Verse-by-Verse Bible Commentary
Job 37:16

Clarke's Commentary

Verse Job 37:16. Dost thou know the balancings of the clouds — How are the clouds suspended in the atmosphere? Art thou so well acquainted with the nature of evaporation, and the gravity of the air at different heights, to support different weights of aqueous vapour, so as to keep them floating for a certain portion of time, and then let them down to water the earth; dost thou know these things so as to determine the laws by which they are regulated?

Wondrous works of him which is perfect in knowledge — This is a paraphrase. Mr. Good's translation is much better: -

"Wonders, perfections of wisdom!"

Bridgeway Bible Commentary

God’s unknowable purposes (36:1-37:24)

Elihu, believing he has all the answers to Job’s questions, says he will now answer Job on God’s behalf (36:1-4). Certainly, God punishes the wicked, but he does not despise all who suffer. If the afflicted are truly righteous, they will soon be exalted (5-7). The reason he afflicts them is to show them their sin. If they repent, they will enjoy renewed and unbroken contentment; if not, they will suffer horrible deaths (8-12).
Only the ungodly rebel against God because of their afflictions; the righteous submit. They listen to what God teaches them through suffering and so find new life and renewed prosperity (13-16). Job’s present suffering is a fitting punishment from God. No payment of money, no cry to God, no longing for death will bring him relief (17-21).
Instead of accusing God of injustice, Job should submit to his afflictions, realizing that by these God is teaching him (22-23). Elihu then reminds Job of the mighty God before whom Job should bow. This God is great beyond a person’s understanding (24-26). God controls everything. He makes clouds, rain, lightning and thunder, and he uses these things to bring upon people either blessing or judgment (27-33). Thunder is like the voice of God proclaiming his majesty (37:1-5). When he sends rain, snow and ice, people have to stop work and animals look for warmth in their dens (6-10). God uses the forces of nature according to his perfect purposes (11-13).
Who is Job to argue with such a God? What does he know of God’s workings (14-18)? Who can question such a God? By arguing with him, Job is running the risk of being struck dead (19-20). If even the sun is too bright for people to look at, how much more will the majesty of God blind them. People cannot fully understand God, but they know he always acts rightly. Job should not argue with God but stand in awe of him (21-24).

Coffman's Commentaries on the Bible

ELIHU CHARGES JOB WITH IGNORANCE

"Hearken unto this, O Job: Stand still, and consider the wondrous works of God. Dost thou know how God layeth his charge upon them, And causeth the lightning of his cloud to shine? Dost thou know the balancings of the clouds, The wondrous works of him who is perfect in knowledge? How thy garments are warm, When the earth is still by reason of the south wind? Canst thou with him spread out the sky, Which is strong as a molten mirror? Teach us what we shall say unto him; For we cannot set our speech in order by reason of darkness. Shall it be told him that I would speak? Or should a man wish that he were swallowed up?"

"The wondrous works of him who is perfect in knowledge" (Job 37:16). Some of the writers assume that Elihu is here speaking of God; but back in the previous chapter, (Job 36:4 b), Elihu speaks of himself as "one who is perfect in knowledge." One of inexcusable features of Elihu's tirade is the unqualified arrogance and egotism of it; and it appears that Elihu is here contrasting Job's ignorance not with God's wisdom, but with that of Elihu! Pope also noticed that in this chapter (Job 37:20), "Elihu intimates that he has more sense than to do what Job has (allegedly) done, i.e., challenge God to an argument."Ibid., p. 245.

Barnes' Notes on the Whole Bible

Dost thou know the balancings of the clouds? - That is, Dost thou know how the clouds are poised and suspended in the air? The difficulty to be explained was, that the clouds, so full of water, did not fail to the earth, but remained suspended in the atmosphere. They were poised and moved about by some unseen hand. Elihu asks what kept them there; what prevented their falling to the earth; what preserved the equilibrium so that they did not all roll together. The phenomena of the clouds would be among the first that would attract the attention of man, and in the early times of Job it is not to be supposed that the subject could be explained. Elihu assumes that they were held in the sky by the power of God, but what was the nature of his agency, he says, man could not understand, and hence, he infers that God should be regarded with profound veneration. We know more of the facts and laws respecting the clouds than was understood then, but our knowledge in this, as in all other things, is fitted only to exalt our conceptions of the Deity, and to change blind wonder into intelligent adoration.

The causes of the suspension of the clouds are thus stated in the Edinburgh Encyclopedia, Art. Meteorology: “When different portions of the atmosphere are intermixed so as to produce a deposition of moisture;” (compare the notes at Job 38:28), “the consequence will be the formation of a cloud. This cloud, from its increased specific gravity, will have a tendency to sink downward; and were the lower strata of the air of the same temperature with the cloud, and saturated with moisture, it would continue to descend until it reached the surface of the earth - in the form of rain, or what is commonly called mist. In general, however, the cloud in its descent passes through a warmer region, when the condensed moisture again passes into a vapor, and consequently ascends until it reaches a temperature sufficiently low to recondense it, when it will begin again to sink. This oscillation will continue until the cloud settles at the point where the temperature and humidity are such as that the condensed moisture begins to be dissipated, and which is found on an average to be between two and three miles above the surface of the earth.” By such laws the “balancing” of the clouds is secured, and thus is shown the wisdom of Him that is “perfect in knowledge.”

The wondrous works of him that is perfect in knowledge - Particularly in the matter under consideration. He who can command the lightning, and hold the clouds suspended in the air, Elihu infers must be perfect in knowledge. To a Being who can do this, everything must be known. The reasoning of Elihu here is well-founded, and is not less forcible now than it was in the time of Job.

Smith's Bible Commentary

Chapter 37

At this also my heart trembled, and is moved out of his place. Hear attentively the noise of his voice, and the sound that goeth out of his mouth. He directs it under the whole heaven, and his lightning to the ends of the earth. And after it a voice roars: and he thunders with the voice of his excellency; and he will not stay them when his voice is heard. God thunders marvelously with his voice; great things doeth he. And out of the south comes the whirlwind ( Job 37:1-5 , Job 37:9 ):

And the waters... and he goes on and uses actually this gathering storm and weaving it into his speech with Job. He's not really saying much, just a lot of words. And then,

Fair weather comes out of the north: with God is awesome 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 [or reverence him]: and he respecteth not any that are wise of heart ( Job 37:22-24 ).

Chapter 37

At this also my heart trembled, and is moved out of his place. Hear attentively the noise of his voice, and the sound that goeth out of his mouth. He directs it under the whole heaven, and his lightning to the ends of the earth. And after it a voice roars: and he thunders with the voice of his excellency; and he will not stay them when his voice is heard. God thunders marvelously with his voice; great things doeth he. And out of the south comes the whirlwind ( Job 37:1-5 , Job 37:9 ):

And the waters... and he goes on and uses actually this gathering storm and weaving it into his speech with Job. He's not really saying much, just a lot of words. And then,

Fair weather comes out of the north: with God is awesome 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 [or reverence him]: and he respecteth not any that are wise of heart ( Job 37:22-24 ). "

Gill's Exposition of the Whole Bible

Dost thou know the balancings of the clouds?.... How those ponderous bodies, as some of them are very weighty, full of water, are poised, and hang in the air, without turning this way or the other, or falling on the earth;

the wondrous works of him which is perfect in knowledge; of God, who is a God of knowledge, of knowledges, 1 Samuel 2:3; who knows himself and all his works, all creatures and things whatever, see Job 36:4; and this is another of his wondrous works, which none but he, whose knowledge is perfect, and is the author and giver of knowledge, can know, even the poising and balancing of the clouds in the air; we see they are balanced, but we know not how it is done.

Henry's Complete Commentary on the Bible

      14 Hearken unto this, O Job: stand still, and consider the wondrous works of God.   15 Dost thou know when God disposed them, and caused the light of his cloud to shine?   16 Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?   17 How thy garments are warm, when he quieteth the earth by the south wind?   18 Hast thou with him spread out the sky, which is strong, and as a molten looking glass?   19 Teach us what we shall say unto him; for we cannot order our speech by reason of darkness.   20 Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.

      Elihu here addresses himself closely to Job, desiring him to apply what he had hitherto said to himself. He begs that he would hearken to this discourse (Job 37:14; Job 37:14), that he would pause awhile: Stand still, and consider the wondrous works of God. What we hear is not likely to profit us unless we consider it, and we are not likely to consider things fully unless we stand still and compose ourselves to the consideration of them. The works of God, being wondrous, both deserve and need our consideration, and the due consideration of them will help to reconcile us to all his providences. Elihu, for the humbling of Job, shows him,

      I. That he had no insight into natural causes, could neither see the springs of them nor foresee the effects of them (Job 37:15-17; Job 37:15-17): Dost thou know this and know that which are the wondrous works of him who is perfect in knowledge? We are here taught, 1. The perfection of God's knowledge. It is one of the most glorious perfections of God that he is perfect in knowledge; he is omniscient. His knowledge is intuitive: he sees, and does not know by report. It is intimate and entire: he knows things truly, and not by their colours--thoroughly, and not by piecemeal. To his knowledge there is nothing distant, but all near--nothing future, but all present--nothing hid, but all open. We ought to acknowledge this in all his wondrous works, and it is sufficient to satisfy us in those wondrous works which we know not the meaning of that they are the works of one that knows what he does. 2. The imperfection of our knowledge. The greatest philosophers are much in the dark concerning the powers and works of nature. We are a paradox to ourselves, and every thing about us is a mystery. The gravitation of bodies, and the cohesion of the parts of matter, are most certain, and yet unaccountable. It is good for us to be made sensible of our own ignorance. Some have confessed their ignorance, and those that would not do this have betrayed it. But we must all infer from it what incompetent judges we are of the divine politics, when we understand so little even of the divine mechanics. (1.) We know not what orders God has given concerning the clouds, nor what orders he will give, Job 37:15; Job 37:15. That all is done by determination and with design we are sure; but what is determined, and what designed, and when the plan was laid, we know not. God often causes the light of his cloud to shine, in the rainbow (so some), in the lightning (so others); but did we foresee, or could we foretel, when he would to it? If we foresee the change of weather a few hours before, by vulgar observation, or when second causes have begun to work by the weather-glass, yet how little do these show us of the purposes of God by these changes! (2.) We know not how the clouds are poised in the air, the balancing of them, which is one of the wondrous works of God. They are so balanced, so spread, that they never rob us of the benefit of the sun (even the cloudy day is day), so balanced that they do not fall at once, nor burst into cataracts or water-spouts. The rainbow is an intimation of God's favour in balancing the clouds so as to keep them from drowning the world. Nay, so are they balanced that they impartially distribute their showers on the earth, so that, one time or other, every place has its share. (3.) We know not how the comfortable change comes when the winter is past, Job 37:17; Job 37:17. [1.] How the weather becomes warm after it has been cold. We know how our garment came to be warm upon us, that is, how we come to be warm in our clothes, by reason of the warmth of the air we breathe in. Without God's blessing we should clothe ourselves, yet not be warm, Haggai 1:6. But, when he so orders it, the clothes are warm upon us, which, in the extremity of cold weather, would not serve to keep us warm. [2.] How it becomes calm after it has been stormy: He quiets the earth by the south wind, when the spring comes. As he has a blustering freezing north wind, so he has a thawing, composing, south wind; the Spirit is compared to both, because he both convinces and comforts, Song of Solomon 4:16.

      II. That he had no share at all in the first making of the world (Job 37:18; Job 37:18): "Hast thou with him spread out the sky? Thou canst not pretend to have stretched it out without him, no, nor to have stretched it out in conjunction with him; for he was far from needing any help either in contriving or in working." The creation of the vast expanse of the visible heavens (Genesis 1:6-8), which we see in being to this day, is a glorious instance of the divine power, considering, 1. That, though it is fluid, yet it is firm. It is strong, and has its name from its stability. It still is what it was, and suffers no decay, nor shall the ordinances of heaven be altered till the lease expires with time. 2. That, though it is large, it is bright and most curiously fine: It is a molten looking-glass, smooth and polished, and without the least flaw or crack. In this, as in a looking-glass, we may behold the glory of God and the wisdom of his handy work,Psalms 19:1. When we look up to heaven above we should remember it is a mirror or looking-glass, not to show us our own faces, but to be a faint representation of the purity, dignity, and brightness of the upper world and its glorious inhabitants.

      III. That neither he nor they were able to speak of the glory of God in any proportion to the merit of the subject, Job 37:19; Job 37:20. 1. He challenges Job to be their director, if he durst undertake the task. He speaks it ironically: "Teach us, if thou canst, what we shall say unto him,Job 37:19; Job 37:19. Thou hast a mind to reason with God, and wouldst have us to contend with him on thy behalf; teach us then what we shall say. Canst thou see further into this abyss than we can? If thou canst, favour us with thy discoveries, furnish us with instructions." 2. He owns his own insufficiency both in speaking to God and in speaking of him: We cannot order our speech by reason of darkness. Note, The best of men are much in the dark concerning the glorious perfections of the divine nature and the administrations of the divine government. Those that through grace know much of God, yet know little, yea, nothing, in comparison with what is to be known, and what will be known, when that which is perfect shall come and the veil shall be rent. When we would speak of God we speak confusedly and with great uncertainly, and are soon at a loss and run aground, not for want of matter, but for want of words. As we must always begin with fear and trembling, lest we speak amiss (De Deo etiam vera dicere periculosum est--Even while affirming what is true concerning God we incur risk), so we must conclude with shame and blushing, for having spoken no better. Elihu himself had, for his part, spoken well on God's behalf, and yet is so far from expecting a fee, or thinking that God was beholden to him for it, or that he was fit to be standing counsel for him, that (1.) He is even ashamed of what he has said, not of the cause, but of his own management of it: "Shall it be told him that I speak?Job 37:20; Job 37:20. Shall it be reported to him as a meritorious piece of service, worthy his notice? By no means; let it never be spoken of," for he fears that the subject has suffered by his undertaking it, as a fine face is wronged by a bad painter, and his performance is so far from meriting thanks that it needs pardon. When we have done all we can for God we must acknowledge that we are unprofitable servants and have nothing at all to boast of. He is afraid of saying any more: If a man speak, if he undertake to plead for God, much more if he offer to plead against him, surely he shall be swallowed up. If he speak presumptuously, God's wrath shall soon consume him; but, if ever so well, he will soon lose himself in the mystery and be over powered by the divine lustre. Astonishment will strike him blind and dumb.