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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 37:6–13. His two-level outline is real structure in the source text, so it is rendered as structure.
The changes and extremities of the weather, wet or dry, hot or cold, are the subject of a great deal of our common talk and observation; but how seldom do we think and speak of these things, as Elihu does here, with an awful regard to God the director of them, who shows his power and serves the purposes of his providence by them! We must take notice of the glory of God, not only in the thunder and lightning, but in the more common revolutions of the weather, which are not so terrible and which make less noise. As,
I.In the snow and rain, Job 37:6.
Thunder and lightning happen usually in the summer, but here he takes notice of the winter-weather. Then he saith to the snow, Be thou on the earth; he commissions it, he commands it, he appoints it, where it shall light and how long it shall lie. He speaks, and it is done: as in the creation of the world, Let there be light, so in the works of common providence, Snow, be thou on the earth. Saying and doing are not two things with God, though they are with us. When he speaks the word the small rain distils and the great rain pours down as he pleases - the winter-rain (so the Septuagint), for in those countries, when the winter was past, the rain was over and gone, Sol 2:11. The distinction in the Hebrew between the small rain and the great rain is this, that the former is called a shower of rain, the latter of rains, many showers in one; but all are the showers of his strength: the power of God is to be observed as much in the small rain that soaks into the earth as in the great rain that batters on the house-top and washes away all before it. Note, The providence of God is to be acknowledged, both by husbandmen in the fields and travellers upon the road, in every shower of rain, whether it does them a kindness of a diskindness. It is sin and folly to contend with God's providence in the weather; if he send the snow or rain, can we hinder them? Or shall we be angry at them? It is as absurd to quarrel with any other disposal of Providence concerning ourselves or ours. The effect of the extremity of the winter-weather is that it obliges both men and beasts to retire, making it uncomfortable and unsafe for them to go abroad.
1.Men retire to their houses from their labours in the field, and keep within doors (Job 37:7): He seals up the hand of every man. In frost and snow, husbandmen cannot follow their business, nor some tradesmen, nor travellers, when the weather is extreme. The plough is laid by, the shipping laid up, nothing is to be done, nothing to be got, that men, being taken off from their own work, may know his work, and contemplate that, and give him the glory of that, and, by the consideration of that work of his in the weather which seals up their hands, be led to celebrate his other great and marvellous works. Note, When we are, upon any account, disabled from following our worldly business, and taken off from it, we should spend our time rather in the exercises of piety and devotion (in acquainting ourselves with the works of God and praising him in them) than in foolish idle sports and recreations. When our hands are sealed up our hearts should be thus opened, and the less we have at any time to do in the world the more we should thereby be driven to our Bibles and our knees.
2.The beasts also retire to their dens and remain in their close places, Job 37:8. It is meant of the wild beasts, which, being wild, must seek a shelter for themselves, to which by instinct they are directed, while the tame beasts, which are serviceable to man, are housed and protected by his care, as Exo 9:20. The ass has no den but his master's crib, and thither he goes, not only to be safe and warm, but to be fed. Nature directs all creatures to shelter themselves from a storm; and shall man alone be unprovided with an ark?
II.In the winds, which blow from different quarters and produce different effects (Job 37:9):
Out of the hidden place (so it may be read) comes the whirlwind; it turns round, and so it is hard to say from which point it comes but it comes from the secret chamber, as the word signifies, which I am not so willing to understand of the south, because he says here (Job 37:17) that the wind out of the south is so far from being a whirlwind that it is a warming, quieting, wind. But at this time, perhaps, Elihu saw a whirlwind-cloud coming out of the south and making towards them, out of which the Lord spoke soon after, Job 38:1. Or, if turbulent winds which bring showers come out of the south, cold and drying blasts come out of the north to scatter the vapours and clear the air of them.
III.In the frost, Job 37:10.
See the cause of it: It is given by the breath of God, that is, by the word of his power and the command of his will; or, as some understand it, by the wind, which is the breath of God, as the thunder is his voice; it is caused by the cold freezing wind out of the north. See the effect of it: The breadth of the waters is straitened, that is, the waters that had spread themselves, and flowed with liberty, are congealed, benumbed, arrested, bound up in crystal fetters. This is such an instance of the power of God as, if it were not common, would be next to a miracle.
IV.In the clouds, the womb where all these watery meteors are conceived, of which he had spoken, Job 36:28.
Three sorts of clouds he here speaks of: - 1. Close, black, thick clouds, pregnant with showers; and these with watering he wearies (Job 37:11), that is, they spend themselves, and are exhausted by the rain into which they melt and are dissolved, pouring out water till they are weary and can pour out no more. See what pains, as I may say, the creatures, even those above us, take to serve man: the clouds water the earth till they are weary; they spend and are spent for our benefit, which shames and condemns us for the little good we do in our places, though it would be to our own advantage, for he that watereth shall be watered also himself. 2. Bright thin clouds, clouds without water; and these he scattereth; they are dispersed of themselves, and not dissolved into rain, but what becomes of them we know not. The bright cloud, in the evening, when the sky is red, is scattered, and proves an earnest of a fair day, Mat 16:2. 3. Flying clouds, which do not dissolve, as the thick cloud, into a close rain, but are carried upon the wings of the wind from place to place, dropping showers as they go; and these are said to be turned round about by his counsels, Job 37:12. The common people say that the rain is determined by the planets, which is as bad divinity as it is philosophy, for it is guided and governed by the counsel of God, which extends even to those things that seem most casual and minute, that they may do whatsoever he commands them; for the stormy winds, and the clouds that are driven by them, fulfil his word; and by this means he causes it to rain upon one city and not upon another, Amo 4:7, Amo 4:8. Thus his will is done upon the face of the world in the earth, that is, among the children of men, to whom God has an eye in all these things, of whom it is said that he made them to dwell on the face of the earth, Act 17:26. The inferior creatures, being incapable of doing moral actions, are incapable of receiving rewards and punishments: but, among the children of men, God causes the rain to come, either for the correction of his land or for a mercy to it, Job 37:13. (1.) Rain sometimes turns into a judgment. It is a scourge to a sinful land; as once it was for the destruction of the whole world, so it is now often for the correction or discipline of some parts of it, by hindering seedness and harvest, raising the waters, and damaging the fruits. Some have said that our nation has received much more prejudice by the excess of rain than by the want of it. (2.) At other times it is a blessing. It is for his land, that this may be made fruitful; and, besides that which is just necessary, he gives for mercy, to fatten it and make it more fruitful. See what a necessary dependence we have upon God, when the very same thing, according to the proportion in which it is given, may be either a great judgment or a great mercy, and without God we cannot have either a shower or a fair gleam.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
44. Because the Psalmist says, Thou shalt wash me, and I shall be whiter than snow; [Ps. 51, 7] what do we understand by snow in this place, but the hearts of the Saints made white by the light of righteousness? But waters are taken up, and congealed above, in order to become snow. But when this snow descends to the earth, it is changed again into liquid waters. Waters therefore are the minds of preachers; which are confirmed in a higher sense of things, when they raise themselves to contemplate heavenly objects. And when they are hurried along in the consideration of lofty things, they receive the strength of confirmation. But because they are still retained on earth by love of the brethren, they bring themselves down from their lofty understanding, and preaching humbly to the weak, they melt like snow, and water their thirsty hearts. Snow then descends to the earth, when the lofty hearts of the Saints, which already feast on solid contemplation, condescend to humble words of preaching through love of the brethren. For as snow covers the ground, when it lies on it, but waters it, when it melts; so the virtue of the Saints protects the life of sinners by its strength with God, and by its condescension melts, as it were, and waters the thirsty earth, to bear fruits. And because water is first brought up from below, that it may afterwards be returned in showers from above; so do holy men, when placed on the lofty eminence of their virtues, consider from whence they are elevated, for fear of despising the meanness of others’ infirmity. Waters, then, return, as it were, to the earth from which they have been raised, when righteous men, condescending to sinners, cease not to remember what once they were. Paul had certainly been hitherto but water on the earth, when he knew the Law carnally. But when raised up to heavenly knowledge, he was converted into snow; because he changed his former feeble knowledge into the solidity of true wisdom; and yet, condescending to his brethren, he returned as snow to the earth. For even after his heights of virtue, he acknowledges how unworthy he was, saying, Who was before a blasphemer and a persecutor, &e. [1 Tim. 1, 13] Behold how considerately he calls to mind his own weakness, so as to bear with equanimity the weaknesses of others. For Paul returned, as water, after being in heaven, to the earth from which it had been taken, when, after the great secrets of his contemplation, he called to mind that he was a sinner, in order that he might benefit sinners by his humility. Let us see therefore how this water, which is to be turned into solid snow, is drawn up to its highest level. He says, Whether we be beside ourselves, it is to God. [2 Cor. 5, 13] Let us see how the snow returns to the ground, to water it, while melting. He says, Or whether ice be sober, it is for your cause. [ibid.] Let us see with what hand it is guided, and can be raised up, when low, and be brought back again when raised up. He says, For the love of Christ constraineth us. [ibid. 14] Because therefore the love of Christ, which raises the minds of Saints to heavenly things, shapes them by its considerate control even to humble condescension, for the love of the brethren, it is rightly said, Who ordereth the snow to descend on the earth. Where it is also fitly subjoined, And the rains of the winter, and the shower of His strength.
45. For this present life is indeed winter: in which though hope even now raises us up to things above, yet the cold torpor of our mortality still binds us. Because it is written, The corruptible body weigheth down the soul, and the earthly habitation presseth down the sense that museth on many things. [Wisd. 9, 15] But this winter has rains, which are doubtless the preachings of rulers. Of which rains it is in truth said by Moses, Let my speech be expected as the rain, and my words descend as the dew. [Deut. 32, 2] These rains doubtless are suited to the winter, and will cease in the summer; because now that the heavenly life is hidden from the eyes of the carnal, it is necessary for dew to be poured on us by the preachings of holy men. But when the heat of eternal judgment has glowed, no one will then find the words of preachers necessary. Because every one is brought back to his own conscience, on the coming of the Judge, so as to understand what is holy, when he cannot any longer perform it, and to learn from the punishment of his perverseness the right which he ought to have pursued. Whence it is well said by the Prophet, Gather them together as a flock for a sacrifice, and sanctify them in the day of slaughter. [Jer. 12, 3] For the reprobate are sanctified in the day of slaughter: for they then perceive the holiness, which they ought to have pursued, when they cannot now avoid the punishments which their depravity deserves. But since holy preaching will cease with this present life, that is the rains with the winter; to the soul which is departing, and hastening to the summer regions of eternal happiness, it is rightly said by the voice of the Bridegroom persuading it; Arise, haste, my beloved, my fair one, and come: for the winter hath past, the rain hath passed and is gone. [Cant. 2, 10. 11.] For as the winter passes away, the rain departs: because when the present life is over, in which the torpor of the corruptible flesh had surrounded us with a mist of ignorance, all the ministry of preaching ceases. For we shall then behold that more clearly with our own eyes, which we now hear more obscurely by the voices of the Saints. The Lord therefore orders the snow, and the rains of the winter, to descend on the earth, while He humbles the hearts of the Saints to the ministry of preaching, for the correction of sinners, by the inspiration of the Holy Spirit. Where it is rightly added, And the shower of His strength.
46. For the shower of the strength of God, is the preaching His Godhead; for the shower of His weakness is the preaching His Manhood, of which it is said by Paul, The weakness of God is stronger than men. [1 Cor. 1, 25] And again, Though He was crucified through weakness, yet He liveth by the power of God. [2 Cor. 13, 4] But holy men so preach the weakness of His Manhood, as to pour also into the hearts of their hearers the strength of His Godhead. Let us hear, through the thunder of the cloud, the shower of His strength; In the beginning was the Word, and the Word was with God, and the Word was God. [John 1, 1] Let us hear also the shower of His weakness; The Word was made flesh, and dwelt among us. [ibid. 14] Let us hear the shower of His strength; All things were made by Him, and without Him was not any thing made that was made. What was made in Him was life. [ibid. 3] Let us hear also the shower of His weakness; He came unto His own, and His own received Him not. [ibid. 11] He commands therefore the shower of His strength to descend on the earth, because He so preaches to us the weaknesses of His Manhood by the voices of His Saints, as to make known to us also the wonders and the strength of His Godhead. But when we hear the power of our Maker, we are immediately brought back to our own hearts by the compulsion of fear, and, considering that so great a Judge is over us, we examine what we have done (worthily, and what) [Mss. vary.] unworthily.
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Summary
Job 37:6, situated within Elihu's profound theological discourse, powerfully declares God's absolute and direct sovereignty over all natural phenomena, specifically focusing on precipitation. By asserting that God "saith" to the snow and rain, the verse underscores His meticulous control, infinite power, and unsearchable wisdom, thereby inviting humanity to a posture of humility and awe before the Creator who orchestrates every detail of the cosmos with purposeful intent.
Context
Literary Context
Job 37:6 is embedded within the climactic section of Elihu's speeches, spanning chapters 32-37. As the youngest of Job's interlocutors, Elihu enters the debate with a fresh perspective, aiming to vindicate God's justice and wisdom, often contrasting divine omnipotence with human limitation. His discourse builds on the declaration in Job 36:26, "God is great, and we know him not, neither can the number of his years be searched out." Chapter 37 specifically elaborates on God's control over various atmospheric phenomena—thunder, lightning, clouds, wind, and here, snow and rain—as tangible evidence of His majestic power and purposeful will. Elihu uses these overwhelming natural forces to humble Job and all humanity, emphasizing that nature is not a product of random chance but operates under precise divine command, revealing the Creator's unapproachable greatness and intricate design. This sets the stage for God's own dramatic appearance in the whirlwind in Job 38, which further underscores His sovereign control over creation and directly addresses Job's questions from a position of ultimate authority.
Historical & Cultural Context
In the ancient Near East, weather phenomena, particularly rain, were understood as direct manifestations of divine favor or judgment. Unlike surrounding pagan cultures that attributed weather to a pantheon of often capricious deities (e.g., Baal as the storm god), the biblical worldview consistently presents Yahweh as the sole, sovereign controller of all natural forces. For an agricultural society heavily dependent on seasonal rains for survival, the ability to command "small rain" (gentle, life-giving showers) and "great rain of his strength" (powerful, potentially destructive downpours) was the ultimate demonstration of power and providence. This context highlights the profound theological significance of God's direct command: it's not merely a description of meteorological processes but a theological assertion of God's unique, personal, and absolute authority over the very elements that determined life and death in their world. The mention of snow also points to the diverse climatic conditions within the broader region, further illustrating the comprehensive scope of God's dominion over all climates and seasons.
Key Themes
The verse powerfully contributes to several overarching themes within Job and the broader biblical narrative. Firstly, it champions Divine Sovereignty over Nature, asserting that God is not merely an observer but the active commander of the natural world. He "saith" to the snow and rain, indicating direct, authoritative, and personal control over every aspect of creation. Secondly, it highlights God's Omnipotence and Wisdom. The ability to orchestrate complex and varied weather patterns, from gentle drizzles to powerful, enduring storms, demonstrates God's limitless power and intricate wisdom. This control extends to every flake and drop, underscoring His meticulous oversight and purposeful design. Thirdly, it fosters Human Humility and Dependence. Faced with such overwhelming divine command over the elements, humanity is reminded of its own limitations, frailty, and absolute dependence on the Creator. This perspective cultivates a profound sense of awe and reverence for God's unapproachable majesty, echoing the truth found in Psalm 33:9, "For he spake, and it was done; he commanded, and it stood fast." Elihu's argument here is that if humanity cannot comprehend or control the weather, how much less can it comprehend or challenge the justice of the One who commands it all. This theme is further developed when God speaks from the whirlwind in Job 38-41.
Exposition and Analysis
Key Word Analysis
This verb (H559) signifies a direct, authoritative, and intentional command. It is not merely a statement but an active, creative utterance that brings about immediate results. The use of "saith" here emphasizes God's personal agency and the immediate, obedient response of creation to His word, highlighting His absolute control rather than a passive observation of natural processes. It implies a divine decree that is instantly fulfilled.
This noun (H7950) refers to snow, likely from its characteristic whiteness. Its inclusion alongside rain demonstrates the comprehensive scope of God's dominion over all forms of precipitation, from the delicate and ephemeral snow to the life-sustaining or powerful rain. The mention of snow points to God's control over diverse climatic conditions and His meticulous attention to every detail of the earth's weather systems.
This noun (H1653) refers to a shower or rain, often implying a heavy downpour. Its use in the phrase "great rain of his strength" emphasizes the powerful, intense, and persistent rainfall that is a direct manifestation of God's inherent might. This word, alongside the broader term for rain (H4306, mâṭar, used for "small rain"), indicates that the full spectrum of precipitation, from gentle showers to torrential storms, operates under God's direct command and purposeful will.
Verse Breakdown
"For he saith to the snow, Be thou [on] the earth;"
This clause establishes God's direct, personal, and authoritative command over even the most delicate and seemingly random forms of precipitation—snow. The "Be thou" is a divine imperative, echoing the creative commands in Genesis 1, demonstrating that His word is sufficient to bring about its physical manifestation on earth. It highlights His meticulous control over every detail of creation, emphasizing that snow does not fall by chance but by divine decree.
"likewise to the small rain, and to the great rain of his strength."
This extends God's sovereign command to all forms of rain. "Small rain" represents the gentle, life-giving showers essential for agriculture and sustenance, while "great rain of his strength" refers to powerful, perhaps even torrential, downpours that can be both destructive and cleansing. The phrase "of his strength" explicitly attributes the intensity and power of the heavy rain directly to God's inherent might and enduring power (H5797, ʻôz), reinforcing that all precipitation, in all its forms and intensities, is a direct emanation of His purposeful will and omnipotence.
Literary Devices
Job 37:6 masterfully employs several literary devices to convey its profound theological message. Central to the verse is Personification, where God is depicted as actively "speaking" to inanimate elements like snow and rain, commanding them into existence and operation. This gives a vivid, anthropomorphic sense of God's direct and personal involvement in the natural world, emphasizing His active agency rather than a distant, deistic role. The pairing of "small rain" and "great rain" functions as a Merism, a rhetorical device where two contrasting parts represent the whole. By mentioning both the gentle shower and the powerful downpour, Elihu encompasses the entire spectrum of precipitation, thereby underscoring the comprehensive and absolute nature of God's control over all forms of weather. Furthermore, the detailed focus on God's command over such specific and varied natural phenomena serves as a form of Emphasis or even Hyperbole, magnifying God's power and wisdom beyond human comprehension. This serves Elihu's broader purpose of humbling Job and all humanity before the unsearchable greatness of God, whose power is so vast that even the elements obey His voice.
Theological and Thematic Connections
Job 37:6 profoundly articulates God's active and meticulous involvement in His creation, asserting that the natural world is not governed by impersonal laws or chance, but by His direct command. This verse extends the theme of divine sovereignty beyond mere creation to ongoing sustenance and governance, portraying God as intimately engaged with the earth's cycles. It teaches us that every snowflake and raindrop is an expression of His purposeful will, serving His broader plans for provision, judgment, or blessing. This understanding fosters a deep sense of awe and reverence, reminding humanity of its finite nature before an infinite God. It also underpins the biblical concept of divine providence, assuring believers that if God meticulously controls the weather, He certainly orchestrates the circumstances of their lives with equal care and purpose, demonstrating His faithfulness and care for all creation.
Reflection and Application
Job 37:6 invites us to look at the natural world with new eyes, transforming our perception of weather from mere meteorological events into profound revelations of divine power and purpose. When we witness a gentle snowfall or a torrential downpour, this verse calls us to recognize them as direct expressions of God's sovereign will and active command. This perspective cultivates a deeper sense of awe and worship, moving us beyond a detached observation to an engaged reverence for the Creator. Practically, understanding that God commands even the most intricate aspects of nature can strengthen our faith in His control over all circumstances in our lives. Just as He directs the rain and snow, He orchestrates our paths, providing comfort and assurance that we are under His meticulous and loving care, even amidst life's storms. This truth encourages a posture of humility and dependence, reminding us that our human limitations are vast compared to the One who holds all power in His hands, prompting us to trust His wisdom and timing in every season of our lives, acknowledging that His purposes are always good, even when we cannot fully comprehend them.
Questions for Reflection
FAQ
Why does Elihu focus so much on weather phenomena in his discourse?
Elihu's extensive focus on weather phenomena in Job 37 serves multiple critical purposes. Firstly, in the ancient world, weather was a primary and undeniable force directly impacting human life, agriculture, and survival. It was a tangible, visible, and often unpredictable manifestation of power, making it an ideal medium to demonstrate God's unsearchable greatness and absolute control. Secondly, by detailing God's meticulous command over elements like snow, rain, thunder, and lightning, Elihu aimed to humble Job and his friends, highlighting the vast chasm between human understanding and divine wisdom. If humanity cannot comprehend or control the weather, how much less can it comprehend or challenge the justice and ways of the One who commands it all? This serves as a powerful argument for God's sovereignty and righteousness in the face of Job's suffering and questioning, preparing the way for God's own direct address from the whirlwind in Job 38, which also heavily emphasizes His control over creation.
Does this verse imply God micromanages every snowflake and raindrop, or is it a more general statement about His control over natural laws?
Job 37:6, particularly through the phrase "For he saith to the snow, Be thou [on] the earth; likewise to the small rain, and to the great rain of his strength," strongly implies God's meticulous and absolute control, extending to the specific instances and types of natural phenomena, not just general laws. The verb "saith" (Hebrew 'amar', H559) denotes a direct, personal, and authoritative command, suggesting an active and immediate divine will behind each occurrence. This is consistent with the biblical concept of divine providence, where God is intimately involved in sustaining and governing every detail of His creation. While God certainly establishes natural laws, this verse emphasizes His ongoing, active, and specific involvement in the execution of those laws, demonstrating His detailed oversight. It highlights that nothing in creation operates outside of His direct command and purposeful will, reinforcing His omnipotence and omnipresence. This detailed control is also seen in passages like Matthew 10:29, where Jesus states that not even a sparrow falls to the ground apart from the Father's will, underscoring God's comprehensive care and involvement in every aspect of His creation.
Christ-Centered Fulfillment
Job 37:6, with its declaration of God's absolute command over snow and rain, finds its ultimate fulfillment and most profound revelation in the person and work of Jesus Christ. The divine power Elihu attributes to God the Father is perfectly embodied and demonstrated by Jesus, who is the very Word of God through whom all things were created and are sustained. 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 "he" who "saith to the snow" is none other than the pre-incarnate Christ, the active agent of creation. During His earthly ministry, Jesus powerfully demonstrated this divine authority over nature, echoing the very power described in Job. He famously calmed a raging storm with a mere word, commanding the wind and waves, "Peace! Be still!" (Mark 4:39). This act was a tangible manifestation of the same sovereign power that commands snow and rain, revealing His divine identity to His astonished disciples. Furthermore, Hebrews 1:3 affirms that Christ "upholds the universe by the word of his power," signifying His ongoing, active sustenance of creation, just as He commanded it into being. Thus, Job 37:6 points forward to Christ as the divine Lord of creation, the one in whom the power to command the elements resides, and through whom God's majestic sovereignty over all things is perfectly revealed and accomplished, culminating in His redemptive work that brings all creation under His ultimate dominion.