Exegetical and Hermeneutical Commentary of Job 11:6
And that he would show thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].
6. shew thee the secrets of wisdom ] Wisdom here is God’s omniscience. Its secrets are not the things known to it, such, for example, as Job’s sins, but its own profound depths and insight.
that they are double to that which is ] Or, that it (wisdom) is double in (true) understanding. By double or twofold in regard to true understanding is not meant, double of man’s wisdom or that of the creature in general, but rather, twofold what Job conceived of it, in other words, that, in regard to its true insight, it far exceeded all conception. This translation presents the smallest deviation from the A. V. and is simple. It is an objection to it that it makes “understanding” a quality of “wisdom,” while the former word (on which see note on ch. Job 5:12) would more naturally be but another name for the “wisdom,” as it is in Job’s reply to all this, ch. Job 12:16, cf. Job 11:13. Hence others assume that the word twofold means “many folds,” translating: that folds, complications, belong to (true) understanding, that is, that (God’s) understanding is manifold.
Know therefore ] i. e. then shouldst thou know. The imperative is a more vivid way of expressing the future, see on ch. Job 5:1.
exacteth of thee less, &c.] This gives the general sense, though the translation seems to rest both on a false etymology and a false idea of construction. Literally the words mean: God bringeth into forgetfulness for thee some of thy guilt, that is, remembereth not against thee all thy guilt. Others (e.g. Hitz.): God causeth thee to forget thy guilt. The general meaning is, that if God would appear and speak and reveal His knowledge of Job’s sins, Job would be brought to know that he was guilty perhaps even that his afflictions were far below his guilt. This is a harder word than has yet been uttered against Job.
Fuente: The Cambridge Bible for Schools and Colleges
And that he would show thee the secrets of wisdom – The hidden things that pertain to wisdom. The reference here is to the wisdom of God himself. The sense is this, you now think yourself pure and holy. You have confidence in your own wisdom and integrity. But this apprehension is based on a short-sighted view of God, and on ignorance of him. If he would speak and show you his wisdom; if he would express his sense of what purity is, you would at once see how far you have come from perfection, and would be overwhelmed with a sense of your comparative vileness and sin.
That they are double to that which is – Noyes renders this, his wisdom which is unsearchable. Dr. Good, strangely enough, for they are intricacies to iniquity. The expression, as it stands in our common version, is not very intelligible; and indeed it is difficult, to attach any idea to it. Of the words used in the Hebrew, the sense is not difficult. The word kplaym, double, is from kaphal to fold, to double; and means a doubling Job 41:5; and then two folds, or double folds, and the sense here is, that the wisdom of God is double-fold; that is, complicated, inexplicable, or manifold. It is not spread out and plain, but is infolded, so that it requires to be unrolled to be understood. The word rendered that which is ( tushyah), means properly a setting upright, uprightness – from yasha. Hence, it means help, deliverance, Job 6:13; purpose, undertaking, see the notes at Job 5:12; and then counsel, wisdom, understanding, Job 12:16; Isa 28:29. It means here, I suppose, understanding; and the idea is, that the wisdom of God is double of understanding; that is, it is so infolded, so complex, that it greatly surpasses our comprehension. What we see is a small part of it; and the secrets of his wisdom – the parts of his wisdom which are not unfolded, are far above our grasp. His wisdom is like a vast roll or volume, only the first and a very small part of which is unrolled so that we can read it. But who can look into that that remains unopened, and penetrate between the involutions, so as to perceive and read it all? It is but little that is now unrolled of the mighty volume – the remainder will be unfolded as years and ages shall pass on, and the entire unfolding of the book will be reserved for eternity.
Know, therefore, that God exacteth of thee less than thine iniquity deserveth – The word here rendered exacteth ( yasheh) more properly means to forget – from nashah. It also means to loan on usury, or to borrow; but the sense here is rather that of forgetting. It is not used in the sense of exacting. The true meaning is, know, therefore, that for thee God hath caused to be forgotten a part of thy iniquity. That is, he has treated you as if he had caused a part of your sins to be out of mind, or as if they were not remembered. Instead of treating you, as you complain, with severity, he has by no means inflicted on you the calamities which you deserve. The ground of this unfeeling assertion is the abstract proposition that God is infinitely wiser than human beings; that he has a deeper insight into human guilt than people can have; and that if he should disclose to us all that he sees of the heart, we should be amazed at the revelations of our own sins. This sentiment is undoubtedly true, and accords almost cxactly with what Job had himself said Job 9:19-22, but there is something very harsh and severe in the manner in which Zophar applies it.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. The secrets of wisdom] All the depths of his own counsels; the heights, lengths, and breadths, of holiness. That they are double to that which is, tushiyah, which we translate that which is, is a word frequent in Job and in the Book of Proverbs, and is one of the evidences brought in favour of Solomon as the author of this book. It signifies substance or essence, and is translated by a great variety of terms; enterprise, completeness, substance, the whole constitution, wisdom, law, sound wisdom, solid complete happiness, solidity of reason and truth, the complete total sum, c., c. See Taylor’s Hebrew and English Concord., under . In this place the versions are various. Coverdale, following the Vulgate, translates: That he might shewe the (out of his secrite wissdome) how manyfolde his lawe is. The Septuagint, , that it is double to what it is with thee. Mr. Good translates, “For they are intricacies to INIQUITY.” This is a meaning never before given to tushiyah, and a meaning which even his own learned note will not make generally prevalent. Perhaps Zophar is here, in mind, comparing the wisdom which has been revealed with the wisdom not revealed. The perfection and excellence of the Divine nature and the purity of his law, are, in substance and essence, double or manifold to the revelation already made.
Less than thine iniquity deserveth.] Mr. Good translates, And the knowledge hath withdrawn from thee because of thy sins and represents Zophar as praying that God would reveal to him the secrets of wisdom, and the knowledge which he had withdrawn from him because of his transgressions. That Zophar intends to insinuate that God afflicted Job because of his iniquities, is evident and that he thought that God had inflicted less chastisement upon him than his sins deserved, is not less so; and that, therefore, Job’s complaining of harsh treatment was not at all well founded.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The secrets of wisdom, i.e. the unknown and unsearchable depths of Gods wisdom and counsels in dealing with his creatures.
That they are double to that which is, i.e. that they are far more and greater (the word double being used indefinitely for manifold, or plentiful, as Isa 40:2; 61:7; Jer 17:18; Zec 9:12) than that which hath a being or existence, i.e. the secret wisdom of God is infinitely greater than that which is revealed to us by his word or works. The greatest part of what is known of God, is the least part of those perfections that are in him. And therefore thou dost rashly and foolishly in passing such a bold censure upon Gods ways, and judging so harshly of his proceedings with thee, because thou dost not comprehend the reasons of them, and in judging thyself innocent, because thou dost not see thy sins; whereas the all-knowing God sees innumerable sins in thee, for which he may utterly destroy thee, though thou discernest them not. But the words are and must be rendered, either thus, that he hath double, i.e. abundant, wisdom, for so this Hebrew word signifies, Job 6:13; 12:16; Pro 2:7; 3:21; or,
that they are double to, or in, that being or essence, to wit, to God, of whom he is here speaking; or, to the being, i.e. to God, who calls himself by the name I am, Exo 3:14, which signifies being; and who appropriates being to himself, Isa 45:18, I am, and there is none else besides me; as elsewhere he is said to be the only wise, and only Potentate, and only immortal being, 1Ti 1:17; 6:15,16. God exacteth of thee less than thine iniquity deserveth, Heb. God lends, or gives, or forgives, thee part of thine iniquity, or of thy punishment; so far is he from dealing worse than thou deservest, as thou dost most falsely and wickedly accuse him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. to that which is!Rather,”they are double to [man’s] wisdom” [MICHAELIS].So the Hebrew is rendered (Pr2:7). God’s ways, which you arraign, if you were shown theirsecret wisdom, would be seen vastly to exceed that of men, includingyours (1Co 1:25).
exactethRather, “Godconsigns to oblivion in thy favor much of thy guilt.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And that he would show thee the secrets of wisdom,…. Either of sound doctrine, in opposition to his own doctrine he had such a vain opinion of; and then he would see, as he thought, that it was not so pure as he imagined it to be: the Gospel, and the doctrines of it, are the wisdom of God, the produce of it, and in which it is displayed; as in the doctrines of election to grace and glory, of redemption by Christ, of justification by his righteousness, and pardon by his blood; by which all the divine perfections are glorified, the justice and holiness of God, as well as his grace and mercy: and there are “secrets” or mysteries in this wisdom of God, 1Co 2:6; of mysterious doctrines, which, though revealed, yet the “modus”, or manner of them, is not to be searched out and understood; such is the trinity of Persons in the Godhead, the union of the two natures in Christ, the saint’s union to God and communion with him, the resurrection of the dead, c. and these and such like them are only shown by the Lord men cannot come at them of themselves, by their own natural reason and understanding; it is God that reveals them, in his word, and by his spirit, and gives his people an increasing knowledge of them, 1Co 2:9; or it may be rather the secrets of the wisdom of Divine Providence, in the government of the world, and the ordering of all things in it according to the counsel of God, may be here meant; there is a great display of the wisdom of God in Providence, and there are secrets in it undiscoverable by creatures; his ways are past finding out, they are in the deep waters, and his footsteps are not known, nor to be traced; though sometimes he makes his judgments manifest, and his mind in them; and what he does now, which men know not, he shows them hereafter; especially his own people, and particularly when in the sanctuary of the Lord, and in the way of their duty, when everything appears right and beautiful they before were ready to complain of; see Ro 11:33; and then it is seen:
that [they are] double to that which is! or to “wisdom” b; as the word is rendered in Pr 2:7; that is, to human wisdom; and then the sense is, that the secrets of divine wisdom displayed, whether in the doctrines of grace or in the methods of Providence, being shown and made manifest, would appear to be “double”; that is, vastly, yea, infinitely to exceed the wisdom of men; and that these, which men are apt to arraign as weak and wrong, are the effects of the highest wisdom, or they then appear so “to a man of wisdom” c; so the supply may be made, as is in Mic 6:9; or else the sense is, were Job let in to the secret wisdom of God more, and into the purity and holiness of his law, which some understand by “that which is”, or “wisdom”, and render it “according to the law” d and see what that requires, and how much short he comes of it, and what and how many were his transgressions and violations of it; it then would be plain to him, that the punishment that God, in wisdom, and according to his righteous law, might inflict upon him, would be double; or, greatly, yea, infinitely exceed those afflictions he was now exercised with, and therefore he had no reason to complain; to which agrees what follows:
know therefore that God exacteth of thee [less] than thine iniquities [deserve]; or punishes, afflicts, or chastises, less than the deserts of sin; see Ezr 9:13; some render it, “God exacteth of thee [something] of thine iniquity”; so Junius and Tremellius; according to which version the sense is, that sins are debts, and these many; and that payment of part of the debt of punishment for them is only required, which is not truth; for, though there is a debt of punishment due to justice for sin, yet it is not part of it only that is required of the sinner, but the whole, if any; for indeed no part of it is exacted of God’s people, since the whole has been exacted of Christ, and he has answered and paid the whole debt, and blotted out the handwriting against them; wherefore the word used has rather the signification of forgetfulness, and may be rendered, either “God hath caused”, or “suffered thee to forget [part] of thine iniquity” e; or thou couldest never say that thou wert clean in his eye, and free from sin; or, “God himself has forgot part of thine iniquity” f; in that he has afflicted thee so mildly, and with so much lenity; or, “hath forgotten thee for thine iniquity” g; forsook him, hid his face from him, laid his hand on him, and sorely chastised him, so that he seemed to be forgotten by him, or he to forget to be gracious to him; all which were owing to his sins, these were the causes of it; or, “will condemn thee for thine iniquity” h.
b “sapientiae”, de Dieu, Schmidt, Michaelis; so the Targum. c “Viro sapientiae”, Drusius. d “Secundum legem vel ordinationem”, Vatablus. e “oblivisci facit te Deus, aliquid de iniquitate tua”, some in Mercer so Gersom Ben Melech, & Gussetius, p. 510. f “Quod obliviscatur tibi Deus ab iniquitate tua”, Piscator Vid. Gusset ib. g “Quod oblitus tui est propter iniquitatem tuam”, Pagninus, Mercerus. h So some in Ben Melech.
Fuente: John Gill’s Exposition of the Entire Bible
(6) They are double to that which is!This translation conveys no sense, and is not a translation; see the last Note.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. Would that God might appear, even as Job desired, for then the divine insight would disclose Job’s deep guilt, and the many transgressions which still remained unpunished. The danger to Job lies not in God’s almightiness, as he claims, but in the deeps of God’s manifold knowledge, Job 11:5-6.
6. The secrets of wisdom Prof. Lee devotes several pages to showing that the wisdom referred to is Christ, who is called the wisdom of God. This is one of the many instances which commentators upon this book furnish of forced spiritual interpretations.
Double to that which is Michaelis and Dillmann render it, “double to (man’s) wisdom,” that is, God’s wisdom vastly exceeds ours: (Gesenius, p. 704:) others, “because there are complications of his wisdom;” that is, it is complicated, occult, inexplicable, and at the same time varied and infinite. Zockler’s reading is preferable “that it (wisdom) is twofold in true knowledge.” is dual in form, but used absolutely for manifold fold upon fold! Compared with God’s, all human wisdom is vain, because one-sided. For the rendering of the difficult word toushiyyah, true knowledge, see Job 5:12; Job 12:16. God exacteth of thee, etc. Literally, God brings into forgetfulness to thee a part of thy fault; (Furst, Dillmann;) God remits to thee of thy guilt. This is evident from the smallness of Job’s sufferings compared with his deserts. God is as infinite in mercy as he is in knowledge. “He forgives more than he punishes.” (Comp. Psa 103:10.) The truth is a precious one, but as applied to Job it was offensive.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 11:6. That he would shew thee the secrets of wisdom That he would even tell thee to thy face the secrets of thy craftiness; for they are double to thy real worth. Know, therefore, that God exacteth of thee less than thine iniquity. Heath. It is plain that the thing to be discovered was the wickedness of Job, which had hitherto, in the judgment of these friends, been covered by his hypocrisy; and, in truth, there was little reason to lay open the hidden treasures of God’s wisdom to demonstrate this. Supposing Job (as they did) to be really a hypocrite, there was no more to do than to strip off the disguise, and his wickedness would at once appear: and this is what Zophar wishes to be done.
Fuente: Commentary on the Holy Bible by Thomas Coke
Job 11:6 And that he would shew thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].
Ver. 6. And that he would show thee the secrets of wisdom ] This may be understood as God’s law (saith Diodati), or as the hidden ways of his providence; which if God would show Job, he should at once see that he mistook much, and knew little of those many mysteries that are both in the word and works of God, in all divine dispensations, which are such as none can unriddle but God himself; neither can we see them till he show them. It is well observed, that the word here rendered show signifieth to interpret and expound that which is dark, mysterious, and enigmatical; and till God show us in this sort we remain ignorant both in the book of the creatures and in the book of the Scriptures. Oh, pray that ye may be all taught of God, that he would show you great and mighty things which you know not, Jer 33:3 , that he would so open your eyes, that ye may behold wondrous things out of his law, Psa 119:18 .
That they are double to that which is
Know, then, that God exacteth of thee less than thine iniquity deserveth
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
double: i.e. manifold.
that which is. Compare note on Pro 2:7.
exacteth. Theology. Zophar’s mistake. God is no exactor.
Fuente: Companion Bible Notes, Appendices and Graphics
show thee: Job 15:8, Job 15:11, Job 28:28, Deu 29:29, Psa 25:14, Dan 2:28, Dan 2:47, Mat 13:35, Rom 16:25, Rom 16:26, 1Co 2:9-11, Eph 3:5
God exacteth: Ezr 9:13, Psa 103:10, Psa 106:43-46, Lam 3:22
Reciprocal: 1Ki 11:34 – Howbeit Job 12:2 – ye are the people Job 12:22 – discovereth Job 23:2 – heavier Job 28:7 – a path Job 33:23 – to Job 34:23 – he will Job 42:7 – ye have Ecc 1:15 – crooked Isa 19:12 – let them Lam 3:39 – a man
Fuente: The Treasury of Scripture Knowledge
Job 11:6. That he would show thee the secrets of wisdom The unsearchable depths of his wisdom in dealing with his creatures. That they are double to that which is That they are far greater (the word double being used indefinitely for manifold, or plentiful) than that which is manifested. The secret wisdom of God is infinitely greater than that which is revealed to us by his word or works: the greatest part of what is known of God is the least part of those perfections that are in him. And therefore thou art rash in judging so harshly of his proceedings with thee, because thou dost not comprehend the reasons of them, and in judging thyself innocent, because thou dost not see thy sins: whereas, the all-knowing God sees innumerable sins in thee, for which he may utterly destroy thee. God exacteth of thee less than thine iniquity deserveth Or, as the Hebrew, , jashe magnavoneka, may be rendered, gives, or forgives thee part of thine iniquity; doth not deal with thee according to the full demerit of it, but remits thee a part of the punishment due to thee: which he affirms, on an ungrounded persuasion that Job was an ungodly hypocrite. Strange presumption, says Dr. Dodd, thus to pronounce positively upon a point of which he could not possibly be a judge. But it happened here, as usual, that this speaker, who sets out with the greatest heat, is the first whose arguments are spent. For, after this vehement speech, he makes but one reply, and it is over with him. We may however, so far agree with Zophar, as to allow that when, and so far as the debt of duty is not paid, it belongs to justice to insist on the debt of punishment; and that whatever punishment is inflicted upon us in this world, it is less than our iniquities deserve, and that, therefore, instead of complaining of our troubles, we ought to be thankful that we are out of hell.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
11:6 And that he would shew thee the {c} secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].
(c) Which is not to stand in justifying of yourself: he signifies that man will never be overcome while he reasons with another, and therefore God must break off the controversy, and stop man’s mouth.