GOD'S WORD® Translation (©1995)
"These are only glimpses of what he does. We only hear a whisper of him! Who can understand the thunder of his power?"

King James Bible
Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?

Douay-Rheims Bible
Lo, these things are said in part of his ways: and seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness?

Darby Bible Translation
Lo, these are the borders of his ways; but what a whisper of a word do we hear of him! And the thunder of his power, who can understand?

English Revised Version
Lo, these are but the outskirts of his ways: and how small a whisper do we hear of him! but the thunder of his power who can understand?

Webster's Bible Translation
Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?

World English Bible
Behold, these are but the outskirts of his ways. How small a whisper do we hear of him! But the thunder of his power who can understand?"

Young's Literal Translation
Lo, these are the borders of His way, And how little a matter is heard of Him, And the thunder of His might Who doth understand?

Cross References

Job 4:12 "Now a word was brought to me stealthily, And my ear received a whisper of it.

Job 36:29 "Can anyone understand the spreading of the clouds, The thundering of His pavilion?

Job 37:4 "After it, a voice roars; He thunders with His majestic voice, And He does not restrain the lightnings when His voice is heard.

Job 37:5 "God thunders with His voice wondrously, Doing great things which we cannot comprehend.

Job 42:5 "I have heard of You by the hearing of the ear; But now my eye sees You;

Habakkuk 3:4 His radiance is like the sunlight; He has rays flashing from His hand, And there is the hiding of His power.

Commentary

Matthew Henry's Whole Bible Commentary

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, v. 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 (v. 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 (v. 11), and even divides the sea, and smites through its proud waves, v. 12. At the presence of the Lord the sea flies and the mountains skip, Ps. 114:3, 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 Ps. 89:9, 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 Ps. 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 (v. 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 (Prov. 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 v. 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 Prov. 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, v. 7. So he did at first, when he stretched out the heavens like a curtain (Ps. 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 Ps. 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 (v. 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 (v. 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, ch. 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 (v. 13): By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth (Ps. 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 (v. 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 ch. 37:4, 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, Ps. 90:11. God is great, and we know him not.

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Alphabetical: a And are Behold but can faint fringe fringes hear him his how mighty of outer power the then these thunder understand ways we whisper Who word works

Bible Browser

The Principle of Life in the Creature.
"By His Spirit He hath garnished the heavens; His hand hath formed the crooked serpent."-- Job xxvi. 13. We have seen that the work of the Holy Spirit consists in leading all creation to its destiny, the final purpose of which is the glory of God. However, God's glory in creation appears in various degrees and ways. An insect and a star, the mildew on the wall and the cedar on Lebanon, a common laborer and a man like Augustine, are all the creatures of God; yet how dissimilar they are, and how varied …
Abraham Kuyper—The Work of the Holy Spirit

Whether Fear Remains in Heaven
Whether Fear Remains in Heaven We proceed to the eleventh article thus: 1. It seems that fear does not remain in heaven. For it is said in Prov. 1:33: " . . . shall dwell safely, and shall be quiet from fear of evil," and this is to be understood as referring to those who already enjoy wisdom in eternal blessedness. Now all fear is fear of evil, since evil is the object of fear, as was said in Arts. 2 and 5, and in 12ae, Q. 42, Art. 1. There will therefore be no fear in heaven. 2. Again, in heaven …
Aquinas—Nature and Grace

Whether the virtues of Heaven Will be Moved when Our Lord Shall Come?
Objection 1: It would seem that the virtues of heaven will not be moved when our Lord shall come. For the virtues of heaven can de. note only the blessed angels. Now immobility is essential to blessedness. Therefore it will be impossible for them to be moved. Objection 2: Further, ignorance is the cause of wonder (Metaph. i, 2). Now ignorance, like fear, is far from the angels, for as Gregory says (Dial. iv, 33; Moral. ii, 3), "what do they not see, who see Him Who sees all." Therefore it will be …
Saint Thomas Aquinas—Summa Theologica

Whether Wisdom is the Greatest of the Intellectual virtues?
Objection 1: It would seem that wisdom is not the greatest of the intellectual virtues. Because the commander is greater than the one commanded. Now prudence seems to command wisdom, for it is stated in Ethic. i, 2 that political science, which belongs to prudence (Ethic. vi, 8), "orders that sciences should be cultivated in states, and to which of these each individual should devote himself, and to what extent." Since, then, wisdom is one of the sciences, it seems that prudence is greater than wisdom. …
Saint Thomas Aquinas—Summa Theologica

The Power of the Holy Ghost
We shall look at the power of the Holy Ghost in three ways this morning. First, the outward and visible displays of it; second, the inward and spiritual manifestations of it; and third, the future and expected works thereof. The power of the Spirit will thus, I trust, be made clearly present to your souls. I. First, then, we are to view the power of the Spirit in the OUTWARD AND VISIBLE DISPLAYS OF IT. The power of the Sprit has not been dormant; it has exerted itself. Much has been done by the Spirit …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

That the Self-Existent Being must be All-Powerful.
The self-existent being, the supreme cause of all things, must of necessity have infinite power.--This proposition is evident, and undeniable. For since nothing (as has been already proved,) can possibly be self-existent, besides himself; and consequently all things in the universe were made by him, and are entirely dependent upon him; and all the powers of all things are derived from him, and must therefore be perfectly subject and subordinate to him; it is manifest that nothing can make any difficulty …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Use to be Made of the Doctrine of Providence.
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John Calvin—The Institutes of the Christian Religion

"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom …
Hugh Binning—The Works of the Rev. Hugh Binning

The Host of Heaven and of Earth.
"The Spirit of God hath made me."--Job xxxiii. 4. Understanding somewhat the characteristic note of the work of the Holy Spirit, let us see what this work was and is and shall be. The Father brings forth, the Son disposes and arranges, the Holy Spirit perfects. There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things; but what does the Scripture say of the special work the Holy Spirit did in creation and is still doing? For the sake of order we examine …
Abraham Kuyper—The Work of the Holy Spirit

God Incomprehensible and Sovereign.
1 Can creatures to perfection find [1] Th' eternal uncreated mind? Or can the largest stretch of thought Measure and search his nature out? 2 'Tis high as heaven, 'tis deep as hell, And what can mortals know or tell? His glory spreads beyond the sky, And all the shining worlds on high. 3 But man, vain man, would fain be wise, Born like a wild young colt he flies Thro' all the follies of his mind, And swells and snuffs the empty wind. 4 God is a King of power unknown, Firm are the orders of his throne; …
Isaac Watts—Hymns and Spiritual Songs

Christian Perfection
"Not as though I had already attained, either were already perfect." Phil. 3:12. 1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican. 2. And hence some have advised, wholly to lay aside …
John Wesley—Sermons on Several Occasions

Of Creation
Heb. xi. 3.--"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."--Gen. i. 1. "In the beginning God created the heaven and the earth." We are come down from the Lord's purposes and decrees to the execution of them, which is partly in the works of creation and partly in the works of providence. The Lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his …
Hugh Binning—The Works of the Rev. Hugh Binning

Epistle iv. To Cyriacus, Bishop.
To Cyriacus, Bishop. Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful also in much (Luke xvi. 10). And to the servant who administers well it is said, Because thou hast been faithful over a few things, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament