Exegetical and Hermeneutical Commentary of Job 37:21
And now [men] see not the bright light which [is] in the clouds: but the wind passeth, and cleanseth them.
21. The natural meaning of this verse is,
And now men cannot look upon the light,
When it is bright in the skies,
And the wind hath passed and cleansed them.
The “light,” here the sunlight, is too great to look upon, it dazzles the beholder, when the wind has passed over and cleared the heavens. Others render, as A.V. in the main, and now men see not the light, though it is bright in the clouds (i. e. behind the clouds); but the wind passeth over and cleareth them. It is difficult to reconcile this translation of the third clause with grammar. The idea supposed to be suggested by this rendering is, that just as behind the clouds there is light, which will by and by appear, so the darkness around God’s face and ways will speedily clear away. But such a thought remains altogether unexpressed; and besides, the whole passage refers to the unsearchableness of God and the terrible majesty that surrounds Him and makes Him unapproachable ( Job 37:22-23). The verse is evidently incomplete in sense, expressing but half the idea; the other half is given in Job 37:22.
Fuente: The Cambridge Bible for Schools and Colleges
And now men see not the bright light which is in the clouds – Either the lightning that plays on the clouds in an approaching tempest, or a glorious light spread over the sky on the approach of God. There is reason to believe that as Elihu delivered the sentiments recorded in the close of this chapter, he meant to describe God as if he were seen to be approaching, and that the symbols of his presence were discovered in the gathering tempest and storm. He is introduced in the following chapter with amazing sublimity and grandeur to speak to Job and his friends, and to close the argument. He comes in a whirlwind, and speaks in tones of vast sublimity. The tokens of his coming were now seen, and as Elihu discerned them he was agitated, and his language became abrupt and confused. His language is just such as one would use when the mind was overawed with the approach of God – solemn, and full of reverence, but not connected, and much less calm than in his ordinary discourse. The close of this chapter, it seems to me, therefore, is to be regarded as spoken when the tempest was seen to be gathering, and when in awful majesty God was approaching, the lightnings playing around him, the clouds piled on clouds attending him, the thunder reverberating along the sky, and an unusual brightness evincing his approach; Notes, Job 37:22. The idea here is, that people could not steadfastly behold that bright light. It was so dazzling and so overpowering that they could not gaze on it intently. The coming of such a Being strayed in so much grandeur, and clothed in such a light, was fitted to overcome the human powers.
But the wind passeth, and cleanseth them – The wind passes along and makes them clear. The idea seems to be, that the wind appeared to sweep along over the clouds as the tempest was rising, and they seemed to open or disperse in one part of the heavens, and to reveal in the opening a glory so bright and dazzling that the eye could not rest upon it. That light or splendor made in the opening cloud was the symbol of God, approaching to wind up this great controversy, and to address Job and his friends in the sublime language which is found in the closing chapters of the book, The word rendered cleanseth ( taher) means properly to shine, to be bright; and then to be pure or clean. Here the notion of shining or brightness is to be retained; and the idea is, that a wind appeared to pass along, removing the cloud which seemed to be a veil on the throne of God, and suffering the visible symbol of his majesty to be seen through the opening; see the notes at Job 26:9, He holdeth back the face of his throne, and spreadeth his cloud upon it.
Fuente: Albert Barnes’ Notes on the Bible
Job 37:21
And now men see not the bright light which is in the clouds.
Light in the clouds
Faith can see light when to human sense all is dark and dismal; can distinguish stars in the darkest night, sunbeams in the blackest clouds. I do not profess accurately to determine the meaning of our text. Possibly the words are to be interpreted in their literal signification, referring to changes in the weather, by which God, in a manner unknown to man, accomplishes His wise and benevolent purposes. But a cloud is so common a figure to denote adversity, light to denote prosperity, a cold north wind a painful dispensation of Providence, and fair weather a time of comfort and tranquillity, that I do not hesitate to make application of the words to the present condition of believers.
I. The clouds. Clouds not infrequently gather around the path of the Christian in his pilgrimage to heaven. To look for perpetual sunshine is a vain and foolish expectation in passing through the vicissitudes of this stormy world. If man be born to trouble, assuredly the Christian has no exemption from the common lot of human nature. His example is Christ, and in conformity with Christ his religious character must attain its purity and perfection. Like his great Master, he must learn obedience in the things which he suffers You believe in Providence; now is the time to trust it. You believe in the chastening hand of your heavenly Father: then say to God, Show me wherefore Thou contendest with me. How will the cloud disperse? In what way will it end? That must be left between yourself and God. The order of Providence has been arranged with reference to the character of the believer.
II. The bright light. The light is here, though men see it not. Some people are not accustomed to observe the monition of Providence. The events must come in all their reality before they are correctly appreciated. Light and shade are mingled in the dispensations of Providence, as in the scenery of nature; and in the darkest shade we shall discern some light if we look for it in a right disposition of mind. Some will not see shade; others will not see light. The silvery margin of the cloud is a pleasant sign. Or is the bright light a pencil of rays, breaking through an opening in the thin and fleecy cloud, as you may often have observed it in the summers evening? It tells you the sun has not set. It still shines through the cloud. Or is the bright light the bow in the clouds, the reflected light of sunbeams separated in their rich and beautiful colours? This is the emblem of promise, the token of good. It means promise in sorrow, and promise is ever present in the darkest day of our lives.
III. The passing wind. The wind here is not that which bringeth up the rain from the chambers of the south, but that which disperses the clouds, and produces fair weather. You may experience something of the same kind of dispersion of your gloom and sorrow. The wind that drives away the cloud may seem rough and cold. But be the wind what it may, rough or gentle, cold or warm, it is sent by the Lord. Our troubles are of His appointment, our deliverance at His disposal; and He will disperse the troubles, and send deliverance at such a time, and by such means as He sees best. Be it ours, then, to see that the trials accomplish the good purpose of God, and then we may expect their speedy removal. (R. Halley, D. D.)
The bright light in the clouds
Prom Elihu we learn that any seeming defect in the Divine arrangements must be attributable, not to any want of skill or wisdom in the Divine Ruler of all things, but rather to the short-sightedness of mans imperfect vision. Taken in this point of view, the text presents us with ample materials for deep reflection upon the Divine character, and at the same time administers to us instructive reproof. How apt are we to indulge in a repining and complaining spirit, when we cannot see the whole machinery of Gods government working according to our notions of equity and goodness. Vain man would be wise, says Zophar to Job; his restless and soaring spirit would fain explore the whole treasure house of knowledge; and yet, with all this panting after wisdom, how little does the most gifted of earths sons comparatively know of God as revealed in the broad and thinly-leaved volume of the Divine works. If there be so much that is dark and mysterious in the works of God so richly spread around us, and in the works of God so warmly beating within us, what wonder is it if we are unable to track out to our satisfaction the higher dealings of Gods moral government? There is, however, always the bright light of wisdom and benevolence shining in the darkest cloud; and it does not shine the less really because unobserved by our short-sighted vision. In all Gods dispensations, He doubtless has ever a reason of wisdom and love, though it may be involved in the clouds of obscurity, and unknown to us. We see merely a few of the cross wheels, and are at a loss to understand the meaning of their revolvings. But to Him who ordereth all things, and who seeth the end from the beginning, every wheel appears properly adjusted for its own special work. Remember, then, that upon those who are really living by faith in the Son of God, though they may not always recognise it, the bright light of the heavenly favour is shining in the darkest cloud of Providence; and what we know not now, we shall know hereafter. (W. J. Brock, A. B.)
Light on the cloud
The argument is, let man be silent when God is dealing with him; for he cannot fathom Gods inscrutable wisdom. The text represents mans life under the figure of a cloudy day.
I. We live under a cloud and see Gods way only by a dim light. As beings of intelligence, we find ourselves hedged in by mystery on every side. All our seeming knowledge is skirted, close at hand, by dark confines of ignorance. What then does it mean? Is God jealous of intelligence in us? Exactly contrary to this. He is a Being who dwelleth in light, and calls us to walk in the light with Him. By all His providential works He is training intelligence in us, and making us capable of knowledge. The true account is, that the cloud under which we are shut down is not heavier than it must be. How can a Being infinite be understood by a being finite? Besides, we have only just begun to be; and a begun existence is, by the supposition, one that has just begun to know, and has everything to know. How then can he expect, in a few short years, to master the knowledge of God and His universal kingdom? There is not only a necessary, but also a guilty limitation upon us. And therefore we are not only obliged to learn, but, as being under sin, are also in a temper that forbids learning, having our minds disordered and clouded by evil. Hence come our perplexities; for, as the sun cannot show distinctly what is in the bottom of a muddy pool, so God can never be distinctly revealed in the depths of a foul and earthly mind. The very activity of reason, which ought to beget knowledge, begets only darkness now, artificial darkness. We begin to quarrel with limitation itself, and so with God. He is not only hid behind thick walls of mystery, but He is dreaded as a power unfriendly, suspected, doubted, repugnantly conceived. We fall into a state thus of general confusion, in which even the distinctions of knowledge are lost. Reminded that God is, and must be, a mystery, we take it as a great hardship, or, it may be, an absurdity, that we are required to believe what we cannot comprehend. Entering the field of supposed revelation, the difficulties are increased in number, and the mysteries are piled higher than before. God in creation, God in Trinity, God incarnate. Man himself. Man in society. Practically, much is known about God and His ways–all that we need to know; but, speculatively, or by the mere understanding, almost nothing save that we cannot know. The believing mind dwells in continual light; for, when God is revealed within, curious and perplexing questions are silent. But the mind that judges God, or demands a right to comprehend Him before it believes, stumbles, complains, wrangles, and finds no issue to its labour.
II. There is abundance of light on the other side of the cloud and above it. This we might readily infer from the fact that so much of light shines through. The experience of every soul that turns to God is a convincing proof that there is light somewhere, and that which is bright is clear. It will also be found that things which at one time appeared to be dark–afflictions, losses, trials, wrongs, defeated purposes, and deeds of suffering, patience, yielding no fruit–are very apt, afterward, to change colour, and become visitations of mercy. And so where God was specially dark, He commonly brings out, in the end, some good or blessing, in which the subject discovers that his heavenly Father only understood his wants better than he did himself. Things which seemed dark or inexplicable, or even impossible for God to suffer without wrong in Himself, are really bright with goodness in the end. What then shall we conclude, but that on the other side of the cloud there is always a bright and glorious light, however dark it is underneath? Hence it is that the Scriptures make so much of Gods character as a light-giving power, and turn the figure about into so many forms.
III. The cloud we are under will finally break way and be cleared. On this point we have many distinct indications. Thus it coincides with the general analogy of Gods works, to look for obscurity first, and light afterward. Illustrate–Creation; animals blind at birth; the manner of our intellectual discoveries, etc. Precisely what is to be the manner and measure of our knowledge, in the fuller and more glorious revelation of the future, is not clear to us now; for that is one of the dark things or mysteries of our present state. But the language of Scripture is remarkable: it even declares that we shall see God as He is. It is even declared that our knowledge of Him shall be complete. Let us receive from this subject–
1. A lesson of modesty. Which way soever we turn in our search after knowledge, we run against mystery at the second or third step. There is no true comfort in life, no dignity in reason, apart from modesty.
2. How clear it is that there is no place for complaint or repining under the sorrows and trials of life. God is inscrutable, but not wrong. If the cloud is over you, there is a bright light on the other side; and the time is coming, either in this world or the next, when that cloud will be swept away, and the fulness of Gods light and wisdom poured around you. 3 While the inscrutability of God should keep us in modesty, and stay our complaints against Him, it should never suppress, but rather sharpen, our desire for knowledge. (Horace Bushnell, D. D.)
Light in the clouds
These words illustrate–
I. That dark season when clouds of unforgiven guilt overhang and oppress the soul. Like those dense clouds which, long gathering, thicken into a distinct and compact mass so is the huge guilt of the sinner who is alienate from God. As thick clouds conceal the sun, and obstruct the light of day, so this accumulated guilt hides from the wretched sinner all light of the favour of God.
II. Those dark and sorrowful seasons that sometimes occur in the Christians career. There are seasons and days when the light of the Lord is withheld, and he must walk on, and work in the darkness. Yet never is his darkness altogether dark. At such times there is no change in God, no withdrawment of Christ. The sun all the while is in his proper place in the heavens.
III. The cloudy seasons of adversity and affliction. It is part of the method of Divine procedure in the education of the human race, and for the development of the higher faculties of our nature, to subject us to suffering. Our lives would become hard and unlovely were it not for the soft sorrows that fall on us, the trials that beat on us, and the clouds that drench us. But whatever the sorrows that overtake us, when they have accomplished their mission they pass away. (W. T. Bull, B. A.)
The bright light on the clouds
There are a hundred men looking for storm where there is one man looking for sunshine. My object will be to get you and myself into the delightful habit of making the best of everything.
I. You ought to make the best of all your financial misfortunes. During the panic a few years ago you all lost money. Compression: retrenchment. Who did not feel the necessity of it? Did yon make the best of this? Are you aware of how narrow an escape you made? Suppose you had reached the fortune toward which you were rapidly going? You would have been as proud as Lucifer. How few men have succeeded largely in a financial sense, and yet maintained their simplicity and religious consecration! Not one man out of a hundred. The same Divine band that crushed your storehouse, your bank, your office, your insurance company, lifted you out of destruction. The day you honestly suspended in business made your fortune for eternity. Oh! you say, I could get along very well myself, but I am so disappointed that I cannot leave a competence for my children. The same financial misfortune that is going to save your soul will save your children. The best inheritance a young man can have is the feeling that tie has to fight his own battle, and that life is a struggle into which he must throw body, mind, and soul, or be disgracefully worsted.
II. Again, I remark, you ought to make the best of your bereavements. The whole tendency is to brood over these separations, and to give much time to the handling of mementoes of the departed, and to make long visitations to the cemetery, and to say, Oh, I can never look up again; my hope is gone; my courage is gone; my religion is gone; my faith in God is gone! Oh, the wear, and tear, and exhaustion of this loneliness! The most frequent bereavement is the loss of children. Instead of the complete safety into which that child has been lifted, would you like to hold it down to the risks of this mortal state? Would you like to keep it out on a sea in which there have been more shipwrecks than safe voyages? Is it not a comfort to you to know that that child, instead of being besoiled and flung into the mire of sin, is swung clear into the skies? So it ought to be that you should make the best of all your bereavements. The fact that you have so many friends in heaven will make your own departure very cheerful. The more friends here, the more bitter good-byes; the more friends there, the more glorious welcomes. Though all around may be dark, see you not the bright light in the clouds–that light the irradiated faces of your glorified kindred?
III. So also I would have you make the best of your sicknesses. When you see one move off with elastic step and in full physical vigour, sometimes you become impatient with your lame foot. When a man describes an object a mile off, and you cannot see it at all, you become impatient of your dim eye. When you hear of a healthy man making a great achievement, you become impatient with your depressed nervous system or your dilapidated health. I wilt tell you how you can make the worst of it. Brood over it; brood over all these illnesses, and your nerves will become more twitchy, and your dyspepsia more aggravated, and your weakness more appalling. But that is the devils work, to tell you how to make the worst of it: it is my work to show you a bright light in the clouds. Which of the Bible men most attract your attention? You say, Moses, Job, Jeremiah, Paul. Why, what a strange thing it is that you have chosen those who were physically disordered! Moses–I know he was nervous from the blow he gave the Egyptian. Job–his blood was vitiated and diseased, and his skin distressfully eruptive. Jeremiah had enlargement of the spleen. Who can doubt it who reads Lamentations? Paul–he had a lifetime sickness which the commentators have been guessing about for years, not knowing exactly what the apostle meant by a thorn in the flesh. I gather from all this that physical disorder may be the means of grace to the soul. The best view of the delectable mountains is through the lattice of the sick room.
IV. Again, you ought to make the best of lifes finality. There are many people that have an idea that death is the submergence of everything pleasant by everything doleful. Oh, what an ado about dying! We get so attached to the malarial marsh in which we live that we are afraid to go up and live on the hilltop. We are alarmed because vacation is coming. Eternal sunlight, and best programme of celestial minstrels and hallelujah no inducement. Let us stay here and keep cold and ignorant and weak. Do not introduce us to the saints of old. I am amazed at myself and at yourself for this infatuation under which we all rest. Men, you would suppose, would get frightened at having to stay in this world instead of getting frightened at having to go toward heaven. I congratulate anybody who has a right to die. By that I mean through sickness you cannot avert, or through accident you cannot avoid–your work consummated. Where did they bury Lily? said one little child to another. Oh! she replied, they buried her in the ground. What! in the cold ground? Oh no, no! not in the cold ground, but in the warm ground, where ugly seeds become faithful flowers. (T. De Witt Talmage.)
The bright light in the cloud
Take text to illustrate the disposition of men to look upon the dark side of things.
I. the text will apply to the sceptic in relation to the dark things of revelation. These men see the clouds, and through the unbelief of their heart these clouds blacken and spread until they cover the whole firmament of revelation. That there are clouds hanging over this Book, it is far more Christian to admit than to deny. But, thank God, though we see the clouds, the clouds which the sceptic sees, we do not see them like him. We see a bright light upon them. There are several things which give the darkest of them a bright light.
1. There is the love of the Infinite Father. This shines through all its pages.
2. The unspotted holiness of our Great Example.
3. The provision He has made for our spiritual recovery.
4. The existence of a blessed immortality. Immortality is a bright light upon all the clouds of revelation. The clouds give variety and interest to the scene–they soften and cool the brilliant and burning rays.
II. The text will apply to the factious faultfinders of Gods providence. Some people are everlastingly musing on the difficulties of providence.
1. The permission of moral evil is a cloud.
2. The apparent disregard of God to the moral distinctions of society is a cloud. All things come alike to all, etc.
3. The power which wickedness is often allowed to exercise over virtue, is a cloud–chains, dungeons, stakes.
4. The premature deaths of the good and useful are a cloud. We feel these clouds. But there is a bright light upon these clouds. The belief that they are local, temporary, transitional, is a bright light upon all the clouds. Out of their darkness and confusion will one day come a beautiful system. Our light afflictions which are but for a moment, etc.
III. The text will apply to the misanthropic in relation to the character of race. There are men who have gloomy and uncharitable views of the character of mankind. All men are as corrupt as they can be–virtue is but vice in a pleasing garb. Very dark indeed are the clouds which these men see hanging over society; there is no ray to relieve their darkness. Stiff, we see bright light upon the clouds–there is not unmitigated, unrelieved corruption. There is the light of social love which streams through all the ramifications of life. There is a light of moral justice which flames forth when the right and the true are outraged. There is the light of true religion. There are men who are throwing on society the right thoughts, putting forth the right efforts, and breathing to heaven the right prayers.
IV. The text will apply to the desponding christian in relation to his experience. There are hours in the experience of many of the good when all within is cloudy. The proneness to fall into sin, the coldness of our devotional feeling, the consciousness of our defects, the felt distance between our ideal and ourselves, sometimes bring a sad gloom over the heart. We walk in darkness, and have no light. But here are bright lights, however, upon this cloudy experience. In the first place, the very feeling of imperfection indicates something good. Blessed are the poor in spirit, etc. Blessed are they that mourn, etc. In the second place, most of those who are now in heaven once felt this. Christ is ready to help such as you. From this subject we learn–
1. To cultivate the habit of looking upon the bright side of things.
2. To anticipate the world of future light. (Homilist.)
The light in the clouds
1. We live on the unilluminated side of the cloud between Gods throne and His earthly children, and only needful rays shine through; and yet the rays are quite sufficient for your guidance and for mine. We have quite sufficient truth shining through the cloud for us to walk in the paths of obedience, waiting for the time when we shall get above the cloud, and behind the cloud, into the overwhelming brightness that plays forever round the throne.
2. The infinite light behind the throne is infinite love. That cloud is light and love, and every ray that streams through to us is a love ray from the infinite, the abounding and inexhaustible love in the eternal Godhead. God governs the world by most beautiful laws of compensation. Suffering has many compensations, not only in its influence upon the sufferer, in humbling him, bringing him into a sense of dependence, inspiring in him a spirit of prayer, quickening his faith, and working out the principles of righteousness, but suffering hath its happy influence upon others.
3. The future will clear up many a mystery. By-and-by shall come the last great day of revelation, when nothing that is right shall be found to have been vanquished, and nothing that is wrong shall be found to have triumphed. Learn–
(1) God is often inscrutable, but never wrong.
(2) On this side the cloud we have nothing to do but to receive the truth that comes through, and walk by it.
(3) Never get frightened at Gods clouds.
(4) Clouds of trial often rain down truth to be gathered from no other source.
God usually orders it that through penitence come praise and forgiveness, through trial comes triumph; yea, the cloud itself sends down mercy. (T. L. Cuyler, D. D.)
Clouds with silver linings
How much is said in Scripture about clouds! Clouds are the appropriate signs of mystery, and majesty, and mercy. It is impossible to look upon a cloud without being impressed perhaps more with the appropriateness of it as a vesture of Gods greatness and His divinity, than even sea or mountain. Clouds have an interpreted force. They have gentle and bright teachings. They are capable of daguerreotyping upon our paths bright letters, if we will but stop to read them. See whether we can detect some of the light.
1. In the character of God, the cloud has silver linings. Dark with excessive light His skirts appear. In nature, God appears to us very much more as the God of mystery than as the God of mercy. To me nature is no gospel. The character of God is a great, strange, dark cloudland; but it has its silver lining. He dwells in incommunicable, inaccessible light. Yet on the fringes of that cloud which vests Him, and passes before His throne, we see indications and traces of the benignity and beauty of His character. The Bible is only something like a cloud before the throne of God. He holds back the splendour of His own Being, for we could not bear it.
2. In the pathway of providence the clouds have a silver lining. The providence in which God moves is frequently as cloudy as even the vesture that robes round His own being and character. How unreasonable it is for us to suppose that all providential arrangements are to be known and seen by us. Gods justice is terrible, but it is lined with mercy; Gods terror is terrible, but it is lined with love; Gods power is terrible, but it is lined with wisdom.
3. In the interpretation of truth, the cloud has often a silver lining. The words of the Book have great darkness in them. It is much easier to ask questions on the difficulties of Scripture than it is to answer them.
4. In the ordinances of religion the cloud has a silver lining. Learn that we must be cheerful under the darkness. Finally, there are clouds in some parts of the universe that have no silver linings. (E. Paxton Hood.)
The bright light in the cloud
God appears, the last of the dramatis personae. He comes in the whirlwind, and out of the cloud, sweeping through the heavens: He proclaims His majesty: Gird up now thy loins like a man, for I will demand of thee, and answer thou Me. The cloud is Gods pavilion. It is the appropriate medium through which the Infinite reveals Himself to man. In the nature of the case it is not possible to have a revelation without a corresponding adumbration of Him. He is like the sun, which cannot be seen without a dimness intervening between it and the naked eye. This is Gods way of revealing Himself: He must needs obscure His glory in manifesting it. The complaint of Elihu is that men behold the cloud, but not the bright light within it.
I. As to Gods personality. To know Him is the summit of human aspiration. This is life eternal, to know God, and Jesus Christ who is the manifestation of God. It is an easy thing to utter His name; but who can apprehend the tremendous truth suggested in that little word of three letters! Infinitude is embraced in it. When Simonides was entrusted by King Hiero with the duty of defining God, he returned at the close of the day to ask for further time. A week, a month, a year passed by, and then he reported, The more I think of Him, the more He is unknown to me. There have been campaigns of controversy, centuries of research, libraries of theology, and still here we are asking, What is God? The cloud bewilders us. But one thing we know, God is Love. This is the bright light. Whatever else we fail to grasp, this we may fully apprehend. If Jesus Christ had done no more, as Madame de Gasparin said, than to reveal the Divine Fatherhood, that would have compensated for His incarnation.
II. As to Gods character. His attributes of truth, justice, and holiness, are the habitation of His throne. The thought of the Divine holiness appalls us, for we are defiled, and by our sins infinitely separated from Him. But again, love is the bright light. The cross stands in the midst of the Divine holiness. The cross is preeminently the manifestation of the Divine love. At the moment when Jesus died, the veil of the Temple was rent in twain, and a new and living way was opened up for sinners into the Holiest of all.
III. As to the Divine decrees. Or, Gods dealings with us from the eternal ages. The very suggestion offends us. Yet we must be aware that God would not be God if He had not foreknown and foreordained whatsoever cometh to pass. It is vain, however, to undertake to simplify the doctrine. But here, again, love is the bright light. Gods decrees are founded in His mercy. Election has never kept one out of heaven, but it has brought an innumerable multitude into it.
IV. As to Divine providence. Here, surely clouds and darkness are round about Him. Pain, sorrow, disappointment, are our common portion. We are all burden bearers. Why must we be? Here, again, love is the bright light. All Gods dealings with us are illumined by the thought that He does not willingly afflict us. He is making all things work together for our good. Not long ago, in the Chinese quarter at San Francisco, under one of the theatres, I saw a child of six years with her mother in a narrow room, with joss gods all round them. For a coin, the little one sang to us. It was a strange place for a gush of heavens melody. This is what she sang:–
Jesus loves me, this I know,
For the Bible tells me so.
Oh, that we might all carry away with us the assurance of our Fathers love! Whatever darkness may gather, this is the bright light. (D. J. Burrell, D. D.)
Light in the cloud
Few things are so indefinite, or at least undefined, as darkness and light. Grief and gladness are not any more alike to all, than darkness and light are the same to every one of us. As I reckon my happiness according to the memory of some past affliction, so I estimate my troubles by remembering my joys. My past and future make one another. I never can take the weeping that endures for a night, without preparing the way for the joy that cometh in the morning. This cannot be other than a very gracious doctrine.
1. Nothing is more brilliant, nothing more simple, more available, than the gospel of Christ; but nothing is more easily injured or covered up by the fancies and fictions exhaling upwards from ourselves. Truth is truth, always the same, do what you will with it; but you may put curtains and clouds between truth and yourselves that shall leave you in the darkness of error. It is not the fault of the sun when the clouds eclipse it.
2. We bring you to Christian hope as the light of the new life–the sense of pardon through a surety, and the hope of glory as the purchase of another. Only remember that your iniquities may have separated between you and your God.
3. The countenance of the Father of lights may be covered and concealed, when there is no false doctrine, no backsliding, directly from us to make the barrier our own. (H. Christopherson.)
The bright light in the clouds
Here appears to be a figurative allusion to the occurrences which are under the control of Divine providence, under the similitude of the clouds, and the bright design which is sometimes beyond the reach of the human mind to understand.
I. These occurrences resemble the clouds sometimes.
1. In their sudden appearance.
2. In their various magnitude.
3. In their happy effects. Every cloud brings its proportion of gloom, yet each cloud is a vehicle of blessing.
II. There is something cheering in all the dispensations of Providence.
1. The character of God is a bright light. Giving splendor and beauty to the events of Providence, as the rising sun fringes with golden brightness the darkest cloud it meets in its course.
2. The promises are a bright light in the clouds. This is the light of truth, bright with the faithfulness of the Eternal. There is no exigency can arise, but there is an appropriate promise. Some of them are very comprehensive. It is well to have the memory stored with these promises.
3. The past conduct of the Lord is a bright light in the clouds. The review of the past should encourage confidence in reference to the present and the future. The moral influence of reflection on past mercies is to awaken hope even when God appears to clothe Himself with clouds and thick darkness.
III. Causes which prevent us from seeing the bright light in the clouds.
1. Constitutional or physical dejection will do this. The health or sickness of the body has a much greater influence over our spiritual enjoyments than some Christians imagine. Body and soul are too closely allied not to sympathise most deeply with each other.
2. There are, however, other causes, both intellectual and moral, such as defective views of Divine truth. Some have such imperfect and erroneous views of Gods Word that they seem to have no consolation in any time of trouble.
2. Want of faith in the wisdom and goodness of God. Faith is just that to the soul which sight is to the body. The sun shines though the blind man sees it not: so Christ, The Light, shines, but only the believing mind sees Him. Others see not this bright light. (Evangelical Preacher.)
The clouds, the light, and the wind
Three objects.
1. The bright light, which is the symbol of Gods personality.
2. The clouds, which are a symbol of those obscurities which hide God from our eyes.
3. The wind, which is the symbol of that Divine power by which these obscurities are removed, so that men may see God. The whole difficulty of Job was that he could not see God. He could not understand why God afflicted him.
I. The difficulties of finding God are here set before us. The obscurity is often in ourselves. It is often traceable to the infinite and illimitable nature of God. How is God to reveal Himself so as to satisfy the human mind and heart? Only in the way which God has chosen, could God effectually reveal Himself to creatures like ourselves. There must be gradual approaches of His mind to ours. There must be a condescension to our finiteness. God makes the path to Himself as plain as He can, considering the difficulties which are naturally in our way. Look first at the clouds. Our ignorance is a cloud. Finiteness is another name for this ignorance; and finiteness means fallibility, i.e. liability to err. The nature of man, limited and feeble in comparison with the subject on which his thoughts have to be engaged, makes man feel that about him are mists and shadows which he cannot penetrate.
II. The removal of the difficulties. They can only be removed by God. God can drive away mans feebleness by His own freely given grace, The will of God is engaged in our salvation.
III. Few things in nature are stronger than the wind. The wind is the symbol of Gods Spirit. God has come to us in His Son Jesus Christ, and God speaks by His Spirit, through His Word. (Samuel Pearson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. And now men see not the bright light] Mr. Good gives the sense clearer: –
“Even now we cannot look at the light
When it is resplendent in the heavens.
And a wind from the north hath passed
along and cleared them.”
Elihu seems to refer to the insufferable brightness of the sun. Can any man look at the sun shining in his strength, when a clear and strong wind has purged the sky from clouds and vapours? Much less can any gaze on the majesty of God. Every creature must sink before him. What execrably dangerous folly in man to attempt to arraign His conduct!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And; or, for, as this particle is oft rendered; the following words containing a reason of those which go before.
Now: this particle is either,
1. A note of time, and so it intimates a sudden change which then was in the weather, which having been very dark, began now to clear up; or rather,
2. A note of inference to usher in the argument. Men see not; either,
1. Do not observe (as seeing is oft used) nor consider these glorious works of God; or,
2. Cannot behold, or at least not gaze upon it.
In the clouds; or, in the skies; for the Hebrew word signifies both clouds and skies. This is to be understood, either,
1. Of bright and lightsome clouds; or rather,
2. Of the sun, which is oft and emphatically called light, as was noted before, and here the bright light; which men ofttimes cannot behold, either when it is covered with a black and thick cloud; or when, as it follows, the sky is very clear, and consequently the sunshine is very bright. And therefore it is not strange if we cannot see God, who dwelleth in darkness, 1Ki 8:12, nor discern his counsels and ways, which are covered with great obscurity; and if we dare not approach to him, with whom is, as it here follows, terrible majesty; and if we presume to do so, we must needs be swallowed up, as was said, Job 37:20.
But the wind passeth; or rather, when (as this particle is used) the wind passeth. Cleanseth them; earlier the clouds, i.e. cleanseth the air from them; or the skies, by driving away those clouds which darkened it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. cleanseththat is,cleareth the air of clouds. When the “bright light”of the sun, previously not seen through “clouds,” suddenlyshines out from behind them, owing to the wind clearing them away,the effect is dazzling to the eye; so if God’s majesty, now hidden,were suddenly revealed in all its brightness, it would spreaddarkness over Job’s eyes, anxious as he is for it (compare, see onJob 37:19) [UMBREIT].It is because now man sees not the bright sunlight (God’s dazzlingmajesty), owing to the intervening “clouds” (Job26:9), that they dare to wish to “speak” before God(Job 37:20). Prelude to God’sappearance (Job 38:1). Thewords also hold true in a sense not intended by Elihu, but perhapsincluded by the Holy Ghost. Job and other sufferers cannot see thelight of God’s countenance through the clouds of trial:but the wind will soon clear them off, and God shall appear again:let them but wait patiently, for He still shines, though for a timethey see Him not (see on Job37:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And now men see not the bright light which [is] in the clouds,…. Here Elihu returns to his subject, it may be, occasioned by black clouds gathering in the heavens, as a preparation for the whirlwind, storm, and tempest, out of which the Lord is said to speak in the next chapter. And this is to be understood, not of the lightning in the cloud, which is not to be seen until it breaks out of it; nor the rainbow in the cloud, formed by the rays of light from the sun, which disappears when the wind passes and clears the sky of the cloud in which it is; nor of the Galaxy, or Milky Way, as Sephorno, which is not to be seen in a cloudy night; but of the sun, which is the great light and a bright one, and shines brightly; yet sometimes not to be seen by men, because of interposing clouds, until they are cleared away by winds. Though rather this respects the sun shining in its brightness, and in its full strength, in the skies or ethereal regions, in a clear day, when men are not able to look full at it: and how much less then are they able to behold him who is light itself, and in whom is no darkness at all, nor shadow of turning; who dwells in light, which no mortal can approach unto; into whose nature and perfections none can fully look, or behold the secret springs of his actions, and the reasons of his dispensations towards men?
but the wind passeth and cleanseth them; the clouds, and clears the air of them, which obstruct the light of the sun: or “when a wind passeth and cleareth it”; the air, as Mr. Broughton, then the sun shines so brightly that it dazzles the eye to look at it.
Fuente: John Gill’s Exposition of the Entire Bible
21 Although one seeth now the sunlight
That is bright in the ethereal heights:
A wind passeth by and cleareth them up.
22 Gold is brought from the north, –
Above Eloah is terrible majesty.
23 The Almighty, whom we cannot find out,
The excellent in strength,
And right and justice He perverteth not.
24 Therefore men regard Him with reverence,
He hath no regard for all the wise of heart.
He who censures God’s actions, and murmurs against God, injures himself – how, on the contrary, would a patiently submissive waiting on Him be rewarded! This is the connection of thought, by which this final strophe is attached to what precedes. If we have drawn the correct conclusion from Job 37:1, that Elihu’s description of a storm is accompanied by a storm which was coming over the sky, , with which the speech, as Job 35:15, draws towards the close, is not to be understood as purely conclusive, but temporal: And at present one does not see the light ( of the sun, as Job 31:26) which is bright in the ethereal heights ( again a Hebr.-Arab. word, comp. bahir , outshining, surpassing, especially of the moon, when it dazzles with its brightness); yet it only requires a breath of wind to pass over it, and to clear it, i.e., brings the ethereal sky with the sunlight to view. Elihu hereby means to say that the God who his hidden only for a time, respecting whom one runs the risk of being in perplexity, can suddenly unveil Himself, to our surprise and confusion, and that therefore it becomes us to bow humbly and quietly to His present mysterious visitation. With respect to the removal of the clouds from the beclouded sun, to which Job 37:21 refers, , Job 37:22, seems to signify the gold of the sun; esh – shemsu bi – tibrin , the sun is gold, says Abulola. Oriental and Classic literature furnishes a large number of instances in support of this calling the sunshine gold; and it should not perplex us here, where we have an Arabizing Hebrew poet before us, that not a single passage can be brought forward from the Old Testament literature. But is against this figurative rendering of the (lxx ). In Eze 1:4 there is good reason for the storm-clouds, which unfold from their midst the glory of the heavenly Judge, who rideth upon the cherubim, coming from the north; but wherefore should Elihu represent the sun’s golden light as breaking through from the north? On the other hand, in the conception of the ancients, the north is the proper region for gold: there griffins (grupe’s) guard the gold-pits of the Arimaspian mountains (Herod. iii. 116); there, from the narrow pass of the Caucasus along the Gordyaean mountains, gold is dug by barbarous races (Pliny, h. n. vi. 11), and among the Scythians it is brought to light by the ants ( ib. xxxiii. 4). Egypt could indeed provide itself with gold from Ethiopia, and the Phoenicians brought the gold of Ophir, already mentioned in the book of Job, from India; but the north was regarded as the fabulously most productive chief mine of gold; to speak more definitely: Northern Asia, with the Altai mountains.
(Note: Vid., the art. Gold, S. 91, 101, in Ersch and Gruber. The Indian traditions concerning Uttaraguru (the “High Mountain”), and concerning the northern seat of the god on wealth Kuvra, have no connection here; on their origin comp. Lassen, Indische Alterthumskunde, i. 848.)
Thus therefore Job 28:1, Job 28:6 is to be compared here.
What Job describes so grandly and minutely in Job 28:1, viz., that man lays bare the hidden treasures of the earth’s interior, but that the wisdom of God still transcends him, is here expressed no less grandly and compendiously: From the north cometh gold, which man wrests from the darkness of the gloomy unknown region of the north ( , , from , cogn. , ,
(Note: The verb , obducere , does not belong here, but to , and signifies properly to flatten (as , to make thin and thick by striking), comp. Arab. sfh , to strike on something flat (whence el – musafaha , the salutation by striking the hand), and Arab. sf , to strike with the flat hand on anything, therefore diducendo obducere .)
upon Eloah, on the contrary is terrible majesty (not genitival: terror of majesty, Ew. 293, c), i.e., it covers Him like a garment (Psa 104:1), making Him inaccessible ( , glory as resounding praise, vid., on Job 39:20, like as imposing dignity). The beclouded sun, Job 37:21 said, has lost none of the intensity of its light, although man has to wait for the removing of the clouds to behold it again. So, when God’s doings are mysterious to us, we have to wait, without murmuring, for His solution of the mystery. While from the north comes gold – Job 37:22 continues – which is obtained by laying bare the interior of the northern mountains, God, on the other hand, is surrounded by inaccessibly terrible glory: the Almighty – thus Job 37:23 completes the thought towards which Job 37:22 tends – we cannot reach, the Great in power, i.e., the nature of the Absolute One remains beyond us, the counsel of the Almighty impenetrable; still we can at all times be certain of this, that what He does is right and good: “Right and the fulness of justice ( according to the Masora, not – ) He perverteth not.” The expression is remarkable: is, like the Talmudic , equivalent elsewhere to ; and that He does not pervert , affirms that justice in its whole compass is not perverted by Him; His acts are therefore perfectly and in every way consistent with it: is the abstract. to , Job 34:17, therefore summa justitia . One may feel tempted to draw to , and to read according to Pro 14:29 instead of , but the expression gained by so doing is still more difficult than the combination … ; not merely difficult, however, but putting a false point in place of a correct one, is the reading (lxx, Syr., Jer.), according to which Hirz. translates: He answers, not, i.e., gives no account to man. The accentuation rightly divides Job 37:23 into two halves, the second of which begins with – a significant Waw, on which J. H. Michaelis observes: Placide invicem in Deo conspirant infinita ejus potentia et justitia quae in hominibus saepe disjuncta sunt . Elihu closes with the practical inference: Therefore men, viz., of the right sort, of sound heart, uncorrupted and unaffected, fear Him ( verentur eum , not veremini eum ); He does not see (regard) the wise of heart, i.e., those who imagine themselves such and are proud of their , their understanding. The qui sibi videntur (Jer.) does not lie in (comp. Isa 5:21), but in the antithesis. Stick. and others render falsely: Whom the aggregate of the over-wise beholds not, which would be . God is the subj. as in Job 28:24; Job 34:21, comp. Job 41:26. The assonance of and , which also occurs frequently elsewhere (e.g., Job 6:21), we have sought to reproduce in the translation.
In this last speech also Elihu’s chief aim (Job 36:2-4) is to defend God against Job’s charge of injustice. He shows how omnipotence, love, and justice are all found in God. When judging of God’s omnipotence, we are to beware of censuring Him who is absolutely exalted above us and our comprehension; when judging of God’s love, we are to beware of interpreting His afflictive dispensations, which are designed for our well-being, as the persecution of an enemy; when judging of His justice, we are to beware of maintaining our own righteousness at the cost of the Divine, and of thus avoiding the penitent humbling of one’s self under His well-meant chastisement. The twofold peculiarity of Elihu’s speeches comes out in this fourth as prominently as in the first: (1) They demand of Job penitential submission, not by accusing him of coarse common sins as the three have done, but because even the best of men suffer for hidden moral defects, which must be perceived by them in order not to perish on account of them. Elihu here does for Job just what in Bunyan ( Pilgrim’s Progress) the man in the Interpreter’s house does, when he sweeps the room, so that Christian had been almost choked with the dust that flew about. Then (2) they teach that God makes use of just such sufferings, as Job’s now are, in order to bring man to a knowledge of his hidden defects, and to bless him the more abundantly if he will be saved from them; that thus the sufferings of those who fear God are a wholesome medicine, disciplinary chastenings, and saving warnings; and that therefore true, not merely feigned, piety must be proved in the school of affliction by earnest self-examination, remorseful self-accusation, and humble submission.
Elihu therefore in this agrees with the rest of the book, that he frees Job’s affliction from the view which accounts it the evil-doer’s punishment (vid., Job 32:3). On the other hand, however, he nevertheless takes up a position apart from the rest of the book, by making Job’s sin the cause of his affliction; while in the idea of the rest of the book Job’s affliction has nothing whatever to do with Job’s sin, except in so far as he allows himself to be drawn into sinful language concerning God by the conflict of temptation into which the affliction plunges him. For after Jehovah has brought Job over this his sin, He acknowledges His servant (Job 42:7) to be in the right, against the three friends: his affliction is really not a merited affliction, it is not a result of retributive justice; it also had not chastisement as its design, it was an enigma, under which Job should have bowed humbly without striking against it – a decree, into the purpose of which the prologue permits us an insight, which however remains unexplained to Job, or is only explained to him so far as the issue teaches him that it should be to him the way to a so much the more glorious testimony on the part of God Himself.
With that criticism of Job, which the speeches of Jehovah consummate, the criticism which lies before us in the speeches of Elihu is irreconcilable. The older poet, in contrast with the false doctrine of retribution, entirely separates sin and punishment or chastisement in the affliction of Job, and teaches that there is an affliction of the righteous, which is solely designed to prove and test them. His thema, not Elihu’s (as Simson
(Note: Zur Kritik des B. Hiob, 1861, S. 34.)
with Hengstenberg thinks), is the mystery of the Cross. For the Cross according to its proper notion is suffering (or what in New Testament language is the same, ). Elihu, however, leaves sin and suffering together as inseparable, and opposes the false doctrine of retribution by the distinction between disciplinary chastisement and judicial retribution. The Elihu section, as I have shown elsewhere,
(Note: Vid., Herzog’s Real-Encyklopdie, art. Hiob, S. 119.)
has sprung from the endeavour to moderate the bewildering boldness with which the older poet puts forth his idea. The writer has felt in connection with the book of Job what every Christian must feel. Such a maintaining of his own righteousness in the face of friendly exhortations to penitence, as we perceive it in Job’s speeches, is certainly not possible where “the dust of the room has flown about.” The friends have only failed in this, that they made Job more and more an evil-doer deservedly undergoing punishment. Elihu points him to vainglorying, to carnal security, and in the main to those defects from which the most godly cannot and dare not claim exemption. It is not contrary to the spirit of the drama that Job holds his peace at these exhortations to penitence. The similarly expressed admonition to penitence with which Eliphaz, Job 4:1, begins, has not effected it. In the meanwhile, however, Job is become more softened and composed, and in remembrance of his unbecoming language concerning God, he must feel that he has forfeited the right of defending himself. Nevertheless this silent Job is not altogether the same as the Job who, in Job 40 and 42, forces himself to keep silence, whose former testimony concerning himself, and whose former refusal of a theodicy which links sin and calamity together, Jehovah finally sets His seal to.
On the other hand, however, it must be acknowledged, that what the introduction to Elihu’s speeches, Job 32:1-5, sets before us, is consistent with the idea of the whole, and that such a section as the introduction leads one to expect, may be easily understood really as a member of the whole, which carries forward the dramatic development of this idea; for this very reason one feels urged to constantly new endeavours, if possible, to understand these speeches as a part of the original form. But they are without result, and, moreover, many other considerations stand in our way to the desired goal; especially, that Elihu is not mentioned in the epilogue, and that his speeches are far behind the artistic perfection of the rest of the book. It is true the writer of these speeches has, in common with the rest of the book, a like Hebraeo-Arabic, and indeed Hauranitish style, and like mutual relations to earlier and later writings; but this is explained from the consideration that he has completely blended the older book with himself (as the points of contact of the fourth speech with Job 28:1 and the speeches of Jehovah, show), and that to all appearance he is a fellow-countryman of the older poet. There are neither linguistic nor any other valid reasons in favour of assigning it to a much later period. He is the second issuer of the book, possibly the first, who brought to light the hitherto hidden treasure, enriched by his own insertion, which is inestimable in its relation to the history of the perception of the plan of redemption.
We now call to mind that in the last (according to our view) strophe of Job’s last speech. Job 31:35-37, Job desires, yea challenges, the divine decision between himself and his opponents. His opponents have explained his affliction as the punishment of the just God; he, however, is himself so certain of his innocence, and of his victory over divine and human accusation, that he will bind the indictment of his opponents as a crown upon his brow, and to God, whose hand of punishment supposedly rests upon him, will he render an account of all his steps, and go forth as a prince to meet Him. That he considers himself a is in itself not censurable, for he is such: but that he is , i.e., considers himself to be righteous in opposition to God, who is no angry with him and punishes him; that he maintains his own righteousness to the prejudice of the Divine; and that by maintaining his own right, places the Divine in the shade, – all this is explainable as the result of the false idea which he entertains of his affliction, and in which he is strengthened by the friends; but there is need of censure and penitence. For since by His nature God can never do wrong, all human wrangling before God is a sinful advance against the mystery of divine guidance, under which he should rather humbly bow. But we have seen that Job’s false idea of God as his enemy, whose conduct he cannot acknowledge as just, does not fill his whole soul. The night of temptation in which he is enshrouded, is broken in upon by gleams of faith, in connection with which God appears to him as his Vindicator and Redeemer. Flesh and spirit, nature and grace, delusion and faith, are at war within him. These two elements are constantly more definitely separated in the course of the controversy; but it is not yet come to the victory of faith over delusion, the two lines of conception go unreconciled side by side in Job’s soul. The last monologues issue on the one side in the humble confession that God’s wisdom is unsearchable, and the fear of God is the share of wisdom appointed to man; on the other side, in the defiant demand that God may answer for his defence of himself, and the vaunting offer to give Him an account of all his steps, and also then to enter His presence with the high feeling of a prince. If now the issue of the drama is to be this, that God really reveals Himself as Job’s Vindicator and Redeemer, Job’s defiance and boldness must be previously punished in order that lowliness and submission may attain the victory over them. God cannot acknowledge job as His servant before he penitently acknowledges as such the sinful weakness under which he has proved himself to be God’s servant, and so exhibits himself anew in his true character which cherishes no known sin. This takes place when Jehovah appears, and in language not of wrath but of loving condescension, and yet earnest reproof, He makes the Titan quite puny in his own eyes, in order then to exalt him who is outwardly and inwardly humbled.
Fuente: Keil & Delitzsch Commentary on the Old Testament
21 And now men see not the bright light which is in the clouds: but the wind passeth, and cleanseth them. 22 Fair weather cometh out of the north: with God is terrible majesty. 23 Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict. 24 Men do therefore fear him: he respecteth not any that are wise of heart.
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 (2Ch 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 (v. 19), and made him afraid to go on, v. 20. Thus the disciples feared when they entered into a cloud, Luke ix. 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. viii. 1), in token of the return of God’s favour; and then fair weather will come out of the north (v. 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, Exod. xv. 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, v. 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, v. 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, 1 Cor. i. 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, Ps. cxxx. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
(21) And now men see not the bright lighti.e., the sun. But he is bright behind the clouds, and when the wind has passed over them and cleared them away, even the north wind, he will come forth like gold; but upon God there is terrible majesty. Though the sun is hidden, we shall see him again, but who shall ever find out God? It is manifest that this rendering adds great sublimity, and points to the opening of the next chapter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. The changing phenomena in the sky lead Elihu to remark that the bright light may for a time be veiled by clouds and darkness, but these shall be chased away. So the hidden and unsearchable God, all of whose attributes harmonize with each other, shall disclose himself in love to the heart that submissively bends before his incomparable majesty and glory, Job 37:21-24.
21. And now is used in the temporal sense. The changes then taking place in the sky suggest the following beautiful figure:
Men see cleanseth them Delitzsch, Zockler, and Hitzig read cleanseth, cleareth [chaseth] them away. Every cloud, however dark, not only has “a silver lining,” as we would say, but hides in ( ) and behind itself the precious light. The wind passes over the sky and clears away the clouds, and the hidden light is revealed. The clouds that are black to us are brightness on the other side. “There is abundance of light,” says Dr. Bushnell, “which we might readily infer from the fact that so much of it shines through.” Sermon, in loc. “Elihu hereby means to say that the God who is hidden only for a time, respecting whom one runs the risk of being in perplexity, can suddenly unveil himself to our surprise and confusion, and that, therefore, it becomes us to bow humbly and quietly to his present mysterious visitation.” Delitzsch. The following view of Conant, which agrees with that of Rosenmuller, Ewald, Hirtzel, etc., does not so well harmonize with the context: “Men cannot look on the clear sunlight in the cloudless sky; how then (Job 37:22) can they comprehend God, whom a more fearful majesty surrounds? Compare 1Ti 6:16.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 37:21 And now [men] see not the bright light which [is] in the clouds: but the wind passeth, and cleanseth them.
Ver. 21. And now men see not the bright light that is in the clouds ] It seemeth, saith an expositor, that at that very instant the cloudy weather did begin to clear up, and that thereupon Elihu took occasion to speak these words: q.d. Thou art not able to look into the body of the shining sun, quia nimium sensibile laedit sensum; how much less canst thou behold God in his glory, in comparison to whom the sun in his strength is but as a clod of clay! The sun is called light by an excellency; the Egyptians call him Orus, from the Hebrew, Or. Hereafter we shall see God as he is, see him face to face, 1Jn 3:1-2 ; see as we are seen, &c.; but here we can see his back parts only and live, Exo 33:20-23 Surely out of what Elihu had hitherto said Job should have reasoned thus with himself, I cannot bear the force of a flash of lightning, of a clap of thunder, of a violent shower, of an overturning whirlwind, of an extreme frost of the outshining sun, &c., how much less of God in his majesty!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wind. Hebrew. ruach. App-9.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 37:21-24
Job 37:21-24
THE EVIDENCE OF PAGAN MYTHOLOGY IN ELIHU’S SPEECH
“And now men see not the light which is bright in the skies;
But the wind passeth and cleareth them.
Out of the north cometh golden splendor:
God hath upon him terrible majesty.
Touching the Almighty, we cannot find him out:
He is excellent in power;
And in justice and plenteous righteousness, he will not afflict.
Men do therefore fear him:
He regardeth not any that are wise of heart.”
“This conclusion of Elihu’s speech is exceedingly obscure and ambiguous … We cannot discern with any certainty allusions to certain remarkable observations or theories of natural phenomena.”
This is the paragraph which in all probability exposes Elihu’s speech as having elements of pagan mythology in it.
“Out of the north cometh golden splendor” (Job 37:22). The sun does not rise out of the north; and this verse has puzzled translators for centuries; but Pope has this: “With the recovery of the Ugaritic mythological texts, we are now in a better position to understand this. A major motif of the Baal cycle of myths is the building of a splendiferous place of gold, silver and lapis lazuli on the height of mount Zaphon. The golden splendor mentioned in this verse, … suggesting the glory of the lightning that comes from the mythical golden palace of the storm god on Mount Zaphon. This mythological `Mount Zaphon’ was supposed to be located in the far north; and Pope rendered Job 37:22 thus:
“From Zaphon comes gold; Around God is awful majesty.”
C. F. Keil confirmed that the word “golden” in this verse is literally gold, thus supporting in that particular Pope’s rendition.
This writer does not presume to accept Pope’s translation here; but if true, it is fully in keeping with our low estimate of the value of Elihu’s speeches.
E.M. Zerr:
Job 37:20-22. This paragraph merely stated some facts about God’s control of the elements.
Job 37:23. The power of the Almighty is beyond the comprehension of man. He will not afflict did not express the complete thought of Elihu. He meant that God would not send affliction unless there existed a cause for it. In the case at hand the affliction was caused by the sins of Job.
Job 37:24. God will not favor the man who is wise of heart. This was a true statement but had no bearing on the subject that Elihu pretended to be discussing.
Fuente: Old and New Testaments Restoration Commentary
Job 26:9, Job 36:32, Job 38:25
Reciprocal: Joh 3:8 – wind
Fuente: The Treasury of Scripture Knowledge
Job 37:21. And now Or, for now, as the particle , vau, is often rendered; the following words containing a reason of those which precede; men see not the bright light, &c. Men are not able to look upon the brightness of the sun when it shines in the heavens, after the winds have swept away the clouds which before obscured the clear sky. And therefore it is not strange if we cannot see God, or discern his counsels and ways.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
37:21 And now [men] see not the bright light {s} which [is] in the clouds: but the wind passeth, and cleanseth them.
(s) The cloud stops the shining of the sun, that man cannot see it till the wind has chased away the cloud: and if man is not able to attain to the knowledge of these things, how much less God’s judgments?