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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.
This is the reason, he says, for the grandiosity of his creations, the reason for the cold and the heat, the reason for the irregularity of the winds. Was it impossible to produce a harmonious blend? [If God did not do that], it is because he wants to prevent by any means the pride and arrogance of thought. It is “so that everyone may know his own weakness.” “Who can resist,” Scripture says, “before his cold?” The entire universe has been created for this purpose, and everything exists for it. Since [pride] first of all drove away from us our trust in God, for this reason God has organized everything in view of its contrary, either the creation, or the fashioning of our body or the course of our life, so that all this exists for humility in order that we may learn to act with moderation and recognize our own weakness.
42. God thunders marvellously with His voice, because He penetrates our hearts incomprehensibly with His secret might. For while with its secret motions it overpowers us with fear, and fashions us in love, it proclaims in some silent manner how eagerly He is to be followed, and a violent impulse arises in the mind, though nothing sounds in the voice. And it sounds the more loudly within us, the more completely it deadens the ear of our heart to every outward sound. Whence also the soul, as soon as it is brought back to itself by this inward call, wonders at what it hears, because it feels the force of unknown compunction. And this its admiration is well signified in Moses by the manna coming from above. For the sweet food which is received from above is called ‘manhu.’ For manhu means, What is this? [Ex. 16, 15] And we say, ‘what is this,’ when we ignorantly wonder at that which we behold. The soul then perceives the manna from above, when, roused by the voice of compunction, it is surprised at this unusual kind of inward refreshment; so that filled with Divine sweetness, it rightly responds, What is this? For while it is kept from the thought of lower objects, it feels unusual wonder at what it beholds from above. But because the habit of our former life is immediately changed, when the deafness of our slumber is burst through, by this voice; so that the soul, inspired by the Spirit from above, desires as highest the things which it had despised, and contemns as lowest what it used to desire, it is rightly subjoined,
Who doeth great things and inscrutable.
43. For that a man who was given up to earthly objects, and overpowered by sinful desires, becomes suddenly ardent for new pursuits, and cold to his former habits, that he renounces outward cares, and is eager for inward contemplation; who can be sufficient to consider this power of the voice from above? who can comprehend it on consideration? Great are the things which God effects by His voice; but they would be less great, if they could have been searched out. He doeth, therefore, great things and inscrutable: because He exhibits outwardly the result of His work, but the nature of the work is itself concealed within. He sounds abroad with His voice, even by Apostles, but He illumines the hearts of the hearers within, by Himself: as Paul bears witness, who says, I have planted, Apollos watered, but God gave the increase. For neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. [l Cor. 3, 6. 7.] But though they do not themselves confer on our minds the hearing of the Divine voice, they are yet sent to condescend to us by words from without.
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SUMMARY
Job 37:5, a powerful declaration from Elihu, articulates the profound majesty and active sovereignty of God, particularly as revealed through the awe-inspiring phenomenon of thunder. The verse emphasizes that God's works are not only immense and extraordinary but also fundamentally transcend the limits of human understanding, thereby calling all humanity to a posture of profound reverence, humility, and unwavering trust before the divine.
CONTEXT
Literary Context: This verse is strategically positioned within the culminating section of Elihu's extensive theological discourse, spanning Job 32-37. Elihu, the youngest and most articulate of Job's interlocutors, has systematically presented a refined perspective on suffering, suggesting it can serve as a divine discipline intended for instruction and purification, rather than solely as punishment for sin. In Job 36-37, he meticulously details God's omnipotence and wisdom as manifested in the natural world—from rain and snow to clouds, lightning, and especially thunder. Elihu's argument builds towards the irrefutable evidence of God's absolute control over creation, culminating in a profound statement about divine incomprehensibility that directly precedes God's dramatic intervention from the whirlwind in Job 38. Thus, Job 37:5 serves as a climactic summary, preparing Job and the reader for the direct encounter with the Almighty by highlighting the unsearchable depths of God's operations.
Historical & Cultural Context: In the ancient Near East, natural phenomena such as storms and thunder were widely perceived as manifestations of divine power, often associated with various storm deities. However, the biblical worldview, as articulated by Elihu, firmly attributes these majestic displays to Yahweh, the one true God, thereby asserting His singular and unrivaled sovereignty over all creation. Thunder, in particular, was frequently understood as the very voice of God, symbolizing His terrifying power, majestic presence, and even His judgment, as vividly depicted in the theophany at Mount Sinai (Exodus 19:16) or in the poetic grandeur of Psalm 29. The book of Job itself reflects a period of intense theological grappling with the problem of unmerited suffering, challenging the simplistic retribution theology prevalent in some wisdom traditions. Elihu's contribution, while still rooted in the wisdom framework, attempts to elevate the discourse beyond a direct correlation between sin and suffering by emphasizing God's inscrutable wisdom and His use of creation as a testament to His overwhelming power and ultimate justice.
Key Themes: Job 37:5 masterfully encapsulates several foundational themes central to the book of Job and broader biblical theology. Firstly, it powerfully underscores the Divine Power and Majesty of God, portraying Him as the supreme orchestrator of the cosmos, whose "voice" (thunder) commands the elements with absolute authority. This highlights God's unassailable control over nature, a crucial theme as Job wrestles with a world that seems chaotic and unjust. Secondly, the verse profoundly emphasizes the Incomprehensibility of God's Ways, asserting that His "great things" are inherently beyond human understanding. This theme is pivotal to Job's spiritual journey, as he struggles to reconcile his suffering with God's justice, ultimately leading to the humble realization that divine wisdom transcends finite human reason, as confessed in Job 42:3. Lastly, it points to God's Sovereignty Over Creation, presenting natural phenomena not as arbitrary occurrences but as deliberate, purposeful expressions of God's will and power. This concept resonates deeply with the creation narratives in Genesis 1 and the numerous poetic descriptions of God's dominion over the earth found in the Psalms, such as Psalm 104.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 37:5 masterfully employs several potent literary devices to convey its profound theological message. Anthropomorphism is prominently featured in the phrase "God thundereth... with his voice," which attributes a human characteristic (a voice) to God. This device makes God's immense power more relatable and immediate, even as it describes a natural phenomenon, allowing the listener to perceive divine activity in a tangible way. The descriptors "marvellously" and "great things" utilize Hyperbole or Exaggeration to underscore the extraordinary scale, uniqueness, and incomprehensibility of God's works. This evokes a powerful sense of the Sublime—a feeling of awe mixed with a respectful apprehension in the face of overwhelming, transcendent power. Furthermore, there is a clear Contrast or Antithesis established between the infinite power and knowledge of God and the finite, limited understanding of humanity, explicitly stated in "which we cannot comprehend." This stark contrast serves to humble the human observer, emphasizing the vast chasm between creature and Creator, and elevating the divine to its rightful place of unsearchable majesty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:5 stands as a powerful testament to the absolute sovereignty and incomprehensible majesty of God, particularly as revealed through His dynamic control over the natural world. It asserts that God's works are not only mighty and extraordinary but also fundamentally transcend the full grasp of human intellect, demanding a posture of profound humility and awe. This verse contributes significantly to the broader biblical theme of general revelation, where God's invisible attributes, eternal power, and divine nature are clearly perceived through what has been made, yet simultaneously underscores the limits of human reason to fully fathom His infinite wisdom and purposes. It serves as a theological anchor, reminding us that while God graciously reveals Himself, much of His being and His ways remain a profound mystery, inviting a faith that trusts in His character even when exhaustive understanding eludes us.
REFLECTION AND APPLICATION
Job 37:5 calls believers to embrace a profound posture of humility, awe, and trust in the face of God's overwhelming power and inscrutable wisdom. In a contemporary world that often seeks to rationalize, control, and explain every phenomenon through human reason alone, this verse serves as a vital reminder that there are dimensions of God's being and His operations that will forever remain beyond our finite comprehension. It encourages us to cultivate a deep sense of wonder and reverence when observing creation, recognizing it not as a random collection of natural occurrences but as the deliberate, powerful, and "marvellous" work of an active, sovereign God. Our inherent inability to fully comprehend His "great things" should not lead to doubt, anxiety, or despair, but rather to a deeper, more robust trust in His sovereign purposes, even when circumstances are perplexing, painful, or seemingly illogical from our limited perspective. This trust acknowledges that God is always at work, doing things far grander and more intricate than we can ever imagine, for reasons that may only be fully revealed in eternity, inviting us to rest in His perfect wisdom.
Questions for Reflection
FAQ
Does "which we cannot comprehend" mean God is unknowable or that we cannot understand anything about Him?
Answer: No, "which we cannot comprehend" does not mean God is entirely unknowable or that we cannot understand anything about Him. Rather, it signifies that His "great things"—His works, His wisdom, and His ways—are beyond our full or exhaustive comprehension. The Bible consistently teaches that God graciously reveals Himself clearly through His creation, making His eternal power and divine nature evident (Romans 1:20), and supremely through His inspired Word and through the person of Jesus Christ (Hebrews 1:1-3). However, it also consistently affirms His transcendence and infinite wisdom, which far exceed finite human understanding. This phrase in Job 37:5 emphasizes that while we can know God truly and intimately, we can never know Him exhaustively. There will always be a dimension of mystery that calls for faith, humility, and ongoing discovery, acknowledging that His thoughts are indeed higher than our thoughts and His ways higher than our ways (Isaiah 55:8-9).
CHRIST-CENTERED FULFILLMENT
While Elihu's words in Job 37:5 powerfully articulate God's majestic power and incomprehensible wisdom as revealed in creation, they find their ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "voice" of God that "thundereth marvellously" is perfectly embodied in the Son, who is the very Word of God, through whom all things were made and in whom all things hold together (John 1:1). The "great things" God does, which transcend human comprehension, are most gloriously and mysteriously demonstrated in the incarnation, crucifixion, and resurrection of Christ—unfathomable acts of salvation that defy human reason yet are revealed by divine grace. Jesus, through His miraculous power, demonstrated complete sovereignty over nature, silencing raging storms with a mere word (Mark 4:39) and walking upon the tumultuous sea (Matthew 14:25), thereby revealing the very power and authority Elihu describes. Furthermore, Christ is presented as the very wisdom of God (1 Corinthians 1:24), through whom the incomprehensible depths of God's wisdom, knowledge, and mystery are made accessible and knowable to humanity (Colossians 2:3). Thus, the God whose works are beyond our full comprehension is the same God who, in Christ, has drawn near, making Himself knowable and inviting us into a relationship built on faith in His revealed truth, even as we stand in eternal awe of His infinite majesty.