Job 15:9

KJV

What knowest thou, that we know not? [what] understandest thou, which [is] not in us?

KJV (with Strong's)

What knowest {H3045} thou, that we know {H3045} not? what understandest {H995} thou, which is not in us?

Complete Jewish Bible

What do you know that we don't know? What discernment do you have that we don't?

Berean Standard Bible

What do you know that we do not? What do you understand that is not clear to us?

American Standard Version

What knowest thou, that we know not? What understandest thou, which is not in us?

Commentary

### SUMMARY
Job 15:9 captures the essence of Eliphaz the Temanite's condescending and accusatory response to Job, serving as a rhetorical challenge to Job's perceived claim of unique wisdom or understanding. In this verse, Eliphaz dismisses Job's arguments and his experience of blameless affliction, asserting that he and his companions already possess all necessary insight into God's ways and the nature of suffering, thereby undermining Job's integrity and intellectual standing.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Eliphaz's second speech, immediately following Job's profound lament and desperate plea for understanding in [Job 14](/job/14 "Job 14 - Job's Lament and Hope for Renewal"). After Job's passionate defense of his integrity and his expressions of profound despair and longing for death, Eliphaz responds with escalating impatience and a rigid certainty in his own theological framework. Job 15:9 functions as a direct and aggressive challenge to Job's perceived presumption of wisdom, aiming to dismantle Job's arguments and reassert the traditional retribution theology—the belief that suffering is always a direct consequence of sin. This verse intensifies the contentious exchanges between Job and his friends, highlighting their inability to genuinely empathize with Job's unique suffering and setting the stage for Job's continued, impassioned defense of his innocence against their unyielding accusations, as seen in subsequent chapters like [Job 16](/job/16 "Job 16 - Job's Lament and Appeal to God").
* **Historical & Cultural Context:** The Book of Job is set in the ancient Near East, a societal context where wisdom was highly esteemed and often associated with age, experience, and adherence to established traditions. Eliphaz, as an elder and a prominent figure among Job's friends, embodies the prevailing theological paradigm of the time: a strict belief in divine justice as a quid pro quo system, where righteousness guarantees blessing and wickedness inevitably leads to suffering. This cultural understanding placed immense pressure on individuals to conform to established wisdom and to defer to the counsel of elders. Job's audacious arguments, his persistent claim of innocence despite his immense suffering, and his questioning of God's justice would have appeared not only perplexing but potentially blasphemous to his friends. Their worldview lacked the conceptual framework for blameless suffering, leading them to misinterpret Job's situation through their preconceived notions of divine retribution, rather than considering the possibility of a deeper, unrevealed purpose.
* **Key Themes:** Job 15:9 starkly illustrates a central tension permeating the entire book: the profound inadequacy of human wisdom when confronted with the unfathomable complexities of divine providence. Eliphaz's arrogant assertion of comprehensive knowledge reflects a limited human understanding attempting to confine God within predictable and easily digestible frameworks. This theme is foundational, contrasting the finite and often flawed understanding of humans with the infinite and frequently inscrutable wisdom of God, a wisdom that consistently proves to be beyond human grasp, as powerfully articulated in passages like [Isaiah 55:8-9](/isaiah/55-8-9 "Isaiah 55:8-9 - God's Thoughts and Ways are Higher than Ours"). The verse directly contributes to the core theological problem explored throughout the Book of Job: the perplexing question of why the righteous suffer. Eliphaz's rhetorical question implies that Job's suffering must stem from some hidden sin, as his friends' rigid theology cannot accommodate blameless suffering. This unwavering, yet ultimately flawed, view of suffering is systematically challenged and ultimately dismantled throughout the narrative, revealing the friends' profound misjudgment. Eliphaz's tone in this verse is overtly accusatory, dismissive, and belittling, transforming what should have been an act of compassionate comfort into an act of judgment and intellectual arrogance. This highlights a critical lesson: human attempts to "comfort" can become unhelpful, even harmful, when rooted in intellectual pride, a lack of genuine empathy, and an unwillingness to acknowledge the limits of one's own understanding. It stands in stark contrast to the biblical call to "weep with those who weep," found in [Romans 12:15](/romans/12-15 "Romans 12:15 - Rejoice with those who rejoice, weep with those who weep").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Knowest (Hebrew, _yâdaʻ'_ H3045):** This Hebrew term denotes a deep, experiential knowledge, an intimate acquaintance, or a personal insight gained through observation and direct involvement. Eliphaz's use of this word is a direct challenge to Job, questioning whether he possesses any unique, personal understanding of God's ways, the divine order, or the nature of suffering that is not already within the grasp of Eliphaz and his seasoned companions. It implies a claim not merely to intellectual comprehension, but to a deeper, lived wisdom that Eliphaz vehemently denies Job has.
* **Understandest (Hebrew, _bîyn'_ H995):** This word refers to the mental faculty of discernment, comprehension, or the ability to distinguish between things and make sense of complex situations. Eliphaz challenges Job's capacity for intellectual insight and his ability to correctly interpret his own dire situation or the actions of God. By posing this question, he implies that Job's analytical understanding is no more profound or accurate than theirs, reinforcing the friends' belief in their own comprehensive and superior wisdom regarding divine justice and human suffering.

#### Verse Breakdown
* **"What knowest thou, that we know not?":** This opening rhetorical question immediately establishes Eliphaz's condescending and dismissive posture. He implies that Job has no secret or superior experiential knowledge of God's dealings, the divine order, or the reasons for suffering that is not already possessed by Eliphaz and his friends, who consider themselves wise, experienced, and well-versed in the ways of God. It is a challenge to Job's personal insight and unique perspective.
* **"[what] understandest thou, which [is] not in us?":** This second clause parallels the first, reinforcing the challenge with a focus on intellectual discernment and analytical comprehension. Eliphaz questions Job's capacity for profound intellectual insight and his ability to correctly interpret his own situation or divine actions. He suggests that any understanding Job might claim is already within the grasp of his companions, who adhere to established theological frameworks. The repetition emphasizes their unwavering belief in their own comprehensive wisdom and Job's perceived arrogance in daring to challenge it.

#### Literary Devices
Job 15:9 is rich in literary techniques that powerfully underscore its meaning and Eliphaz's character. The most prominent device is the **rhetorical question**, which permeates the entire verse. Eliphaz poses these questions not to elicit information from Job, but to make a forceful, declarative statement and to belittle him. The questions are designed to presume a negative answer, asserting the friends' intellectual superiority and Job's utter lack of unique or superior insight. Furthermore, the verse employs **synonymous parallelism** between its two clauses: "What knowest thou, that we know not?" and "what understandest thou, which is not in us?" Both phrases convey the same fundamental idea—that Job possesses no wisdom or understanding superior to theirs—using slightly different but related verbs ("knowest"/"understandest") and phrasing. This repetition intensifies the dismissive and challenging tone, driving home Eliphaz's conviction. Finally, there is a profound **irony** at play. While Eliphaz and his friends claim comprehensive knowledge and understanding, the overarching narrative of Job ultimately reveals that their understanding of God's ways and the nature of suffering is deeply flawed and incomplete. In contrast, Job, despite his initial struggles and limited perspective, ultimately gains a more authentic, albeit limited, understanding of God's sovereignty and transcendence, which is affirmed by God Himself at the book's conclusion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's question in Job 15:9 encapsulates a central theological tension within the Book of Job: the clash between human, conventional wisdom and the often inscrutable ways of divine providence. His arrogant assertion of comprehensive knowledge reflects a common human tendency to confine God within predictable frameworks, especially concerning justice and suffering. This verse powerfully highlights the inherent danger of intellectual arrogance in theological discourse, where preconceived notions and rigid doctrines can blind individuals to the complexities of God's character and actions, leading to misjudgment, condemnation, and a profound lack of empathy for those who suffer outside of neat theological boxes. It underscores that true wisdom is not merely accumulated knowledge or adherence to tradition, but a profound and humble recognition of God's transcendence, His sovereign will, and the inherent limits of human understanding—a theme echoed throughout the broader biblical narrative.
* [Proverbs 3:5-6](/proverbs/3-5-6 "Proverbs 3:5-6 - Trust in the Lord with all your heart")
* [Romans 11:33-36](/romans/11-33-36 "Romans 11:33-36 - The Depth of God's Wisdom and Knowledge")
* [1 Corinthians 1:20-25](/1_corinthians/1-20-25 "1 Corinthians 1:20-25 - The Foolishness of God is Wiser than Human Wisdom")

### REFLECTION AND APPLICATION
Eliphaz's rhetorical challenge in Job 15:9 serves as a powerful and enduring caution against the pitfalls of intellectual pride and the presumption of complete understanding, particularly when confronting the suffering of others. In our interactions, it is crucial to approach conversations with profound humility, recognizing that our perspectives are inherently limited and that true wisdom often begins with acknowledging what we do not know. Instead of rushing to offer definitive answers, impose our theological frameworks, or dismiss another's experience, we are called to cultivate a posture of empathetic listening, allowing ample space for the unique, often unexplainable, and deeply personal experiences of others. This verse reminds us that genuine comfort is found not in proving one's intellectual superiority or strict adherence to rigid doctrines, but in extending compassion, offering grace, and humbly acknowledging the profound mystery of God's ways, trusting that He alone holds ultimate wisdom and understanding. Our words should always be seasoned with grace, building up rather than tearing down, and reflecting the patient, long-suffering wisdom of God rather than the impatient certainty of human logic or tradition.

#### Questions for Reflection
* **In what areas of your life or faith do you find yourself tempted to assume you have all the answers, particularly when others are struggling or their experiences challenge your established understanding?**
* **How does Eliphaz's condescending and dismissive tone in this verse challenge you to re-evaluate your own communication style when engaging in difficult conversations or offering counsel to those in distress?**
* **What practical steps can you commit to taking to cultivate greater humility, empathetic listening, and a posture of genuine understanding in your interactions, especially with those whose experiences or beliefs may differ significantly from your own?**

### FAQ
**What is the significance of Eliphaz's question in the broader narrative of Job?**

Answer: Eliphaz's question in Job 15:9 is highly significant because it encapsulates the fundamental misunderstanding and intellectual arrogance of Job's friends. It highlights their rigid adherence to the retribution theology (the belief that suffering is always a direct consequence of sin) and their profound inability to comprehend Job's blameless suffering. By questioning Job's unique knowledge or understanding, Eliphaz attempts to invalidate Job's experience and force him back into their conventional theological framework, dismissing his heartfelt laments and genuine questions. This question, and the friends' entire approach, is ultimately proven wrong by God Himself in [Job 42:7](/job/42-7 "Job 42:7 - God's Rebuke of Job's Friends"), underscoring the severe limits of human wisdom when presuming to know God's intricate and sovereign ways.

**How does this verse relate to the concept of human wisdom versus divine wisdom?**

Answer: This verse starkly illustrates the profound contrast between human and divine wisdom. Eliphaz and his friends embody human wisdom—wisdom based on observation, tradition, and logical deduction—which, while valuable in its proper sphere, is ultimately insufficient to grasp the complexities of God's sovereign plan or the mystery of suffering. Their "wisdom" leads them to misjudge Job and, more critically, to misrepresent God's character and justice. In stark contrast, the Book of Job consistently points to God as the sole source of true, inscrutable wisdom, which often operates beyond human comprehension and defies neat categorization. As [Proverbs 2:6](/proverbs/2-6 "Proverbs 2:6 - Wisdom Comes from the Lord") states, "For the Lord gives wisdom; from his mouth come knowledge and understanding." Eliphaz's question, ironically, serves to highlight the very human limitation and intellectual hubris he denies in himself and his companions.

### CHRIST-CENTERED FULFILLMENT
While Job 15:9 showcases the flawed human wisdom and intellectual arrogance of Eliphaz, who presumes to possess all knowledge and understanding, it inadvertently points to the ultimate and perfect wisdom found in Christ. Eliphaz's rhetorical challenge, "What knowest thou, that we know not?", finds its profound and complete answer in Jesus, who truly possesses knowledge and understanding beyond all human comprehension. Unlike Job's friends, who offered false comfort rooted in accusation and a rigid theological framework, Christ embodies divine wisdom and perfect empathy. He is revealed as the [wisdom of God](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Power and Wisdom of God"), through whom all things were created and in whom "are hidden all the treasures of wisdom and knowledge" ([Colossians 2:3](/colossians/2-3 "Colossians 2:3 - Christ, in Whom Are Hidden All Treasures of Wisdom")). Where Eliphaz's words were accusatory, judgmental, and dismissive, Christ's words bring life, truth, and grace, revealing the Father's heart and the true nature of God's justice and love. He is the one who truly "knows" and "understands" the depths of human suffering, not from a detached theological framework, but through His own experience on the cross, becoming the [suffering servant](/isaiah/53-3 "Isaiah 53:3 - He Was Despised and Rejected by Mankind") who identifies with our pain and ultimately conquers it. Thus, Eliphaz's arrogant question, intended to diminish Job, ultimately serves to highlight the infinite superiority of Christ's wisdom and His perfect, compassionate understanding, which far surpasses any human claim to knowledge or insight.

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

Job 13:2

What ye know, [the same] do I know also: I [am] not inferior unto you.

2 Corinthians 11:5

¶ For I suppose I was not a whit behind the very chiefest apostles.

2 Corinthians 11:21

I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

2 Corinthians 11:30

If I must needs glory, I will glory of the things which concern mine infirmities.

Job 26:3

How hast thou counselled [him that hath] no wisdom? and [how] hast thou plentifully declared the thing as it is?

Job 26:4

To whom hast thou uttered words? and whose spirit came from thee?

2 Corinthians 10:7

¶ Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he [is] Christ's, even so [are] we Christ's.