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Commentary on Job 26 verses 5–14
The truth received a great deal of light from the dispute between Job and his friends concerning those points about which they differed; but now they are upon a subject in which they were all agreed, the infinite glory and power of God. How does truth triumph, and how brightly does it shine, when there appears no other strife between the contenders than which shall speak most highly and honourably of God and be most copious in showing forth his praise! It were well if all disputes about matters of religion might end thus, in glorifying God as Lord of all, and our Lord, with one mind and one mouth (Rom 15:6); for to that we have all attained, in that we are all agreed.
I. Many illustrious instances are here given of the wisdom and power of God in the creation and preservation of the world.
1.If we look about us, to the earth and waters here below, we shall see striking instances of omnipotence, which we may gather out of these verses. (1.) He hangs the earth upon nothing, Job 26:7. The vast terraqueous globe neither rests upon any pillars nor hangs upon any axle-tree, and yet, by the almighty power of God, is firmly fixed in its place, poised with its own weight. The art of man could not hang a feather upon nothing, yet the divine wisdom hangs the whole earth so. It is ponderibus librata suis - poised by its own weight, so says the poet; it is upheld by the word of God's power, so says the apostle. What is hung upon nothing may serve us to set our feet on, and bear the weight of our bodies, but it will never serve us to set our hearts on, nor bear the weight of our souls. (2.) He sets bounds to the waters of the sea, and compasses them in (Job 26:10), that they may not return to cover the earth; and these bounds shall continue unmoved, unshaken, unworn, till the day and night come to an end, when time shall be no more. Herein appears the dominion which Providence has over the raging waters of the sea, and so it is an instance of his power, Jer 5:22. We see too the care which Providence takes of the poor sinful inhabitants of the earth, who, though obnoxious to his justice and lying at his mercy, are thus preserved from being overwhelmed, as they were once by the waters of a flood, and will continue to be so, because they are reserved unto fire. (3.) He forms dead things under the waters. Rephaim-giants, are formed under the waters, that is, vast creatures, of prodigious bulk, as whales, giant-like creatures, among the innumerable inhabitants of the water. So bishop Patrick. (4.) By mighty storms and tempests he shakes the mountains, which are here called the pillars of heaven (Job 26:11), and even divides the sea, and smites through its proud waves, Job 26:12. At the presence of the Lord the sea flies and the mountains skip, Psa 114:3, Psa 114:4. See Hab 3:6, etc. A storm furrows the waters, and does, as it were, divide them; and then a calm smites through the waves, and lays them flat again. See Psa 89:9, Psa 89:10. Those who think Job lived at, or after, the time of Moses, apply this to the dividing of the Red Sea before the children of Israel, and the drowning of the Egyptians in it. By his understanding he smiteth through Rahab; so the word is, and Rahab is often put for Egypt; as Psa 87:4; Isa 51:9.
2.If we consider hell beneath, though it is out of our sight, yet we may conceive the instances of God's power there. By hell and destruction (Job 26:6) we may understand the grave, and those who are buried in it, that they are under the eye of God, though laid out of our sight, which may strengthen our belief of the resurrection of the dead. God knows where to find, and whence to fetch, all the scattered atoms of the consumed body. We may also consider them as referring to the place of the damned, where the separate souls of the wicked are in misery and torment. That is hell and destruction, which are said to be before the Lord (Pro 15:11), and here to be naked before him, to which it is probable there is an allusion, Rev 14:10, where sinners are to be tormented in the presence of the holy angels (who attended the Shechinah) and in the presence of the Lamb. And this may give light to Job 26:5, which some ancient versions read thus (and I think more agreeably to the signification of the word Rephaim): Behold, the giants groan under the waters, and those that dwell with them; and then follows, Hell is naked before him, typified by the drowning of the giants of the old world; so the learned Mr. Joseph Mede understands it, and with it illustrates Pro 21:16, where hell is called the congregation of the dead; and it is the same word which is here used, and which he would there have rendered the congregation of the giants, in allusion to the drowning of the sinners of the old world. And is there any thing in which the majesty of God appears more dreadful than in the eternal ruin of the ungodly and the groans of the inhabitants of the land of darkness? Those that will not with angels fear and worship shall for ever with devils fear and tremble; and God therein will be glorified.
3.If we look up to heaven above, we shall see instances of God's sovereignty and power. (1.) He stretches out the north over the empty place, Job 26:7. So he did at first, when he stretched out the heavens like a curtain (Psa 104:2); and he still continues to keep them stretched out, and will do so till the general conflagration, when they shall be rolled together as a scroll, Rev 6:14. He mentions the north because his country (as ours) lay in the northern hemisphere; and the air is the empty place over which it is stretched out. See Psa 89:12. What an empty place is this world in comparison with the other! (2.) He keeps the waters that are said to be above the firmament from pouring down upon the earth, as once they did (Job 26:8): He binds up the waters in his thick clouds, as if they were tied closely in a bag, till there is occasion to use them; and, notwithstanding the vast weight of water so raised and laid up, yet the cloud is not rent under them, for then they would burst and pour out as a spout; but they do, as it were, distil through the cloud, and so come drop by drop, in mercy to the earth, in small rain, or great rain, as he pleases. (3.) He conceals the glory of the upper world, the dazzling lustre of which we poor mortals could not bear (Job 26:9): He holds back the face of his throne, that light in which he dwells, and spreads a cloud upon it, through which he judges, Job 22:13. God will have us to live by faith, not by sense; for this is agreeable to a state of probation. It were not a fair trial if the face of God's throne were visible now as it will be in the great day.
Lest his high throne, above expression bright,
With deadly glory should oppress our sight,
To break the dazzling force he draws a screen
Of sable shades, and spreads his clouds between.
- Sir R. Blackmore
(4.)The bright ornaments of heaven are the work of his hands (Job 26:13): By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth (Psa 33:6), he has garnished the heavens, not only made them, but beautified them, has curiously bespangled them with stars by night and painted them with the light of the sun by day. God, having made man to look upward (Os homini sublime dedit - To man he gave an erect countenance), has therefore garnished the heavens, to invite him to look upward, that, by pleasing his eye with the dazzling light of the sun and the sparkling light of the stars, their number, order, and various magnitudes, which, as so many golden studs, beautify the canopy drawn over our heads, he may be led to admire the great Creator, the Father and fountain of lights, and to say, "If the pavement be so richly inlaid, what must the palace be! If the visible heavens be so glorious, what are those that are out of sight!" From the beauteous garniture of the ante-chamber we may infer the precious furniture of the presence-chamber. If stars be so bright, what are angels! What is meant here by the crooked serpent which his hands have formed is not certain. Some make it part of the garnishing of the heavens, the milky-way, say some; some particular constellation, so called, say others. It is the same word that is used for leviathan (Isa 27:1), and probably may be meant of the whale or crocodile, in which appears much of the power of the Creator; and why may not Job conclude with that inference, when God himself does so? ch. 41.
II. He concludes, at last, with an awful et caetera (Job 26:14): Lo, these are parts of his ways, the out-goings of his wisdom and power, the ways in which he walks and by which he makes himself known to the children of men. Here, 1. He acknowledges, with adoration, the discoveries that were made of God. These things which he himself had said, and which Bildad had said, are his ways, and this is heard of him; this is something of God. But, 2. He admires the depth of that which is undiscovered. This that we have said is but part of his ways, a small part. What we know of God is nothing in comparison with what is in God and what God is. After all the discoveries which God has made to us, and all the enquiries we have made after God, still we are much in the dark concerning him, and must conclude, Lo, these are but parts of his ways. Something we hear of him by his works and by his word; but, alas! how little a portion is heard of him? heard by us, heard from us! We know but in part; we prophesy but in part. When we have said all we can, concerning God, we must even do as St. Paul does (Rom 11:33); despairing to find the bottom, we must sit down at the brink, and adore the depth: O the depth of the wisdom and knowledge of God! It is but a little portion that we hear and know of God in our present state. He is infinite and incomprehensible; our understandings and capacities are weak and shallow, and the full discoveries of the divine glory are reserved for the future state. Even the thunder of his power (that is, his powerful thunder), one of the lowest of his ways here in our own region, we cannot understand. See Job 37:4, Job 37:5. Much less can we understand the utmost force and extent of his power, the terrible efforts and operations of it, and particularly the power of his anger, Psa 90:11. God is great, and we know him not.
What is meant in this place by the designation of “the ways” but the Lord’s modes of acting? Hence the Lord also says by the prophet, “For my ways are not as your ways.” Accordingly, in telling of the advent of the Lord, he described the ways of God in part. His method of acting by which he created us was one thing; that by which he redeemed us another. Thus of those things that touch upon the Lord’s way of acting and make light of by comparison with the final judgment, he says, “Lo, these things are spoken for part of his ways.” He also calls this “a little drop of his words.” For whatever is high, whatever is terrible within this life, these things we are brought to know by the contemplation of God, as from the vast ocean of the secrets of heaven, its refreshment wells out to us like a slight drop of the liquid element above. “And who will be able to look on the thunder of his majesty?” It is as though he expressed himself in these plain words: “If we endure the wonders of his humility and the thundering and dreadful advent of his majesty, with what courage do we meet life?”
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SUMMARY
Job 26:14 serves as a profound and humble climax to Job's magnificent discourse on God's sovereignty and power over creation. In this culminating verse, Job acknowledges that even the most awe-inspiring cosmic wonders and divine acts he has described are but mere glimpses—the "parts" or "edges"—of God's infinite majesty and incomprehensible power. It underscores the vast chasm between humanity's finite understanding and the immeasurable reality of God's being, culminating in a series of rhetorical questions that highlight the unsearchable depth of His might, inviting a posture of profound awe and humility.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 26:14 is rich in Imagery, particularly the striking contrast between the "little portion" (a whisper or faint sound) and the "thunder" of God's power. This vivid imagery powerfully illustrates the vast disparity between humanity's limited perception and the boundless reality of divine might. The verse employs Hyperbole to emphasize the immeasurable nature of God's power; by stating that only a "little portion" is heard and that even the grand cosmic displays are just "parts" or "edges," Job exaggerates the smallness of human understanding to highlight the infinite greatness of God. The entire verse culminates in a powerful Rhetorical Question ("but the thunder of his power who can understand?"), which is not meant to be answered but to provoke deep contemplation and underscore the unsearchable nature of God's might. The use of Contrast between the "parts" and the implied "whole," and between the "whisper" and the "thunder," further amplifies the central message of divine incomprehensibility and human limitation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 26:14 profoundly articulates the theological concept of divine transcendence and incomprehensibility, a cornerstone of biblical theology. It asserts that God's being, power, and wisdom are so infinitely vast that human intellect can only ever grasp a fleeting glimpse, a mere "whisper" of His true nature. This truth cultivates humility and awe, reminding humanity of its finite limitations in the face of an infinite Creator. It stands as a powerful counter-narrative to any attempt to reduce God to human categories or to fully comprehend His ways, inviting a posture of worshipful wonder rather than exhaustive analysis. This perspective is not meant to frustrate but to inspire deeper trust in a God whose wisdom and power far exceed our capacity to understand, especially in times of suffering when His purposes may seem hidden. It encourages a faith that rests not on full comprehension, but on the character of the incomprehensibly great God.
REFLECTION AND APPLICATION
Job 26:14 calls us to a profound posture of humility and awe before the Creator. In a world that often seeks to dissect, categorize, and control everything, this verse stands as a powerful reminder that God remains ultimately mysterious and beyond our full grasp. It challenges us to move beyond a merely intellectual understanding of God and to embrace the wonder of His incomprehensible greatness. This means cultivating a heart that marvels at the vastness of His creation and the intricacies of His providence, recognizing that even what we perceive is but a tiny fraction of His glory. It encourages us to find comfort and peace not in fully understanding God's every move, but in trusting the character of a God whose infinite wisdom and power are always at work, even when His purposes are hidden from our limited view. This perspective can bring profound peace and resilience, especially when facing life's unanswerable questions or inexplicable sufferings, much like Job's own experience, by anchoring our hope in a God who is infinitely greater and wiser than we can imagine.
Questions for Reflection
FAQ
What does Job mean by "parts of his ways" and "how little a portion is heard of him"?
Answer: By "parts of his ways" (Hebrew: qâtsâh), Job means that even the most spectacular and awe-inspiring displays of God's power and creative work that he has just described in Job 26:5-13 are merely the "extremities," "fringes," or "edges" of God's true, infinite being. They are not the totality but only a glimpse, suggesting an immeasurable vastness beyond what is revealed. The phrase "how little a portion is heard of him" (literally, "a whisper" or "an inkling") further emphasizes this point. It means that what humanity is able to perceive or comprehend of God's vastness and activity is incredibly minuscule, akin to hearing only a faint whisper when God's full voice is a thunderous roar. It highlights the profound limitation of human understanding in grasping the infinite God.
Why is "thunder" used to describe God's power in this context?
Answer: "Thunder" (Hebrew: raʻam) is a powerful biblical metaphor for God's direct voice, presence, and overwhelming power. Throughout Scripture, thunder is often associated with divine revelation, judgment, and majestic might, such as when God speaks from Mount Sinai with thunder and lightning in Exodus 19:16. In Job 26:14, the "thunder of his power" signifies the full, uncontainable, and utterly incomprehensible might of God that no human can fully grasp or withstand. It represents the raw, untamed, and infinite power of the Almighty, which stands in stark contrast to the "whisper" that is all humanity can perceive. It underscores that God's power is not just great, but utterly beyond human comprehension, demanding awe and reverence.
CHRIST-CENTERED FULFILLMENT
Job 26:14, with its declaration of God's incomprehensible power and wisdom, finds its ultimate fulfillment and revelation in Jesus Christ. While Job could only speak of the "parts" and "whispers" of God's ways, the New Testament reveals that in Christ, the fullness of God dwells bodily, making the invisible God visible (Colossians 2:9). Jesus is not merely a "part" of God's ways, but the very Logos through whom all things were made and sustained (John 1:3; Colossians 1:16-17), the exact imprint of God's nature and the radiance of His glory (Hebrews 1:3). The "thunder of his power" that Job could not understand is made manifest in Christ's authoritative command over creation, sickness, and even death (Mark 4:39; John 11:43-44), and supremely in the power of His resurrection, which is described as the "immeasurable greatness of his power toward us who believe" (Ephesians 1:19-20). In Christ, the previously unsearchable wisdom and power of God are revealed, not exhaustively, but sufficiently for humanity to know God personally and to be reconciled to Him, transforming the awe of the unknown into the worship of the known God who became flesh and dwelt among us (John 1:14).