Job 15:8

KJV

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

KJV (with Strong's)

Hast thou heard {H8085} the secret {H5475} of God {H433}? and dost thou restrain {H1639} wisdom {H2451} to thyself?

Complete Jewish Bible

Do you listen in on God's secrets? Do you limit wisdom to yourself?

Berean Standard Bible

Do you listen in on the council of God or limit wisdom to yourself?

American Standard Version

Hast thou heard the secret counsel of God? And dost thou limit wisdom to thyself?

Commentary

### SUMMARY
Job 15:8 captures a pivotal moment in Eliphaz's second speech, where he rhetorically challenges Job's perceived intellectual arrogance and claims of unique insight into divine wisdom. Eliphaz, speaking from the perspective of traditional wisdom, sarcastically questions whether Job was privy to God's intimate counsel, implying that Job's unconventional views on suffering and justice stem from a presumptuous belief in his own superior understanding, rather than from humility before the inscrutable ways of the Almighty. This verse underscores the friends' growing frustration and their conviction that Job's suffering must be a direct result of hidden sin, a conclusion they believe Job arrogantly rejects.

### CONTEXT
* **Literary Context:** Job 15:8 is embedded within Eliphaz the Temanite's second discourse to Job, found in [Job 15](/job/15 "Job 15 - Eliphaz's Second Speech"). This speech marks a significant shift in the friends' approach, moving from initial, somewhat empathetic, traditional wisdom to more direct accusation and condemnation. Following Job's passionate defense of his innocence and his lament over God's apparent injustice in [Job 12-14](/job/12 "Job 12-14 - Job's Response to Zophar"), Eliphaz's tone becomes sharper and more confrontational. He accuses Job of undermining piety, rejecting wisdom, and speaking presumptuously (e.g., [Job 15:2-6](/job/15-2 "Job 15:2-6 - Eliphaz's Accusations Against Job")). Verse 8, specifically, is a sarcastic rhetorical question designed to humble Job by highlighting the vast chasm between finite human understanding and infinite divine knowledge, thereby dismissing Job's claims of innocence as arrogant self-deception.

* **Historical & Cultural Context:** The Book of Job is set in the ancient Near East, a region where wisdom literature flourished. Central to this wisdom tradition was the concept of divine retribution: the belief that God justly rewards the righteous and punishes the wicked. Eliphaz, representing this conventional wisdom, draws upon the accumulated knowledge of elders and the perceived order of the cosmos. The idea of God having a "secret counsel" or "divine assembly" (Hebrew: _sod_) was a common motif in ancient Near Eastern thought, where deities were imagined to deliberate among themselves. To claim access to this "secret" was to claim a unique, almost divine, prerogative. Eliphaz's question thus challenges Job's perceived usurpation of this divine privilege, implying Job is elevating himself above the wisdom of the ages and even God Himself.

* **Key Themes:** This verse contributes to several overarching themes in the Book of Job. Firstly, it highlights the theme of **human presumption versus divine wisdom**. Eliphaz's sarcastic query directly challenges Job's perceived arrogance in questioning God's ways, emphasizing the vast, unbridgeable gap between human comprehension and God's infinite, inscrutable knowledge, a theme God Himself will later reinforce from the whirlwind in [Job 38-41](/job/38 "Job 38-41 - God's Speeches to Job"). Secondly, it underscores the **limitations of human understanding** when confronted with suffering. The friends, operating under a rigid retribution theology, cannot conceive of righteous suffering, leading them to misinterpret Job's experience and accuse him of hidden sin. Finally, the verse touches upon the **nature of revealed truth**. Eliphaz implies that true wisdom is not found in individual, presumptuous claims but in the established traditions and revelations passed down through generations, contrasting sharply with Job's personal, agonizing encounter with the mystery of God's governance, as seen in [Job 23:3-5](/job/23-3 "Job 23:3-5 - Job's Desire to Argue with God").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Secret (Hebrew, _çôwd'_):** (H5475) This term refers to an intimate counsel, a private meeting, or a confidential assembly. In a theological context, it often denotes God's inner circle, His divine council, or the hidden, unrevealed aspects of His plans and purposes. Eliphaz's rhetorical question, "Hast thou heard the secret of God?", sarcastically implies that Job is acting as if he has been privy to God's most intimate deliberations, thus understanding divine mysteries beyond the grasp of ordinary humans or even the wise elders. It's an accusation of profound spiritual arrogance.
* **God (Hebrew, _ʼĕlôwahh'_):** (H433) This is a singular form of the common Hebrew word for God, often used to emphasize the unique, supreme Deity. In Eliphaz's question, it refers to the Almighty, whose "secret" counsel is being presumptuously claimed by Job. The use of this specific term for God underscores the immense chasm between human understanding and divine omnipotence and omniscience.
* **Restrain (Hebrew, _gâraʻ'_):** (H1639) Derived from a root meaning "to scrape off," "to diminish," or "to withhold," this word in context carries the sense of holding back or monopolizing. Eliphaz is accusing Job of not merely possessing wisdom, but of "restraining" or "confining" it to himself, as if Job believes he has an exclusive claim on truth and understanding, superior to all others. This implies a self-sufficiency and intellectual pride that Eliphaz views as offensive and presumptuous.

#### Verse Breakdown
* **"Hast thou heard the secret of God?"**: This is a direct, sarcastic rhetorical question. Eliphaz is not genuinely asking if Job has literally overheard God's private counsel. Instead, he is challenging Job's perceived claim to unique, superior understanding of God's ways, particularly concerning the reasons for suffering. The implication is that Job's defiant questioning of divine justice and his insistence on his innocence can only stem from an arrogant assumption of insight into matters that are hidden from mere mortals. It serves to diminish Job's arguments by portraying them as presumptuous.
* **"and dost thou restrain wisdom to thyself?"**: This second rhetorical question extends the accusation. It suggests that Job believes he possesses wisdom that is not only superior but also exclusive. Eliphaz implies that Job is hoarding knowledge, or acting as if he has a monopoly on truth, refusing to acknowledge the wisdom of the elders or the traditional understanding of divine justice. This line further paints Job as intellectually arrogant, self-sufficient, and unwilling to submit to established theological norms or the collective wisdom of his community.

#### Literary Devices
Job 15:8 primarily employs a **Rhetorical Question**, a figure of speech in the form of a question that is asked to make a point rather than to elicit an answer. Eliphaz uses two such questions in quick succession, not seeking information from Job, but rather to deliver a biting accusation and to underscore his own conviction about Job's arrogance. This is further amplified by **Sarcasm** and **Irony**. Eliphaz's questions are laden with a mocking tone, implying the absurdity of Job's supposed claims. The irony lies in the fact that while Eliphaz accuses Job of presuming to know God's secrets, Eliphaz himself presumes to know the *reason* for Job's suffering, which is ultimately revealed to be incorrect. This masterful use of rhetorical questioning and sarcasm serves to belittle Job's arguments and assert Eliphaz's own perceived intellectual and spiritual superiority.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 15:8, though spoken by a character whose understanding is ultimately flawed, raises profound theological questions about the nature of divine knowledge and human limitations. It highlights the biblical truth that God's ways are often inscrutable, beyond the full comprehension of finite human minds. While God does reveal Himself and His will, there remain "secret things" that belong to Him alone. Eliphaz's accusation, though misapplied to Job, serves as a general warning against intellectual and spiritual pride, particularly the temptation to claim exhaustive knowledge of God's intricate plans or to judge others based on a limited understanding of divine justice. True wisdom, as the Book of Job ultimately reveals, begins not with self-proclaimed insight, but with humble reverence for the Almighty, acknowledging His sovereignty even in the face of mystery.

* [Deuteronomy 29:29](/deuteronomy/29-29 "The Secret Things Belong to the Lord")
* [Isaiah 40:13-14](/isaiah/40-13 "Who Has Directed the Spirit of the Lord?")
* [Romans 11:33-34](/romans/11-33 "The Depth of God's Wisdom and Knowledge")

### REFLECTION AND APPLICATION
Eliphaz's cutting words in Job 15:8, while misdirected at Job, offer a timeless reminder for believers regarding humility in our pursuit of understanding God and His intricate ways. We are often tempted to believe we have a firm grasp on divine justice, the reasons for suffering, or the precise mechanics of God's providence. However, this verse, in the broader context of Job's narrative, calls us to acknowledge the vast chasm between our finite minds and God's infinite wisdom. It challenges us to cultivate a posture of intellectual and spiritual humility, recognizing that there are "secret things" that belong to the Lord alone. Rather than presuming to know God's hidden counsel or claiming a monopoly on truth, we are called to trust in His character, even when His purposes remain veiled. This humility also extends to our interactions with others, particularly those enduring suffering; instead of offering pat answers or speculative reasons for their pain, we are to offer compassionate presence and support, resisting the urge to play God by claiming special insight into His "secret" dealings.

#### Questions for Reflection
* **In what areas of your life are you tempted to believe you have special insight into God's plans or reasons?**
* **How does a posture of humility impact your approach to theological study and spiritual discernment?**
* **When confronted with suffering, either your own or others', how do you balance the desire for understanding with the need for humble trust in God's sovereignty?**
* **How can you avoid the pitfall of intellectual arrogance in spiritual matters, both in your personal beliefs and in your interactions with others?**

### FAQ

**What is the "secret of God" Eliphaz refers to in Job 15:8?**

Answer: The "secret of God" (Hebrew: _sod Eloah_) refers to God's intimate counsel, His private deliberations, or the hidden, unrevealed aspects of His divine plans and purposes. In ancient Near Eastern thought, this concept often depicted God (or gods) meeting in a divine assembly to make decisions. Eliphaz's rhetorical question, "Hast thou heard the secret of God?", is a sarcastic challenge, implying that Job is acting as if he has been privy to these divine secrets, thereby presuming to understand God's ways better than anyone else, including the wise elders and traditional wisdom. It underscores the profound mystery of God's governance, which is not fully accessible to human understanding, as highlighted in [Deuteronomy 29:29](/deuteronomy/29-29 "Deuteronomy 29:29 - The Secret Things Belong to the Lord").

**Why does Eliphaz accuse Job of "restraining wisdom to thyself"?**

Answer: Eliphaz accuses Job of "restraining wisdom to thyself" to imply that Job is not only presumptuous in claiming unique insight into God's ways but also arrogant in believing he has a monopoly on truth. The phrase suggests that Job is hoarding knowledge or acting as if his understanding is superior and exclusive, refusing to acknowledge the validity of traditional wisdom or the collective experience of the community. It's an accusation of intellectual pride, suggesting that Job's defiance and questioning of divine justice stem from a self-proclaimed, isolated wisdom rather than from a humble acceptance of established theological norms, as seen in the friends' earlier appeals to the wisdom of the elders in [Job 8:8-10](/job/8-8 "Job 8:8-10 - Bildad's Appeal to Ancient Wisdom").

### CHRIST-CENTERED FULFILLMENT
While Eliphaz's words are spoken in accusation and rooted in a flawed understanding of God's justice, the underlying theme of God's inscrutable wisdom finds its ultimate fulfillment and revelation in Jesus Christ. The "secret of God" that Eliphaz sarcastically questions Job about is, in the New Testament, fully unveiled in the person and work of Christ. Paul speaks of Christ as the "mystery of God" ([Colossians 2:2](/colossians/2-2 "Colossians 2:2 - The Mystery of God, Christ")), in whom "are hidden all the treasures of wisdom and knowledge" ([Colossians 2:3](/colossians/2-3 "Colossians 2:3 - In Whom Are Hidden All Treasures of Wisdom")). No longer is God's counsel a distant, inaccessible secret; through Christ, the very wisdom and purposes of God are made manifest. Jesus himself declares, "No one knows the Father except the Son and anyone to whom the Son chooses to reveal him" ([Matthew 11:27](/matthew/11-27 "Matthew 11:27 - No One Knows the Father Except the Son")). Thus, what was once veiled in mystery and only partially understood through tradition, is now fully revealed in the incarnate Son, who is the "radiance of the glory of God and the exact imprint of his nature" ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - The Radiance of God's Glory")). In Christ, we do not "restrain wisdom to ourselves" but receive it as a gift, for He is "wisdom from God" ([1 Corinthians 1:30](/1_corinthians/1-30 "1 Corinthians 1:30 - Christ Our Wisdom, Righteousness, Sanctification, and Redemption")).

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

Romans 11:34

For who hath known the mind of the Lord? or who hath been his counsellor?

Jeremiah 23:18

For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard [it]?

Job 12:2

No doubt but ye [are] the people, and wisdom shall die with you.

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].

1 Corinthians 2:16

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

Psalms 25:14

The secret of the LORD [is] with them that fear him; and he will shew them his covenant.

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.