Teks -- Job 36:16-33 (NET)

36:16 And surely, he drew you from the mouth of distress, to a wide place, unrestricted, and to the comfort of your table filled with rich food. 36:17 But now you are preoccupied with the judgment due the wicked, judgment and justice take hold of you. 36:18 Be careful that no one entices you with riches; do not let a large bribe turn you aside. 36:19 Would your wealth sustain you, so that you would not be in distress, even all your mighty efforts? 36:20 Do not long for the cover of night to drag people away from their homes. 36:21 Take heed, do not turn to evil, for because of this you have been tested by affliction. 36:22 Indeed, God is exalted in his power; who is a teacher like him? 36:23 Who has prescribed his ways for him? Or said to him, ‘You have done what is wicked’? 36:24 Remember to extol his work, which people have praised in song. 36:25 All humanity has seen it; people gaze on it from afar.

The Work and Wisdom of God

36:26 “Yes, God is great– beyond our knowledge! The number of his years is unsearchable. 36:27 He draws up drops of water; they distill the rain into its mist, 36:28 which the clouds pour down and shower on humankind abundantly. 36:29 Who can understand the spreading of the clouds, the thunderings of his pavilion? 36:30 See how he scattered his lightning about him; he has covered the depths of the sea. 36:31 It is by these that he judges the nations and supplies food in abundance. 36:32 With his hands he covers the lightning, and directs it against its target. 36:33 His thunder announces the coming storm, the cattle also, concerning the storm’s approach.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 36:16 - He would

If thou hadst opened thine ear to God's counsels.

Wesley: Job 36:16 - Into

A state of ease and freedom.

Wesley: Job 36:17 - The judgment

Or, the sentence, thou hast justified the hard speeches which wicked men utter against God.

Wesley: Job 36:17 - Therefore

Therefore the just judgment of God takes hold on thee. Thou hast maintained their cause against God, and God passes against thee the sentence of condemnation due to wicked men.

Wesley: Job 36:18 - Wrath

Conceived by God against thee.

Wesley: Job 36:18 - Then

If once God's wrath take hold of thee, no ransom will be accepted for thee.

Wesley: Job 36:19 - Thy riches

If thou hadst as much of them as ever.

Wesley: Job 36:19 - Forces

The strongest forces.

Wesley: Job 36:20 - The night

The night of death, which Job had often desired, for then, thou art irrecoverably gone: take heed of thy foolish and often repeated desire of death, lest God inflict it upon thee in anger.

Wesley: Job 36:21 - Chosen

Thou hast chosen rather to quarrel with God, and censure his judgments, than quietly to submit to them.

Wesley: Job 36:22 - Behold

God is omnipotent; and therefore can, either punish thee far worse, or deliver thee, if thou dost repent. He is also infinitely wise; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world. None teacheth with such authority and convincing evidence, with such condescension and compassion, with such power and efficacy as God doth, he teaches by the bible, and that is the best book; by his son, and he is the best master.

Wesley: Job 36:24 - Remember

Call to mind this thy duty.

Wesley: Job 36:24 - Magnify

Every work which he doth; do not condemn any of his providential works, but adore them as done with admirable wisdom, and justice.

Wesley: Job 36:24 - Behold

With admiration and astonishment.

Wesley: Job 36:25 - It

The power, and wisdom, and greatness of God are so manifest in all his works, that all who are not stupid, must see and acknowledge it.

Wesley: Job 36:25 - Afar off

The works of God are so great and conspicuous, that they may be seen at a great distance. Hence Elihu proceeds to give some instances, in the works of nature and common providence. His general aim is to shew, That God is the first cause and supreme director of all the creatures; whom therefore we ought with all humility and reverence to adore, That it is presumption in us to prescribe to him in his special providence toward men, when the operations even of common providence about the meteors, are so mysterious and unaccountable.

Wesley: Job 36:26 - Neither

He is eternal, as in his being, so in all his counsels; which therefore must be infinitely above the comprehension of short - lived men.

Wesley: Job 36:27 - For

Having affirmed that God's works are incomprehensibly great and glorious, he now proves it from the most common works of nature and providence. And hence he leaves it to Job to consider how much more deep and inconceivable the secret counsels of God must be.

Wesley: Job 36:27 - Water

He orders matters so wisely, that the waters which are in the clouds, do not fall down at once in spouts, which would be pernicious to the earth and to mankind; but by degrees, and in drops.

Wesley: Job 36:27 - According

According to the proportion of vapours which the heat of the sun hath drawn up by the earth or sea. So it notes that great work of God by which the rain is first made of vapours, and afterwards resolved into vapours, or into the matter of succeeding vapours, by a constant rotation.

Wesley: Job 36:29 - Understand

Whence it comes to pass, that a small cloud, no bigger than a man's hand, suddenly spreads over the whole heavens: how the clouds come to be suddenly gathered, and so condensed as to bring forth thunder and lightning.

Wesley: Job 36:29 - Noise

The thunder produced in the clouds, which are often called God's tent or tabernacle.

Wesley: Job 36:30 - Light

The lightning; fitly God's light, because God only can light it.

Wesley: Job 36:30 - It

Upon the cloud, which is in a manner the candlestick in which God sets up this light.

Wesley: Job 36:30 - The sea

The lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it.

Wesley: Job 36:31 - Judgeth

By thunder and lightning, and rain from the clouds, he executes his judgments against ungodly people.

Wesley: Job 36:31 - Meat

Giveth meat. By the same clouds, he provides plentiful showers dropping fatness on the earth.

Wesley: Job 36:32 - Clouds

With thick and black clouds spread over the whole heavens.

Wesley: Job 36:32 - Light

The sun.

Wesley: Job 36:32 - The cloud

Which God interposes as a veil between the sun and earth.

Wesley: Job 36:33 - The noise

The thunder gives notice of the approaching rain.

Wesley: Job 36:33 - Also

And as the thunder, so also the cattle sheweth, concerning the vapour, concerning the coming of the rain, by a strange instinct, seeking for shelter, when a change of weather is near.

JFB: Job 36:16

Rather, "He will lead forth thee also out of the jaws of a strait" (Psa 18:19; Psa 118:5).

JFB: Job 36:16 - broad place

Expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Psa 23:5; Isa 25:6).

JFB: Job 36:17

Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [MAURER]; or rather, as UMBREIT, referring to Job 34:5-7, Job 34:36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jer 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [UMBREIT].

JFB: Job 36:18

(Num 16:45; Psa 49:6-7; Mat 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).

JFB: Job 36:18 - with his stroke

(Job 34:26). UMBREIT translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; Job 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.

JFB: Job 36:19 - forces of strength

That is, resources of wealth (Psa 49:7; Pro 11:4).

JFB: Job 36:20 - Desire

Pant for. Job had wished for death (Job 3:3-9, &c.).

JFB: Job 36:20 - night

(Joh 9:4).

JFB: Job 36:20 - when

Rather, "whereby."

JFB: Job 36:20 - cut off

Literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."

JFB: Job 36:20 - in their place

Literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [MAURER]. UMBREIT'S translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.

JFB: Job 36:21 - regard

Literally, "turn thyself to."

JFB: Job 36:21 - iniquity

Namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17-18).

JFB: Job 36:21 - rather than

To bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Heb 11:25).

JFB: Job 36:22-25

God is not to be impiously arraigned, but to be praised for His might, shown in His works.

JFB: Job 36:22-25 - exalteth

Rather, doeth lofty things, shows His exalted power [UMBREIT] (Psa 21:13).

JFB: Job 36:22-25 - teacheth

(Psa 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Isa 40:13-14; Rom 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. UMBREIT with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.

JFB: Job 36:23

Job dared to prescribe to God what He should do (Job 34:10, Job 34:13).

JFB: Job 36:24

Instead of arraigning, let it be thy fixed principle to magnify God in His works (Psa 111:2-8; Rev 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Rom 1:20).

JFB: Job 36:24 - behold

As "see" (Job 36:25), shows; not, as MAURER, "sing," laud (see on Job 33:27).

JFB: Job 36:25 - See

Namely, with wondering admiration [MAURER].

JFB: Job 36:25 - man may behold

Rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).

JFB: Job 36:26

(Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.

JFB: Job 36:26 - know him not

Only in part (Job 36:25; 1Co 13:12).

JFB: Job 36:26 - his years

(Psa 90:2; Psa 102:24, Psa 102:27); applied to Jesus Christ (Heb 1:12).

JFB: Job 36:27-28

The marvellous formation of rain (so Job 5:9-10).

JFB: Job 36:27-28 - maketh small

Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Psa 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).

JFB: Job 36:28 - abundantly

Literally, "upon many men."

JFB: Job 36:29

(Job 37:5). God's marvels in thunder and lightnings.

JFB: Job 36:29 - spreadings, &c.

The canopy of thick clouds, which covers the heavens in a storm (Psa 105:39).

JFB: Job 36:29 - the noise

"crashing"; namely, thunder.

JFB: Job 36:29 - of his tabernacle

God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Isa 40:22).

JFB: Job 36:30 - light

Lightning.

JFB: Job 36:30 - it

His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.

JFB: Job 36:30 - spread

Is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."

JFB: Job 36:30 - covereth the bottom

Roots.

JFB: Job 36:30 - of the sea

Namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Psa 18:14-15, the discovering of "the channels of waters" follows the "lightnings." UMBREIT translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Psa 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.

JFB: Job 36:31

These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; Job 38:23, Job 38:27; Act 14:17).

JFB: Job 36:32

Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Psa 8:2; Psa 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [UMBREIT].

JFB: Job 36:33 - noise

Rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Gen 40:10; Gen 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [UMBREIT]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [VIRGIL, Georgics, I.373, &c.].

Clarke: Job 36:16 - Even so would he have removed thee

Even so would he have removed thee - If thou hadst turned to, obeyed, and served him, thy present state would have been widely different from what it is.

Clarke: Job 36:17 - But thou hast fulfilled the judgment of the wicked

But thou hast fulfilled the judgment of the wicked - As thou art acting like the wicked, so God deals with thee as he deals with them. Elihu is not a whit behind Job’ s other friends. None of them seems to have known any thing of the permission given by God to Satan to afflict and torment an innocent man.

Clarke: Job 36:18 - Because there is wrath

Because there is wrath - This is a time in which God is punishing the wicked; take heed lest thou be cut off in a moment. Redeem the time; the days are evil

Clarke: Job 36:18 - Then a great ransom

Then a great ransom - When he determines to destroy, who can save?

Clarke: Job 36:20 - Desire not the night

Desire not the night - Thou hast wished for death; (here called night); desire it not; leave that with God. If he hear thee, and send death, thou mayest be cut off in a way at which thy soul would shudder.

Clarke: Job 36:21 - Regard not iniquity

Regard not iniquity - It is sinful to entertain such wishes; it is an insult to the providence of God. He sends affliction; he knows this to be best for thee: but thou hast preferred death to affliction, thereby setting thy wisdom against the wisdom of God. Many in affliction, long for death; and yet they are not prepared to appear before God! What madness is this! If he takes them at their wish, they are ruined for ever. Affliction may be the means of their salvation; the wished-for death, of their eternal destruction.

Clarke: Job 36:22 - God exalteth by his power

God exalteth by his power - He has brought thee low, but he can raise thee up. Thou art not yet out of the reach of his mercy. Thy affliction is a proof that he acts towards thee as a merciful Parent. He knows what is best to be done; he teaches thee how thou shouldst suffer and improve. Why sin against his kindness? Who can teach like him?

Clarke: Job 36:23 - Who hath enjoined him his way

Who hath enjoined him his way - Has God taken instructions from any man how he shall govern the world

Clarke: Job 36:23 - Thou hast wrought iniquity?

Thou hast wrought iniquity? - Who can prove, in the whole compass of the creation, that there is one thing imperfect, superabundant, or out of its place? Who can show that there is, in the course of the Divine providence, one unrighteous, cruel, or unwise act? All the cunning and wickedness of man have never been able to find out the smallest flaw in the work of God.

Clarke: Job 36:24 - Remember that thou magnify his work

Remember that thou magnify his work - Take this into consideration; instead of fretting against the dispensations of Divine providence, and quarrelling with thy Maker, attentively survey his works; consider the operation of his hands; and see the proofs of his wisdom in the plan of all, of his power in the production and support of all, and of his goodness in the end for which all have been made, and to which every operation in nature most obviously tends; and then magnify his work. Speak of him as thou shalt find; let the visible works of thy Maker prove to thee his eternal power and Godhead, and let nature lead thee to the Creator.

Clarke: Job 36:25 - Every man may see it

Every man may see it - He who says he can examine the earth with a philosophic eye, and the heavens with the eye of an astronomer, and yet says he cannot see in them a system of infinite skill and contrivance, must be ignorant of science, or lie against his conscience, and be utterly unworthy of confidence or respect.

Clarke: Job 36:26 - God is great

God is great - He is omnipotent

Clarke: Job 36:26 - We know him not

We know him not - He is unsearchable

Clarke: Job 36:26 - Neither can the number of his years be searched out

Neither can the number of his years be searched out - He is eternal

These three propositions are an ample foundation for endless disquisition. As to paraphrase and comment, they need none in this place; they are too profound, comprehensive, and sublime.

Clarke: Job 36:27 - He maketh small the drops of water

He maketh small the drops of water - This appears simply to refer to evaporation, and perhaps it would be better to translate יגרע yegara , "he exhales;"detaches the smallest particles of the aqueous mass from the surface in order to form clouds, as reservoirs for the purpose of furnishing rain for the watering of the earth. God is seen in little things, as well as great things; and the inconceivably little, as well as the stupendously great, are equally the work of Omnipotence

Clarke: Job 36:27 - They pour down rain

They pour down rain - These exceedingly minute drops or vapor become collected in clouds; and then, when agitated by winds, etc. many particles being united, they become too heavy to be sustained by the air in which they before were suspended, and so fall down in rain, which is either a mist, a drizzle, a shower, a storm, or a waterspout, according to the influence of different winds, or the presence and quantum of the electric fluid. And all this is proportioned, לאדו le - edo , "to its vapor,"to the quantity of the fluid evaporated and condensed into clouds.

Clarke: Job 36:28 - Which the clouds do drop

Which the clouds do drop - In proportion to the evaporation will be the clouds or masses of volatilized and suspended vapor; and in proportion to this will be the quantum of rain which in different forms will fall upon the earth. There is a remarkable addition to this verse in the Septuagint. I shall insert the whole verse: Ῥυησονται παλαιωματα, εσκιασε δε νεφη επι αμυθητῳ βροτῳ· ὡραν εθετο κτηνεσιν, οιδασι δε κοιτης ταξιν· επι τουτοις πασιν ουκ εξισταται σου ἡ διανοια, ουδε διαλλασσεται σου ἡ καρδια απο σωματος ; "The rains descend, and the clouds cover with their shadows multitudes of men: he hath appointed to animals to know the order of their dwellings. At the contemplation of these things is not thy mind transported, and thy heart ready to part from thy body?"

Clarke: Job 36:29 - Can any understand the spreadings of the clouds

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

Clarke: Job 36:29 - The noise of his tabernacle?

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.

Clarke: Job 36:30 - He spreadeth his light upon it

He spreadeth his light upon it - Or, as Mr. Good translates, "He throweth forth from it his flash."These two verses may both have an allusion to the sudden rarefaction of that part of the atmosphere whence the thunder proceeds, by the agency of the electric fluid; the rushing in of the air on each side to restore the equilibrium, which the passage of the fire had before destroyed. The noise produced by this sudden rushing in of the air, as well as that occasioned by the ignition of the hydrogen gas, which is one of the constituents of water, is the thunder of his tabernacle, viz., the atmosphere, where God appears, in such cases, to be manifesting his presence and his power. Elihu says that God spreadeth his light upon it. This is spoken in reference to the flashes and coruscations of lightning in the time of thunder storms, when, even in a dark night, a sudden flash illuminates for a moment the surface of the earth under that place

Clarke: Job 36:30 - And covereth the bottom of the sea

And covereth the bottom of the sea - He doth whatsoever it pleaseth him in the heavens above, in the earth beneath, in the sea, and in all deep places. Yea, the depths of the sea are as much under his control and influence as the atmosphere, and its whole collection of vapours, meteors, and galvanic and electric fluids.

Clarke: Job 36:31 - By them judgeth he the people

By them judgeth he the people - He makes storms, tempests, winds, hurricanes, tornadoes, thunder and lightning, drought and inundation, the instruments of his justice, to punish rebellious nations

Clarke: Job 36:31 - He giveth meat in abundance

He giveth meat in abundance - Though by these he punishes offenders, yet through the same, as instruments, he provides for the wants of men and animals in general. Storms, tempests, and hurricanes, agitate the lower regions of the atmosphere, disperse noxious vapours, and thus render it fit for respiration; and without these it would soon become a stagnant, putrid, and deadly mass, in which neither animals could live, nor vegetables thrive. And by dews, rains, snows, frosts, winds, cold, and heat, he fructifies the earth, and causes it to bring forth abundantly, so that every thing living is filled with plenteousness. Some critics translate this latter clause thus: - He passeth sentence amain. I cannot see this meaning in the original words. Not one of the versions has so understood them; nor does this translation, supposing even that the Hebrew would bear it, give so fine and so elegant an idea as that of the common version. I always feel reluctant to give a sense in any case that is not supported in some of its parts by any of the ancient versions, and more especially when it is contrary to the whole of them; and still more particularly when opposed to the Arabic, which in the Book of Job, containing so many Arabisms, I consider to be of very great importance.

Clarke: Job 36:32 - With clouds he covereth the light

With clouds he covereth the light - This is all extraordinary saying, על כפים כמה אור al cappayim kissah or , which Mr. Good translates, "He brandisheth the blaze athwart the concave."The Vulgate, with which all the other versions less or more agree, has, In manibus abscondit lucem , "In his hands he hideth the light;"or, more literally, "By the hollow of his hands ( כפים cappayim ) he concealeth the light, ( אור or ,") the fountain of light, i.e., the Sun

Clarke: Job 36:32 - And commandeth it not to shine by the cloud that cometh betwixt

And commandeth it not to shine by the cloud that cometh betwixt - I am afraid this is no translation of the original. Old Coverdale is better: - And at his commandement it commeth agayne; which is a near copy of the Vulgate. Here again Mr. Good departs from all the versions, both ancient and modern, by translating thus: - "And launcheth his penetrating bolt."Dr. Stock, in my opinion, comes nearer the original and the versions in his translation: -

"And giveth charge as to what it shall meet.

The mending of the text by conjecture, to which we should only recur in desperate necessity, has furnished Mr. Good and Reiske with the above translation. For my own part, I must acknowledge an extreme difficulty both here and in the concluding verse, on which I am unwilling to lay a correcting hand. I think something of the doctrine of eclipses is here referred to; the defect of the solar light, by the interposition of the moon. So in the time of an eclipse God is represented as covering the body of the sun with the hollow of his hand, and thus obscuring the solar light, and then removing his hand so as to permit it to re-illuminate the earth

Mr. Good gets his translation by dividing the words in a different manner from the present text. I shall give both: -

Hebrew

ויצו עליה במפגיע

Vayetsav aleyha bemaphgia

Mr. Good

ויצוע ליהב מפגיע

Veyezvo liahbe mapegio

Of which he learnedly contends, "And launcheth his penetrating bolt,"is the literal sense. The change here made, to produce the above meaning, is not a violent one; and I must leave the reader to judge of its importance.

Clarke: Job 36:33 - The noise thereof showeth concerning it, the cattle also concerning the vapor

The noise thereof showeth concerning it, the cattle also concerning the vapor - I think this translation very unhappy. I shall give each hemistich in the original: -

יגיד עליו רעו

Yaggid alaiv reo

מקנה אף על עולה

Mikneh aph al oleh

I think this may be translated without any violence to any word in the text: -

Its loud noise (or his thunder) shall proclaim concerning him

A magazine of wrath against iniquity

This is literal, and gives, in my opinion, a proper meaning of the passage, and one in strict connection with the context. And it is worthy of remark that every wicked man trembles at the noise of thunder and the flash of lightning, and considers this a treasury of Divine wrath, emphatically called among us the artillery of the skies; and whenever the noise is heard, it is considered the voice of God. Thus the thunder declares concerning him. The next chapter, which is a continuation of the subject here, confirms and illustrates this meaning. For יגיד yaggid , Houbigant reads יניד yanid ; and for מקנה mikneh , מקנאת mikkinath ; and translates thus: "He agitates with himself his thunder, from the indignation of his wrath against iniquity."

Defender: Job 36:27 - maketh small the drops

Here is remarkable scientific insight. The drops of water which eventually pour down as rain are, indeed "made small," first being molecules in the vapor state, then condensing to tiny liquid water droplets in the clouds. These finally coalesce into drops large enough to overcome the updrafts and fall as rain when "by watering he wearieth the thick cloud" (Job 37:11)."

TSK: Job 36:16 - a broad // that which should be set on thy table // full

a broad : Job 19:8, Job 42:10-17; Psa 18:19, Psa 31:8, Psa 40:1-3, Psa 118:5

that which should be set on thy table : Heb. the rest of thy table

full : Psa 23:5, Psa 36:8, Psa 63:5; Isa 25:6, Isa 55:2

TSK: Job 36:17 - fulfilled // take hold on thee

fulfilled : Job 16:5, Job 34:8, Job 34:36; Rom 1:32; Rev 18:4

take hold on thee : should uphold thee

TSK: Job 36:18 - Because // his // then // deliver thee

Because : Psa 2:5, Psa 2:12, Psa 110:5; Mat 3:7; Rom 1:18, Rom 2:5; Eph 5:6

his : Psa 39:10; Isa 14:6; Eze 24:16

then : Job 33:24; Psa 49:7, Psa 49:8; 1Ti 2:6; Heb 2:3

deliver thee : Heb. turn thee aside

TSK: Job 36:19 - Will // nor all

Will : Pro 10:2, Pro 11:4; Isa 2:20; Zep 1:18; Jam 5:3

nor all : Job 9:13, Job 34:20; Psa 33:16, Psa 33:17; Pro 11:21; Isa 37:36

TSK: Job 36:20 - Desire // cut

Desire : Job 3:20, Job 3:21, Job 6:9, Job 7:15, Job 14:13, Job 17:13, Job 17:14

cut : Exo 12:29; 2Ki 19:35; Pro 14:32; Ecc 11:3; Dan 5:30; Luk 12:20; Act 1:25; 1Th 5:2, 1Th 5:3

TSK: Job 36:21 - regard // this

regard : Psa 66:18; Eze 14:4; Mat 5:29, Mat 5:30

this : Job 34:7-9, Job 35:3; Dan 3:16-18, Dan 6:10; Mat 13:21, Mat 16:24; Act 5:40, Act 5:41; Heb 11:25; 1Pe 3:17, 1Pe 4:15, 1Pe 4:16

TSK: Job 36:22 - God // who

God : 1Sa 2:7, 1Sa 2:8; Psa 75:7; Isa 14:5; Jer 27:5-8; Dan 4:25, Dan 4:32, Dan 5:18; Luk 1:52; Rom 13:1

who : Psa 94:10, Psa 94:12; Isa 48:17, Isa 54:13; Jer 31:38; Joh 6:45

TSK: Job 36:23 - Who hath // Thou

Who hath : Job 34:13-33; Isa 40:13, Isa 40:14; Rom 11:34; 1Co 2:16; Eph 1:11

Thou : Job 8:3, Job 34:10, Job 40:8; Rom 2:5, Rom 3:5, Rom 9:14

TSK: Job 36:24 - magnify // which

magnify : Job 12:13-25, Job 26:5-14; Psa 28:5, Psa 34:3, Psa 72:18, Psa 86:8-10, Psa 92:4, Psa 92:5, Psa 104:24; Psa 107:8, Psa 107:15, Psa 111:2-4, Psa 111:8, Psa 145:10-12; Jer 10:12; Dan 4:3, Dan 4:37; Luk 1:46

which : Deu 4:19; Psa 19:1-4

TSK: Job 36:26 - God // we // neither

God : Job 37:5; Psa 145:3

we : Job 11:7-9, Job 26:14, Job 37:23; 1Ki 8:27

neither : Psa 90:2, Psa 102:24-27; Heb 1:12; 2Pe 3:8

TSK: Job 36:27 - he // the vapour

he : Job 5:9, Job 38:25-28, Job 38:34; Gen 2:5, Gen 2:6; Psa 65:9-13; Isa 5:6; Jer 14:22

the vapour : Job 36:33; Psa 148:8

TSK: Job 36:28

Job 37:11-13; Gen 7:11, Gen 7:12; Pro 3:20

TSK: Job 36:29 - the spreadings // the noise

the spreadings : Job 37:16, Job 38:9, Job 38:37; 1Ki 18:44, 1Ki 18:45; Psa 104:3

the noise : Job 37:2-5; Psa 18:13, Psa 29:3-10, Psa 77:16-19, Psa 104:7; Nah 1:3; Hab 3:10

TSK: Job 36:30 - he // and // bottom

he : Job 38:25, Job 38:34, Job 38:35; Luk 17:24

and : Job 38:8-11; Gen 1:9; Exo 14:22, Exo 14:28, Exo 15:4, Exo 15:5; Psa 18:11-16, Psa 104:5-9

bottom : Heb. roots

TSK: Job 36:31 - by // he giveth

by : Job 37:13, Job 38:22, Job 38:23; Gen 6:17, Gen 7:17-24, Gen 19:24; Exo 9:23-25; Deu 8:2, Deu 8:15; Jos 10:11; 1Sa 2:10, 1Sa 7:10, 1Sa 12:18

he giveth : Job 38:26, Job 38:27; Psa 65:9-13, Psa 104:13-15, Psa 104:27, Psa 104:28, Psa 136:25; Act 14:17

TSK: Job 36:32

Perhaps these difficult verses should be rendered, ""He covereth the concave with lightning, and chargeth it what it shall strike. Its noise declareth concerning him; a magazine of wrath against iniquity."

Job 26:9; Exo 10:21-23; Psa 18:11, Psa 135:7, Psa 147:8, Psa 147:9, Psa 148:8; Act 27:20

TSK: Job 36:33 - noise // the cattle // the vapour

noise : Job 36:29, Job 37:2; 2Sa 22:14; 1Ki 18:41-45

the cattle : Jer 14:4-6; Joe 1:18, Joe 2:22

the vapour : Heb. that which goeth up, Job 36:27

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Job 36:16 - Even so // would he have removed thee // Out of the strait // Into a broad place // Thy table

Even so if thou hadst opened thine ear to God’ s counsels, and humbled thyself under his correcting hand, and sued to God for mercy,

would he have removed thee as this verb is used, 2Ch 18:31 . Or, allured , or enticed , or persuaded thee , as the word properly signifies; which possibly may here be emphatical, and may imply, as that Job had by his sins brought himself into these straits, so that God would have brought him out of them by the usual and regular way, to wit, by persuading him to turn from his sins, and humbly and earnestly to cry to God for mercy, which if he had complied with, God would have delivered him.

Out of the strait Heb. out of the mouth or jaws of tribulation ; which like a wild beast was read to swallow him up.

Into a broad place i.e. into a state of ease and freedom.

Thy table thy dishes, or the food in them.

Poole: Job 36:17 - The judgment // Judgment and justice take hold on thee

The judgment or, the cause , or sentence , as the word most properly signifieth. Thou hast fully pleaded their cause, and justified the hard and reproachful speeches which wicked men in their rage utter against God, condemning God and justifying themselves.

Judgment and justice take hold on thee or, therefore (which is oft understood) the sentence and judgment (or, the judicial sentence , to wit, of the wicked now mentioned) shall take hold on thee. Thou hast maintained their cause against God, and God shall pass against thee their sentence, or the sentence of condemnation due to such wicked men.

Poole: Job 36:18 - Because there is wrath // Beware // With his stroke // Then a great ransom cannot deliver thee

Because there is wrath to wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God’ s wrath against thee; therefore look to thyself, and reconcile thyself to God by true repentance whilst thou mayst, and before sentence be executed upon thee.

Beware: this is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases, and that before this Hebrew particle pen , as Gen 3:22 11:4 42:4 Isa 36:8 . See the like also Mat 25:9 Act 5:39 .

With his stroke properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their anger by clapping their hands, or stamping with their feet.

Then a great ransom cannot deliver thee for if once God’ s wrath take hold of thee, and sentence be executed upon thee before thou dost repent and humble thyself to thy judge, neither riches, nor friends, no, nor any person or thing in heaven and earth, can redeem thee; no ransom or price will be accepted for thee.

Poole: Job 36:19

If thou couldst recover thy lost wealth or strength, or thy friends would employ theirs on thy behalf, neither could the one ransom thee, nor the other rescue thee.

Poole: Job 36:20 - Desire not the night // Are cut off // In their place

Desire not the night either,

1. Properly, that in it thou mayst find some ease or rest, as men usually do. But this Job did not much desire, for he complains that his nights were as restless as his days. Or rather,

2. Metaphorically, the night of death, which is called the night both in Scripture, as Joh 9:4 , and in other writers; and which Job had oft and earnestly desired, and even thirsted after, as this verb notes. See Job 7:15 . And this seems best to agree with the foregoing counsel, Job 36:18 , beware lest he take thee away with his stroke ; for then, saith he, thou art irrecoverably lost and gone; and therefore take heed of thy foolish and oft-repeated desire of death, lest God inflict it upon thee in great anger. When ; or, by which; which words are oft understood in divers texts of Scripture. People ; even whole nations and bodies of people, which are all God’ s creatures as well as thou, and yet are not spared by him, but cut off in wrath, and many of them sent from one death to another; take heed therefore thou be not added to the number.

Are cut off Heb. are made to ascend , i.e. to vanish, or perish, or die, as this verb is oft used, as Job 18:16 Psa 102:24 .

In their place in their several places where they are; or suddenly, before they can remove out of the place where the hand and stroke of God finds them; or in the place where they are settled and surrounded with all manner of comforts, and supports, and friends, all which could not prevent their being cut off. Possibly this phrase may allude to that expression of Job’ s, Job 29:18 , I shall die in my nest .

Poole: Job 36:21 - Regard not iniquity

Regard not iniquity or, look not to it , to wit, with an approving or coveting eye, as this word is used, Pro 23:31 . Thou hast chosen rather to quarrel with God, and censure his judgments, than humbly and quietly to submit to them, and to wait upon God by faith and prayer for deliverance in his time and way.

Poole: Job 36:22 - God exalteth // Who teacheth like him?

God exalteth or, is high , or exalted; the active verb being taken intransitively; which is not unusual in the Hebrew tongue. This is a proper argument to force the foregoing counsels. God is omnipotent; and therefore can with great facility either punish thee far worse, if thou be obstinate and refractory; or deliver thee, if thou dost repent and return to him.

Who teacheth like him? he is also infinitely wise as well as powerful; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world, or to order thy affairs; but know that whatsoever he doth with thee, or with any other men, is best to be done. And therefore be willing to learn from him. Learn obedience by the things which thou sufferest from him; and do not follow thy own fancies or affections, but use the methods which God hath taught thee to get out of thy troubles, by submission, and prayer, and repentance. The words may be rendered, what lord is like him ? For the word moreb in the Chaldee dialect signifies a lord . This translation suits with the former clause of this verse; but ours agrees well enough with that, and is confirmed by the following verse.

Poole: Job 36:23 - His way // Thou hast wrought iniquity

His way wherein he would walk, i.e. what courses and methods he should use in the administration of human affairs. If he had a superior Lord who gave him laws for his actions, he might be accountable to him, and questionable for what he did; but he is supreme, absolute, and uncontrollable, who hath no law to regulate him but his own holy nature and blessed will. And therefore how rash, and impudent, and absurd a thing is it for any man to censure his proceedings!

Thou hast wrought iniquity thou hast swerved from the law and rule given to thee.

Poole: Job 36:24 - Remember // That // His work // Which men behold

Remember call to mind this thy duty, and take this matter into thy more serious thoughts, and it will prevent thy horrible mistakes and miscarriages.

That so this Hebrew particle is used here, Job 36:10 3:12 .

His work or, his works , the singular number being put for the plural, every work which he doth; do not condemn any of his providential works towards thee or others, but adore and glorify them, as done with admirable wisdom, and justice, and faithfulness.

Which men behold to wit, with admiration and astonishment; which by their greatness and glory draw the eyes and minds of all men towards them; which deserve to be entertained with adoration and reverence of all men, not with censure and reproach.

Poole: Job 36:25 - May see it // Man may behold it afar off // afar off

May see it to wit, his work, last mentioned. The power, and wisdom, and greatness of God is so manifest in all his works, that all who are not blind or stupid must needs see and acknowledge it.

Man may behold it afar off the works of God are so great and conspicuous, that they may be seen at a great distance; whereas little things cannot be seen, unless we be near them. This translation and interpretation seems better to agree with the context than that which is more common, man doth behold it (i.e. God’ s work or works)

afar off i.e. they see them darkly and imperfectly, as things at a great distance, but not clearly and plainly, as things near at hand; and therefore they are so apt to mistake them, and misjudge of them.

Poole: Job 36:26 - God is great // know him not

God is great infinite in majesty, and power, and wisdom, and all perfections, and therefore just in all his ways. We

know him not to wit, perfectly. Though we see something of him in his works, as was now said, yet we see and know but little of him in comparison of that which is in him. He is incomprehensibly great in his essence and in his works, and therefore be not so rash, O Job, as to censure those ways of God which thou canst not fully understand. He is from everlasting to everlasting, eternal, as in his being, so in all his counsels; which therefore must be infinitely wise, and above the comprehension of short-lived men.

Poole: Job 36:27 - He maketh small the drops of water // They // Pour down // According to the vapour thereof // into the vapour thereof

Having affirmed that God’ s works are incomprehensibly great and glorious, he now enters upon the proof of it; and he proveth it from the most common and visible works of nature and providence, which if thoroughly considered, are full of wonder, and past the reach of the greatest philosophers, who indeed speak of them only by guess, and by their innumerable disputations about them discover their ignorance in them. And hence he leaves it to Job to consider how incomparably more deep and unconceivable the secret counsels and judgments of God must needs be, and therefore how foolish and presumptuous a thing it was for him to judge and censure them.

He maketh small the drops of water i.e. he orders matters so wisely and graciously, that the waters which are in the clouds do not fall down at once in spouts, or rivers, or seas; which would be both unprofitable and pernicious to the earth, and to mankind; but by degrees, and in drops; which is best for men’ s safety and comfort, and for the refreshment of the earth. And this he observes as a wonderful work of God, without whose providence herein those waters might constantly or commonly fall in spouts, as sometimes part of them hath done.

They either the waters, last mentioned; or the clouds, as it is expressed in the next verse; or the active verb is used impersonally, which is frequent in the Hebrew language, they pour down rain , for the rain is poured down .

Pour down or, melt or dissolve ; which word is borrowed from metallists, who dissolve metals with fire, and then pour them forth by degrees and in parcels; as the clouds are dissolved, and then poured forth in drops, as was now expressed.

According to the vapour thereof i.e. according to the proportion of vapours which the heat of the sun hath drawn up from the earth or sea into the clouds. Or,

into the vapour thereof So it notes that great work of God, by which the rain is first made of vapours, and afterwards resolved into vapours, or into the matter of succeeding vapours, by a constant rotation and reciprocation.

Poole: Job 36:28

In such plenty as the necessities of the earth require; which also is a wonderful work of God.

Poole: Job 36:29 - Of the clouds // The noise of his tabernacle

Of the clouds or rather, of a cloud , as it is in the Hebrew; whence it comes to pass that a small cloud, no bigger than a man’ s hand, doth suddenly spread over the whole heavens: how the clouds come to be suddenly gathered together, and so condensed as to bring forth thunder and lightning, which here follows.

The noise of his tabernacle i.e. the thunder produced in the clouds, which are oft called God’ s tent or tabernacle, as Psa 18:1 104:3 , because there he ofttimes seems to dwell, and gives forth tokens of his powerful and glorious presence in those mighty works of thundering and lightning, wherewith men are frequently astonished and affrighted.

Poole: Job 36:30 - His light // Upon it // Covereth the bottom of the sea

His light i.e. the lightning; of which the whole context speaks, which is fitly called God’ s light , as it is called God’ s lightning , Psa 144:6 , because God only can light it.

Upon it i.e. upon the cloud, which is in a manner the candlestick in which God sets up this light.

Covereth the bottom of the sea the lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it, and spreading itself upon it, and so covering it like a gay and glorious garment, suddenly cast over and covering the body of a man or woman; or as God is said to cover himself with light as with a garment , Psa 104:2 .

Poole: Job 36:31 - He giveth meat in abundance

By thunder and lightning he manifests his displeasure and executes his judgments against ungodly people or countries.

He giveth meat in abundance or, and (which conjunction is oft understood) he giveth meat , &c., i.e. by the selfsame clouds he punisheth wicked men by thunder and lightning, and provideth for others by those plentiful showers which accompany them.

Poole: Job 36:32 - With clouds // The light // Commandeth it not to shine // That cometh betwixt

With clouds with thick and black clouds spread over the whole heavens, as it is in times of great thunders and lightnings. Heb. With hands ; either the clouds are so called for their resemblance to hands, 1Ki 18:4,1 , as being hollow and spread abroad; or the meaning is, that God covereth the light as it were by the hollow of his hand, as a man sometimes covers the light of a candle.

The light either the lightning, or rather the sun, which is fitly called light, Job 31:26 Psa 136:7 , as being the fountain of light.

Commandeth it not to shine or, giveth a charge concerning it , to wit, that it shall be covered; or, forbiddeth it , as this Hebrew word, joined with this proposition, usually signifies, as Gen 2:17 28:6 1Ki 2:43 11:11 , and elsewhere, i.e. hindereth it, as it were by an express command or prohibition, from its usual and proper work, to wit, from shining.

That cometh betwixt which God interposeth as a veil between the sun and earth; by which he doth, as it were, deliver his command or prohibition to the sun, that he should not shine.

Poole: Job 36:33 - The noise thereof // Showeth concerning it

The noise thereof to wit. of or within the black or thick cloud, spoken of Job 36:32 . Or, his , i.e. God’ s, noise , to wit, the thunder, which is called God’ s voice , Psa 29:4,5 .

Showeth concerning it to wit, the rain, which is the principal subject of these verses, of which he speaketh expressly Job 36:27,28 ; and of its companions, the clouds, and thunder and lightning, in all the following verses. The sense is, The thunder gives notice of the approaching rain. And as the thunder, so also the cattle , showeth (which verb is, understood out of the foregoing clause, after the manner) concerning the vapour , i.e. concerning the coming of the rain; but he puts vapour for the rain, because divers cattle are very sagacious in this matter, and do not only perceive the rain when it is ready to fall, but foresee it at some distance by the vapours, which are drawn up by the sun in great abundance, and by divers motions and actions, give men timely notice of it, as hath been observed not only by husbandmen, but also by learned authors.

Haydock: Job 36:17 - Recover

Recover. Thou shalt be treated as thou hast treated others. Hebrew is not well understood. It may be, "Thou hast spoken like the impious; but judgment and justice rule. ( 18 ) Beware lest wrath overtake thee, so that thy prayers may not avert it. ( 19 ) Will He regard thy cries, thy riches, gold or strength?" (Calmet)

Haydock: Job 36:19 - Without

Without, or before thou be forced by tribulation. (Menochius) ---

Lay aside all sentiments of pride, (St. Gregory) or keep in awe the mighty, who administer justice in thy name. (Menochius) ---

Protestants, "Will he esteem thy riches? No, not gold, nor all the forces of strength." Septuagint, "Let not a willing mind incline thee unjustly to the prayer of the needy in distress." (Haydock)

Haydock: Job 36:20 - Prolong not the night

Prolong not the night, &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee. (Challoner) ---

Septuagint, "and all the men of power do not withdraw in the night," from just punishment. Theodotion adds, "that the people may come up against them," to demand vengeance. Do strict justice both to the rich and to the poor, without pity or fear. (Haydock) ---

This text is very obscure; and the Hebrew may have different meanings, which do not, however, seem well connected with the rest. "Plant not after night, when people retire home;" (Calmet) or Protestants, "are cut off in their place." (Haydock) ---

Delay not to banish temptations, or they will increase. (St. Gregory xxvi. 38.) (Worthington)

Haydock: Job 36:21 - Iniquity

Iniquity, or blaspheming, (chap. xxxiv. 37.; Menochius) and murmurs, to which alone thou hast given way since thy fall. (Calmet)

Haydock: Job 36:22 - Lawgivers

Lawgivers. Hebrew more, "a master." In Chaldean, "a sovereign." (Grotius) Septuagint, "what potentate is against him?" (Haydock) ---

What art thou, to dare thus to resist him? (Calmet) ---

St. Gregory (xxvii. 1.) explains this as a prediction of Christ, "or singular lawgiver." God is most able to punish transgressors, and willing to reward those who obey his laws. (Worthington)

Haydock: Job 36:24 - Not // Sung

Not, is omitted in Hebrew and Septuagint. "Remember that thou magnify his work, which men behold;" Protestants, (Haydock) or "thou hast magnified," formerly. Do so again. ---

Sung. The memory of great exploits was commonly preserved by canticles. (Calmet)

Haydock: Job 36:25 - All // Off

All. The rest of this chapter, and the five first verses of the next, seem to be inserted in the Septuagint from Theodotion. "Every man sees in himself how many mortals are wounded," &c. ---

Off, in the stars, &c., or in ancient times, what wonders God has performed. (Calmet) ---

The works of God are like a ladder, by which we may ascend to the knowledge of him. (Menochius) (Wisdom xiii.) (Haydock)

Haydock: Job 36:27 - Floods

Floods. God causes the water on the earth to evaporate, (Calmet) to form the clouds, (Haydock) which afterwards fall in torrents. (Menochius) ---

Theodotion, "the drops of rain are numbered by him," &c., chap. xxvi. 8.

Haydock: Job 36:29 - If

If. Hebrew, "Also can any understand the spreading out of the clouds, the elevation or noise of his pavilion?" (Haydock) ---

What could be more magnificent that the throne of God! (Calmet)

Haydock: Job 36:30 - Ends

Ends. Literally, "the hinges," or poles, cardines. (Haydock) ---

Hebrew, "roots;" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the same term, (Calmet) to denote the fountains which supply the sea. (Haydock) ---

Who ever discovered these deep recesses? Eliu describes a thunder-storm, when the sea is covered with darkness. He intimates that the pavilion of God, though hidden from us by the clouds, is not destitute of light. (Calmet) ---

God inhabits light inaccessible. (Haydock)

Haydock: Job 36:31 - Mortals

Mortals. Hebrew, "in abundance." (Haydock) ---

By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (Calmet) and nourish mankind. (Menochius)

Haydock: Job 36:32 - Hands // To come

Hands, or clouds, which are compared to a hand, 3 Kings xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facility with which a very surprising thing is effected. ---

To come. Hebrew, "by this obstacle." He alludes to the sun's eclipse, as if God's hand covered its disk. (Calmet) ---

Protestants, "He....commandeth it not to shine, by the cloud thta cometh betwixt."

Haydock: Job 36:33 - To it

To it. The tabernacle of God is designed for his friends. Hebrew is very obscure. "Thunder announces the rain, and the very animals know it;" (Virgil describes their signs, Geor. i.) or "His thunder announces from above the clouds his wrath to men." (Calmet) ---

"The noise thereof sheweth concerning it, the cattle also concerning the vapour."

Gill: Job 36:16 - Even so // he // would have removed thee out of the strait into a broad place, where there is no straitness // and that which should be set on thy table should be full of fatness

Even so,.... Here Elihu accommodates what he had said to the case of Job; that had he hearkened and been obedient to the voice of God in his rod, and had submitted to his chastening hand, and patiently bore his afflictions;

he, God,

would have removed thee out of the strait into a broad place, where there is no straitness: that is, out of the strait circumstances in which he was, into liberty; would have brought him into a large place, where he might walk at liberty, as David experienced, Psa 4:1; and may be understood both in a temporal and spiritual sense. In a temporal sense; he was now in great straits, in poverty and affliction; these pressed him hard on every side, so that his way, as he says, was "fenced up, that he could not pass", Job 19:8. Now had he been rightly humbled under his affliction, God would have taken him out of the straits of adversity, and set his feet in a large room of prosperity; see Psa 31:7. In a spiritual sense; persons are as in a strait place and pent up, when they cannot come forth in the free exercise of grace and duty; their souls are as it were in prison, they are shut up, and have not freedom with God nor man; their faith is ready to fail, their hope is sunk very low, they are straitened in their own bowels or affections, in their love to God and his people: and then they are removed into a large place, when it is the reverse with them; when they are favoured with the free spirit of the Lord, for where he is there is liberty; and when their hearts are enlarged with the love of God, and in the exercise of grace; and then they can run cheerfully the ways of his commandments;

and that which should be set on thy table should be full of fatness; which in a temporal sense denotes, that he should have had a plentiful table, spread with the best of provisions, the richest dainties, the finest of the wheat, and the fattest of the creatures; and these should rest and remain upon his table, or be constantly renewed there: and in a spiritual sense, that his soul should have been satisfied with the love of God, shed abroad in his heart; with the blessings of the everlasting covenant of grace applied unto him; and with the goodness of the house of God, his word and ordinances, as with marrow and fatness; see Psa 63:5.

Gill: Job 36:17 - But thou hast fulfilled the judgment of the wicked // justice and judgment take hold on thee

But thou hast fulfilled the judgment of the wicked,.... Some ^w take this to be a continuation of the happiness Job would have enjoyed, had he behaved in his affliction as he ought to have done; then he would have been filled to satisfaction, by seeing the judgments of God exercised on wicked men, as on the Chaldeans and Sabeans, who had injured him: "and judgment and justice would have upheld thee"; when they should be cast down. But these words rather seem to be expressive of his present state, and the reason of it, he not being sufficiently humbled: and the sense is, not that he had lived a vicious course of life, as the wicked do, and filled up the measure of his wickedness as they; and so deserved to be filled with the like judgments as inflicted on them. Mr. Broughton reads the words,

"as thou hast fulfilled the sentence of the wicked, sentence and judgment have laid hold:''

but rather the meaning is, that he had "fulfilled the contention of the wicked" ^x; pleaded as they did, argued with God after their manner: and therefore is said to go in company and walk with them, and make answers for them, Job 34:8. Wherefore

justice and judgment take hold on thee; afflictions in righteousness, or the chastening hand of God, in righteous judgment, had taken hold upon him, and would hold him until he was sufficiently humbled under them.

Gill: Job 36:18 - Because there is wrath // beware // lest he take thee away with his stroke // then a great ransom cannot deliver thee

Because there is wrath,.... Either wrath in Job, so some; indignation and impatience under the afflicting hand of God, expressed by cursing the day of his birth, and by his angry pleadings with God: and therefore Elihu advises him to beware of it, and check this impetuous spirit; cease from his anger and forsake wrath, and fret not himself to do evil, and provoke the Lord to take him away at once, and then his case would be irretrievable. Or rather wrath in God, which is revealed from heaven against all ungodliness and unrighteousness of men. His vindictive and punitive justice, to revenge and punish wickedness, the effects of which are sometimes awful judgments on men in this life; and eternal vengeance hereafter, called wrath to come: this is laid up in store with him, and sealed up in his treasures, prepared in his purposes and decrees, is revealed in his law, and breaks forth in various instances; see Num 16:46. And there is an appearance of wrath, a little wrath, which is no other than love displeased, in the afflictions and chastisements of God's people, and might be perceived by Job: and this being the case, Elihu advises him to

beware; which, though not expressed in the original, is well supplied; and his meaning is, that he would be cautious of what he said, and not go on to multiply words against God; speak unbecomingly of him, arraign his justice, and find fault with his dealings with him; as well as beware of his actions, conduct, and behaviour, that his tongue and his doings be not against the Lord, to provoke the eyes of his glory;

lest he take thee away with his stroke; out of the world by death, which is the stroke of his hand; and is sometimes given suddenly, and in an awful manner, in wrath and vengeance. Some render the last word, "with clapping of hands" ^y; either the hands of men, Job 27:23; or of God; expressing his exultation and pleasure at the death of such a person, laughing at his calamity, and mocking when fear cometh; which is dreadful and tremendous;

then a great ransom cannot deliver thee: there is no ransom on earth equal to the life or soul of man; "what shall a man give in exchange for his soul?" Mat 16:26; see Psa 49:6. The great ransom of all is the ransom of Christ, which Elihu had made mention of before, Job 33:24; and what else could he have in his mind now? This is the ransom found by infinite wisdom, which Christ came to give, and has given; and by which he has ransomed his people from him that is stronger than they, from the bondage of sin, of Satan, of the world, of hell and death, and everlasting destruction: and this is a great one, plenteous redemption, a great salvation; the ransomer is the great God and our Saviour; the ransom price is not corruptible things, as silver and gold, but the precious blood of Christ, his life, yea, he himself. How great must this ransom be! and it is given for great sinners, the chief of them; and is sufficient for all the elect of God, both Jews and Gentiles: and yet, as great as it is, it is of no avail to one that God has taken away by a stroke out of this world, and sent to everlasting destruction; not through want of sufficiency in this ransom, but by reason of the final and unalterable state of such persons; as, even in the present life, it is of no avail to the deniers and despisers of it, Heb 10:26.

Gill: Job 36:19 - Will he esteem thy riches? no, not gold, nor all the forces of strength.

Will he esteem thy riches? no, not gold, nor all the forces of strength. Riches can be of no account, nor bear any weight with God; for they are of him and come from him, and what he has a right to take away and dispose of as he pleases. These cannot ward off the stroke of death, or secure from it; nor can a man possessed of them carry them with him into the other world; nor will they profit in the day of wrath. Mr. Broughton renders it, "will he esteem thy nobleness?" so Junius and Tremellius; thy noble birth, rank and station, thou hast had among men? Not at all. God is no respecter of persons; he regards not the noble and the rich more than the poor: and as for gold, the same may be said of that, which, though the most valuable among men, is of no esteem with God; and besides it is his: "the gold is mine", says he, "and the silver is mine", Hag 2:8. Nor is death to be bribed with it, or put off by it; nor is a "munition" ^z fortress or castle, as some render the word, any defence against it: "nor all the forces of strength". Had a man at his command ever such numerous and powerful armies, they could not protect him from the stroke of death, or deliver him from eternal punishment, the demerit of sin. Though as Job had no riches, no gold, nor troops of soldiers about him; nor was there any great likelihood that this would be his case at death; I should think the words might be better rendered, "will he regard thy cry? no, not in distress; not even the most strong and forcible" cries or entreaties: when the stroke of death is given, the sentence of wrath is passed, and eternal destruction takes place; weeping and wailing will signify nothing: the cries and howlings of the damned in hell are of no avail; their strong cryings, and most intense and earnest entreaties, will have no effect on the Lord; though he is a God of great pity and compassion, and has sympathy with his people in distress, and in all their afflictions is afflicted; yet will have no regard to cries and tears, when the decree is gone forth and carried into execution: the verb from whence the first word is derived is used for "crying" in this chapter, Job 36:13; and the Targum renders it here by supplication and petition; so some other Jewish writers ^a interpret it of crying: and the second word is by several rendered "in straits" ^b and distress; and Cocceius has observed the notion of intense and fervent prayer in the third, and renders the whole pretty near to what has been observed ^c.

Gill: Job 36:20 - Desire not the night // when people are cut off in their place

Desire not the night,.... Either in a literal sense, which Job might do; not for secrecy to commit sin, as the thief, murderer, and adulterer do; Elihu had no such suspicion of Job; nor for ease and rest, which he expected not; nor would his sores admit thereof; his nights were wearisome, and when come he wished they were gone, Job 7:2; but either for retirement, that he might muse and consider, and endeavour to search and find out the reason of God's dealing with men, in cutting off sometimes such great numbers together. Elihu suggests, that such a search was altogether vain and to no purpose; he would never be able to find out the reason of these things: or rather for shelter from the eye and hand of God; as nothing before mentioned could ward off his stroke, so neither could the night or darkness preserve from it; see Psa 139:11. Or else the words may be taken in a figurative sense; either of the night of calamity and distress, he might be tempted to desire and wish for, to come upon his enemies; or rather of the night of death, he wished for himself, as he often had done; in doing which Elihu suggests he was wrong; not considering that if God should take him away with a stroke, and he not be humbled and brought to repentance, what would be the consequence of it;

when people are cut off in their place; as sometimes they are in the night, literally taken; just in the place where they stood or lay down, without moving elsewhere, or stirring hand or foot as it were. So Amraphel, and the kings with him, as Jarchi observes, were cut off in the night, the firstborn of Egypt, the Midianites and Sennacherib's army, Gen 14:15; and so in the night of death, figuratively, the common passage of all men, as Mr. Broughton observes, who renders the words, "for people's passage to their place".

Gill: Job 36:21 - Take heed, regard not iniquity // for this thou hast chosen rather than affliction

Take heed, regard not iniquity,.... Not any iniquity, as to show any approbation of it, love for it, and desire after it. All appearance of sin, of every sin, is to be abstained from; but particularly by the iniquity here meant may be the sin of impatience under his affliction; murmuring at the dealings of God with him; arraigning his justice, and saying very indecent things of him, as in Job 34:5. Or it may mean the evil he had been guilty of in so earnestly desiring the night of death:

for this thou hast chosen rather than affliction; chose rather to die than to be afflicted as he was; or chose rather to complain of God, as if he dealt hardly with him, and did not do justly by him, than to submit patiently to the will of God, as he, ought to have done: or this he chose "through affliction" ^d; through the force of it, because of it, and by means thereof; and so is a sort of excuse that Elihu makes for him; though at the same time he would have him by no means to regard such iniquity, and indulge to it.

Gill: Job 36:22 - Behold, God exalteth by his power // who teacheth like him

Behold, God exalteth by his power,.... He exalts himself, or causes himself to be exalted, and even above all the blessing and praise of his creatures; by his power, in the works of creation and providence, he makes such a display of his glorious perfections, as to set him on high, and out of the reach of the highest praises of men. He exalts his Son as Mediator, and has made him higher than the kings of the earth, 1Ti 2:5; he exalts him as a Prince and a Saviour, Act 5:31, to give repentance and remission of sins to his people, and to be the Judge of quick and dead, Act 10:42. He has exalted the human nature of Christ to the grace of union to the Son of God: and exalted him in this nature at his right hand, far above all principality and power, Eph 1:21, he exalts men in a civil sense, who are in a low estate, and raises them to a very high one; promotion is alone of him, he sets up and puts down at pleasure. In a spiritual sense, he exalts men when he brings them out of a state of nature into an open state of grace; brings them out of the horrible pit, and sets their feet upon the rock Christ Jesus; takes them as beggars from the dunghill, and places them among princes, even the princes of his people; admits them to communion with himself, puts and keeps them in his favour, as in a garrison; and at last causes them to inherit the throne of glory, 1Sa 2:8. He exalts men, when he sets the poor on high from affliction, and brings them out of adversity into prosperity; and which is what may be chiefly intended here; let a man he brought as low as may, God can by his power, if he will, raise him up again. And this may be said for the comfort and encouragement of Job, in his present circumstances: and so Aben Ezra interprets it,

"God will exalt thee;''

as he afterwards did. The Targum is,

"behold, God alone is strong in his might;''

see Psa 21:13;

who teacheth like him? He teaches by his providences, adverse as well as prosperous; he teaches by his word and ordinances; he teaches by his Spirit and grace, and none teaches like him. Ministers of the word teach men both doctrine and duty, but not like him; they have their gifts for teaching, their wisdom and knowledge, their doctrine, and all the use they are of, from him; none teach so pleasantly, so profitably, so powerfully and effectually, as he does: the Targum adds,

"right things?''

Gill: Job 36:23 - Who hath enjoined him his way // or, who can say, thou hast wrought iniquity

Who hath enjoined him his way?.... He teaches men his own ways, the methods of his grace and mercy towards them; and he prescribes to them the ways in which they should walk; but none can lead or prescribe to him; as the way of governing the world, in what manner he should act in it; who has "taught him in the path of judgment?" or "showed to him the way of understanding?" Isa 40:14; and particularly whom he should afflict, in what manner he should do it, when and how long he should continue it; all which he does according to his sovereign will, and is not to be controlled: and, in a spiritual sense, no man can or ought to enjoin and prescribe to him whom he should save, and in what way; he saves whom he pleases, and in his own way, even by his Son Jesus Christ, and no other; or "who hath visited", or "should visit on him", or "with him his way" ^e? who can take upon him to examine into his ways, and scrutinize them, and call him to an account for what he does? no man can overlook his ways and works, or censure him for any of his actions:

or, who can say, thou hast wrought iniquity? this may be said of every man, but it cannot be said of God by any without sin; for, as there is no iniquity in his nature, there can be none in his works; not any in his works of providence, no, not in the afflictions of his people; just and true are all his ways.

Gill: Job 36:24 - Remember that thou magnify his work // which men behold

Remember that thou magnify his work,.... Or his works; his works of creation and providence, which are great in themselves, and declare the greatness of God; and which, though they cannot be made greater than they are, men may be said to magnify them when they ascribe them to God, and magnify him on account of them; when they think and speak well of them, and give glory to God: and particularly by his work may be meant the chastisement of his people, which is a rod in his hand, which he appoints, and with which he smites; it is his own doing, and he may do what he pleases this way; and it becomes his people to be still and patient because he does it; and then do they magnify this work of his, when they bear it patiently, quietly submit to it, and humble themselves under the mighty hand of God;

which men behold: for the works of God are visible, particularly the works of creation, and the glory of God in them; which men of wisdom and understanding behold with admiration and praise; and so the Targum is,

"which righteous men praise;''

and some derive the word here used from a root which signifies to "sing", and so may be understood of men's celebrating the works of God in songs of praise; though his work here may chiefly design the afflictions he lays on his people, and particularly which he had laid upon Job, which were so visible, and the hand of God in them was so clearly to be seen, that men easily beheld it and took notice of it.

Gill: Job 36:25 - Every man may see it // man may behold it afar off

Every man may see it,.... Not only was to be seen by the wise and learned, the just and good, but by the common people; whether it is to be understood of the works of creation, or of the afflictive providences of God in general, or of Job's afflictions in particular;

man may behold it afar off; as to time, from the creation of the world to the present time, as Jarchi; or as to place, from the heaven, so distant, where are the sun, moon, and stars; and which, though so far off, are easily beheld; or as to the manner of seeing them, not darkly, imperfectly, and in a confused manner, as things at a distance are seen, so some understand it; but rather clearly and plainly, as things easy to be seen are clearly discerned at a distance; and it signifies that the work of God here meant is so visible, that he must be quite blind and stupid that cannot see it; it may be seen, as it were, with half an eye, and a great way off; he that runs may see and read.

Gill: Job 36:26 - Behold, God is great // and we know him not // neither can the number of his years be searched out

Behold, God is great,.... In his power and might, in his wisdom and knowledge, in his truth and faithfulness, in his love, grace, and mercy, and that to admiration; and it is worthy of notice and attention, which the word "behold", prefixed hereunto, is expressive of: or is "much" or "many" ^f; as he is in his persons: for though his essence is one, his persons are more, they are three, Father, Son, and Spirit; in his perfections, of which there is a fulness; in his thoughts, counsels, purposes? and decrees, which respect other persons and things; in his works of creation, providence, and grace, and in the blessings of his goodness, which are so many as not to be reckoned up;

and we know him not; God is to be known by the works of creation, and even by the very Heathen; though such is their inattention to them, that they are said not to know God; yea, even the wisest among them, by all their wisdom, knew not God, 1Co 1:21; for though they might know there was a God, they knew not who and what he was. God is known by his word among those who are favoured with a divine revelation of him, and especially by true believers in Christ, who know God in Christ, whom to know is life eternal; and yet these know but in part, there is no finding out the Almighty to perfection; God is not known clearly, fully, and perfectly, by any: or "we know it not"; the greatness of God; he is great, but we know not how great he is; his greatness is beyond all conception and expression;

neither can the number of his years be searched out; years are ascribed to God, after the manner of men, otherwise, properly speaking, they are not applicable to him; by which time is measured, and which belongs not to the eternal God; however, the number of his years in an eternity past, and of those to come, cannot be searched out and reckoned up: it requires no great skill in arithmetic to reckon up the years of the oldest man that ever lived; yea, the months, the days, the hours, and minutes, of his life may be counted; but the years of the Most High cannot; this is a phrase expressive of the eternity of him which is, and was, and is to come, and who from everlasting to everlasting is God. He was before the world was, as the creation of it out of nothing shows. Jehovah the Father had a Son, and he loved him before the foundation of the world, and all his people in him; he made an everlasting choice of them in him, before the world began; he made an everlasting covenant with them in him, and gave them grace in him as early as that; he set him up as Mediator from everlasting, from the beginning, or ever the earth was; and will be the everlasting and unchangeable portion of his people to all eternity. Cocceius thinks that these words are expressive of the constant love of God to the church, and the continuance of his kingdom in it; and of his most fixed purpose of love to men, and indefatigable care of them.

Gill: Job 36:27 - For he maketh small the drops of rain // they pour down rain according to the vapour thereof

For he maketh small the drops of rain,.... Elihu proceeds to give instances and proofs of the greatness of God, and begins with rain, as Eliphaz does, Job 5:9; a common phenomenon, what is very frequent, and well known in all ages and countries, and by all men, more or less; and yet there are some things relative to it which are beyond the comprehension of men, and show the greatness and incomprehensibleness of God: and the design of this, and all other instances of this kind, is to convince Job of his folly in searching out the causes and reasons of God's works of providence, when the common works of nature lie out of the reach of men; and to reconcile him to them, and bring him patiently to submit to the will of God, whose ways are past finding out; and some render the words, "he restrains the drops of rain" ^g; he withholds it from the earth, which causes a drought, and so brings on a famine; others, "he subtracts", or draws out, or draws up, the drops of water ^h, which he exhales by the heat of the sun out of the earth and out of the sea; see Psa 135:7, Amo 5:8; and which are drawn up in small particles, but form large bodies of waters in the clouds; and which are let down again upon the earth in small drops, in an easy and gentle manner, and so soak into the earth and make it fruitful; which is what is meant by our version here: this is a wonderful instance of God's power, wisdom, and goodness, and is beyond our comprehension; for no mortal man can tell how the Almighty parts and divides those large quantities of water in the clouds, that sometimes hang over our heads, into millions and ten thousand times ten thousand millions of drops, even innumerable; and causes these waters in such a manner to descend on the earth; lets them not fall at once, or in waterspouts, which would wash away the inhabitants of cities and towns, the cattle of the field, and the produce of the earth, as at the general deluge;

they pour down rain according to the vapour thereof: the water, drawn up and formed into large bodies in the heavens, pours down rain in a gentle and plentiful manner, according to the quantity of vapours exhaled out of the earth and sea; if a small quantity is drawn up, a small quantity is let down; and if a large quantity is attracted, a large quantity, or a plentiful shower, is given: some think that a small rain is meant in the preceding clause, and a great rain in this; for there is the small rain and the great rain of his strength, Job 37:6. The word translated "pour" has the signification of liquefying, melting, and dissolving, and of purging and purifying; and which is applicable to clouds which melt and dissolve gradually as they descend in drops upon the earth; and the water which they let down is of all the most clear and pure, as Galen and Hippocrates ⁱ, those eminent physicians, have observed; and a late celebrated one tells us ^k, that rain water is so truly distilled by nature, that the chemist, with all his distilling art, cannot produce purer water; for, though it is exhaled out of the dirty earth, out of miry places, bogs, and ditches, yet, being bound up in the clouds as in a garment, and passing through the atmosphere, it comes down to us pure as if it had been percolated or strained through a linen cloth; and though the water as drawn up out of the sea is salt, yet carried up into the air, and there, as in an alembic, distilled, it descends to us sweet and fresh, and has not the least brackishness in it.

Gill: Job 36:28 - Which the clouds do drop and distil upon man abundantly.

Which the clouds do drop and distil upon man abundantly. Not upon the persons of men, which they take care as much as possible to shun and avoid, but upon the fields of men, and so for the profit and advantage of men; and this denotes both the gentle manner in which the clouds let down rain, and the liberal profusion of them; they let it down both in an easy and plentiful manner, and upon an abundance of men, or upon an abundance of fields and lands belonging to men; though sometimes rain falls upon the wilderness, where no man is, Job 38:26. The Targum is,

"at the prayer of a son of a great man,''

or at the prayer of a man that has great interest with God; that is famous for his faith and piety, as Elijah was, to whom perhaps the Targumist may have respect. The rain is an emblem of the word of God, the Gospel of Christ, which drops and distils on the souls of men like rain, and refreshes them, and makes them fruitful; and is dispensed by the ministers of it, who are compared to clouds, according to the measure of the gift of grace received by them, and that freely and fully as they have received it.

Gill: Job 36:29 - Also can any understand the spreadings of the clouds // or the noise of his tabernacle

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, 1Ki 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, 1Ki 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.

Gill: Job 36:30 - Behold, he spreadeth his light upon it // and covereth the bottom of the sea

Behold, he spreadeth his light upon it,.... Upon his tabernacle; that is, upon the clouds, which are his tabernacle; either the light of the sun, whereby the clouds are dispersed and blotted out; an emblem of the blotting out of sin, or the forgiveness of it, Isa 44:22, which is like a clear shining after rain, 2Sa 23:4, or on a thin cloud, whereby the rainbow is formed, an emblem of peace and reconciliation by Christ; or lightning, which bursting out of the dark cloud is spread over it, when it seems to be all in flames. Cocceius renders it, "he spreads the light about himself"; God spreads it about himself, clothing himself with light as with a garment, and dwelling in light inaccessible to men: or he "spreads it upon him", upon man; causing his sun to shine on the just and unjust; or on it, the earth; so it was spread when first commanded to shine out of darkness, with which the earth in its primeval state was covered; and so it is spread every morning upon the earth; as soon as day breaks, the morning is spread upon the mountains, and in a short time it overspreads the whole hemisphere; an emblem this of the spread of the light of grace over the dark hearts of men, in conversion, which are like the earth in its chaotic state, or as in the night season covered with darkness; out of which they are called and brought by the grace of God, having the true light sprung and placed in their souls; which at first is but glimmering, and at best imperfect in the present state, yet is spreading and increasing, Pro 4:18; and of the spread of the great and glorious light of the Gospel in the world, in the times of the apostles, and as it will be in the latter day glory;

and covereth the bottom of the sea, or "the roots of the sea" ⁿ; though one would think they should be rather covered with water and with darkness, as they are; see Job 38:8. This is to be understood either of the light of the sun, and the rays of it, which are so piercing and penetrating as to reach to the bottom of the sea, and cover it and exhale waters out of it; or of lightning, which is equally as piercing and penetrating, or more, and strikes to the very roots of the sea, and covers them, or rather discovers them, so that the channels of waters are seen, and the foundations of the world are discovered, Psa 18:14; the Targum of this verse is,

"he spreads upon it rain, and covers the rocks or foundations of the sea;''

and the rain is called light according to Ramban, because by the descent of it the day is enlightened, and the darkness of the clouds removed; and by this means the bottom of the sea is covered, so that it passes its bounds and covers the rocks, that is, the borders of it, as others explain it ^o.

Gill: Job 36:31 - For by them judgeth he the people // he giveth meat in abundance

For by them judgeth he the people,.... That is, by the clouds; which the Lord uses both in a way of judgment, as expressed in this clause; and in a way of mercy, as in the following; by these, and what issue out of them, as rain, hail, winds, thunder, and lightning, he sometimes punishes the inhabitants of the earth, as he did the old world by a deluge of water, which came partly from the fountains of the great deep, and partly from the windows of heaven, which destroyed man and beast, and the increase of the earth, Gen 7:11; he punished the Egyptians by a violent storm of hail, Exo 9:23; and slew many of the Canaanites with hailstones, Jos 10:11; Pharaoh and his host sunk like lead when he blew with his wind, Exo 15:10; and Sodom and Gomorrah, with the cities of the plain, were destroyed with thunder and lightning, fire and brimstone, from heaven, Gen 19:24; as the army of the Philistines were discomfited by thunder in the times of Samuel, 1Sa 7:10; and the captains of fifties, with their men, were consumed by lightning in the times of Elijah, 2Ki 1:14; and as the heavens and the earth will be burnt with fire at the end of all things, Mat 13:40, 2Pe 3:12;

he giveth meat in abundance; very plentifully, or to a multitude of creatures, both men and cattle; who have a liberal supply of food by means of the clouds and rain, which falling upon the earth make it fruitful, so that it gives bread to the eater, and seed to the sower; causes grass to grow up for the beasts of the field, and produces bread corn, oil, and wine, for the benefit of men; an emblem of the variety and plenty of spiritual food dispensed to the churches of Christ, through the ministry of the word, and by the ministers of it.

Gill: Job 36:32 - With clouds he covereth the light // and commandeth it not to shine, by the cloud that cometh betwixt

With clouds he covereth the light,.... Either the lightning, which is hid and covered in the black dark cloud until it bursts out of it; or the light of the sun, which is wonderful, that waters naturally clear and transparent, when formed into clouds, should obstruct the rays of the sun and darken it; see Eze 32:7; and thus it was in the storm and tempest the Apostle Paul was in many days, which was so thick and dark, that the sun and stars did not appear of a long time, Act 27:20;

and commandeth it not to shine, by the cloud that cometh betwixt; that is, commands the sun that it shines not, or hinders it from shining, by reason of the intervening clouds; this is an emblem of sin interposing between God and his people, which causes him to hide his face from them and not shine upon them: sins are comparable to clouds for numbers, being more than can be told; and for their nature and quality, like clouds they rise out of the earthly and carnal heart of man; and which is also like a troubled sea which cannot rest; and which reach up unto heaven and bring down wrath and vengeance from thence on wicked men; and in God's own people, like the clouds they intercept the light of his countenance, the bright shining of the sun of righteousness, the comfort, peace, and joy of the Holy Spirit: the words may be rendered, "with hands he covers the light, and commands that it shine not by reason of what comes between": and they are understood by some, as by Schmidt particularly, of the eclipses of the sun and moon, when God as it were covers them with hands, and suffers them not to shine by intervening bodies; so the eclipse of the sun is occasioned by the moon's coming between that and the earth, and the eclipse of the moon by the interposition of the earth between that and the sun; the Targum is,

"because of rapine of hands he restrains rain, and commands it to descend because of him that prays,''

who comes between and intercedes for a sinful people, as Elijah did; or, as others, he commands the lightning that it harms not because of him that comes between and intercedes with his prayers.

Gill: Job 36:33 - The noise thereof showeth concerning it // the cattle also concerning the vapour

The noise thereof showeth concerning it,.... The rain, that it is coming; it is a presage and prognostic of it, namely, the noise of the clouds in the air, the sound of abundance of rain there; or the noise of the winds, which is often a forerunner of it: or the noise of thunder when rain frequently follows, Jer 10:13;

the cattle also concerning the vapour; that is, the cattle likewise show signs of rain, being sensible of the vapours which rise up out of the earth, and are drawn up into the air and form clouds there; these, through their sharp sight, discern the vapours rising out of the earth insensible by men; or by their quick smell ^p or taste discern them, these leaving some tincture upon the grass they are feeding on; and which occasion some motions and gestures in them by which husbandmen, and those that are accustomed to them, know that the rain is at hand: and there are various things observable in brutes, fowls, and cattle, and other creatures, which are signs of approaching rain; as the cawing of crows, the croaking of frogs, the flying about of cranes and swallows, the motion of ants, the retire of cattle to places of shelter, and the like; Aben Ezra observes that sheep lying on their right side portends rain; the above things with others are most beautifully expressed by Virgil ^q and which with many others are collected together by Pliny ^r; and though there are various interpretations given of this passage, this seems to be the most agreeable, and which suits with our version; unless the following, which I only propose, should be more eligible, "he", that is, God, "by it", the rain, "declares his good will" to men, likewise to "the cattle, and also towards what rises up" out of the earth, the herbs and plants; all which receive much benefit by the clouds and rain.