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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.
“Behold, giants groan under the waters.” After proposing the division that he made between power and wisdom, Job puts forward his evidence. He distinguishes the deep and the underworld. Both those that live in the deep of the sea, even if they are of tremendous size (and for this reason he calls them “giants,” which we understand as “wild beasts”) and those in the underworld itself (which prevents the sight of viewers as if in a thick fog)—both these realms remain constantly within the realm of God’s power and exposed to his eyes. “Behold, giants groan under the waters.” The Greek text reads, “Will the giants receive the service of the midwife under the waters, and in their neighbor?” This must be interpreted as asking whether the dead will resurrect if they are under the waters on earth. In saying “they will resurrect,” the thought is that “it will be as if they had the service of a midwife.” It is interpreted according to the metaphor of a woman giving birth. The meaning is this, “The art of midwifery takes the child out of the womb.” If so, is it possible to raise the dead from the underworld, when this realm belongs only to God? “The underworld is naked before him.” It is impossible, he says, to hold back the dead when God wants to resurrect them. Only at his command [the earth] is forced to throw up those which it has devoured. “There is no cover to perdition.” Even though [the underworld] is covered by the thickness of darkness, it appears transparently before the eyes of the Almighty.
33. Which same Paul likewise saith, But all things are naked and opened unto His eyes. [Heb. 4, 13] But by the title of ‘hell’ and ‘perdition’ he denoted the devil and all the associates of his condemnation; but Who that One is before whom ‘hell is naked,’
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SUMMARY
Job 26:6 powerfully declares God's absolute omniscience and boundless sovereignty, asserting His complete visibility and control over even the most hidden and terrifying realms of existence. This verse, embedded within Job's magnificent discourse on divine power, reveals that nothing, not even the deepest recesses of the underworld or the ultimate state of perdition, can escape God's all-penetrating gaze or His supreme authority. It underscores the unparalleled nature of God's knowledge, which extends far beyond human comprehension, encompassing all dimensions of reality, seen and unseen.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 26:6 employs several powerful literary devices to convey its profound theological message. Personification is evident in the depiction of "Hell" and "destruction" as entities that can be "naked" or "have no covering," giving them human-like attributes of being exposed and vulnerable. This vivid imagery enhances the sense of their utter transparency and subjection before God. The verse also utilizes Parallelism, a hallmark of Hebrew poetry, where the second clause ("and destruction hath no covering") echoes and intensifies the meaning of the first ("Hell [is] naked before him"). This synonymous parallelism reinforces the central idea of God's absolute knowledge and sovereignty over the unseen realms, creating a powerful, reinforcing rhythm. Furthermore, the use of Hyperbole is present, as the concept of the underworld being "naked" or "uncovered" is an exaggerated way to emphasize God's limitless omniscience, implying a level of transparency that defies human understanding of hidden places, thereby magnifying divine power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 26:6 offers a profound theological statement about the nature of God, asserting His absolute omniscience and omnipresence. It teaches us that there is no place, no state of being, no secret, however deep or hidden, that is beyond God's knowledge or His sovereign control. This truth provides immense comfort, knowing that even in the face of death and the unknown, we are never outside of God's sight. Conversely, it also serves as a solemn reminder of divine accountability, as all things are laid bare before Him. This understanding elevates God far above any human or created power, establishing Him as the ultimate authority over all realms, visible and invisible, from the highest heavens to the deepest pits.
REFLECTION AND APPLICATION
Job 26:6 calls us to a deeper awe and reverence for the God who sees all and knows all, even the mysteries of death and destruction. In a world where so much is hidden, unknown, or feared, this verse assures us that God's gaze penetrates every veil. For those who walk through seasons of profound grief, loss, or uncertainty, it offers immense comfort: our loved ones who have passed are not in a realm unknown to God; He sees them, and He reigns over that domain. For those who struggle with hidden sins or secret fears, it reminds us that true freedom comes from acknowledging that nothing is hidden from Him, prompting genuine repentance and trust in His grace. This verse encourages us to live with integrity, knowing that our every thought and action, whether public or private, is fully known to the One who oversees all. It compels us to trust in His sovereignty even when life's circumstances seem chaotic or beyond our comprehension, resting in the truth that He is in control of all things, even those we cannot see or understand.
Questions for Reflection
FAQ
What does "Hell" mean in Job 26:6?
Answer: In Job 26:6, the King James Version's translation of "Hell" refers to the Hebrew word Sheol (שְׁאוֹל). In the Old Testament, Sheol generally denotes the grave, the underworld, or the realm of the dead—the common abode where all departed souls go. It does not carry the specific New Testament connotation of a place of eternal conscious torment (like Gehenna, as seen in Matthew 10:28). Job's point is that even this mysterious, unseen realm of the dead, which is hidden from human eyes, is fully transparent and known to God. The parallel term "destruction" (Hebrew Abaddon) further emphasizes this, referring to the deepest parts of the underworld, also completely exposed to God's divine gaze, highlighting His absolute and comprehensive knowledge over all realms of existence.
CHRIST-CENTERED FULFILLMENT
Job 26:6, with its declaration of God's absolute sovereignty over "Hell" (Sheol) and "destruction" (Abaddon), finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Job speaks of God's knowledge and dominion over these realms, the New Testament reveals God's decisive victory over them through His Son. Jesus Christ, through His death, burial, and resurrection, entered the realm of death and emerged victorious, thereby demonstrating God's ultimate power over Sheol. The Apostle Peter, on the Day of Pentecost, proclaimed that God "raised him up, loosing the pangs of death, because it was not possible for him to be held by it" (Acts 2:24). Furthermore, Christ holds "the keys of Death and Hades" (Revelation 1:18), signifying His supreme authority over these very realms that Job declared were "naked before Him." The resurrection of Christ is the ultimate demonstration that not only is the underworld visible to God, but it is also subject to His power to bring forth life, conquering the very "destruction" that Job mentions. Through Christ, believers are assured that death is not the final word, for He has swallowed up death in victory (1 Corinthians 15:54), offering hope and eternal life to all who believe.