Text -- Job 4:13-21 (NET)

4:13 In the troubling thoughts of the dreams in the night when a deep sleep falls on men, 4:14 a trembling gripped me– and a terror!– and made all my bones shake. 4:15 Then a breath of air passes by my face; it makes the hair of my flesh stand up. 4:16 It stands still, but I cannot recognize its appearance; an image is before my eyes, and I hear a murmuring voice: 4:17 “Is a mortal man righteous before God? Or a man pure before his Creator? 4:18 If God puts no trust in his servants and attributes folly to his angels, 4:19 how much more to those who live in houses of clay, whose foundation is in the dust, who are crushed like a moth? 4:20 They are destroyed between morning and evening; they perish forever without anyone regarding it. 4:21 Is not their excess wealth taken away from them? They die, yet without attaining wisdom.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 4:13

These thoughts arose from the visions of the night, which it is probable he had seen before. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions, when they were awake. And these visions sometimes happened by day, but most frequently by night.

Wesley: Job 4:13

In the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep.

Wesley: Job 4:15

An angel in visible shape, otherwise he could not have discerned it.

Wesley: Job 4:15

Through that excessive horror caused by so glorious, unusual, and terrible a presence.

Wesley: Job 4:16

Having passed by him to, and again, he made a stand, and addressed himself to speak.

Wesley: Job 4:16

Exactly and distinctly.

Wesley: Job 4:16

I saw some visible resemblance, though in a confused manner.

Wesley: Job 4:16

The spirit, which possibly had made some noise with his motion, now standing still made no noise; all other persons and things about me were silent, and I also kept in my voice and breath, that I might distinctly hear. In the Hebrew, the words run thus, silence and a voice I heard.

Wesley: Job 4:17

Pretend more strictly to observe the laws of justice? Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the strongest and most eminent man, stand in competition with God? Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man.

Wesley: Job 4:18

They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men.

Wesley: Job 4:18

Without all doubt, this refers to those angels who foolishly and wickedly fell from God.

Wesley: Job 4:19

_The sense is, what strange presumption then is it for a foolish and mortal man, to make himself more just than God.

Wesley: Job 4:19

Who though they have immortal spirits, yet those spirits dwell in mortal bodies, which are great clogs, and incumbrances, and snares to them. These are called houses, (because they are the receptacles of the soul, and the places of its settled abode) and houses of clay, because they were made of clay, or earth, and to note their great frailty and mutability; whereas the angels are free spirits, unconfined to such carcasses, and dwell in celestial, and glorious, and everlasting mansions.

Wesley: Job 4:19

Whose very foundation, no less than the rest of the building, is in the dust; had their original from it, and must return to it. We stand but upon the dust: some have an higher heap of dust to stand upon than others. But still it is the earth that stays us up, and will shortly swallow us up.

Wesley: Job 4:19

Sooner than a moth is crushed, which is easily done by a gentle touch of the finger. Or, at the face of a moth. No creature is so contemptible, but one time or other it may have the body of man in its power.

Wesley: Job 4:20

All the day long, there is not a moment wherein man is not sinking towards death and corruption.

Wesley: Job 4:20

In reference to this present worldly life, which when once lost is never recovered.

Wesley: Job 4:20

Heb. without putting the heart to it, this is so common a thing for all men, though never so high and great, to perish in this manner, that no man heeds it, but passes it by as a general accident not worthy of observation.

Wesley: Job 4:21

Whatsoever is by common estimation excellent in men, all their natural, and moral, and civil accomplishments, as high birth, great riches, power and wisdom, these are so far from preserving men from perishing, that they perish themselves, together with those houses of clay in which they are lodged.

Wesley: Job 4:21

Even without having attained that only wisdom for which they came into the world. Shall such mean, weak, foolish, sinful, dying creatures as this, pretend to be more just than God, more pure than his maker? No: instead of quarrelling with his afflictions, let him admire that he is out of hell.

JFB: Job 4:13

[So WINER]. While revolving night visions previously made to him (Dan 2:29). Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream (Psa 4:4) [UMBREIT].

JFB: Job 4:13

(Gen 2:21; Gen 15:12).

JFB: Job 4:16

At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur: not (English Version): there was silence; for in 1Ki 19:12, the voice, as opposed to the previous storm, denotes a gentle, still murmur.

JFB: Job 4:17

Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.

JFB: Job 4:17

But this would be self-evident without an oracle.

JFB: Job 4:18

Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2Pe 2:4), and at best is but the holiness of a creature. Folly is the want of moral consideration [UMBREIT].

JFB: Job 4:19

(2Co 5:1). Houses made of sun-dried clay bricks are common in the East; they are easily washed away (Mat 7:27). Man's foundation is this dust (Gen 3:19).

JFB: Job 4:19

Rather, "as before the moth," which devours a garment (Job 13:28; Psa 39:11; Isa 50:9). Man, who cannot, in a physical point of view, stand before the very moth, surely cannot, in a moral, stand before God.

JFB: Job 4:20

Unceasingly; or, better, between the morning and evening of one short day (so Exo 18:14; Isa 38:12).

JFB: Job 4:20

Better, "they would be destroyed," if God withdrew His loving protection. Therefore man must not think to be holy before God, but to draw holiness and all things else from God (Job 4:17).

JFB: Job 4:21

(Psa 39:11; Psa 146:4; 1Co 13:8). But UMBREIT, by an Oriental image from a bow, useless because unstrung: "Their nerve, or string would be torn away." MICHAELIS, better in accordance with Job 4:19, makes the allusion be to the cords of a tabernacle taken down (Isa 33:20).

JFB: Job 4:21

Rather, "They would perish, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, which alone save man from ruin [UMBREIT]. BENGEL shows from Scripture that God's holiness (Hebrew, kadosh) comprehends all His excellencies and attributes. DE WETTE loses the scope, in explaining it, of the shortness of man's life, contrasted with the angels "before they have attained to wisdom."

Clarke: Job 4:13

From the visions of the night - " It is in vain,"says Mr. Good, "to search through ancient or modern poetry for a description that has any pretensions to rival that upon which we are now entering. Midnight-solitude - the deep sleep of all around - the dreadful chill and horripilation or erection of the hair over the whole body - the shivering, not of the muscles only, but of the bones themselves - the gliding approach of the spectre - the abruptness of his pause - his undefined and indescribable form - are all powerful and original characters, which have never been given with equal effect by any other writer.

Mr. Hervey’ s illustration is also striking and natural. "‘ Twas in the dead of night; all nature lay shrouded in darkness; every creature was buried in sleep. The most profound silence reigned through the universe. In these solemn moments Eliphaz, alone, all wakeful and solitary, was musing on sublime subjects. When, lo! an awful being burst into his apartment. A spirit passed before his face. Astonishment seized the beholder. His bones shivered within him; his flesh trembled all over him; and the hair of his head stood erect with horror. Sudden and unexpected was its appearance; not such its departure. It stood still, to present itself more fully to his view. It made a solemn pause, to prepare his mind for some momentous message. After which a voice was heard. A voice, for the importance of its meaning, worthy to be had in everlasting remembrance. It spoke, and these were its words:"

Clarke: Job 4:17

Shall mortal man - אנוש enosh ; Greek βροτος poor, weak, dying man

Clarke: Job 4:17

Be more just than God? - Or, האנוש מאלוה יצדק haenosh meeloah yitsdak ; shall poor, weak, sinful man be justified before God

Clarke: Job 4:17

Shall a man - גבר gaber , shall even the strong and mighty man, be pure before his Maker? Is any man, considered merely in and of himself, either holy in his conduct, or pure in his heart? No. He must be justified by the mercy of God, through an atoning sacrifice; he must be sanctified by the Holy Spirit of God, and thus made a partaker of the Divine nature. Then he is justified before God, and pure in the sight of his Maker: and this is a work which God himself alone can do; so the work is not man’ s work, but God’ s. It is false to infer, from the words of this spectre, (whether it came from heaven or hell, we know not, for its communication shows and rankles a wound, without providing a cure), that no man can be justified, and that no man can be purified, when God both justifies the ungodly, and sanctifies the unholy. The meaning can be no more than this: no man can make an atonement for his own sins, nor purify his own heart. Hence all boasting is for ever excluded. Of this Eliphaz believed Job to be guilty, as he appeared to talk of his righteousness and purity, as if they had been his own acquisition.

Clarke: Job 4:18

Behold, he put no trust in his servants - This verse is generally understood to refer to the fall of angels; for there were some of those heavenly beings who kept not their first estate: they did not persevere to the end of their probation, and therefore fell into condemnation, and are reserved in chains of darkness unto the judgment of the great day; Jud 1:6. It is said he put no trust in them - he knew that nothing could be absolutely immutable but himself; and that no intelligent beings could subsist in a state of purity, unless continually dependent on himself, and deriving constant supplies of grace, power, and light, from him who gave them their being

Clarke: Job 4:18

And his angels he charged with folly - Not chargeth, as many quote the passage. He charged those with folly who kept not their first estate. It does not appear that he is charging the others in the same way, who continue steadfast

The several translations of this verse, both ancient and modern, are different from each other. Here are the chief: -

In angelis suis reperit pravitatem , "In his angels he found perverseness,"Vulgate. The Septuagint is nearly the same. II met la lumiere dans ses anges , "He puts light into his angels,"French Bible. Even those pure intelligences have continual need of being irradiated by the Almighty; wa - bemalakui neshim temcho , "And he hath put amazement in his angels,"Syriac. The Arabic is the same. In angelis suis ponet gloriationem , "In his angels he will put exultation,"Montanus. The Hebrew is תהלה toholah , irradiation, from הלה halah , to irradiate, glister, or shine. In this place we may consider angels ( מלאכים malachim ) as heavenly or earthly messengers or angels of the Lord; and the glory, influence, and honor of their office as being put in them by the Most High. They are as planets which shine with a borrowed light. They have nothing but what they have received. Coverdale translates the whole verse thus: Beholde he hath founde unfaythfulnesse amonge his owne servaunts and proude disobedience amonge his angels. The sense is among all these interpreters; and if the fallen angels are meant, the passage is plain enough.

Clarke: Job 4:19

How much less - Rather, with the Vulgate, How much more? If angels may be unstable, how can man arrogate stability to himself who dwells in an earthly tabernacle, and who must shortly return to dust? Crushed before the moth? The slightest accident oftentimes destroys. "A fly, a grape-stone, or a hair can kill."Great men have fallen by all these. This is the general idea in the text, and it is useless to sift for meanings.

Clarke: Job 4:20

They are destroyed from morning to evening - In almost every moment of time some human being comes into the world, and some one departs from it. Thus are they "destroyed from morning to evening.

Clarke: Job 4:20

They perish for ever - יאבדו yobedu ; peribunt, they pass by; they go out of sight; they moulder with the dust, and are soon forgotten. Who regards the past generation now among the dead? Isaiah has a similar thought, Isa 57:1 : "The righteous perisheth, and No Man Layeth It to Heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come."Some think that Isaiah borrowed from Job; this will appear possible when it has been proved, which has never yet been done, that the writer of this book flourished before Isaiah. If, however, he borrowed the above thought, it must be allowed that it has been wondrously improved by coming through his hands.

Clarke: Job 4:21

Doth not their excellency - go away! - Personal beauty, corporeal strength, powerful eloquence, and various mental endowments, pass away, or are plucked up by the roots; they are no more seen or heard among men, and their memory soon perisheth

Clarke: Job 4:21

They die, even without wisdom - If wisdom means the pursuit of the best end, by the most legitimate and appropriate means, the great mass of mankind appear to perish without it. But, if we consider the subject more closely, we shall find that all men die in a state of comparative ignorance. With all our boasted science and arts, how little do we know! Do we know any thing to perfection that belongs either to the material or spiritual world? Do we understand even what matter is? What is its essence? Do we understand what spirit is? Then, what is its essence? Almost all the phenomena of nature, its grandest operations, and the laws of the heavenly bodies, have been explained on the principle of gravitation or attraction; but in what does this consist? Who can answer? We can traverse every part of the huge and trackless ocean by means of the compass; but who understands the nature of magnetism on which all this depends? We eat and drink in order to maintain life; but what is nutrition, and how is it effected? This has never been explained. Life depends on respiration for its continuance; but by what kind of action is it, that in a moment the lungs separate the oxygen, which is friendly to life, from the nitrogen, which would destroy it; suddenly absorbing the one, and expelling the other? Who, among the generation of hypothesis-framers, has guessed this out? Life is continued by the circulation of the blood; but by what power and law does it circulate? Have the systole and diastole of the heart, on which this circulation depends, ever been satisfactorily explained? Most certainly not. Alas, we die without wisdom; and must die, to know these, and ten thousand other matters equally unknown, and equally important. To be safe, in reference to eternity, we must know the only true God, and Jesus Christ whom he has sent; whom to know is life eternal. This knowledge, obtained and retained, will entitle us to all the rest in the eternal world.

Defender: Job 4:15

This was an evil spirit - perhaps Satan himself - diabolically implanting an accusation against Job in the mind of Eliphaz, which would be used later with telling effect to try to undermine Job's faith. The spirit stressed God's wrathful righteousness and man's sinful worthlessness, with no hint at all of God's love and saving grace. This would be translated by Eliphaz into the conviction that Job must be, despite outward appearances, a sinner suffering God's judgment."

Defender: Job 4:18

This Satanic spirit here expresses his bitterness over the fate of those fallen angels who invaded the bodies of human women in the antediluvian world (Gen 6:1-4), and were banished to the lowest hell (Greek Tartarus) to await final judgment (2Pe 2:4; Jud 1:6)."

Defender: Job 4:19

The resentment of Satan and his angels against those created in God's image is evident here in the spirit's scornful reference to the formation of man's body out of the dust of the earth and his soon return thereto (Gen 2:7; Gen 3:19)."

TSK: Job 4:13

thoughts : Job 33:14-16; Gen 20:3, Gen 28:12, Gen 31:24, Gen 46:2; Num 12:6, Num 22:19, Num 22:20; Dan 2:19, Dan 2:28, Dan 2:29, Dan 4:5

deep sleep : Gen 2:21, Gen 15:12; Dan 8:18, Dan 10:9

TSK: Job 4:14

Fear : Job 7:14; Psa 119:120; Isa 6:5; Dan 10:11; Hab 3:16; Luk 1:12, Luk 1:29; Rev 1:17

came upon : Heb. met

all my bones : Heb. the multitude of my bones, Job 33:19

TSK: Job 4:15

a spirit : Psa 104:4; Mat 14:26; Luk 24:37-39; Heb 1:7, Heb 1:14

the hair : Isa 13:8, Isa 21:3, Isa 21:4; Dan 5:6

TSK: Job 4:16

there : etc. or, I heard a still voice, 1Ki 19:12

TSK: Job 4:17

Shall mortal : Job 8:3, Job 9:2, Job 35:2, Job 40:8; Gen 18:25; Psa 143:2, Psa 145:17; Ecc 7:20; Jer 12:1; Rom 2:5, Rom 3:4-7, Rom 9:20, Rom 11:33

shall a man : Job 9:30, Job 9:31, Job 14:4, Job 15:14, Job 25:4; Jer 17:9; Mar 7:20-23; Rev 4:8

TSK: Job 4:18

he put : Job 15:15, Job 15:16, Job 25:5, Job 25:6; Psa 103:20, Psa 103:21, Psa 104:4; Isa 6:2, Isa 6:3

and his angels he charged with folly : or, nor in his angels in whom he put light, 2Pe 2:4; Jud 1:6

TSK: Job 4:19

dwell : Job 10:9, Job 13:12, Job 33:6; Gen 2:7, Gen 3:19, Gen 18:27; Ecc 12:7; 2Co 4:7, 2Co 5:1

crushed : Job 13:28, Job 14:2; Psa 39:11, Psa 90:5-7, Psa 103:15, Psa 103:16, Psa 146:4; 1Pe 1:24

TSK: Job 4:20

destroyed : Heb. beaten in pieces, 2Ch 15:6 *marg

from morning : Isa 38:12, Isa 38:13

they perish : Job 14:14, Job 16:22; Psa 39:13, Psa 92:7

without : Job 18:17, Job 20:7; 2Ch 21:20; Psa 37:36; Pro 10:7

TSK: Job 4:21

excellency : Psa 39:5, Psa 39:11, Psa 49:14, Psa 146:3, Psa 146:4; Isa 14:16; Luk 16:22, Luk 16:23; Jam 1:11

die : Job 36:12; Psa 49:20; Isa 2:22; Luk 12:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 4:13

In thoughts - Amidst the tumultuous and anxious thoughts which occur in the night. The Hebrew word rendered thoughts, ( שׂעפים śâ‛ı̂phı̂ym ), means thoughts which divide and distract the mind.

From the visions of the night - On the meaning of the word visions, see the notes at Isa 1:1. This was a common mode in which the will of God was made known in ancient times. For an extended description of this method of communicating the will of God, the reader may consult my Introduction to Isaiah, Section 7.

When deep sleep falleth on men - The word here rendered deep sleep, תרדמה tardêmâh , commonly denotes a profound repose or slumber brought upon man by divine agency. So Schultens in loc. It is the word used to describe the "deep sleep"which God brought upon Adam when he took from his side a rib to form Eve, Gen 2:21; and that, also, which came upon Abraham, when an horror of great darkness fell upon him; Gen 15:12. It means here profound repose, and the vision which he saw was at that solemn hour when the world is usually locked in slumber. Umbreit renders this, "In the time of thoughts, before the night-visions,"and supposes that Eliphaz refers to the time that was especially favorable to meditation and to serious contemplation before the time of sleep and of dreams. In support of this use of the preposition מן mı̂n , he appeals to Hag 2:16, and Noldius Concord. Part. p. 546.

Our common version, however, has probably preserved the true sense of the passage. It is impossible to conceive anything more sublime than this whole description. It was midnight. There was solitude and silence all around. At that fearful hour this vision came, and a sentiment was communicated to Eliphaz of the utmost importance, and fitted to make the deepest possible impression. The time; the quiet; the form of the image; its passing along, and then suddenly standing still; the silence, and then the deep and solemn voice - all were fitted to produce the proroundest awe. So graphic and so powerful is this description, that it would be impossible to read it - and particularly at midnight and alone - without something of the feeling of awe and horror which Eliphaz says it produced on his mind. It is a description which for power has probably never been equalled, though an attempt to describe an apparition from the invisible world has been often made. Virgil has attempted such a description, which, though exceedingly beautiful, is far inferior to this of the Sage of Teman. It is the description of the appearance of the wife of Aeneas:

Infelix simulacrum atque ipsius umbra Crousae

Visa mihi ante oculos, et nora major imago.

Obstupui, steteruntque comae, et vox faucibus haesit.

Aeneid ii. 772.

- "At length she hears,

And sudden through the shades of night appears;

Appears no more Creusa, nor my wife,

But a pale spectre, larger than the life.

Aghast, astonished, and struck dumb with fear,

I stood: like bristles rose my stiffened hair."

Dryden

In the poems of Ossian, there are several descriptions of apparitions or ghosts, probably more sublime than are to be found in any other uninspired writings. One of the most magnificent of these, is that of the Spirit of Loda, which I will copy, in order that it may be compared with the one before us. "The wan cold moon rose in the east. Sleep dcscended on the youths. Their blue helmets glitter to the beam; the fading fire decays. But sleep did not rest on the king. He rose in the midst of his arms, and slowly ascended the hill, to behold the flame of Sarno’ s tower. The flame was dim and distant: the moon hid her red flame in the east. A blast came from the mountain; on its wings was the Spirit or loda. He came to his place in his terrors, and shook his dusky spear. His eyes appear like flames in his dark face; his voice is like distant thunder. Fingal advanced his spear amid the night, and raised his voice on high. ‘ Son of Night, retire: call thy winds, and fly! Why dost thou come to my presence with thy shadowy arms? Do I fear thy gloomy form, spirit of dismal Loda? Weak is thy shield of clouds; feeble is that meteor, thy sword! The blast rolls them together; and thou thyself art lost. Fly from my presence, Son of Night! Call thy winds and fly! ‘ ‘ Dost thou force me from my place? ‘ replied the hollow voice. ‘ The people bend before me. I turn the battle in the field of the brave. I look on the nations, and they vanish; my nostrils pour the blast of death. I come abroad on the winds; the tempests are before my face, but my dwelling is calm above the clouds; the fields of my rest are pleasant.’ "Compare also, the description of the Ghost in Hamlet.

Barnes: Job 4:14

Fear came upon me - Margin, "Met me."The Chaldee Paraphrase renders this, "a tempest," זיקא . The Septuagint, φρίκη frikē - "shuddering,"or "horror."The sense is, that he became greatly alarmed at the vision.

Which made all my bones to shake - Margin, as in Hebrew, the multitude of my bones. A similar image is employed by Virgil,

Obstupuere auimis, gelidusque per ima cucurrit

Ossa tremor;

Aeneid ii. 120.

"A cold tremor ran through all their bones."

Barnes: Job 4:15

Then a spirit passed before my face - He does not intimate whether it was the spirit of a man, or an angel who thus appeared. The belief in such apparitions was common in the early ages, and indeed has prevailed at all times. No one can demonstrate that God could not communicate his will in such a manner as this, or by a messenger deputed from his immediate presence to impart valuable truth to people.

The hair of my flesh stood up - This is an effect which is known often to be produced by fear. Sometimes the hair is made to turn white almost in an instant, as an effect of sudden alarm; but usually the effect is to make it stand on end. Seneca uses language remarkably similar to this in describing the effect of fear, in Hercule Oetoeo:

Vagus per artus errat excussos tremor;

Erectus horret crinis. Impulsis adhuc

Star terror animis. et cor attonitum salit,

Pavidumque trepidis palpitat venis jecur.

So Virgil,

Steteruntque comae, et vox faucibus haesit.

Aeneid ii. 774.

See also Aeneid iii. 48, iv. 289. So also Aeneid xii. 868:

Arrectaeque horrore comae.

A similar description of the effect of fear is given in the Ghost’ s speech to Hamlet:

"But that I am forbid

To tell the secrets of my prison-house,

I could a tale unfold, whose lightest word

Would harrow up thy soul, freeze thy young blood.

Make thy two eyes like stars, start from their spheres,

Thy knotty and combined locks to part,

And each particular hair to stand on end,

Like quills upon the fretful porcupine."

The fact here referred to - that fear or fright; causes the hair to stand on end - is too well established, and too common to admit a doubt. The cause may be, that sudden fear has the effect to drive the blood to the heart, as the seat of vitality, and the extremities are left cold, and the skin thus contracts, and the effect is to raise the hair.

Barnes: Job 4:16

It stood still - It took a fixed position and looked on me. It at first glided by, or toward him, then stood in an immovable position, as if to attract his attention, and to prepare him for the solemn announcement which it was about to make. This was the point in which most horror would be felt. We should be less alarmed at anything which a strange messenger should say, than to have him stand and fix his eyes steadily and silently upon us. Hence, Horatius, in "Hamlet,"tortured by the imperturbable silence of the Ghost, earnestly entreated it to give him relief by speaking.

Hor . - What art thou that usurp’ st this time of night,

Together with that fair and warlike form

In which the majesty of buried Denmark

Did sometime march? By heaven, I charge thee, speak.

Mar . - It is offended.

Ber . - See: It stalks away.

Hor . - Stay; speak: speak, I charge thee speak.

Act i. Sc. i.

Re-enter Ghost.

Hor . - But, soft; behold! lo, where it comes again!

I’ ll cross it, though it blast me. - Stay, illusion!

If thou hast any sound, or use of voice,

Speak to me:

If there be any good thing to be done,

That may to thee do ease, and grace to me,

Speak to me:

Which, happily, foreknowing may avoid,

If thou art privy to thy country’ s fate.

O speak!

Or if thou hast uphoarded in thy life

Extorted treasure in the womb of earth,

For which, they say, you spirits oft walk in death,

Speak of it; stay, and speak.

Act i. Sc. i.

Enter Ghost

Hor . - Look, my lord; it comes!

Ham . - Angels and ministers of grace, defend us!

Be thou a spirit of health, or goblin damn’ d,

Bring with thee airs from heaven, or blasts from hell,

Be thy intents wicked or charitable,

Thou com’ st in such a questionable shape,

That I will speak to thee: I’ ll call thee, Hamlet,

King, father, royal Dane: O, answer me;

Let me not burst in ignorance!

Act i: Sc. iv.

But I could not discern the form thereof - This might have arisen from fear, or from the darkness of the night, or because the spirit was not distinct enough in its outline to enable him to do it. There is here just the kind of obscurity which is essential to the sublime, and the statement of this circumstance is a master-stroke in the poet. A less perfect imagination would have attempted to describe the form of the spectre, and would have given an account of its shape, and eyes, and color. But none of these are here hinted at. The subject is left so that the imagination is most deeply impressed, and the whole scene has the aspect of the highest sublimity. Noyes very improperly renders this, "Its face I could not discern."But the word used, מראה mar'eh , does not mean "face"here merely; it means the form, figure, aspect, of the spectre.

An image was before mine eyes - Some form; some appearance was before me, whose exact figure I could not mark or describe.

There was silence - Margin, "I heard a still voice."So Rosenmuller says that the word here, דּממה d^e mâmâh , does not mean silence, but a gentle breeze, or air - auram lenem - such as Elijah heard after the tempest had gone by, and when God spoke to him, 1Ki 19:12-13. Grotins supposes that it means here the בת־קול bath qôl , or "daughter of the voice,"of which the Jewish Robbins speak so often - the still and gentle voice in which God spoke to people. The word used דממה d^e mâmâh usually means silence, stillness, as of the winds after a storm, a calm, Psa 107:29. The Septuagint renders it, "I heard a gentle breeze, αυραν auran , and a voice," καί φωνὴν kai phōnēn . But it seems to me that the common reading is preferable. There was stillness - a solemn, awful silence, and then he heard a voice impressively speaking. The stillness was designed to fix the attention, and to prepare the mind for the sublime announcement which was to be made.

Barnes: Job 4:17

Shall mortal man - Or, shall feeble man. The idea of "mortal"is not necessarily implied in the word used here, אנושׁ 'ĕnôsh . It means man; and is usually applied to the lower classes or ranks of people; see the notes at Isa 8:1. The common opinion in regard to this word is, that it is derived from אנשׁ 'ânash , to be sick, or ill at ease; and then desperate, or incurable - as of a disease or wound; Jer 15:18; Mic 1:9; Job 34:6. Gesenius (Lex) calls this derivation in question; but if it be the correct idea, then the word used here originally referred to man as feeble, and as liable to sickness and calamity. I see no reason to doubt that the common idea is correct, and that it refers to man as weak and feeble. The other word used here to denote man ( גבר geber ) is given to him on account of his strength. The two words, therefore, embrace man whether considered as feeble or strong - and the idea is, that none of the race could be more pure than God.

Be more just than God - Some expositors have supposed that the sense of this expression in the Hebrew is, "Can man be pure before God, or in the sight of God?"They allege that it could not have been made a question whether man could be more pure than God, or more just than his Maker. Such is the view presented of the passage by Rosenmuller, Good, Noyes, and Umbreit:

"Shall mortal man be just before God?

Shall man be pure before his Maker?"

In support of this view, and this use of the Hebrew preposition מ ( m ), Rosenmuller appeals to Jer 51:5; Num 32:29; Eze 34:18. This, however, is not wholly satisfactory. The more literal translation is that which occurs in the common version, and this accords with the Vulgate and the Chaldee. If so understood, it is designed to repress and reprove the pride of men, which arraigns the equity of the divine government, and which seems to be wiser and better than God. Thus, understood, it would be a pertinent reproof of Job, who in his complaint Job 3 had seemed to be wiser than God. He had impliedly charged him with injustice and lack of goodness. All people who complain against God, and who arraign the equity and goodness of the divine dispensations, claim to be wiser and better than he is. They would have ordered flyings more wisely, and in a better manner. They would have kept the world from the disorders and sins which actually exist, and would have made it pure and happy. How pertinent, therefore, was it to ask whether man could be more pure or just than his Maker! And how pertinent was the solemn question propounded in the hearing of Eliphaz by the celestial messenger - a question that seems to have been originally proposed in view of the complaints and murmurs of a self-confident race!

Barnes: Job 4:18

Behold, he put no trust in his servants - These are evidently the words of the oracle that appeared to Eliphaz; see Schultens, in loc. The word servants here refers to angels; and the idea is, that God was so pure that he did not confide even in the exalted holiness of angels - meaning that their holiness was infinitely inferior to his. The design is to state that God had the highest possible holiness, such as to render the holiness of all others, no matter how exalted, as nothing - as all lesser lights are as nothing before the glory of the sun. The Chaldee renders this, "Lo, in his servants, the prophets, he does not confide;"but the more correct reference is undoubtedly to the angels.

And his angels he charged with folly - Margin, Or,"Nor in his angels, in whom he put light."The different rendering in the text and in the margin, has arisen from the supposed ambiguity of the word employed here - תהלה tohŏlâh . It is a word which occurs nowhere else, and hence, it is difficult to determine its true signification. Walton renders it, gloriatio glorying; Jerome, pravitas , wickedness; the Septuagint, σκολιόν skolion , fault, blemish; Dr. Good. default, or defection; Noyes, frailty. Gesenius says that the word is derived from הלל hâlăl , (No. 4), to be foolish. So also Kimchi explains it. According to this, the idea is that of foolishness - that is, they are far inferior to God in wisdom; or, as the word folly in the Scriptures is often synonymous with sin, it might mean that their purity was so far inferior to his as to appear like impurity and sin. The essential idea is, that even the holiness of angels was not to be compared with God. It is not that they were polluted and unholy, for, in their measure, they are perfect; but it is that their holiness was as nothing compared with the infinite perfection of God. It is to be remembered that a part of the angels had sinned, and they had shown that their integrity was not to be confided in; and whatever might be the holiness of a creature, it was possible to conceive that he might sin. But no such idea could for a moment enter the mind in regard to God. The object of this whole argument is to show, that if confidence could not be reposed in the angels, and if all their holiness was as nothing before God, little confidence could be placed in man; and that it was presumption for him to sit in judgment on the equity of the divine dealings.

Barnes: Job 4:19

How much less - ( אף 'aph ). This particle has the general sense of addition, accession, especially of something more important;"yea more, besides, even."Gesenius. The meaning here is, "how much more true is this of man!"He puts no confidence in his angels; he charges them with frailty; how much more strikingly true must this be of man! It is not merely, as our common translation would seem to imply, that he put much less confidence in man than in angels; it is, that all he had said must be more strikingly true of man, who dwelt in so frail and humble a habitation.

In them that dwell in houses of clay - In man. The phrase "houses of clay"refers to the body made of dust. The sense is, that man, from the fact that he dwells in such a tabernacle, is far inferior to the pure spirits that surround the throne of God, and much more liable to sin. The body is represented as a temporary tent, tabernacle, or dwelling for the soul. That dwelling is soon to be taken down, and its tenant, the soul, to be removed to other abodes. So Paul 2Co 5:1 speaks of the body as ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους hē epigeios hēmōn oikia tou skēnous - "our earthly house of this tabernacle."So Plato speaks of it as γηΐ́νον σκῆνος gēinon skēnos - an earthly tent; and so Aristophanes (Av. 587), among other contemptuous expressions applied to people, calls them πλάσματα πηλοῦ plasmata pēlou , "vessels of clay."The idea in the verse before us is beautiful, and as affecting as it is beautiful. A house of clay ( חמר chômer ) was little fitted to bear the extremes of heat and cold, of storm and sunshine, of rain, and frost, and snow, and would soon crumble and decay. It must be a frail and temporary dwelling. It could not endure the changes of the seasons and the lapse of years like a dwelling of granite or marble. So with our bodies. They can bear little. They are frail, infirm, and feeble. They are easily prostrated, and soon fall back to their native dust. How can they who dwelt in such edifices, be in any way compared with the Infinite and Eternal God?

Whose foundation is in the dust - A house to be firm and secure should be founded on a rock; see Mat 7:25. The figure is kept up here of comparing man with a house; and as a house that is built on the sand or the dust may be easily washed away (compare Mat 7:26-27), and could not be confided in, so it was with man. He was like such a dwelling; and no more confidence could be reposed in him than in such a house.

Which are crushed - They are broken in pieces, trampled on, destroyed ( דכא dâkâ' ), by the most insignificant objects.

Before the moth - See Isa 50:9, note; Isa 51:8, note. The word moth ( עשׁ ‛âsh ), Greek σής sēs , Vulgate, tinea, denotes properly an insect which flies by night, and particularly that which attaches itself to woolen cloth and consumes it. It is possible, however, that the word here denotes the moth-worm. This "moth-worm is one state of the creature. which first is inclosed in an egg, and thence issues in the form of a worm; after a time, it quits the form of a worm, to assume that of the complete state of the insect, or the moth."Calmet. The comparison here, therefore, is not that of a moth flying against a house to overset it, nor of the moth consuming man as it does a garment, but it is that of a feeble worm that preys upon man and destroys him; and the idea is, that the most feeble of all objects may crush him. The following remarks from Niebuhr (Reisebeschreibung von Arabien, S. 133), will serve to illustrate this passage, and show that so feeble a thing as a worm may destroy human life. "There is in Yemen, in India, and on the coasts of the South Sea, a common sickness caused by the Guinea, or nerve-worm, known to European physicians by the name of vena Medinensis. It is supposed in Yemen that this worm is ingested from the bad water which the inhabitants of those countries are under a necessity of using. Many of the Arabians on this account take the precaution to strain the water which they drink. If anyone has by accident swallowed an egg of this worm, no trace of it is to be seen until it appears on the skin; and the first indication of it there, is the irritation which is caused. On our physician, a few days before his death, five of these worms made their appearance, although we had been more than five months absent from Arabia. On the island of Charedsch, I saw a French officer, whose name was Le Page, who after a long and arduous journey, which he had made on foot, from Pondicherry to Surat, through the heart of India, found the traces of such a worm in him, which he endeavored to extract from his body.

He believed that be had swallowed it when drinking the waters of Mahratta. The worm is not dangerous, if it can be drawn from the body without being broken. The Orientals are accustomed, as soon as the worm makes its appearance through the skin, to wind it up on a piece of straw, or of dry wood. It is finer than a thread, and is from two to three feet in length. The winding up of the worm frequently occupies a week; and no further inconvenience is experienced, than the care which is requisite not to break it. If, however, it is broken, it draws itself back into the body, and then becomes dangerous. Lameness, gangrene, or the loss of life itself is the result."See the notes at Isaiah referred to above. The comparison of man with a worm, or an insect, on account of his feebleness and shortness of life, is common in the sacred writings, and in the Classics. The following passage from Pindar, quoted by Schultens, hints at the same idea:

Ἐπάμεροι, τί δέ τις; τί δ ̓ οῦ τις;

Σκιᾶς ὄναρ ἄνθρωποι.

Epameroi , ti de tis ; ti d' ou tis ;

Skias onar anthrōpoi .

"Things of a day! What is anyone? What is he not? Men are the dream of a shadow!"- The idea in the passage before us is, that people are exceedingly frail, and that in such creatures no confidence can be placed. How should such a creature, therefore, presume to arraign the wisdom and equity of the divine dealings? How can he be more just or wise than God?

Barnes: Job 4:20

They are destroyed from morning to evening - Margin, "beaten in pieces."This is nearer to the Hebrew. The phrase "from morning to evening"means between the morning and the evening; that is, they live scarcely a single day; see the notes at Isa 38:12. The idea is, not the continuance of the work of destruction from morning to evening; but that man’ s life is excecdingly short, so short that he scarce seems to live from morning to night. What a beautiful expression, and how true! How little qualified is such a being to sit in judgment on the doings of the Most High!

They perish forever - Without being restored to life. They pass away, and nothing is ever seen of them again!

Without any regarding it - Without its being noticed. How strikingly true is this! What a narrow circle is affected by the death of a man, and how soon does even that circle cease to be affected! A few relatives and friends feel it and weep over the loss; but the mass of men are unconcerned. It is like taking a grain of sand from the sea-shore, or a drop of water from the ocean. There is indeed one less, but the place is soon supplied, and the ocean rolls on its tumultuous billows as though none had been taken away. So with human life. The affairs of people will roll on; the world will be as busy, and active, and thoughtless as though we had not been; and soon, O how painfully soon to human pride, will our names be forgotten! The circle of friends will cease to weep, and then cease to remember us. The last memorial that we lived, will be gone. The house that we built, the bed on which we slept, the counting-room that we occupied, the monuments that we raised, the books that we made, the stone that we directed to be placed over our graves, will all be gone; and the last memento that we ever lived, will have faded away! How vain is man! How vain is pride! How foolish is ambition! How important the announcement that there is another world, where we may live on forever!

Barnes: Job 4:21

Doth not their excellency ... - Dr. Good renders this, "Their fluttering round is over with them,"by a very forced construction of the passage. Translators and expositors have been very much divided in opinion as to its meaning; but the sense seems to be, that whatever is excellent in people is torn away or removed. Their excellence does not keep them from death, and they are taken off before they are truly wise. The word "excellency"here refers not only to moral excellency or virtue, but everything in which they excel others. Whatever there is in them of strength, or virtue, or influence, is removed. The word used here יתר yether means, literally, something hanging over or redundant (from יתר yâthar , to hang over, be redundant, or to remain), and hence, it means abundance or remainder, and then that which exceeds or abounds. It is thus applied to any distinguished virtue or excellency, as that which exceeds the ordinary limits or bounds. Men perish; and however eminent they may have been, they are soon cut off, and vanish away. The object here is to show how weak, and frail, and unworthy of confidence are people even in their most elevated condition.

They die, even without wisdom - That is, before they become truly wise. The object is to show, that people are so short-lived compared with angels, that they have no opportunity to become distinguished for wisdom. Their days are few; and however careful may be their observation, before they have had time to become truly wise they are hurried away. They are, therefore, wholly disqualified to sit in judgment on the doings of God, and to arraign, as Job had done, the divine wisdom.

Here closes the oracle which was addressed to Eliphaz. It is a description of unrivaled sublimity. In the sentiments that were addressed to Eliphaz, there is nothing that is contradictory to the other communications which God has made to people, or to what is taught by reason. Every reader of this passage must feel that the thoughts are singularly sublime, and that they are such as are adapted to make a deep impression on the mind. The error in Eliphaz consisted in the application which he makes of them to Job, and in the inference which he draws, that he must have been a hypocrite. This inference is drawn in the following chapter. As the oracle stands here, it is pertinent to the argument which Eliphaz had commenced, and just fitted to furnish a reproof to Job for the irreverent manner in which he had spoken, and the complaints which he had brought Job 3 against the dealings of God. Let us learn from the oracle:

(1) That man cannot be more just than God; and let this be an abiding principle of our lives;

(2) Not to complain at his dispensations, but to confide in his superior wisdom and goodness;

(3) That our opportunities of observation, and our rank in existence, are as nothing compared with those of the angels, who are yet so inferior to God as to be charged with folly;

(4) That our foundation is in the dust, and that the most insignificant object may sweep us away; and

(5) That in these circumstances humility becomes us.

Our proper situation is in the dust; and whatever calamities may befall us, we should confide in God, and feel that he is qualified to direct our affairs, and the affairs of the universe.

Poole: Job 4:13

In thoughts in the midst of my thoughts, or by reason of my thoughts, my perplexing thoughts. the word properly signifies a branch , and thence a thought, as 1Ki 18:21 , which proceeds from the mind as branches from a tree, and a perplexing thought , which is entangled like the branches of a tree. These thoughts were the occasion of the following fear.

From the visions of the night: this may belong either to the thoughts last mentioned, or to the fear following; both which did arise

from the visions of the night i.e. from the great importance and the terribleness of such visions, whereof probably he had had former experience, and now had an expectation of another of them, which God had raised and wrought in him, to prepare him the better for the reception of it. Visions differed from dreams herein, that God imparted his mind to a man in dreams when he was asleep but in visions when they were awake. And these visions sometimes happened by day, as Luk 1:22 Act 10:17 Act 26:19 , but most frequently by night, whence we read of vision or visions of the night , as Gen 46:2 Job 20:8 33:15 . And such this was, which made it the more terrible.

When deep sleep falleth on men in the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep, as appears from the nature of a vision, and from the following words.

Poole: Job 4:14

Fear came upon me either caused by the apparition following; or sent by God to humble him, and to prepare him for the more diligent attention to, reverent reception of; and ready compliance with, the Divine message.

Poole: Job 4:15

Then Heb. and , or for , as this particle is oft used. So this was the reason of the foregoing thoughts and fear.

A spirit an angel in some visible shape, otherwise he could not have discerned it, nor would have been affrighted at it.

The hair of my flesh i.e. of my body, as flesh is taken, Gen 2:24 Psa 16:9 119:120 .

Stood up through that excessive horror caused by so glorious, unusual, and terrible a presence; which God used to excite in men upon such occasions, to convince them that it was not a vain imagination or illusion, but a real vision and revelation, and that from God.

Poole: Job 4:16

It stood still having passed by him to and again he made a stand, as one that had some business with him, and addressed himself to speak to him.

I could not discern the form thereof to wit, exactly and distinctly, so as to know what or who it was.

An image was before mine eyes I saw some corporal or visible resemblance, though in a confused manner.

There was silence: the spirit, which possibly had made some noise with his motion, now standing still made no noise; all other persons and things about me were silent, and I also kept in my voice and breath as much as I could, that I might distinctly hear what I perceived the spirit was speaking to me. In the Hebrew the words run thus, silence and a voice (i.e. a silent, or still, or low voice, by a very common figure, called hendiadis ) I heard .

Poole: Job 4:17

The sense is, Thou, O Job, dost presumptuously accuse God for dealing harshly and unrighteously with thee, in sending thee into the world upon such hard terms, and punishing all innocent and righteous man with such unparalleled severity; but consider things calmly within thyself; if God and thou come to a trial before any equal judge, canst thou think that thou wilt go away justified, and the great God shall be condemned? No righteous man will punish another without cause, or more than he deserves; and therefore if God do so with thee, as thy words imply, he is less just than a man; which is blasphemous and absurd to imagine.

Shall a man a great and mighty man, as this word signifies, a man eminent for wisdom, or justice, or power, or any other perfections, such as thou art thought by thyself or others to be; who therefore might expect more favour than a poor miserable and contemptible man, which the word enosch , used in the former branch, signifies. So he anticipates this objection which Job might make.

Be more pure than his Maker? an unanswerable argument against Job. He made thee, and that for himself and his own glory, and therefore hath an unquestionable right to deal with thee, and dispose of thee, the work of his hands, as he sees fit. Woe to him that striveth with his maker! Isa 45:9 . Besides, he made man just and pure; if any man have any thing of justice or purity in him, it is derived from God, the undoubted and only fountain of it; and therefore it must necessarily be in God in a far more eminent degree.

Poole: Job 4:18

Behold this deserves thy serious consideration. These and the following words seem to be the words of Eliphaz, explaining the former vision, and applying it to Job’ s case, and enforcing it by further arguments.

In his servants i.e. in his angels, as appears both by the next words of this verse, where they are called by way of explication and restriction his angels; and by the next verse, where men are opposed to them. They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, as is very usual in all authors in like cases; and withal, to intimate that sovereign dominion which the great God hath over the glorious angels, and much more over men, by virtue whereof he hath an unquestionable authority to treat them according to his good pleasure. And these God is said to put no trust in , because he could not be confident that they, if left to themselves, and destitute of the succours of his power and grace, would continue to be loyal, and faithful, and serviceable to him, and would not revolt from him, as some of their brethren had done. And for this cause God was pleased, after some time of trial, to give some special and further grace, either by Christ or otherwise, whereby they should be infallibly confirmed in the state of grace and felicity.

His angels he charged with folly or, with vanity , i.e. he discerned folly and vanity in the angelical natures when he had first made them; which although he saw and pronounced them, no less than the visible creatures, Ge 1 , to be very good in themselves, and free from the least degree or tincture of sin; yet, comparing them with himself, and considering them in themselves alone, he saw something of folly and vanity in their very natures, because they were creatures, and therefore subject to manifold changes; and, among others, to fall from God, or into sin, as it appeared by the sad experience of some of them. Seeing therefore the angels, which so far exceed mankind in wisdom, and strength, and purity, and justice, and all other perfections, do fall incomparably short of God in these things, it is most absurd, as well as impious, to think that man is more just or pure than God, as was said, Job 4:17 , and as thou, O Job, seemest to surmise. Others, nor (Heb. and not; the negative particle being repeated out of the former branch of the verse, as it is Psa 9:18 Pro 17:26 , and elsewhere) in his angels , in whom (both which particles are frequently understood, as hath been proved before) he put light , or splendour , to wit, singular wisdom and purity, beyond what he put in man.

Poole: Job 4:19

How much less understand, doth he put trust in them , &c.! Or, How much more, understand, doth he charge folly on them, &c.! Either of these supplements are natural and easy, being fetched out of the former verse, and necessary to make the sense complete. The sense is, What strange presumption then is it, for a foolish and mortal man to pretend to a higher privilege than the angels do, to make himself more just than God, or to exalt himself above or against God, as thou dost! On them , i.e. on men, as it follows, who, though they have immortal spirits, yet those spirits dwell in mortal bodies, which are great debasements, and clogs, and encumbrances, and snares to them; and which are here called

houses ( because they are the receptacles of the soul, and the places of its settled and continual abode,) and

houses of clay and earthly houses , 2Co 5:1 ; partly because they were made of clay , or earth , Gen 2:7 1Co 15:47 ; and partly to note their great frailty and mutability; whereas the angels are free spirits, unconfined to such carcasses, and dwell in celestial, and glorious, and everlasting mansions.

Whose foundation is in the dust whose very foundation , no less than the rest of the building, is

in the dust who as they dwell in dust and clay, so they had their foundation or original from it, and they must return to it, Ecc 12:7 ; and, as to their bodies, lie down and sleep in it, Dan 12:2 , as in his long home , Ecc 12:5 , and the only continuing city which he hath in this world.

Which are crushed Heb. they crush them , i.e. they are or will be crushed; the active verb used impersonally, as it is Job 7:3 24:20 Pro 6:30 Luk 12:20 .

Before the moth i.e. sooner than a moth is crushed, which is easily done by a gentle touch of the finger. An hyperbolical expression. So the Hebrew word liphne , commonly signifying place, doth here note time, as it is used Gen 27:7 29:26 36:31 . Or, at the face, or appearance, of a moth . No creature is so weak and contemptible but one time or other it may have the body of man in its power, as the worms, the moths’ cousin-germans, have in the grave. But he instanceth in a moth rather than a worm, because it is the weaker of the two, and because it better agrees with the similitude of a house, in which moths commonly are more frequent, and powerful, and mischievous than worms. How then canst thou think, O Job, to contend with thy Maker, that must become a prey to such small and impotent creatures?

Poole: Job 4:20

From morning to evening either,

1. Speedily, between morning and evening, like the grass; they flourish in the morning, and in the evening are cut off, Psa 90:5,6 . Or rather,

2. All the day long , as the phrase is, 2Co 11:25 . There is not a moment wherein man is not sinking and drawing on towards death and corruption.

For ever as to human appearance and the course of nature, as many such like passages are to be understood in this book; or in reference to this present. and worldly life, which when once lost is never recovered, Job 16:22 Psa 39:13 .

Without any regarding it Heb. without putting the heart to it ; the word heart being understood there, as also Job 23:6 34:23 Isa 41:20 , as may appear by comparing 1Sa 9:20 2Sa 18:3 Isa 41:22 57:1 , where the same phrase is used, and the word heart expressed. The meaning is either,

1. Yet few or no men that survive them lay it to heart as they should do. Or,

2. They perish beside the expectation of all men, when both themselves and others thought their mountain was so strong that it could not be removed. Or rather,

3. This is so common a thing for all men, though never so high and great, to perish in this manner, that no man heeds it, but passeth it by as a general accident not worthy of observation. Otherwise, no man procuring or furthering it, Heb. without any man’ s putting the hand to it , i.e. they perish of themselves, without any violent hand.

Poole: Job 4:21

Whatsoever is really or by common estimation excellent in men, all their natural, and moral, and civil accomplishments, as high birth, great riches, power, and wisdom, &c.; these are so far from preserving men from perishing, as one would think they should do, that they perish themselves, together with those houses of clay in which they are lodged.

Which is in them go away or, go away (i.e. die and perish, as that phrase is oft used as Gen 15:15 Jos 23:14 Job 10:21 Psa 58:9 Ecc 12:5 Mat 26:21 ) with , (as beth is oft used) them ; it doth not survive them.

Without wisdom: either,

1. Like fools. Wise men and fools die alike, Ecc 2:16 . Or,

2. They never attain to perfect wisdom, to that wisdom which man once had, much less to that wisdom which is in God, which Job conceiveth he hath; otherwise he would not so boldly censure the counsels and works of God as unrighteous or unreasonable, because his human and narrow capacity cannot fully understand them. Moreover, as folly is oft put for unrighteousness and wickedness, so is wisdom for justice and goodness; which is so known, that it is needless to prove it; and so by wisdom here may be meant that perfect justice and purity which Job arrogated to himself, and which Eliphaz here denies to all men, Job 4:17 , &c.

Haydock: Job 4:13

The horror. Hebrew, "thoughts," while I considered the cause of thy distress. (Calmet)

Haydock: Job 4:15

Spirit: angel, or gentle breeze. (Calmet)

Haydock: Job 4:16

And I. Protestants, " there was silence, and I heard a voice." Marginal note, "a still voice." Septuagint, "But I heard a breeze and a voice." (Haydock)

Haydock: Job 4:17

Maker. It is thought that these were the words of the angel. If God punish without cause, may not the sufferer esteem himself the better of the two? You must therefore be guilty. (Calmet) ---

Job would never dispute; but God was infinitely more pure than man, who may nevertheless be free from grievous sins. (Worthington) ---

The highest angel has nothing but what he has received from God, in comparison with whom he is still as a mere nothing. But this does not prove that Job was a criminal, or that he pretended to arrogate to himself any excellence, independent of the giver of all good gifts. He did not assert that he was impeccable: yet, with God's grace, he might be innocent. (Calmet)

Haydock: Job 4:18

Angels, who fell, as the fathers explain it. (Estius) (Tirinus) ---

Hebrew, "behold, he put no trust in his servants, and his angels he charged with folly," chap. xv. 15., and xxv. 5., and 2 Peter ii. 4. (Protestants) (Haydock)

Haydock: Job 4:19

Foundation. Children of Adam, whose bodies are taken from the dust. (Menochius)

Haydock: Job 4:20

Understandeth. Hebrew, "regardeth." Septuagint, "can help himself." (Haydock) ---

Man is justly punished because he does not reflect on what he ought. (Calmet)

Haydock: Job 4:21

And they. Hebrew, "doth not their dignity pass away with them? They die without wisdom." (Haydock) ---

This is but too frequently the case of the great ones of this world, who never discern true from false riches. (Calmet)

Gill: Job 4:13

In thoughts from the visions of the night,.... While Eliphaz was thinking of and meditating upon divine things, or while he was revolving in his mind some night visions he had, before this was made unto him, see Dan 2:29; in meditation the Lord is often pleased to make known more of his mind and will to his people; and this is one way in which he was wont to do it in former times, in a vision either in the day, as sometimes, or in the night, as at others, and as here, see Num 12:6,

when deep sleep falleth on men; on sorrowful men, as Mr. Broughton renders it; such who have been laborious all the day, and getting their bread with sorrow and trouble, and are weary; who as soon as they lie down fall asleep, and sleep falls on them, and to such it is sweet, as the wise man says, Ecc 5:12; now it was at such a time when men ordinarily and commonly are asleep that this vision was had.

Gill: Job 4:14

Fear came upon me, and trembling,.... Not only a dread of mind, but trembling of body; which was often the case even with good men, whenever there was any unusual appearance of God unto them by a voice, or by any representation, or by an angel; as with Abraham in the vision of the pieces, and with Moses on Mount Sinai, and with Daniel in some of his visions, and with Zechariah, when an angel appeared and brought him the tidings of a son to be born to him; which arises from the frailty and weakness of human nature, a consciousness of guilt, a sense of the awful majesty of God, and an uneasy apprehension of what may be the consequences of it:

which made all my bones to shake; not only there was inward fear and outward tremor of body, but to such a degree, that not one joint in him was still; all the members of his body shook, and every bone was as if it was loosed, which are the more firm and solid parts, as is common many considerable tremor.

Gill: Job 4:15

Then a spirit passed before my face,.... Which some interpret of a wind ^q, a blustering wind, that blew strong in his face; and so the Targum renders it, a stormy wind, such an one as Elijah perceived when the Lord spoke to him, though he was not in that, 1Ki 19:11; or such a whirlwind, out of which the Lord spake to Job, Job 38:1; or rather, as Jarchi, an angel, an immaterial spirit, one of Jehovah's ministering spirits, clothed in an human form, and which passed and repassed before Eliphaz, that he might take notice of it:

the hair of my flesh stood up; erect, through surprise and dread; which is sometimes the case, when anything astonishing and terrible is beheld; the blood at such times making its way to the heart, for the preservation of that, leaves the external members of the body cold, and the skin of the flesh, in which the hair is, being contracted by the impetuous influx of the nervous fluid, causes the hair to stand upright, particularly the hair of the head, like the prickles or hedgehogs ^r; which has been usual at the sight of an apparition ^s.

Gill: Job 4:16

It stood still,.... That is, the spirit, or the angel in a visible form; it was before going to and fro, but now it stood still right against Eliphaz, as if it had something to say to him, and so preparing him to attend to it; which he might do the better, it standing before him while speaking to him, that he might have the opportunity of taking more notice of it:

but, notwithstanding this advantageous position of it:

I could not discern the form thereof; what it was, whether human or any other:

an image was before mine eyes; he saw something, some appearance and likeness, but could not tell what it was; perhaps the fear and surprise he was in hindered him from taking in any distinct idea of it, or that particular notice of it, so as to be able to form in his own mind any suitable notion of it, or to describe it to others:

there was silence both in the spirit or image, which, standing still, made no rushing noise, and in Eliphaz himself, who kept in his breath, and listened with all the attention he could to it; or a small low voice, as Ben Melech interprets it: so it follows:

and I heard a voice; a distinct articulate voice or sound of words, very audibly delivered by the spirit or image that stood before him:

saying; as follows.

Gill: Job 4:17

Shall mortal man be more just than God?.... Poor, weak, frail, dying man, and so sinful, as his mortality shows, which is the effect of sin; how should such a man be more righteous than God? who is so originally and essentially of himself, completely, perfectly, yea, infinitely righteous in his nature, and in his works, both of providence and grace; in chastising his people, punishing the wicked, and bestowing favours upon his friends, even in their election, redemption, justification, pardon, and eternal happiness: yea, not only profane wicked sinners can make no pretensions to anything of this kind, but even the best of men, none being without sin, no, not man in his best estate; for the righteousness he had then was of God, and therefore he could not be more just than he that made him upright. This comparative sense, which our version leads to, is more generally received; but it seems not to be the sense of the passage, since this is a truth clear from reason, and needed no vision or revelation to discover it; nor can it be thought that God would send an angelic spirit in such an awful and pompous manner, to declare that which every one knew, and no man would contradict; even the most self-righteous and self-sufficient man would never be so daring and insolent as to say he was more righteous than God; but the words should be rather rendered, "shall mortal man be justified by God, or be just from God?" or "with" him, or "before" him ^t, in his sight, by any righteousness in him, or done by him? shall he enter into his presence, stand at his bar, and be examined there, and go away from thence, in the sight and account of God, as a righteous person of himself? no, he cannot; now this is a doctrine opposed to carnal reasoning and the common sentiments of men, a doctrine of divine revelation, a precious truth: this is the string of pearls Eliphaz received, see Job 4:12; that mortal man is of himself an unrighteous creature; that he cannot be justified by his own righteousness in the sight of God; and that he must look and seek out for a better righteousness than his own, to justify him before God; and this agrees with Eliphaz's interpretation of the vision, Job 15:14; with the sentiments of his friend Bildad, who seems to have some respect to it, Job 25:4; and also of Job himself, Job 9:2; and in like manner are we to understand the following clause:

shall a man be more pure than his Maker? even the greatest and best of men, since what purity was in Adam, in a state of innocence, was from God; and what good men have, in a state of grace, is from the grace of God and blood of Christ, without which no man is pure at all, and therefore cannot be purer than him from whom they have it: or rather "be pure from", or "with", or "before his Maker" ^u, or be so accounted by him; every man is impure by his first birth, and in his nature state, and therefore cannot stand before a pure and holy God, who of purer eyes than to behold iniquity; or go away his presence, and be reckoned by him a pure and holy creature of himself; nor can any thing that he can do, in a moral or ceremonial manner, cleanse him from his impurity; and therefore it is necessary he should apply to the grace of God, and blood of Christ, for his purification.

Gill: Job 4:18

Behold, he put no trust in his servants,.... Some think the divine oracle or revelation ends in Job 4:17, and that here Eliphaz makes some use and improvement of it, and addresses Job, and argues with him upon it, with a view to his case and circumstances; but rather the account of what the oracle said, or was delivered by revelation, is continued to the end of the chapter, there being nothing unworthy of God, either in the matter or manner of it: and here Eliphaz himself is addressed, and this address ushered in with a "behold", as a note of admiration, asseveration, and attention; it being somewhat wonderful and of importance, sure and certain, and which deserved to be listened to, that God, the Maker of men and angels, did not, and does not, "put" any "trust" or confidence "in his servants"; meaning not the prophets in particular, as the Targum, though they are in an eminent sense the servants of God; nor righteous men in general, as Jarchi and others, who though heretofore servants of sin, yet through grace become servants of righteousness, and of God; but as men who dwelt in houses of clay are opposed to them, and distinguished from them, in Job 4:19, they must be understood of angels, as the following clause explains it; who always stand before God, ministering unto him, ready to do his will, and to do it in the most perfect manner creatures are capable of; they go forth at his command into each of the parts of the world, and execute his orders; they worship him, and celebrate his perfections, ascribing honour and glory, wisdom, power, and blessing to him; and this they do cheerfully, constantly, and incessantly. Now though God has intrusted these servants of his with many messages of importance, both under the Old and New Testament dispensation, yet he has not trusted them with the salvation of men, to which they are not equal, but has put it into the hands of his Son; nor indeed did he trust them with the secret of it, so as to make them his counsellors about it; no, Christ only was the wonderful Counsellor in this affair; the counsel of peace, or that respecting the peace and reconciliation of men, was only between him and his Father; God was only in and with Christ, and not angels reconciling men, or drawing the plan of their reconciliation; and when this secret, being concluded on and settled, was revealed to angels, it is thought by some to be the reason of so many of them apostatizing from God; they choosing rather to have nothing to do with him, than to be under the Son of God in human nature: but, besides this, there are many other things God has not trusted the angels with, as his purposes and decrees within himself, and the knowledge of the times and seasons of the accomplishment of them, particularly the day and hour of judgment; though the sense here rather seems to be this, that God does not and did not trust them with themselves; he knew their natural weakness, frailty, mutability, how liable they were to sin and fall from him, and therefore he chose them in Christ, put them into his hands, and made him head over them, and so confirmed and established them in him; and, as it may be rendered, "did not put stability or firmness" ^w in them, so as to stand of themselves; or "perfection" in them, as some render it ^x, which cannot be in a creature as it is in God:

and his angels he charged with folly; that is, comparatively, with respect to himself, in comparison of whom all creatures are foolish, be they ever so wise; for he is all wise, and only wise; angels are very knowing and intelligent in things natural and evangelical, but their knowledge is but imperfect, particularly in the latter; as appears by their being desirous of looking into those things which respect the salvation of men, and by learning of the church the manifold wisdom of God, 1Pe 1:2; or by "folly" is meant vanity, weakness, and imperfection ^y, a liableness to fall, which God observed in them; and which are in every creature in its best estate, and were in Adam in his state of innocence, and so in the angels that fell not, especially previous to their confirmation by Christ, see Psa 39:5; and so the sense is the same with the preceding clause: some render it by repeating the negative from that, "and he putteth not glorying" or "boasting in his angels" ^z; he makes no account of their duties and services, so as to glory in them; it is an humbling himself to regard them; or he puts nothing in them that they can boast of, since they have nothing of themselves, all from him, and therefore cannot glory as though they had received it not. Others observe, that the word has the signification of light, and differently render the passage; some, "though he putteth light in his angels" ^a, makes them angels of light, comparable to morning stars, yet he puts no trust in them; and what they have is from him, and therefore not to be compared with him, nor can they glory in themselves; or, "he putteth not light", or "not clear light into them" ^b; that which is perfect, and fire from all manner of darkness; such only is in himself the Father of lights, with whom it dwells in perfection, and there is no shadow of turning in him: some would have this understood of the evil angels, whom God charged with folly; but this is too low a term, a phrase not strong enough to express their sin and wickedness, who are not chargeable only with imprudence, but with rebellion and treason against God; nor does this sense agree with parallel places, Job 15:14; and besides, the beauty of the comparison of them with men would be lost, and the strength of the argument with respect to them would be sadly weakened, which we have in Job 4:19.

Gill: Job 4:19

How much less on them that dwell in houses of clay,.... Meaning men, but not as dwelling in houses, in a proper sense, made of clay dried by the sun, as were common in the eastern countries; nor in mean cottages, as distinguished from cedar, and ceiled houses, in which great personages dwelt, for this respects men in common; nor as being in the houses of the grave, as the Targum, Jarchi, and others, which are no other than dust, dirt, and clay; for this regards not the dead, but the living; but the bodies of men are meant; in which their souls dwell; which shows the superior excellency of the soul to the body, and its independency of it, being capable of existing without it, as it does in the separate state before the resurrection; so bodies are called tabernacles, and earthen vessels, and earthly houses, 2Pe 1:13 2Co 4:7; and bodies of clay, Job 13:12; so the body is by Epictetus ^c called clay elegantly wrought; and another Heathen writer ^d calls it clay steeped in, or macerated and mixed with blood: being of clay denotes the original of bodies, the dust of the earth; and the frailty of them, like brittle clay, and the pollution of them, all the members thereof being defiled with sin, and so called vile bodies, and will remain such till changed by Christ, Phi 3:21; now the argument stands thus, if God put no trust in angels, then much less in poor, frail, mortal, sinful men; he has no dependence on their services, whose weakness, unprofitableness, and unfaithfulness, he well knows; he puts no trust in their purposes, and resolutions, and vows, which often come to nothing; nor does he trust his own people with their salvation and justification, or put these things upon the foot of their works, but trusts them and the salvation and justification of them with his Son, and puts them upon the foot of his own grace and mercy: and if he charges the holy angels with folly, then much more (for so it may be also rendered) will he charge mortal sinful men with it, who are born like the wild ass's colt, and are foolish as well as disobedient, even his chosen ones, especially before conversion; or thus if so stands the case of angels, then much less can man be just before him, and pure in his sight: the weakness, frailty, and pollution of the bodies of men, are further enlarged on in some following clauses:

whose foundation is in the dust; meaning not the lower parts of the body, as the feet, which support and bear it up; rather the soul, which is the basis of it, referring to its corruption and depravity by sin; though it seems chiefly to respect the original of the body, which is the dust of the earth, of which it consists, and to which it will return again, this being but a poor foundation to stand upon, Gen 2:7; for the sense is, whose foundation is dust, mere dust, the particle ב being redundant, or rather an Arabism:

which are crushed before the moth? that is, which bodies of men, or houses of clay founded in the dust; or, "they crush them"; or "which" or "whom they crush" ^e; either God, Father, Son, and Spirit, as some; or the angels, as others; or distresses, calamities, and afflictions, which sense seems best, by which they are crushed "before the moth" or "worm" ^f; that is, before they die, and come to be the repast of worms, Job 19:26; or before a moth is destroyed, as soon, or sooner ^g, than it is; so a man may be crushed to death, or his life taken from him, as soon as a moth's; either by the immediate hand of God, as Ananias and Sapphira, Act 5:5; or by the sword of man, as Amasa by Joab, 2Sa 20:10; or rather, "like a moth" ^h, as easily and as quickly as a moth is crushed between a man's fingers, or by his foot: some, as Saadiah Gaon, and others, render it, "before Arcturus" ⁱ, a constellation in the heavens, Job 9:9; and take the phrase to be the same as that, "before the sun"; Psa 72:17; and to denote the perpetuity and duration of their being crushed, which would be as long as the sun or Arcturus continued, that is, for ever; but either of the above senses is best, especially the last of them.

Gill: Job 4:20

They are destroyed from morning to evening,.... That is, those that dwell in houses of clay, before described; the meaning is, that they are always exposed to death, and liable to it every day they live; not only such who are persecuted for the sake of religion, but all men in common, for of such are both the text and context; who have always the seeds of mortality and death in them, that is continually working in them; and every day, even from morning to evening, are innumerable instances of the power of death over men; and not only some there are, whose sun rises in the morning and sets at evening, who are like grass in the morning, gay, and green, and by evening cut down and withered, live but a day, and some not that, but even it is true of all men, comparatively speaking, they begin to die the day they begin to live; so that the wise man takes no notice of any intermediate time between a time to be born and a time to die, Ecc 3:2; so frail and short is the life of man; his days are but as an hand's breadth, Psa 39:5,

they perish for ever: which is not to be understood of the second or eternal death which some die; for this is not the case of all; those that believe in Christ shall not perish for ever, but have everlasting life; but this respects not only the long continuance of men under the power of death until the resurrection, which is not contradicted by thus expression; but it signifies that the dead never return to this mortal life again, at least the instances are very rare; their families, friends, and houses, that knew them, know them no more; they return no more to their worldly business or enjoyments, see Job 7:9,

without any regarding it; their death; neither they themselves nor others, expecting it so soon, and using no means to prevent it, and which, if made use of, would not have availed, their appointed time being come; or "without putting" ^k, either without putting light into them, as Sephorno, which can only be true of some; or with out putting the hand, either their own or another's, to destroy them, being done by the hand of God, by a distemper of his sending, or by one providence or another; or without putting the heart to it, which comes to the sense of our version; though death is so frequent every day, yet it is not taken notice of; men do not lay it to heart, so as to consider of their latter end, and repent of their sins, and reform from them, that they may not be their ruin; and this is and would be the case of all men, were it not for the grace of God.

Gill: Job 4:21

Doth not their excellency which is in them go away?.... Either the soul which is in them, and is the most excellent part of them; this, though it dies not, yet it goes away and departs from the body at death; and so do all the powers and faculties of it, the thoughts, the affections, the mind, and memory, yea, all the endowments of the mind, wisdom, learning, knowledge of languages, arts, and sciences, all fail at death, 1Co 13:8; and so likewise all that is excellent in the body, the strength and beauty of it depart, its strength is weakened in the way, and its comeliness turned into corruption: or, as it may be rendered, "which is with them" ^l; and so may likewise denote all outward enjoyments, as wealth and riches, glory and honour, which a man cannot carry with him, do not descend into the grave with him, but then go away: a learned man ^m renders the words, "is not their excellency removed which was in them?" and thinks it refers to the corruption of nature, the loss of original righteousness, and of the image of God in man, which formerly was his excellency in his state of innocence, but now, through sin and the fall, is removed from him; and this, indeed, is the cause, the source and spring, of his frailty, mortality, and death; hence it follows:

they die even without wisdom; that dies with them, or whatsoever of that they have goes away from them at death; wise men die as well as fools, yea, they die as fools do, and multitudes without true wisdom, not being wise enough to consider their latter end; they die without the wisdom which some are made to know, in the hidden part, without the fear of God, which is real wisdom, or without the knowledge of Christ, and of God in Christ, which is the beginning, earnest, and pledge of life eternal. Now then since man is such a frail, mortal, foolish, and sinful creature, how can he be just before God, or pure in the sight of his Maker? which, is the thing designed to be proved and illustrated by all this; and here ends the divine oracle, or the revelation made to Eliphaz, when he had the vision before related.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 4:13

¹ tn Here too the word is rare. The form שְׂעִפִּים (sÿ’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sÿ’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sÿ’ippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

² tn Heb “visions” of the night.

³ tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”

NET Notes: Job 4:14

¹ tn The two words פַּחַד (pakhad, “trembling”) and רְעָדָה (rÿ’adah, “terror”) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb קָרָא (qara’, “befall, encounter”) is פַּחַד (pakhad, “trembling”); its compound subject has been placed at the end of the colon.

² tn The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.

NET Notes: Job 4:15

¹ tn The word רוּחַ (ruakh) can be “spirit” or “breath.” The implication here is that it was something that Eliphaz felt – what he saw follows in v. 16. The commentators are divided on whether this is an apparition, a spirit, or a breath. The word can be used in either the masculine or the feminine, and so the gender of the verb does not favor the meaning “spirit.” In fact, in Isa 21:1 the same verb חָלַף (khalaf, “pass on, through”) is used with the subject being a strong wind or hurricane “blowing across.” It may be that such a wind has caused Eliphaz’s hair to stand on end here. D. J. A. Clines (Job [WBC], 111) also concludes it means “wind,” noting that in Job a spirit or spirits would be called רְפָאִים (rÿfa’im), אֶלֹהִים (’elohim) or אוֹב (’ov).

² tn The verbs in this verse are imperfects. In the last verse the verbs were perfects when Eliphaz reported the fear that seized him. In this continuation of the report the description becomes vivid with the change in verbs, as if the experience were in progress.

³ tn The subject of this verb is also רוּחַ (ruakh, “spirit”), since it can assume either gender. The “hair of my flesh” is the complement and not the subject; therefore the Piel is to be retained and not changed to a Qal as some suggest (and compare with Ps 119:120).

NET Notes: Job 4:16

¹ tc The LXX has the first person of the verb: “I arose and perceived it not, I looked and there was no form before my eyes; but I only heard a breath and a voice.”

² tn The imperfect verb is to be classified as potential imperfect. Eliphaz is unable to recognize the figure standing before him.

³ sn The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם (damam) does mean “remain silent” (Job 29:21; 31:34) and then also “cease.” The noun דְּמָמָה (dÿmamah, “calm”) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.”

NET Notes: Job 4:17

¹ tn The imperfect verbs in this verse express obvious truths known at all times (GKC 315 §107.f).

² tn The word for man here is first אֱנוֹשׁ (’enosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” VTSup 17 (1969): 159-69; and E. Jacob, Theology of the Old Testament, 156-57.

³ tn The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: “Can a man be righteous?”

⁴ tn The classification of מִן (min) as a comparative in this verse (NIV, “more righteous than God”; cf. also KJV, ASV, NCV) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that – but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job’s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18-21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition “with” is used. See also Jer 51:5 where the preposition should be rendered “before” [the Holy One].

⁵ sn In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”).

⁶ tn The double question here merely repeats the same question with different words (see GKC 475 §150.h). The second member could just as well have been connected with ו (vav).

NET Notes: Job 4:18

¹ tn The particle הֵן (hen) introduces a conditional clause here, although the older translations used “behold.” The clause forms the foundation for the point made in the next verse, an argument by analogy – if this be true, then how much more/less the other.

² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

³ tn The verb יַאֲמִין (ya’amin), a Hiphil imperfect from אָמַן (’aman) followed by the preposition בּ (bet), means “trust in.”

⁴ sn The servants here must be angels in view of the parallelism. The Targum to Job interpreted them to be the prophets. In the book we have already read about the “sons of God” who take their stand as servants before the Lord (1:6; 2:1). And Ps 104:4 identifies the angels as servants (using שָׁרַת, sharat).

⁵ tn The verb שִׂים (sim, “set”) with the preposition בּ (bet) has the sense of “impute” or “attribute something to someone.”

⁶ tn The word תָּהֳלָה (toholah) is a hapax legomenon, and so has created some confusion in the various translations. It seems to mean “error; folly.” The word is translated “perverseness” in the LXX; but Symmachus connects it with the word for “madness.” “Some commentators have repointed the word to תְּהִלָּה (tÿhillah, “praise”) making the line read: “he finds no [cause for] praise in his angels.” Others suggest תִּפְלָה (tiflah, “offensiveness, silliness”) a bigger change; this matches the idiom in Job 24:12. But if the etymology of the word is הָלַל (halal, “to be mad”) then that change is not necessary. The feminine noun “madness” still leaves the meaning of the line a little uncertain: “[if] he does not impute madness to his angels.” The point of the verse is that God finds flaws in his angels and does not put his trust in them.

NET Notes: Job 4:19

¹ sn Those who live in houses of clay are human beings, for the human body was made of clay (Job 10:9; 33:6; and Isa 64:7). In 2 Cor 4:7 the body is an “earthen vessel” – a clay pot. The verse continues the analogy: houses have foundations, and the house of clay is founded on dust, and will return to dust (Gen 3:19; Ps 103:14). The reasoning is that if God finds defects in angels, he will surely find them in humans who are inferior to the angels because they are but dust. In fact, they are easily crushed like the moth.

² tn The imperfect verb is in the plural, suggesting “they crush.” But since there is no subject expressed, the verb may be given an impersonal subject, or more simply, treated as a passive (see GKC 460 §144.g).

³ tn The prepositional compound לִפְנֵי (lifne) normally has the sense of “before,” but it has been used already in 3:24 in the sense of “like.” That is the most natural meaning of this line. Otherwise, the interpretation must offer some explanation of a comparison between how quickly a moth and a human can be crushed. There are suggestions for different readings here; see for example G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937/38): 97-129 for a change to “bird’s nest”; and J. A. Rimbach, “‘Crushed before the Moth’ (Job 4:19),” JBL 100 (1981): 244-46, for a change of the verb to “they are pure before their Maker.” However, these are unnecessary emendations.

NET Notes: Job 4:20

¹ tn The form יֻכַּתּוּ (yukkatu) is the Hophal imperfect of the root כָּתַת (katat, “to be pounded, pulverized, reduced to ashes” [Jer 46:5; Mic 1:7]). It follows the Aramaic formation (see GKC 182 §67.y). This line appears to form a parallelism with “they are crushed like a moth,” the third unit of the last verse; but it has its own parallel idea in this verse. See D. J. A. Clines, “Verb Modality and the Interpretation of Job 4:20, 21,” VT 30 (1980): 354-57.

² tn Or “from morning to evening.” The expression “from morning to evening” is probably not a merism, but rather describes the time between the morning and the evening, as in Isa 38:12: “from day to night you make an end of me.”

³ sn The second colon expresses the consequence of this day-long reducing to ashes – they perish forever! (see 20:7 and 14:20).

⁴ tn This rendering is based on the interpretation that מִבְּלִי מֵשִׂים (mibbÿli mesim) uses the Hiphil participle of שִׂים (sim, “set”) with an understood object “heart” to gain the idiom of “taking to heart, considering, regarding it” – hence, “without anyone regarding it.” Some commentators have attempted to resolve the difficulty by emending the text, a procedure that has no more support than positing the ellipses. One suggested emendation does have the LXX in its favor, namely, a reading of מֹשִׁיעַ (moshia’, “one who saves”) in place of מֵשִׂים (mesim, “one who sets”). This would lead to “without one who saves they perish forever” (E. Dhorme, Job, 55).

NET Notes: Job 4:21

¹ tn The word יֶתֶר (yeter, here with the suffix, יִתְרָם [yitram]) can mean “what remains” or “rope.” Of the variety of translations, the most frequently used idea seems to be “their rope,” meaning their tent cord. This would indicate that their life was compared to a tent – perfectly reasonable in a passage that has already used the image “houses of clay.” The difficulty is that the verb נָסַע (nasa’) means more properly “to tear up; to uproot.” and not “to cut off.” A similar idea is found in Isa 38:12, but there the image is explicitly that of cutting the life off from the loom. Some have posited that the original must have said their tent peg was pulled up” as in Isa 33:20 (A. B. Davidson, Job, 34; cf. NAB). But perhaps the idea of “what remains” would be easier to defend here. Besides, it is used in 22:20. The wealth of an individual is what has been acquired and usually is left over when he dies. Here it would mean that the superfluous wealth would be snatched away. The preposition בּ (bet) would carry the meaning “from” with this verb.

² tc The text of the LXX does not seem to be connected to the Hebrew of v. 21a. It reads something like “for he blows on them and they are withered” (see Isa 40:24b). The Targum to Job has “Is it not by their lack of righteousness that they have been deprived of all support?”

tn On the interpretation of the preposition in this construction, see N. Sarna, “The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 (1959): 310-16.

³ sn They die. This clear verb interprets all the images in these verses – they die. When the house of clay collapses, or when their excess perishes – their life is over.

⁴ tn Heb “and without wisdom.” The word “attaining” is supplied in the translation as a clarification.

sn The expression without attaining wisdom is parallel to the previous without anyone regarding it. Both verses describe how easily humans perish: there is no concern for it, nor any sense to it. Humans die without attaining wisdom which can solve the mystery of human life.

Geneva Bible: Job 4:14

Fear came upon me, and trembling, which made all my bones ^{( i )} to shake.

^{( i )} In these visions which God shows to his creatures, there is always a certain fear joined, that the authority of it might be had in greater reverence.

Geneva Bible: Job 4:16

It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] ^{( k )} silence, and I heard a voice, [saying],

^{( k )} When all things were quiet or when the fear was relieved as God appeared to Elijah, (1Ki 19:12).

Geneva Bible: Job 4:17

Shall mortal man be more ^{( l )} just than God? shall a man be more pure than his maker?

^{( l )} He proves that if God punished the innocent, the creature would be more just than the creator, which was blasphemy.

Geneva Bible: Job 4:18

Behold, he put no trust in his servants; and his ^{( m )} angels he charged with folly:

^{( m )} If God finds imperfection in his angels when they are not maintained by his power, how much more shall he lay folly to man's charge when he would justify himself against God?

Geneva Bible: Job 4:19

How much less [in] them that dwell in houses of ^{( n )} clay, whose foundation [is] in the dust, [which] are crushed before the moth?

^{( n )} That is, in this mortal body, subject to corruption, as in (2Co 5:1).

Geneva Bible: Job 4:20

They are destroyed from ^{( o )} morning to evening: they perish for ever ^{( p )} without any regarding [it].

^{( o )} They see death continually before their eyes and daily approaching them.

^{( p )} No man for all this considers it.

Geneva Bible: Job 4:21

Doth not their excellency [which is] in them go away? they die, even without ^{( q )} wisdom.

^{( q )} That is, before any of them were so wise, as to think of death.

Commentary -- Verse Range Notes

TSK Synopsis: Job 4:1-21

1 Eliphaz reproves Job for want of religion.

7 He teaches God's judgments to be not for the righteous, but for the wicked.

12 His fearful vision to humble the excellency of creatures before God.

MHCC: Job 4:12-21

Eliphaz relates a vision. When we are communing with our own hearts, and are still, Psa 4:4, then is a time for the Holy Spirit to commune with us. This vision put him into very great fear. Ever since man sinned, it has been terrible to him to receive communications from Heaven, conscious that he can expect no good tidings thence. Sinful man! shall he pretend to be more just, more pure, than God, who being his Maker, is his Lord and Owner? How dreadful, then, the pride and presumption of man! How great the patience of God! Look upon man in his life. The very foundation of that cottage of clay in which man dwells, is in the dust, and it will sink with its own weight. We stand but upon the dust. Some have a higher heap of dust to stand upon than others but still it is the earth that stays us up, and will shortly swallow us up. Man is soon crushed; or if some lingering distemper, which consumes like a moth, be sent to destroy him, he cannot resist it. Shall such a creature pretend to blame the appointments of God? Look upon man in his death. Life is short, and in a little time men are cut off. Beauty, strength, learning, not only cannot secure them from death, but these things die with them; nor shall their pomp, their wealth, or power, continue after them. Shall a weak, sinful, dying creature, pretend to be more just than God, and more pure than his Maker? No: instead of quarrelling with his afflictions, let him wonder that he is out of hell. Can a man be cleansed without his Maker? Will God justify sinful mortals, and clear them from guilt? or will he do so without their having an interest in the righteousness and gracious help of their promised Redeemer, when angels, once ministering spirits before his throne, receive the just recompence of their sins? Notwithstanding the seeming impunity of men for a short time, though living without God in the world, their doom is as certain as that of the fallen angels, and is continually overtaking them. Yet careless sinners note it so little, that they expect not the change, nor are wise to consider their latter end.

Matthew Henry: Job 4:12-21

Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, Job 33:15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (2Co 1:4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, 2Pe 1:19. Observe,

I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him. 1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Psa 25:14. As the evil spirit often steals good words out of the heart (Mat 13:19), so the good Spirit sometimes steals good words into the heart, or ever we are aware. 2. He received a little thereof, Job 4:12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! Job 26:14. We know but in part, 1Co 13:12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived. 3. It was brought to him in the visions of the night (Job 4:13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Psa 4:4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, Job 33:14, Job 33:15. 4. It was prefaced with terrors: Fear came upon him, and trembling, Job 4:14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.

II. The messenger by whom it was sent - a spirit, one of the good angels, who are employed not only as the ministers of God's providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (Job 4:15, Job 4:16), 1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad. 2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them. 3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Dan 7:28; Dan 10:8, Dan 10:9.

III. The message itself. Before it was delivered there was silence, profound silence, Job 4:16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (Job 4:17): " Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!"1. Some think that Eliphaz aims hereby to prove that Job's great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: "If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined."2. I rather think it is only a reproof of Job's murmuring and discontent: "Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh , mortal and miserable man, be so insolent; nay, shall Geber , the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?"Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Psa 94:9, Psa 94:10.

IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the following verses to be spoken in vision. It comes all to one.

1. He shows how little the angels themselves are in comparison with God, Job 4:18. Angels are God's servants, waiting servants, working servants; they are his ministers (Psa 104:4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. he never made them his confidants, or of his cabinet-council, Mat 24:36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, 2Ch 16:9. See this phrase, Job 39:11. Some give this sense of it: "So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them."(2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels ( in angelis suis non ponet gloriationem ) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.

2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.

(1.) Look upon man in his life, and he is very mean, Job 4:19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one's fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Hos 5:12-14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?

(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, Job 4:20, Job 4:21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), Job 4:20. They perish for ever because they regard not God and their duty; they consider not their latter end, Lam 1:9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.

Keil-Delitzsch: Job 4:12-16

12 And a word reached me stealthily,

And my ear heard a whisper thereof.

13 In the play of thought, in visions of the night,

When deep sleep falleth on men,

14 Fear came upon me, and trembling;

And it caused the multitude of my bones to quake with fear.

15 And a breathing passed over my face;

16 It stood there, and I discerned not its appearance:

An image was before my eyes;

A gentle murmur, and I heard a voice.

The fut. יגגּב , like Jdg 2:1; Psa 80:9, is ruled by the following fut. consec.: ad me furtim delatum est (not deferebatur ). Eliphaz does not say אלי ויגנּב (although he means a single occurrence), because he desires, with pathos, to put himself prominent. That the word came to him so secretly, and that he heard only as it were a whisper ( שׁמץ , according to Arnheim, in distinction from שׁמע , denotes a faint, indistinct impression on the ear), is designed to show the value of such a solemn communication, and to arouse curiosity. Instead of the prosaic ממּנוּ , we find here the poetic pausal-form מנהוּ expanded from מנּוּ , after the form מנּי , Job 21:16; Psa 18:23. מן is partitive: I heard only a whisper, murmur; the word was too sacred and holy to come loudly and directly to his ear. It happened, as he lay in the deep sleep of night, in the midst of the confusion of thought resulting from nightly dreams. שׂעפּים (from שׂעיף , branched) are thoughts proceeding like branches from the heart as their root, and intertwining themselves; the מן which follows refers to the cause: there were all manner of dreams which occasioned the thoughts, and to which they referred (comp. Job 33:15); תּרדּמה , in distinction from שׁנה , sleep, and תּנוּמה , slumber, is the deep sleep related to death and ecstasy, in which man sinks back from outward life into the remotest ground of his inner life. In Job 4:14, קראני , from קרא = קרה , to meet (Ges. §75, 22), is equivalent to קרני (not קרני , as Hirz., first edition, wrongly points it; comp. Gen 44:29). The subject of הפחיד is the undiscerned ghostlike something. Eliphaz was stretched upon his bed when רוּח , a breath of wind, passed ( חלף( dessap , similar to Isa 21:1) over his face. The wind is the element by means of which the spirit-existence is made manifest; comp. 1Ki 19:12, where Jehovah appears in a gentle whispering of the wind, and Act 2:2, where the descent of the Holy Spirit is made known by a mighty rushing. רוּח , πνεῦμα , Sanscrit âtma , signifies both the immaterial spirit and the air, which is proportionately the most immaterial of material things.

(Note: On wind and spirit, vid., Windischmann, Die Philosophie im Fortgang der Weltgesch . S. 1331ff.)

His hair bristled up, even every hair of his body; סמּר , not causative, but intensive of Kal . יעמד has also the ghostlike appearance as subject. Eliphaz could not discern its outline, only a תמוּנה , imago quaedam (the most ethereal word for form, Num 12:8; Psa 17:15, of μορφή or δόξα of God), was before his eyes, and he heard, as it were proceeding from it, רקל דּממה , i.e., per hendiadyn : a voice, which spoke to him in a gentle, whispering tone, as follows:

Keil-Delitzsch: Job 4:17-21

17 Is a mortal just before Eloah,

Or a man pure before his Maker?

18 Behold, He trusteth not His servants!

And His angels He chargeth with imperfection.

19 How much more those who dwell in houses of clay,

They are crushed as though they were moths.

20 From morning until evening, - so are they broken in pieces:

Unobserved they perish for ever.

21 Is it not so: the cord of their tent in them is torn away,

So they die, and not in wisdom?

The question arises whether מן is comparative: prae Deo , on which Mercier with penetration remarks: justior sit oportet qui immerito affligitur quam qui immerito affligit ; or causal: a Deo, h.e., ita ut a Deo justificetur . All modern expositors rightly decide on the latter. Hahn justly maintains that עם and בּעיני are found in a similar connection in other places; and Job 32:2 is perhaps not to be explained in any other way, at least that does not restrict the present passage. By the servants of God, none but the angels, mentioned in the following line of the verse, are intended. שׂים with בּ signifies imputare ( 1Sa 22:15); in Job 24:12 (comp. Job 1:22) we read תּפלה , absurditatem (which Hupf. wishes to restore even here), joined with the verb in this signification. The form תּהלה is certainly not to be taken as stultitia from the verb הלל ; the half vowel, and still less the absence of the Dagesh , will not allow this. תּרן (Olsh. §213, c ), itself uncertain in its etymology, presents no available analogy. The form points to a Lamedh-He verb, as תּרמה from רמה , so perhaps from הלה , Niph . נהלא , remotus , Mic 4:7 : being distant, being behind the perfect, difference; or even from הלה (Targ. הלא , Pa . הלּי ) = לאה , weakness, want of strength.

(Note: Schnurrer compares the Arabic wahila , which signifies to be relaxed, forgetful, to err, to neglect. Ewald, considering the ת as radical, compares the Arabic dll , to err, and tâl , med . wau , to be dizzy, unconscious; but neither from והל nor from תּהל can the substantival form be sustained.)

Both significations will do, for it is not meant that the good spirits positively sin, as if sin were a natural necessary consequence of their creatureship and finite existence, but that even the holiness of the good spirits is never equal to the absolute holiness of God, and that this deficiency is still greater in spirit-corporeal man, who has earthiness as the basis of his original nature. At the same time, it is presupposed that the distance between God and created earth is disproportionately greater than between God and created spirit, since matter is destined to be exalted to the nature of the spirit, but also brings the spirit into the danger of being degraded to its own level.

Job 4:19

אף signifies, like כּי אף , quanto minus , or quanto magis , according as a negative or positive sentence precedes: since Job 4:18 is positive, we translate it here quanto magis , as 2Sa 16:11. Men are called dwellers in clay houses: the house of clay is their φθαρτὸν σῶμα , as being taken de limo terrae (Job 33:6; comp. Wis. 9:15); it is a fragile habitation, formed of inferior materials, and destined to destruction. The explanation which follows - those whose יסוד , i.e., foundation of existence, is in dust - shows still more clearly that the poet has Gen 2:7; Gen 3:19, in his mind. It crushes them (subject, everything that operates destructively on the life of man) לפני־עשׁ , i.e., not: sooner than the moth is crushed (Hahn), or more rapidly than a moth destroys (Oehler, Fries), or even appointed to the moth for destruction (Schlottm.); but לפני signifies, as Job 3:24 (cf. 1Sa 1:16), ad instar : as easily as a moth is crushed. They last only from morning until evening: they are broken in pieces ( הכּת , from כּתת , for הוּכת ); they are therefore as ephemerae. They perish for ever, without any one taking it to heart ( suppl . על־לב , Isa 42:25; Isa 57:1), or directing the heart towards it, animum advertit ( suppl . לב , Job 1:8).

In Job 4:21 the soul is compared to the cord of a tent, which stretches out and holds up the body as a tent, like Ecc 12:6, with a silver cord, which holds the lamp hanging from the covering of the tent. Olshausen is inclined to read יתדם , their tent-pole, instead of יתרם , and at any rate thinks the accompanying בּם superfluous and awkward. But (1) the comparison used here of the soul, and of the life sustained by it, corresponds to its comparison elsewhere with a thread or weft, of which death is the cutting through or loosing (Job 6:9; Job 27:8; Isa 38:12); (12) בּם is neither superfluous nor awkward, since it is intended to say, that their duration of life falls in all at once like a tent when that which in them ( בם ) corresponds to the cord of a tent (i.e., the נפשׁ ) is drawn away from it. The relation of the members of the sentence in Job 4:21 is just the same as in Job 4:2 : Will they not die when it is torn away, etc. They then die off in lack of wisdom, i.e., without having acted in accordance with the perishableness of their nature and their distance from God; therefore, rightly considered: unprepared and suddenly, comp. Job 36:12; Pro 5:23. Oehler, correctly: without having been made wiser by the afflictions of God. The utterance of the Spirit, the compass of which is unmistakeably manifest by the strophic division, ends here. Eliphaz now, with reference to it, turns to Job.

Constable: Job 4:1--14:22

B. The First Cycle of Speeches between Job and His Three Friends chs. 4-14

The two soliloquies of Job (chs. 3 and 29-31) enclose three cycles of dialogue between Job and his three friends. Each cycle consists of speeches by Eliphaz, Bildad, and Zophar in that order interspersed with Job's reply to each address. This pattern continues through the first two cycles of speeches (chs. 4-14 and 15-21) but breaks down in the third when Zophar failed to continue the dialogue.

"There are two basic lines of interaction which run through Job--Job's crying out to God and Job's disputations with his three friends. The absence of the third speech of Zophar is consistent with the fact that each of the speeches of the three friends is progressively shorter in each cycle and that Job's responses to each of the friends (which also are progressively shorter) are longer than the corresponding speech of the friends. This seems to signify Job's verbal victory over Zophar and the other two friends. It is also indicative of the bankruptcy and futility of dialogue when both Job and the three friends assume the retribution dogma (which for the friends implies Job's guilt and for Job implies God's injustice). Consequently, this structural design marks a very gradual swing toward a focus on Job's relationship and interaction with God in contrast to the earlier primary interaction between Job and his friends."³⁴

Throughout the three cycles of speeches Job's friends did not change their position. They believed that God rewards the righteous and punishes sinners, the theory of retribution.³⁵ They reasoned that all suffering is punishment for sin, and since Job was suffering, he was a sinner. They believed that what people experience depends on what they have done (cf. John 9:2). While this is true often, it is not the fundamental reason we experience what we do in life, as the Book of Job proceeds to reveal.

As the speeches unfolded, Job's friends became increasingly vitriolic and specific about Job's guilt. This was true of Eliphaz (cf. 5:8; ch. 15; 22:5-9), Bildad (cf. 8:6; ch. 18; 25:5-6), and Zophar (cf. 11:14; ch. 20).

In each of his speeches Job affirmed his innocence of great sin (6:10; 9:21; 16:17; 27:6). In his first five responses he charged God with afflicting him (6:4; 9:17; 13:27; 16:12; 19:11). In each of his first three replies in the first cycle he asked, "Why?" (7:20; 10:2; 13:24). In all six of his speeches he longed to present his case to God (9:3; 13:3; 16:21; 19:23; 23:4; 31:35).

Job's friends each emphasized a different aspect of God's character. Eliphaz pointed out the distance between God and man (4:17-19; 15:14-16) and stressed God's punishment of the wicked (5:12-14). Bildad said God is just (8:3), great (25:2-3), and that He punishes only the wicked (18:5-21). God's inscrutability impressed Zophar (11:7) who also stated that God punishes the wicked quickly (20:23).

Eliphaz spoke to Job with the most respect and restraint, Bildad was more direct and less courteous, and Zophar was the most blunt and harsh. Eliphaz based his arguments on experience (4:8; 5:3; 15:17), Bildad on tradition (8:8-10), and Zophar on mere assumption (20:1-5). Eliphaz viewed life as a mystic, Bildad as an attorney, and Zophar as a dogmatist. Bildad and Zophar picked up themes from Eliphaz's speeches and echoed them with slightly variant emphases (cf. 5:9 and 22:12 with 8:3, 5; 22:2a with 11:7, 11; 15:32-34 with 18:16 and 20:21-22; and 5:14 with 18:5, 6, 18 and 20:26).

Constable: Job 4:1--5:27

1. Eliphaz's first speech chs. 4-5

Eliphaz's first speech has a symmetrical introverted (chiastic) structure that emphasizes the central section.

"A Opening remark (4:2)

B Exhortation (4:3-6)

C God's dealings with men (4:7-11)

D The revelation of truth (4:12-21)

C' God's dealings with men (5:1-16)

B' Exhortation (5:17-26)

A' Closing remark (5:27)"³⁶

Constable: Job 4:12-21

Eliphaz's vision 4:12-21

Eliphaz's authority was a vision (v. 12). It seems that his vision was not a revelation from God for the following reasons. He did not say that it was from the Lord. God normally identified revelations from Himself as such to those who received them when He used this method of revelation. Furthermore the content of what Eliphaz received in the vision (vv. 17-21) does not represent God as He has revealed Himself elsewhere in Scripture. God appears here as unconcerned with people. Evidently Eliphaz's "spirit" (v. 15) was not the Holy Spirit, and this Hebrew word never describes a disembodied spirit. Perhaps the spirit was an angel. What he heard from this spirit contained elements of truth: man cannot make himself pure before God, and man is mortal. Still Eliphaz was wrong in applying these words to Job as though Job was a willful sinner (cf. 1:1, 8; 2:3).³⁷

Guzik: Job 4:1-21

Job 4 and 5 - The First Speech of Eliphaz

This begins a long section in the Book of Job where Job's friends counsel him and he answers them. His friends speak in more or less three rounds, with each speech followed by a reply from Job. At the end of these speeches, God answers Job and his friends and settles the matter.

A. The opening comments of Eliphaz.

1. (4:1-6) Eliphaz calls upon Job to remember the advice he has given to others as a helper of the weak.

Then Eliphaz the Temanite answered and said:

"If one attempts a word with you, will you become weary? But who can withhold himself from speaking?

Surely you have instructed many,

And you have strengthened weak hands.

Your words have upheld him who was stumbling,

And you have strengthened the feeble knees;

But now it comes upon you, and you are weary;

It touches you, and you are troubled.

Is not your reverence your confidence?

And the integrity of your ways your hope?"

a. Then Eliphaz the Temanite answered: Eliphaz was from Teman, an Edomite city that was known as a center of wisdom (Jeremiah 49:7).

b. If one attempts a word with you, will you become weary? With this tactful beginning, Eliphaz began his speech. We may say that he had earned the right to speak to Job because, in a remarkable display of friendship, he sat wordless with Job through whole week to show his sympathy and brotherhood with the afflicted man (Job 2:11-13).

c. But who can withhold himself from speaking? Eliphaz felt compelled to speak; his love and concern for Job strongly motivated him to help his suffering friend. Nevertheless, it will be later found that the advice of Eliphaz and the rest of Job's counselors was wrong (Job 42:7-8).

d. Surely you have instructed many . . . now it comes upon you, and you are weary: Eliphaz began to confront Job with what he saw as his problem. This took a great deal of courage on the part of Eliphaz; he was the first one to speak, and he spoke to a man with an enviable reputation for godliness and one suffering from terrible calamity.

i. Yet he pointed at this apparent contradiction in Job's lament recorded in the previous chapter: That this man who had taught and comforted many in their time of need now seems to despair in his own time of need.

ii. "Already there is insinuation that Job is unable to apply to himself what he preached to others." (Anderson)

iii. "This is galling. But hitherto Eliphaz had commended Job; now he dasheth all, and draweth a black line over that he had spoken once. To commend a man with a but is a wound instead of a commendation . . . it sprinkleth black upon white, and so smutteth a man's good name, which is slander in a high degree." (Trapp)

e. Is not your reverence you confidence? This has the idea of, "Job, does not your despair show that you have lost confidence in your reverence and lost hope in the integrity of your ways?"

i. "Men are best known by affliction, and this now showeth of what metal thou art made; for now thou doth cast off thy fear of God, and all thy confidence and hope in him." (Trapp)

ii. This begins a section where Eliphaz (and others) will try to make Job see that his problems have come upon him because of some sin on his part, and that he should confess and repent of his sin in order to be restored.

iii. Eliphaz began on the basis of Job's complaint as recorded in Job 3. He reasoned that Job would not complain in this way unless he was in some way guilty; that his guilty conscience was the root of his suffering. As it turned out, this was a false assumption. Job's complaint was simply the cry of a life in pain and not because Job consciously or unconsciously understood that he deserved this calamity because of his sin.

2. (7-11) Eliphaz explains what he believed to be the source of Job's troubles.

"Remember now, who ever perished being innocent?

Or where were the upright ever cut off?

Even as I have seen,

Those who plow iniquity

And sow trouble reap the same.

By the blast of God they perish,

And by the breath of His anger they are consumed.

The roaring of the lion,

The voice of the fierce lion,

And the teeth of the young lions are broken.

The old lion perishes for lack of prey,

And the cubs of the lioness are scattered."

a. Who ever perished being innocent? Here Eliphaz came to the heart of his argument. He boldly said that Job was guilty of some sin because the innocent do not suffer as he had, and the upright are not cut off as he was.

i. In this context, cut off means to be forsaken by God and goodness. In later Israel it would often mean to be executed.

b. Those who plow iniquity and sow trouble reap the same: Eliphaz spoke convincingly from his own experience (Even as I have seen). Job was reaping trouble, so he must have plowed sin (iniquity) and sown the seeds of trouble.

i. The counsel of Eliphaz is full of common sense and rooted in his own observations and experience. We might even say that it is mostly true and can be commonly seen as true. Nevertheless, we also know that in Job's case he was wrong and this was the wrong counsel (remembering God's assessment of Eliphaz and Job's counselors in Job 42:7).

ii. Many people today believe the counsel of Eliphaz, and believe it as an absolute spiritual law instead of a general principle. Some take the passage from Galatians 6:7: Do not be deceived, God is not mocked; whatever a man sows, that he will also reap. Yet it is important to understand the context of Paul's statement, which was encouragement and exhortation for Christians to give materially for the support of their ministers. It is true that the principle of Galatians 6:7 has application beyond giving and supporting teachers and ministers. It has a general application in life; what we get out is often what we put in. Yet Paul did not promote some law of spiritual karma that ensures we will get good when we do good things or always get bad when we do bad things. If there were such an absolute spiritual law it would surely damn us all. Instead, Paul simply related the principle of sowing and reaping to the way we manage our resources before the Lord. He used the same picture in 1 Corinthians 9:11 and 2 Corinthians 9:6-10.

iii. Job and his friends have built their whole life on the belief that God helps the good and hinders the bad; that in fact God can be seen as morally good in the affairs of men. "The friends must infer from Job's suffering that he has sinned; Job must infer from his innocence that God is unjust." (Anderson)

c. By the blast of God they perish: Eliphaz here clearly implied that Job's suffering came as the judgment of God against him; that the breath of His anger burned against Job.

i. The idea is also that the mere breath of His anger is enough to destroy God's foes. "He puts himself to no great pain to punish them; but blows them away as so many dust-heaps." (Trapp)

d. The teeth of the young lions are broken: Eliphaz painted the picture of how strong the anger of God is, that it is strong enough to humble and defeat even strong young lions. The idea is that the anger of God has also brought Job low.

3. (12-21) Eliphaz describes his revelation regarding the frailty of man.

"Now a word was secretly brought to me,

And my ear received a whisper of it.

In disquieting thoughts from the visions of the night,

When deep sleep falls on men,

Fear came upon me, and trembling,

Which made all my bones shake.

Then a spirit passed before my face;

The hair on my body stood up.

It stood still,

But I could not discern its appearance.

A form was before my eyes;

There was silence;

Then I heard a voice saying:

'Can a mortal be more righteous than God?

Can a man be more pure than his Maker?

If He puts no trust in His servants,

If He charges His angels with error,

How much more those who dwell in houses of clay,

Whose foundation is in the dust,

Who are crushed before a moth?

They are broken in pieces from morning till evening;

They perish forever, with no one regarding.

Does not their own excellence go away?

They die, even without wisdom.' "

a. A word was secretly brought to me: Eliphaz claimed that he received this word in a dream, when deep sleep falls on men, and he received it by a spirit that passed before his face in his dream.

i. "Eliphaz bolstered the authority of his words by an appeal to the supernatural - an eerie and hair-raising experience in which he received a divine oracle." (Smick)

ii. "Whether it came from heaven or hell, we know not, for its communication shows and rankles a wound, without providing a cure." (Clarke)

b. Can a mortal be more righteous than God? Eliphaz called attention to the common sinfulness of man. The idea is clear: "Job, we all sin. There is no great shame in admitting that you have sinned and that is why this calamity has come upon you."

c. If He charges His angels with error, how much more those who dwell in houses of clay: Eliphaz made this interesting comment to point out man's spiritual and moral frailty. He noted that even angels had fallen into error, therefore it should surprise no one that man - including Job - has also fallen into error.

i. This statement hit closer to the real truth than Eliphaz could know. It was one of these angels charged with error - Satan himself - who was the real cause of Job's calamity. Satan also led a large number of angelic beings into rebellion against God (Revelation 12:4, 12:9). The Bible also says that in the age to come, redeemed man will in some way judge these fallen angels (1 Corinthians 6:3). Eliphaz was correct on this point: He charges His angels with error.

ii. "It is all very beautiful, but absolutely short-sighted. Eliphaz had no knowledge of those secret councils in heaven, and was making the mistake of attempting to press all things into the compass of his philosophy." (Morgan)

iii. "The speaker seems serenely unconscious that he was saying anything that could drive a knife into the tortured man. He is so carried along on the waves of his own eloquence, and so absorbed in the stringing together the elements of an artistic whole, that he forgets the very sorrows which he came to comfort." (Maclaren)

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 4 (Chapter Introduction)

Overview

Job 4:1, Eliphaz reproves Job for want of religion; Job 4:7, He teaches God’s judgments to be not for the righteous, but for the wicked; Job 4:12, His fearful vision to humble the excellency of creatures before God.

Poole: Job 4 (Chapter Introduction)

CHAPTER 4

Eliphaz speaketh, though it will grieve Job, Job 4:1,2 . Job had instructed and strengthened others in their sorrows, but now fainted himself, Job 4:3-5 . Eliphaz reproacheth him with his confidence in his uprightness, which he now suspecteth; for that God’ s judgments were not against the righteous, but the wicked, Job 4:6-11 . His fearful visions, Job 4:12-16 . The righteousness of God; the angels charged with folly; the vanity of man, Job 4:17-21 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 4 (Chapter Introduction)

(Job 4:1-6) Eliphaz reproves Job.

(Job 4:7-11) And maintains that God's judgments are for the wicked.

(Job 4:12-21) The vision of Eliphaz.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 4 (Chapter Introduction)

Job having warmly given vent to his passion, and so broken the ice, his friends here come gravely to give vent to their judgment upon his case, which perhaps they had communicated to one another apart, compared notes upon it and talked it over among themselves, and found they were all agreed in their verdict, that Job's afflictions certainly proved him to be a hypocrite; but they did not attack Job with this high charge till by the expressions of his discontent and impatience, in which they thought he reflected on God himself, he had confirmed them in the bad opinion they had before conceived of him and his character. Now they set upon him with great fear. The dispute begins, and it soon becomes fierce. The opponents are Job's three friends. Job himself is respondent. Elihu appears, first, as moderator, and at length God himself gives judgment upon the controversy and the management of it. The question in dispute is whether Job was an honest man or no, the same question that was in dispute between God and Satan in the first two chapters. Satan had yielded it, and durst not pretend that his cursing his day was a constructive cursing of his God; no, he cannot deny but that Job still holds fast his integrity; but Job's friends will needs have it that, if Job were an honest man, he would not have been thus sorely and thus tediously afflicted, and therefore urge him to confess himself a hypocrite in the profession he had made of religion: " No," says Job, " that I will never do; I have offended God, but my heart, notwithstanding, has been upright with him;" and still he holds fast the comfort of his integrity. Eliphaz, who, it is likely, was the senior, or of the best quality, begins with him in this chapter, in which, I. He bespeaks a patient hearing (Job 4:2). II. He compliments Job with an acknowledgment of the eminence and usefulness of the profession he had made of religion (Job 4:3, Job 4:4). III. He charges him with hypocrisy in his profession, grounding his charge upon his present troubles and his conduct under them (Job 4:5, Job 4:6). IV. To make good the inference, he maintains that man's wickedness is that which always brings God's judgments (Job 4:7-11). V. He corroborates his assertion by a vision which he had, in which he was reminded of the incontestable purity and justice of God, and the meanness, weakness, and sinfulness of man (Job 4:12-21). By all this he aims to bring down Job's spirit and to make him both penitent and patient under his afflictions.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 4 (Chapter Introduction)

INTRODUCTION TO JOB 4

Job's sore afflictions, and his behaviour under them, laid the foundation of a dispute between him and his three friends, which begins in this chapter, and is carried on to the end of the thirty first; when Elihu starts up as a moderator between them, and the controversy is at last decided by God himself. Eliphaz first enters the list with Job, Job 4:1; introduces what he had to say in a preface, with some show of tenderness, friendship, and respect, Job 4:2; observes his former conduct in his prosperity, by instructing many, strengthening weak hands and feeble knees, and supporting stumbling and falling ones, Job 4:3; with what view all this is observed may be easily seen, since he immediately takes notice of his present behaviour, so different from the former, Job 4:5; and insults his profession of faith and hope in God, and fear of him, Job 4:6; and suggests that he was a bad man, and an hypocrite; and which he grounds upon this supposition, that no good man was ever destroyed by the Lord; for the truth of which he appeals to Job himself, Job 4:7; and confirms it by his own experience and observation, Job 4:8; and strengthens it by a vision he had in the night, in which the holiness and justice of God, and the mean and low condition of men, are declared, Job 4:12; and therefore it was wrong in Job to insinuate any injustice in God or in his providence, and a piece of weakness and folly to contend with him.