TRV
Translation
King James Version
¶ Hearken unto this, O Job: stand still, and consider the wondrous works of God.
American Standard Version
Hearken unto this, O Job: Stand still, and consider the wondrous works of God.
World English Bible Messianic
“Listen to this, Job. Stand still, and consider the wondrous works of God.
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In the KJVVerse 13,784 of 31,102
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Commentary on Job 37 verses 14–20
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), 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): 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. 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 foretell, 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. [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, Hag 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, Sol 4:16.
II. That he had no share at all in the first making of the world (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 (Gen 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, Psa 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. 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. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–20. Public domain.
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Gregory the DialogistAD 604
59. He saw him to be lying down, as it were, in comparison with himself, whom he directed to stand at the words of so great preaching. Although even by this word, “Listen” which he uses, he inflicts a grievous insult upon Job: because, as we have already said of him also before, it is arrogance for an inferior, to wish to extort for himself a hearing from his superior. But although Eliu does not consider to whom he is saying the truths that he utters, yet we, who seek to be instructed by all things, ought carefully to examine the words of his teaching. For perhaps it is said with great skill in virtue, Stand, and consider the wondrous works of God. For there are some who consider the wondrous works of God, but lying down; because they do not follow and admire the power of His doings. For to ‘stand,’ is to act uprightly. Whence also it is said by Paul, Let him that thinketh he standeth, take heed lest he fall. [1 Cor. 10, 12] And they often indeed admire the judgments of heaven, love the announcements of their heavenly country, when they hear them, are astounded at the wondrous operations of His inward ordaining, but yet neglect to attain to these words by their love and their lives. They then lie, and consider the wondrous works of God, who think of God’s power in their understanding, but do not love it in their lives. They turn indeed their eyes in consideration, by thinking on them, but yet do not raise themselves from the earth by their intention. Whence it is well said in reproach of Balaam, Who falling, hath his eyes open. [Numb. 24, 4] For he had said many things of the coming of the Redeemer, and was foreseeing what things were to come to pass in the last days. But yet he was unwilling to rise up to Him in his life, Whom by foreseeing he announced. He was lying then, and had his eyes open, when prophecy was directing his mind to heavenly things, and covetousness was confining it to earth. He was lying and had his eyes open, because he was able to behold Him from above, Whom, grovelling below, he loved not. Eliu therefore, who did not believe that blessed Job had maintained in his life that, which he professed, says, as if advising him, Stand, and consider the wondrous works of God. He still further examines him as to future events, and adds, as if humbling him for his ignorance.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 27.59-60
There are some who consider the wondrous works of God, but then they lie down, rather than standing up by acting rightly. They do not follow and respect the power of his doings. This is why Paul also said, “Let him who thinks he stands take heed lest he falls.” They often indeed admire the judgments of heaven. They love the announcements of their heavenly country when they hear them and are astounded at the wondrous operations of his inward ordaining. But [they] still neglect to attain to these words by their love and their lives. They then become idle. Even while considering in their understanding the wondrous works of God, they do not love it in their lives.They indeed turn the eye of their minds to thinking on these things, but yet do not manifest their intentions by lifting themselves up from the earthly.…
Elihu therefore, who did not believe that blessed Job had maintained the life that he professed, says, as if advising him, “Stand, and consider the wondrous works of God.” He still further examines him as to future events and adds, as if humbling him for his ignorance, “Do you know when God commanded the rains to show forth the light of his clouds?” If “clouds” are holy preachers, then the rain from the clouds are the words of their preaching. When clouds fly through the air, unless rain descends from above, we do not know what an immensity of water they carry. Unless the glittering sun breaks forth amid the rain, we cannot understand what brightness also is concealed within them. Doubtless, if holy preachers are silent and do not show by their words how great is the brightness of heavenly hope that they bear in their hearts, they seem to be like other people or far more despicable.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Job 37:14, Elihu, the youngest of Job's counselors, issues a profound and pivotal directive, urging Job to redirect his attention from his personal suffering and perceived injustices to the overwhelming majesty and incomprehensible power of God. This verse serves as a climactic invitation within Elihu's discourse, calling Job—and by extension, all who read—to pause, quiet the clamor of their own thoughts, and humbly engage in a deep contemplation of the Creator's vast wisdom and omnipotence, particularly as manifested in the awe-inspiring phenomena of the natural world.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu's exhortation in Job 37:14 is rich with literary techniques designed to persuade and impress upon Job the gravity of his words. The most prominent device is the Imperative Mood, employed through the commands "Hearken," "stand still," and "consider." This direct, authoritative tone underscores the urgency and non-negotiable nature of Elihu's counsel, reflecting his conviction that Job desperately needs this shift in perspective. There is a clear Contrast drawn between Job's current state of agitated questioning and the desired posture of quiet contemplation. Elihu implicitly contrasts Job's limited human understanding with the boundless wisdom and power of God, as evidenced in His "wondrous works." This sets up a Rhetorical Exhortation, where Elihu isn't just stating facts but actively urging Job to change his mindset and focus. The verse also functions as a form of Didacticism, teaching Job (and the reader) a profound spiritual lesson: that true wisdom and peace can be found by humbly observing and meditating on God's magnificent creation, which reveals His character and sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 37:14 serves as a powerful theological pivot, inviting a profound shift in perspective from self-absorption to God-centered awe. It underscores the biblical truth that creation is a primary revelation of God's invisible attributes, power, and wisdom. By urging Job to "stand still, and consider," Elihu is not merely asking for a casual glance but a deep, meditative engagement with the natural world as a testament to God's active presence and sovereign control. This contemplation is intended to humble the human spirit, diminishing the perceived magnitude of personal suffering in light of God's infinite greatness, and fostering a posture of trust and worship. It prepares the way for a deeper understanding of God's purposes, which often transcend human logic and experience, reminding us that true wisdom begins with the fear of the Lord.
REFLECTION AND APPLICATION
In our contemporary world, often characterized by relentless activity, self-focus, and a pervasive sense of control, Elihu's ancient counsel to Job remains profoundly relevant and urgently needed. This verse is a timeless invitation to cultivate a spiritual discipline of intentional pause and profound observation. It challenges us to disengage from the anxieties, distractions, and perceived injustices of our daily lives, and instead, to quiet our minds and hearts before the overwhelming reality of God's majesty. By actively seeking out and meditating upon the "wondrous works of God" in creation—from the intricate design of a snowflake to the vastness of the cosmos, from the miracle of life to the power of a storm—we are called to shift our perspective. This shift fosters a much-needed humility, reminding us of our finite nature in contrast to God's infinite power and wisdom. It diminishes the perceived size of our problems and exalts God's unwavering sovereignty, leading to deeper trust, gratitude, and authentic worship. Ultimately, Job 37:14 is a call to find wisdom, peace, and renewed faith not by striving harder, but by standing still and beholding the One who holds all things together.
Questions for Reflection
FAQ
Why does Elihu specifically emphasize God's "wondrous works" in nature to Job, rather than His moral attributes or covenant faithfulness?
Answer: Elihu's emphasis on God's "wondrous works" in nature (specifically meteorological phenomena in Job chapter 37) serves several strategic purposes. First, it provides irrefutable, tangible evidence of God's immense power and sovereignty, which is undeniable even to Job in his suffering. Unlike abstract theological arguments about justice or sin, the raw power of a storm or the intricate balance of seasons speaks for itself. Second, it highlights God's inscrutability and transcendence. Just as humans cannot control or fully comprehend the forces of nature, so too are God's ways and purposes often beyond human understanding. This directly challenges Job's attempts to put God on trial and demand an explanation for his suffering. Third, it prepares Job for God's own direct address in Job chapters 38-41, where God Himself extensively uses examples from creation to demonstrate His wisdom and power, effectively silencing Job's complaints by showcasing His unchallengeable authority as Creator. Elihu uses nature as a universal, accessible sermon on divine majesty, a common theme in ancient Near Eastern wisdom literature.
CHRIST-CENTERED FULFILLMENT
Job 37:14, with Elihu's call to "stand still, and consider the wondrous works of God," finds its ultimate and most profound fulfillment in Jesus Christ. While Elihu points to creation as a testament to God's power and wisdom, the New Testament reveals that all things were created through Christ and for Him (Colossians 1:16). He is the very "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), the ultimate "wondrous work" of God revealed to humanity. In Jesus, we see not only the Creator's power—as He stills storms with a word (Mark 4:39) and commands nature—but also His wisdom, justice, and boundless love perfectly embodied. The call to "stand still" before God's works becomes a call to pause and behold Christ, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). By considering Jesus' life, His miracles, His teachings, His atoning death, and His glorious resurrection, we "consider the wondrous works of God" in their most complete and saving form. He is the Lamb of God who takes away the sin of the world (John 1:29), the ultimate demonstration of God's power to redeem and reconcile, inviting us to not only stand in awe but to worship and follow.