Then Eliphaz the Temanite answered and said. Job 4 The first colloquy Samuel Cox, D. D. At this point we pass into the poem proper. It opens with three colloquies between Job and his friends. In form these colloquies closely resemble each other. But while similar in form, in spirit they differ widely. At the outset the friends are content to hint their doubts of Job, their suspicion that he has fallen into some secret and heinous sin, in general and ambiguous terms; but, as the argument rolls on, they are irritated by the boldness with which he rebuts their charges and asserts his integrity, and grow ever more candid and harsh and angry in the denunciation of his guilt. With fine truth to nature, the poet depicts Job as passing through an entirely opposite process. At first, while they content themselves with hints and "ambiguous givings-out," with insinuating in general terms that he must have sinned, and set themselves to win him to confession and repentance, he is exasperated beyond all endurance, and challenges the justice both of man and God; for it is these general charges, these covert and undefined insinuations of some "occulted guilt," which, because it is impossible to meet them, most of all vex and disturb the soul. But as, in their rising anger, they exchange ambiguous hints for open, definite charges, by a fine natural revulsion, Job grows even more calm and reasonable; for definite charges can be definitely met; why then should he any longer vex and distress his spirit? More and more he turns away from the loud, foolish outcries of his friends, and addresses himself to God, even when he seems to speak to them. ( Samuel Cox, D. D. ) The message of the three friends Robert A. Watson, D. D. When Job opened his mouth and spoke, their sympathy was dashed with pious horror. They had never in all their lives heard such words. He seemed to prove himself far worse than they could have imagined. He ought to have been meek and submissive. Some flaw there must have been: what was it? He should have confessed his sin, instead of cursing life, and reflecting upon God. Their own silent suspicion, indeed, is the chief cause of his despair; but this they do not understand. Amazed, they hear him; outraged, they take up the challenge he offers. One after another the three men reason with Job, from almost the same point of view, suggesting first, and then insisting that he should acknowledge fault, and humble himself under the hand of a just and holy God. Now, here is the motive of the long controversy which is the main subject of the poem. And, in tracing it, we are to see Job, although racked by pain and distraught by grief — sadly at disadvantage, because he seems to be a living example of the truth of their ideas — rousing himself to the defence of his integrity and contending for that as the only grip he has of God. Advance after advance is made by the three, who gradually become more dogmatic as the controversy proceeds. Defence after defence is made by Job, who is driven to think himself challenged not only by his friends, but sometimes also by God Himself through them. Eliphaz, Bildad, and Zophar agree in the opinion that Job has done evil and is suffering for it. The language they use, and the arguments they bring forward are much alike. Yet a difference will be found in their way of speaking, and a vaguely suggested difference of character. Eliphaz gives us an impression of age and authority. When Job has ended his complaint, Eliphaz regards him with a disturbed and offended look. "How pitiful!" he seems to say but also, "How dreadful, how unaccountable!" He desires to win Job to a right view of things by kindly counsel; but he talks pompously, and preaches too much from the high moral bench. Bildad, again, is a dry and composed person. He is less the man of experience than of tradition. He does not speak of discoveries made in the course of his own observation; but he has stored the sayings of the wise and reflected upon them. When a thing is cleverly said he is satisfied, and he cannot understand why his impressive statements should fail to convince and convert. He is a gentleman. like Eliphaz, and uses courtesy. At first he refrains from wounding Job's feelings. Yet behind his politeness is the sense of superior wisdom — and wisdom of ages and his own. He is certainly a harder man than Eliphaz. Lastly, Zophar is a blunt man with a decidedly rough, dictatorial style. He is impatient of the waste of words on a matter so plain, and prides himself on coming to the point. It is he who ventures to say definitely, "Know therefore that God exacteth of thee less than thine iniquity deserveth," — a cruel speech from any point of view. He is not so eloquent as Eliphaz, he has no air of a prophet. Compared with Bildad, he is less argumentative. With all his sympathy — and he too is a friend — he shows an exasperation which he justifies by his zeal for the honour of God. The differences are delicate, but real, and evident even to our late criticism. In the author's day the characters would probably seem more distinctly contrasted than they appear to us. Still, it must be owned, each holds virtually the same position. One prevailing school of thought is represented, and in each figure attacked. It is not difficult to imagine three speakers differing far more from each other. One hears the breathings of the same dogmatism in the three voices. The dramatising is vague, not at all of our sharp, modern kind, like that of Ibsen, throwing each figure into vivid contrast with every other. ( Robert A. Watson, D. D. ) Eliphaz as a natural religionist Homilist. See such an one estimating man's character. I. HE REGARDED THE FACT THAT A MAN SUFFERED AS PROOF OF HIS WICKEDNESS. It is true that the principle of retribution is at work amongst men in this world. It is also true that this principle is manifest in most signal judgments. But retribution here, though often manifest, is not invariable and adequate; the wicked are not always made wretched, nor are the good always made happy in this life. To judge a man's character by his external circumstances is a most flagrant mistake. 1. Suffering is not necessarily connected (directly) with sin. 2. Suffering seems almost necessary to the human creature in this world. 3. Suffering, as a fact, has a sanitary influence upon the character of the good. II. HE REGARDED THE MURMURING OF A MAN UNDER SUFFERING AS A PROOF OF HIS WICKEDNESS. Job had uttered terrible complaints. Eliphaz was right here: a murmuring spirit is essentially an evil. In this complaining spirit Eliphaz discovers two things. Hypocrisy. Ignorance of God. He then unfolds a vision he had, which suggests three things. 1. That man has a capacity to hold intercourse with a spirit world. 2. That man's character places him in a humiliating position in the spirit world. 3. That man's earthly state is only a temporary separation from a conscious existence in the spirit world. ( Homilist. ) The error of Eliphaz D. J. Burrell, D. D. Let us avoid the error of Eliphaz, the Temanite, who, in reproving Job, maintained that the statute of requital is enforced in all cases, rigorously and exactly — that the world is governed on the principle of minute recompense — that sin is always followed by its equivalent of suffering in this present life. This is not so. To the rule of recompense we must allow for a vast number of exceptions. The penalty does not always follow directly on the heels of sin. It is oftentimes delayed, may be postponed for years, may possibly never be inflicted in this world at all And meantime the wicked flourish. They sit in places of honour and authority. As it is said, "The tabernacles of robbers do prosper, and they that provoke God are secure. They are not in trouble as other men. They increase in riches, and their eyes stand out with fatness. Yea, I have seen the wicked in great power, and spreading himself like a green bay tree." "Wherefore doth the way of the wicked prosper?" 1. It is not because God is unobservant. Ah, no. "The iniquities of the wicked are not hid from Mine eyes," saith the Lord. He seeth our ways, pondereth our goings, hath set a print upon the very heels of our feet. 2. Nor is it because of any indifference on the part of God. Seeing our sin, He abhors it; otherwise He would not be God. 3. Nor is it for want of power. The tide marks of the deluge, remaining plain upon the rocks even unto this day, attest what an angry God can do. Why then is the sinner spared? And why is the just penalty of his guilt not laid upon us here and now? Because the Lord is merciful. Sweep the whole heavens of philosophy for a reason and you shall find none but this, the Lord is merciful. "As I live," saith the Lord, "I have no pleasure in the death of the wicked."A few practical inferences — 1. The fact that a sinner is afflicted here will not exempt him hereafter from the just penalty of his ill-doing. We say of a man sometimes when the darkest waves of life are rolling over him, "He is having his retribution now." But that cannot be. 2. The fact that a sinner does not suffer here is no evidence that he will always go scot-free. If the sentence be suspended for a timer it is only for a time — and for a definite end. The Roman emblem of Justice was an old man, with a two-edged sword, limping slowly but surely to his work. 3. The fact that the wicked are sometimes left unpunished here, is proof conclusive of a final day of reckoning. For the requital is imperfect. Alas, for justice, if its administration is to be regarded as completed on earth! 4. The fact that compensation is often delayed so long, in order that the sinner may have abundant room for repentance, is a complete vindication of God's mercy though the fire burn forever. 5. The fact that all sin must be and is in every case, sooner or later, followed by suffering, proves the absolute necessity of the vicarious pain of Jesus. God sent forth His only-begotten and well-beloved Son to bear in His own body on the tree the retribution that should have been laid upon us. So He redeemed the lost, yet did no violence to justice. And thus it comes about that God can be just and yet the justifier of the ungodly. ( D. J. Burrell, D. D. ) Thou hast strengthened the weak hands. Job 4:3-5 Preaching easier than practising J. Trapp. Behold, thou hast instructed many, etc. To do each day's duty with Christian diligence, and to bear each day's crosses with Christian patience; thou hast done it well. But how comes it now to pass that thy present doings shame thy former sayings? and that, as it was noted of Demosthenes the orator, thou art better at praising of virtue than at practising of it? What a shame was it that Hilary should complain that the people's ears were holier than the preachers' hearts, and that Erasmus, by a true lest, should be told that there was more goodness in his book of the Christian soldier than in his bosom! Eliphaz from this ground would here argue that Job was little better than a hypocrite; a censure over-rigid, it being the easiest thing in the world, as a philosopher observed, to give good counsel, and the hardest thing to take it. Dr. Preston, upon his death bed, confessed, that now it came to his own turn, he found it somewhat to do to practise that which he had oft pressed upon others. ( J. Trapp. ) Job's usefulness in the past J. Caryl. 1. That to teach, instruct, and comfort others, is not only a man's duty, but his praise. For here Eliphaz speaks it in a way of commendation, though with an intent to ground a reproof upon it. 2. That such as know God in truth and holiness, are very ready to communicate the knowledge of God unto others. 3. That honourable and great men lose nothing of their honour and greatness by descending to the instruction of others, though their inferiors. 4. That charity, especially spiritual charity, very liberal and open-hearted. Job instructed not only his own, but he instructed others, he instructed many; he did not confine his doctrine and his advice to his own walls, but the sound thereof went wheresoever he went: he instructed many. 5. That the words of the wise have a mighty power, strength, and prevalency in them. You see how efficacious the words of Job were. Job's instructions were strengthenings: thou hast strengthened the weak hands and feeble knees; his words were as stays to hold them up that were ready to fall. When a word goes forth clothed with the authority and power of God, it works wonders. ( J. Caryl. ) But now it is come upon thee, and thou faintest J. Caryl. Thou hast instructed many, thou hast strengthened the weak hands, etc. But now it is come upon thee, etc. That is, trouble and affliction are come upon thee. And thou faintest. The word signifies an extraordinary fainting; when a man is so wearied and spent, that he knows not what he doth, when his reason seems tired, as much as his strength. So that the words, Now it is come upon thee, thou faintest, may import thus much; thou art in such a case, that thou seemest to be beside thyself, thou knowest not what thou dost, thou speakest thou knowest not what. The word is translated in the first verse, by grieved; in other Scriptures, by mad and furious ( Proverbs 26:18 ). As a mad man who casteth firebrands, etc. And whereas we say ( Genesis 47:13 ), The land of Egypt fainted by reason of the famine, many render it, The land of Egypt was enraged or mad, because of the famine. Want of bread turns to want of reason; famine distracts. The Egyptians were so extremely pinched with hunger, that it did even take away their wits from them; and scarcity of food for their bodies, made a dearth in their understandings. So there is this force in the word: Thou who hast given such grave and wise instruction unto others, from those higher principles of grace, now it is come upon thee, thou art even as a mad man, as a man distracted, not able to act by the common principles of reason. It toucheth thee. It is the same word which we opened before; the devil desired that he might but touch Job; now his friend telleth him he is touched. And thou art troubled. That word also hath a great emphasis in it. It signifies a vehement, amazed trouble; as in that place ( 1 Samuel 28:21 ), where, when the woman, the witch of Endor, had raised up Samuel (in appearance) as Saul desired, the text saith, that when all was ended, she came unto Saul, and she saw he was sore troubled: think what trouble might fall upon a man in such a condition as Saul was in, after this acquaintance with the visions of hell; think what a deep astonishment of spirit seized upon him, such disorder of mind this word lays upon Job. Now it toucheth thee, and thou art troubled. Hence observe — 1. To commend a man with a "but," is a wound instead of a commendation. Thou hast instructed many, "But," etc. How many are there who salute their friends very fair to their faces, or speak them very fair behind their backs, yet suddenly (as Joab to Amasa) draw out this secret dagger, and stab their honour and honesty to the heart! 2. Observe, great afflictions may disturb the very seat of reason, and leave a saint, in some acts, below a man. 3. That when we see any doing ill, it is good to mind him of the good which he hath done. 4. That the good we have done, is a kind of reproach to us, when we do the contrary evil. 5. It is an easier matter to instruct others in trouble, than to be instructed, or take instruction ourselves in our own troubles. 6. It is a shame for us to teach others the right way, and to go in the wrong ourselves. ( J. Caryl. ) Is not this thy fear, thy confidence, thy hope? Job 4:6 The confidence of a godly fear Joseph Caryl. These words are understood by divers of the Hebrew writers for a direct and simple assertion, and they give it thus, "Will not, or would not thy fear be thy confidence, and the uprightness of thy ways thy hope?" As if Eliphaz had thus said unto him, Job, thou hast pretended much holiness and religion, fear and uprightness; why art thou so disquieted now that the hand of God is upon thee? Why art thou so amazed under these sufferings Would not that fear be thy confidence? And would not that uprightness of thy ways be thy hope? Surely it would, if thou hadst any such fear as thou pretendest; this fear would be thy confidence, and this uprightness thy hope; thou wouldst be very bold, and by hope cast anchor upon the goodness and faithfulness of God in the midst of all this storm: thy heart would be poised, settled, and established, notwithstanding all these shakings. Would not thy fear be thy confidence? 1. They who fear most in times of peace, have most reason to be confident in times of trouble. 2. The uprightness of a man's ways in good times, doth mightily strengthen his hope in evil times. ( Joseph Caryl. ) Times of trouble are special times for the use of our graces Joseph Caryl. It is as if Eliphaz had said, Thou thyself, and all that knew thee, have spoken much of thy grace, but now is the time to use it; where is it? Show it me now. Where is thy fear and thy confidence? If a man have been reported very skilful at his weapon, when he comes into danger, then is the time to show his skill: and we may say to him, Where is thy skill now? Where is thy art now? So here. Now that thou hast most need of thy graces, where are they? Bring them forth. Are they to seek now? Is thy righteousness as the morning dew, and as a cloud vanished away? ( Joseph Caryl. ) Who ever perished, being innocent? Job 4:7 Divine retributions John Fry, B. A. This grand maxim, of a just and sure retribution at the hand of God, must be admitted to be sound and true. His blessing is over the righteous, and His face "against them that do evil." Job takes exception to this as a rule of God's providential dealings with mankind, and rejects the inference that, because he is now overwhelmed in trouble, he has been a transgressor. As to the extent of his friend's suspicions, he was right. But still, the rule laid down by Eliphaz must be considered as holding universally. But the reasons of the present proceedings of God are not always within the ken of human observation; the short prosperity of the wicked may be both for a judgment to others and for their own manifestation and increased punishment. Under the execution of the holy discipline, it is not for innocency and righteousness that the children of God suffer; but most commonly for sin — sin unacknowledged and unconfessed; or with some view to their correction and advancement in holiness, where they were too remiss in perfecting it in the fear of God. Eliphaz's maxim was not altogether wrong, even as applied to Job. But his inference of secret hypocrisy, or of some outward notorious transgression, from the judgment that had overwhelmed him, was altogether unwarranted. He is mistaken, too, as well as the poor sufferer himself, if he concluded that this affliction was remediless, and sent for his utter destruction. How different was the aspect of his calamity when the end of the Lord was seen! ( John Fry, B. A. ) Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. Job 4:8, 9 Sowing and reaping George Wagner. Eliphaz speaks of himself here as an observer of God's providence; and the result of his observations is, the discernment of the law, that "they who plow iniquity and sow wickedness, reap the same." Was Eliphas wrong in this? No. He perceived a very great and important law of the kingdom. Where, then, was he wrong? It was in applying this to Job, and in so easily concluding that his severe sufferings were the consequence of his own individual sins. The friends often expressed most beautiful and important truths, and only failed because they misapplied them. For this law, compare Hosea 8:7 ; Hosea 10:12, 13 ; Galatians 6:7, 8 . We see the operation of this law in the natural world. There, in that world, as people sow, so they reap; nor do they ever expect it to be otherwise. But in the moral and spiritual world, nothing is more common than to meet with those who sow iniquity, and yet do not expect to reap of the same, either in this world or in the world to come. Men do not expect any consequences to follow a life of carelessness and impenitence. It may be that you have seen solemn and affecting instances of the operation of this law; if not, ministers of Christ will tell you that they have seen them only too often. They have seen those who have lived careless and self-indulgent lives struggle at last in vain. The hardened heart was but the fulfilment of the solemn law of God's kingdom. Amongst the many ways of sowing to the flesh, there is one which we cannot omit. It is the indulgence of pride and self-confident feelings. St. Paul speaks of sowing to the Spirit. In which way have you been sowing? Do you wish to escape the consequences — the harvest of misery — which, in the very nature of things, will follow your sowing to the flesh? Through grace you may do it. ( George Wagner. ) An old axiom Alfred Bowen Evans. There was truth underlying the proposition set forth by Eliphaz, applicable to all ages and states of the world. The axiom is a very old one as propounded by Job's expostulator; it may have been older than he; but it is not so old now as to have become obsolete; nor will it ever become so while the world is the same world, and its Governor is the same God. As St. Paul reproduced it in his day, so may we in ours. Its principle is incorporated with this dispensation as much as with the last. It is its application that is modified under the Gospel; the principle is just the same. It is as true now as it was of old time, that men reap as they sow; that the harvest of their recompense is according to the agriculture of their actions. The difference in the truth, as propounded during the age of Moses, and as recognised in "the days of the Son of Man," is, that during the latter, its confirmation and realisation are thrown further forward. The distinction is indicated by the respective forms into which the axiom is cast by Eliphaz and St. Paul. The one saith, "They that plow iniquity, and sow wickedness, reap the same." The other, "Whatsoever a man soweth, that shall he also reap." Eliphaz makes both portions of this moral process, present, palpable, perspicuous. The apostle severs the two; projecting the latter portion into the future. With the Jew, this truth was a fact of yesterday, today, and tomorrow. With us, it is rather a matter of faith for the future, the far off, the eternal. Eliphaz states the subject in accordance with the order of the past dispensation; as doth St. Paul with the genius of this. In the eyes of the ancient Israelite, the doctrine of Divine retribution was like some mountain of his native country, which upreared its brow close over against him, overshadowing him whithersoever he went; its rugged aspect being all the more sharply defined through the sunshine of temporal prosperity in which his nation reposed, so long as the people were "obedient unto the voice of the Lord their God." As to us, the mountain is in the distance; far away, as Sinai itself is, from many a shore on which the standard of the Redeemer's Cross hath been planted; but visible in the distance still, though its outline be rendered indistinct in the twilight of that mystery which now encompasseth God's government of our world. At the period when Eliphaz reasoned, a state of things had just been inaugurated, under which, as a rule, retribution of a temporal kind was to follow "every transgression and disobedience"; when punishment was to be contemporaneous with the commission of crime; and when a man would begin to reap the fruit of his deeds shortly after his sowing. And the reasoner could not understand how the patriarch, or anyone else, could be an exception to the rule; still less, that a state of things inaugurated by both the teaching and the history of Jesus Christ, under which the rule itself would become the exception, was to succeed. That was a state under which God judged men for their sins continually and instantaneously; this a state under which God is not judging them; seeing "He hath appointed a day in which He will judge them by that Man whom He hath ordained"; through whose intercession at the right hand of the Father, judgment is at present suspended. Now it is our consolation to know that whom the Lord loveth He chasteneth; then the man whom the Lord chastened, He might have had a controversy with, and was visiting for his misdeeds. ( Alfred Bowen Evans. ) Is the old axiom true still Alfred Bowen Evans. ? — 1. It is so far true as to assure us that there is a righteous Governor and a just Judge of the world. We cannot apply the rule laid down by Eliphaz. It is a rule to us no longer. We have no right to fix upon any individual or nation upon earth, and to affirm that Almighty God is dealing with the one or the other in a way of retribution, because they may be suffering such and such things. But, notwithstanding this, there is a principle at work in the affairs of men, so far manifest as to show that the world is not left to take its chance, and that the children of men cannot do as they please. 2. It is so far true as it hath respect to the natural constitutions of men. Men cannot transgress the principles of their nature with impunity, nor run counter to the rules of their constitution unharmed. Nature is not to be trifled with. And the retribution that followeth the violation of physical laws is a sure pledge of a retribution that will follow the infringement of moral. 3. It is true so far as to obviate the necessity of our ever taking vengeance into our own hands. God repayeth that we need not. Vengeance is His, that it may not be ours. It has been said, "God avengeth those that do not avenge themselves." 4. It is true so far as to inspire us with a salutary fear for ourselves. There is to be a resurrection of action as well as of agents; of deeds as well as of doers; of works as well as of men. And we know not how soon, as to some of its details, this resurrection may take place. The transgressor is never safe. Whatsoever wrong any man hath done may be required of him at any time. ( Alfred Bowen Evans. ) The life of the sinner a foolish agriculture Homilist. I. HUMAN LIFE IS A SOWING AND A REAPING. All the actions of a man's life are inseparable, united by the law of causation. One grows out of another as plants out of seed. The sowing and the reaping, strange to say, go on at the same time. In reaping what we sowed yesterday, we sow what we shall have to reap tomorrow. II. LIFE'S REAPING IS DETERMINED BY ITS SOWING. "I have seen, they that plow iniquity," etc. Like begets like everywhere, the same species of seed sown will be reaped in fruit. He that soweth hemlock will not reap wheat, but crops of hemlock. All moral actions are moral seeds deposited in the soul. III. THE REAPING OF THE SINNER IS A TERRIBLE DESTINY. What a destiny this: to be reaping wickedness, to be reaping whirlwinds of agony. From this subject learn — 1. The great solemnity of life. There is nothing trifling. The most volatile sin is a seed that must grow, and must be reaped. Take care! 2. The conscious rectitude of the sinner's doom. What is hell? Reaping the fruit of sinful conduct. The sinner feels this, and his conscience will not allow him to complain of his fate. 3. The necessity for a godly heart. All actions and words proceed from the heart: out of it are the issues of life. Hence the necessity of regeneration. ( Homilist. ) Sinful sowing and penal reaping J. Caryl. 1. That to be a wicked man is no easy task; he must go to plough for it. It is ploughing, and you know ploughing is laborious, yea, it is hard labour. 2. That there is an art in wickedness. It is ploughing, or, as the word imports, an artificial working. Some are curious and exact in shaping, polishing, and setting off their sin. So to say such a man is an abomination worker, or a lie maker, notes him not only industrious, but crafty, or (as the prophet speaks) "wise to do evil." 3. That wicked men expect benefit in ways of sin, and look to be gainers by being evil-doers. They make iniquity their plough; and a man's plough is so much his profit, that it is grown into a proverb, to call that (whatsoever it is) by which a man makes his living or his profit, his plough. Every man tills in expectation of a crop; who would put his plough into the ground to receive nothing? It is even so with wicked men, when they are stoning, they think themselves thriving, or laying up that in the earth a while, which will grow and increase to a plentiful harvest. What strange fancies have many to be rich, to be great, by ways of wickedness! Thus they plough in hope, but they shall never be partakers of their hope. 4. That every sinful act persisted in shall have a certain sorrowful reward. 5. That the punishment of sin may come long after the committing of sin. The one is the seedtime, and the other a reaping time; there is a great distance of time between sowing and reaping. The seeds of sin may lie many years under the furrows. 6. That the punishment of sin shall be proportionable to the degrees of sin. He shall reap the same, saith the text, the same in degree. If ye sow sparingly, ye shall reap sparingly; on the other side, if ye sow plentifully, ye shall reap plentifully. 7. Punishment shall not exceed the desert of sin. 8. That the punishment of sin shall be like the sin in kind. It shall be the same, not only in degree, but also in likeness. Punishment often bears the image and superscription of sin upon it. You may see the father's face and feature in the child. Whatsoever a man soweth, that shall he also reap ( Galatians 6:7 ). ( J. Caryl. ) In thoughts from the visions of the night. Job 4:13-17 The spectre's question E. Paxton Hood. Disguise it how we may, this is a ghost story. I. ATTEMPT TO REALISE THE SPECTRE. Recollect that for every one of us spirit has clothed itself with shape and vesture, and that the basis of the whole world in which we live is spiritual. Look at some of the circumstances favourable to such a spectre. 1. It was produced by a likeness of moral state. It was a time of thought. The mind was wandering amazed, the labyrinthine way stretched out on every hand, the mind trod the dark pathways, I do not see that we are under any necessity to suppose a ghost, in the real, spectral, objective sense of that word. The thought of Eliphaz is of God. It was God who was "a trouble to him." And shapeless terror, while it was a Very objective reality to him, need not be regarded as such by us. It was the answer to the voice of conscience within. 2. The fear anticipated the vision. Where man does not feel he wilt not fear; where he does not tear the spectre, he will usually see none, feel none, know none. But man, every man, is accessible to fear. We do not dwell so near to terror as our fathers. Yet what a riddle there is in fear! Until Adam fell, Adam had no conscience, because he was one, his whole nature was a religious sensation. It is different now. The conscience is not free, it would be free, but it is nailed. Conscience is moral fear — conscience is the surgery of the soul. Possibly, all men have not fears. How comes it that man knows what moral fear is? It comes from the forbidden. Our world is a house full of fears, because the fall has removed us into the night, away from God. This is the natural history of fear — of moral fear. What is this natural capacity of fear in me? Nervousness, you say! Nervousness, what is that? It is a term used to describe the fine sheathing of the soul; it is man's capacity for mental and moral suffering. II. FROM THE SPECTRE TO THE QUESTION. The ghost's question touches very appropriately and comprehensively the whole topic also of the Book of Job. It is a message from the dead, or rather, a message from the solemn kingdom of spirits. 1. How large is the field of thought the message covers. It is the assertion of the purity and universality of Divine providence. It is a glance at the alleged injustice of God. Man stands whence he thinks he can behold flaws in the Divine government. Job and his friend had met together in the valley of contemplation in the kingdom of night; in Job it was an experience, in Eliphaz a mournful contemplation. The spectre's question then was a reality. In the vision of the night the soul was shaken with the terror, and it is the overwhelming thought — God. God was only known as terror. What must the appearance of God be, if an apparition can startle so terribly? The spectator was crushed by the spectre, and by th

Benson Commentary Job 4:1 Then Eliphaz the Temanite answered and said, Job 4:1 . Then Eliphaz the Temanite answered — Job’s three friends reasoning on the principles of an equal providence, and supposing that affliction could happen only in the way of punishment, which necessarily inferred guilt, and thinking his complaints exceeded the bounds of decency, the eldest of them, Eliphaz, here interposes. He desires Job to recollect himself, not to give way to fruitless lamentations, but to put into practice those lessons he had often recommended to others. He reminds him of that, as he thought, infallible maxim, that those who reaped misery must have sowed iniquity, a maxim which he confirms by his own particular experience, and which he supposes was assented to by all mankind. And, in the display of this maxim, he throws in many of the particular circumstances attending Job’s calamity, intimating, that he must have been a great, though secret oppressor, and that, therefore, the breath of God had blasted him at once. He confirms also the truth of this principle by a revelation, which, he says, was made to him in a vision. He urges further, that supposing he, Job, had been guilty of no very atrocious crime; yet the common frailties of human nature were abundantly sufficient to account for any afflictions which it should please God to inflict on man; but takes care, as he proceeds, (as may be seen in the next chapter,) to let him know, they had a far worse opinion of him; representing him as wicked and foolish, and a proper object of divine wrath. Job 4:2 If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? Job 4:2 . If we assay to commune with thee, &c. — This is nearly the sense, but not exactly the construction of the Hebrew, ???? ??? ????? , hanissah dabar eeleka, is rather, Annon aggrediemur sermonem adversus te. Shall we not attempt a discourse against thee? Shall we suffer thee to go on with thy complaints? Shall we hear thee with patience, and be altogether silent, without so much as attempting a reply? Wilt thou be grieved? — Or, Thou wilt be grieved; ???? , Tileh, moleste feres, thou wilt take it ill. Our words will undoubtedly vex, and not comfort thee, as we desired and intended to do. For truth is surely to be regarded more than friendship, and we cannot, in consistency therewith, speak words of consolation, but we must use those of sharp reproof. This makes me desire to be silent, were it possible. But who can withhold? &c. — The Hebrew ???? ????? , vagnetser bemillin, &c., is literally, But to refrain from words, who can? Who, when he hears such unreasonable and ungodly words, coming from such a person as thou art, words whereby thou dost accuse thy Maker, reproach his providence, and contemn his blessings, can forbear speaking? No man, who hath any respect to God, or love to thee, can refrain from reproving thee. I will, therefore, suggest to thee some of those observations, which were the thoughts of wise and prudent men of old time; and from which, if well applied, thou mayest receive singular profit. The verse is intended as an apology for what he was about to say. Job 4:3 Behold, thou hast instructed many, and thou hast strengthened the weak hands. Job 4:3 . Behold, thou hast instructed many — It is well known thou hast given good counsel unto others, teaching them those lessons which, it appears, thou hast not thyself learned, and wilt not practise, namely, patiently to bear afflictions, and to submit to God’s will and providence in all things. And thou hast strengthened the weak hands — Hast encouraged those that were dispirited; hast administered counsels, supports, and comforts to such as were unable to bear their burdens, or to do their duty. Job 4:4 Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Job 4:4 . Thy words have upholden him that was falling — That was ready to sink under his pressures, or to fall into sin, or from God, through despondency and distrust of his providence and promise, or through impatience. And thou hast strengthened the feeble knees — Such as were weak-hearted, and fainting under their trials. Job 4:5 But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Job 4:5 . But now it is come upon thee — That is, the evil which thou didst fear, ( Job 3:25 ,) or, that which had come upon those whom thou didst so comfort. And thou faintest — There is no more spirit left in thee: and thou canst not practise thy own advice. It toucheth thee, and thou art troubled — It is now come to be thine own case, and thou art struck with consternation. Job 4:6 Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Job 4:6 . Is not this thy fear? &c. — 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 conduct discovers that it was but mere talk and appearance. In thy prosperity it was easy for thee to make a splendid profession of religion; but men are best known by affliction, and this trial now shows what thou art. For now thou castest off thy fear of God, and thy confidence and hope in him, and hast relinquished the integrity of thy ways, which before thou didst seem to hold fast; whereas true piety is uniform and constant, and steadfast in all varieties of condition, and under all trials and temptations. Job 4:7 Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? Job 4:7 . Remember, I pray thee — Consult thy own experience, observation, or reading, and produce one example. Who ever perished — That is, 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 what is so unusual, and contrary to his gracious nature. Therefore thou art guilty of some great, though secret crimes, and thy sin hath now found thee out, and brought down these stupendous calamities upon thee. Or, where were the righteous cut off? — By the sword of divine vengeance before his time, which is likely to be thy case. Thus Eliphaz here advances another argument to prove Job a hypocrite, taken not only from his impatience under afflictions, but from his afflictions themselves. His judgment herein was undoubtedly 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 he accordingly from time to time conferred on such, as we see in the examples of Noah, Lot, Abraham, Isaac, and Jacob, and doubtless many others who had lived in or before their days. And, indeed, this was God’s usual method in 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 apostacy from him. And, therefore, it is not strange that Eliphaz and his friends fell into this mistake. Job 4:8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. Job 4:8 . Even as I have seen, &c. — 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. They that plough, &c. — They that designedly work wickedness, first preparing themselves for it, and then continuing to execute it, as husbandmen first plough the ground, and then cast in the seed. See the margin. In other words, the observation I have made of such persons is, they are so far from reaping any advantage from their iniquitous practices, that those practices return on their own heads, and their sinful schemes and contrivances recoil wholly on themselves. Job 4:9 By the blast of God they perish, and by the breath of his nostrils are they consumed. Job 4:9-10 . By the blast of God they perish, &c. — These two verses are thus interpreted by Heath: By the breath of God they perish; for, at the blast of his anger, the roarings of the lion, and the growling of the black lion, are hushed, and the teeth of the young lions are broken; that is, by the mere breath of God’s displeasure, or by a secret, and often undiscerned, but mighty and irresistible calamity, their projects are blasted, and they are suddenly carried away, as chaff by the wind, and come to a fearful end. Nor can they escape, were they even as strong as lions, yea, as the strongest and fiercest of them. For when the divine wrath is once kindled against them, their power is immediately broken, and in a moment they are cut off, and totally consumed. He speaks of powerful tyrants, fitly compared to lions, Ezekiel 32:2 ; Ezekiel 38:13 ; 2 Timothy 4:17 , who, though for a time they persecute and oppress other men, yet in due time they are restrained and crushed by the mighty power of God. Possibly, he might intend secretly to 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. Job 4:10 The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. Job 4:10 . How much less in them — Doth he put trust, &c., or, How much more (as the Hebrew particle ? Š, aph, equally signifies) doth he charge folly on them, &c. One or other of these supplements seems necessary to complete the sense, and they are either of them natural and easy, being fetched from the former verse. The sense then is, If he put no trust in his angels, how much less will he put any in them that dwell in houses of clay; or, If he charged his angels with folly, how much more will he charge frail and mortal men therewith! What strange presumption then is it for a weak, sinful, and dying man to pretend to a higher privilege than the angels can lay claim to, and to make himself more just and pure than God, which all do, in effect, who complain of, or are impatient under, the righteous dispensations of the divine providence. That dwell in houses of clay — Whose immortal spirits dwell in mortal bodies, which are great clogs, encumbrances, 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 denote their great frailty and mutability; whereas the angels are free spirits, unconfined to such carcasses, and dwell in celestial, glorious, and everlasting mansions; whose 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 original from it, and must return to it. We stand but upon the dust: some have a higher heap of dust to stand upon than others. But still it is mere earth and dust that stays us up, and will soon swallow us up; which are crushed before the moth — “Which are as subject to be destroyed,” says Bishop Patrick, “as a garment to be fretted with moths;” which, though it be wrought with ever so much art and strength; though it be ever so curious, fine, and beautiful, is soon defaced and spoiled by that subtle and devouring insect. Or, sooner than, or like as, a moth is crushed, which is easily done by a gentle touch of the finger: an hyperbolical expression. Or, as ???? , liphnee, is still more properly rendered, before the face, or, at the presence of a moth. This interpretation, which is approved by Hervey, makes the passage to represent the body of man so exceedingly frail, that even a moth flying against it may dash it to pieces. And, “besides its closer correspondence,” says he, “with the exact import of the Hebrew, presents us with a much finer image of extreme imbecility; for it certainly implies a far greater degree of weakness to be crushed by the feeblest flutter of the feeblest creature, than only to be crushed as easily as that creature by the hand of man.” Certainly no creature is so weak and contemptible, but, one time or other, it may have the body of man in its power. Job 4:11 The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad. Job 4:11 . The old lion perisheth for lack of prey — Dares not venture out of his den in search of prey, amidst the roar of thunder, the blaze of lightning, and the violence of the storm, that blast of God, mentioned in the preceding verse. And the young lion’s whelps are scattered abroad — Are so affrighted with the lightning and thunder, that, being separated, they flee different ways, and cannot find the path which leads to the den of the lioness, their dam. Thus do the divine judgments suddenly oppress, scatter, and bring to nothing the fierce and powerful tyrants of the earth, and unexpectedly strip them of all their wealth gotten by injustice and oppression. Job 4:12 Now a thing was secretly brought to me, and mine ear received a little thereof. Job 4:12 . Now — Hebrew, and, or moreover, a thing, &c. — To show Job more evidently the sin and folly of impatience, and to impress what he had already advanced, or should yet further advance on that subject, more fully on his mind, Eliphaz relates a vision he had had, perhaps since he came to him: as if he had said, If these observations be not sufficient to convince thee, hear what God himself hath secretly revealed to me. In those early ages of the world, before God had vouchsafed to mankind a written revelation, it was usual with him to communicate the knowledge of his will to those that were pious, and earnestly desired it, by dreams and visions. A thing — Hebrew, a word, oracle, or message from God; was secretly brought to me — The Hebrew expression ???? , jegunnab, is very elegant, namely, stole in upon me; or, was brought by stealth unto me; that is, privately and secretly, as the word of God used to come to the prophets, being spoken to their ear with a low and still voice, or signified to their minds in a mild and gentle manner. This is opposed to the more public declaration of God’s word to the people by the prophets, which was frequently by their crying aloud, Isaiah 58:1 . Mine ear received a little thereof — The word, ???? , shemets, here rendered little, occurs but once more in the Bible, namely, Job 26:14 , where it is also translated little: How little a portion is heard of him? Symmachus translates it here ?????????? , and in chap. 26. ????????? , both which words signify whisper, which here may be interpreted a hint or intimation. Eliphaz does not pretend to have understood the revelation that had been made to him in this vision perfectly, but something of it he perceived. He certainly would take care not to lose a syllable of what the spirit said, but he intends by the expression, that he did not fully comprehend the deep meaning of the words which he heard. Or he may be considered as expressing himself thus through modesty and humility, from a deep sense of his own weakness, and the small measure which he judged he possessed of the knowledge of divine things. As if he had said, Many, I doubt not, have a much more familiar acquaintance with God, and more full revelations from him, than I can pretend to; but a little of that treasure he hath been pleased to impart to me. Job 4:13 In thoughts from the visions of the night, when deep sleep falleth on men, Job 4:13 . In thoughts — Or, By reason of my thoughts; my perplexing thoughts. These thoughts, it seems, arose from the visions of the night, which, probably, he had had before, and were the occasion of the fear mentioned Job 4:14 . 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 were sometimes communicated by day, but most frequently by night, whence we read of visions of the night, as Genesis 46:2 ; Job 20:8 ; and Job 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, and all around is still and quiet. Job 4:14 Fear came upon me, and trembling, which made all my bones to shake. Job 4:14 . Fear came upon me, and trembling — The Hebrew is very poetical, namely, Fear called me, or called to me. Job expresses himself in similar language, Job 17:14 . I have said, ????? , karati, literally, I have called to corruption. Thus also Jeremiah 30:5 , We have heard a voice of trembling, of fear. As in a poem every thing is, or ought to be, alive, so fear is here represented as a person, who comes up to Eliphaz, and speaks to, and arrests him, as an officer of justice. Which made all my bones to shake — Which affected me to such a degree that my mind and body lost all power, and my very bones shook and trembled. It should seem, before he either heard or saw any thing, he was seized with this terror. Job 4:15 Then a spirit passed before my face; the hair of my flesh stood up: Job 4:15 . Then — Hebrew, And, as the particle ? , vau, generally signifies. A spirit passed before my face — An angel in a visible shape, otherwise he could not have discerned it, nor would have been affrighted by it. The hair of my flesh stood up — Through that excessive consternation and horror, which seized me at the sight of so glorious and unusual an appearance. Job 4:16 It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying , Job 4:16 . It stood still — Though it passed by me, it did not immediately disappear and vanish, but made a stand, as having some business with me, and designing to address me. But I could not discern the form thereof — Namely, exactly and distinctly, so as to know what or who it was. An image was before my eyes — My eyes could not be deceived. I am thoroughly satisfied there was an image which showed itself to me visibly. There was silence — The spirit stood motionless; all other persons and things about me were entirely 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 about to speak to me. In the Hebrew it is, Silence, and a voice I heard. Houbigant’s translation of the verse is, It stood still indeed, but I knew not its form; the appearance vanished from before my eyes, but I heard a voice. Job 4:17 Shall mortal man be more just than God? shall a man be more pure than his maker? Job 4:17 . Shall mortal man be more just than God? — Shall man, fallen man, as the word ????? , enosh, here used, signifies, subject as he is to diseases, troubles, and all those calamities which are the necessary consequences of sin and disobedience, pretend more strictly to observe the laws of justice, and therefore to be more just, than the righteous God? The sense is, Thou, O Job, dost presumptuously accuse God of dealing harshly and unrighteously with thee in sending thee into the world upon such hard terms, and punishing an innocent and righteous man with unparalleled severity; but, consider things calmly within thyself. Were it possible for God and thee to come to trial before any equal and impartial judge, canst thou think that thou wouldest go away justified, and that the great God would 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 man, which it is blasphemous and absurd to imagine. Shall a man — Hebrew, ??? , geber, a great and mighty man, as this word signifies; shall even such a one a man eminent for wisdom, or holiness, or power, or any other perfections, who therefore might expect more favour than a poor, miserable, and contemptible man, signified by the former word enosh; be more pure than his Maker? — More holy and righteous; show a greater hatred to injustice, or be more equitable in his proceedings, which he would be if he could justly reprehend any of the divine dispensations, and would not act toward his fellow-creatures, as he supposes God acts toward him or others? No, this cannot be: it would be the most daring presumption to entertain a thought of the kind; for though a man may have some qualifications which are not in others of his fellow-creatures, and some pre-eminences above many of them; yet, in the presence of his Maker, from whom he has received every excellence which he possesses, and on whom he is daily dependant for them, and all things, he must acknowledge his own comparative nothingness, and confess that the highest qualities which are in him are both derived from God, and exist in God in an infinitely greater degree. It is not without reason that enosh, fallen man, is here placed in opposition to Eloath, the great and holy God; and geber, a mighty man, to gnoseh, his Maker. For the contrast in both cases is remarkably striking, namely, between man, sinful, miserable, mortal, and the immutable, holy, blessed, and immortal God; and between even a great and mighty man, and the Being from whom he has received all his might and greatness, nay, and his very existence, and on whom he is dependant for them every moment; or between the man of power, and the maker and upholder of that power. In this expression of the angel, Shall a man be more pure than his Maker? was contained an unanswerable argument against, and a forcible reproof of, Job’s impatience and complaints: as if he had said, He made thee, and that for himself and his own glory; and therefore he hath an unquestionable right to deal with thee and dispose of thee, who art the work of his hands, as he sees fit. Wo to him that striveth with his Maker, Isaiah 45:9 . Job 4:18 Behold, he put no trust in his servants; and his angels he charged with folly: Job 4:18 . Behold, &c. — For it 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. He put no trust in his servants — That is, in his angels, as appears both by the next words of this verse, in which, by way of explication and restriction, they are termed his angels; and by the verse following, where men are opposed to them. They are called his servants by way of eminence, the general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath, even over the glorious angels, and much more over men: and God is said to put no trust in them, because if they were left to themselves, and the supplies of God’s power and grace were withdrawn from them, they would not even continue to exist, much less to be loyal and faithful. And his angels he charged with folly — That is, with vanity, weakness, infirmity, imperfection, in comparison with himself, their Maker. The word ???? , toholah, here rendered folly, is one of the ???? ???????? , the words only once occurring, and of consequence the more difficult to be understood. The Chaldee paraphrast renders it iniquity; Ab. Ezra, folly; Schultens derives it from an Arabic word, which denotes lapsing, or from another, which signifies deficiency, or imperfection. Houbigant renders the clause, And in his angels mutability was found. The most probable opinion seems to be, that this refers to the angels who foolishly and wickedly fell from God. Job 4:19 How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? Job 4:20 They are destroyed from morning to evening: they perish for ever without any regarding it . Job 4:20 . They are destroyed — Bruised, or broken, as the same word, ???? , juccattu, is rendered, Micah 1:7 , where we read, The graven images shall be broken to pieces; from morning to evening — That is, either speedily, between the morning and evening, like the grass, Psalm 90:5-6 . They flourish in the morning, and in the evening are cut down: or rather, all the day long; there is not a moment wherein man is not sinking toward death and corruption. If these words were considered as being connected with the latter clause of the preceding verse, as Dr. Grey thinks they ought to be, the sense would be, they are crushed and destroyed all the day long, as moths are, which, being an insect hurtful and injurious, every one is ready to destroy. They perish for ever — In reference to the present worldly life, which when once lost is never recovered; without any regarding it — Or laying it to heart, say most commentators. But the literal interpretation of the Hebrew, ???? ????? , mibbeli meesim, Chappelow thinks, is preferable, namely, absque imponente, without any one’s adding to their misery; or, according to Junius and Tremellius, nemine disponente, without any one’s ordering or appointing it. That is, they are continually perishing and going to destruction, of their own accord, through the mere frailty of their nature, even if no external violence be offered to them. Our translation, however, conveys an important and instructive truth, namely, that few or none that survive, lay to heart, as they ought to do, the death of those that are taken away. For it is so common a thing for all men, though ever so high and great, to perish in this manner, that no man regards it, but all pass it by, as a general accident not worthy of observation. Job 4:21 Doth not their excellency which is in them go away? they die, even without wisdom. Job 4:21 . Doth not their excellency which is in them go away? — 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; these are so far from preserving them from perishing, as one would think they should, that they perish themselves, together with those houses of clay in which they are lodged. Or, the Hebrew ???? , jithram, may be rendered reliquiæ illorum, their remains go away. In a little time the departure of the most skilful projectors, who seem to lay the deepest and strongest foundations for permanent wealth, power, and enjoyment, is such, that every thing belonging to them is absolutely removed. If you inquire after the place and station of life they filled; the fortunes they possessed; the families they raised, you shall find them all taken away, and nothing, not the least remains to be seen. And, what is still worse, they die even without wisdom — All that skill and policy, all those arts and contrivances, which distinguished them from others, and placed them in a superior rank and situation, are, at the point of death, even in their own opinion, no better than worldly craft and human folly. They die like fools, without having attained that only wisdom for which they came into the world. Now shall such a mean, weak, foolish, sinful, dying creature 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! Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Job 4:1 Then Eliphaz the Temanite answered and said, VII. THE THINGS ELIPHAZ HAD SEEN Job 4:1-21 ; Job 5:1-27 ELIPHAZ SPEAKS THE ideas of sin and suffering against which the poem of Job was written come now dramatically into view. The belief of the three friends had always been that God, as righteous Governor of human life, gives felicity in proportion to obedience and appoints trouble in exact measure of disobedience. Job himself, indeed, must have held the same creed. We may imagine that while he was prosperous his friends had often spoken with him on this very point. They had congratulated him often on the wealth and happiness he enjoyed as an evidence of the great favour of the Almighty. In conversation they had remarked on case after case which seemed to prove, beyond the shadow of doubt, that if men reject God affliction and disaster invariably follow. Their idea of the scheme of things was very simple, and, on the whole, it had never come into serious questioning. Of course human justice, even when rudely administered, and the practice of private revenge helped to fulfil their theory of Divine government. If any serious crime was committed, those friendly to the injured person took up his cause and pursued the wrong doer to inflict retribution upon him. His dwelling was perhaps burned and his flocks dispersed, he himself driven into a kind of exile. The administration of law was rude, yet the unwritten code of the desert made the evildoer suffer and allowed the man of good character to enjoy life if he could. These facts went to sustain the belief that God was always regulating a man’s happiness by his deserts. And beyond this, apart altogether from what was done by men, not a few accidents and calamities appeared to show Divine judgment against wrong. Then, as now, it might be said that avenging forces lurk in the lightning, the storm, the pestilence, forces which are directed against transgressors and cannot be evaded. Men would say, Yes, though one hide his crimes, though he escape for long the condemnation and punishment of his fellows, yet the hand of God will find him: and the prediction seemed always to be verified. Perhaps the stroke did not fall at once. Months might pass; years might pass; but the time came when they could affirm, Now righteousness has overtaken the offender; his crime is rewarded; his pride is brought low. And if, as happened occasionally, the flocks of a man who was in good reputation died of murrain, and his crops were blighted by the terrible hot wind of the desert, they could always say, Ah! we did not know all about him. No doubt if we could look into his private life we should see why this has befallen. So the barbarians of the island of Melita, when Paul had been shipwrecked there, seeing a viper fasten on his hand, said, "No doubt this is a murderer whom, though he hath escaped from the sea, yet justice suffereth not to live." Thoughts like these were in the minds of the three friends of Job, very confounding indeed, for they had never expected to shake their heads over him. They accordingly deserve credit for true sympathy, inasmuch as they refrained from saying anything that might hurt him. His grief was great, and it might be due to remorse. His unparalleled afflictions put him, as it were, in sanctuary from taunts or even questionings. He has done wrong, he has not been what we thought him, they said to themselves, but he is drinking to the bitter dregs a cup of retribution. But when Job opened his mouth and spoke, their sympathy was dashed with pious horror. They had never in all their lives heard such words. He seemed to prove himself far worse than they could have imagined. He ought to have been meek and submissive. Some flaw there must have been: what was it? He should have confessed his sin instead of cursing life and reflecting on God. Their own silent suspicion, indeed, is the chief cause of his despair; but this they do not understand. Amazed they hear him; outraged, they take up the challenge he offers. One after another the three men reason with Job, from almost the same point of view, suggesting first and then insisting that he should acknowledge his fault and humble himself under the hand of a just and holy God. Now, here is the motive of the long controversy which is the main subject of the poem. And, in tracing it, we are to see Job, although racked by pain and distraught by grief-sadly at disadvantage because he seems to be a living example of the truth of their ideas-rousing himself to the defence of his integrity and contending for that as the only grip he has of God. Advance after advance is made by the three, who gradually become more dogmatic as the controversy proceeds. Defence after defence is made by Job, who is driven to think himself challenged not only by his friends, but sometimes also by God Himself through them. Eliphaz, Bildad, and Zophar agree in the opinion that Job has done evil and is suffering for it. The language they use and the arguments they bring forward are much alike. Yet a difference will be found in their way of speaking, and a vaguely suggested difference of character. Eliphaz gives us an impression of age and authority. When Job has ended his complaint, Eliphaz regards him with a disturbed and offended look. "How pitiful!" he seems to say; but also, "How dreadful, how unaccountable!" He desires to win Job to a right view of things by kindly counsel; but he talks pompously, and preaches too much from the high moral bench. Bildad, again, is a dry and composed person. He is less the man of experience than of tradition. He does not speak of discoveries made in the course of his own observation; but he has stored the sayings of the wise and reflected upon them. When a thing is cleverly said he is satisfied, and he cannot understand why his impressive statements should fail to convince and convert. He is a gentleman, like Eliphaz, and uses courtesy. At first he refrains from wounding Job’s feelings. Yet behind his politeness is the sense of superior wisdom-the wisdom of ages, and his own. He is certainly a harder man than Eliphaz. Lastly, Zophar is a blunt man with a decidedly rough, dictatorial style. He is impatient of the waste of words on a matter so plain, and prides himself on coming to the point. It is he who ventures to say definitely: "Know therefore that God exacteth of thee less than thine iniquity deserveth,"-a cruel speech from any point of view. He is not so eloquent as Eliphaz, he has no air of a prophet. Compared with Bildad he is less argumentative. With all his sympathy-and he, too, is a friend-he shows an exasperation which he justifies by his zeal for the honour of God. The differences are delicate, but real, and evident even to our late criticism. In the author’s day the characters would probably seem more distinctly contrasted than they appear to us. Still, it must be owned, each holds virtually the same position. One prevailing school of thought is represented and in each figure attacked. It is not difficult to imagine three speakers differing far more from each other. For example, instead of Bildad we might have had a Persian full of the Zoroastrian ideas of two great powers, the Good Spirit, Ahuramazda, and the Evil Spirit, Ahriman. Such a one might have maintained that Job had given himself to the Evil Spirit, or that his revolt against providence would bring him under that destructive power and work his ruin. And then, instead of Zophar, one might have been set forward who maintained that good and evil make no difference, that all things come alike to all, that there is no God who cares for righteousness among men; assailing Job’s faith in a more dangerous way. But the writer has no such view of making a striking drama. His circle of vision is deliberately chosen. It is only what might appear to be true he allows his characters to advance. One hears the breathings of the same dogmatism in the three voices. All is said for the ordinary belief that can be said. And three different men reason with Job that it may be understood how popular, how deeply rooted is the notion which the whole book is meant to criticise and disprove. The dramatising is vague, not at all of our sharp, modern kind like that of Ibsen, throwing each figure into vivid contrast with every other. All the author’s concern is to give full play to the theory which holds the ground and to show its incompatibility with the facts of human life, so that it may perish of its own hollowness. Nevertheless the first address to Job is eloquent and poetically beautiful. No rude arguer is Eliphaz, but one of the golden-mouthed, mistaken in creed but not in heart, a man whom Job might well cherish as a friend. I. The first part of his speech extends to the eleventh verse. With the respect due to sorrow, putting aside the dismay caused by Job’s wild language, he asks, "If one essay to commune with thee, wilt thou be grieved?" It seems unpardonable to add to the sufferer’s misery by saying what he has in his mind; and yet he cannot refrain. "Who can withhold himself from speaking?" The state of Job is such that there must be thorough and very serious communication. Eliphaz reminds him of what he had been-an instructor of the ignorant, one who strengthened the weak, upheld the falling, confirmed the feeble. Was he not once so confident of himself, so resolute and helpful that fainting men found him a bulwark against despair? Should he have changed so completely? Should one like him take to fruitless wailings and complaints? "Now it cometh upon thee, and thou faintest; it toucheth thee, and thou art confounded." Eliphaz does not mean to taunt. It is in sorrow that he speaks, pointing out the contrast between what was and is. Where is the strong faith of former days? There is need for it, and Job ought to have it as his stay. "Is not thy piety thy confidence? Thy hope, is it not the integrity of thy ways?" Why does he not look back and take courage? Pious fear of God, if he allows himself to be guided by it, will not fail to lead him again into the light. It is a friendly and sincere effort to make the champion of God serve himself of his own faith. The undercurrent of doubt is not allowed to appear. Eliphaz makes it a wonder that Job had dropped his claim on the Most High; and he proceeds in a tone of expostulation, amazed that a man who knew the way of the Almighty should fall into the miserable weakness of the worst evildoer. Poetically, yet firmly, the idea is introduced:- Bethink thee now, whoever, being innocent, perished, And where have the upright been destroyed As I have seen, they who plough iniquity And sow disaster reap the same. By the wrath of God they perish, By the storm of His wrath they are undone. Roaring of the lion, voice of the growling lion, Teeth of the young lions are broken; The old lion perisheth for lack of prey, The whelps of the lioness are scattered. First among the things Eliphaz has seen is the fate of those violent evildoers who plough iniquity and sow disaster. But Job has not been like them and therefore has no need to fear the harvest of perdition. He is among those who are not finally cut off. In the tenth and eleventh verses ( Job 4:10-11 ) the dispersion of a den of lions is the symbol of the fate of those who are hot in wickedness. As in some cave of the mountains an old lion and lioness with their whelps dwell securely, issuing forth at their will to seize the prey and make night dreadful with their growling, so those evildoers flourish for a time in hateful and malignant strength. But as on a sudden the hunters, finding the lions’ retreat, kill and scatter them, young and old, so the coalition of wicked men is broken up. The rapacity of wild desert tribes appears to be reflected in the figure here used. Eliphaz may be referring to some incident which had actually occurred. II. In the second division of his address he endeavours to bring home to Job a needed moral lesson by detailing a vision he once had and the oracle which came with it. The account of the apparition is couched in stately and impressive language. That chilling sense of fear which sometimes mingles with our dreams in the dead of night, the sensation of a presence that cannot be realised, something awful breathing over the face and making the flesh creep, an imagined voice falling solemnly on the ear, -all are vividly described. In the recollection of Eliphaz the circumstances of the vision are very clear, and the finest poetic skill is used in giving the whole solemn dream full justice and effect. Now a word was secretly brought me, Mine ear caught the whisper thereof; In thoughts from visions of the night, When deep sleep falls upon men, A terror came on me, and trembling Which thrilled my bones to the marrow. Then a breath passed before my face, The hairs of my body rose erect. It stood still-its appearance I trace not. An image is before mine eyes. There was silence, and I heard a voice- Shall man beside Eloah be righteous? Or beside his Maker shall man be clean? We are made to feel here how extraordinary the vision appeared to Eliphaz, and, at the same time, how far short he comes of the seer’s gift. For what is this apparition? Nothing but a vague creation of the dreaming mind. And what is the message? No new revelation, no discovery of an inspired soul. After all, only a fact quite familiar to pious thought. The dream oracle has been generally supposed to continue to the end of the chapter. But the question as to the righteousness of man and his cleanness beside God seems to be the whole of it, and the rest is Eliphaz’s comment or meditation upon it, his "thoughts from visions of the night." As to the oracle itself: while the words may certainly bear translating so as to imply a direct comparison between the righteousness of man and the righteousness of God, this is not required by the purpose of the writer, as Dr. A.B. Davidson has shown. In the form of a question it is impressively announced that with or beside the High God no weak man is righteous, no strong man pure; and this is sufficient, for the aim of Eliphaz is to show that troubles may justly come on Job, as on others, because all are by nature imperfect. No doubt the oracle might transcend the scope of the argument. Still the question has not been raised by Job’s criticism of providence, whether he reckons himself more just than God; and apart from that any comparison seems unnecessary, meeting no mood of human revolt of which Eliphaz has ever heard. The oracle, then, is practically of the nature of a truism, and, as such, agrees with the dream vision and the impalpable ghost, a dim presentation by the mind to itself of what a visitor from the higher world might be. Shall any created being, inheritor of human defects, stand beside Eloah, clean in His sight? Impossible. For, however sincere and earnest any one may be toward God and in the service of men, he cannot pass the fallibility and imperfection of the creature. The thought thus solemnly announced, Eliphaz proceeds to amplify in a prophetic strain, which, however, does not rise above the level of good poetry. "Behold, He putteth no trust in His servants." Nothing that the best of them have to do is committed entirely to them; the supervision of Eloah is always maintained that their defects may not mar His purpose. "His angels He chargeth with error." Even the heavenly spirits, if we are to trust Eliphaz, go astray; they are under a law of discipline and holy correction. In the Supreme Light they are judged and often found wanting. To credit this to a Divine oracle would be somewhat disconcerting to ordinary theological ideas. But the argument is clear enough, -If even the angelic servants of God require the constant supervision of His wisdom and their faults need His correction, much more do men whose bodies are "houses of clay, whose foundation is in the dust, who are crushed before the moth"-that is, the moth which breeds corrupting worms. "From morning to evening they are destroyed"-in a single day their vigour and beauty pass into decay. "Without observance they perish forever," says Eliphaz. Clearly this is not a word of Divine prophecy. It would place man beneath the level of moral judgment, as a mere earth creature whose life and death are of no account even to God. Men go their way when a comrade falls, and soon forget. True enough. But "One higher than the highest regardeth." The stupidity or insensibility of most men to spiritual things is in contrast to the attention and judgment of God. The description of man’s life on earth, its brevity and dissolution, on account of which he can never exalt himself as just and clean beside God, ends with words that may be translated thus:- "Is not their cord torn asunder in them? They shall die, and not in wisdom." Here the tearing up of the tent cord or the breaking of the bow string is an image of the snapping of that chain of vital functions, the "silver cord," on which the bodily life depends. The argument of Eliphaz, so far, has been, first, that Job, as a pious man, should have kept his confidence in God, because he was not like those who plough iniquity and sow disaster and have no hope in Divine mercy; next, that before the Most High all are more or less unrighteous and impure, so that if Job suffers for defect, he is no exception, his afflictions are not to be wondered at. And this carries the further thought that he ought to be conscious of fault and humble himself under the Divine hand. Just at this point Eliphaz comes at last within sight of the right way to find Job’s heart and conscience. The corrective discipline which all need was safe ground to take with one who could not have denied in the last resort that he, too, had "Sins of will, Defects of doubt and taints of blood." This strain of argument, however, closes, Eliphaz having much in his mind which has not found expression and is of serious import. III. The speaker sees that Job is impatient of the sufferings which make life appear useless to him. But suppose he appealed to the saints-holy ones, or angels-to take his part, would that be of any use? In his cry from the depth he had shown resentment and hasty passion. These do not insure, they do not deserve help. The "holy ones" would not respond to a man so unreasonable and indignant. On the contrary, "resentment slayeth the foolish man, passion killeth the silly." What Job had said in his outcry only tended to bring on him the fatal stroke of God. Having caught at this idea, Eliphaz proceeds in a manner rather surprising. He has been shocked by Job’s bitter words. The horror he felt returns upon him, and he falls into a very singular and inconsiderate strain of remark. He does not, indeed, identify his old friend with the foolish man whose destruction he proceeds to paint. But an instance has occurred to him-a bit of his large experience-of one who behaved in a godless, irrational way and suffered for it; and for Job’s warning, because he needs to take home the lesson of the catastrophe, Eliphaz details the story. Forgetting the circumstances of his friend, utterly forgetting that the man lying before him has lost all his children and that robbers have swallowed his substance, absorbed in his own reminiscence to the exclusion of every other thought, Eliphaz goes deliberately through a whole roll of disasters so like Job’s that every word is a poisoned arrow:- Plead then: will any one answer thee; And to which of the holy ones wilt thou turn? Nay, resentment killeth the fool, And hasty indignation slayeth the silly, I myself have seen a godless fool take root; Yet straightway I cursed his habitation:- His children are far from succour, They are crushed in the gate without deliverer While the hungry eats up his harvest And snatches it even out of the thorns, And the snare gapes for their substance. The desolation he saw come suddenly, even when the impious man had just taken root as founder of a family, Eliphaz declares to be a curse from the Most High; and he describes it with much force. Upon the children of the household disaster falls at the gate or place of judgment; there is no one to plead for them, because the father is marked for the vengeance of God. Predatory tribes from the desert devour first the crops in the remoter fields, and then those protected by the thorn hedge near the homestead. The man had been an oppressor; now those he had oppressed are under no restraint and all he has is swallowed up without redress. So much for the third attempt to convict Job and bring him to confession: It is a bolt shot apparently at a venture, yet it strikes where it must wound to the quick. Here, however, made aware, perhaps by a look of anguish or a sudden gesture, that he has gone too far, Eliphaz draws back. To the general dogma that affliction is the lot of every human being he returns, that the sting may be taken out of his words:- "For disaster cometh not forth from the dust, And out of the ground trouble springeth not; But man is born unto trouble As the sparks fly upward." By this vague piece of moralising, which sheds no light on anything, Eliphaz betrays himself. He shows that he is not anxious to get at the root of the matter. The whole subject of pain and calamity is external to him, not a part of his own experience. He would speak very differently if he were himself deprived of all his possessions and laid low in trouble. As it is he can turn glibly from one thought to another, as if it mattered not which fits the case. In fact, as he advances and retreats we discover that he is feeling his way, aiming first at one thing, then at another, in the hope that this or that random arrow may hit the mark. No man is just beside God. Job is like the rest, crushed before the moth. Job has spoken passionately, in wild resentment. Is he then among the foolish whose habitation is cursed? But again, lest that should not be true, the speaker falls back on the common lot of men born to trouble-why, God alone can tell. Afterwards he makes another suggestion. Is not God He who frustrates the devices of the crafty and confounds the cunning, so that they grope in the blaze of noon as if it were night? If the other explanations did not apply to Job’s condition, perhaps this would. At all events something might be said by way of answer that would give an inkling of the truth. At last the comparatively kind and vague explanation is offered, that Job suffers from the chastening of the Lord, who, though He afflicts, is also ready to heal. Glancing at all possibilities which occur to him, Eliphaz leaves the afflicted man to accept that which happens to come home. IV. Eloquence, literary skill, sincerity, mark the close of this address. It is the argument of a man who is anxious to bring his friend to a right frame of mind so that his latter days may be peace. "As for me," he says, hinting what Job should do, "I would turn to God, and set my expectation upon the Highest." Then he proceeds to give his thoughts on Divine providence. Unsearchable, wonderful are the doings of God. He is the Rain-giver for the thirsty fields and desert pastures. Among men, too, He makes manifest His power, exalting those who are lowly, and restoring the joy of the mourners. Crafty men, who plot to make their own way, oppose His sovereign power in vain. They are stricken as if with blindness. Out of their hand the helpless are delivered, and hope is restored to the feeble. Has Job been crafty? Has he been in secret a plotter against the peace of men? Is it for this reason God has cast him down? Let him repent, and he shall yet be saved. For Happy is the man whom Eloah correcteth, Therefore spurn not thou the chastening of Shaddai. For He maketh sore and bindeth up; He smiteth, but His hands make whole. In six straits He will deliver thee; In seven also shall not evil touch thee. In famine He will rescue thee from death, And in war from the power of the sword. When the tongue smiteth thou shalt be hid; Nor shalt thou fear when desolation cometh. At destruction and famine thou shalt laugh; And of the beasts of the earth shalt not be afraid. For with the stones of the field shall be thy covenant; With thee shall the beasts of the field be at peace. So shalt thou find that thy tent is secure, And surveying thy homestead thou shalt miss nothing Thou shalt find that thy seed are many, And thy offspring like the grass of the earth; Thou shalt come to thy grave with white hair, As a ripe shock of corn is carried home in its season. Behold! This we have searched out: thus it is. Hear it, and, thou, consider it for thyself! Fine, indeed, as dramatic poetry; but is it not, as reasoning, incoherent? The author does not mean it to be convincing. He who is chastened and receives the chastening may not be saved in those six troubles, yea seven. There is more of dream than fact. Eliphaz is apparently right in everything, as Dillmann says; but right only on the surface. He has seen that they who plough iniquity and sow disaster reap the same. He has seen a vision of the night, and received a message; a sign of God’s favour that almost made him a prophet. He has seen a fool or impious man taking root, but was not deceived; he knew what would be the end, and took upon him to curse judicially the doomed homestead. He has seen the crafty confounded. He has seen the man whom God corrected, who received his chastisement with submission, rescued and restored to honour. "Lo, this we have searched out," he says; "it is even thus." But the piety and orthodoxy of the good Eliphaz do not save him from blunders at every turn. And to the clearing of Job’s position he offers no suggestion of value. What does he say to throw light on the condition of a believing, earnest servant of the Almighty who is always poor, always afflicted, who meets disappointment after disappointment, and is pursued by sorrow and disaster even to the grave? The religion of Eliphaz is made for well-to-do people like himself, and such only. If it were true that, because all are sinful before God, affliction and pain are punishments of sin and a man is happy in receiving this Divine correction, why is Eliphaz himself not lying like Job upon a heap of ashes, racked with the torment of disease? Good orthodox prosperous man, he thinks himself a prophet, but he is none. Were he tried like Job he would be as unreasonable and passionate, as wild in his declamation against life, as eager for death. Useless in religion is all mere talk that only skims the surface, however often the terms of it may be repeated, however widely they find acceptance. The creed that breaks down at any point is no creed for a rational being. Infidelity in our day is very much the consequence of crude notions about God that contradict each other, notions of the atonement, of the meaning of suffering, of the future life, that are incoherent, childish, of no practical weight. People think they have a firm grasp of the truth; but when circumstances occur which are at variance with their preconceived ideas, they turn away from religion, or their religion makes the facts of life appear worse for them. It is the result of insufficient thought. Research must go deeper, must return with new zeal to the study of Scripture and the life of Christ. God’s revelation in providence and Christianity is one. It has a profound coherency, the stamp and evidence of its truth. The rigidity of natural law has its meaning for us in our study of the spiritual life. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.