Job 4:1 Then Eliphaz the Temanite answered and said: 2 “If one attempts a word with you, will you become weary? But who can withhold himself from speaking. 3 Surely you have instructed many, and you have strengthened weak hands. 4 Your words have upheld him who was stumbling, and you have strengthened the feeble knees; 5 but now it comes upon you, and you are weary; it touches you, and you are troubled. 6 Is not your reverence your confidence? And the integrity of your ways your hope? 7 Remember now, who ever perished being innocent? Or where were the upright ever cut off? 8 Even as I have seen, those who plow iniquity and sow trouble reap the same. 9 By the blast of God they perish, and by the breath of His anger they are consumed. 10 The roaring of the lion, the voice of the fierce lion, and the teeth of the young lions are broken. 11 The old lion perishes for lack of prey, and the cubs of the lioness are scattered. The counsel of natural friends— “Satan undertook to prove Job a hypocrite by afflicting him; and his friends concluded him to be one because he was so afflicted, and showed impatience.” (Matthew Henry) “What Job needed was tender sympathy, a good Samaritan, to pour oil and to give him wine.” (Arno Gaebelein) These carnal believers— his “friends”—believed “that God rewards the righteous and punishes sinners in this life, the theory of retribution…. They reasoned that all suffering is punishment for sin, and since Job was suffering, he was a sinner.“ (Thomas B. Constable) This is human reasoning or philosophy which “has a place where it can walk in all assurance, but there are realms where philosophy meets a maze and a mist which it cannot pierce. The Word of God says: ‘For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God’ (1 Cor 2:11 ).... The Book of Ecclesiastes is God's demonstration of the utter failure of human wisdom to comprehend and to know God. In reading various passages, we see set forth wisdom's search, grief, failure, limitations, quest, and incomprehension. The conclusion is that over human wisdom, with all of its glitter and glow, there must finally be written the words of earth's wisest man, ‘Vanity of vanities,’ saith the Preacher, ‘all is vanity.’” (Robert E. Neighbour) “Then Eliphaz the Temanite [— the eldest of them and therefore the head of them—] answered and said: ‘If one attempts a word with you, will you become weary? But who can withhold himself from speaking.’ etc. (1-2) “Eliphaz speaks in the name of himself and his two friends, who had doubtless consulted together, and compared their sentiments of Job.” (John Gill) "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... [and] takes care, as he proceeds, ...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.” (Joseph Benson) “‘Surely you have instructed many,’ as a preacher of righteousness.—“‘and you have strengthened weak hands,’ (3) Thou hast administered counsels, supports, and comforts to such as were unable to... do their duty.— ‘Your words have upheld him who was stumbling’ (4a)— 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.” (Joseph Benson)— “‘And you have strengthened the feeble knees.’ (4b) lit. as margin, the bowing, or tottering, knees; the figure being that of one tottering under a heavy load, which he is ready to sink beneath. See Isaiah 35:3-4; Hebrews 12:12.” (Cambridge Bible for Schools and Colleges)— > “‘But now it comes upon you,’ etc. “Heed to be taken not to preach to others without practising ourselves. The people's ears not to be holier than the preacher's heart. Jewish Rabbies condemned for teaching others whilst not teaching themselves (Rom). Self application of enforced truth the preacher's duty as well as the people's. The exhortation of the lips to be seconded by the testimony of the life.” (Preacher's Homiletical Commentary)This is a galling. But hitherto Eliphaz had commended Job; now he dasheth all, and draweth a black line over that he had spoken once. To commend a man with a ‘but’ is a wound instead of a commendation; it sounds like that which is said of Naaman, 2 Kings 5:1, he was an honourable and a valiant man, but a leper; it sprinkleth black upon white, and so smutteth a man’s good name, which is slander in a high degree.” (John Trapp) — “‘and you are weary it touches you, and you are troubled.’ (5) There is no more spirit left in thee: and thou canst not practise thy own advice.” (Joseph Benson) “‘Is not your reverence your confidence? And the integrity of your ways your hope?’ (6)You have made idol of these. You hoped in your own righteousness, not that blessed righteousness of faith. “Is not thy religion a mere foolery? And hath not thou rather acted religion, played devotion and the fewar of God, than been serious therein? This was a most bitter scoff, a cruel shake, and came near his heart. Like as nothing vexed David more than when they laid his religion in his dish, asking, Where is now thy God? So he." (Trapp)- that is Eliphaz, spake. His thesis continued thus: “‘Remember now, who ever perished being innocent?’ Yet Job was a righteous man. His reasoning “was false and ill-grounded. Many an innocent person, as Eliphaz could not but well know, had perished. The murder of Abel, by Cain, led the van; and the history of the world furnished out continual examples. Indeed it was this very circumstance which gave even the heathens themselves cause to argue, that there must be another world for rewarding the good, and punishing the bad. So that Eliphaz brought forward an argument here to distress Job, that he himself ought to have known the falseness of. Poor Job! how sharp were his exercises, when though Satan had seemingly withdrawn, yet truly not so, but to attack him with other weapons.” (Robert Hawker) “’Or where were the upright ever cut off?’ (7) As it seemed that Job was perishing, like his children and servants had hitherto. The conclusion of his misled friends is the recent trials of Job are “the fruit of their iniquity, the just recompence and punishment of it, which is oft called sin or iniquity, as Genesis 4:7 Numbers 12:2 16:26 32:23. Cp. Galatians 6:7,8.” (Poole) “Eliphaz now speaks truth, ‘They that plow iniquity, and sow wickedness, reap the same.’ (8) “Not the same day it may be, but too soon, to their sorrow, they receive the guerdon of their sin. Sooner or later, it is sure, he that soweth iniquity shall reap vanity, Proverbs 22:8, Jeremiah 4:18.” (John Trapp)— The error of Eliphaz is, that he "makes great suffering an evidence and a measure of personal sin.“ (Daniel Whedon) Indeed, “God has plainly said [by Paul], ‘Whatsoever a man soweth, that shall he also reap.’ (Gal 6:7) However, Eliphaz was making a statement that is ultimately true; true in the finished harvest; but not always true in seed sowing time. Eliphaz also stated only a onesided truth. God went on to say, ‘He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.’ What Eliphaz failed to see was that Job's affliction was only an eddy, a temporary period of testing. Eliphaz judged from effect back to cause. He contended that Job had plowed in iniquity, and had sown in wickedness, because his ‘harvest’ of grief and penury pointed that way. He failed utterly to recognize that Satan was going about seeking to devour Job. He knew nothing of the fact that it was Job's righteousness, and not his sin, that had brought on his day of anguish.” (Robert E. Neighbour) He argues, “that good men were never thus ruined. But [in truth] there is one event both to the righteous and to the wicked, Ecclesiastes 9:2,… [At the same time]; the great and certain difference is after death…” (Matthew Henry) and eternal judgment. Job will live again and never die, but by the blast of God the wicked perish, that is “by the breath of His anger they are consumed.’ (9) He puts Himself to no great pain to punish them; but blows them away as so many dust heaps; He nods them to destruction, saith the psalmist, Psalms 80:16; He can as easily do it as bid it to be done…. If the Lord do but arise, His enemies shall be scattered; and all that hate Him fly before Him, Psalms 64:1.” (Trapp) “The roaring of the lion, the voice of the fierce lion, and the teeth of the young lions are broken.’ (10) which is... here mystically meant of wicked and powerful tyrants, who are oft and fitly compared to lions, Ezekiel 32:2 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 broken, and crushed in pieces by the mighty power of God appearing against them”… [in the eminent Judgment]. Possibly he [Eliphaz] 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.” (Matthew Poole)— “‘The old lion perishes for lack of prey, and the cubs of the lioness are scattered.’ {11) The young lions are mentioned along with the old in order to exemplify the destruction of the haughty sinner with his entire [spiritual] household.” (Schlottmann)
Morning Repost: Job 4: Eliphaz's Vision in the Night
12 “Now a word was secretly brought to me, and my ear received a whisper of it. 13 In disquieting thoughts from the visions of the night, when deep sleep falls on men, 14 fear came upon me, and trembling, which made all my bones shake. 15 Then a spirit passed before my face; the hair on my body stood up. 16 It stood still, but I could not discern its appearance. A form was before my eyes; there was silence; then I heard a voice saying: 17 ‘Can a mortal be more righteous than God? Can a man be more pure than his Maker? 18 If He puts no trust in His servants, if He charges His angels with error, 19 how much more those who dwell in houses of clay, whose foundation is in the dust, who are crushed before a moth? 20 They are broken in pieces from morning till evening; they perish forever, with no one regarding. 21 Does not their own excellence go away? They die, even without wisdom.’”
“‘Now a thing’— Heb. a word, to wit, from God,... a doctrine or message” (Matthew Poole)— “‘was secretly brought to me,’ so as others were not aware of it: see Acts 22:9; Acts 9:7. Saul’s companions heard his voice, but not Christ’s.” (John Trapp)— “‘and my ear received a whisper of it.’ (12) A little thereof,... whereof he knew only some little fragments and parcels, as Paul said, ‘We know but in part,’ 1 Corinthians 13:9. As if he had said, Many, I doubt not, have more familiar acquaintance with God, and more full revelations from God, than I can pretend to, but a little of that treasure God hath been pleased to impart to me.” (Matthew Poole)
“Supernatural visitations were vouchsafed by God to many besides the chosen people—to Laban, when he pursued Jacob (Genesis 31:24), to Abimelech (Genesis 20:6), to the Pharaoh of the time of Joseph (Genesis 41:1-7), to his chief butler (Genesis 40:9-11), and his chief baker (Genesis 40:16, 40:17), to Balaam the son of Beer (Numbers 22:12, 22:20; 23:5-10, 23:16-24; 24:3-9, 24:15-24), to Nebuchadnezzar (Daniel 2:28-35; 4:1-32), and others. The method and manner of these visitations raise a multitude of questions which it is impossible to answer...” (Pulpit Commentaries) “‘In disquieting thoughts from the visions of the night, when deep sleep falls on men, fear came upon me, and trembling, which made all my bones to shake;’ (13-14) Not only a dread of mind, but trembling of body; which was often the case even with good men, whenever there was any unusual appearance of God unto them by a voice, or by any representation, or by an angel; as with Abraham in the vision of the pieces, and with Moses on Mount Sinai, and with Daniel in some of his visions, and with Zechariah, when an angel appeared and brought him the tidings of a son to be born to him.” (John Gill)
But I believe that this was an evil spirit. “‘Then a spirit passed before my face; the hair on my body stood up. It stood still, but I could not discern its appearance.’ (15) Perhaps the spirit was an evil angel.” (Dr. Thomas B. Constable) "Not all ‘spirits that go bump in the night’ are from the Lord!!... This was an evil spirit sent by satan for the very purpose of discouraging Job even further... It was all part of his plan to fulfill what he had said to the Lord and get Job to curse God!... This spirit came in the dark of night and never let Eliphaz see him clearly!!” (John Brown) “‘A form was before my eyes.’ The subject of הפחיד is the undiscerned ghostlike something... , it signifies both the immaterial spirit and the air, which is proportionately the most immaterial of material things.” (Keil & Delitzsch) “There was silence,” (16) as like before the words of man began the narrative.
“Then I heard a voice saying: Shall mortal man’— a very mixture and hodge podge of dirt and sin,” (John Trapp)— “’be more just than God? Shall a man be more pure than his Maker?’ True, if rightly applied. He continues. “’If He puts no trust in His servants, if He charges His angels with error,’ (18) 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.” (Expositor's Bible Commentary) He calls sin of angels “an ‘error’ [not ‘sin’] And for a simple ‘error’ God kick His angels out of heaven why should He show you any mercy?” (John Brown)— “’how much more those who dwell in houses of clay,’ "Dust to dust" concludes earth's noblest song. But here it is implied that the real man only lives in a house of clay— a body that is perishable. Paul tells it differently: “For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” (2 Cor 5:1). “Adam = red earth. Hence used as the name of the race (Gen 2:15)... Man's present body as ‘natural,’ contrasted with his resurrection body as ‘spiritual’ (1 Cor 15:42-44; 2 Cor 5:1).” (Preacher's Complete Homiletical Commentary)— ‘whose foundation is in the dust.’ — “‘who are crushed before a moth?’ (19) by a gentle touch of the finger.“ (Matthew Poole)
"'They are broken in pieces from morning till evening;’ like the grass; they flourish in the morning, and in the evening are cut off, Psalms 90:5,6. Or rather, ‘all the day long,’ as the phrase is, 2 Corinthians 11:25.” (Matthew Poole) “Man's life itself is death in constant development. ‘The moment we begin to live,’ etc.... Man an ephemeral; his life a day. ‘They perish forever, with no one regarding.’ (20) Man's death a finality. Only one life. ‘Appointed once to die’ (Heb). ‘The bourne from whence no traveller returns.’ Man as water spilt upon the ground, not to be taken up again (2Sa 14:14).” (Preacher's Complete Homiletical Commentary) “‘Does not their own excellence go away? They die, even without wisdom.’ (21) There is no sin, repentance, judgment or resurrection hope in the message. “The text speaks of what is apparent, natural, and ordinary.” (Preacher's Complete Homiletical Commentary) It is true that excellence and wisdom vanish in the intermediary state. But: “If this was a message from the Lord it would contain hope, and it contains none.” (John Brown)
You gave it your best shot, Job! Now, “curse God and die” comes the refrain of the man of sin and natural man. But Paul’s and Job's messages give that blessed, biblical hope—> The resurrection of the body— "Jesus Christ the resurrection and the life. Christ the first fruits (1Co 15:20; 1Co 15:23). Specimens of bodily resurrection already afforded;— (1) In Christ himself; (2) In those restored to life by Himself and by others through His power; (3) In those who rose and left their graves after His resurrection (Mat ; Mat 27:63). The resurrection of all believers at His second coming (1Co 15:23; 1Th 4:15-17). To be followed by a general resurrection (Rev 20:5; Joh 5:28-29). A new earth the habitation of risen saints (2Pe 3:13).” (Preacher's Complete Homiletical Commentary) And—> “I know that my Redeemer lives, and that in the end He will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see Him with my own eyes— I, and not another.” (Job 19:25-26)
"If our earthly house if destroyed- ”Now it is the saints' comfort whilst they are in it, and in a view of the dissolution of it, that they have a building of God, an house not made with hands, eternal in the heavens… which some understand of the glorified body upon its resurrection, as opposed to its frail, mortal, earthly frame in its present situation...” (John Gill) Joseph Sutcliffe - a Methodist circuit rider and contemporary of John Wesley- explains, ”The contrast between a house made with hands, and a house made by Jehovah’s fiat, is very striking. But the assurance of it is more to be remarked. 'We know' that if our bodies were dissolved, we have a mansion in the heavens. On the superior excellence of the ministry, and on the eternal weight of glory, our confidence is built, that whenever we shall be summoned away from this frail cottage, which may more appropriately be called a tent than a mansion, we have a celestial habitation, and therefore care the less about a mortal life, in hope of a more glorious resurrection. Our hope is built upon the promises of God: on this hope Joseph gave commandment concerning his bones, and Abraham sought a better country. — We rely on the resurrection of Christ, as the firstfruits of them that slept. We are the more consoled in our hope, for having received the firstfruits of the Spirit, and now wait for the adoption, the redemption of our bodies.” (Joseph Sutcliffe)