Job 37:24

Men do therefore fear him: he respecteth not any that are wise of heart.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(24) Men do therefore fear him.—Or, “Therefore men may fear Him; but as for the wise in heart, no one even of them shall see Him.” This may be, and probably is, the meaning, though the literal rendering is that of the Authorised Version, which, however, involves a somewhat doubtful sentiment in itself, for God, we may believe, does regard or respect those who are truly wise. In the original there is a very manifest play on the words, which it is impossible to preserve, between yĕre’u and yireh—men shall fear, but none shall see.

Matthew Henry's Concise Commentary

37:21-24 Elihu concludes his discourse with some great sayings concerning the glory of God. Light always is, but is not always to be seen. When clouds come between, the sun is darkened in the clear day. The light of God's favour shines ever towards his faithful servants, though it be not always seen. Sins are clouds, and often hinder us from seeing that bright light which is in the face of God. Also, as to those thick clouds of sorrow which often darken our minds, the Lord hath a wind which passes and clears them away. What is that wind? It is his Holy Spirit. As the wind dispels and sweeps away the clouds which are gathered in the air, so the Spirit of God clears our souls from the clouds and fogs of ignorance and unbelief, of sin and lust. From all these clouds the Holy Spirit of God frees us in the work of regeneration. And from all the clouds which trouble our consciences, the Holy Spirit sets us free in the work of consolation. Now that God is about to speak, Elihu delivers a few words, as the sum of all his discourse. With God is terrible majesty. Sooner or later all men shall fear him.

Barnes' Notes on the Bible

Men do therefore fear him - There is reason why they should fear him, or why they should treat him with reverence.

He respecteth not any that are wise of heart - He pursues his own plans, and forms and executes his own counsels. He is not dependent upon the suggestions of people, and does not listen to their advice. In his schemes he is original and independent, and people should therefore regard him with profound veneration. This is the sum of all that Elihu had to say - that God was original and independent; that he did not ask counsel of people in his dealings; that he was great, and glorious, and inscrutable in his plans; and that people therefore should bow before him with profound submission and adoration. It was to be presumed that he was wise and good in all that he did, and to this independent and almighty Sovereign man ought to submit his understanding and his heart. Having illustrated and enforced this sentiment, Elihu, overwhelmed with the awful symbols of the approaching Deity, is silent, and God is introduced to close the controversy.

Jamieson-Fausset-Brown Bible Commentary

24. do—rather, "ought."

wise—in their own conceits.

Matthew Poole's Commentary

Men do therefore fear him; for this cause, to wit, because of God’s infinite and excellent perfections, and especially those mentioned in the foregoing verse, men do or should (for the future tense is oft used potentially, as Hebricians know) fear or reverence him, and humbly submit to him, and not presume to quarrel or dispute with him, as thou, O Job, hast done.

He respecteth not, Heb. he doth not, or will not behold, to wit, with respect or approbation; he beholdeth them afar off with scorn and contempt.

Any that are wise of heart, i. e. such as are wise in their own eyes, that lean to their own understandings, and despise all other men in comparison of themselves, and scorn all their counsels; that are so puffed up with the opinion of their own wisdom, that they dare contend with their Maker, and presume to censure his counsels and actions; which he hereby intimates to be Job’s fault, and to be the true reason why God did not respect nor regard him, nor his prayers and tears, as Job complained. And so this is also a tacit advice and exhortation to Job to be humble and little ill his own eyes, if ever he expected or desired any favour from God.

Gill's Exposition of the Entire Bible

Men do therefore fear him,.... Or should, because of his greatness in power, judgment, and justice; and because of his goodness, in not afflicting for his pleasure's sake, but for the profit of men; and therefore they should reverence and adore him, submit to his will, patiently bear afflictions, serve him internally and externally, with reverence and godly fear;

he respecteth not any that are wise of heart; that are wise in a natural sense: these are not always regarded by God, or are his favourites; neither temporal blessings, nor special grace, or the knowledge of spiritual things, are always given to the wise and prudent, Ecclesiastes 9:11. Or that are wise in their own conceit; there is a woe to such; and there is more hope of a fool than of him, Isaiah 5:21. Or he is not "afraid" of them (c), as some choose to render the word; he fears not to reprove them and correct them for their faults, or the schemes they form to counterwork him; for he can take them in their craftiness, and carry their counsel headlong. Or "every wise in heart shall not see him" (d): the world by wisdom knows him not; nor can any look into his heart, his thoughts, purposes, and designs, and into the causes and reasons of his actions; nor have those that are truly wise perfect vision and knowledge of him now, 1 Corinthians 13:9.

(c) "non timebit", Osiander. (d) "Non videbit eum omuis sapiens corde"; so some in Drusius.

Geneva Study Bible

Men do therefore fear him: he respecteth not any that are wise of heart.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

24. wise of heart] That is, wise in their own thoughts. God has respect unto the humble—a final exhortation to Job to abstain from presumptuous complaints of God, and to unite with mankind everywhere in fearing Him.

Pulpit Commentary

Verse 24. - Men do therefore fear him; or, let men therefore fear him. Let them see in his unsearchableness, his almighty power, his absolute moral perfection, and his superiority to all human questioning, ample grounds for the profoundest reverence and fear. And let them remember that he respecteth not any that are wise of heart. However "wise of heart" men may be, God does not "respect" them, at any rate to the extent of submitting his conduct to their judgment, and answering their clues-tionings (see ver. 20).



Job 37:24

Keil and Delitzsch Biblical Commentary on the Old Testament

21 Although one seeth now the sunlight

That is bright in the ethereal heights:

A wind passeth by and cleareth them up.

22 Gold is brought from the north, -

Above Eloah is terrible majesty.

23 The Almighty, whom we cannot find out,

The excellent in strength,

And right and justice He perverteth not.

24 Therefore men regard Him with reverence,

He hath no regard for all the wise of heart.

He who censures God's actions, and murmurs against God, injures himself - how, on the contrary, would a patiently submissive waiting on Him be rewarded! This is the connection of thought, by which this final strophe is attached to what precedes. If we have drawn the correct conclusion from Job 37:1, that Elihu's description of a storm is accompanied by a storm which was coming over the sky, ועתּה, with which the speech, as Job 35:15, draws towards the close, is not to be understood as purely conclusive, but temporal: And at present one does not see the light (אור of the sun, as Job 31:26) which is bright in the ethereal heights (בּהיר again a Hebr.-Arab. word, comp. bâhir, outshining, surpassing, especially of the moon, when it dazzles with its brightness); yet it only requires a breath of wind to pass over it, and to clear it, i.e., brings the ethereal sky with the sunlight to view. Elihu hereby means to say that the God who his hidden only for a time, respecting whom one runs the risk of being in perplexity, can suddenly unveil Himself, to our surprise and confusion, and that therefore it becomes us to bow humbly and quietly to His present mysterious visitation. With respect to the removal of the clouds from the beclouded sun, to which Job 37:21 refers, זהב, Job 37:22, seems to signify the gold of the sun; esh-shemsu bi-tibrin, the sun is gold, says Abulola. Oriental and Classic literature furnishes a large number of instances in support of this calling the sunshine gold; and it should not perplex us here, where we have an Arabizing Hebrew poet before us, that not a single passage can be brought forward from the Old Testament literature. But מצּפון is against this figurative rendering of the זהב (lxx νέφη χρυσαυγοῦντα). In Ezekiel 1:4 there is good reason for the storm-clouds, which unfold from their midst the glory of the heavenly Judge, who rideth upon the cherubim, coming from the north; but wherefore should Elihu represent the sun's golden light as breaking through from the north? On the other hand, in the conception of the ancients, the north is the proper region for gold: there griffins (grupe's) guard the gold-pits of the Arimaspian mountains (Herod. iii. 116); there, from the narrow pass of the Caucasus along the Gordyaean mountains, gold is dug by barbarous races (Pliny, h. n. vi. 11), and among the Scythians it is brought to light by the ants (ib. xxxiii. 4). Egypt could indeed provide itself with gold from Ethiopia, and the Phoenicians brought the gold of Ophir, already mentioned in the book of Job, from India; but the north was regarded as the fabulously most productive chief mine of gold; to speak more definitely: Northern Asia, with the Altai mountains.

(Note: Vid., the art. Gold, S. 91, 101, in Ersch and Gruber. The Indian traditions concerning Uttaraguru (the "High Mountain"), and concerning the northern seat of the god on wealth Kuvra, have no connection here; on their origin comp. Lassen, Indische Alterthumskunde, i.848.)

Thus therefore Job 28:1, Job 28:6 is to be compared here.

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