limitation and sin is now made clear and accessible through faith in Jesus, who is the full and final revelation of God's majestic truth and purifying power, ultimately ushering in an era where we can truly "see" God's light (2 Corinthians 4:6).