Teks -- Job 4:1-10 (NET)

Eliphaz Begins to Speak

4:1 Then Eliphaz the Temanite answered: 4:2 “If someone should attempt a word with you, will you be impatient? But who can refrain from speaking? 4:3 Look, you have instructed many; you have strengthened feeble hands. 4:4 Your words have supported those who stumbled, and you have strengthened the knees that gave way. 4:5 But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified. 4:6 Is not your piety your confidence, and your blameless ways your hope? 4:7 Call to mind now: Who, being innocent, ever perished? And where were upright people ever destroyed? 4:8 Even as I have seen, those who plow iniquity and those who sow trouble reap the same. 4:9 By the breath of God they perish, and by the blast of his anger they are consumed. 4:10 There is the roaring of the lion and the growling of the young lion, but the teeth of the young lions are broken.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 4:2 - If we, &c.

_He speaks with great modesty. He will not undertake the cause alone, but joins his friends with him. He will not promise much, but only assay, or try if he could propose any thing pertinent to Job's case.

Wesley: Job 4:2 - Withhold

When he hears such words from such a person as thou art.

Wesley: Job 4:4 - Feeble knees

Such as were weak hearted, and fainting under their trials.

Wesley: Job 4:6 - Thy fear

We now plainly see what was the nature of thy fear of God, thy confidence in him, the uprightness of thy ways, and thy hope in God's mercy. Thy present carriage discovers that it was but mere talk and appearance.

Wesley: Job 4:7 - Innocent

Therefore thou art guilty of some great, though secret crimes, and thy sin hath now found thee out.

Wesley: Job 4:7 - Cut off

By the sickle of Divine vengeance before his time, which is like to be thy case. Eliphaz here advances another argument to prove Job an hypocrite; taken not only from his impatience under afflictions, but from his afflictions themselves.

Wesley: Job 4:8 - Even

As thou hast never seen any example of a righteous man cut off, so I have seen many of wicked men cut off for their wickedness.

Wesley: Job 4:8 - They

They that designedly work wickedness, first preparing themselves for it, and then continuing to execute it, as husbandmen first plow the ground, and then cast in the feed.

Wesley: Job 4:8 - Reap

The fruit of their iniquity, the just punishment of it.

Wesley: Job 4:9 - The blast

Of his nostrils, as it follows; by his anger, which in men shews itself, in the nostrils, by hot and frequent breathings there, by a secret, but mighty judgment of God, they are blown away as chaff by the wind.

Wesley: Job 4:10 - The roaring

Nor can they escape, even were they strong as lions, yea, as the strongest and fiercest of them.

Wesley: Job 4:10 - Broken

Which is true literally; the lions when taken having most commonly their teeth broken, as ancient and modern writers relate. But this is meant of powerful tyrants, who are fitly compared to lions, Eze 32:2, Eze 38:13, who though for a time they persecute and oppress other men, yet in due time they are restrained, and broken, and crushed in pieces by the mighty power of God. Possibly he may secretly accuse Job, or his children, that being persons of great wealth and power, they had abused it to ruin their neighbours, and therefore were justly cut off.

JFB: Job 4:1 - Eliphaz

The mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.

JFB: Job 4:2 - If we assay to commune

Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.

JFB: Job 4:3 - weak hands

Isa 35:3; 2Sa 4:1.

JFB: Job 4:5 - thou art troubled

Rather, "unhinged," hast lost thy self-command (1Th 3:3).

JFB: Job 4:6 - Is not this thy fear, thy confidence, &c.

Does thy fear, thy confidence, come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not thy fear (of God) thy hope? and the uprightness of thy ways thy confidence? If so, bethink thee, who ever perished being innocent?" [UMBREIT]. But Luk 13:2-3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (Ecc 9:2); but yet we must take it on trust, that God deals righteously even now (Psa 37:25; Isa 33:16). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (Jam 5:11). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (Pro 1:32). Trials are chastisements for their good (to the righteous) (Psa 119:67, Psa 119:71, Psa 119:75). See Preface on the DESIGN of this book (see Introduction).

JFB: Job 4:8 - they that plough iniquity . . . reap the same

(Pro 22:8; Hos 8:7; Hos 10:13; Gal 6:7-8).

JFB: Job 4:9 - breath of his nostrils

God's anger; a figure from the fiery winds of the East (Job 1:16; Isa 5:25; Psa 18:8, Psa 18:15).

JFB: Job 4:10-11 - lion

That is, wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength (Psa 58:6; 2Ti 4:17). Five different Hebrew terms here occur for "lion." The raging of the lion (the tearer), and the roaring of the bellowing lion and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion, the whelps of the lioness (not the stout lion, as in English Version) [BARNES and UMBREIT]. The various phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife, and children, may be hinted at by the lion, lioness, and whelps. The one verb, "are broken," does not suit both subjects; therefore, supply "the roaring of the bellowing lion is silenced." The strong lion dies of want at last, and the whelps, torn from the mother, are scattered, and the race becomes extinct.

Clarke: Job 4:1 - Then Eliphaz the Temanite answered

Then Eliphaz the Temanite answered - For seven days this person and his two friends had observed a profound silence, being awed and confounded at the sight of Job’ s unprecedented affliction. Having now sufficiently contemplated his afflicted state, and heard his bitter complaint, forgetting that he came as a comforter, and not as a reprover, he loses the feeling of the friend in the haughtiness of the censor, endeavoring to strip him of his only consolation, - the testimony of his conscience, that in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God, he had his conversation among men, - by insinuating that if his ways had been upright, he would not have been abandoned to such distress and affliction; and if his heart possessed that righteousness of which he boasted, he would not have been so suddenly cast down by adversity.

Clarke: Job 4:2 - If we assay to commune with thee

If we assay to commune with thee - As if he had said, Should I and my friends endeavor to reason with thee ever so mildly, because we shall have many things to say by way of reprehension, thou wilt be grieved and faint; and this we may reasonably infer from the manner in which thou bearest thy present afflictions. Yet as thou hast uttered words which are injurious to thy Maker, who can forbear speaking? It is our duty to rise up on the part of God, though thereby we shall grieve him who is our friend. This was a plausible beginning, and certainly was far from being insincere.

Clarke: Job 4:3 - Thou hast instructed many

Thou hast instructed many - Thou hast seen many in affliction and distress, and thou hast given them such advice as was suitable to their state, and effectual to their relief; and by this means thou hast strengthened the weak hands, and the feeble knees - the desponding have been encouraged, and the irresolute confirmed and excited to prompt and proper actions, by thy counsel and example.

Clarke: Job 4:5 - But now it is come upon thee

But now it is come upon thee - Now it is thy turn to suffer, and give an example of the efficacy of thy own principles; but instead of this, behold, thou faintest. Either, therefore, thou didst pretend to what thou hadst not; or thou art not making a proper use of the principles which thou didst recommend to others.

Clarke: Job 4:6 - Is not this thy fear

Is not this thy fear - I think Coverdale hits the true meaning: Where is now thy feare of God, thy stedfastnesse, thy pacience, and the perfectnesse of thy life? If these be genuine, surely there is no cause for all this complaint, vexation, and despair. That this is the meaning, the next words show.

Clarke: Job 4:7 - Remember, I pray thee

Remember, I pray thee - Recollect, if thou canst, a single instance where God abandoned an innocent man, or suffered him to perish. Didst thou ever hear of a case in which God abandoned a righteous man to destruction? Wert thou a righteous man, and innocent of all hidden crimes, would God abandon thee thus to the malice of Satan? or let loose the plagues of affliction and adversity against thee?

Clarke: Job 4:8 - They that plough iniquity

They that plough iniquity - A proverbial form of speech drawn from nature. Whatever seed a man sows in the ground, he reaps the same kind; for every seed produces its like. Thus Solomon, Pro 22:8 : "He that soweth iniquity shall reap vanity."And St. Paul, Gal 6:7, Gal 6:8 : "Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he who soweth to the Spirit, shall of the Spirit reap life everlasting."And of the same nature is that other saying of the apostle, He that soweth sparingly, shall reap sparingly, 2Co 9:6. The same figure is employed by the Prophet Hosea Hos 8:7 : They have sown the wind, and they shall reap the whirlwind; and Hos 10:12, Hos 10:13 : Sow to yourselves in righteousness; reap in mercy. Ye have ploughed wickedness; ye have reaped iniquity. The last sentence contains, not only the same image, but almost the same words as those used by Eliphaz. Our Lord expresses the same thing, in the following words: Mat 7:16-18 : Do men gather grapes of thorns, or figs of thistles? Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. So the Greeks: -

Ατης αρουρα θανατον εκκαρπιζεται

Aesch. < , ver. 607

"The field of iniquity produces the fruit of death.

Ὑβρις γαρ εξανθους εκαρπωσε σταχυν

Ατης, ὁθεν παγκλαυτον εξαμᾳ θερος

IB. < , ver. 823

"For oppression, when it springs

Puts forth the blade of vengeance; and its frui

Yields a ripe harvest of repentant wo.

- Potter

The image is common every where because it is a universal law of nature.

Clarke: Job 4:9 - By the blast of God they perish

By the blast of God they perish - As the noxious and parching east wind blasts and destroys vegetation, so the wicked perish under the indignation of the Almighty.

Clarke: Job 4:10 - The roaring of the lion

The roaring of the lion - By the roaring lion, fierce lion, old lion, stout lion, and lion’ s whelps, tyrannous rulers of all kinds are intended. The design of Eliphaz in using these figures is to show that even those who are possessed of the greatest authority and power - the kings, rulers, and princes of the earth - when they become wicked and oppressive to their subjects are cast down, broken to pieces, and destroyed, by the incensed justice of the Lord; and their whelps - their children and intended successors, scattered without possessions over the face of the earth.

Defender: Job 4:7 - righteous cut off

Many people have believed that the book of Job was written to answer the question as to why the righteous suffer. Eliphaz here proposes his solution: the righteous don't suffer. Therefore, Job must have committed some grievous sin, and is being punished for it. He and the other two friends keep repeating this simplistic solution throughout the entire dialogue. God eventually pronounced it to be all wrong (Job 42:7)."

TSK: Job 4:1 - Eliphaz // answered

Eliphaz : Job 2:11, Job 15:1, Job 22:1, Job 42:9

answered : Job 3:1, Job 3:2, Job 6:1, Job 8:1

TSK: Job 4:2 - to commune // wilt thou // withhold himself from speaking

to commune : Heb. a word

wilt thou : 2Co 2:4-6, 2Co 7:8-10

withhold himself from speaking : Heb. refrain from words, Job 32:18-20; Jer 6:11, Jer 20:9; Act 4:20

TSK: Job 4:3 - Behold // and thou hast

Behold : Gen 18:19; Pro 10:21, Pro 15:7, Pro 16:21; Isa 50:4; Eph 4:29; Col 4:6

and thou hast : Job 16:5; Deu 3:28; Ezr 6:22; Isa 35:3; Eze 13:22; Luk 22:32, Luk 22:43

TSK: Job 4:4 - upholden // feeble knees

upholden : Psa 145:14; Pro 12:18, Pro 16:23, Pro 16:24; 2Co 2:7, 2Co 7:6; 1Th 5:14

feeble knees : Heb. bowing knees, Isa 35:3, Isa 35:4; Dan 5:6; Heb 12:12

TSK: Job 4:5 - it is come // thou faintest // it toucheth

it is come : Job 3:25, Job 3:26

thou faintest : Pro 24:10; 2Co 4:1, 2Co 4:16; Heb 12:3, Heb 12:5

it toucheth : Job 1:11, Job 2:5, Job 19:21

TSK: Job 4:6 - thy fear // thy confidence // thy hope // the uprightness

thy fear : Job 1:1, Job 1:9, Job 1:10; 2Ki 20:3

thy confidence : Job 13:15; Pro 3:26, Pro 14:26

thy hope : Job 17:15; 1Pe 1:13, 1Pe 1:17

the uprightness : Job 1:8, Job 16:17, Job 23:11, Job 23:12, Job 27:5, Job 27:6, Job 29:12-17, 31:1-40

TSK: Job 4:7 - who ever

who ever : Job 9:22, Job 9:23; Psa 37:25; Ecc 7:15, Ecc 9:1, Ecc 9:2; Act 28:4; 2Pe 2:9

TSK: Job 4:8 - they that plow

they that plow : Psa 7:14-16; Pro 22:8; Jer 4:18; Hos 8:7, Hos 10:12, Hos 10:13; 2Co 9:6; Gal 6:7, Gal 6:8

TSK: Job 4:9 - the blast // by the breath of his nostrils

the blast : Exo 15:8, Exo 15:10; 2Ki 19:7; Psa 18:15

by the breath of his nostrils : that is, by his anger, Job 1:19, Job 15:30; Isa 11:4, Isa 30:33; 2Th 2:8; Rev 2:16

TSK: Job 4:10 - the teeth

the teeth : Job 29:17; Psa 3:7, Psa 57:4, Psa 58:6; Pro 30:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Job 4:2 - Wilt thou be grieved? // Who can withhold himself from speaking

Wilt thou be grieved? or, (without a note of interrogation,) thou wilt be grieved . Our words will undoubtedly vex thee, and not comfort thee, as we intended and desired to do. We must not use words of comfort, but of sharp reproof, which will be irksome to thee; and this makes me desire to be silent, if it were possible.

Who can withhold himself from speaking when he hears such unreasonable and ungodly words coming from such a person as thou art, whereby thou dost accuse thy Maker, and reproach his providence, and contemn his blessings? No man who hath any respect to God, or love to thee, can forbear reproving thee.

Poole: Job 4:3 - Thou hast instructed many // Thou hast strengthened the weak hands

Thou hast instructed many teaching them those lessons which thou hast not learned, and wilt not practise, to wit, patiently to bear afflictions, and to submit to God’ s will and providence in all things, which thou most shamefully refusest to do.

Thou hast strengthened the weak hands by administering supports and comforts and counsels to such as were unable to bear their burdens, or to do their duty.

Poole: Job 4:4 - Him that was falling // The feeble knees

Him that was falling ready to sink under their pressures, or to fall from God, or into sin, (as that word is used, 1Co 10:12 Gal 6:2 , and elsewhere,) through despondency and distrust of God’ s providence and promise, or through impatience.

The feeble knees such as were weak-hearted, and fainting under their trials. See Isa 35:3 Dan 5:6 Heb 12:12 .

Poole: Job 4:5 - Now it is come // Thou faintest // It toucheth thee

Now it is come i.e. the evil which thou didst fear, Job 3:25 , and which was come upon those whom thou didst so comfort.

Thou faintest thou allowest in thyself what thou wouldst not bear in others. What in them was a vice, in thee, it seems, is become a virtue. Thou art wise for others, but not for thyself; a good physician to cure others, but not thyself; quick-sighted to see the faults of others, but blind to thine own.

It toucheth thee it is now come to be thine own case.

Poole: Job 4:6

So the sense is, We now plainly see what was the nature and complexion of thy fear of God, thy confidence in him, the uprightness of thy ways, and thy hope in God’ s mercy, which thou didst make show and boast of, and for which thou wast become so famous. Thy present carriage discovereth to thyself and others that it was but mere talk and appearance, and there was nothing sound and sincere in it. In thy prosperity it was easy to make a splendid profession of religion; but men are best known by affliction, and this now showeth of what metal thou art made; for now thou dost cast off thy fear of God, and all thy confidence and hope in him, and hast let go that integrity of thy ways which hitherto thou didst seem to hold fast; whereas true piety is uniform, and constant, and stedfast in all varieties of conditions, and under all trials and temptations. But this translation removes the and from its proper place, and changeth the order of the words, which is this in the Hebrew, thy hope, and the uprightness of thy ways , which words may be restored to their own order, and with that variation our translation may stand, and this seems to be the true sense. And so here are four distinct questions, Is not this thy fear? Is not this thy confidence? Is not this thy hope? Is not this the uprightness of thy ways ? But others make only two questions, and render the words either thus, Is not (or rather, was not) thy fear (of God) thy confidence ? and the uprightness of thy ways thy hope? i.e. Did not thy fear of God, and the integrity of thy life , of which thou didst make such eminent profession, proceed only from the love of thyself, and of this present world? and from thy confidence and hope that God would bless and prosper thee for it? For now when God withdraws his favour and blessings from thee, thy religion is vanished, and thou hast cast off all fear and reverence of God, as thy impious speeches show. Or thus, Would not thy fear be thy confidence , and the uprightness of thy ways thy hope? i.e. If thou hadst indeed that fear and integrity to which thou pretendest, it would give thee good ground of hope and confidence in the midst of all thy distresses, and thou wouldst not so faint and sink under thy calamities, as now thou dost, for want of a solid foundation of true piety. But both these translations, besides other inconveniences, stumble at the same stone, and pervert the order of the words in the Hebrew text, of which see before; which is not to be allowed without some kind of necessity, which is not in this case.

Poole: Job 4:7 - Who ever perished // Being innocent // Where were the righteous cut off

Give me one example hereof out of all thy experience or reading.

Who ever perished i.e. was so utterly undone, as thou art, so miserably afflicted by such unparalleled and various judgments from God and men, all conspiring against thee?

Being innocent who had not by his wickedness provoked so merciful a God to do that which is so unusual, and in some sort unpleasing to himself. Therefore thou art guilty of some great, though secret, crimes, and thy sin hath now found thee out, and hath brought down these stupendous plagues upon thee.

Where were the righteous cut off by the sickle of Divine vengeance before his time, which is like to be thy case? His judgment herein was rash and false, but not without some appearance of truth; for God had made many promises, not only of spiritual and eternal, but also of temporal, blessings, to all that should faithfully serve and obey him, which accordingly he did from time to time confer upon them, as we see by the examples of Noah, Lot, Abraham, Isaac, and Jacob, and doubtless many others which had lived in or before their days. And this was God’ s usual method under all the times of the Old Testament, as we see by the people of Israel, who were generally either in a happy and flourishing, or in an afflicted and miserable, state, according to their obedience to God, or their apostacy from him. And therefore it is not strange that they fell into this mistake. But allowing for this mistake, and the consequence of it, his uncharitable opinion of Job, the method which he useth with Job is commendable, and to be imitated by others in their dealing with persons in sickness or affliction; for he doth not flatter him in his sins, nor immediately and unseasonably apply comforts to him, but endeavours to convince him of his sins, and to bring him to repentance, as the only regular way to his remedy.

Poole: Job 4:8 - They that plough iniquity, and sow wickedness // Reap the same

As thou hast never seen any example of a righteous man cut off, so on the contrary I have seen many examples of wicked men cut off for their wickedness. Or, As far as I have observed ; or, But as I have seen or experienced .

They that plough iniquity, and sow wickedness they that designedly and industriously work wickedness, first plotting and preparing themselves for it, and then continuing to pursue and execute it, as husbandmen first plough up and prepare the ground, and then cast in the seed. Compare Pro 22:8 Hos 10:13 .

Reap the same i.e. iniquity , or such trouble or injury (for so also the Hebrew word avert signifies) as they cause to others. Or, the fruit of their iniquity, the just recompence and punishment of it, which is oft called sin or iniquity, as Gen 4:7 Num 12:2 16:26 32:23 . Compare Gal 6:7,8 .

Poole: Job 4:9 - By the blast of God

By the blast of God to wit, of his nostrils , as it here follows, i.e. by his anger, which in men shows itself in the nostrils, by hot and frequent breathings there, and therefore by an anthropopathy is ascribed to God; by a secret, and oft undiscerned, but mighty and powerful, judgment of God, by which they are blasted and blown away as chaff by the wind, as the phrase is, Ps 1 .

Poole: Job 4:10 - The voice of the fierce lion // The teeth of the young lions are broken

The voice of the fierce lion understand vanisheth , or perisheth , out of Job 4:9 ; or, is restrained, or suppressed, as may be gathered out of the following branch of this verse.

The teeth of the young lions are broken which is true literally; the lions when taken having most commonly their teeth broken, as ancient and modern writers relate. But this is here mystically meant of wicked and powerful tyrants, who are oft and fitly compared to lions , Eze 32:2 38:13 2Ti 4:17 , who though for a time they persecute and oppress other men, yet in due time they are restrained, and broken, and crushed in pieces by the mighty power of God appearing against them in some eminent judgments. Possibly he may secretly accuse Job, or his children, or both, that being persons of great wealth and power in those parts, they had wickedly abused it to ruin their neighbours, and therefore were justly cut off.

Haydock: Job 4:1 - Themanite

Themanite. People of this city, about twelve miles from Petra, in Arabia, were renowned for wisdom, Jeremias xlix. 7., and Baruch ii. 22. Pythagoras therefore visited this country. (St. Cyril, contra Jul. x.) ---

Eliphaz attempts to prove that no innocent person is chastised. He does not speak of small faults, to which any person may be exposed, and which God may severely punish. But he will have Job to be a great offender, at least in secret, and represents himself in too advantageous a light; though he was really a good man, and meant well. (Calmet) ---

But this did not exempt him from sin, (chap. xlii.) no more than Eliu, chap. xxxii. Bonum ex integra causa; malum ex quolibet defectu; as theologians agree. (Haydock)

Haydock: Job 4:2 - Conceived?

Conceived? and to which the speech of Job had given occasion. (Menochius) ---

Septuagint, "Who shall bear the force of thy words? For if thou," &c. (Haydock)

Haydock: Job 4:4 - Knees

Knees. It is just that thou shouldst apply thy instructions to thyself. (Menochius)

Haydock: Job 4:5 - And thou

And thou. Septuagint, "and has touched thee. But thou makest haste" (Haydock) to flee. Hebrew, "art consternated." We may easily prescribe for others, but when we are sick we know not what to do. (Calmet)

Haydock: Job 4:6 - Where?

Where? Septuagint, "Rather is not thy fear foolishness as well as thy hope, and the innocence of thy path?" (Haydock) ---

Is not all hypocrisy? (Menochius) (Calmet) ---

Many of the assertions of Job's friends are true, but their inferences are false. (Menochius)

Haydock: Job 4:7 - Destroyed?

Destroyed? They never were eternally. But Abel and many other just persons, have been exposed to tribulation in this world, (Worthington) for their greater improvement. Yet Eliphaz falsely concludes from the sufferings of Job, that he must have been a criminal. (Calmet) ---

If any one should now hold the same opinion, we should deem him very ignorant or foolish. But we have observed, (Preface) that this was not so obvious at that time. Cain, the giants, Her, Onan, Sodom, &c., had been made examples of divine vengeance. But a new order of things was now commencing. (Houbigant)

Haydock: Job 4:8 - Reap them

Reap them. He insinuates that Job now reaps what he had sown, Galatians vi. 8.

Gill: Job 4:1 - Then Eliphaz the Temanite answered and said.

Then Eliphaz the Temanite answered and said. When Job was done cursing his day, and had finished his doleful ditty on that subject, then Eliphaz took the opportunity of speaking, not being able to bear any longer with Job and his behaviour under his afflictions; Eliphaz was one of Job's three friends that came to visit him, Job 2:11; very probably he might be the senior man, or a man of the greatest authority and power; a most respectable person, had in great esteem and reverence among men, and by these his friends, and therefore takes upon him to speak first; or it may be it was agreed among themselves that he should begin the dispute with Job; and we find, that in the close of this controversy the Lord speaks to him by name, and to him only, Job 42:7; he "answered"; not that Job directed his discourse to him, but he took occasion, from Job's afflictions and his passionate expressions, to say what he did; and he "said" not anything by way of condolence or consolation, not pitying Job's case, nor comforting him in his afflicted circumstances, as they required both; but reproaching him as a wicked and hypocritical man, not acting like himself formerly, or according to his profession and principles, but just the reverse: this was a new trial to Job, and some think the sorest of all; it was as a sword in his bones, which was very cutting to him; as oil cast into a fiery furnace in which he now was, which increased the force and fury of it; and as to vinegar an opened and bleeding wound, which makes it smart the more.

Gill: Job 4:2 - If we assay to commune with thee, wilt thou be grieved // but who can withhold himself from speaking

If we assay to commune with thee, wilt thou be grieved?.... Eliphaz speaks in the name of himself and his two friends, who had doubtless consulted together, and compared their sentiments of Job; which appearing to be the same, they formed a plan and scheme in which they should attack him, and the part which each should take, and the order in which they should proceed: these words are said, either as seemingly doubting whether they should speak or be silent; for they may be rendered, "shall we try", or attempt, to drop or speak a "word to thee"; to enter into a conversation with thee? or, "shall we take up a discourse", and carry it on with thee, "who art grieved" already? or art weary and heavy laden, and bore down with the burden of affliction, with sorrows and troubles; or art impatient ^h under them; we fear, should we, that thou wilt be more grieved and burdened, and become more impatient; and therefore know not well what to do: or else, as supposing and taking it for granted that he would be grieved and burdened, and made more restless and uneasy, impatient and outrageous, yet they had determined to enter into a debate with him; for so the words are by some rendered, "should we speak a word unto thee"; or, "against thee" ⁱ; even should the least word be spoken against thee, thou wilt be weary ^k, or burdened, or grieved, or take it ill: we know thou wilt; yet, nevertheless, we must not, we cannot, we will not forbear speaking: or else interrogatively, as our version and others, "wilt thou be grieved?" we desire thou wouldest not, nor take it ill from us, but all in good part; we mean no hurt, we design no ill, but thy good, and beg thou wilt hear us patiently: this shows how great a man Job had been, and in what reverence and respect he was had, that his friends bespeak him after this manner in his low estate; however, this was artifice in them, to introduce the discourse, and bring on the debate after this sort:

but who can withhold himself from speaking? be it as it will; Eliphaz suggests, though Job was already and greatly burdened, and would be more so, and break out into greater impatience, yet there was a necessity of speaking, it could not be forborne; no man could refrain himself from speaking, nor ought in such a case, when the providence of God was reflected upon, and he was blasphemed and evil spoken of, and charged with injustice, as was supposed; in such circumstances, no good, no faithful man, could or ought to keep silence; indeed, when the glory of God, the honour of the Redeemer, and the good of souls require it, and a man's own reputation with respect to his faithfulness lies at stake, silence should not be kept, let the consequence be as it may; but how far this was the case may be considered.

Gill: Job 4:3 - Behold, thou hast instructed many // and thou hast strengthened the weak hands

Behold, thou hast instructed many,.... This is introduced with a "behold", either as a note of admiration, that such a man, who had instructed others, should act the part he now does; or as a note of attention to Job himself, and all others that should hear and read this, to observe it, and well consider it, and make the proper use of it; or as a note of asseveration, affirming it to be true and certain, notorious and unquestionable, as no doubt it was: Job was the instructor, a great man, and yet condescended to teach and instruct men in the best things, as did also Abraham, David, Solomon, and others; and a good man, and so fit to teach good things, as every good man is, and who, according to his ability, the gift and measure of grace received should instruct others; and a man of great gift he was, both in things natural, civil, and religious; one that could speak well, and to the purpose, and so was apt and able to teach; and such should not disuse and hide their talents: the persons he instructed were not only his own family, his children and servants, as Abraham before him did; but others who attended him, and waited for his counsel and advice, his words and doctrine, as for the rain, and latter rain, and which dropped and distilled as such, see Job 29:15; and these were "many"; his many ignorant neighbours about him, or many professors of religion, as there might be, and it seems there were in this idolatrous country; and many afflicted ones among these, which is usually the case: Job had many scholars in his school, of different sorts, that attended on him; and these he instructed in the knowledge of the true God, his nature, perfections, and works; and of the living Redeemer, his person, office, grace, and righteousness; and of themselves, the impurity of their nature through original sin, he was acquainted with; their impotency and inability to purge themselves, to atone for sin, and to justify and make themselves acceptable to God; as well as he instructed them in the worship of God, and the manner of it, their duty to him and to one another, and to all their fellow creatures: some render it, "thou hast corrected", or "reproved many" ^l; he had taught the afflicted to be patient under their afflictions, and had reproved them for their impatience; and the design of Eliphaz is to upbraid him with it, as in Rom 2:21; thou that didst correct others for their unbecoming behaviour under afflictions, art thyself guilty of the same: "turpe est doctori, cure culpa redarguit ipsum":

and thou hast strengthened the weak hands; either such as hung down through want of food, by giving it to them, both corporeal and spiritual, which strengthens men's hearts, and so their hands; or through sluggishness, by exhorting and stirring them up to be active and diligent; or through fear of enemies, especially spiritual ones, as sin, Satan, and the world; by reason of whose numbers and strength good men are apt to be dispirited, and ready to castaway their spiritual armour, particularly the shield of faith and confidence in God, as faint hearted soldiers in war, to which the allusion is: and these were strengthened by telling them that all their enemies were conquered, and they were more than conquerors over them; that the victory was certain, and their warfare accomplished, or would quickly be: or else, whose hands were weak through a sense of sin and danger, and being in expectation of the wrath, and vengeance of God; and who were strengthened by observing to them that there was a Saviour appointed and expected, a living Redeemer, who would stand upon the earth in the latter day, and save them from their sins, and from wrath to come; see Isa 35:3; or rather, such whose hearts and hands were, weak through sore and heavy afflictions, whom Job strengthened by showing them that their afflictions were of God; not by chance, but by appointment, and according to the sovereign will of God; that they were for their good, either temporal, spiritual, or eternal; and that they would not continue always, but have an end; and therefore should be patiently bore, see 1Co 12:11.

Gill: Job 4:4 - Thy words have up, holden him that was falling // and thou hast strengthened the feeble knees

Thy words have up, holden him that was falling,.... Or "stumbling" ^m; that was stumbling at the providence of God in suffering good men to be afflicted, and wicked men to prosper; which has been the stumbling block of God's people in all ages; see Psa 73:2; or that was stumbling and falling off from the true religion by reason of the revilings and reproaches of men, and their persecutions for it; which is sometimes the case, not only of nominal professors, Mat 13:21; but of true believers, though they do not so stumble and fall as to perish: or else being under afflictions themselves, were ready to sink under them, their strength being small; now Job was helped to speak such words of comfort and advice to persons in any and every of these circumstances as to support them and preserve them from failing, and to enable them to keep their place and station among the people of God. The Targum interprets it of such as were falling into sin; the words of good men to stumbling and falling professors, whether into sin, or into affliction by it, are often very seasonable, and very useful, when attended with the power and Spirit of God:

and thou hast strengthened the feeble knees; that were tottering and trembling, and bending, and not able to bear up under the weight of sin, which lay as an heavy burden, too heavy to bear; or of afflictions very grievous and intolerable; to such persons Job had often spoken words that had been useful to alleviate their troubles, and support them under them. It may be observed, that the cases and circumstances of good men in early times were much the same as they are now; that there is no temptation or affliction that befalls the saints but what has been common; and that Job was a man of great gifts, grace, and experience, and had the tongue of the learned, to speak a word in season to every weary soul, in whatsoever condition they were: and all this, so very laudable in him, is not observed to his commendation, but to his reproach; to show that he was not a man of real virtue, that he contradicted himself, and did not act according to his profession and principles, and the doctrines he taught others, and was an hypocrite at heart; though no such conclusion follows, supposing he had not acted according to his principles and former conduct; for it is a difficult thing for any good man to act entirely according to them, or to behave the same in prosperity as in adversity, or to take that advice themselves in affliction, and follow it, they have given to others, and yet not be chargeable with hypocrisy. It would have been much better in Eliphaz and his friends to have made another use of Job's former conduct and behaviour, namely, to have imitated it, and endeavoured to have strengthened, and upheld him in his present distressed circumstances; instead of that, he insults him, as follows.

Gill: Job 4:5 - But now it is come upon thee, and thou faintest // it toucheth thee, and thou art troubled

But now it is come upon thee, and thou faintest,.... The affliction and evil that he feared, Job 3:25; or rather the same trials and afflictions were come upon him as had been on those whom he had instructed and reproved, and whose hands and hearts he had strengthened and comforted; and yet now thou thyself "faintest", or "art weary" ^z, or art bore down and sinkest under the burden, and bearest it very impatiently ^a, quite contrary to the advice given to others; and therefore it was concluded he could not be a virtuous, honest, and upright man at heart, only in show and appearance. Bolducius renders the words, "God cometh unto thee", or "thy God cometh"; very wrongly, though the sense may be the same; God cometh and visits thee by laying his afflicting hand upon thee:

it toucheth thee, and thou art troubled; suggesting that it was but a touch, a slight one, a light affliction; thereby lessening Job's calamity and distress, or making little and light of it, and aggravating his impatience under it, that for such a trial as this he should be so excessively troubled, his passions should be so violently moved, and he be thrown into so much disorder and confusion, and be impatient beyond measure; no bounds being set to his grief, and the expressions of it; yea, even to be in the utmost consternation and amazement, as the word ^b signifies.

Gill: Job 4:6 - Is not this thy fear // thy confidence // thy hope // and the uprightness of thy ways

Is not this thy fear,.... The fear of God, that which is of him, comes from him, is a grace of his implanted in the hearts of his people at conversion, and is increased and encouraged, and drawn forth into fresh exercise through the grace and goodness of God displayed; for a slavish fear, or a fear of punishment, of wrath and damnation, is not the true grace of fear, which maybe in unregenerate men, and even in the devils; but this lies in a reverential affection for God on account of his goodness, and in a carefulness not to offend him on that account; in an hatred of sin, and a departure from it; in an attendance on the worship of God, and is sometimes put for the whole of it; and is accompanied with faith in God, joy in the Holy Ghost, humility of soul, and holiness of heart and life: now Job professed to have this fear of God in his heart, and was thought to have it; this was his general character, Job 1:1; but, in his present case and circumstances, Eliphaz asks what was become of it, where it was now, and in what it appeared? and jeers him about it, as if he should say, does it lie in this, in fainting and sinking under afflictions, in being troubled and terrified, and thrown into a consternation by them, and in breaking out into such rash expressions of God and his providence? is it come to this at last, or rather to nothing at all? for he suggests either that Job never had the true grace of fear in him, contrary to the character given of him, and confirmed by God himself, Job 1:1; or that he had cast it off and it was gone from him, and left, Job 15:4; which can never be, where it once is, it being the great security against a final and total apostasy from God, Jer 32:40; or that what he had was merely hypocritical, like that which is taught by the precept of men, was only in appearance, and not in reality, as his conduct now showed; for had he had the true fear of God before his eyes, and on his heart, he could never have cursed the day of his birth, nor arraigned the providence of God, and charged him with injustice, as he supposed he did; whereby his fear, his piety, his religion he had professed, appeared to be just nothing at all ^c: it follows:

thy confidence; that is, in God; for Job professed none in any other, in any creature or creature enjoyment, Job 31:24; this when right is a strong act of faith and trust in the Lord, a thorough persuasion and full assurance of interest in him as a covenant God, and in his love and favour, and in Christ as the living Redeemer, and of the truth of the work of grace upon the heart, and of the certainty of the performance of it; also a holy boldness in prayer to God, and a firm and assured belief of being heard and answered; as well as an open and courageous profession of him before men, without any fear of them; for all this Job had been famous, and now he is asked, where it all was? and what was become of it? how it appeared now? and intimates he never had any, or had cast it away, and that it was come to nothing; as was concluded from the rash expressions of his lips, and from the sinkings of his spirit under his present afflictions; but Job's trust and confidence in God and in Christ still continued; see Job 13:15,

thy hope; which also is a grace wrought in the heart, in regeneration; is of things unseen and future, yet to be enjoyed either here or hereafter; and that which is right has Christ for its object, ground, and foundation, and is of singular use to keep up the spirits of men under afflictive providences: and Eliphaz observing Job to be very impatient under them, inquires about his hope; and intimates that what he had professed to have was the hope of the hypocrite, and not real, and was now come to nothing; hope that is true, though it may become low, it cannot be lost; nor was Job's, especially with respect to spiritual and eternal things; see Job 14:7,

and the uprightness of thy ways? before God and men, walking uprightly in the ways of God, according to the revelation of his will made unto him, and acting the just and upright part in all his dealings with men; and for which he was celebrated, and is a part of the character before given of him, Job 1:1; but it is insinuated by Eliphaz that there was nothing in it; it was only in show, in appearance, it was not from the heart; or it would not be thus with him as it was, nor would he behave in the manner he now did: some read the words as in the margin, and in some copies of our Bible, "is not thy fear thy confidence? and the uprightness of thy ways thy hope?" and with some little variation Mr. Broughton; "is not thy religion thy hope, and thy right ways thy confidence?" that is, didst thou not hope and expect, and even wert thou not confident of it, that because of thy fear of God, and of the uprightness of thy ways before men, that thou shouldest not only be increased in thy worldly substance, but be preserved and protected in the enjoyment of it? and were not these the reasons which induced thee to be religious, and make such a show of it? suggesting, that he was only religions from mercenary views and selfish principles, and so tacitly charges him with what the devil himself did, Job 1:9; and this way go many Jewish and Christian interpreters ^d: some render the words much in the same way, but to a better sense, and more in favour of Job, and by way of instruction and comfort to him: "should not thy fear be thy confidence, and thy hope, and the uprightness of thy ways?" ^e shouldest thou not take encouragement from thy fear of God, and the uprightness of thine heart and ways, to expect deliverance and salvation, and not faint and sink as thou dost? or is not this the cause of all thine impatience, thy fear of God, trust and hope in him, and thine integrity? concluding thou shouldest have been dealt with after another manner for the sake of these things, and therefore art ready to think thou art hardly dealt with by God, having deserved better treatment; thus making Job to think highly of himself, and to entertain wrong notions of God; so Schmidt; but the first sense I have given of the words seems best.

Gill: Job 4:7 - Remember, I pray thee, who ever perished, being innocent // or where were the righteous cut off

Remember, I pray thee, who ever perished, being innocent?.... Here Eliphaz appeals to Job himself, and desires him to recollect if ever anyone instance had fallen under his observation, in the whole course of his life, or it had ever been told him by credible persons, that an "innocent" man, by whom he means not one entirely free from sin original or actual, for he knew there was no such persons in the world, since the fall of Adam, but a truly good and gracious man, who was not guilty of any notorious and capital crime, or did not live a vicious course of life; if he ever knew or heard of any such persons that "perished", which cannot be understood of eternal ruin and destruction, which would be at once granted, that such as these described can never perish in such a sense, but have everlasting life; nor of a corporeal death, which is sometimes the sense of perishing, since it is notorious that innocent and righteous persons so perish or die, see Ecc 7:15 Isa 57:1; and could it be meant of a violent death, an answer might have been returned; and Eliphaz perhaps was not acquainted with it himself, that that innocent and righteous person Abel thus perished by the hands of his brother: but this is rather to be understood of perishing by afflictions, sore and heavy ones, not ordinary but extraordinary ones; and which are, or look like, the judgments of God on men, whereby they lose their all, their substance, their servants, their children, as well as their own health, which was Job's case; and therefore if no parallel instance of an innocent person ever being in the like case, it is insinuated that Job could not be an innocent man:

or where were the righteous cut off? such as are truly righteous in the sight of God, as well as before men, who have the gift of righteousness bestowed on them, and live soberly, righteously, and godly; in what age or country was it ever known that such persons, in their family and substance, were cut off by the hand and providence of God, and abandoned and forsaken by him, and reduced to such circumstances that there could be no hope of their ever being in prosperous ones again? and Job now being in such a forlorn and miserable case and condition, it is suggested, that he could not be a righteous man: but admitting that no such instance could be produced, Eliphaz was too hasty and premature in his conclusion; seeing, as it later appeared, Job was not so cut off, abandoned, and forsaken by God, as not to rise any more; for his latter end was greater than his beginning: and besides, innocent and righteous persons are often involved in the same calamities as wicked men are, and their afflictions are the same; only with this difference, to the one they are the proper punishment of sin, to the other they are fatherly chastisements and trials of their grace, and issue in their good; the Targum explains it of such persons, as Abraham, Isaac, and Jacob, none such as they perishing, or being cut off.

Gill: Job 4:8 - Even as I have seen // they that plow iniquity, and sow wickedness, reap the same

Even as I have seen,.... Here he goes about to prove, by his own experience, the destruction of wicked men; and would intimate, that Job was such an one, because of the ruin he was fallen into:

they that plow iniquity, and sow wickedness, reap the same; figurative expressions, denoting that such who devise iniquity in their hearts, form and plan schemes of it in their minds, signified by "plowing iniquity", and who were studious and diligent to put into practice what they devised; who took a great deal of pains to commit sin, and were constant at it, expressed by "sowing wickedness": these sooner or later eat the fruit of their doings, are punished in proportion to their crimes, even in this life, as well as hereafter, see Hos 8:7 Gal 6:7; though a Jewish commentator ^b observes, that the thought of sin is designed by the first phrase; the endeavour to bring it into action by the second; and the finishing of the work, or the actual commission of the evil, by the third; the punishment thereof being what is expressed in Job 4:9; the Targum applies this to the generation of the flood.

Gill: Job 4:9 - By the blast of God they perish // and by the breath of his nostrils are they consumed

By the blast of God they perish,.... They and their works, the ploughers, sowers, and reapers of iniquity; the allusion is to the blasting of corn by the east wind, or by mildew, &c. having used the figures of ploughing and sowing before; and which is as soon and as easily done as corn, or anything else, is blasted in the above manner; and denotes the sudden and easy destruction of wicked men by the power of God, stirred up by his wrath and indignation, because of their sins; who when he blows a blast on their persons, substance, and families, they perish at once:

and by the breath of his nostrils are they consumed; meaning his wrath and anger, which is like a stream of brimstone, and kindles a fire on the wicked, which are as fuel to it, and are soon consumed by it; the allusion is to breath in a man's nostrils, and the heat of his wrath and fury discovered thereby: some think this refers to Job's children being destroyed by the wind, see Isa 11:4.

Gill: Job 4:10 - The roaring of the lion, and the voice of the fierce lion // and the teeth of the young lions are broken

The roaring of the lion, and the voice of the fierce lion,.... Which Aben Ezra interprets of God himself, who is compared to a lion; who not only by his voice terrifies, but in his wrath tears the wicked in pieces, and destroys them, and so is a continuation of the preceding account; and others, as R. Moses and R. Jonah, whom he mentions, take this to be a continuation of the means and methods by which God destroys wicked men sometimes, namely, by beasts of prey; this being one of his sore judgments he threatens men with, and inflicts upon men, see Lev 26:22; and in this they are followed by some Christian interpreters, who render the words "at" or "by the roaring of the lion, and by the voice of the fierce lion, by the teeth of the young lions" ^c, they the wicked "are broken", ground to pieces, and utterly destroyed; but it is better, with Jarchi, Ben Gersom, and others, to understand it of kings and princes, of the mighty ones of the earth, tyrannical and oppressive rulers and governors; comparable to lions of different ages; because of their grandeur and greatness, their power and might, their cruelty and oppression in each of their different capacities; signifying, that these do not escape the righteous judgments of God: the Targum interprets the roaring of the lion of Esau, and the voice of the fierce lion of Edom; and another Jewish writer ^d of Nimrod, the first tyrant and oppressor, the mighty hunter before the Lord; but these are too particular; wicked men in power and authority in general are here, and in the following clauses, intended, see Jer 4:7 2Ti 4:17; and the sense is, that such ploughers and sowers of iniquity as are like to fierce and roaring lions are easily and quickly destroyed by the Lord:

and the teeth of the young lions are broken: the power of such mighty ones to do mischief is taken away from them, and they and their families are brought to ruin; the teeth of lions are very strong in both jaws; they have fourteen teeth, four incisors or cutters, four canine or dog teeth, six molars or grinders.