Hiob 36:29 Kommentar

Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God's dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, (Job 36:2-4). II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves (Job 36:5-15). III. The fair warning and good counsel he gives to Job thereupon (Job 36:16-21). IV. His demonstration of God's sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us (Job 36:22-33). This he prosecutes and enlarges upon in the following chapter.

INTRODUCTION TO JOB 36 This chapter, with the following, contains Elihu's fourth and last discourse, the principal view of which is to vindicate the righteousness of God; which is done by observing the dealings of God with men in his providence, according to their different characters, and from the wonderful works wrought by him in a sovereign manner, and for the benefit of his creatures. This chapter is introduced with a preface, the design of which is to gain attention, Job 36:1; the different dealings of God with men are observed, and the different issue of them, and the different ends answered thereby, Job 36:5; and it is suggested to Job, that had he attended to the design of the providence he was under, and had submitted to it patiently, things would have been otherwise with him; and therefore Elihu proceeds to give him some advice, which, if taken, would be for his own good, and the glory of God, Job 36:16; and closes the chapter by observing the unsearchable greatness of God, as appears by the works of nature wrought by him, Job 36:26.

Also can any understand the spreadings of the clouds,.... Or "of a cloud" (l), a thick cloud, a single one; which sometimes at the beginning is very small, about the size of a man's hand, Kg1 18:44; and which in a little time spreads all over the heavens, and covers them with black clouds and darkness; none can understand, describe, and tell by what means so small a cloud at first appearance is spread to such a prodigious extent; and which is done partly for the use of God himself, to be a pavilion or tent around him, Psa 18:11; and partly for the use of men, either to let down ram on the several parts of the world, or to be a sort of an umbrella to men, to shelter them from scorching heat; nor can any understand how the clouds, stretched out to such a compass, are poised and balanced in the air, so as to retain their position as long as it is the pleasure of God; see Job 37:16. Ben Gersom, who is followed by others (m), interprets this of the differences of the clouds, which are unaccountable, as to the form and colour of them being curious, and the matter which they contain or what issues from them; out of some rain, others hail, others snow and sleet, others wind, others thunder and lightning; and yet all arise from the same, even from vapours exhaled from the earth and sea; some become moist and cold, others hot and dry. As clouds are emblems of Gospel ministers, Isa 5:6; this may lead us to observe the different gifts of grace bestowed on them, and the different uses they are of; some are Boanergeses, sons of thunder, Mar 3:17; others Barnabases, sons of consolation, Act 4:36; and the extent of the Gospel ministry all over the world, which first began as a small cloud over the land of Judea, and then was spread throughout the Gentile world; or the noise of his tabernacle; the tabernacle of God, which are the clouds, which are laid as the flooring of his palace, and are drawn about him as a tent or pavilion, Psa 104:3, where he sits invisible, and from whence, as a general of an army, he issues out his orders, and sends forth his artillery, rain, hail, snow, thunder, and lightning, and stormy wind fulfilling his word; the noise hereof is either the noise of the waters in the clouds, the sound of an abundance of rain, Kg1 18:41; or of the blustering winds, by which the clouds are moved and portend rain; or of the thunder that bursts out of them with a vehement noise, and which is usually followed with rain; and the thunder of his power who can understand? Job 26:14. This may be an emblem of the voice of God in his Gospel out of his tabernacle, the church, which the natural man understands not; or the voice of God in his providences, in which he speaks to men once and twice, and they perceive it not. (l) "nubis", Montanus, Tigurine version, Mercerus, Piscator, Schultens. (m) "differentias", Pagninus; "varietates", Vatablus.

If He will spread out clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea. The Lord 'spreads out the clouds,' when, opening the way of preaching to His ministers, He disperses them in every direction, through the breadth of the world. But it is well said, As His tent. For a tent is wont to be pitched, on a journey. And, when holy preachers are sent into the world, they make a way for God. Whence it is written, Behold, I send My Messenger before Thy face, who shall prepare Thy way before Thee. [Mal. 3, 1] And hence also it is said by the Psalmist, Make a way for Him Who ascendeth over the west. [Ps. 68, 4] And again, O God, when Thou wentest forth before Thy people, when Thou passedst through the desert, the earth was moved. [ib. 7] For God, Who of Himself is, not locally, in every place, walks locally into the regions of the world, by means of His preachers. Whence also it is said by the Prophet, And I will walk in them. [Lev. 26, 12] For He does in truth walk through them, whilst He pours Himself into the hearts of men by their teaching. And in this journey the tents of God are these self-same hearts of the Saints, by which He is covered, as it were, in resting on the way. Whilst coming through them to the minds of men, He effects what He has ordained, and is not beheld. Hence it is that all the synagogue together is called a 'tent,' when the Lord complains by Jeremiah that the priests had ceased from preaching, saying, There is none to stretch forth My tent any more, and to set up My curtains. [Jer. 10, 20] Hence again it is said of its extermination, He hath destroyed His tent, as a garden, He hath thrown down His tabernacle. [Lam. 2, 6] For since the Lord at that time dwelt secretly among men in the worship of a single people, He called that self-same people His tent. Whence also these clouds are now rightly called His tent, because God, when coming to us by His grace, is concealed within the hearts of His preachers. Was not Paul His tent, when coming to the hearts of men, from Jerusalem round about into Illyricum, the Lord was resting in his mind? [Rom. 15, 19] For he was a cloud for men, but a tent for God; because he was invisibly retaining Him in his heart, Whom he was by his preaching pouring into the hearts of his hearers. When the same Paul was proceeding towards Rome, bound in chains, to take possession of the world, God, concealed in his breast, was journeying as if in a tent. [Acts 27, 28] Because He could not be seen, from being concealed, and yet, disclosed by the words of preaching, He was prosecuting without ceasing the course of grace which He had begun. Moses appeared as His cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and aiming at lofty things, lived separated from the converse of the people. [Ex. 3] But he was made the tent of God, when, on being sent into Egypt, to bring back the people, he was going on, bearing in his heart the invisible truth; and when Almighty God, Who was manifested in his work, was lying concealed in his heart. And He who is ever present, and containing all things, coming into Egypt was journeying thither in His servant. Whence it is written, God went into Egypt, that He might ransom His people. [2 Sam. 7, 23] Behold He is said to journey, by Whose uncircumscribed presence all things are contained, because He, Who is every where by His Majesty, places, as it were, His steps in the way, by preaching. But words only are by no means sufficient for these same holy preachers, for persuasion, unless miracles are also added. Whence it is said, When He will spread out the clouds as His tent, it is rightly subjoined, And lighten with His light from above. For what else but miracles ought we to suppose lightnings to mean? Of which it is said by the Psalmist, Thou wilt multiply Thy lightnings, and confound them. [Ps. 144, 6. LXX] By these clouds then He lightens from above with His light; because by holy preachers He illumines the gloom of our insensibility even by miracles. And when these clouds rain down with words, and when they disclose, by miracles, the power of their glittering light, they convert to divine love even the farthest boundaries of the world. Whence it is rightly subjoined, He will cover also the ends of the sea. A thing which we heard by the voice of Eliu was to take place, but which we at this time see performed by the power of God. For the Almighty Lord has covered, with His lightening clouds, the ends of the sea; because, by the brilliant miracles of preachers, He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the boundaries of the East and of the West; lo! the tongue of Britain, which knew only how to grate barbarian sounds, has begun long since to resound in the Divine praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple words through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears, when faithful, the tongues of the humble. For because the virtue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity.

Then he speaks about the clouds themselves saying, "If he wills to unfold the clouds like a tent," because the clouds hide heaven which is the seat of God like the seat of some man is hidden in a tent. He says, "If he wills," to show that the divine will is the principle of natural works.

Elihu vindicates God's justice, and his providential and gracious dealings with men, Job 36:1-9. Promises of God to the obedient, and threatenings to the disobedient; also promises to the poor and afflicted, Job 36:10-16. Sundry proofs of God's merely, with suitable exhortations and cautions, vv. 17-33.

Can any understand the spreadings of the clouds - Though the vapor appear to be fortuitously raised, and subject, when suspended in the atmosphere, to innumerable accidents, to different winds and currents which might drive it all to the sandy deserts, or direct its course so that it should fall again into the great deep from which it has been exhaled, without watering and refreshing the earth; yet so does the good and wise providence of God manage this matter, that every part of the arable terrene surface receives an ample supply; and in every place, where requisite, it may be truly said that "The rain cometh down, and the snow from heaven, and water the earth, and cause it to bring forth and bud, that it may minister seed to the sower, and bread to the eater." In Egypt, where there is little or no rain, the earth is watered by the annual inundation of the Nile; there, because this system of evaporation is not necessary, it does not exist. Who can account for this economy? How are these clouds so judiciously and effectually spread through the atmosphere, so as to supply the wants of the earth, of men, and of cattle? I ask, with Elihu, "Who can understand the spreadings of these clouds?" And I should like to see that volunteer in the solution of paradoxes who would step forward and say, I am the man. The noise of his tabernacle? - By the tabernacle we may understand the whole firmament or atmospheric expansion; the place where the Almighty seems more particularly to dwell; whence he sends forth the rain of his strength, and the thunder of his power. The noise must refer to the blowing of winds and tempests. or to the claps, peals, and rattling of thunder, by means of the electric fluid.

(Job 36:1-33) Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Isa 9:13; Jer 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.

(Job 37:5). God's marvels in thunder and lightnings. spreadings, &c.--the canopy of thick clouds, which covers the heavens in a storm (Psa 105:39). the noise--"crashing"; namely, thunder. of his tabernacle--God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Isa 40:22).