TRV
See on the biblical-era map
Study This Verse
Commentary on Job 5 verses 6–16
Eliphaz, having touched Job in a very tender part, in mentioning both the loss of his estate and the death of his children as the just punishment of his sin, that he might not drive him to despair, here begins to encourage him, and puts him in a way to make himself easy. Now he very much changes his voice (Gal 4:20), and speaks in the accents of kindness, as if he would atone for the hard words he had given him.
I. He reminds him that no affliction comes by chance, nor is to be attributed to second causes: It doth not come forth of the dust, nor spring out of the ground, as the grass doth, Job 5:6. It doth not come of course, at certain seasons of the year, as natural productions do, by a chain of second causes. The proportion between prosperity and adversity is not so exactly observed by Providence as that between day and night, summer and winter, but according to the will and counsel of God, when and as he thinks fit. Some read it, Sin comes not forth out of the dust, nor iniquity of the ground. If men be bad, they must not lay the blame upon the soil, the climate, or the stars, but on themselves. If thou scornest, thou alone shalt bear it. We must not attribute our afflictions to fortune, for they are from God, nor our sins to fate, for they are from ourselves; so that, whatever trouble we are in, we must own that God sends it upon us and we procure it to ourselves: the former is a reason why we should be very patient, the latter why we should be very penitent, when we are afflicted.
II. He reminds him that trouble and affliction are what we have all reason to expect in this world: Man is brought to trouble (Job 5:7), not as man (had he kept his innocency he would have been born to pleasure), but as sinful man, as born of a woman (Job 14:1), who was in the transgression. Man is born in sin, and therefore born to trouble. Even those that are born to honour and estate are yet born to trouble in the flesh. In our fallen state it has become natural to us to sin, and the natural consequence of that is affliction, Rom 5:12. There is nothing in this world we are born to, and can truly call our own, but sin and trouble; both are as the sparks that fly upwards. Actual transgressions are the sparks that fly out of the furnace of original corruption; and, being called transgressors from the womb, no wonder that we deal very treacherously, Isa 48:8. Such too is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles also thence arise as naturally as the sparks fly upwards - so many are they, so thick and so fast does one follow another. Why then should we be surprised at our afflictions as strange, or quarrel with them as hard, when they are but what we are born to? Man is born to labour (so it is in the margin), is sentenced to eat his bread in the sweat of his face, which should inure him to hardness, and make him bear his afflictions the better.
III. He directs him how to behave himself under his affliction (Job 5:8): I would seek unto God; surely I would: so it is in the original. Here is, 1. A tacit reproof to Job for not seeking to God, but quarrelling with him: "Job, if I had been in thy case, I would not have been so peevish and passionate as thou art. I would have acquiesced in the will of God." It is easy to say what we would do if we were in such a one's case; but when it comes to the trial, perhaps it will be found not so easy to do as we say. 2. Very good and seasonable advice to him, which Eliphaz transfers to himself in a figure: "For my part, the best way I should think I could take, if I were in thy condition, would be to apply to God." Note, We should give our friends no other counsel than what we would take ourselves if we were in their case, that we may be easy under our afflictions, may get good by them, and may see a good issue of them. (1.) We must by prayer fetch in mercy and grace from God, seek to him as a Father and friend, though he contend with us, as one who is alone able to support and succour us. His favour we must seek when we have lost all we have in the world; to him we must address ourselves as the fountain and Father of all good, all consolation. Is any afflicted? let him pray. It is heart's-ease, a salve for every sore. (2.) We must by patience refer ourselves and our cause to him: To God would I commit my cause; having spread it before him, I would leave it with him; having laid it at his feet, I would lodge it in his hand. "Here I am, let the Lord do with me as seemeth him good." If our cause be indeed a good cause, we need not fear committing it to God, for he is both just and kind. Those that would seek so as to speed must refer themselves to God.
IV. He encourages him thus to seek to God, and commit his cause to him. It will not be in vain to do so, for he is one in whom we shall find effectual help.
1.He recommends to his consideration God's almighty power and sovereign dominion. In general, he doeth great things (Job 5:9), great indeed, for he can do any thing, he doth do every thing, and all according to the counsel of his own will - great indeed, for the operations of his power are, (1.) Unsearchable, and such as can never be fathomed, can never be found out from the beginning to the end, Ecc 3:11. The works of nature are mysterious; the most curious searches come far short of full discoveries and the wisest philosophers have owned themselves at a loss. The designs of Providence ar much more deep and unaccountable, Rom 11:33. (2.) Numerous, and such as can never be reckoned up. He doeth great things without number; his power is never exhausted, nor will all his purposes ever be fulfilled till the end of time. (3.) They are marvellous, and such as never can be sufficiently admired; eternity itself will be short enough to be spent in the admiration of them. Now, by the consideration of this, Eliphaz intends, [1.] To convince Job of his fault and folly in quarrelling with God. We must not pretend to pass a judgment upon his works, for they are unsearchable and above our enquiries; nor must we strive with our Maker, for he will certainly be too hard for us, and is able to crush us in a moment. [2.] To encourage Job to seek unto God, and to refer his cause to him. What more encouraging than to see that he is one to whom power belongs? He can do great things and marvellous for our relief, when we are brought ever so low.
2.He gives some instances of God's dominion and power.
(1.)God doeth great things in the kingdom of nature: He gives rain upon the earth (Job 5:10), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness, Act 14:17. Observe, When he would show what great things God does he speaks of his giving rain, which, because it is a common thing, we are apt to look upon as a little thing, but, if we duly consider both how it is produced and what is produced by it, we shall see it to be a great work both of power and goodness.
(2.)He doeth great things in the affairs of the children of men, not only enriches the poor and comforts the needy, by the rain he sends (Job 5:10), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for Job 5:11 is to be joined to Job 5:12. Compare with Luk 1:51-53. He hath scattered the proud in the imagination of their hearts, and so hath exalted those of low degree, and filled the heart with good things. See,
[1.]How he frustrates the counsels of the proud and politic, Job 5:12-14. There is a supreme power that manages and overrules men who think themselves free and absolute, and fulfils its own purposes in spite of their projects. Observe, First, The froward, that walk contrary to God and the interests of his kingdom, are often very crafty; for they are the seed of the old serpent that was noted for his subtlety. They think themselves wise, but, at the end, will be fools. Secondly, The Froward enemies of God's kingdom have their devices, their enterprises, and their counsels, against it, and against the loyal faithful subjects of it. They are restless and unwearied in their designs, close in their consultations, high in their hopes, deep in their politics, and fast-linked in their confederacies, Psa 2:1, Psa 2:2. Thirdly, God easily can, and (as far as is for his glory) certainly will, blast and defeat all the designs of his and his people's enemies. How were the plots of Ahithophel, Sanballat, and Haman baffled! How were the confederacies of Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek, against God's Israel, the kings of the earth and the princes against the Lord and against his anointed, broken! The hands that have been stretched out against God and his church have not performed their enterprise, nor have the weapons formed against Sion prospered. Fourthly, That which enemies have designed for the ruin of the church has often turned to their own ruin (Job 5:13): He takes the wise in their own craftiness, and snares them in the work of their own hands, Psa 7:15, Psa 7:16; Psa 9:15, Psa 9:16. This is quoted by the apostle (Co1 3:19) to show how the learned men of the heathen were befooled by their own vain philosophy. Fifthly, When God infatuates men they are perplexed, and at a loss, even in those things that seem most plain and easy (Job 5:14): They meet with darkness even in the day-time: nay (as in the margin), They run themselves into darkness by the violence and precipitation of their own counsels. See Job 12:20, Job 12:24, Job 12:25.
[2.]How he favours the cause of the poor and humble, and espouses that. First, He exalts the humble, Job 5:11. Those whom proud men contrive to crush he raises from under their feet, and sets them in safety, Psa 12:5. The lowly in heart, and those that mourn, he advances, comforts, and makes to dwell on high, in the munitions of rocks, Isa 33:16. Sion's mourners are the sealed ones, marked for safety, Eze 9:4. Secondly, He delivers the oppressed, Job 5:15. The designs of the crafty are to ruin the poor. Tongue, and hand, and sword, and all, are at work in order to this; but God takes under his special protection those who, being poor and unable to help themselves, being his poor and devoted to his praise, have committed themselves to him. He saves them from the mouth that speaks hard things against them and the hand that does hard things against them; for he can, when he pleases, tie the tongue and wither the hand. The effect of this is (Job 5:16), 1. That weak and timorous saints are comforted: So the poor, who began to despair, has hope. The experiences of some are encouragement to others to hope the best in the worst of times; for it is the glory of God to send help to the helpless and hope to the hopeless. 2. That daring threatening sinners are confounded: Iniquity stops her mouth, being surprised at the strangeness of the deliverance, ashamed of its enmity against those who appear to be the favourites of Heaven, mortified at the disappointment, and compelled to acknowledge the justice of God's proceedings, having nothing to object against them. Those that domineered over God's poor, that frightened them, menaced them, and falsely accused them, will not have a word to say against them when God appears for them. See Psa 76:8, Psa 76:9; Isa 26:11; Mic 7:16.
Eliphaz acknowledges that God is the ruler and creator of all things. It is likely that he has these convictions. He is a man who possesses wisdom in human things. Eliphaz also has an understanding of the invisible and visible, since he speaks of the inexplorable, the great, the honorable, and of water and rain. If he distinguishes that water from rain, he must have in mind water from wells, from creeks and from cracks in stone. One can find very wise thoughts of this kind in many places in Scripture, not least of all in Paul, who writes, “In him all things in heaven and on earth were created, things visible and invisible.” One has to imagine that Eliphaz became afraid in a human way because of the things that had happened to holy Job. He therefore admired the works of providence. Regarding the “things without number,” one has to think that Eliphaz speaks from a human perspective. For God knows everything. That is no miracle. Doesn’t Solomon say, “For it is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements; the beginning and end and middle of times; the alternations of the solstices” and so on? For even what can’t be counted due to its character is not uncountable for God, of whom it is said, “He determines the number of the stars,” and “even the hairs of your head are all counted.” That knowledge is also given to those who are worthy of this benefit, as it is said about Solomon.
“He does great and unsearchable things.” Eliphaz enumerates the riches of divine providence that God properly bestows on each and every human being in common through each generation. “He gives rain on the earth.” From the greatness of his power and the effusion of his liberality God gathers what is safe for humans. The defendant must place his hope of salvation not in his own merits but in the Lord’s clemency.
Continue studying Job 5:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 5:9, a declaration from Eliphaz the Temanite, profoundly articulates the transcendent nature of God, portraying Him as the sovereign orchestrator of all creation and history. This verse asserts God's boundless power and infinite wisdom, describing Him as the one who performs "great things and unsearchable; marvellous things without number." It underscores the divine capacity to act in ways that are both immense in scale and utterly beyond human comprehension, emphasizing God's absolute dominion and the unfathomable depth of His works and purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 5:9 employs several literary devices to convey its profound theological message. Parallelism is prominently featured, specifically synonymous parallelism, where the two clauses "Which doeth great things and unsearchable" and "marvellous things without number" express similar ideas using different but reinforcing language. This structural technique amplifies the central concept of God's immense, incomprehensible, and countless works. The use of Hyperbole in the phrase "without number" serves to emphasize the sheer vastness and inexhaustibility of God's works, going beyond literal enumeration to convey an infinite abundance that defies human accounting. The language also evokes a strong sense of Awe and Wonder, aiming to inspire profound reverence and astonishment in the reader or listener at the contemplation of God's majestic nature and actions. This cumulative effect underscores the unparalleled majesty and profound mystery of the divine.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 5:9 stands as a powerful affirmation of God's absolute sovereignty and transcendence. It establishes that God's ways are fundamentally higher than human ways, and His thoughts infinitely beyond our thoughts. This divine incomprehensibility is not a limitation but an essential attribute of His infinite nature, inviting humanity to a posture of humility and trust rather than demanding exhaustive understanding. It sets a foundational theological truth that resonates throughout scripture, preparing the reader for later biblical affirmations of God's unparalleled wisdom, power, and the unfathomable depths of His purposes, even when they are not immediately clear to human perception. This truth calls believers to worship God not only for what they understand but for the vastness of what remains beyond their grasp, trusting in His perfect character.
REFLECTION AND APPLICATION
In the midst of life's perplexing trials and profound suffering, like those experienced by Job, this verse offers a crucial anchor for the soul: God is always actively at work, performing "great things" and "marvellous things," even when His purposes and methods remain "unsearchable" to our finite minds. This truth calls us to cultivate a posture of profound humility, acknowledging the inherent limits of our understanding in the face of infinite wisdom. It encourages a deep and abiding trust in God's character, knowing that His actions, though often mysterious and sometimes painful, are always perfect, just, and ultimately for His glory and our good. Reflecting on the countless wonders of God's creation, the intricate design of the universe, and His providential care throughout history should lead us to continuous worship and adoration, recognizing that the Creator of such immeasurable majesty is also intimately involved in the details of our lives, inviting us to rest in His sovereign care and unfailing love.
Questions for Reflection
FAQ
Is Eliphaz's statement about God entirely correct, even if his application to Job is flawed?
Answer: Yes, Eliphaz's description of God's attributes in Job 5:9 is theologically sound and aligns perfectly with broader biblical revelation. The problem lies not in his understanding of God's power and wisdom, but in his rigid and flawed application of the retribution principle to Job's specific suffering. He correctly identifies God as one who "doeth great things and unsearchable; marvellous things without number," but incorrectly assumes Job's calamities must be a direct consequence of hidden sin. He fails to grasp the deeper, mysterious purposes of God revealed later in the book of Job, where God's sovereignty is affirmed beyond human comprehension, as seen in passages like Job 42:3. The book ultimately critiques the simplistic application of theological truths to complex human experience.
How does "unsearchable" relate to God's knowability?
Answer: "Unsearchable" (Hebrew: chêqer) signifies that God's full depth, His infinite wisdom, and the totality of His works are beyond human ability to exhaustively investigate, fully comprehend, or completely define. It does not mean that God is unknowable, but rather that He is infinitely greater than our finite capacity to fully grasp Him. We can indeed know God truly and intimately through His gracious self-revelation (e.g., in His inspired Word, in the created order, and supremely in the person of Jesus Christ), but we can never fully comprehend Him in His entirety. This concept fosters profound humility and encourages a lifelong, ever-deepening pursuit of knowing Him more intimately, while consistently acknowledging His infinite mystery, as seen in passages like Isaiah 40:28. Our knowledge of God is real and true, but it is always partial, inviting endless discovery, worship, and adoration.
CHRIST-CENTERED FULFILLMENT
While Eliphaz's words in Job 5:9 speak generally of God's majestic power and wisdom, they find their ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "great things and unsearchable" and "marvellous things without number" that God performs are supremely and uniquely demonstrated in the incarnation, sinless life, atoning death, and glorious resurrection of Jesus. The greatest "marvellous thing" is the profound mystery of God becoming man, a truth "unsearchable" to human reason apart from divine revelation, yet fully revealed in Christ Jesus, "God manifested in the flesh" (1 Timothy 3:16). Christ's countless miracles—healing the sick, casting out demons, raising the dead, calming storms—were "marvellous things" that undeniably revealed divine power and testified to His identity as God incarnate, demonstrating His glory (John 2:11). His atoning sacrifice on the cross and His triumphant resurrection are the greatest "great things" God has ever accomplished, offering salvation and eternal life to all who believe, a plan conceived in unsearchable wisdom before the foundation of the world (Ephesians 1:7-10). Through Christ, the incomprehensible God has made Himself knowable and accessible, inviting us into a living relationship that allows us to experience His "marvellous light" (1 Peter 2:9) and participate in His great and unsearchable purposes for the redemption of humanity and the renewal of all creation.