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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 37:21–24.
Elihu here concludes his discourse with some short but great sayings concerning the glory of God, as that which he was himself impressed, and desired to impress others, with a holy awe of. He speaks concisely, and in haste, because, it should seem, he perceived that God was about to take the work into his own hands. 1. He observes that God who has said that he will dwell in the thick darkness and make that his pavilion (Ch2 6:1, Psa 18:11) is in that awful chariot advancing towards them, as if he were preparing his throne for judgment, surrounded with clouds and darkness, Psa 97:2, Psa 97:9. He saw the cloud, with a whirlwind in the bosom of it, coming out of the south; but now it hung so thick, so black, over their heads, that they could none of them see the bright light which just before was in the clouds. The light of the sun was now eclipsed. This reminded him of the darkness by reason of which he could not speak (Job 37:19), and made him afraid to go on, Job 37:20. Thus the disciples feared when they entered into a cloud, Luk 9:34. Yet he looks to the north, and sees it clear that way, which gives him hope that the clouds are not gathering for a deluge; they are covered, but not surrounded, with them. He expects that the wind will pass (so it may be read) and cleanse them, such a wind as passed over the earth to clear it from the waters of Noah's flood (Gen 8:1), in token of the return of God's favour; and then fair weather will come out of the north (Job 37:22) and all will be well. God will not always frown, nor contend for ever. 2. He hastens to conclude, now that God is about to speak; and therefore delivers much in a few words, as the sum of all that he had been discoursing of, which, if duly considered, would not only clench the nail he had been driving, but make way for what God would say. He observes, (1.) That with God is terrible majesty. He is a God of glory and such transcendent perfection as cannot but strike an awe upon all his attendants and a terror upon all his adversaries. With God is terrible praise (so some), for he is fearful in praises, Ex. 15. 11. (2.) That when we speak touching the Almighty we must own that we cannot find him out; our finite understandings cannot comprehend his infinite perfections, Job 37:23. Can we put the sea into an egg-shell? We cannot trace the steps he takes in his providence. His way is in the sea. (3.) That he is excellent in power. It is the excellency of his power that he can do whatever he pleases in heaven and earth. The universal extent and irresistible force of his power are the excellency of it; no creature has an arm like him, so long, so strong. (4.) That he is not less excellent in wisdom and righteousness, in judgment and plenty of justice, else there would be little excellency in his power. We may be sure that he who can do every thing will do every thing for the best, for he is infinitely wise, and will not in any thing do wrong, for he is infinitely just. When he executes judgment upon sinners, yet there is plenty of justice in the execution, and he inflicts not more than they deserve. (5.) That he will not afflict, that is, that he will not afflict willingly; it is no pleasure to him to grieve the children of men, much less his own children. He never afflicts but when there is cause and when there is need, and he does not overburden us with affliction, but considers our frame. Some read it thus: "The Almighty, whom we cannot find out, is great in power, but he will not afflict in judgment, and with him is plenty of justice, nor is he extreme to mark what we do amiss." (6.) He values not the censures of those who are wise in their own conceit: He respecteth them not, Job 37:24. He will not alter his counsels to oblige them, nor can those that prescribe to him prevail with him to do as they would have him do. He regards the prayer of the humble, but not the policies of the crafty. No, the foolishness of God is wiser than men, Co1 1:15. (7.) From all this it is easy to infer that, since God is great, he is greatly to be feared; nay, because he is gracious and will not afflict, men do therefore fear him, for there is forgiveness with him, that he may be feared, Psa 130:1-8. 4. It is the duty and interest of all men to fear God. Men shall fear him (so some); sooner or later they shall fear him. Those that will not fear the Lord and his goodness shall for ever tremble under the pourings out of the vials of his wrath.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
75. Eliu in this place calls those who are strong of understanding ‘men.’ [‘viros’] And we must note that he says not, ‘And wise men will not dare to contemplate Him,’ but, They who seem to themselves to be wise. By which words, namely, he implies those who are skilful, but arrogant. Eliu, therefore, while he has many forcible sentiments, has touched himself in the close of his speech. For when men, who are learned and arrogant, do not live rightly, but are compelled by the force of doctrine to say right things, they become in a measure the heralds of their own condemnation, because while they enforce in their preaching that which they scorn to do, they proclaim with their own voices that they are condemned. Against whom it is well said by the Psalmist, They were turned into a crooked bow. [Ps. 78, 57] For a crooked bow strikes the very person, by whom it is aimed : but the tongues of arrogant men are in their sayings like a crooked bow ; be- cause when they speak against pride, they fix their arrows in their own makers. Whence we must watch with the utmost care, lest the wisdom we receive should take away the light of humility, when it illuminates the darkness of ignorance, and should not any longer be wisdom. [Acts 10, 1-4] For though it shines forth in might of speech, yet it obscures the heart of the speaker with a covering of pride.
76. For some goods are of the highest, others of a mixed, kind. The highest goods are faith, hope, charity. Which, when they are really possessed, cannot be turned into evil. But prophecy, doctrine, the power of healing, and the rest, are goods of a mixed nature. For they are so placed between each extreme, that at one time the heavenly country only, and at another earthly glory, is sought by their means. We term these, then, virtues of a mixed nature, which we turn to whatever object our mind wishes for; which the mind can use when possessed, just as it does worldly riches. For through earthly riches, some pride themselves in boastful ostentation, others perform offices of mercy upon their indigent neighbours. When outward praise then is sought for by doctrine and prophecy, the height of earthly glory is aimed at, as if by bodily riches. But when doctrine and prophecy are employed for gaining souls, the riches we have received are distributed as it were to our needy brethren. Because then the mind, through want of care, keeps itself aloof from the hand of the Giver, by means of those very gifts which it boasts of possessing, we must with vigilant forethought take care, that our vices are first overcome, and our gifts afterwards secured with circumspection. For if the mind, when amongst them, incautiously forsakes itself, it is not assisted and supported by them, but is rejected, as if already repaid for its former labours. Whence also it happens, that when the virtue we possess is employed in the service of transitory praise, it is no longer virtue, because it takes service with vice. For since humility is the source of virtue, that virtue truly shoots up in us, which remains firm in its proper root, that is, in humility. For if it is torn from it, it doubtless withers away, because it loses the moisture of charity, which quickens it within.
77. But because secret pride of heart is reproved by this, which Eliu says, All who seem to themselves to be wise will not dare to contemplate Him; it seems good to observe what great gifts of virtues David had obtained, and in all these with how firm a humility he maintained himself. For whom would it not puff up, to break the mouths of lions; to rend asunder the arms of bears; to be chosen, when his elder brethren had been despised; to be anointed to the government of the kingdom, when the King had been rejected; to slay with a single stone Goliah who was dreaded by all; to bring back, after the destruction of the aliens, the numerous foreskins proposed by the King; to receive at last the promised kingdom, and to possess the whole people of Israel without any contradiction? And yet, when he brings back the Ark of God to Jerusalem, he dances before the Ark, mingled with the people, as though forgetful that he had been preferred to them all. And because, as is believed, it had been the custom of the common people to dance before the Ark, the king wheels round in the dance, in service to God. Behold how he whom the Lord preferred specially above all, contemns himself beneath the Lord, both by equalling himself with the least, and by displaying abject behaviour. The power of his kingdom is not recalled to his memory; he fears not to be vile in the eyes of his people, by dancing; he remembers not, before the Ark of Him Who had given him honour, that he had been preferred in honour above the rest. Before God he performed even the extremest vilenesses, in order to strengthen, by his humility, the bold deeds he had performed in the sight of men. What is thought by others of his doings, I know not; I am more surprised at David dancing, than fighting. For by fighting he subdued his enemies; but by dancing before the Lord he overcame himself. And when Michal, the daughter of Saul, still mad with pride at her royal descent, despised him when humbled, saying, How glorious was the king of Israel to-day, uncovering himself before the handmaids of his servants, and made himself naked, as though one of the buffoons were naked: [2 Sam. 6, 20] she immediately heard, As the Lord liveth, I will play before Lord, Who hath chosen me rather than thy father. [ibid. 21] And a little after he says, And I will play, and I will become more vile than I have been, and I will be humble in mine own eyes. [ibid. 22] As if he plainly said, I seek to become vile before men, because I seek to keep myself noble before the Lord, through my humility.
78. But there are some who think humbly of themselves; because, when placed in honour, they consider that they are nothing but dust and ashes; but yet they shrink from appearing contemptible before men, and, contrary to what they think of themselves within, they cover themselves, as it were, with a rigid cloak of beauty without. And there are some who seek to appear vile before men, and contemn every thing that they are, by exhibiting themselves as lowly; but they are yet puffed up in themselves within, as if by the very merit of the mean look they have displayed; and they are the more elated in their heart, the more they seemingly suppress pride. But both these warrings of the one sin of pride, David detected with great circumspection, overcame with wonderful virtue. For he teaches that, though thinking humbly of himself within, he seeks not honour from without, saying, I will play, and I will become more vile. And since he does not swell with pride within, because he made himself vile without, he adds, And I will be humble in mine own eyes. As if he said, Such as in self-contempt I represent myself without, such also do I keep myself within. What then should they do, whom teaching elates, if David knew that our Redeemer was to come from his flesh, and announced His joys in prophecy, and yet kept down in himself the neck of his heart, by the strong heel of discretion, saying, And I will be humble in mine own eyes?
79. It is well said therefore by Eliu, Therefore men will fear Him, and all who seem to themselves to be wise will not dare to contemplate Him. For they who seem to themselves to be wise, cannot contemplate the wisdom of God; because they are the more removed from His light, the more they are not humble in themselves. Because while the swelling of pride increases in their minds, it closes the eye of contemplation, and by considering that they outshine others, they thence deprive themselves of the light of truth. If, therefore, we seek to be truly wise, and to contemplate Wisdom Itself, let us humbly acknowledge ourselves to be fools. Let us give up hurtful wisdom, let us learn praiseworthy folly. For hence it is written, God hath chosen the foolish things of this world to confound the wise. [1 Cor. l, 27] Hence again it is said, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. [ib. 3,18] Hence the words of the Gospel history attest, that when Zaccheus could see nothing for the crowd, he ascended a sycamore tree, to see the Lord as He passed by. [Luke 19, 4] For the barren [lit. ‘foolish’] fig is called a sycamore. Zaccheus therefore, being small of stature, ascended a sycamore, and saw the Lord, because they who humbly choose the foolishness of the world, do themselves minutely contemplate the wisdom of God. For the crowd hinders smallness of stature from beholding the Lord, because the tumult of worldly cares keeps the infirmity of the human mind from looking at the light of truth. But we prudently ascend a sycamore, if we carefully maintain in our mind that foolishness which is commanded by God. For what is more foolish in this world, than not to seek for what we have lost; to give up our possessions to the spoilers, to requite no wrong for the wrongs we have received, nay more, to exhibit patience, when other wrongs have been added? For the Lord commands us, as it were, to ascend a sycamore, when He says, Of him that taketh away thy goods, ask them not again; [ib. 6, 30] and again, If any man smite thee on the right cheek, turn to him the other also. [Matt. 5, 39] The Lord is seen, as He passes along, by means of the sycamore, because though the wisdom of God is not yet steadily beheld, as it really is, by this wise folly, yet it is seen by the light of contemplation, as though passing by us. But they, who seem to themselves to be wise, according to the words of Eliu, cannot see it; for, hurried away in the haughty crowd of their thoughts, they have not yet found a sycamore, in order to behold the Lord.
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Summary
Job 37:24 serves as Elihu's culminating declaration, powerfully summarizing his discourse on God's immeasurable and often inscrutable power, and humanity's appropriate response of profound reverence. This verse starkly contrasts divine majesty with human limitations, particularly emphasizing that God does not grant special favor or regard to those who rely on their own intellectual prowess, thereby underscoring the ultimate futility of human wisdom when it presumes to comprehend or challenge the Almighty.
Context
Literary Context
This verse stands as the climactic conclusion to Elihu's extensive speeches, spanning Job 32 through Job 37. Elihu, presented as a younger, more discerning voice, positions himself as a necessary corrective to both Job's self-justification and the inadequate theological frameworks offered by Job's three friends. Throughout his discourse, Elihu meticulously describes God's overwhelming power as manifested in natural phenomena—thunder, lightning, clouds, snow, and wind—culminating in a profound declaration of God's unsearchable greatness. His aim is to humble all parties, asserting God's unquestionable sovereignty and justice, and preparing the way for God's direct intervention, which immediately follows in Job 38. Thus, Job 37:24 encapsulates Elihu's overarching message about human reverence and the insufficiency of human intellect before divine grandeur.
Historical & Cultural Context
The book of Job is set in the ancient Near East, a region where natural phenomena like storms, droughts, and the vastness of the cosmos were often interpreted as direct manifestations of divine power and presence. Peoples of this era, including the Israelites, understood that the forces of nature were beyond human control or full comprehension, thus reinforcing the concept of a powerful and sovereign deity. The concept of "wisdom" (ḥokmah) in ancient Israel was multifaceted, encompassing practical skill, moral insight, and theological understanding. While highly valued (as seen in the book of Proverbs), true wisdom was always understood to originate from God and to begin with the "fear of the Lord" (Proverbs 9:10). Elihu's statement in Job 37:24 reflects this understanding, contrasting human-centric wisdom (often leading to intellectual pride) with the divine wisdom that transcends human capacity.
Key Themes
Job 37:24 powerfully contributes to several key themes prevalent throughout the book of Job and the broader biblical narrative. Foremost among these is the theme of Divine Sovereignty and Incomprehensibility, emphasizing that God's power and ways are beyond human grasp or challenge. This leads directly to the theme of Human Humility, calling for a posture of awe and submission before the Creator. The verse also highlights the Limits of Human Wisdom, asserting that human intellect, when divorced from divine revelation or when it leads to intellectual pride, holds no sway with God. Instead, it promotes the "Fear of the Lord" as the proper response to God's majesty, a reverent awe that acknowledges His supreme authority and our dependent place before Him. This fear is presented not as terror, but as the foundation of true understanding and a right relationship with God, a theme echoed throughout wisdom literature (e.g., Psalm 111:10).
Exposition and Analysis
Key Word Analysis
This word, often translated as "fear," carries a richer meaning than mere terror. In biblical contexts, particularly when referring to God, yârêʼ' signifies a profound sense of awe, reverence, respect, and worshipful submission. It implies a recognition of God's immense power, holiness, and majesty, leading to a humble and obedient response from humanity. It is the proper, spiritual posture before the Almighty, acknowledging His supreme authority and our dependent status.
The root of "respecteth," this term means "to see" or "to regard." When negated, as here, it indicates that God does not "see" or "regard" in a way that implies special consideration, honor, or favorable partiality. It signifies that God is not impressed by, swayed by, or beholden to human intellectual achievements, social status, or self-proclaimed wisdom. His judgment and interaction with humanity are not based on human distinctions or perceived superiority.
This word refers to being intelligent, skillful, or artful. In the phrase "wise of heart," it describes those who possess intellectual wisdom or understanding. However, in this context, especially when contrasted with God's nature, it carries a negative connotation, implying those who are wise in their own estimation, self-sufficient in their intellect, or perhaps even intellectually proud. It contrasts with the true, God-given wisdom that leads to humility and reverence.
Verse Breakdown
"Men do therefore fear him"
This clause presents a logical consequence stemming from Elihu's preceding descriptions of God's overwhelming power and unsearchable greatness. Because God is so mighty, so sovereign, and so beyond human comprehension, the only appropriate human response is a profound and reverent fear. This fear is not a cowering terror but a humble awe that acknowledges God's supreme authority and majesty, leading to worship and submission. It is the recognition of our finite nature before an infinite God.
"he respecteth not any [that are] wise of heart"
This second clause delivers a crucial theological statement about God's perspective on human wisdom. It asserts that God does not show special favor or give particular regard to those who consider themselves intellectually superior, self-sufficient, or wise in their own estimation. Human wisdom, cleverness, or philosophical insight, when it becomes a source of pride or attempts to challenge or fully grasp divine revelation, holds no sway with God. His perspective transcends and often confounds human understanding, rendering human intellectual arrogance irrelevant in His sight.
Literary Devices
Job 37:24 employs several significant literary devices. The most prominent is Contrast, setting the infinite, incomprehensible power of God against the finite, limited nature of humanity and its wisdom. This contrast underscores the vast chasm between the Creator and the created. The verse also functions as a Climax and Summary for Elihu's entire argument, encapsulating his core message about God's sovereignty and the necessity of human humility. Furthermore, it serves a Didactic purpose, teaching a fundamental lesson about the proper relationship between humanity and God, emphasizing that true understanding begins with reverence and not with intellectual pride.
Theological and Thematic Connections
Job 37:24 deeply resonates with the broader biblical emphasis on God's absolute sovereignty and the inherent limitations of human wisdom. It affirms that God's ways and thoughts are infinitely higher than our own, rendering human intellectual prowess or self-sufficiency ultimately meaningless in His sight. True wisdom, therefore, is not found in human cleverness but in a humble, reverent submission to God, acknowledging His incomprehensible majesty and unfathomable plans. This verse serves as a powerful reminder that intellectual pride is an obstacle to knowing God, whereas a posture of awe and dependence opens the door to genuine spiritual insight.
Reflection and Application
Job 37:24 calls every believer to adopt a posture of profound humility and awe before the Almighty. It serves as a vital corrective to any tendency towards intellectual pride or self-reliance, reminding us that our human intellect, achievements, or self-proclaimed wisdom cannot earn God's favor, fully comprehend His ways, or impress Him. In a world that often elevates human reason and scientific discovery above all else, this verse anchors us in the truth that true understanding and a right relationship with God stem from reverent submission and absolute dependence on Him, rather than reliance on our own limited capabilities. It encourages us to constantly seek wisdom from God, acknowledging that His thoughts are indeed higher than our thoughts, and His ways are far beyond our full comprehension. This humility fosters a deeper trust and a more profound worship, leading to genuine spiritual growth.
Questions for Reflection
FAQ
What kind of "fear" is being described in Job 37:24, and how does it relate to modern faith?
The "fear" described in Job 37:24 (Hebrew, yârêʼ') is not a cowering terror or a phobia, but a profound sense of awe, reverence, and respectful submission before God's immense power, holiness, and majesty. It's an acknowledgment of His absolute sovereignty and our dependent status as creatures. In modern faith, this translates to a deep respect for God's authority, a recognition of His transcendent nature, and a humble willingness to obey His commands. It means prioritizing God's perspective over our own, trusting His wisdom even when we don't understand, and approaching Him with reverence in worship and prayer. This reverent fear is foundational to true spiritual wisdom, as stated in Proverbs 9:10.
Does God truly "disrespect" wise people, or is there a nuance to "he respecteth not any [that are] wise of heart"?
The nuance is crucial. God does not disrespect wisdom itself, especially wisdom that comes from Him. The phrase "wise of heart" in this context refers to those who are wise in their own estimation, those who rely on their own intellectual prowess or human reason to the exclusion of divine revelation, or those whose wisdom leads to intellectual pride and self-sufficiency. God does not show partiality or special regard to such human-centric wisdom because it often stands in opposition to or attempts to elevate itself above divine truth. It's a critique of intellectual arrogance, not of genuine, God-given wisdom or learning. God values true wisdom, which begins with the fear of the Lord and acknowledges His supreme authority, as seen throughout the book of Proverbs.
How does Job 37:24 relate to the broader narrative and theological message of the book of Job?
Job 37:24 serves as Elihu's final, climactic statement, perfectly setting the stage for God's direct intervention in Job 38. Throughout the book, Job and his friends have engaged in a profound theological debate, attempting to understand God's justice and Job's suffering through their limited human wisdom. Elihu's speeches, culminating in this verse, challenge the presumption of human wisdom to fully grasp or critique God's ways. It underscores the central theological message of Job: that God's sovereignty is absolute, His ways are often inscrutable to human understanding, and the proper response to His majesty is humble reverence, not intellectual debate or self-justification. The verse prepares the reader for God's thunderous questions that further expose the limits of human knowledge and power.
Christ-Centered Fulfillment
Job 37:24, with its emphasis on God's incomprehensible wisdom and His disregard for human intellectual pride, finds its ultimate fulfillment and profound illumination in Jesus Christ. While Elihu points to God's majestic power in creation as a reason for human fear and humility, the New Testament reveals that the very "wisdom of God" is embodied in Christ Himself. Colossians 2:3 declares that "in him are hidden all the treasures of wisdom and knowledge," indicating that the divine wisdom Elihu spoke of is fully revealed and accessible through Christ. Furthermore, the cross, which appears as "foolishness" to human wisdom, is precisely where God's ultimate power and wisdom are displayed (1 Corinthians 1:18-25). God's "respecting not any that are wise of heart" is perfectly demonstrated in His choice to save humanity not through human philosophy or strength, but through the "foolishness" of the gospel message and the weakness of a crucified Messiah. Therefore, the "fear of the Lord" Elihu calls for is now perfectly expressed in a reverent faith and worship of Jesus, who perfectly revealed the Father and became the very wisdom and righteousness of God for us (1 Corinthians 1:30). True wisdom is found not in human intellect, but in humbly embracing Christ, the Lamb of God who takes away the sin of the world.