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Job 11:7
Verse
Context
Zophar Rebukes Job
6and disclose to you the secrets of wisdom, for true wisdom has two sides. Know then that God exacts from you less than your iniquity deserves. 7Can you fathom the deep things of God or discover the limits of the Almighty? 8They are higher than the heavens—what can you do? They are deeper than Sheol—what can you know?
Sermons
Peter Maiden
W.F. Anderson
J.C. Philpot
Chuck Smith
F.B. Meyer
W.R. IngeSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Canst thou by searching find out God? - What is God? A Being self-existent, eternal, infinite, immense, without bounds, incomprehensible either by mind, or time, or space. Who then can find this Being out? Who can fathom his depths, ascend to his heights, extend to his breadths, and comprehend the infinitude of his perfections?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
7 Canst thou find out the nature of Eloah, And penetrate to the foundation of the existence of the Almighty? 8 It is as the heights of heaven-what wilt thou do? Deeper than Hades-what canst thou know? 9 The measure thereof is longer than the earth, And broader than the sea. The majority of modern commentators erroneously translate חקר searching = comprehension, and תּכלית perfection, a meaning which this word never has. The former, indeed, signifies first in an active sense: finding out by search; and then also objectively: the object sought after: "the hidden ground" (Ewald), the depth (here and Job 38:16; also, according to Ew., Job 8:8, of the deep innermost thought). The latter denotes penetrating to the extreme, and then the extreme, πέρας, itself (Job 26:10; Job 28:3). In other words: the nature that underlies that which is visible as an object of search is called חקר; and the extreme of a thing, i.e., the end, without which the beginning and middle cannot be understood, is called תכלית. The nature of God may be sought after, but cannot be found out; and the end of God is unattainable, for He is both: the Perfect One, absolutus; and the Endless One, infinitus. Job 11:8-9 The feminine form of expression has reference to the divine wisdom (Chokma, Job 11:6), and amplifies what is there said of its transcendent reality. Its absoluteness is described by four dimensions, like the absoluteness of the love which devised the plan for man's redemption (Eph 3:18). The pronoun היא, with reference to this subject of the sentence, must be supplied. She is as "the heights of heaven" (comp. on subst. pro adj. Job 22:12); what wilt or canst thou do in order to scale that which is high as heaven? In Job 11:9 we have translated according to the reading מדּה with He mappic. This feminine construction is a contraction for מדּתהּ, as Job 5:13, ערמם for ערמתם; Zac 4:2, גלה for גלתה, and more syncopated forms of a like kind (vid., Comm. ber den Psalter, i. 225, ii. 172). The reading recorded by the Masora is, however, מדּה with He raph., according to which the word seems to be the accusative used adverbially; nevertheless the separation of this acc. relativus from its regens by the insertion of a word between them (comp. Job 15:10) would make a difficulty here where היא is wanting, and consequently מדה seems to signify mensura ejus whichever way it may be written (since ah raphe is also sometimes a softened form of the suffix, Job 31:22; Ewald, 94, b). The wisdom of God is in its height altogether inaccessible, in its depth fathomless and beyond research, in its length unbounded, in its breadth incomprehensible, stretching out far beyond all human thought.
Jamieson-Fausset-Brown Bible Commentary
Rather, "Penetrate to the perfections of the Almighty" (Job 9:10; Psa 139:6).
John Gill Bible Commentary
Canst thou by searching find out God?.... God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature, by considering the creatures that are made, who all proclaim some first cause or maker of them, who is God; but then it cannot be found out what God is, his nature, being, and perfections: an Heathen philosopher (i), being asked by a certain king what God was, required a day to give in his answer; when that was up he desired a second, and still went on asking more; and being demanded the reason of his dilatoriness, replied, the more he had considered the question, the more obscure it was to him: the world by wisdom, or the wiser part of the Heathen world, knew not God; though they knew there was one, they knew not who and what he was; and therefore in some places altars were erected to the unknown God, Act 17:23, and though some of the perfections of God may be investigated from the works of nature, such as the power, wisdom, and goodness of God, Rom 1:19; yet not all his perfections, such as his grace, mercy, &c. proclaimed and displayed in Christ; nor indeed his counsels, purposes, and decrees, which lie in his eternal mind, are the thoughts of his heart, the deep things of God, which none but the Spirit of God searches, knows, and reveals; and since Zophar's request was, that God should show to Job "the secrets of wisdom", these may be meant here, either evangelical wisdom, the wisdom of God in a mystery hid in his heart from everlasting, and the mysterious truths and doctrines or it, things which eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive of; these are not to be found out by human search, but are by the revelation of God; or else the reasons of the proceedings of God in Providence, which are out of the reach of men, dark, intricate, mysterious, unsearchable, and past finding out: canst thou find out the Almighty unto perfection? to the uttermost of his nature and perfections; all his attributes, the last of them, and the extremity thereof: that God is perfect and entire, wanting nothing, and is possessed of all perfections, may be found out, or otherwise he would not be God; but his essence and attributes, being infinite, can never be traced and comprehended by finite minds; there are some perfections of God we have no idea of, but are lost in confusion and amazement as soon as we think of them and reason about them, as his eternity and immensity particularly; for, when we have rolled over in our minds millions and millions of ages, we are as far off from eternity as when we began; and when we have pervaded all worlds, and every space and place, we have got no further into immensity than at first; we are confounded when we think of a Being without beginning and without bounds, unoriginated, and unlimited; yea, even it is but a small part of the works of God in creation that is known by men, or of God in and by them; nay, by divine revelation, which gives the clearest and most enlarged view of him, whereby he has proclaimed his name, a God gracious and merciful, &c. yet it is only his back parts that are shown, not his face; it is only through a glass, darkly, we now see; indeed, in the other world, we shall see him face to face, and as he is, yet then never comprehend his essence: and, after all, it is only in Christ that God is to be found, to saving purposes; in him is the most glorious display of him; being the brightness of his glory, and the express image of his person; and not only all his perfections are in him, as a divine Person, but they are glorified by him as Mediator; every step in salvation is taken in Christ, and every blessing of grace comes through him; what of the divine Presence and communion with God is enjoyed is by him; and he will be the medium of the enjoyment of God, and of all the glory and happiness of the saints in the world to come. (i) Simonides, apud Cicero, de Nat. Deor. l. 1.
Matthew Henry Bible Commentary
Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence. I. See here what God is, and let him be adored. 1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" Job 11:7, Job 11:8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Act 17:27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Ecc 3:11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, Co1 13:9, Co1 13:10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Psa 139:6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph 3:18, Eph 3:19, That you may know the breadth, and length, and depth, and height, of the love of Christ. 2. God is a sovereign Lord (Job 11:10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs), - if he shut up in prison, or in the net of affliction (Psa 66:11), - if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (Job 34:14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again, - if he that separated between light and darkness, dry land and sea, at first, please to gather them together again, - if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings? 3. God is a strict and just observer of the children of men (Job 11:11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab 1:13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence. II. See here what man is, and let him be humbled, Job 11:12. God sees this concerning vain man that he would be wise, would be thought so, though he is born like a wild ass's colt, so sottish and foolish, unteachable and untameable. See what man is. 1. He is a vain creature - empty; so the word is. God made him full, but he emptied himself, impoverished himself, and now he is raca, a creature that has nothing in him. 2. He is a foolish creature, has become like the beasts that perish (Psa 49:20, Psa 73:22), an idiot, born like an ass, the most stupid animal, an ass's colt, not yet brought to any service. If ever he come to be good for any thing, it is owing to the grace of Christ, who once, in the day of his triumph, served himself by an ass's colt. 3. He is a wilful ungovernable creature. An ass's colt may be made good for something, but the wild ass's colt will never be reclaimed, nor regards the crying of the driver. See Job 39:5-7. Man thinks himself as much at liberty, and his own master, as the wild ass's colt does, that is used to the wilderness (Jer 2:24), eager to gratify his own appetites and passions. 4. Yet he is a proud creature and self-conceited. He would be wise, would he thought so, values himself upon the honour of wisdom, though he will not submit to the laws of wisdom. He would be wise, that is, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Now is such a creature as this fit to contend with God or call him to an account? Did we but better know God and ourselves, we should better know how to conduct ourselves towards God.
Tyndale Open Study Notes
11:7 No one can discover everything about the Almighty (literally find out the limits of the Almighty), who is beyond the limits of the heavens, underworld, land, and sea (11:8-9).
Job 11:7
Zophar Rebukes Job
6and disclose to you the secrets of wisdom, for true wisdom has two sides. Know then that God exacts from you less than your iniquity deserves. 7Can you fathom the deep things of God or discover the limits of the Almighty? 8They are higher than the heavens—what can you do? They are deeper than Sheol—what can you know?
- Scripture
- Sermons
- Commentary
Abraham, My Friend: 04 When He Was called...
By Ron Bailey1.3K14:05AbrahamGEN 12:1JOB 11:7MAT 14:29LUK 1:37JHN 8:56ACT 7:2ROM 10:17HEB 11:8In this sermon, the speaker focuses on the story of Abraham and his obedience to God's call. The speaker emphasizes the importance of obeying God's word without demanding explanations or visions for the future. Abraham's faith and obedience are highlighted as key factors in his relationship with God. The speaker encourages listeners to have faith and respond to God's revelation, trusting in His guidance even when the path is uncertain.
Knowing God Eng to Korean
By Peter Maiden86744:28Knowing GodJOB 11:7PSA 103:1MAT 6:33ROM 11:33In this sermon, the speaker begins by reading the first five verses of Psalm 103. He then poses the question of whether it is possible for finite human beings to truly know and comprehend the infinite God. He references Job's friend and Paul's words in Romans 11 to emphasize the unfathomable wisdom and knowledge of God. The speaker also shares a personal anecdote about relying on God's promise for provision and encourages the audience to take time to meditate and listen to God's voice through creation and in their hearts.
Distress of Job - Part 2
By W.F. Anderson73444:13JOB 4:7JOB 5:17JOB 6:14JOB 7:17JOB 8:3JOB 9:22JOB 10:2JOB 11:7JOB 12:13JOB 13:15JOB 14:14JOB 15:11JOB 16:2JOB 17:3JOB 19:25JOB 22:21JOB 23:10JOB 32:8JOB 33:4JOB 34:10JOB 35:10JOB 36:26JOB 37:5JOB 38:1JOB 38:4JOB 38:12JOB 38:31JOB 40:2JOB 40:8JOB 42:2The video is a sermon on the book of Job in the Bible. It begins by describing the structure of the book, with a prologue and three cycles of speeches between Job and his friends. The first cycle focuses on the nature of God and the belief that suffering is a result of sin. The second cycle discusses God's providence and how he deals with wicked people, while the third cycle addresses Job's innocence and the sins he may have committed. The sermon emphasizes the importance of reading different translations alongside the King James version to fully understand the poetic and dramatic nature of the book.
The Incomprehensible of God
By J.C. Philpot0JOB 11:7ISA 60:20DAN 12:3ROM 8:291CO 13:122CO 4:17PHP 3:211JN 3:2REV 7:15J.C. Philpot delves into the incomprehensible nature of God, emphasizing that what Christ is to the Church and what the Church is to Christ will only be fully understood in eternity. Even in the glorified state, the love of Christ remains beyond complete human comprehension due to its infinite and divine essence. The Scriptures speak of the saints being transformed to be like Christ, serving Him in eternal glory, yet acknowledging that there are unfathomable depths and heights in God that no creature can fully grasp.
Job 11:7
By Chuck Smith0Divine RevelationThe Search for GodJOB 11:7HEB 1:1Chuck Smith explores the theme of searching for God, emphasizing that while humanity is aware of God's existence, understanding His nature cannot be achieved through mere intellectual pursuit. He argues that many people create their own versions of God, leading to confusion and a myriad of conflicting beliefs. Smith asserts that true knowledge of God comes through His self-revelation, primarily through the Scriptures and ultimately through Jesus Christ. He highlights that God reveals Himself not to our intellect but to our spirit, which must be awakened to truly comprehend His nature.
Canst Thou by Searching Find Out God?
By F.B. Meyer0Love and FaithKnowing GodJOB 11:7MAT 11:25JHN 14:9EPH 3:161JN 4:8F.B. Meyer explores the profound question of whether we can truly understand God through our intellect, concluding that it is impossible for humans to fully grasp His glory and mystery. He emphasizes that while we cannot find God through searching, we can know Him through love, as true understanding comes from a heart that loves and trusts Him. Meyer encourages believers to seek a deep relationship with Christ, who reveals the nature of God, and to embrace the simplicity of faith akin to that of a child. Ultimately, he asserts that God desires to be known not through our intellect but through our love and obedience.
God
By W.R. Inge0JOB 11:7PSA 145:3ISA 55:8ROM 11:33W.R. Inge delves into the ineffable nature of God, emphasizing that human language and understanding fall short in describing His essence. Inge challenges conventional notions by stating that God transcends qualities like goodness and wisdom, asserting that He is beyond the concepts of good, better, and best. He echoes St. Augustine's wisdom that silence is the best approach when discussing God, as human words often lead to falsehood and sin when describing the divine. Inge also presents a unique perspective by portraying God not only as a Father but also as a Mother to all creation, sustaining and nurturing His creatures to prevent them from falling back into nothingness.
What Can You Know?
By J.C. Ryle0Understanding GodFaith Amidst DoubtJOB 11:7J.C. Ryle addresses the profound questions posed by Zophar in Job 11:7-8, emphasizing that while we cannot fully comprehend God, we can know enough to affirm our faith amidst a wave of modern skepticism. He argues that many aspects of both the Bible and the natural world remain mysterious, yet this should not deter belief; rather, it highlights human limitations. Ryle encourages Christians to embrace the truths of their faith, recognizing the historical impact of Christ and the transformative power of Christianity in contrast to other belief systems. He calls for a deeper understanding of the evidence supporting Christianity to combat doubts and strengthen faith. Ultimately, Ryle reassures believers that while we may not understand everything, we can find peace and hope in the truths revealed in Scripture.
The Fact and Nature of the Heavenly Way
By T. Austin-Sparks0Spiritual PioneeringHeavenly PilgrimageJOB 11:7PSA 24:1ECC 5:2DAN 4:26MAT 6:10HEB 11:13HEB 12:18HEB 13:13REV 21:2T. Austin-Sparks emphasizes the concept of being 'Pioneers of the Heavenly Way,' illustrating that true believers are called to live as strangers and pilgrims on earth, seeking a better, heavenly country. He explains that the relationship between heaven and earth is foundational to understanding our spiritual journey, where our education and purpose are rooted in heavenly realities. The sermon highlights the inward transformation that occurs when one is called from heaven, leading to a sense of conflict with worldly values and a longing for the divine. Sparks encourages believers to embrace the cost and challenges of this pioneering path, reminding them that their ultimate destination is a city prepared by God. He concludes by urging the congregation to cultivate a spirit of pilgrimage, always seeking the deeper realities of their faith.
God
By Edward Payson0JOB 11:7PSA 145:3ISA 55:8ROM 11:33Edward Payson delves into the incomprehensible nature of God, describing Him as an infinite, overflowing fountain of being, perfection, and happiness. He challenges the audience to contemplate this wonderful Being who is everywhere and in everything, yet beyond full human understanding. Payson emphasizes that even God Himself cannot fully express His essence to us, as our minds are limited in grasping His infinite nature.
The Word of Knowledge
By Chuck Smith0Holy SpiritSpiritual Gifts2KI 5:202KI 6:9JOB 11:7MAT 16:13JHN 1:47ACT 5:3ACT 8:191CO 12:81CO 13:1EPH 1:17Chuck Smith discusses the manifestations of the Holy Spirit, particularly focusing on the 'word of knowledge' as described in 1 Corinthians 12:8. He emphasizes that this gift is a supernatural insight given by the Holy Spirit, distinct from mere knowledge acquired through study. Through biblical examples, such as Elisha and Peter, Smith illustrates how the word of knowledge reveals hidden truths and thoughts, often leading to significant spiritual outcomes. He encourages believers to remain open to the Holy Spirit's guidance and to seek a deeper relationship with God, while also stressing the importance of love in exercising spiritual gifts.
Job 9:33
By Chuck Smith0Relationship with GodMediationJOB 9:33JOB 11:71TI 2:5Chuck Smith explores the profound struggle of Job, who, stripped of all he held dear, questions how a mere man can be just before God. He emphasizes Job's cry for a mediator, recognizing the vast chasm between God's greatness and human frailty. Smith reveals that the answer to Job's plea is found in Jesus Christ, the one mediator who connects humanity with God through His own experience and sacrifice. This sermon highlights the essential need for a relationship with God, which is fulfilled through Christ, who bridges the gap and offers access to divine grace.
Boyhood Questions
By Clement of Rome0JOB 11:7ECC 3:11ISA 55:8ROM 11:361CO 2:9Clement of Rome reflects on the nature of existence, contemplating the idea of life after death and the eternal nature of the world. He grapples with questions about the purpose of life, the concept of eternity, and the possibility of existence beyond the physical realm. Through his introspective thoughts, Clement seeks to understand the mysteries of life, death, and the unknown future.
The Son of God Became the Son of Man That the Sons of Men Might Become the Sons of God-Calvin
By Timothy Tow0JOB 11:7ISA 64:6JHN 1:4JHN 1:14HEB 4:15JAS 2:10Timothy Tow preaches about the profound truth of the Tao in Taoism, as explored by Lao Zi, and its connection to the Biblical concept of the Word made flesh in Jesus Christ. While Lao Zi touched upon the mystery of the Tao, salvation can only come through God's special revelation, which was fulfilled by sending His Son to live among us. Through the incarnation of the Son of God, the Word, Tao, is fully revealed, offering the opportunity for humanity to become the sons of God through belief in Jesus Christ.
The Sole Consideration, That God Is God, Sufficient to Still All Objections to His Sovereignty
By Jonathan Edwards0JOB 11:7PSA 46:10ISA 45:6MAT 20:15ROM 9:20Jonathan Edwards preaches on the sovereignty of God, emphasizing the church's reliance on God as their refuge and strength during times of trouble and calamity. The duty to be still before God is highlighted, grounded in the divinity of God, which should be sufficient to silence objections and opposition to His sovereign dispensations. Edwards explains how God's infinite perfection, incomprehensibility, ownership of all things, worthiness of sovereignty, and avenging power all contribute to His right to rule over all creation.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Canst thou by searching find out God? - What is God? A Being self-existent, eternal, infinite, immense, without bounds, incomprehensible either by mind, or time, or space. Who then can find this Being out? Who can fathom his depths, ascend to his heights, extend to his breadths, and comprehend the infinitude of his perfections?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
7 Canst thou find out the nature of Eloah, And penetrate to the foundation of the existence of the Almighty? 8 It is as the heights of heaven-what wilt thou do? Deeper than Hades-what canst thou know? 9 The measure thereof is longer than the earth, And broader than the sea. The majority of modern commentators erroneously translate חקר searching = comprehension, and תּכלית perfection, a meaning which this word never has. The former, indeed, signifies first in an active sense: finding out by search; and then also objectively: the object sought after: "the hidden ground" (Ewald), the depth (here and Job 38:16; also, according to Ew., Job 8:8, of the deep innermost thought). The latter denotes penetrating to the extreme, and then the extreme, πέρας, itself (Job 26:10; Job 28:3). In other words: the nature that underlies that which is visible as an object of search is called חקר; and the extreme of a thing, i.e., the end, without which the beginning and middle cannot be understood, is called תכלית. The nature of God may be sought after, but cannot be found out; and the end of God is unattainable, for He is both: the Perfect One, absolutus; and the Endless One, infinitus. Job 11:8-9 The feminine form of expression has reference to the divine wisdom (Chokma, Job 11:6), and amplifies what is there said of its transcendent reality. Its absoluteness is described by four dimensions, like the absoluteness of the love which devised the plan for man's redemption (Eph 3:18). The pronoun היא, with reference to this subject of the sentence, must be supplied. She is as "the heights of heaven" (comp. on subst. pro adj. Job 22:12); what wilt or canst thou do in order to scale that which is high as heaven? In Job 11:9 we have translated according to the reading מדּה with He mappic. This feminine construction is a contraction for מדּתהּ, as Job 5:13, ערמם for ערמתם; Zac 4:2, גלה for גלתה, and more syncopated forms of a like kind (vid., Comm. ber den Psalter, i. 225, ii. 172). The reading recorded by the Masora is, however, מדּה with He raph., according to which the word seems to be the accusative used adverbially; nevertheless the separation of this acc. relativus from its regens by the insertion of a word between them (comp. Job 15:10) would make a difficulty here where היא is wanting, and consequently מדה seems to signify mensura ejus whichever way it may be written (since ah raphe is also sometimes a softened form of the suffix, Job 31:22; Ewald, 94, b). The wisdom of God is in its height altogether inaccessible, in its depth fathomless and beyond research, in its length unbounded, in its breadth incomprehensible, stretching out far beyond all human thought.
Jamieson-Fausset-Brown Bible Commentary
Rather, "Penetrate to the perfections of the Almighty" (Job 9:10; Psa 139:6).
John Gill Bible Commentary
Canst thou by searching find out God?.... God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature, by considering the creatures that are made, who all proclaim some first cause or maker of them, who is God; but then it cannot be found out what God is, his nature, being, and perfections: an Heathen philosopher (i), being asked by a certain king what God was, required a day to give in his answer; when that was up he desired a second, and still went on asking more; and being demanded the reason of his dilatoriness, replied, the more he had considered the question, the more obscure it was to him: the world by wisdom, or the wiser part of the Heathen world, knew not God; though they knew there was one, they knew not who and what he was; and therefore in some places altars were erected to the unknown God, Act 17:23, and though some of the perfections of God may be investigated from the works of nature, such as the power, wisdom, and goodness of God, Rom 1:19; yet not all his perfections, such as his grace, mercy, &c. proclaimed and displayed in Christ; nor indeed his counsels, purposes, and decrees, which lie in his eternal mind, are the thoughts of his heart, the deep things of God, which none but the Spirit of God searches, knows, and reveals; and since Zophar's request was, that God should show to Job "the secrets of wisdom", these may be meant here, either evangelical wisdom, the wisdom of God in a mystery hid in his heart from everlasting, and the mysterious truths and doctrines or it, things which eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive of; these are not to be found out by human search, but are by the revelation of God; or else the reasons of the proceedings of God in Providence, which are out of the reach of men, dark, intricate, mysterious, unsearchable, and past finding out: canst thou find out the Almighty unto perfection? to the uttermost of his nature and perfections; all his attributes, the last of them, and the extremity thereof: that God is perfect and entire, wanting nothing, and is possessed of all perfections, may be found out, or otherwise he would not be God; but his essence and attributes, being infinite, can never be traced and comprehended by finite minds; there are some perfections of God we have no idea of, but are lost in confusion and amazement as soon as we think of them and reason about them, as his eternity and immensity particularly; for, when we have rolled over in our minds millions and millions of ages, we are as far off from eternity as when we began; and when we have pervaded all worlds, and every space and place, we have got no further into immensity than at first; we are confounded when we think of a Being without beginning and without bounds, unoriginated, and unlimited; yea, even it is but a small part of the works of God in creation that is known by men, or of God in and by them; nay, by divine revelation, which gives the clearest and most enlarged view of him, whereby he has proclaimed his name, a God gracious and merciful, &c. yet it is only his back parts that are shown, not his face; it is only through a glass, darkly, we now see; indeed, in the other world, we shall see him face to face, and as he is, yet then never comprehend his essence: and, after all, it is only in Christ that God is to be found, to saving purposes; in him is the most glorious display of him; being the brightness of his glory, and the express image of his person; and not only all his perfections are in him, as a divine Person, but they are glorified by him as Mediator; every step in salvation is taken in Christ, and every blessing of grace comes through him; what of the divine Presence and communion with God is enjoyed is by him; and he will be the medium of the enjoyment of God, and of all the glory and happiness of the saints in the world to come. (i) Simonides, apud Cicero, de Nat. Deor. l. 1.
Matthew Henry Bible Commentary
Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence. I. See here what God is, and let him be adored. 1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" Job 11:7, Job 11:8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Act 17:27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Ecc 3:11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, Co1 13:9, Co1 13:10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Psa 139:6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph 3:18, Eph 3:19, That you may know the breadth, and length, and depth, and height, of the love of Christ. 2. God is a sovereign Lord (Job 11:10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs), - if he shut up in prison, or in the net of affliction (Psa 66:11), - if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (Job 34:14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again, - if he that separated between light and darkness, dry land and sea, at first, please to gather them together again, - if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings? 3. God is a strict and just observer of the children of men (Job 11:11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab 1:13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence. II. See here what man is, and let him be humbled, Job 11:12. God sees this concerning vain man that he would be wise, would be thought so, though he is born like a wild ass's colt, so sottish and foolish, unteachable and untameable. See what man is. 1. He is a vain creature - empty; so the word is. God made him full, but he emptied himself, impoverished himself, and now he is raca, a creature that has nothing in him. 2. He is a foolish creature, has become like the beasts that perish (Psa 49:20, Psa 73:22), an idiot, born like an ass, the most stupid animal, an ass's colt, not yet brought to any service. If ever he come to be good for any thing, it is owing to the grace of Christ, who once, in the day of his triumph, served himself by an ass's colt. 3. He is a wilful ungovernable creature. An ass's colt may be made good for something, but the wild ass's colt will never be reclaimed, nor regards the crying of the driver. See Job 39:5-7. Man thinks himself as much at liberty, and his own master, as the wild ass's colt does, that is used to the wilderness (Jer 2:24), eager to gratify his own appetites and passions. 4. Yet he is a proud creature and self-conceited. He would be wise, would he thought so, values himself upon the honour of wisdom, though he will not submit to the laws of wisdom. He would be wise, that is, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Now is such a creature as this fit to contend with God or call him to an account? Did we but better know God and ourselves, we should better know how to conduct ourselves towards God.
Tyndale Open Study Notes
11:7 No one can discover everything about the Almighty (literally find out the limits of the Almighty), who is beyond the limits of the heavens, underworld, land, and sea (11:8-9).