Job Chapter 37
Elihu Sees God in the Storm
A. The Great Voice of God
1. Job 37:1–5, The thunder of His voice
“At this also my heart trembleth, and is moved out of his place. Hear attentively the noise of his voice, and the sound that goeth out of his mouth. He directeth it under the whole heaven, and his lightning unto the ends of the earth. After it a voice roareth, he thundereth with the voice of his excellency, and he will not stay them when his voice is heard. God thundereth marvellously with his voice, great things doeth he, which we cannot comprehend.”
Elihu shifts from argumentation to awe. His heart trembles, he is moved out of its place. This is not casual observation, it is reverent fear. The trembling of Elihu anticipates the coming theophany in Job 38, where the LORD Himself answers Job out of the whirlwind. Elihu senses that divine majesty is near. Thunder is not merely a meteorological event, it is, in Elihu’s theology, the audible proclamation of divine sovereignty.
When Elihu commands, “Hear attentively the noise of his voice,” he equates thunder with the voice of God. Scripture consistently uses thunder imagery to communicate divine authority. “The voice of the LORD is upon the waters, the God of glory thundereth, the LORD is upon many waters. The voice of the LORD is powerful, the voice of the LORD is full of majesty” (Psalm 29:3–4). Elihu’s theology here is orthodox, God is transcendent, omnipotent, and majestic. Creation itself testifies to His greatness.
“He directeth it under the whole heaven.” God’s sovereignty is universal. Lightning to the ends of the earth is not random discharge, it is directed. This reflects providential governance. Elihu rightly affirms what Psalm 135:7 declares, “He causeth the vapours to ascend from the ends of the earth, he maketh lightnings for the rain, he bringeth the wind out of his treasuries.” The storm is not chaos, it is command.
“God thundereth marvellously with his voice, great things doeth he, which we cannot comprehend.” Here Elihu presses his primary accusation against Job. God’s works exceed human comprehension. That is true. “O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgments, and his ways past finding out” (Romans 11:33). The error of Elihu is not in affirming divine incomprehensibility, it is in assuming that Job’s lament equals rebellion. Elihu correctly distinguishes between Creator and creature, yet he misapplies that distinction to a righteous sufferer.
Theologically, this section establishes three truths. First, God’s voice is majestic and authoritative. Second, His governance extends universally. Third, His works transcend human understanding. Elihu is partially correct, man must not presume to place God in the dock. Yet Elihu does not yet grasp that suffering may occur without moral causation.
2. Job 37:6–13, What the voice of God can do
“For he saith to the snow, Be thou on the earth, likewise to the small rain, and to the great rain of his strength. He sealeth up the hand of every man, that all men may know his work. Then the beasts go into dens, and remain in their places. Out of the south cometh the whirlwind, and cold out of the north. By the breath of God frost is given, and the breadth of the waters is straitened. Also by watering he wearieth the thick cloud, he scattereth his bright cloud. And it is turned round about by his counsels, that they may do whatsoever he commandeth them upon the face of the world in the earth. He causeth it to come, whether for correction, or for his land, or for mercy.”
Elihu expands from thunder to total meteorological control. Snow falls because God speaks. Rain comes by His command, whether gentle or heavy. This is consistent with the doctrine of providence. “He giveth snow like wool, he scattereth the hoarfrost like ashes. He casteth forth his ice like morsels, who can stand before his cold. He sendeth out his word, and melteth them, he causeth his wind to blow, and the waters flow” (Psalm 147:16–18). Weather is not autonomous, it is responsive.
“He sealeth up the hand of every man, that all men may know his work.” When winter halts labor, man is forced into reflection. God uses interruption to teach dependence. Elihu sees that productivity is not ultimate, recognition of divine sovereignty is. In a culture built around survival through labor, the sealing of the hand is humbling. This echoes the principle of Psalm 46:10, “Be still, and know that I am God.”
“Out of the south cometh the whirlwind, and cold out of the north.” Elihu observes the ordered patterns of creation. There is direction, structure, and intention. “By the breath of God frost is given.” The breath motif recalls Genesis 2:7, where life comes by divine breath. Here, even frost comes by divine exhalation. The same God who gives life governs climate.
“And it is turned round about by his counsels, that they may do whatsoever he commandeth them upon the face of the world in the earth.” This is explicit sovereignty. The clouds are “turned” by His counsels. The Hebrew idea is guidance, intentional steering. Providence is meticulous. This aligns with Isaiah 45:7, “I form the light, and create darkness, I make peace, and create evil, I the LORD do all these things.” God’s rule extends over blessing and calamity alike.
Finally, Elihu introduces purpose, “He causeth it to come, whether for correction, or for his land, or for mercy.” Weather has moral and covenantal dimensions. It may discipline, sustain agriculture, or express mercy. This reflects Deuteronomic theology, where rain could signify covenant blessing or withholding could signify discipline. Yet here lies Elihu’s theological overreach. While God certainly uses circumstances for correction, not all affliction is punitive. The prologue of Job has already established that Job’s suffering is not corrective but demonstrative.
Elihu’s implication is clear. If clouds obey, if snow falls at command, if beasts retreat into dens without protest, then Job should submit likewise. The storm becomes metaphor. Creation yields instantly. Man resists.
This section presents a high view of God’s sovereignty, providence, and authority over nature. It also foreshadows the LORD’s own speech out of the whirlwind in Job 38. Elihu prepares the stage, though he does not fully understand the drama. He is right about God’s greatness. He is wrong about Job’s guilt.
B. Elihu’s Final Advice to Job
1. Job 37:14–18, Elihu to Job, You do not know as much as you think you do
“Hearken unto this, O Job, stand still, and consider the wondrous works of God. Dost thou know when God disposed them, and caused the light of his cloud to shine? Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge? How thy garments are warm, when he quieteth the earth by the south wind? Hast thou with him spread out the sky, which is strong, and as a molten looking glass?”
Elihu now turns directly and personally to Job. “Hearken unto this, O Job.” The address is pointed, urgent, and corrective. Unlike the three older friends who often spoke about Job, Elihu speaks to him. He commands him to “stand still.” The issue, in Elihu’s mind, is not merely intellectual error but posture. Job must cease striving and assume a position of stillness before the majesty of God.
“Stand still, and consider the wondrous works of God.” Elihu calls Job to contemplation. The wondrous works of God in nature are meant to humble man. This anticipates the LORD’s own speech beginning in Job 38, where God repeatedly asks, “Knowest thou?” Elihu’s structure prepares the way, though his premise remains flawed. The LORD will indeed ask Job about creation, but not to accuse him of hidden sin. Rather, God will reorient Job’s understanding of divine governance.
“Dost thou know when God disposed them?” The rhetorical questions intensify. Does Job know when God dispatches lightning? Does he understand how the clouds are balanced? Elihu affirms that God is “perfect in knowledge.” This is a true theological assertion. “Great is our Lord, and of great power, his understanding is infinite” (Psalm 147:5). God’s knowledge is not partial, not developing, not reactive. It is absolute and eternal.
The phrase “the balancings of the clouds” reflects precision in creation. What appears chaotic is in fact ordered. Scripture elsewhere affirms divine control over natural systems. “He bindeth up the waters in his thick clouds, and the cloud is not rent under them” (Job 26:8). The heavens are not unstable, they are sustained by divine wisdom.
“How thy garments are warm, when he quieteth the earth by the south wind?” Even the warming wind is governed. Meteorological shifts are not accidental but commanded. Elihu argues from lesser to greater. If Job cannot explain wind patterns or cloud formation, how can he presume to question divine providence in suffering?
“Hast thou with him spread out the sky, which is strong, and as a molten looking glass?” The sky is described as strong, like cast metal. This emphasizes stability and craftsmanship. “Thus saith God the LORD, he that created the heavens, and stretched them out” (Isaiah 42:5). Man did not assist in creation. Therefore, man does not sit in judgment over the Creator.
The theological thrust is clear. God is omniscient, omnipotent, and sovereign in creation. Job is finite and limited. Elihu is correct about the Creator creature distinction. Yet he remains incorrect in assuming that Job’s lament equals rebellion. Job has not claimed omniscience. He has cried out in confusion. Elihu mistakes anguish for arrogance.
2. Job 37:19–24, Elihu to Job, Cease demanding speech, fear God instead
“Teach us what we shall say unto him, for we cannot order our speech by reason of darkness. Shall it be told him that I speak? If a man speak, surely he shall be swallowed up. And now men see not the bright light which is in the clouds, but the wind passeth, and cleanseth them. Fair weather cometh out of the north, with God is terrible majesty. Touching the Almighty, we cannot find him out, he is excellent in power, and in judgment, and in plenty of justice, he will not afflict. Men do therefore fear him, he respecteth not any that are wise of heart.”
“Teach us what we shall say unto him.” Elihu confronts what he perceives as Job’s presumption. If Job insists on speaking before God, then let him instruct the rest of them what to say. Elihu emphasizes human darkness, “we cannot order our speech by reason of darkness.” Man lacks clarity, wisdom, and standing before the Almighty.
“Shall it be told him that I speak? If a man speak, surely he shall be swallowed up.” The imagery is severe. To demand an audience with God is, in Elihu’s mind, dangerous and nearly suicidal. This reflects a high view of divine holiness. Scripture affirms that sinful man cannot stand casually before God. “For our God is a consuming fire” (Hebrews 12:29). Yet Elihu forgets that Job’s desire for an audience is not rooted in pride but in faith. Job believes God is just and therefore longs for vindication.
“And now men see not the bright light which is in the clouds, but the wind passeth, and cleanseth them.” The storm obscures light, yet the wind clears the sky. Elihu uses this as metaphor. God’s glory is present even when hidden. When clouds pass, splendor appears. “Fair weather cometh out of the north, with God is terrible majesty.” Majesty here carries the idea of awe and dread. Divine glory inspires fear, not familiarity.
“Touching the Almighty, we cannot find him out.” Elihu returns to transcendence. God is beyond full comprehension. This is theologically sound. “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?” (Job 11:7). Yet Elihu draws the wrong practical conclusion. Because God is transcendent, Elihu argues that Job should abandon his appeal. In truth, the transcendence of God does not negate His immanence. The LORD is both high and near.
“He is excellent in power, and in judgment, and in plenty of justice, he will not afflict.” Elihu asserts that God does not pervert justice. This is true in principle. “Shall not the Judge of all the earth do right?” (Genesis 18:25). But Elihu’s statement “he will not afflict” must be understood properly. God does not afflict unjustly or maliciously, yet He does permit affliction within His sovereign purposes. The prologue of Job has already shown this.
“Men do therefore fear him, he respecteth not any that are wise of heart.” The proper human response, according to Elihu, is fear. Reverent awe is indeed the beginning of wisdom. “The fear of the LORD is the beginning of wisdom” (Psalm 111:10). God is not impressed by human self proclaimed wisdom. He does not show partiality to those who consider themselves intellectually superior.
Elihu concludes by exalting divine majesty and demanding submission. His theology contains many correct elements, sovereignty, justice, incomprehensibility, holiness. Yet he lacks pastoral precision. He misreads Job’s faith filled anguish as defiance. Ironically, while Elihu insists that God is beyond reach, the very next chapter will reveal the LORD speaking out of the whirlwind. God is transcendent, yet He is not silent.
