Job 38:1

In Job 38:1, the Lord speaks to Job out of the whirlwind, asserting His authority and wisdom over all creation. This marks the beginning of God's response to Job's questions and complaints, highlighting the divine perspective that surpasses human understanding. The whirlwind symbolizes the power and majesty of God, setting the stage for a series of questions that challenge Job's limited knowledge and perception. Through this encounter, Job is reminded of God's sovereignty and the need for humble submission to His divine will. The verse serves as a humbling yet awe-inspiring moment where Job is confronted with the greatness and mystery of God's ways.

Commentary

Adam Clarke
Keil-Delitzsch
John Gill
Matthew Henry
Tyndale

Adam Clarke Bible Commentary

The Lord answered Job out of the whirlwind - It is not סופה suphah, as in the preceding chapter, Job 37:9; but סורה searah, which signifies something turbulent, tumultuous, or violently agitated; and here may signify what we call a tempest, and was intended to fill Job's mind with solemnity, and an awful sense of the majesty of God. The Chaldee has, a whirlwind of grief, making the whole rather allegorical than real; impressing the scene on Job's imagination.

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

1 Then Jehovah answered Job out of the storm, and said: 2 Who then darkeneth counsel With words without knowledge? 3 Gird up now thy loins as a man: I will question thee, and inform thou me! "May the Almighty answer me!" Job has said, Job 31:35; He now really answers, and indeed out of the storm (Chethib, according to a mode of writing occurring only here and Job 40:6, מנהסערה, arranged in two words by the Keri), which is generally the forerunner of His self-manifestation in the world, of that at least by which He reveals Himself in His absolute awe-inspiring greatness and judicial grandeur. The art. is to be understood generically, but, with respect to Elihu's speeches, refers to the storm which has risen up in the meanwhile. It is not to be translated: Who is he who ... , which ought to be המחשׁיך, but: Who then is darkening; זה makes the interrogative מי more vivid and demonstrative, Ges. 122, 2; the part. מחשׁיך (instead of which it might also be יחשׁיך) favours the assumption that Job has uttered such words immediately before, and is interrupted by Jehovah, without an intervening speaker having come forward. It is intentionally עצה for עצתי (comp. עם for עמי, Isa 26:11), to describe that which is spoken of according to its quality: it is nothing less than a decree or plan full of purpose and connection which Job darkness, i.e., distorts by judging it falsely, or, as we say: places in a false light, and in fact by meaningless words. (Note: The correct accentuation is מחשׁיך with Mercha, עצה with Athnach, במלין with Rebia mugrasch, bly (without Makkeph) with Munach.) When now Jehovah condescends to negotiate with Job by question and answer, He does not do exactly what Job wished (Job 13:22), but something different, of which Job never thought. He surprises him with questions which are intended to bring him indirectly to the consciousness of the wrong and absurdity of his challenge - questions among which "there are many which the natural philosophy of the present day can frame more scientifically, but cannot satisfactorily solve." (Note: Alex. v. Humboldt, Kosmos, ii. 48 (1st edition), comp. Tholuck, Vermischte Schriften, i. 354.) Instead of כגבר (the received reading of Ben-Ascher), Ben-Naphtali's text offered כּג (as Eze 17:10), in order not to allow two so similar, aspirated mutae to come together.

Matthew Henry Bible Commentary

Let us observe here, 1. Who speaks - The Lord, Jehovah, not a created angel, but the eternal Word himself, the second person in the blessed Trinity, for it is he by whom the worlds were made, and that was no other than the Son of God. The same speaks here that afterwards spoke from Mount Sinai. Here he begins with the creation of the world, there with the redemption of Israel out of Egypt, and from both is inferred the necessity of our subjection to him. Elihu had said, God speaks to men and they do not perceive it (Job 33:14); but this they could not but perceive, and yet we have a more sure word of prophecy, Pe2 1:19. 2. When he spoke - Then. When they had all had their saying, and yet had not gained their point, then it was time for God to interpose, whose judgment is according to truth. When we know not who is in the right, and perhaps are doubtful whether we ourselves are, this may satisfy us, That God will determine shortly in the valley of decision, Joe 3:14. Job had silenced his three friends, and yet could not convince them of his integrity in the main. Elihu had silenced Job, and yet could not bring him to acknowledge his mismanagement of this dispute. But now God comes, and does both, convinces Job first of his unadvised speaking and makes him cry, Peccavi - I have done wrong; and, having humbled him, he puts honour upon him, by convincing his three friends that they had done him wrong. These two things God will, sooner or later, do for his people: he will show them their faults, that they may be themselves ashamed of them, and he will show others their righteousness, and bring it forth as the light, that they may be ashamed of their unjust censures of them. 3. How he spoke - Out of the whirlwind, the rolling and involving cloud, which Elihu took notice of, Job 37:1, Job 37:2, Job 37:9. A whirlwind prefaced Ezekiel's vision (Eze 1:4), and Elijah's, Kg1 19:11. God is said to have his way in the whirlwind (Nah 1:3), and, to show that even the stormy wind fulfils his word, here it was made the vehicle of it. This shows what a mighty voice God's is, that is was not lost, but perfectly audible, even in the noise of a whirlwind. Thus God designed to startled Job, and to command his attention. Sometimes God answers his own people in terrible corrections, as out of the whirlwind, but always in righteousness. 4. To whom he spoke: He answered Job, directed his speech to him, to convince him of what was amiss, before he cleared him from the unjust aspersions cast upon him. It is God only that can effectually convince of sin, and those shall so be humbled whom he designs to exalt. Those that desire to hear from God, as Job did, shall certainly hear from him at length. 5. What he said. We may conjecture that Elihu, or some other of the auditory, wrote down verbatim what was delivered out of the whirlwind, for we find (Rev 10:4) that, when the thunders uttered their voices, John was prepared to write. Or, if it was not written then, yet, the penman of the book being inspired by the Holy Ghost, we are sure that we have here a very true and exact report of what was said. The Spirit (says Christ) shall bring to your remembrance, as he did here, what I have said to you. The preface is very searching. (1.) God charges him with ignorance and presumption in what he had said (Job 38:2): "Who is this that talks at this rate? Is it Job? What! a man? That weak, foolish, despicable, creature - shall he pretend to prescribe to me what I must do or to quarrel with me for what I have done? Is it Job? What! my servant Job, a perfect and an upright man? Can he so far forget himself, and act unlike himself? Who, where, is he that darkens counsel thus by words without knowledge? Let him show his face if he dare, and stand to what he has said." Note, Darkening the counsels of God's wisdom with our folly is a great affront and provocation to God. Concerning God's counsels we must own that we are without knowledge. They are a deep which we cannot fathom; we are quite out of our element, out of our aim, when we pretend to account for them. Yet we are too apt to talk of them as if we understood them, with a great deal of niceness and boldness; but, alas! we do but darken them, instead of explaining them. We confound and perplex ourselves and one another when we dispute of the order of God's decrees, and the designs, and reasons, and methods, of his operations of providence and grace. A humble faith and sincere obedience shall see further and better into the secret of the Lord than all the philosophy of the schools, and the searches of science, so called. This first word which God spoke is the more observable because Job, in his repentance, fastens upon it as that which silenced and humbled him, Job 42:3. This he repeated and echoed as the arrow that stuck fast in him: "I am the fool that has darkened counsel." There was some colour to have turned it upon Elihu, as if God meant him, for he spoke last, and was speaking when the whirlwind began; but Job applied it to himself, as it becomes us to do when faithful reproofs are given, and not (as most do) to billet them upon other people. (2.) He challenges him to give such proofs of his knowledge as would serve to justify his enquiries into the divine counsels (Job 38:3): "Gird up now thy loins like a stout man; prepare thyself for the encounter; I will demand of thee, will put some questions to thee, and answer me if thou canst, before I answer thine." Those that go about to call God to an account must expect to be catechised and called to an account themselves, that they may be made sensible of their ignorance and arrogance. God here puts Job in mind of what he had said, Job 13:22. Call thou, and I will answer. "Now make thy words good."