8<\/strong>. Hast thou heard the secret<\/em> ] Rather, didst thou listen in the council of God<\/strong>? Cf. Jer 23:22<\/span>, Psa 89:7<\/span> (assembly = council).<\/p>\n dost thou restrain the wisdom<\/em> ] Rather, didst thou draw wisdom to thyself<\/strong>? i. e. appropriate or absorb wisdom. The “wisdom” here is the highest, divine wisdom. The question put is, whether Job was a a member of the Divine council, so as to have full knowledge of the mysteries of God? The Mohammedan conception of evil spirits (satans) listening and overhearing the Divine secrets is quite different from the idea here. Such spirits have no access to heaven, and seek only to filch fragments of God’s counsels. The shooting stars are bolts which God hurls at these intruding eavesdroppers; Kor. 37:6-10.<\/p>\n Hast thou heard the secret of God? – <\/B>literally, in the secret of God hast thou heard – <\/span> hasod<\/I>. The word rendered secret (<\/span> sod<\/I>) means properly a couch or cushion, on which one reclines – whether for sleep or at a table, or as a divan. Hence, it means a divan, or circle of persons sitting together for familiar conversation, Jer 6:11<\/span>; Jer 15:17<\/span>; or of judges, counsellors, or advisers for consultation, as the word divan is now used in Oriental countries; Psa 89:7<\/span>; Jer 33:18<\/span>. Then it means any consultation, counsel, familiar conversation, or intimacy; Psa 55:14<\/span>; Pro 15:22<\/span>. Here God is represented in Oriental language as seated in a divan, or council of state: there is deliberation about the concerns of his government; important questions are agitated and decided; and Eliphaz asks of Job whether he had been admitted to that council, and had heard those deliberations; and whether, if he had not, he was qualified to pronounce as he had done, on the plans and purposes of the Almighty.<\/P> And dost thou restrain wisdom to thyself? – <\/B>Having obtained the secret of that council, art thou now keeping it wholly to thyself – as a prime minister might be supposed to keep the purposes resolved on in the divan? Hast thou listened in the council of yahweh, and dost thou now reserve all wisdom to thyself?<\/P><\/p>\n Verse 8<\/span>. Hast thou heard the secret of God?<\/B><\/I>] “Hast thou hearkened in God’s council?” Wert thou one of the celestial<\/I> cabinet<\/I>, when God said, Let US make man in OUR image, and in OUR<\/I> likeness<\/I>?<\/P> <\/P> Dost thou restrain wisdom to thyself?<\/B><\/I>] Dost thou wish us to understand that God’s counsels were revealed to none but thyself? And dost thou desire that we should give implicit credence to whatsoever thou art pleased to speak? These are all strong sarcastic questions, and apparently uttered with great contempt.<\/P> <\/p>\n Hath God acquainted thee with all his secret counsels, whereby he governs the world, that thou dost pass so bold a censure upon all his designs and actions? Art thou the only wise man in the world, and we and all others but fools? <\/P> <\/p>\n 8. secret<\/B>rather, “Wastthou a listener in the secret council<\/I> of God?” The Hebrew<\/I>means properly the cushions<\/I> of a divan on which counsellors inthe East usually sit. God’s servants are admitted to God’s secrets(Psa 25:14<\/span>; Gen 18:17<\/span>;Joh 15:15<\/span>). <\/P> restrain<\/B>Rather, didstthou take away, or borrow,<\/I> thence (namely, from the divinesecret council) thy wisdom? Eliphaz in this (Job 15:8<\/span>;Job 15:9<\/span>) retorts Job’s wordsupon himself (Job 12:2<\/span>; Job 12:3<\/span>;Job 13:2<\/span>).<\/P><\/p>\n Hast thou heard the secret of God<\/strong>?…. Or, “in the secret of God” a, in his cabinet council, what was said and done there? hast thou stood in the council of God? hast thou been one of his privy council, or counsellors, and been let into all the secrets of God, of his purposes and providence, and into the reasons of all his administrations, that thou talkest so freely, and boldly, and confidently as thou dost? Indeed Christ, the son of God, was the Angel of the great council; the counsel of peace was between him and his Father; yea, he was in his bosom, and privy to all his thoughts, designs, and decrees, and knew everything, what would be, and the reasons thereof; as well as the nature of his Father, his perfections, mind, and will, which he has declared: but could Job pretend to this, or anything like it? no, surely. Indeed there are some secrets of God which he makes known to his people, and no doubt, in some measure, Job was acquainted with them; such as the secrets of God’s love, and of the covenant of his grace, which are with them that fear him; and such an one Job was, and with whom, in times past at least, the secret of God was, even his everlasting love in the open manifestation of it to him; which is a secret in the heart of God, till revealed and shed abroad in the hearts of his people; and so the “mysteries” of God, as some render the word, the doctrines of the Gospel, the mysteries of the kingdom of heaven, the knowledge of them, is given to the sons of men; Job was acquainted with them, with the incarnation of Christ, redemption by him, and the resurrection of the dead; the secrets of Providence, though they may not always be known now, they will be hereafter; yea, God does nothing but he reveals his secrets to his servants the prophets Am 3:7<\/span>, as he did to Abraham his friend; and as for the purposes of God, which are the secret things that belong to him, and can never be known unless revealed, and when fulfilled, even those, such as relate to the election of men, their redemption by Christ, and the effectual calling, are made known by God’s saving and calling them according to them:<\/p>\n and dost thou restrain wisdom to thyself<\/strong>? not keep it to himself without communicating it to others, which to do is to imprison the truth, and detain it in unrighteousness; as men have freely received, they should freely give; but he arrogated and ascribed wisdom to himself, monopolized it, and would allow no man to have any share of it but himself; he reckoned so highly of himself, as if he was the only wise man in the world; thus what he charged his friends with Eliphaz retorts upon himself, Job 12:2<\/span>; as he does his own words in<\/p>\n Job 15:9<\/span>.<\/p>\n a “in secreto Dei”, Pagninus, Montanus, Cocceius. Schultens.<\/p>\n 8<\/strong>. <\/strong> Hast thou heard <\/strong> Literally, Hast thou heartened in the council of God. <\/em> “Wast thou present at the secret council of God at the creation.” (Targum.) After the manner of an Oriental monarch, God is represented as engaged in consultation with his counsellors upon important questions relative to his moral government. The intensest irony introduces Job as a listener, a kind of eavesdropper.<\/p>\n Job 15:8<\/span><\/em><\/strong>. <\/strong>Hast thou heard the secret of God?<\/em><\/strong><\/strong> Decrees from God and his council? <\/em>Heath. See on ch. Job 29:4<\/span>. <\/p>\n Job 15:8 Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?<\/p>\n Ver. 8. Hast thou heard the secret of God?<\/strong> ] Thus he goes on to jeer Job, and to accuse him of insolent arrogance, as if he had taken himself to be of God’s cabinet council, and so to have known more of his mind than any other. Now this never came into Job’s heart; but these hot spirited people, Biliosi et bellicosi,<\/em> when their choler is once up, will not stick to say anything against another whom they desire to gall, and to make the worst of his words, when as themselves cannot take a reproof, though never so just. <\/p>\n <\/p>\n And dost thou restrain wisdom to thyself?<\/strong> ] Hast thou engrossed all the wisdom in the world? and must it needs live and die with thee? Is every man a fool presently, who is not of thy mind and make? An solus sapis, ita ut te pereunte sit ipsa sapientia peritura?<\/em> (Vatabl.) Epicurus indeed had such a conceit; and Pulaemen, in Suetonius, and Laurentius Valla, with some others of late: but Job was far from it, as appeareth by his many self-abasing expressions; and it had been well for him if his three friends had taken out that lesson in Wisdom’s school; viz. to judge those certain good things found in another better than they are; and certain evils, less; doubtful good things, certain; and doubtful evil things, none.<\/p>\n Hast . . . ? Figure of speech Erotesis. App-6. <\/p>\n heard = overheard. <\/p>\n secret. Hebrew. sod = secret counsellings, used of two or more in council. GOD. Hebrew Eloah. App-4. secret = concealed. Hebrew. la’at. Rendered by Theodotion (R. Sept.), musterion (= secret); Aquila (R. Sept.), aporrheta (= forbidden); Symmachus (R. Sept.), homilia (= intercourse). <\/p>\n the secret: Job 11:6, Deu 29:29, Psa 25:14, Pro 3:32, Jer 23:18, Amo 3:7, Mat 11:25, Mat 13:11, Mat 13:35, Joh 15:15, Rom 11:34, Rom 16:25, Rom 16:26, 1Co 2:9-11, 1Co 2:16 <\/p>\n thou restrain: Job 12:2, Job 13:5, Job 13:6 <\/p>\n Reciprocal: Job 5:1 – and to which Job 13:2 – General Job 15:11 – is there Job 26:3 – counselled Job 29:4 – the secret Job 32:13 – We Pro 8:25 – General Eze 28:3 – no secret<\/p>\n 15:8 Hast thou heard the secret of God? and dost thou restrain wisdom {f} to thyself?<\/p>\n (f) Are you only wise?<\/p>\n Hast thou heard the secret of God? and dost thou restrain wisdom to thyself? 8. Hast thou heard the secret ] Rather, didst thou listen in the council of God? Cf. Jer 23:22, Psa 89:7 (assembly = council). dost thou restrain the wisdom ] Rather, didst thou draw wisdom to thyself? i. e. appropriate or … Continue reading “Exegetical and Hermeneutical Commentary of Job 15:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-13223","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13223","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=13223"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13223\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=13223"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=13223"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=13223"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"