Job 42:3

Job 42:3 Who [is] he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.

Ver. 3. Who is he that hideth counsel without knowledge?] Quis iste est, inquis. Who is he, saith thou, Job 38:2, that hideth counsel, &c., so Tremellius rendereth it. Is ego ipse sum, I am the very man that have done it, nempe ego (Tigurin.), and now would as gladly undo it again, by a humble confessing and disclaiming mine own folly therein, and by applying those words of thine to myself, with a holy indignation; for therein thou hast fully met with me, απογενομενοι, 1Pe 2:24.

Therefore have I uttered that I understood not] I have rashly and imprudently, yea, gracelessly and impudently, spoken of thy judgments, and desired to dispute with thee; daring to reprehend that which I did not comprehend, and to pass my verdict on things which I was not versed in, things too wouderful for me, which I knew not. Broughton reads thus, Therefore I tell that I had not understanding; that is, I confess I have sinned, but I did it ignorantly, Idcirco indico me non intellexisse (Merc.). And so he makes way to the ensuing petition, That God would hear him, and teach him better things.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 42:3. Who is he that hideth counsel? — What am I, that I should be guilty of such madness? Therefore have I uttered that I understood not — Because my mind was without knowledge, therefore my speech was ignorant and foolish; things which I knew not — I have spoken foolishly and unadvisedly of things far above my reach. “The recollection of Job,” says Dr. Dodd, “in this and the two following verses, is inimitably fine, and begins the catastrophe of the book, which is truly worthy of what precedes. The interrogatory clause in the beginning of this verse is a repetition of what Jehovah had said; the latter part of this verse, and the fourth and fifth verses, are Job’s conclusions.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

I confess herein mine ignorance, and that I spake I wist not what.

Is there any but I? for this God laid to his charge, Job 38:2.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I am the man! Job in God's own words (Job 38:2) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (Job 38:2), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge."

too wonderful--I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Who is he that hideth counsel] These are the words of Job, and they are a repetition of what Jehovah said, Job 38:2: "Who is this that darkeneth counsel by words without knowledge?" Job now having heard the Almighty's speech, and having received his reproof, echoes back his words: "Who is he that hideth counsel without knowledge Alas, I am the man; I have uttered what I understood not; things too wonderful for me, that I knew not.

God had said, Job 38:3: "Gird up now thy loins like a man; I will demand of thee, and answer thou me." In allusion to this, Job exclaims to his Maker, Job 42:4: "Hear, I beseech thee, and I will speak: I will ask of THEE, and declare THOU unto ME." I acknowledge my ignorance; I confess my foolishness and presumption; I am ashamed of my conduct; I lament my imperfections; I implore thy mercy; and beg thee to show me thy will, that I may ever think, speak, and do, what is pleasing in thy sight.

Things too wonderful] I have spoken of thy judgments, which I did not comprehend.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

XLII.

(3) Who is he that hideth counsel?—It is quite obvious that the right way of understanding these verses is, as in Isa_63:1-6, after the manner of a dialogue, in which Job and the Lord alternately reply. “Who is this that hideth counsel without knowledge?” were the words with which God Himself joined the debate in Job_38:2; and therefore, unless we assign them to Him here also, we must regard them as quoted by Job, and applied reflectively to himself; but it is far better to consider them as part of a dialogue.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. who is he that hideth] That is, that obscures counsel. The words of the Almighty (ch. Job_38:2) echo through Job’s mind, and he repeats them, speaking of himself. The rest of the verse expands the idea of “obscuring counsel,” or states its consequence. As one that obscured counsel Job had uttered that which he understood not. The reference is to his former judgments regarding God’s operations in the world, and the rashness of his own language.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Hear, I beseech thee, and I will speak,.... Not in the manner he had before, complaining of God and justifying himself, but in a way of humble entreaty of favours of him, of confession of sin before him, and of acknowledgment of his wisdom, goodness, and justice in all his dealings with him, which before he arraigned;

I will demand of thee; or rather "I will make petition to thee", as Mr. Broughton renders it; humbly ask a favour, and entreat a gracious answer; for to demand is not so agreeable to the frame and temper of soul Job was now in;

and declare thou unto me; or make him know what he knew not; he now in ignorance applies to God, as a God of knowledge, to inform him in things he was in the dark about, and to increase what knowledge he had. He was now willing to take the advice of Elihu, and pursue it, Job 34:31.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Who is he that hideth counsel without knowledge? - This is repeated from Job 38:2. As used there these are the words of the Almighty, uttered as a reproof of Job for the manner in which he had undertaken to explain the dealings of God; see the notes at that verse. As repeated here by Job, they are an acknowledgment of the truth of what is there implied, that “he” had been guilty of hiding counsel in this manner, and the repetition here is a part of his confession. He acknowledges that he “had” entertained and expressed such views of God as were in fact clothing the whole subject in darkness instead of explaining it. The meaning is, “Who indeed is it, as thou saidst, that undertakes to judge of great and profound purposes without knowledge? I am that presumptuous man? Ilgen.”

Therefore have I uttered that I understood not - I have pronounced an opinion on subjects altogether too profound for my comprehension. This is the language of true humility and penitence, and shows that Job had at heart a profound veneration for God, however much he had been led away by the severity of his sufferings to give vent to improper expressions. It is no uncommon thing for even good people to be brought to see that they have spoken presumptuously of God, and have engaged, in discussions and ventured to pronounce opinions on matters pertaining to the divine administration, that were wholly beyond their comprehension.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Who. Hebrew, "Who is he that hideth counsel without knowledge?" (Protestants) This seems to allude to the words of God, chap. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. (Haydock) --- Unwisely. See chap. xxxix. 35. (Worthington) (Du Hamel) --- Hebrew, "without knowledge, thing wonderful to me, which I knew not." (Haydock) --- Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no father, now I see thy design plainly, ver. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, ver. 6. (Houbigant) --- Septuagint, "I have been told what I knew not, things great and wonderful, of which I was not apprized." (Haydock) --- Who can deny God’s providence? (Du Hamel)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Who is he? i.e. what am I, that I should dare to do so? Ah silly audacious wretch that I am, that I should be guilty of such madness!

That hideth counsel without knowledge; which words are repeated out of Job 38:2, where they are explained.

Therefore; because my mind was without knowledge, therefore my speech was ignorant and foolish. Or, being sensible of my ignorance and rashness, I think fit to make this humble and ingenuous confession.

Things too wonderful for me, which I knew not; I have spoken foolishly and unadvisedly of things far above my reach, even of God’s infinite and sovereign majesty, and of his deep and unsearchable counsels and providence.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Who is he… without knowledge — He repeats God’s reproof, (Job_38:2,) as if he would say, I am the man — the man of folly, arrogance, and sin, who measured himself with the Most High, and blasphemously arraigned his ways and dispensations. Or else, such is his confusion when overwhelmed with shame and contrition, that he fails in the expression of coherent thought. He repeats with variation, (to wit, the change of מחשׁיךְ, darkeneth, into מעלים, hideth, and the omission of bemillin, “with words,”) and perhaps automatically, the first words the voice of God uttered after the storm. The reader may be reminded of the confusion of Elihu at the commencement of his first address. See Job_32:6 and p. 198. Schultens calls this reply of Job “graceful and weighty,” (venusta ac gravis,) and regards it as an acknowledgment which honours God by the use of his own language in such a manner as to turn the divine reproof into a confession on Job’s part of ignorance, and even intentional perverseness, which seems to be implied in מעלים, a word which he (Schultens) regards as more reverential. For a similar repetition, implying condemnation, see Num_16:3; Num_16:7, in which Moses repeats the words of the sons of Levi, “too much upon you.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who is he that hideth counsel without knowledge? As these are nearly the words of God in Job_38:2, some suppose that they must be his words again here, and imagine a short dialogue in this place between Job and the Almighty, assigning to Job ver. 2, the latter half of ver. 8, and the whole of vers. 5 and 6, while they assign to God ver. 4 and the first clause of ver. 8. But it is far more natural to regard Job as bringing up the words which God had spoken to him, to ponder on them and answer them, or at any rate to hang his reply upon them, than to imagine God twice interrupting Job in the humble confession that he was anxious to make. We must understand, then, after the word "knowledge," an ellipse of "thou sayest." Therefore have I uttered that I understood not. Therefore, because of that reproof of thine, I perceive that, in what I said to my friends, I "darkened counsel, I "uttered that I understood not," words which did not clear the matter in controversy, but obscured it. I dealt, in fact, with things too wonderful for me beyond my comprehensionwhich I knew not, of which I had no real knowledge, but only a semblance of knowledge, and on which, therefore, I had better have been silent.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Who - What am I that I should be guilty of such madness! Therefore - Because my mind was without knowledge. Knew not - I have spoken foolishly and unadvisedly of all things far above my reach.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Who is this who concealed and covered the counsel and the wonders of the Holy One, blessed be He, without knowledge? I knew that everything is in Your hand to do, and so I related some of Your mighty deeds as were in my heart; as I knew [them].

but I did not understand But I did not understand so much, as You informed me, for many wonders are hidden and concealed from me, which I do not know.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.