TRV
Translation
Complete Jewish Bible
He brings all human activity to a stop, so that everyone he has made can know it.
American Standard Version
He sealeth up the hand of every man, That all men whom he hath made may know it.
World English Bible Messianic
He seals up the hand of every man, that all men whom he has made may know it.
Geneva Bible (1599)
With the force thereof he shutteth vp euery man, that all men may knowe his worke.
Young's Literal Translation
Into the hand of every man he sealeth, For the knowledge by all men of His work.
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In the KJVVerse 13,777 of 31,102
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Commentary on Job 37 verses 6–13
6 ¶ For he saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of his strength.
7 He sealeth up the hand of every man; that all men may know his work.
8 Then the beasts go into dens, and remain in their places.
9 Out of the south cometh the whirlwind: and cold out of the north.
10 By the breath of God frost is given: and the breadth of the waters is straitened.
11 Also by watering he wearieth the thick cloud: he scattereth his bright cloud:
12 And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth.
13 He causeth it to come, whether for correction, or for his land, or for mercy.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–13. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 37:7B
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.
Gregory the DialogistAD 604
47. For men scorn to think of the sins they commit. But when they hear the power of heavenly severity, they discern this burden of misdeeds which weighs them down. For being roused by the words of preaching, they keep on the watch, in order to consider to what punishments the merit of their former doings is leading them. When, then, the shower of His strength descends on the earth, a seal is made in the hand of each one, for him to know his works; because when the Virtue of His Incomprehensible Majesty is acknowledged, his own life is weighed more carefully by each person.
48. But this can also be understood in another sense. For the Almighty Creator has made man a rational creature, distinguished from all which are void of sense and reason; in order that he should not be ignorant of what he has done. For he is compelled by the law of nature to know whether what he is doing is right or wrong. For why is he brought to judgment for his conduct, if he could be ignorant of what he has done? And therefore even they, who scorn to be instructed by the precepts of the Lord, know whether the things they are doing are good or evil. For if they do not know they are doing good, why do they ostentatiously boast of some of their doings? Again, if they know not that they are doing wrong, why do they shrink from the eyes of others in these very doings? For they are witnesses to themselves, that they know what they are doing is wrong, because they are ashamed of being seen by others. For if they did not really believe it to be wrong, they would not be afraid of its being seen by others. Whence it is well said by a certain wise man; When wickedness is fearful, it beareth testimony to its own condemnation. [Wisd. 17, 11] For when fear assails and convicts the conscience of what it has done, it furnishes testimony against itself, that its conduct is deserving of condemnation. The contrary to which is said by John, If our heart condemn us not, we have confidence toward God. [1 John 3, 21] Let the wicked fly then from the eyes of men; they certainly cannot fly from themselves. For that they know the sin which they commit, they have their conscience as a witness, they have their reason as a judge. In the sin therefore which they commit, they first find the judgment of their reason against them, and they are afterwards brought to the strictness of the eternal judgment. And this is perhaps that which is said by the Psalmist, Deep calleth unto deep with the voice of Thy water-spouts. [Ps. 42, 7] Because, when by a wondrous course of secret dispensation, the evil which is committed is not suffered to be unknown, a sinner both condemns himself at once in his conscience by his own sentence, and after his own condemnation hastens to the sentence of the eternal Judge. For deep then to call on deep, is to pass from one judgment to another. Let holy preachers proceed then to reprove the conduct of sinners, but let wicked hearers despise the words of the righteous. Let them defend their wickedness as much as they please, and multiply their shameless deeds by a more shameless defence. They are certainly witnesses to themselves in their conscience that they are without excuse. For by the very fact that God has created man a rational being, He puts a seal in the hand of all men, that every one may know his own works. But because Eliu has stated his opinion of the wickedness of men one by one, he turns at once the eyes of his mind to the author of wickedness himself, by whose means each separate wickedness takes its rise; that, because he had assailed in this one verse the members of a wicked head, he might also briefly describe the head himself of these members. Or certainly, because he had mentioned above the virtues of the clouds of God, he now proceeds to set forth also the assaults of the adversary against the life of the righteous.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 37:7, nestled within Elihu's profound discourse on God's majesty and power, articulates a divine prerogative: God's ability to halt or direct all human activity, symbolized by the "sealing up of the hand." This sovereign action is not arbitrary but profoundly purposeful, designed to compel all humanity to acknowledge and understand God's magnificent "work." The verse underscores God's absolute control over creation and human endeavors, revealing His wisdom, power, and providential care through both natural phenomena and direct intervention, thereby inviting humility, awe, and a deeper apprehension of His omnipotence.
CONTEXT
Literary Context: Job 37:7 is a pivotal statement within Elihu's fourth and final address, which spans chapters 32-37. Elihu, presented as a younger, more discerning voice than Job's three friends, aims to correct both Job's perceived self-righteousness and the friends' flawed theological framework. In chapter 37, Elihu meticulously details God's incomprehensible power and wisdom, primarily as manifested in the awe-inspiring forces of nature. He vividly describes meteorological phenomena—thunder, lightning, snow, and rain—emphasizing that these are not random occurrences but instruments of God's deliberate and purposeful control. Immediately preceding verse 7, Elihu speaks of God commanding the snow to fall and the rain to pour down upon the earth (Job 37:6), highlighting how these natural forces can bring human activity to a standstill. Thus, "He sealeth up the hand of every man" flows naturally from this imagery of disruptive weather, implying that God's powerful acts in nature compel humanity to cease their ordinary labors and contemplate His mighty hand.
Historical & Cultural Context: In the ancient Near East, daily life was inextricably linked to agricultural cycles and manual labor. Weather phenomena such as prolonged rain, heavy snow, or devastating drought directly impacted daily routines, dictating periods of intense work or enforced idleness. The "hand" (Hebrew: yad) was a profoundly symbolic organ, representing not only physical labor but also skill, strength, authority, and even destiny or direction. To "seal up the hand" would vividly evoke the cessation of work, the inability to perform one's craft, or even the withdrawal of God's empowering presence. Furthermore, sealing was a common practice for documents, property, or tombs in ancient cultures, signifying ownership, finality, security, or the prevention of access. When applied to God sealing human hands, it powerfully conveys His ultimate authority and control over human plans, productivity, and the very capacity for action. This cultural understanding amplifies the verse's message: human endeavor is utterly dependent on divine permission and provision, and God's interventions, whether through weather or other means, serve as powerful, undeniable reminders of this profound reality.
Key Themes: This verse powerfully contributes to several overarching themes evident throughout the book of Job and broader biblical theology. Foremost is God's Sovereignty and Control, asserting His absolute dominion over all creation, including human activity and the very forces of nature. The phrase "He sealeth up the hand of every man" vividly portrays God's ability to halt or direct human plans, whether through natural means or direct intervention, underscoring the theme of God's absolute authority, as seen in Daniel 4:35. Secondly, the verse highlights Divine Revelation through Creation. The stated purpose, "that all men may know his work," signifies that God's power, demonstrated through His control over nature and life, serves as a grand display of His wisdom and omnipotence. This aligns with the biblical truth that the heavens declare the glory of God and that His invisible attributes are clearly seen in what has been made (Romans 1:20). Finally, the verse emphasizes Human Limitations and Dependence. By "sealing up the hand," God reminds humanity of its inherent limitations and profound dependence on Him. Our plans and efforts are subject to His will and power, a theme beautifully echoed in Proverbs 16:9, which states that "A man's heart deviseth his way: but the LORD directeth his steps."
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 37:7 masterfully employs several literary devices to convey its profound theological message with striking imagery and clarity. The most prominent is Metaphor, specifically in the phrase "He sealeth up the hand of every man." Here, the "hand" serves as a powerful metaphor for human labor, skill, agency, and productivity, while "sealing up" metaphorically represents God's authoritative cessation, restriction, or even incapacitation of these human activities. This vivid imagery effectively communicates God's absolute and unchallengeable control over human endeavors. The verse also utilizes a Purpose Clause ("that all men may know his work"), which clearly articulates the divine intention behind God's seemingly disruptive actions, shifting the focus from mere observation of power to the profound pedagogical goal of divine revelation. Furthermore, there is a strong element of Divine Sovereignty conveyed through the very assertion and structure of the verse, emphasizing God's ultimate authority and active involvement in the world, even in ways that might appear to thwart human plans. The phrase "every man" can be understood as a form of Generalization or Universalization, emphasizing the comprehensive and universal scope of God's influence on all humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:7 serves as a powerful theological statement on God's absolute sovereignty, not only over the natural world but also over human activity and destiny. It asserts that God's interventions, whether through the forces of nature or other means, are profoundly purposeful, designed to reveal His character and compel humanity to acknowledge His supreme authority. This divine control is not oppressive but aims at a deeper, experiential knowledge of God's "work"—His creative power, providential care, and wise governance. The verse challenges anthropocentric views, reminding humanity of its inherent limitations and utter dependence on the Creator, fostering humility and a recognition that all human plans and efforts are ultimately subject to God's overarching will. It underscores that even in moments of forced inactivity or thwarted plans, God is actively at work, orchestrating circumstances for His glory and for humanity's spiritual benefit, often using such pauses to draw us into a deeper relationship with Him.
REFLECTION AND APPLICATION
Job 37:7 offers profound insights for contemporary life, inviting us to re-evaluate our understanding of control, productivity, and divine purpose. In a world that often prioritizes ceaseless activity, self-reliance, and human achievement, this verse serves as a powerful reminder that our endeavors are not ultimate. When our carefully laid plans are thwarted, our work is paused, or unforeseen circumstances bring our projects to a halt, it is not always a sign of failure or bad luck, but potentially a divine "sealing up of the hand." These interruptions, whether through illness, economic downturns, natural disasters, global pandemics, or simply the need for rest and re-evaluation, can be God's sovereign way of forcing us to pause, look beyond our own efforts, and reflect on His overarching sovereignty. Such moments are invaluable opportunities for humility, for recognizing our profound dependence on Him, and for seeking to "know His work" in a deeper, more intimate way. It challenges us to trust in God's timing and wisdom, even when His methods seem to disrupt our carefully constructed plans, understanding that His ultimate purpose is always our good and His glory. This verse encourages us to cultivate a posture of spiritual receptivity, learning to discern God's hand not only in what He enables and empowers but also in what He restrains and redirects, recognizing His active presence in every facet of our lives.
Questions for Reflection
FAQ
Does "He sealeth up the hand of every man" mean God stops us from working or pursuing our goals?
Answer: Not necessarily in a punitive or permanent sense, but rather in a sovereign and purposeful way. The phrase "sealeth up the hand" is a powerful metaphor for God's ability to halt, restrict, or redirect human activity and plans. This can happen through various means, such as natural phenomena (like severe weather that prevents outdoor work, as implied by the surrounding context in Job 37:6), unforeseen circumstances, illness, or even a divine prompting for rest or re-evaluation. The ultimate purpose is not to punish human effort but "that all men may know his work"—to lead humanity to a deeper understanding and acknowledgment of God's ultimate power, wisdom, and control over all things. It's a profound reminder that our plans are always subject to His will, and sometimes, a pause in our work is precisely what God uses to reveal Himself more profoundly and to reorient our focus from self-reliance to divine dependence.
What does it mean for "all men to know his work"?
Answer: "To know His work" (Hebrew: yada' his work) signifies far more than mere intellectual understanding; it implies an experiential, profound recognition, acknowledgment, and intimate understanding of God's active presence, power, and wisdom in the world. "His work" encompasses everything God does: His creation, His providential governance, His justice, His wisdom displayed in nature, and His dealings with humanity. When God "seals up the hand" of humanity, it forces a cessation of self-reliant activity, compelling people to look beyond their own efforts and consider the greater power at play. This enforced pause is designed to draw humanity into a deeper, more humble apprehension of God's majesty and His active, purposeful involvement in every aspect of life, leading to awe, reverence, and submission. It's about recognizing that God is the ultimate orchestrator, and His actions, even those that seem disruptive or inconvenient, are intended to reveal His character and lead us to trust Him more fully.
CHRIST-CENTERED FULFILLMENT
While Job 37:7 speaks profoundly of God's sovereign control over human activity and His revelation through creation in the Old Testament, its ultimate fulfillment and deepest meaning are found in the person and work of Jesus Christ. Christ is the very embodiment of God's "work" that all men are to know and through whom God's sovereignty is most fully revealed. He is the one through whom all things were created, and by whom all things are sustained and hold together (Colossians 1:16-17). The divine power that "sealeth up the hand of every man" and brings human endeavors to a halt is perfectly demonstrated in Christ's inherent authority over nature, as seen when He commanded the raging storm to be still (Mark 4:39) or walked effortlessly upon the tumultuous sea (Matthew 14:25). More profoundly, Christ's life, sacrificial death, and glorious resurrection represent God's ultimate "work" of salvation, a work that no human hand could accomplish or hinder. His perfect obedience and atoning sacrifice "sealed up" the power of sin and death, bringing an end to humanity's futile attempts at self-justification and ushering in a new era where all who believe can truly "know His work" of redemption (John 17:3). Through Christ, God's sovereignty is not merely a force that limits but a loving power that redeems, inviting humanity into a deeper, saving knowledge of the Father's ultimate plan, which was eternally purposed and perfectly executed in His Son (Ephesians 1:9-10).