Job 11:6

KJV

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].

KJV (with Strong's)

And that he would shew {H5046} thee the secrets {H8587} of wisdom {H2451}, that they are double {H3718} to that which is {H8454}! Know {H3045} therefore that God {H433} exacteth {H5382} of thee less than thine iniquity {H5771} deserveth.

Complete Jewish Bible

would tell you the secrets of wisdom, which is worth twice as much as common sense. Understand that God is demanding of you less than your guilt deserves.

Berean Standard Bible

and 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.

American Standard Version

And that he would show thee the secrets of wisdom! For he is manifold in understanding. Know therefore that God exacteth of thee less than thine iniquity deserveth.

Commentary

### SUMMARY
Job 11:6 encapsulates Zophar the Naamathite's harsh and presumptuous accusation against Job, asserting that God's wisdom is so profound and multifaceted that Job's current suffering is, in fact, a mercifully reduced punishment for hidden iniquities, implying that Job deserves far greater affliction than he is currently enduring. This statement reflects Zophar's rigid adherence to a simplistic retribution theology, failing to grasp the true nature of Job's blamelessness and the deeper purposes of God's sovereign wisdom.

### CONTEXT
* **Literary Context:** This verse is situated within the first of Zophar's two speeches (Job 11:1-20), following the initial rounds of dialogue from Eliphaz (Job 4-5) and Bildad (Job 8). Zophar, the most dogmatic and aggressive of Job's three friends, enters the conversation with a fervent desire to silence Job's protests of innocence. His speech is characterized by a strong appeal to God's incomprehensible wisdom and an unyielding conviction that Job's suffering must be a direct consequence of sin. Unlike Eliphaz, who appeals to personal revelation, or Bildad, who cites tradition, Zophar relies on a stark, uncompromising logic of divine justice, essentially accusing Job of hypocrisy and demanding his repentance. This verse, in particular, serves as the climax of his argument, where he claims to possess a unique insight into God's dealings with Job.
* **Historical & Cultural Context:** Zophar's perspective, like that of his friends, is deeply rooted in the prevailing ancient Near Eastern (ANE) understanding of divine retribution, often termed "Deuteronomic theology." This worldview posited a direct, immediate correlation between righteousness and prosperity, and wickedness and suffering. If one prospered, they were righteous; if they suffered, they must have sinned. This belief system, while containing elements of truth about God's justice, was often applied simplistically and rigidly, failing to account for the complexities of human experience, the existence of righteous suffering, or God's sovereign purposes beyond immediate reward and punishment. The friends operate within this framework, unable to conceive of an innocent person enduring such profound calamity. Their counsel, therefore, is not born of malice but of a deeply ingrained, yet ultimately flawed, theological paradigm.
* **Key Themes:** Job 11:6 contributes significantly to several key themes woven throughout the book of Job. Firstly, it highlights **The Incomprehensibility of God's Wisdom**, a theme Zophar correctly identifies as central to God's nature, but profoundly misapplies. While God's wisdom is indeed beyond human grasp, Zophar uses this truth to condemn Job rather than to humble himself or to acknowledge the possibility of divine purposes beyond his understanding. The book ultimately affirms God's infinite wisdom, but does so in a way that challenges human presumption, as seen in God's speeches in [Job 38](/job/38 "Job 38 - God's First Response to Job"). Secondly, the verse starkly presents the theme of **Divine Retribution and Human Sin**. Zophar's assertion that God "exacteth of thee [less] than thine iniquity [deserveth]" is a direct articulation of the friends' core theological error: that Job's suffering is precisely calibrated to his (presumed) sin. The entire narrative arc of Job, particularly God's final vindication of Job in [Job 42:7-9](/job/42-7 "Job 42:7-9 - God Rebukes Job's Friends"), serves to dismantle this simplistic view, demonstrating that suffering is not always a direct consequence of personal sin. Finally, the verse underscores the theme of **Human Presumption and Judgment**, as Zophar, without any true knowledge of Job's heart or the divine wager, confidently pronounces judgment upon him, assuming hidden guilt and God's merciful restraint.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **secrets (Hebrew, _tushiyah'_):** This Hebrew word, often translated as "wisdom," "sound wisdom," or "counsel," carries a connotation of profound, practical wisdom or insight. In this context, Zophar uses it to refer to the deep, hidden, and perhaps even mysterious aspects of God's divine wisdom and judgment, which he implies are beyond Job's comprehension and, by extension, justify Job's suffering. It suggests a wisdom that is not merely intellectual but encompasses God's very nature and His righteous dealings.
* **double (Hebrew, _kiplayim'_):** This term literally means "twofold" or "double." In Zophar's usage, it conveys the idea of God's wisdom being vastly more extensive, complex, or intense than what is apparent or what Job can perceive. It can imply that God's wisdom has a hidden dimension, or that its depth is so immense that it is "double" what humans can grasp. This serves to magnify God's knowledge and judgment, making Job's perceived innocence seem utterly naive in comparison.
* **exacteth (Hebrew, _yasheh'_):** Derived from a root meaning "to lend on interest," "to demand," or "to cause to forget," in this context, _yasheh_ implies that God is holding Job accountable for a debt of sin, but is mercifully "demanding less" than what is truly owed. It paints a picture of a divine accounting, where Job's iniquity has incurred a debt, and God, in His wisdom and mercy, is not collecting the full amount that justice would require. This word reinforces Zophar's belief in Job's guilt and God's tempered judgment.

#### Verse Breakdown
* **"And that he would shew thee the secrets of wisdom":** Zophar expresses a wish or makes an assertion that if God were to fully reveal the profound, hidden depths of His wisdom to Job, Job would then understand the true nature of his situation. This is a rhetorical challenge, implying that Job's suffering is part of God's inscrutable, yet just, plan, which Job is too ignorant or sinful to grasp.
* **"that [they are] double to that which is!":** This is the core of Zophar's argument regarding God's wisdom. He claims that God's wisdom is not only vast but has a hidden, perhaps more severe or complex, dimension that far exceeds human understanding or what is outwardly apparent. For Zophar, this "double" wisdom justifies the severity of Job's suffering, even as he claims it is less than deserved. It suggests that God's knowledge of Job's sin is far deeper and more extensive than Job himself realizes.
* **"Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].":** This is Zophar's direct and damning conclusion. Based on his premise of God's profound and hidden wisdom, he asserts that Job's current suffering is not a sign of God's injustice, but rather a testament to God's mercy. In Zophar's view, Job's actual sin is so great that God is mercifully holding back the full measure of punishment, implying that Job should be grateful he isn't suffering even more. This statement is the ultimate expression of the friends' flawed retribution theology and their presumption of Job's hidden guilt.

#### Literary Devices
Zophar's speech, particularly Job 11:6, is rich in **Irony**. While Zophar claims to speak with divine insight into the "secrets of wisdom," the entire book of Job ultimately reveals that his understanding of God's ways and Job's suffering is profoundly mistaken. His confident pronouncements are ironically undermined by the narrative's true unfolding. There is also an element of **Hyperbole** in Zophar's assertion that Job's iniquity "deserveth" far more punishment, a dramatic exaggeration designed to overwhelm Job and force a confession. Zophar employs **Rhetorical Assertion**, presenting his claims about God's wisdom and Job's deserved punishment as undeniable truths, rather than open for discussion. Furthermore, the verse relies on **Contrast** between Job's perceived suffering and the far greater punishment Zophar believes he truly merits, emphasizing God's supposed "mercy" in exacting "less."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Zophar's declaration in Job 11:6, though ultimately flawed in its application to Job, touches upon profound theological truths regarding God's infinite wisdom and His just nature. The concept that God's wisdom is "double" or vastly beyond human comprehension is a consistent biblical theme, reminding humanity of its finite understanding in the face of divine omniscience. However, Zophar's error lies in weaponizing this truth to condemn an innocent man, presuming to know the precise calculus of God's justice and mercy in Job's specific case. The verse starkly contrasts human attempts to box God into predictable retributional patterns versus the complex reality of His sovereign dealings, which often transcend human logic. While Zophar's assertion of God exacting "less" than deserved hints at mercy, it is still framed within a legalistic debt system, a shadow of the true, unmerited grace found in the broader biblical narrative. This passage serves as a powerful cautionary tale against judgmentalism and the dangers of imposing our limited theological frameworks onto God's boundless wisdom and intricate purposes.

* [Romans 11:33](/romans/11-33 "Romans 11:33 - The Depth of God's Wisdom")
* [Psalm 103:10](/psalms/103-10 "Psalm 103:10 - God Does Not Deal with Us According to Our Sins")
* [Matthew 7:1](/matthew/7-1 "Matthew 7:1 - Do Not Judge Others")

### REFLECTION AND APPLICATION
Zophar's misguided counsel in Job 11:6 serves as a profound lesson for believers across generations. It challenges us to exercise humility and caution when interpreting the suffering of others, reminding us that God's ways are often far more complex and mysterious than our finite minds can grasp. We are prone to the same error as Job's friends, quickly attributing misfortune to sin or presuming to understand God's hidden purposes. This verse calls us to resist the urge to play God, to refrain from judgmental pronouncements, and instead to offer compassion, presence, and prayer to those who suffer. It encourages us to trust in God's ultimate justice and goodness, even when His methods or timing are beyond our comprehension. Our role is not to explain away suffering with simplistic formulas, but to point to the character of God, who is both wise and merciful, and whose plans are always perfect, even if inscrutable to us in the moment.

#### Questions for Reflection
* **How can we avoid the error of Zophar in presuming to know the specific reasons for someone else's suffering?**
* **In what ways might we be tempted to impose our limited understanding of divine justice onto God's infinite wisdom?**
* **How does the concept of God's profound and "double" wisdom, as misunderstood by Zophar, inform our response to unexplained trials in our own lives or the lives of others?**

### FAQ
**Was Zophar entirely wrong in his theology, or did he hold some truths?**

Answer: Zophar was not entirely wrong in his theological affirmations about God, but he was profoundly mistaken in their application to Job. He correctly asserted that God possesses infinite wisdom that is beyond human comprehension and that God is just. The Bible consistently teaches these truths (e.g., [Romans 11:33-36](/romans/11-33 "Romans 11:33-36 - The Unsearchable Riches of God's Wisdom")). However, Zophar erred by rigidly applying a simplistic retribution theology to Job's unique situation, presuming Job's guilt without evidence and claiming to understand the precise calculus of God's justice in his suffering. The book of Job ultimately vindicates Job and rebukes his friends for their flawed understanding of God's dealings (e.g., [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Eliphaz")).

**How does Job 11:6 relate to the overall message of the book of Job?**

Answer: Job 11:6 is a pivotal verse that encapsulates the core theological conflict of the book of Job. It represents the pinnacle of the friends' "retribution theology," where suffering is seen as a direct and proportionate consequence of sin. Zophar's assertion that Job is receiving "less" than he deserves highlights the friends' unwavering belief in Job's hidden iniquity and God's precise, albeit merciful, judgment. The entire narrative of Job, particularly God's speeches from the whirlwind (e.g., [Job 38](/job/38 "Job 38 - God's First Speech")), serves to dismantle this simplistic framework. The book ultimately teaches that God's wisdom is indeed incomprehensible, but it is a wisdom that allows for righteous suffering, challenges human presumption, and operates on principles far deeper than a mere quid pro quo system of reward and punishment. Thus, Job 11:6 sets up the very theological premise that the rest of the book, through Job's perseverance and God's revelation, systematically refutes.

### CHRIST-CENTERED FULFILLMENT
Zophar's assertion that God "exacteth of thee [less] than thine iniquity [deserveth]" is a poignant, albeit flawed, foreshadowing of the profound grace found in Christ. While Zophar's framework is one of a debt partially forgiven but still rooted in human merit, the New Testament reveals a divine economy where the full debt of humanity's sin was exacted, not from us, but from the innocent Son of God. Jesus, the ultimate righteous sufferer, bore the full measure of divine justice on the cross, taking upon Himself the iniquity that we truly deserved (e.g., [Isaiah 53:5-6](/isaiah/53-5 "Isaiah 53:5-6 - He Was Pierced for Our Transgressions")). In Him, God exacted *all* from the perfect Lamb, so that those who believe receive *nothing* of the punishment their iniquity deserves, but rather the imputation of Christ's perfect righteousness (e.g., [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). The "secrets of wisdom" that Zophar spoke of are fully revealed in Christ, who is Himself the wisdom of God (e.g., [1 Corinthians 1:24](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Power and Wisdom of God"))—a wisdom far "double" to what any human could conceive, culminating not in a partial exacting of justice, but in a complete, redemptive sacrifice that offers full pardon and eternal life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezra 9:13

And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities [deserve], and hast given us [such] deliverance as this;

Lamentations 3:22

[It is of] the LORD'S mercies that we are not consumed, because his compassions fail not.

Job 15:8

Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?

Ephesians 3:5

Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

Daniel 2:28

But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;

Matthew 13:35

That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

Daniel 2:47

The king answered unto Daniel, and said, Of a truth [it is], that your God [is] a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.