Behold, God is exalted in his power. Who is a teacher like him?
Parallel Translations
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Behold, God is exalted in his power. Who is a teacher like him?
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Behold, God exalteth by his power: who teacheth like him?
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Behold, God doeth loftily in His power; who is a teacher like Him?
Cross-references (16)
Passages linked to Job 36:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 2:7-8 Yahweh makes poor and makes rich. He brings low, he also lifts up. He raises up the poor out of the dust. He lifts up the needy from the dunghill to make them sit with princes and inherit the throne of glory. For the pillars of the earth are Yahweh’s. He has set the world on them.
- Luke 1:52 He has put down princes from their thrones, and has exalted the lowly.
- Romans 13:1 Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.
- Isaiah 48:17 Yahweh, your Redeemer, the Holy One of Israel says: “I am Yahweh your God, who teaches you to profit, who leads you by the way that you should go.
- Jeremiah 27:5-8 ‘I have made the earth, the men, and the animals that are on the surface of the earth by my great power and by my outstretched arm. I give it to whom it seems right to me. Now I have given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant. I have also given the animals of the field to him to serve him. All the nations will serve him, his son, and his son’s son, until the time of his own land comes. Then many nations and great kings will make him their bondservant. “ ‘ “ ‘It will happen that I will punish the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon,’ says Yahweh, ‘with the sword, with famine, and with pestilence, until I have consumed them by his hand.
- Job 35:11 who teaches us more than the animals of the earth, and makes us wiser than the birds of the sky?’
- Psalms 75:7 But God is the judge. He puts down one, and lifts up another.
- Psalms 94:10 He who disciplines the nations, won’t he punish? He who teaches man knows.
- Psalms 94:12 Blessed is the man whom you discipline, Yah, and teach out of your law,
- Isaiah 14:5 Yahweh has broken the staff of the wicked, the scepter of the rulers,
- Isaiah 54:13 All your children will be taught by Yahweh; and your children’s peace will be great.
- Jeremiah 31:38 “Behold, the days come,” says Yahweh, “that the city will be built to Yahweh from the tower of Hananel to the gate of the corner.
- Daniel 4:25 that you shall be driven from men, and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen, and shall be wet with the dew of the sky, and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.
- Daniel 4:32 You shall be driven from men; and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen. Seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.’ ”
- Daniel 5:18 “You, king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty.
- John 6:45 It is written in the prophets, ‘They will all be taught by God.’ Therefore everyone who hears from the Father and has learned, comes to me.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Trapp 1656 · Public Domain Job 36:22 Behold, God exalteth by his power: who…
Job 36:22 Behold, God exalteth by his power: who teacheth like him?
Ver. 22. Behold, God exalteth by his power] Vulgate - God is high in his strength. He both exalteth himself and others whensoever he pleaseth. Beza reads it, Behold, God in his strength is above all; q.d. It is he that must restore thee, if ever thou beest restored.
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Who teacheth like him?] Vulgate - None among the law givers is like unto him. But the word Moreh signifieth a doctor or a teacher; as Moreh Nebuchim, a teacher of perplexed things, an unriddler of riddles. He knows all things exactly, and does all things with singular skill and understanding. He hath many ways of teaching people, and making them to profit, Isa 48:17, and one is by afflictions, which Luther therefore fitly calleth Theologium Christianorum, the Christian system of divinity, as hath been before noted. Mr Ascham was a good school master, saith one, to Queen Elizabeth, but affliction was a better.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain God exalteth; or, is high, or exalted; the active…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Behold, God exalteth by his power,.... He exalts himself,…
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, Ti1 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, Sa1 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;''
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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?''
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Behold - God is omnipotent; and therefore can, either…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. God exalteth by his power] He has…
Verse 22. 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?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 36:22-23. Behold, God exalteth by his power, &c.…
Job 36:22-23. Behold, God exalteth by his power, &c. — 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. Who hath enjoined him his way? — Wherein he should walk; that is, what methods he should use in the administration of human affairs? If he had a superior, who gave him laws for his actions, he might be accountable to him for what he did; but he is supreme and uncontrollable; who hath no law to regulate him but his own holy nature and blessed will, and therefore how rash 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 thee.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Behold, God exalteth by his power - The object…
Behold, God exalteth by his power - The object of Elihu is now to direct the attention of Job to God, and to show him that he has evinced such power and wisdom in his works, that we ought not to presume to arraign him, but should bow with submission to his will. He remarks, therefore, that God “exalts,” or rather that God is “exalted,” or “exalts himself” (ישׂגיב yaśagiyb) by his power. In the exhibition of his power, he thus shows that he is great, and that people ought to be submissive to him. In support of this, he appeals, in the remainder of his discourse, to the “works” of God as furnishing extraordinary proofs of power, and full demonstration that God is exalted far above man.
Who teacheth like him? - The Septuagint renders this, δυνάστης dunastēs - “Who is so powerful as he?” Rosenmuller and Umbreit render it Lord: “Who is Lord like him?” But the Hebrew word (מורה môreh) properly means “one who instructs,” and the idea is, that there is no one who is qualified to give so exalted conceptions of the government of God as he is himself. The object is to direct the mind to him as he is revealed in his works, in order to obtain elevated conceptions of his government.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Lawgivers. Hebrew more, "a master." In Chaldean, "a sovereign."…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain God is not to be impiously arraigned, but to…
God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth--rather, doeth lofty things, shows His exalted power [UMBREIT] (Psa 21:13).
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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; Co1 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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain Second division — THE PROVIDENCE OF GOD IN NATURE…
Second division — THE PROVIDENCE OF GOD IN NATURE IS A PRAISEWORTHY DISCLOSURE OF DIVINE WISDOM AND POWER. Job_36:22 to Job_37:13.
Strophe a — is transitional. The lofty working of the mighty God not only exalts him above all human blame, but calls uponJob to unite with all beings in a song of praise, Job_36:22-25.
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22. Behold — הן introduces each of the three following strophes, (22-25, Job_36:26-29, Job_36:30-33,) each of which contains four verses; which mode of division, together with the similarity in the structure of the verses, is thought to be argument for an original poetical division of the book into strophes.
God exalteth by his power — Better, God worketh loftily in his power. Elihu devotes the rest of his discourse to instances of God’s incomprehensible working in nature, that he may convince Job of a like utter ignorance of the divine working in Providence.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. exalteth by his power] Rather, God doeth loftily…
22. exalteth by his power] Rather, God doeth loftily in his power.
who teacheth] Or, who is a teacher.
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22–25. Instead of murmuring Job should bow under the mighty hand of God, who through the operations of His providence is a great teacher of men (Job_36:22); who is supreme (Job_36:23); and whose work all men celebrate (Job_36:24), looking to it with admiration and awe (Job_36:25).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) Behold, God exalteth by his power.—The rest of…
(22) Behold, God exalteth by his power.—The rest of Elihu’s speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenon—as the tempest, or hurricane, or whirlwind—out of which the Lord ultimately spake (Job_38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihu’s speech. The points are that (1) God is the source of greatness; (2) that there is no teacher like Him (Job_36:22); (3) that He is absolute as well as almighty (Job_36:23); (4) that He is unsearchable and eternal (Job_36:26).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Behold, God exalteth by his power; rather, behold, God…
Behold, God exalteth by his power; rather, behold, God doeth loftily in his power (see the Revised Version). Who teacheth like him? This has been called "the key-note of Elihu"s whole discourse" (Cook). The entire providential government of the world by God he views as didactic, as a series of moral lessons addressed to men by their Maker. (see Job_33:14, 16 35:11 36:9, etc.) If the lessons intended are taken to heart, then all goes well with men; if they are rejected, then very sad and terrible results follow. (Job_36:12)
Vers. 22-33. Elihu to Job: 4. A sermon on the greatness of God.
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I ABSOLUTE IN HIS SOVEREIGNTY.
1. Ruling by his own power. "Behold, God exalteth" (sc. himself), i.e. showeth himself to be exalted, "acteth loftily" (Delitzsch) "in his strength" (ver. 22). The universal empire of God is based on his omnipotence. With him might and right are co-ordinate and coextensive. "He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves". (Psa_66:7)
2. Holding dominion from no superior. "Who hath enjoined him his way?" (ver. 23). Princes and potentates of earth derive their authority from him; (Pro_8:16) the ever-blessed and only Potentate, the King of kings and Lord of lords, derives his from none. "Dominion and fear are with him". (Job_25:2) Yea, saith Jehovah, "I am the Lord, and there is none else". (Isa_45:18)
3. Admitting of no inspection. "Who can say, Thou hast wrought iniquity?" (ver. 23). As the Almighty brooks no superior or rival on his throne, so admits he of no opposition to his work. "Whatsoever his soul desireth, that he doeth". (Job_23:13) As none can interpose to say, "What doest thou?", (Dan_4:35) so none can claim a right to subject his work to critical inspection. To pass judgment on it is for a creature to be guilty of the highest arrogance. Substantially this was the sin of Job.
II INCOMPARABLE IN HIS TEACHING. "Who teacheth like him?" (ver. 22). In the judgment of Elihu, one of the principal ends contemplated by God"s providential government of the world was the education of men. (Job_33:14 Job_35:11 Job_36:9) Hence by Elihu God is styled an Instructor or Teacher Moreh" translated by the LXX "Lord." So God represented himself to Moses, (Exo_4:15) to Israel, (Exo_20:1) to David. (Psa_32:8) So is God to his people generally. (Isa_54:13 Jer_31:33, 34 Mic 4:2Jo Mic 6:45) As a Teacher of men, God surpasses all other instructors, possessing qualifications never found, unitedly or severally, to perfectly exist except in himself.
1. Ability. Many undertake to instruct others who are wholly destitute of the capacity to understand either their subjects, their pupils, or themselves. But no such deficiency can be with God, who, besides knowing himself, comprehends all things and accurately gauges all men. This qualification was possessed in an eminent degree by Christ.
2. Authority. The Divine authority to teach and the authoritative character of" the Divine teaching are based upon God"s Lordship over man, and God"s perfect knowledge of that which he teaches. So Christ, for exactly the same reasons, spake with authority, and not as the scribes. (Mat_7:29)
3. Variety. Like every intelligent instructor, God employs different methods in teaching his works, (Job_35:11) his Word, (Psa_94:10) his providential dispensations, (Job_33:16) his Spirit. (Neh_9:20 Pro_1:23) So did Christ instruct his followers, by his works, (Mat_6:26-31) by his Word, (Luk_24:27) by his providences, (Luk_13:1-5) by his Spirit. (Luk_12:12Jo Luk_14:26)
4. Suitability. God"s teaching is always adapted to the occasion; (Psa_32:8 Isa_48:17) and to the capacities of his scholars; (Isa_28:9, Isa_28:10) and so likewise was Christ"s. (Joh_16:12 Mar_10:23) The Holy Spirit also proceeds in the same gradual fashion in the work of illuminating darkened minds.
5. Simplicity. Aiming at the good of those who hear, God always teaches in the plainest and directest manner possible, speaking so clearly, distinctly, and intelligibly, that he requires, as with Adam (Gen_3:9) and with Laban, (Gen_6:13) with Abimelceh (Gen_20:3) and with Noah, (Gen_31:24) to speak only once; with such earnestness and eagerness that he often speaks twice, as he did with Abraham, (Gen_22:11) and as Christ did with Saul; (Act_9:4) yea, with a patience and gentleness so admirable that he even condescends to speak thrice, as he did with Samuel. (1Sa_3:10)
6. Desirability. The teaching God gives is on subjects which it most behoves man to know, in particular on that which maketh wise unto salvation the Being, character, and purpose of God; the original dignity, present condition, and future destiny of man; the nature, guilt, and penalty of sin; the Person, offices, and work of Christ; the source, means, and end of salvation; the law of life and the rule of duty; the way to die and the path to glory everlasting.
7. Efficiency. Desirable and complete as such a programme of instruction is, no one can learn it by his own unaided powers. (1Co_2:14) But God can guide his people into the understanding of it in all its fulness. (Psa_25:9)
III IMMACULATE IN HIS HOLINESS. "Who can say, Thou hast wrought iniquity?" (ver. 23).
1. Holiness inseparable from the idea of God. A Being who can be charged with iniquity cannot possibly be Divine. Hence God can, in no sense or degree, be the author of sin.
2. Men prone to connect sin with God. The heathen do so when they worship deities like themselves fierce, rapacious, cruel, and unjust." Philosophers do so when they hold God responsible for everything that exists. Even good people do so when they charge God with inequality or injustice in his ways.
3. God"s holiness largely insisted on in scripture. The inveterate tendency of the fallen heart to forget the Divine purity demands that this be frequently held up for contemplation. (Exo_15:11 Deu_32:4 1Sa 2:2Jo 1Sa_4:17 1Sa 34:10 Psa_92:15 Psa_111:9 Isa_57:15 Rev_4:8)
IV UNSEARCHABLE IN HIS BEING. "Behold, God is great, and we know him not" (ver. 26).
1. We know him not directly. "No man hath seen God at any time," said Christ; (Joh_1:18) with which agrees God"s word to Moses, (Exo_33:20) and John"s word to Christians. (1Jn_4:12) God reveals himself to man in creation, (Psa_19:1 Rom_1:20) in providence, (Job_9:11) in Christ, (Joh_14:9 2Co_4:6 Col_1:15) through the Spirit. (Mat_11:27)
2. We know him not completely. It is certain that the infinite God will never be entirely comprehended by a finite creature. But of even such a measure and degree of knowledge as is possible to man, it is likewise true that we have not reached the full measure. "Now we know in part". (1Co_13:12) Hereafter all that can be known of God by finite creatures will be realized.
3. We know him not clearly. Even what we do apprehend of the Divine Being is involved in much obscurity. "Now we see through a glass darkly". (1Co_13:12) Hereafter his servants shall behold his face with open vision. (Rev_22:4) Yet for all that, notwithstanding these limitations:
4. We know him not imaginarily" but really. That is, our knowledge of the Divine Being, though neither direct, nor adequate, nor perfectly clear, is real, accurate, and reliable so far as it goes.
V ETERNAL IN HIS EXISTENCE. "Neither can the number of his years.be searched out" (ver. 26). The language which ascribes years to God is, of course, anthropomorphic. (Psa_102:24) Both Elihu and the Hebrew bard intend to represent God as "without beginning of days or end of years," as existing "from everlasting to everlasting," as exalted high above all the permutations and vicissitudes of created, life, and therefore as removed completely beyond the sphere of man"s judgment or criticism.
VI WONDERFUL IN HIS WORKING. To this thought Elihu recurs in detail in the ensuing chapter (vide homiletics). In the mean time he alludes to certain natural phenomena as indicative of God"s excellent power in working.
1. Rain. "For he maketh small literally, "he draweth up," sc. by evaporation the small drops of water," after which "they pour down rain or, "as rain, according to the vapour thereof," or "for this mist" (Cook), or "in connection with its mist" (Delitzsch). It is not the understanding of how rain is formed that constitutes either the wonder or the difficulty of the phenomenon; it is the making of rain, the institution and maintenance of those material laws and forces which produce rain. It is here that Divine power is required and seen.
2. Clouds. "Which the clouds do drop and distil upon man abundantly" (ver. 28). Not the least interesting among those objects which attract the student of nature are the clouds of heaven, which receive the evaporated moisture of earth, and retain it floating in the atmosphere until it is again required by the parched soil. Objects of beauty in themselves, they strikingly attest the almighty power, matchless wisdom, and essential goodness of God.
3. Thunder. "Also can any understand the spreadings of the clouds, or the noise of his tabernacle?" (ver. 29). The appearance of the sky in a thunderstorm is what the poet aims at depicting, when the dark clouds spread across the firmament, and the first thunder-crash falls upon the ear (vide homiletics on next chapter).
4. Lightning. "Behold, he spreadeth his light upon it," or over himself, (Hab_3:4) "and covereth the bottom literally, "the roots of the sea" (ver. 30); i.e. he lights up the whole heaven, and even illuminates the hidden depths of the ocean by the glare of his lightning.
VII BENEFICENT IN HIS ADMINISTRATION. "The two ideas of power and goodness are associated closely in Elihu"s mind; whereas the three friends dwell more upon the combination of power and justice, and Job upon that of power and wisdom. Goodness, righteousness, wisdom, are one in God; various aspects under which the essential principle of love is manifested" (Canon Cook). The beneficence of the Divine administration in nature is represented in a twofold form.
1. Negatively, as judgment upon the nations. "For by them judgeth he the people" (ver. 31). Seemingly severe in themselves, God"s judgments upon the wicked men and nations are to righteous men and nations acts of grace and kindness. It is for the benefit of the world that sin should be chastised. Love no less than justice demands that the wicked should be overthrown.
2. Positively, as kindness to his people. "He giveth meat in abundance." In this aspect Elihu thinks of the rain, the clouds, the thunder, the lightning. The beneficent uses of these and other ordinary phenomena of nature are patent to the slightest reflection. The rain is the great fertilizer of the soil; the cloud, besides serving as a screen to moderate the warmth of the sun, operates to prevent the too speedy radiation of the earth"s heat, while it also acts as the great rain-collector and distributor for the parched ground; the thunderstorm is the most effective of all atmospheric purifiers and rectifiers.
VIII GLORIOUS IN HIS MANIFESTATIONS. Taking advantage, as usual, of the extreme obscurity of the last two verses (vide Exposition), and availing ourselves of the more probable of the offered interpretations, we find Elihu suggesting concerning the Divine manifestations that they are:
1. Announced by the elements. Elihu alludes, it is thought, to an approaching theophany, of which the thunderstorm was the herald. "With clouds he covereth the light," etc.; literally, "Upon both hands he spreadeth as a covering the light" (i.e. the lightning), "and commandeth it as one who hitteth the mark" (Delitzsch) against his enemy (Gesenius, Umbreit), in striking (Carey)whom it shall reach (Canon Cook). So was God"s approach to Adam after he had fallen announced by a rush of wind through the garden; (Gen_3:8) to Israel by thunders and lightnings and the noise of a trumpet; (Exo_20:18) to Elijah by a wind, an earthquake, and a fire. (1Ki_19:11) So was God"s advent to the world at the Incarnation proclaimed by signs and wonders both in heaven and on earth. The descent of the Holy Ghost at Pentecost was accompanied by a rushing mighty wind. The return of God to judge the world will be attended with alarming prodigies.
2. Recognized by the irrational oration. To the herds the rumble of the thunder is pictured by Elihu as announcing the arrival of God. So when Christ the Son of God came to earth, not only did the winds and the seas obey him, (Mar_4:41) but the wild beasts gathered round him and forgot their ferocity. (Mar_1:13) Among the signs that shall foretell his second coming will be the lying down of the wolf with the lamb, and of the leopard with the kid. (Isa_11:6-9)
3. Presented to man. Neither the inanimate creation nor the irrational animals can consciously apprehend the glory of God. Hence the Divine manifestations, though heralded and unconsciously recognized by them, are not specifically meant for them, but for man, the head and crown of the material globe. To man alone of all God"s creatures on the earth belongs the power of apprehending the Divine glory. Hence God"s self-revelations are always for the sake of man. The one now approaching was for Job"s sake. The Incarnation was for the sake of humanity. The second advent will be for the sake of the Church.
4. Directed against unrighteousness. "The sound thereof (i.e. the thunder-crash) announces concerning their fierceness of wrath against unrighteousness" (Cook). Even so the first Divine manifestation in the Incarnation and cross was a revelation of the wrath of God against all unrighteousness of men; (Rom_1:18) though of this character much more will the next Divine apocalypse partake.
5. Designed for the salvation of the righteous. According to another rendering (Umbreit), Elihu is understood to say that, while God fills both his hands with light, in the one hand he holds the lightning-shaft wherewith to strike the wicked, but in the other the cheering light of the sun to reveal to his friend, and even unto cattle and to plants. It may remind us again of the double purpose of all God"s manifestations. The pillar of cloud and fire meant destruction to Egypt, but emancipation to Israel. Even the gospel is a savour of life unto some, but of death unto others. When Christ next comes, it will be not alone to punish his foes, but also to save his friends.
Learn:
1. To magnify the work of God.
2. To celebrate the praise of God.
3. To reverence the Name of God.
4. To delight in the revelation of God.
5. To acquiesce in the purpose of God.
6. To listen to the teaching of God.
7. To accept the salvation of God.
Exaltation and instruction.
Both of these are from God, and both of them exceed any human effort. It is his power that exalts; he is the incomparable Teacher. Let us look at both of these truths and then at their mutual relations.
I DIVINE EXALTATION.
1. The experience. God"s people are not kept in perpetual depression. Sometimes they are cast down to the dust. But this is not their continual state. Salvation is not attained by means of ceaseless humiliation. There is exaltation
a. in gladness, rejoicing over the love of God;
b. in strength, rising to achieve great service in the kingdom;
c. in victory, triumphing over failure and evil.
2. Its source. God exalts. Man cannot truly exalt himself, and when he tries to do so, pride and vanity give him an ugly fall. Success in this world even is dependent on God"s providence; much more are true elevation of character and exaltation of energy dependent on his favour.
3. Its accomplishment. God exalts by his power. It is much to know that God is almighty as well as most merciful and gracious. To be favoured by one who had small resources would be pleasant, but it could not be very helpful. But God"s power goes with his love to effect his good designs.
II INCOMPABARLE INSTRUCTION. "Who teacheth like him?
1. How God teaches
(1) By experience. He puts us to a school of life; he makes us feel the reality of his lessons. The sorrows and joys, the humiliations and the exaltations are all parts of the Divine instruction.
(2) In revelation. This Divine instruction carries us out of ourselves and opens to us visions of heavenly truth. God teaches partly through prophets and apostles in the Scriptures, but mainly through Christ in his great life, death, and resurrection.
2. Why his teaching is incomparable.
(1) Because he knows the lesson. The Teacher is a master of his subject. God knows all truth. Who, then, can teach it as he will teach it?
(2) Because he understands the pupils. This condition is necessary if the lesson is not to miss the mark. Great scholars are not always great teachers, because they cannot always enter into the difficulties of beginners and expound to the simple and ignorant what they are themselves most familiar with.
(3) Because he spares no pains. He is in earnest in desiring to teach his children. He is not like the listless teacher who drones over his perfunctory task. God means to get his lessons into the dullest of his pupils, and, being in earnest and full of sympathy, he is unequalled.
III THE CONNECTION BETWEEN THE EXALTATION AND THE INSTRUCTION. Each helps the other.
1. The exaltation a method of instruction. As we rise higher we leave the mists of the valley, and at the same time our horizon expands. Gladness and strength and victory open our eyes to the love of God and the glory of the kingdom. Adversity has its lessons, but so also has prosperity.
2. The instruction an element of the exaltation. We cannot become great in mind until we rise above the petty, narrow, ignorant conceptions that belong to our more backward state. Spiritual greatness implies enlarged knowledge as well as an increase in other graces. When Christ sets his people in places of joy and honour, they have to show appreciation of their privileges by opening their souls to receive the fuller truth that he reveals. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Who teacheth like Him?
Job_36:22
Who teacheth like Him?
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--Like whom? you ask. Like Him who is the great Teacher and Enlightener of the Church--even God, the Holy Spirit. This question is a sort of challenge to us to point out any teacher equal to the Lord. In what points does the teaching of God the Holy Spirit exceed all other teaching? Consider
I. The nature of His instructions. There are many valuable things, no doubt, which mans wisdom has to teach. But look--
1. At the amazing nature of the facts which the Spirit has revealed to us. This mystery, that God so loved the world as to send His Son to shed His blood for it; nothing is worthy of the name of wonderful and glorious compared with this mystery, that God was manifest in the flesh, and died for me upon the Cross.
2. Who is like this glorious Teacher in the holiness of His instructions? The Holy Bible is the Spirits lesson book. It is there that all His glorious precepts are embodied.
3. And the Holy Spirits lessons are indispensable. The instructions which mans wisdom gives may be useful and important in their way. But we can get to heaven without them. The Spirit teaches us the only way that leads there.
II. The way in which He gives these instructions. Note the variety of instruments which He employs, and through which He gives instruction to the heart. His chief instrument is the Written Word. Here is doctrine, reproof, correction, instruction in righteousness. He teaches also by the living voices of His ministers; and, through them, what a multiplicity of arguments does He employ! And He teaches by His providence; by afflictions; by humbling providences; by mercies and loving kindnesses. Are they looking to the world for happiness and satisfaction? He makes that world so bitter to them by its crosses and vexations that they are forced to learn the lesson of its emptiness and vanity. He further enlightens the eyes of their understandings.
III. The results of His instructions. Let the Holy Spirit preach, and then the mans faith, and the mans practice, both are changed. They pray that God the Holy Ghost will vouchsafe to be your teacher and your guide, that He will illuminate the eyes of your understanding, and that He will reveal Christ unto your hearts. (A. Roberts, M. A.)
Gods teaching, our example
The God of the Bible is represented to us under different names and views peculiar to Himself. He is represented to us as the source and comprehension of all truth, goodness, happiness, and glory. When we try to reduce our conception of God to a finite form, the best conception we can form of Him is the highest combination of all the attributes that are good, pure, and glorious. We now view Him as our Divine Teacher.
I. The teaching character of the Divine order. The teaching intention is seen everywhere in the established economy of the whole arrangement of the constitution of the universe. It is not an arrangement to be noticed here and there, but a matter of law and universality, unchangeable and regular. The whole range and laws of nature, the whole animal economy--providence, revelation, Christianity, and the whole works of God as known to us--have a teaching commission. All have their science to make known to men; all have their influence in the moulding of human character. Everything has its message; everything is backed by Divine law and authority. This order is intended, in its teaching power, to lead and reunite us with the source and end of our life, and thus to realise the chief good of our being.
1. The supreme order of which we are subjects is one of universal relation and dependence. Illustration: relation of parent and child. One is made to teach, and the other to be taught.
2. As a teaching power, the order of which we are subjects is one of advancement. The whole is intended to advance. The order of God is ever forward.
3. The order under which we live is one of universal and unending obligation. A condition of dependence is one of obligation. To our obligation there is neither limit nor end. All we have are things to fulfil our obligation with, and the degree of our possession is the limit of our obligation.
4. The order in which we are established is one of useful purpose in its laws and provisions. The high design is to fit all its dependent creatures for the end of their being. The order of God intends to economise all its gifts and talents. No talent is to be buried, no power is to lie dormant, no plot uncultivated, and no opportunity unemployed. All are fitted for themselves, for one another, and all to show the praise of the great teacher Himself.
5. The teaching order of God has fit and sufficient resources to meet its requirements, and fulfil its designs. Everything is an educational link to some higher development. The order of God has everything in itself to make it complete. He requires no foreign element. All perfect order precludes the possibility of deficiency, or any goodness outside itself.
II. Gods teaching is our pattern to follow. All men require much teaching themselves before they are competent to teach others. Teaching is Divine.
1. Gods teaching is our pattern in the kindness of its execution. There is nothing harsh and oppressive in the teachings of God. He allures by promises, and leads on by the cords of tenderness and love; giving us a pattern how to teach those who are under our care and our charge.
2. The teaching of God is one of repeated application. God repeats His calls and applications. If one way and means are not effectual, He tries and uses others.
3. The Divine teaching is one of rule and order. Every period has its work, every work has its laws, and every act its certain and fit results. Constancy is one rule. Attention to small points is another. Earnest action is another. Every power must act its part.
4. The teaching of God is one of gradual advancement. Our wants and capacities, in the order of being, keep pace with each other. When one is small, the other is not great; and as one increases the other advances. God suits His teaching to our wants and powers.
5. Gods teaching contains in it hard lessons for us in our present state and condition.
6. God teaches, by suitable means, to accomplish the end He has in view.
III. The aim and end of Divine teaching. Wisdom is right in the end in view, and the means used to obtain it. One end is--to teach us self-insufficiency and trust in Him. Another, to teach us the evil of disobedience and sin. Another, to educate our nature in its highest powers, to its highest possible capacity. That we should understand the law of His order, and respect it. To fit us for the precise work intended to be done by us. To lead us to Himself, and to make us fit for all His will and purpose. Conclusion--The obligation on our part which the Divine administration of teaching involves. (T. Hughes.)
The being and agency of God
I. His being, as here presented. Elihu points our attention to three great facts concerning this Great Being.
1. He is mighty. Behold, God exalteth by His power.
2. He is independent. Who hath enjoined Him His way? He is amenable to no one beyond Himself.
3. He is righteous. Who can say, Thou hast wrought iniquity?
4. He is adorable. Remember that thou magnify His work, which men behold. Man is here called upon to adore Him in His works, which are visible to all.
5. He is incomprehensible.
(1) In His nature. He is the fathomless mystery.
(2) Incomprehensible in His duration. Neither can the number of His years be searched out. Notice--
II. His agency as here presented. His agency both in the mental and the material domains is here referred to.
1. His agency in the mental realm. He is a Teacher. Who teacheth like Him? He is an incomparable Teacher.
(1) He teaches the best lessons.
(2) He teaches the best lessons in the best way.
(a) By symbols. All the works of nature are the symbols, the hieroglyphics He employs. The heavens declare Thy glory, etc.
(b) By example. He bowed the heavens and came down, and He acted out His grand lessons in the life of a wonderful Man--the Man Christ Jesus.
(3) He teaches the best lessons in the best way for the best purpose. He does not teach as men teach, in order to make their pupils craftsmen, merchants, artists, and to qualify them for getting on in this life; He teaches in order to make them men, fit them for eternity.
2. His agency in the material realm. Four ideas are suggested here concerning His agency in nature. It is--
(1) Minute.
(2) Inscrutable.
(3) Moral.
(4) Often terrible. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. God’s power and presence in nature (Job 36:22-33)
CHAPTERS 36:22--37:24
1. God’s power and presence in nature (Job 36:22-33)
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2. The thunderstorm (Job 37:1-5)
3. The snow and the rain (Job 37:6-16)
4. Elihu’s concluding remarks (Job 37:17-24)
Job 36:22-33. The chapter division in the Authorized Version is at fault. These concluding verses of the thirty-sixth chapter begin the final section of Elihu’s testimony. Unspeakably great in every way, in diction and reverence, is this man’s witness to the ways of God in creation’s work. They show that he speaks not of himself, but the One who is perfect in knowledge speaks through him. God’s power is displayed in nature and man should extol His work and gaze in wonder upon it.
Lo! God is Great--greater than we can know;
The number of His years past finding out.
Tis He who draweth up the vapour clouds,
And they distil from heaven in rain and mist,
E’en that which from the low’ring skies does fall,
And poureth down on man continually.
Can any man explain the rain-clouds balancings,
The rumbling thunders of His canopy?
Behold He spreadeth out His light thereon
While making dark the bottom of the sea.
Yet He His judgment executes by these;
By these He giveth food abundantly.
He graspeth in His hand the lightning flash
And giveth it commandment where to strike.
Of this the noise thereof quick notice gives
The frightened cattle warn of coming storm.
(Companion Bible)
How beautiful! It also proves the antiquity of the book. In early days man knew the Creator by His works and was fully occupied with them (Rom 1:20-21).
Job 37:1-5. And now the thunderstorm. His voice is heard in the thunder, His power displayed in the lightning and Elihu, in vivid description, trembles.
He thundereth with His voice of Majesty
One cannot trace Him, though His voice be heard.
God’s voice is wondrous when He thundereth.
Great things He doth; we comprehend them not.
And if He is so wonderful in nature, His ways there past finding out, how much more in His providential dealings. Yet whether in nature or in providence, His ways are perfect.
Job 37:6-16. The description of God’s perfect ways in nature are continued by Elihu. The snow and the rain, the hot blast of the summer, the biting frost of winter, the formation of ice by His breath and the storms, all is in His hands and controlled by Him. O Job! hearken, hearken! Stand still and consider the wondrous works of God.
Job 37:17-24. And now the concluding words of his great, God-given testimony. They are to impress Job and all of us with the frailty, the nothingness of man. “Touching the Almighty, we cannot find Him out; He is excellent in power; and in judgment and plenteous justice He will not afflict. Men do therefore fear Him; for none can know Him, be they ere so wise.” This must be man’s true attitude. This should have been Job’s place before the Almighty. Surely the beautiful and powerful testimony of Elihu must have been a spiritual anaesthetic to Job. But more than that, it clears the way for the Almighty to speak.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Divine Justice as Supreme Power and Wisdom
The Divine Justice as Supreme Power and Wisdom
v. 22. Behold, God exalteth by His power, He works loftily in His might, in all the acts of His creative power; who teacheth like Him, since He is the great Master of the universe?
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v. 23. Who hath enjoined Him His way, charging Him or prescribing to Him what way He should go? Or who can say, Thou hast wrought iniquity? Man can but stand by in humble awe when God acts, not daring to question Him on account of any work which He does nor any judgment which He performs.
v. 24. Remember that thou magnify His work, which men behold, exalting the doing of the great Creator, about which men have always sung hymns of praise.
v. 25. Every man may see it, all people gazing on it with delight, with wondering admiration; man may behold it afar off, mortals stand in reverent contemplation of God’s unparalleled majesty.
v. 26. Behold, God is great, exalted far above all human contemplation, and we know Him not, cannot grasp His majesty, even in the works of His creation, neither can the number of His years be searched out, the eternity of God is incomprehensible to mortal man, and therefore also His greatness and wisdom.
v. 27. For He maketh small the drops of water, drawing them up from the earth in the form of vapor; they pour down rain according to the vapor thereof, the mist which He spreads out in the form of clouds furnishing the rain, which again descends in drops;
v. 28. which the clouds do drop, namely, those coming up in a thick mass, as in the case of a thunder-shower, and distil upon man abundantly.
v. 29. Also, can any understand the spreadings of the clouds, how they expand over the vault of heaven, or the noise of His tabernacle, the loud crashing of the great tent of the sky, when the thunderbolts shoot forth and its echoes roll between the clouds and the earth?
v. 30. Behold, He spreadeth his light upon it, He surrounds Himself with the heavenly veil of light in which He continually lives, and covereth the bottom of the sea, the roots of the sea, which are drawn up into the atmosphere in the form of clouds and thus form a veil, or covering, for the brightness of the sky and the throne of God.
v. 31. For by them judgeth He the people, by means of His lightnings and the action of His clouds the Lord gives evidence also of His power as the Judge of the world; He giveth meat in abundance, for the same agencies that show Him as the almighty Judge also yield the moisture which causes the grain to grow and furnishes food to men.
v. 32. With clouds He covereth the light, literally, "Upon both hands He covers light," namely, with the lightnings which He casts forth over the earth; and commandeth it not to shine by the cloud that cometh betwixt, He sends out His lightnings against His adversaries, striking down all the hostile forces which presume to battle against Him.
v. 33. The noise thereof showeth concerning it, His alarm-cry, the noise of His thunder, announces Him, as He goes forward in His strength, the cattle also concerning the vapor, even the dumb beasts announce and indicate in their actions that He is on the march, for they instinctively feel the power of the elements as these are unloosed in a great storm. Thus is the supreme power and wisdom of the Creator made manifest and God Himself vindicated in all His actions.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 See, God
See, God
"You know this already: God"
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God is exalted in his power
Possible meanings are 1) "God is extremely powerful" or 2) "people exalt God because he is powerful"
who is a teacher like him?
Elihu asks this rhetorical question to emphasize that no one is a teacher like God. AT: "no one is a teacher like him." or "no one teaches like he does." (See: Rhetorical Question)
Who has ever instructed him about his way?
Elihu asks this rhetorical question to emphasize that no one has ever taught God what to do. AT: "No one has ever instructed him about what he should do." (See: Rhetorical Question)
Who can ever say to him, 'You have committed unrighteousness?'
Elihu asks this rhetorical question to emphasize that no one can accuse God of having committed unrighteousness. AT: "No one can ever say to him, 'You have committed unrighteousness.'" (See: Rhetorical Question)
translationWords
God
exalt
power
teach
instruct
righteous
praise
works
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.