Chapter 4

1 Eliphaz reproveth Job for want of religion. 7 He teacheth 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.

1. Eliphaz. The first of the friends to reply to Job. His statements are more profound than those of his companions. Perhaps he was the oldest of the group. He summarizes with great clarity the prevailing attitude current in his day regarding the relationship between suffering and sin. There is some truth in Eliphaz’ speech. He reveals keen insight, but he lacks warmth and sympathy, and completely misses the mark in his appraisal of Job’s situation. Eliphaz is an example of how sincere people who fail to understand God and His attitude toward man may mishandle profound truths.

2. Assay to commune. Eliphaz begins his speech with a question. Such a form is frequently used in Job (see chs. 8:2; 11:2; 15:2; 18:2; 22:2). It is difficult to be sure whether the tone of Eliphaz’ question is apologetic or mildly sarcastic.

Grieved. Literally, “be wearied,” “be impatient.” The same word is translated “faintest” in v. 5.

Withhold himself. Eliphaz has observed Job’s affliction and listened to Job’s complaint. He feels he can keep quiet no longer. He evidently came to the scene with a well-defined philosophy regarding suffering. Now he attempts to interpret Job’s plight in the light of this philosophy. He appears determined, at all costs, to protect his preconceived ideas.

3. Instructed. Perhaps here in a moral sense, teaching others to regard afflictions as corrective chastenings.

Weak hands. Literally, “the hands hanging down.” A sign of despondency and discouragement. Eliphaz pays tribute to Job’s endeavors in behalf of his fellow men.

4. Falling. Or, “stumbling,” “staggering,” “tottering.”

Feeble knees. Or, “bowing knees”; knees unable to carry the weight of a heavy load. Job had been successful in bringing help to discouraged, afflicted people. He had no doubt pointed such people to God, and his counsel had been effective in their behalf.

5. But now. The situation has changed. Job can no longer take an objective attitude toward affliction. Personal experience is called upon to test the former theories.

Faintest. Or, “are wearied,” “are impatient” (see on v. 2).

Troubled. Or, “disturbed,” “dismayed,” “frightened.” Eliphaz makes a significant observation. People who endeavor to help others to bear their afflictions well should be an example of fortitude in trial. On the other hand, it is doubtful whether Job had ever had occasion to encourage a person whose condition was as serious as his own. Eliphaz seems to fail to recognize that in a few days Job had suffered more reverses than the average man is called upon to meet in a lifetime. To Eliphaz’ legal mind, trouble is trouble, and Job, who had lost all, is expected to meet his sorrow with the same fortitude as another man who, for example, might have lost one of his children.

6. They fear. Evidently the fear of God. The clause may be translated, “Is not the fear [of God] your confidence?”

Uprightness. Or, “integrity,” “perfection.” The Hebrew word thus translated is from the same root as the one rendered “perfect” in ch. 1:1. To balance the verse this second line should be translated “[Is not] your hope the integrity of your ways?” Eliphaz refers to two of Job’s great virtues, his fear of God and his integrity. Are not these sufficient in the hour of trial?

7. Who ever perished, being innocent? Verses 7–11 state the philosophy that suffering is the direct punishment for specific sin.

8. Plow iniquity. The intended conclusion was inescapable that Job was reaping as he had sown.

9. Breath of his nostrils. A poetic figure attributing human characteristics to God.

10. Lion. Verses 10 and 11 describe five classes of lions that cover the entire range from the whelp to the old, helpless beast. The picture suggests the breaking up of a den of lions. The illustration is significant in a country where lions are numerous. In the minds of the people lions were synonymous with violence and destructiveness. Eliphaz is pointing to the destruction of all classes of wicked men, young and old, weak or strong, even as a group of lions is dispersed. Eliphaz may have been alluding to the family of Job.

12. Thing. Heb. dabar, most frequently translated “word,” and preferably so here.

Little. Heb. shemes, “a whisper.” In one of the most vivid passages of the book Eliphaz describes what he claims to be a divine revelation.

13. Thoughts. Literally, “disquieting thoughts,” “excited thoughts.” The darkness of night provided the eerie atmosphere for what follows.

14. Bones. Forming the supporting structure to the human frame, bones are, by figure, often closely associated with inward emotions (see Prov. 3:8; 12:4; 15:30; 17:22; Job 30:30; Ps. 31:10).

Shake. Applied to the bones figuratively in the sense noted above.

16. Discern the form. We have no assurance that this was a genuine revelation. Eliphaz apparently believed in its validity. The Bible nowhere even suggests that he possessed the prophetic gift.

17. Mortal man. Heb. Хenosh. The two English words translate a single Hebrew word. ХEnosh means simply “man” or “mankind.” It is translated “man” 31 times, “men” 7 times, “another” once, and in connection with other nouns, “familiar” once, and “stranger” once. Only here is it translated with the descriptive adjective “mortal.” The translation is interpretative in that it supplies an adjective where the original has none. The interpretation is selective because it chooses one of the many attributes of the human family, each of which would have equal validity if an adjective needed to be supplied. Such, however, is not essential. The text, therefore, does not lend support to the doctrine of the mortality of man. However, the clear proof of man’s mortality is found in numerous scriptures (1 Tim. 1:17; 6:16; etc.).

It is possible that the translation “mortal man” has come to us through the medium of the LXX. In Job 4:17 that version translates Хenosh by brotos, which properly means “mortal man.” However, the LXX has brotos also in chs. 9:2; 10:4; 15:14; 25:4; 28:4, 13; 32:8; 33:12; 36:25; in none of which the KJV renders Хenosh as “mortal man.” Furthermore, the LXX does not consistently translate Хenosh by brotos, even in the book of Job (see the LXX of chs. 5:17; 7:1, 17; 10:5; 14:19; 25:6; 33:26).

More just. Many translators render this verse, “Can a mortal man be righteous before God? Can a man be pure before his Maker?” The Hebrew allows either translation. The use of “before” rather than “more than” seems to strengthen the meaning of the verse. Not only is man unable to surpass God in righteousness and purity; he actually is unable to be just and pure in the sight of God.

18. Servants. Here evidently heavenly beings, for they are contrasted with members of the human race (v. 19). It is not to be concluded that these beings are sinful. In their measure they are perfect, but their holiness is as nothing compared with the infinite perfection of God. The history of rebellion in heaven indicates that even the heavenly beings could be influenced by temptation and were capable of rebellion against God. Compare Rev. 12:3, 4.

Folly. Literally, “error.”

19. How much less. Eliphaz is contrasting man with the heavenly beings and stressing man’s frailty.

Crushed before the moth. Perhaps the meaning is “like the moth,” or “sooner or easier than the moth.” Some paraphrase it, “as though they were moths.”

21. Excellency. Heb. yether, meaning also “cord” or “string.” The verb translated “doth go away” has the basic meaning of “to pull up or out,” and hence to set out on a journey. Therefore some translators render this verse thus: “If their tent-cord is plucked up within them, do they not die, and that without wisdom?” (RSV). According to this translation, yether refers to the rope that holds up a tent.

The revelation that Eliphaz describes may be summarized as a glimpse of the greatness and goodness of God in contrast with the sinfulness and frailty of man. But his statements are not tempered with sympathy, kindness, and human understanding. Job needs to be told how he can maintain his trust in God amid terrible suffering. Eliphaz merely tells him what he already knows—that he should trust in God.

Ellen G. White comments

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