Job 37:13

37:1-13 The changes of the weather are the subject of a great deal of our thoughts and common talk; but how seldom do we think and speak of these things, as Elihu, with a regard to God, the director of them! We must notice the glory of God, not only in the thunder and lightning, but in the more common and less awful changes of the weather; as the snow and rain. Nature directs all creatures to shelter themselves from a storm; and shall man only be unprovided with a refuge? Oh that men would listen to the voice of God, who in many ways warns them to flee from the wrath to come; and invites them to accept his salvation, and to be happy. The ill opinion which men entertain of the Divine direction, peculiarly appears in their murmurs about the weather, though the whole result of the year proves the folly of their complaints. Believers should avoid this; no days are bad as God makes them, though we make many bad by our sins.

He causeth it to come,.... The cloud, and rain by it; whether for correction; for the reproof and chastisement of men for their sins, by suffering such quantities to fall as wash away, or corrupt and destroy, the fruits of the earth: or "for a tribe" (t), as the word sometimes signifies; the rain is sent, and comes only to a particular part or spot of ground, to one city and not to another, Amos 4:7; or for his land; some particular land he has a favour for, as the land of Canaan he cared for from one end of the year to another, and therefore sent on it rain in due season, though as yet it did not appear to be the object of his peculiar regard; or for the whole earth, which is his; and wherever rain comes seasonably and in proper quantity, it is for the benefit of it; though some think the land which no man has a property in but the Lord is meant, even the wilderness where no man is, Job 38:26; or for mercy; to some particular spot, and to some particular persons; and indeed it is a kindness and benefit both to good and bad men; hereby the earth is watered and made fertile and fruitful, to bring forth seed to the sower and bread to the eater, see Matthew 5:45; the word of God is for the correction of some, and for the comfort of others, 2 Timothy 3:16; yea, the savour of death unto death to some, and the savour of life unto life to others, 2 Corinthians 2:16.

Job 37:13 . Whether for correction — Hebrew, אם לשׁבשׂ , im leshebet, whether for a rod, to scourge or correct men by immoderate showers. The word, however, also means, a tribe, for a certain portion of land, which God intends particularly to favour or punish, in that way. Or for his land — Hebrew, לארצו le-artzo, for his earth; the whole earth, which is said to be the Lord’s, Psalm 24:1 ; Psalm 50:12 ; and so this may denote a general judgment by excessive rains inflicted upon the whole earth, and all its inhabitants, namely, the universal deluge, which came, in a great measure, out of the clouds, and was, in a manner, then fresh in the memories of men. And thus these first two members of the sentence speak of correction, and the last of relief and comfort. Or for mercy — For the benefit of mankind, by cooling and cleansing the air, and refreshing and improving all the fruits of the earth. “It seems not improbable to me,” says Bishop Sherlock, “that these reflections arose from the methods made use of by providence (not worn out of memory in the time of the writer of this book) in punishing the old world, in consequence of the curse laid upon the ground. Such methods they are by which the ground may, at any time, be cursed, and the toil and labour of men increased to what degree God thinks fit.”

13 . This is the natural rendering of the Heb. If right the words “correction” (rod, ch. Job 21:9 ) and “mercy” must refer to God’s purposes in regard to men , while the words “for his earth” refer more to the inanimate world, as God “causeth it to rain on the earth, where no man is,” ch. Job 38:26 . Many have felt, however, that the balance of the verse requires only two objects to be stated, namely “correction” and “mercy,” and would render the first line, whether it be for correction, when due to his earth .

Verse 13. - He causeth it to come, whether for correction, or for his land, or for mercy . God has different purposes in directing the rain hither or thither. Sometimes his object is to punish by violent or excessive rainfall: sometimes it is to fertilize his own special land; sometimes it is out of kindness to men generally. Job 37:13

13. Literally, "He maketh it (the rain-cloud) find place," whether for correction, if (it be destined) for His land (that is, for the part inhabited by man, with whom God deals, as opposed to the parts uninhabited, on which rain is at other times appointed to fall, Job 38:26, 27) or for mercy. "If it be destined for His land" is a parenthetical supposition [Maurer]. In English Version, this clause spoils the even balance of the antithesis between the "rod" (Margin) and "mercy" (Ps 68:9; Ge 7:1-24).

He causeth it to come, Heb. he maketh it (to wit, the cloud, or clouds, and the rain which is in it) to find , to wit, a path, or to find out the persons or place to which God intends either good or hurt by it. For correction, Heb. for a rod , to scourge or correct men by immoderate showers. Or, for a tribe, or certain portion of land, which God intends particularly to punish in that kind. For his land, i.e. for God’s land, whereby he understands either, 1. The land which he favoureth, and where his servants live, such as Canaan was, which for that reason God blessed with rain, as is noted, Deu 11:12 Psalm 68:9,10 . But in Job’s time God’s people were not in Canaan, but in Egypt, where little or no rain fell. Or, 2. The uninhabited or desert parts of the world, which may be called God’s land peculiarly, because it is immediately and only under God’s care, as being not regarded nor possessed by any man. For it is noted as a special act of God’s providence, that he causeth rain to fall upon such places, Job 38:26,27 . Or, 3. His earth , as it may be rendered, to wit, the whole earth, which is said to be the Lord’s , Psalm 24:50:12 , and which may be here opposed to a tribe , or little part of the earth. And so this may note a general judgment by excessive rains inflicted upon the whole earth, and all its inhabitants, even the universal deluge, which then was in a manner of fresh memory, which came in a great measure out of the clouds.

He causeth it to come - That is, the rain, or the storm. It is entirely under the hand of God, like the lightning Job 36:30 , and designed to accomplish his purposes of mercy and of justice. Whether for correction - Margin, as in Hebrew "a rod." The rod is often used as an emblem of punishment. The idea is, that God, when he pleases, can send the rain upon the earth for the purpose of executing punishment. So he did on the old world Genesis 7:11-12, and so the overflowing flood is often now sent to sweep away the works of man, to lay waste his fields, and to cut off the wicked. Or for his land - When necessary to render the land productive. He waters it by timely rains. It is called "his land," meaning that the earth belongs to the Lord, and that he cultivates it as his own; Psalm 24:1. Or for mercy - In kindness and benignity to the world. But for this, the earth would become baked and parched, and all vegetation would expire. The idea is, that the rains are entirely under the control of God, and that he can make use of them to accomplish his various purposes - to execute his judgments, or to express his benignity and love. These various uses to which the lightning, the storm, and the rain could be made subservient under the divine direction. seem to have been one of the main ideas in the mind of Elihu, showing the supremacy and the majesty of God.

11 Also He loadeth the clouds with water, He spreadeth far and wide the cloud of His light, 12 And these turn themselves round about, Directed by Him, that they execute All that He hath commanded them Over the wide earth. 13 Whether for a scourge, or for the good of His earth, Or for mercy, He causeth it to discharge itself. With אף extending the description, Elihu, in the presence of the storm that is in the sky, continually returns to this one marvel of nature. The old versions connect בּרי partly with בּר, electus (lxx, Syr., Theod.) or frumentum (Symm., Jer.), partly with בּרה equals בּרר in the signification puritas, serenitas (Targ.); but בּרי is, as Schultens has already perceived, the Hebr.-Arabic רי, Arab. rı̂yun, rı̂j-un (from רוה equals riwj), abundant irrigation, with בּ; and יטריח does not signify, according to the Arab. atraha, "to hurl down," so that what is spoken of would be the bursting of the clouds (Stick.), (Note: This "atraha" is, moreover, a pure invention of our ordinary Arabic lexicons instead of ittaraha (VIII form): (1) to throw one's self, (2) to throw anything from one's self, with an acc. of the thing. - Fl.) but, according to טרח, a burden (comp.