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Job Chapter
Four
New King James Version (NKJV)
INTRODUCTION TO JOB 4
Job's
sore afflictions
and his behaviour under them
laid the foundation of a
dispute between him and his three friends
which begins in this chapter
and is
carried on to the end of the thirty first; when Elihu starts up as a moderator
between them
and the controversy is at last decided by God himself. Eliphaz
first enters the list with Job
Job 4:1; introduces
what he had to say in a preface
with some show of tenderness
friendship
and
respect
Job 4:2; observes
his former conduct in his prosperity
by instructing many
strengthening weak
hands and feeble knees
and supporting stumbling and falling ones
Job 4:3; with what
view all this is observed may be easily seen
since he immediately takes notice
of his present behaviour
so different from the former
Job 4:5; and
insults his profession of faith and hope in God
and fear of him
Job 4:6; and
suggests that he was a bad man
and an hypocrite; and which he grounds upon
this supposition
that no good man was ever destroyed by the Lord; for the
truth of which he appeals to Job himself
Job 4:7; and
confirms it by his own experience and observation
Job 4:8; and
strengthens it by a vision he had in the night
in which the holiness and
justice of God
and the mean and low condition of men
are declared
Job 4:12; and
therefore it was wrong in Job to insinuate any injustice in God or in his
providence
and a piece of weakness and folly to contend with him.
Job 4:1 Then
Eliphaz the Temanite answered and said:
YLT
1And Eliphaz the Temanite
answereth and saith: --
Then Eliphaz the Temanite answered and said. When Job was
done cursing his day
and had finished his doleful ditty on that subject
then
Eliphaz took the opportunity of speaking
not being able to bear any longer
with Job and his behaviour under his afflictions; Eliphaz was one of Job's
three friends that came to visit him
Job 2:11; very
probably he might be the senior man
or a man of the greatest authority and
power; a most respectable person
had in great esteem and reverence among men
and by these his friends
and therefore takes upon him to speak first; or it
may be it was agreed among themselves that he should begin the dispute with
Job; and we find
that in the close of this controversy the Lord speaks to him
by name
and to him only
Job 42:7; he
"answered"; not that Job directed his discourse to him
but he took
occasion
from Job's afflictions and his passionate expressions
to say what he
did; and he "said" not anything by way of condolence or consolation
not pitying Job's case
nor comforting him in his afflicted circumstances
as
they required both; but reproaching him as a wicked and hypocritical man
not acting
like himself formerly
or according to his profession and principles
but just
the reverse: this was a new trial to Job
and some think the sorest of all; it
was as a sword in his bones
which was very cutting to him; as oil cast into a
fiery furnace in which he now was
which increased the force and fury of it;
and as to vinegar an opened and bleeding wound
which makes it smart the more.
Job 4:2 2 “If one attempts a
word with you
will you become weary? But who can withhold himself from
speaking?
YLT
2Hath one tried a word with
thee? -- Thou art weary! And to keep in words who is able?
If we assay to commune with
thee
wilt thou be grieved?.... Eliphaz speaks in the name of himself
and his two friends
who had doubtless consulted together
and compared their
sentiments of Job; which appearing to be the same
they formed a plan and
scheme in which they should attack him
and the part which each should take
and the order in which they should proceed: these words are said
either as
seemingly doubting whether they should speak or be silent; for they may be
rendered
"shall we try"
or attempt
to drop or speak a "word
to thee"; to enter into a conversation with thee? or
"shall we take
up a discourse"
and carry it on with thee
"who art grieved"
already? or art weary and heavy laden
and bore down with the burden of
affliction
with sorrows and troubles; or art impatientF8הנסה דבר אליך
תלאה "num suscipiemus verbum ad te
qui
impatiens es?" Schmidt; "qui jam dum lassatus"
Michaelis. under
them; we fear
should we
that thou wilt be more grieved and burdened
and
become more impatient; and therefore know not well what to do: or else
as
supposing and taking it for granted that he would be grieved and burdened
and
made more restless and uneasy
impatient and outrageous
yet they had
determined to enter into a debate with him; for so the words are by some
rendered
"should we speak a word unto thee"; or
"against
thee"F9"Contra te"
Piscator. ; even should the least
word be spoken against thee
thou wilt be wearyF11"Forsitan
moleste accipies"
V. L. "fatisces"
Schultens.
or burdened
or grieved
or take it ill: we know thou wilt; yet
nevertheless
we must not
we cannot
we will not forbear speaking: or else interrogatively
as our
version and others
"wilt thou be grieved?" we desire thou wouldest
not
nor take it ill from us
but all in good part; we mean no hurt
we design
no ill
but thy good
and beg thou wilt hear us patiently: this shows how great
a man Job had been
and in what reverence and respect he was had
that his
friends bespeak him after this manner in his low estate; however
this was
artifice in them
to introduce the discourse
and bring on the debate after
this sort:
but who can withhold himself from speaking? be it as it
will; Eliphaz suggests
though Job was already and greatly burdened
and would
be more so
and break out into greater impatience
yet there was a necessity of
speaking
it could not be forborne; no man could refrain himself from speaking
nor ought in such a case
when the providence of God was reflected upon
and he
was blasphemed and evil spoken of
and charged with injustice
as was supposed;
in such circumstances
no good
no faithful man
could or ought to keep
silence; indeed
when the glory of God
the honour of the Redeemer
and the
good of souls require it
and a man's own reputation with respect to his
faithfulness lies at stake
silence should not be kept
let the consequence be
as it may; but how far this was the case may be considered.
Job 4:3 3 Surely you have instructed
many
And you have strengthened weak hands.
YLT
3Lo
thou hast instructed
many
And feeble hands thou makest strong.
Behold
thou hast instructed many
.... This is introduced
with a "behold"
either as a note of admiration
that such a man
who
had instructed others
should act the part he now does; or as a note of
attention to Job himself
and all others that should hear and read this
to
observe it
and well consider it
and make the proper use of it; or as a note
of asseveration
affirming it to be true and certain
notorious and
unquestionable
as no doubt it was: Job was the instructor
a great man
and
yet condescended to teach and instruct men in the best things
as did also
Abraham
David
Solomon
and others; and a good man
and so fit to teach good
things
as every good man is
and who
according to his ability
the gift and
measure of grace received should instruct others; and a man of great gift he
was
both in things natural
civil
and religious; one that could speak well
and to the purpose
and so was apt and able to teach; and such should not
disuse and hide their talents: the persons he instructed were not only his own
family
his children and servants
as Abraham before him did; but others who
attended him
and waited for his counsel and advice
his words and doctrine
as
for the rain
and latter rain
and which dropped and distilled as such
see Job 29:15; and
these were "many"; his many ignorant neighbours about him
or many
professors of religion
as there might be
and it seems there were in this
idolatrous country; and many afflicted ones among these
which is usually the
case: Job had many scholars in his school
of different sorts
that attended on
him; and these he instructed in the knowledge of the true God
his nature
perfections
and works; and of the living Redeemer
his person
office
grace
and righteousness; and of themselves
the impurity of their nature through
original sin
he was acquainted with; their impotency and inability to purge
themselves
to atone for sin
and to justify and make themselves acceptable to
God; as well as he instructed them in the worship of God
and the manner of it
their duty to him and to one another
and to all their fellow creatures: some
render it
"thou hast corrected"
or "reproved many"F12יסרת
"corripuisti"
Mercerus
Michaelis;
"castigasti"
Codurcus
Drusius
Schmidt
Schultens. ; he had taught
the afflicted to be patient under their afflictions
and had reproved them for
their impatience; and the design of Eliphaz is to upbraid him with it
as in Romans 2:21; thou
that didst correct others for their unbecoming behaviour under afflictions
art
thyself guilty of the same: "turpe est doctori
cure culpa redarguit
ipsum":
and thou hast strengthened the weak hands; either such
as hung down through want of food
by giving it to them
both corporeal and
spiritual
which strengthens men's hearts
and so their hands; or through
sluggishness
by exhorting and stirring them up to be active and diligent; or
through fear of enemies
especially spiritual ones
as sin
Satan
and the
world; by reason of whose numbers and strength good men are apt to be
dispirited
and ready to castaway their spiritual armour
particularly the
shield of faith and confidence in God
as faint hearted soldiers in war
to
which the allusion is: and these were strengthened by telling them that all
their enemies were conquered
and they were more than conquerors over them;
that the victory was certain
and their warfare accomplished
or would quickly
be: or else
whose hands were weak through a sense of sin and danger
and being
in expectation of the wrath
and vengeance of God; and who were strengthened by
observing to them that there was a Saviour appointed and expected
a living
Redeemer
who would stand upon the earth in the latter day
and save them from
their sins
and from wrath to come; see Isaiah 35:3; or
rather
such whose hearts and hands were
weak through sore and heavy
afflictions
whom Job strengthened by showing them that their afflictions were
of God; not by chance
but by appointment
and according to the sovereign will
of God; that they were for their good
either temporal
spiritual
or eternal;
and that they would not continue always
but have an end; and therefore should
be patiently bore
see 1 Corinthians 12:11.
Job 4:4 4 Your words have upheld him
who was stumbling
And you have strengthened the feeble knees;
YLT
4The stumbling one do thy
words raise up
And bowing knees thou dost strengthen.
Thy words have up
holden him that was falling
.... Or
"stumbling"F13כושל
"offendentem"
Cocceius; "impingentem"
Drusius
Schmidt
Schultens
Michaelis. ; that was stumbling at the providence of God in
suffering good men to be afflicted
and wicked men to prosper; which has been
the stumbling block of God's people in all ages; see Psalm 73:2; or that
was stumbling and falling off from the true religion by reason of the revilings
and reproaches of men
and their persecutions for it; which is sometimes the
case
not only of nominal professors
Matthew 13:21; but
of true believers
though they do not so stumble and fall as to perish: or else
being under afflictions themselves
were ready to sink under them
their
strength being small; now Job was helped to speak such words of comfort and
advice to persons in any and every of these circumstances as to support them
and preserve them from failing
and to enable them to keep their place and
station among the people of God. The Targum interprets it of such as were
falling into sin; the words of good men to stumbling and falling professors
whether into sin
or into affliction by it
are often very seasonable
and very
useful
when attended with the power and Spirit of God:
and thou hast strengthened the feeble knees; that were
tottering and trembling
and bending
and not able to bear up under the weight
of sin
which lay as an heavy burden
too heavy to bear; or of afflictions very
grievous and intolerable; to such persons Job had often spoken words that had
been useful to alleviate their troubles
and support them under them. It may be
observed
that the cases and circumstances of good men in early times were much
the same as they are now; that there is no temptation or affliction that
befalls the saints but what has been common; and that Job was a man of great
gifts
grace
and experience
and had the tongue of the learned
to speak a
word in season to every weary soul
in whatsoever condition they were: and all
this
so very laudable in him
is not observed to his commendation
but to his
reproach; to show that he was not a man of real virtue
that he contradicted
himself
and did not act according to his profession and principles
and the
doctrines he taught others
and was an hypocrite at heart; though no such
conclusion follows
supposing he had not acted according to his principles and
former conduct; for it is a difficult thing for any good man to act entirely
according to them
or to behave the same in prosperity as in adversity
or to
take that advice themselves in affliction
and follow it
they have given to
others
and yet not be chargeable with hypocrisy. It would have been much
better in Eliphaz and his friends to have made another use of Job's former
conduct and behaviour
namely
to have imitated it
and endeavoured to have
strengthened
and upheld him in his present distressed circumstances; instead
of that
he insults him
as follows.
Job 4:5 5 But now it comes upon you
and you are weary; It touches you
and you are troubled.
YLT
5But now
it cometh in unto
thee
And thou art weary; It striketh unto thee
and thou art troubled.
But now it is come upon thee
and thou faintest
.... The
affliction and evil that he feared
Job 3:25; or rather
the same trials and afflictions were come upon him as had been on those whom he
had instructed and reproved
and whose hands and hearts he had strengthened and
comforted; and yet now thou thyself "faintest"
or "art
weary"F26Defatigaris
Cocceius.
or art bore down and sinkest
under the burden
and bearest it very impatientlyF1תלא aegre tulisti
Pagninus
Montanus
Mercerus;
"impatienter fers"
Schmidt
Michaelis
Piscator.
quite contrary to
the advice given to others; and therefore it was concluded he could not be a
virtuous
honest
and upright man at heart
only in show and appearance.
Bolducius renders the words
"God cometh unto thee"
or "thy God
cometh"; very wrongly
though the sense may be the same; God cometh and
visits thee by laying his afflicting hand upon thee:
it toucheth thee
and thou art troubled; suggesting that
it was but a touch
a slight one
a light affliction; thereby lessening Job's
calamity and distress
or making little and light of it
and aggravating his
impatience under it
that for such a trial as this he should be so excessively
troubled
his passions should be so violently moved
and he be thrown into so
much disorder and confusion
and be impatient beyond measure; no bounds being
set to his grief
and the expressions of it; yea
even to be in the utmost
consternation and amazement
as the wordF2תבהל
"consternaris"
Mercerus
Cocceius
Schmidt
Michaelis
Schultens.
signifies.
Job 4:6 6 Is
not your reverence your confidence? And the integrity of your ways your hope?
YLT
6Is not thy reverence thy
confidence? Thy hope -- the perfection of thy ways?
Is not this thy fear
.... The fear
of God
that which is of him
comes from him
is a grace of his implanted in
the hearts of his people at conversion
and is increased and encouraged
and
drawn forth into fresh exercise through the grace and goodness of God
displayed; for a slavish fear
or a fear of punishment
of wrath and damnation
is not the true grace of fear
which maybe in unregenerate men
and even in the
devils; but this lies in a reverential affection for God on account of his
goodness
and in a carefulness not to offend him on that account; in an hatred
of sin
and a departure from it; in an attendance on the worship of God
and is
sometimes put for the whole of it; and is accompanied with faith in God
joy in
the Holy Ghost
humility of soul
and holiness of heart and life: now Job
professed to have this fear of God in his heart
and was thought to have it;
this was his general character
Job 1:1; but
in
his present case and circumstances
Eliphaz asks what was become of it
where
it was now
and in what it appeared? and jeers him about it
as if he should
say
does it lie in this
in fainting and sinking under afflictions
in being
troubled and terrified
and thrown into a consternation by them
and in
breaking out into such rash expressions of God and his providence? is it come
to this at last
or rather to nothing at all? for he suggests either that Job
never had the true grace of fear in him
contrary to the character given of
him
and confirmed by God himself
Job 1:1; or that he
had cast it off and it was gone from him
and left
Job 15:4; which can
never be
where it once is
it being the great security against a final and
total apostasy from God
Jeremiah 32:40; or
that what he had was merely hypocritical
like that which is taught by the
precept of men
was only in appearance
and not in reality
as his conduct now
showed; for had he had the true fear of God before his eyes
and on his heart
he could never have cursed the day of his birth
nor arraigned the providence
of God
and charged him with injustice
as he supposed he did; whereby his
fear
his piety
his religion he had professed
appeared to be just nothing at
allF3הלא יראתך
"adeone nihil pietas tua?" Schultens. : it follows:
thy confidence; that is
in God; for Job professed none in
any other
in any creature or creature enjoyment
Job 31:24; this
when right is a strong act of faith and trust in the Lord
a thorough
persuasion and full assurance of interest in him as a covenant God
and in his
love and favour
and in Christ as the living Redeemer
and of the truth of the
work of grace upon the heart
and of the certainty of the performance of it;
also a holy boldness in prayer to God
and a firm and assured belief of being
heard and answered; as well as an open and courageous profession of him before
men
without any fear of them; for all this Job had been famous
and now he is
asked
where it all was? and what was become of it? how it appeared now? and
intimates he never had any
or had cast it away
and that it was come to
nothing; as was concluded from the rash expressions of his lips
and from the
sinkings of his spirit under his present afflictions; but Job's trust and
confidence in God and in Christ still continued; see Job 13:15
thy hope; which also is a grace wrought in the heart
in regeneration; is
of things unseen and future
yet to be enjoyed either here or hereafter; and
that which is right has Christ for its object
ground
and foundation
and is
of singular use to keep up the spirits of men under afflictive providences: and
Eliphaz observing Job to be very impatient under them
inquires about his hope;
and intimates that what he had professed to have was the hope of the hypocrite
and not real
and was now come to nothing; hope that is true
though it may
become low
it cannot be lost; nor was Job's
especially with respect to
spiritual and eternal things; see Job 14:7
and the uprightness of thy ways? before God and men
walking uprightly in the ways of God
according to the revelation of his will
made unto him
and acting the just and upright part in all his dealings with
men; and for which he was celebrated
and is a part of the character before
given of him
Job 1:1; but it is
insinuated by Eliphaz that there was nothing in it; it was only in show
in
appearance
it was not from the heart; or it would not be thus with him as it
was
nor would he behave in the manner he now did: some read the words as in
the margin
and in some copies of our Bible
"is not thy fear thy
confidence? and the uprightness of thy ways thy hope?" and with some
little variation Mr. Broughton; "is not thy religion thy hope
and thy
right ways thy confidence?" that is
didst thou not hope and expect
and
even wert thou not confident of it
that because of thy fear of God
and of the
uprightness of thy ways before men
that thou shouldest not only be increased
in thy worldly substance
but be preserved and protected in the enjoyment of
it? and were not these the reasons which induced thee to be religious
and make
such a show of it? suggesting
that he was only religions from mercenary views
and selfish principles
and so tacitly charges him with what the devil himself
did
Job 1:9; and this
way go many Jewish and Christian interpretersF4Montanus
Mercerus
Piscator
some in Vatablus; so Ben Gersom and Bar Tzemach. : some render the
words much in the same way
but to a better sense
and more in favour of Job
and by way of instruction and comfort to him: "should not thy fear be thy confidence
and thy hope
and the uprightness of thy ways?"F5So some in
Michaelis. shouldest thou not take encouragement from thy fear of God
and the
uprightness of thine heart and ways
to expect deliverance and salvation
and
not faint and sink as thou dost? or is not this the cause of all thine
impatience
thy fear of God
trust and hope in him
and thine integrity?
concluding thou shouldest have been dealt with after another manner for the
sake of these things
and therefore art ready to think thou art hardly dealt
with by God
having deserved better treatment; thus making Job to think highly
of himself
and to entertain wrong notions of God; so Schmidt; but the first
sense I have given of the words seems best.
Job 4:7 7 “Remember now
who ever
perished being innocent? Or where were the upright ever cut off?
YLT
7Remember
I pray thee
Who
being innocent
hath perished? And where have the upright been cut off?
Remember
I pray thee
who ever perished
being innocent?.... Here
Eliphaz appeals to Job himself
and desires him to recollect if ever anyone
instance had fallen under his observation
in the whole course of his life
or
it had ever been told him by credible persons
that an "innocent"
man
by whom he means not one entirely free from sin original or actual
for he
knew there was no such persons in the world
since the fall of Adam
but a
truly good and gracious man
who was not guilty of any notorious and capital
crime
or did not live a vicious course of life; if he ever knew or heard of
any such persons that "perished"
which cannot be understood of
eternal ruin and destruction
which would be at once granted
that such as
these described can never perish in such a sense
but have everlasting life;
nor of a corporeal death
which is sometimes the sense of perishing
since it
is notorious that innocent and righteous persons so perish or die
see Ecclesiastes 7:15 Isaiah 57:1; and
could it be meant of a violent death
an answer might have been returned; and
Eliphaz perhaps was not acquainted with it himself
that that innocent and
righteous person Abel thus perished by the hands of his brother: but this is
rather to be understood of perishing by afflictions
sore and heavy ones
not
ordinary but extraordinary ones; and which are
or look like
the judgments of
God on men
whereby they lose their all
their substance
their servants
their
children
as well as their own health
which was Job's case; and therefore if
no parallel instance of an innocent person ever being in the like case
it is
insinuated that Job could not be an innocent man:
or where were the righteous cut off? such as are truly
righteous in the sight of God
as well as before men
who have the gift of
righteousness bestowed on them
and live soberly
righteously
and godly; in
what age or country was it ever known that such persons
in their family and
substance
were cut off by the hand and providence of God
and abandoned and
forsaken by him
and reduced to such circumstances that there could be no hope
of their ever being in prosperous ones again? and Job now being in such a
forlorn and miserable case and condition
it is suggested
that he could not be
a righteous man: but admitting that no such instance could be produced
Eliphaz
was too hasty and premature in his conclusion; seeing
as it later appeared
Job was not so cut off
abandoned
and forsaken by God
as not to rise any
more; for his latter end was greater than his beginning: and besides
innocent
and righteous persons are often involved in the same calamities as wicked men
are
and their afflictions are the same; only with this difference
to the one
they are the proper punishment of sin
to the other they are fatherly
chastisements and trials of their grace
and issue in their good; the Targum
explains it of such persons
as Abraham
Isaac
and Jacob
none such as they
perishing
or being cut off.
Job 4:8 8 Even as I have seen
Those
who plow iniquity And sow trouble reap the same.
YLT
8As I have seen -- ploughers
of iniquity
And sowers of misery
reap it!
Even as I have seen
.... Here he goes about
to prove
by his own experience
the destruction of wicked men; and would
intimate
that Job was such an one
because of the ruin he was fallen into:
they that plow iniquity
and sow wickedness
reap the same; figurative
expressions
denoting that such who devise iniquity in their hearts
form and
plan schemes of it in their minds
signified by "plowing iniquity"
and who were studious and diligent to put into practice what they devised; who
took a great deal of pains to commit sin
and were constant at it
expressed by
"sowing wickedness": these sooner or later eat the fruit of their
doings
are punished in proportion to their crimes
even in this life
as well
as hereafter
see Hosea 8:7 Galatians 6:7;
though a Jewish commentatorF2R. Simeon Bar Tzemach. observes
that
the thought of sin is designed by the first phrase; the endeavour to bring it
into action by the second; and the finishing of the work
or the actual
commission of the evil
by the third; the punishment thereof being what is
expressed in Job 4:9; the Targum
applies this to the generation of the flood.
Job 4:9 9 By the blast of God they
perish
And by the breath of His anger they are consumed.
YLT
9From the breath of God they
perish
And from the spirit of His anger consumed.
By the blast of God they perish
.... They and their
works
the ploughers
sowers
and reapers of iniquity; the allusion is to the
blasting of corn by the east wind
or by mildew
&c. having used the
figures of ploughing and sowing before; and which is as soon and as easily done
as corn
or anything else
is blasted in the above manner; and denotes the
sudden and easy destruction of wicked men by the power of God
stirred up by
his wrath and indignation
because of their sins; who when he blows a blast on
their persons
substance
and families
they perish at once:
and by the breath of his nostrils are they consumed; meaning his
wrath and anger
which is like a stream of brimstone
and kindles a fire on the
wicked
which are as fuel to it
and are soon consumed by it; the allusion is
to breath in a man's nostrils
and the heat of his wrath and fury discovered
thereby: some think this refers to Job's children being destroyed by the wind
see Isaiah 11:4.
Job 4:10 10 The roaring of the lion
The
voice of the fierce lion
And the teeth of the young lions are broken.
YLT
10The roaring of a lion
And
the voice of a fierce lion
And teeth of young lions have been broken.
The roaring of the lion
and the voice of the fierce lion
.... Which
Aben Ezra interprets of God himself
who is compared to a lion; who not only by
his voice terrifies
but in his wrath tears the wicked in pieces
and destroys
them
and so is a continuation of the preceding account; and others
as R.
Moses and R. Jonah
whom he mentions
take this to be a continuation of the
means and methods by which God destroys wicked men sometimes
namely
by beasts
of prey; this being one of his sore judgments he threatens men with
and inflicts
upon men
see Leviticus 26:22;
and in this they are followed by some Christian interpreters
who render the
words "at" or "by the roaring of the lion
and by the voice of
the fierce lion
by the teeth of the young lions"F3"Rugitu
leonis et voce ferocis leonis"
&c. Junius & Tremellius
Piscator;
so some in R. Someon Bar Tzemach.
they the wicked "are broken"
ground to pieces
and utterly destroyed; but it is better
with Jarchi
Ben
Gersom
and others
to understand it of kings and princes
of the mighty ones
of the earth
tyrannical and oppressive rulers and governors; comparable to
lions of different ages; because of their grandeur and greatness
their power
and might
their cruelty and oppression in each of their different capacities;
signifying
that these do not escape the righteous judgments of God: the Targum
interprets the roaring of the lion of Esau
and the voice of the fierce lion of
Edom; and another Jewish writerF4R. Obadiah Sephorno. of Nimrod
the
first tyrant and oppressor
the mighty hunter before the Lord; but these are
too particular; wicked men in power and authority in general are here
and in
the following clauses
intended
see Jeremiah 4:7 2 Timothy 4:17; and
the sense is
that such ploughers and sowers of iniquity as are like to fierce
and roaring lions are easily and quickly destroyed by the Lord:
and the teeth of the young lions are broken: the power of
such mighty ones to do mischief is taken away from them
and they and their
families are brought to ruin; the teeth of lions are very strong in both jaws;
they have fourteen teeth
four incisors or cutters
four canine or dog teeth
six molars or grinders.
Job 4:11 11 The old lion perishes for
lack of prey
And the cubs of the lioness are scattered.
YLT
11An old lion is perishing
without prey
And the whelps of the lioness do separate.
The old lion perisheth for lack of prey
.... Or rather
"the stout" and "strong lion"F5ליש "leo major"
Pagninus
Montanus
Mercerus
Schmidt; "leo strenuns et fortis"
Michaelis; "robustior
leo"
Schultens.
that is most able to take the prey
and most skilful at
it
yet such shall perish for want of it; not so much for want of finding it
or of power to seize it
as of keeping it when got
it being taken away from
him; signifying
that God oftentimes in his providence takes away from cruel
oppressors what they have got by oppression
and so they are brought into
starving and famishing circumstances. The Septuagint render the word by
"myrmecoleon"
or the "ant lion"
which IsidoreF6Origin.
l. 12. c. 3. thus describes;"it is a little animal
very troublesome to
ants
which hides itself in the dust
and kills the ants as they carry their
corn; hence it is called both a lion and an ant
because to other animals is as
an ant
and to the ants as a lion
'and therefore cannot be the lion here spoken
of; though StraboF7Geograph. l. 16. p. 533. and AelianusF8De
Animal. l. 7. c. 47. & l. 17. c. 42. speak of lions in Arabia and Babylon
called ants
which seem to be a species of lions
and being in those countries
might be known to Eliphaz. MegasthenesF9Apud Strabo
l. 15. p. 485.
speaks of ants in India as big as foxes
of great swiftness
and get their
living by hunting:
and the stout lion's whelps are scattered abroad; or "the
whelps of the lioness"F11בני לביא "filii leaenae"
Bochart
Schultens.
these
are scattered from the lion and lioness
and from one another
to seek for
food
but in vain; the Targum applies this to Ishmael
and his posterity;
Jarchi
and others
to the builders of Babel
said to be scattered
Genesis 11:8;
rather reference may be had to the giants
the men of the old world
who filled
the earth with violence
which was the cause of the flood being brought upon
the world of the ungodly. Some think that Eliphaz has a regard to Job in all
this
and that by the "fierce lion" he designs and describes Job as
an oppressor and tyrant
and by the "lioness" his wife
and by the
"young lions" and "lion's whelps" his children; and indeed
though he may not directly design him
yet he may obliquely point at him
and
suggest that he was like to the men he had in view
and compares to these
creatures
and therefore his calamities righteously came upon him.
Job 4:12 12 “Now a word was secretly
brought to me
And my ear received a whisper of it.
YLT
12And unto me a thing is
secretly brought
And receive doth mine ear a little of it.
Now a thing was secretly brought to me
.... From
reason and experience
Eliphaz proceeds to a vision and revelation he had from
God
showing the purity and holiness of God
and the frailty
weakness
folly
and sinfulness of men
by which it appears that men cannot be just in the sight
of God
and therefore it must be wrong in Job to insist upon his innocence and
integrity. Some indeed have thought that this was a mere fiction of Eliphaz
and not a real vision; yea
some have gone so far as to pronounce it a
diabolical one
but without any just foundation; for there is nothing in the
manner or matter of it but what is agreeable to a divine vision or to a
revelation from God; besides
though Eliphaz was a mistaken man in the case of
Job
yet was a good man
as may be concluded from the acceptance of a sacrifice
for him by the Lord
which was offered for him by Job
according to the order
of God
and therefore could never be guilty of such an imposture; nor does Job
ever charge him with any falsehood in this matter
who doubtless would have
been able to have traversed and exposed him; add to all this
that in his
discourse annexed to and continued along with this account
stands a passage
which the apostle has quoted as of divine inspiration
1 Corinthians 3:19;
from Job 5:13. When
Eliphaz had this vision
whether within the seven days of his visit to Job
or
before
some time ago
which he might call to mind on this occasion
and
judging it appropiate to the present case
thought fit to relate it
is not
certain
nor very material to know: it is introduced after this manner
"a
thing" or "word"
a word of prophecy
a word from the Lord
a revelation
of his mind and will
which was hidden and secret
and what before he was not
so well acquainted with; this was "brought" unto him by the Spirit of
God
or by a messenger from the Lord
sent on this occasion
and for this
purpose; and the manner in which it was brought was "secretly" or
"by stealth"
as Mr. Broughton and othersF12יגנב "furtive"
V. L. Montanus
Cocceius
Drusius; "furtivum verbum venit"
Schultens. render it; it was
"stolen" unto him
or "secretly" brought
as the Targum
and we
and othersF13"Clanculum"
Junius & Tremellius
Piscator; "clam"
Beza. ; it was in a private way or manner; or
"suddenly"
as some othersF14"Subito"
Schmidt
Michaelis.
at unawares
when it was not expected by him: it may have respect
to the still and silent manner in which it was revealed to him
"there was
silence
and he heard a voice"; a still one
a secret whisper; or to the
almost invisible person that revealed it
whose image he saw
but could not
discern his form and likeness; or it may be to the distinguishing favour he
enjoyed
in having this revelation particularly made to him
and not to others;
he heard this word
as it were
behind the curtain
or vail
as the JewsF15T.
Bab. Sanhedrin
fol. 89. 2. say
explaining this passage:
mine ear received a little of it; this revelation was
made
not by an impulse upon his spirits
but vocally
a voice was heard
as
after declared
and Eliphaz was attentive to it; he listened to what was said
and heard
and took it in with much delight and pleasure
though but a small
part of it
as his capacity was able to retain it; or it was but a small part
of the will of God
an hint of his only
as some interpret itF16In
David de Pomis
Lexic. fol. 217. 3. . Schultens has shown
from the use of a
word near this in the Arabic language
that it signifies "a string of
pearls"; and so may design a set of evangelic truths
comparable to gold
silver
and precious stones
and which are indeed more desirable than them
and
preferable to them; what they are will be observed hereafter.
Job 4:13 13 In disquieting thoughts
from the visions of the night
When deep sleep falls on men
YLT
13In thoughts from visions of
the night
In the falling of deep sleep on men
In thoughts from the visions of the night
.... While
Eliphaz was thinking of and meditating upon divine things
or while he was
revolving in his mind some night visions he had
before this was made unto him
see Daniel 2:29; in
meditation the Lord is often pleased to make known more of his mind and will to
his people; and this is one way in which he was wont to do it in former times
in a vision either in the day
as sometimes
or in the night
as at others
and
as here
see Numbers 12:6
when deep sleep falleth on men; on sorrowful men
as Mr.
Broughton renders it; such who have been laborious all the day
and getting
their bread with sorrow and trouble
and are weary; who as soon as they lie
down fall asleep
and sleep falls on them
and to such it is sweet
as the wise
man says
Ecclesiastes 5:12;
now it was at such a time when men ordinarily and commonly are asleep that this
vision was had.
Job 4:14 14 Fear came upon me
and
trembling
Which made all my bones shake.
YLT
14Fear hath met me
and
trembling
And the multitude of my bones caused to fear.
Fear came upon me
and trembling
.... Not only a dread of
mind
but trembling of body; which was often the case even with good men
whenever there was any unusual appearance of God unto them by a voice
or by
any representation
or by an angel; as with Abraham in the vision of the
pieces
and with Moses on Mount Sinai
and with Daniel in some of his visions
and with Zechariah
when an angel appeared and brought him the tidings of a son
to be born to him; which arises from the frailty and weakness of human nature
a consciousness of guilt
a sense of the awful majesty of God
and an uneasy
apprehension of what may be the consequences of it:
which made all my bones to shake; not only there was
inward fear and outward tremor of body
but to such a degree
that not one
joint in him was still; all the members of his body shook
and every bone was
as if it was loosed
which are the more firm and solid parts
as is common many
considerable tremor.
Job 4:15 15 Then a spirit passed before
my face; The hair on my body stood up.
YLT
15And a spirit before my face
doth pass
Stand up doth the hair of my flesh;
Then a spirit passed before my face
.... Which some interpret
of a windF17רוח "ventus"
Vatablus
Cocceius
Schmidt
Broughton.
a blustering wind
that blew strong
in his face; and so the Targum renders it
a stormy wind
such an one as Elijah
perceived when the Lord spoke to him
though he was not in that
1 Kings 19:11; or
such a whirlwind
out of which the Lord spake to Job
Job 38:1; or
rather
as Jarchi
an angel
an immaterial spirit
one of Jehovah's ministering
spirits
clothed in an human form
and which passed and repassed before
Eliphaz
that he might take notice of it:
the hair of my flesh stood up; erect
through surprise
and dread; which is sometimes the case
when anything astonishing and terrible
is beheld; the blood at such times making its way to the heart
for the
preservation of that
leaves the external members of the body cold
and the
skin of the flesh
in which the hair is
being contracted by the impetuous
influx of the nervous fluid
causes the hair to stand upright
particularly the
hair of the head
like the prickles or hedgehogsF18"Obstupui
steteruntque comae----". Virgil. Aeneid. l. 2. ver. 774. & l. 3. ver.
48. "arrectaeque horrore comae". Aeneid. 4. ver. 286. & l. 12.
ver. 888. ; which has been usual at the sight of an apparitionF19Vid.
Scheuchzer. Physic. Sacr. p. 665. .
Job 4:16 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:
YLT
16It standeth
and I discern
not its aspect
A similitude [is] over-against mine eyes
Silence! and a voice
I hear:
It stood still
.... That is
the spirit
or the angel in a
visible form; it was before going to and fro
but now it stood still right against
Eliphaz
as if it had something to say to him
and so preparing him to attend
to it; which he might do the better
it standing before him while speaking to
him
that he might have the opportunity of taking more notice of it:
but
notwithstanding this advantageous position of it:
I could not discern the form thereof; what it was
whether human or any other:
an image was before mine eyes; he saw
something
some appearance and likeness
but could not tell what it was;
perhaps the fear and surprise he was in hindered him from taking in any
distinct idea of it
or that particular notice of it
so as to be able to form
in his own mind any suitable notion of it
or to describe it to others:
there was silence both in the
spirit or image
which
standing still
made no rushing noise
and in Eliphaz
himself
who kept in his breath
and listened with all the attention he could
to it; or a small low voice
as Ben Melech interprets it: so it follows:
and I heard a voice; a distinct articulate
voice or sound of words
very audibly delivered by the spirit or image that
stood before him:
saying; as follows.
Job 4:17 17 ‘Can a mortal be more
righteous than God? Can a man be more pure than his Maker?
YLT
17`Is mortal man than God
more righteous? Than his Maker is a man cleaner?
Shall mortal man be more just than God?.... Poor
weak
frail
dying man
and so sinful
as his mortality shows
which is the
effect of sin; how should such a man be more righteous than God? who is so
originally and essentially of himself
completely
perfectly
yea
infinitely
righteous in his nature
and in his works
both of providence and grace; in
chastising his people
punishing the wicked
and bestowing favours upon his
friends
even in their election
redemption
justification
pardon
and eternal
happiness: yea
not only profane wicked sinners can make no pretensions to
anything of this kind
but even the best of men
none being without sin
no
not man in his best estate; for the righteousness he had then was of God
and
therefore he could not be more just than he that made him upright. This
comparative sense
which our version leads to
is more generally received; but
it seems not to be the sense of the passage
since this is a truth clear from
reason
and needed no vision or revelation to discover it; nor can it be
thought that God would send an angelic spirit in such an awful and pompous
manner
to declare that which every one knew
and no man would contradict; even
the most self-righteous and self-sufficient man would never be so daring and
insolent as to say he was more righteous than God; but the words should be
rather rendered
"shall mortal man be justified by God
or be just from
God?" or "with" him
or "before" himF20האנוש מאלוה יצדק
"an mortalis a Deo justificabitur?" Codurcus' Bolducius
Deodatus
Gussetius
Ebr. Comment. p. 709. "Num mortalis a numine justus erit?"
Schultens; so Mr. Broughton
"can the sorrowful man be holden just before
the Puissant?"
in his sight
by any righteousness in him
or done by
him? shall he enter into his presence
stand at his bar
and be examined there
and go away from thence
in the sight and account of God
as a righteous person
of himself? no
he cannot; now this is a doctrine opposed to carnal reasoning
and the common sentiments of men
a doctrine of divine revelation
a precious
truth: this is the string of pearls Eliphaz received
see Job 4:12; that
mortal man is of himself an unrighteous creature; that he cannot be justified
by his own righteousness in the sight of God; and that he must look and seek
out for a better righteousness than his own
to justify him before God; and
this agrees with Eliphaz's interpretation of the vision
Job 15:14; with the
sentiments of his friend Bildad
who seems to have some respect to it
Job 25:4; and also
of Job himself
Job 9:2; and in
like manner are we to understand the following clause:
shall a man be more pure than his Maker? even the
greatest and best of men
since what purity was in Adam
in a state of
innocence
was from God; and what good men have
in a state of grace
is from
the grace of God and blood of Christ
without which no man is pure at all
and
therefore cannot be purer than him from whom they have it: or rather "be
pure from"
or "with"
or "before his Maker"F21מעשהו יטהר גבר
"an quisquam vir a factore suo mundus habebitur?" Codurcus; "an
a conditore suo purus erit vir?" Schultens; so Mr. Broughton
"can
the human being be clear before him that was his Maker?"
or be so
accounted by him; every man is impure by his first birth
and in his nature
state
and therefore cannot stand before a pure and holy God
who of purer eyes
than to behold iniquity; or go away his presence
and be reckoned by him a pure
and holy creature of himself; nor can any thing that he can do
in a moral or
ceremonial manner
cleanse him from his impurity; and therefore it is necessary
he should apply to the grace of God
and blood of Christ
for his purification.
Job 4:18 18 If He puts no trust in His
servants
If He charges His angels with error
YLT
18Lo
in His servants He
putteth no credence
Nor in His messengers setteth praise.'
Behold
he put no trust in his servants
.... Some
think the divine oracle or revelation ends in Job 4:17
and that
here Eliphaz makes some use and improvement of it
and addresses Job
and
argues with him upon it
with a view to his case and circumstances; but rather
the account of what the oracle said
or was delivered by revelation
is
continued to the end of the chapter
there being nothing unworthy of God
either in the matter or manner of it: and here Eliphaz himself is addressed
and this address ushered in with a "behold"
as a note of admiration
asseveration
and attention; it being somewhat wonderful and of importance
sure and certain
and which deserved to be listened to
that God
the Maker of
men and angels
did not
and does not
"put" any "trust" or
confidence "in his servants"; meaning not the prophets in particular
as the Targum
though they are in an eminent sense the servants of God; nor
righteous men in general
as Jarchi and others
who though heretofore servants
of sin
yet through grace become servants of righteousness
and of God; but as
men who dwelt in houses of clay are opposed to them
and distinguished from
them
in Job 4:19
they must
be understood of angels
as the following clause explains it; who always stand
before God
ministering unto him
ready to do his will
and to do it in the
most perfect manner creatures are capable of; they go forth at his command into
each of the parts of the world
and execute his orders; they worship him
and
celebrate his perfections
ascribing honour and glory
wisdom
power
and
blessing to him; and this they do cheerfully
constantly
and incessantly. Now
though God has intrusted these servants of his with many messages of
importance
both under the Old and New Testament dispensation
yet he has not
trusted them with the salvation of men
to which they are not equal
but has put
it into the hands of his Son; nor indeed did he trust them with the secret of
it
so as to make them his counsellors about it; no
Christ only was the
wonderful Counsellor in this affair; the counsel of peace
or that respecting
the peace and reconciliation of men
was only between him and his Father; God
was only in and with Christ
and not angels reconciling men
or drawing the
plan of their reconciliation; and when this secret
being concluded on and
settled
was revealed to angels
it is thought by some to be the reason of so
many of them apostatizing from God; they choosing rather to have nothing to do
with him
than to be under the Son of God in human nature: but
besides this
there are many other things God has not trusted the angels with
as his purposes
and decrees within himself
and the knowledge of the times and seasons of the
accomplishment of them
particularly the day and hour of judgment; though the
sense here rather seems to be this
that God does not and did not trust them
with themselves; he knew their natural weakness
frailty
mutability
how
liable they were to sin and fall from him
and therefore he chose them in
Christ
put them into his hands
and made him head over them
and so confirmed
and established them in him; and
as it may be rendered
"did not put
stability or firmness"F23לא יאמין "non posuit stabilitatem"
Mercerus
Vatablus; "firmitatem"
Junius & Tremellius. in them
so as to
stand of themselves; or "perfection" in them
as some render itF24So
Mr. Broughton.
which cannot be in a creature as it is in God:
and his angels he charged with folly; that is
comparatively
with respect to himself
in comparison of whom all creatures are
foolish
be they ever so wise; for he is all wise
and only wise; angels are
very knowing and intelligent in things natural and evangelical
but their
knowledge is but imperfect
particularly in the latter; as appears by their
being desirous of looking into those things which respect the salvation of men
and by learning of the church the manifold wisdom of God
1 Peter 1:2; or by
"folly" is meant vanity
weakness
and imperfectionF25תהלה "vanitatem"
Codurcus; "omissionem
lapsationemve"
Schultens.
a liableness to fall
which God observed in
them; and which are in every creature in its best estate
and were in Adam in
his state of innocence
and so in the angels that fell not
especially previous
to their confirmation by Christ
see Psalm 39:5; and so
the sense is the same with the preceding clause: some render it by repeating
the negative from that
"and he putteth not glorying" or
"boasting in his angels"F26"Gloriationem"
Montanus. ; he makes no account of their duties and services
so as to glory in
them; it is an humbling himself to regard them; or he puts nothing in them that
they can boast of
since they have nothing of themselves
all from him
and
therefore cannot glory as though they had received it not. Others observe
that
the word has the signification of light
and differently render the passage;
some
"though he putteth light in his angels"F1Sic Beza
& Belg. nov. vers.
makes them angels of light
comparable to morning
stars
yet he puts no trust in them; and what they have is from him
and
therefore not to be compared with him
nor can they glory in themselves; or
"he putteth not light"
or "not clear light into them"F2"Lumen"
Pagninus
Mercerus; "lucem"
Junius & Tremellius; so R. Levi Ben
Gersom
Sephorno
and others; "lucem exactissimam"
Vatablus;
"clear light"
Broughton. ; that which is perfect
and fire from all
manner of darkness; such only is in himself the Father of lights
with whom it
dwells in perfection
and there is no shadow of turning in him: some would have
this understood of the evil angels
whom God charged with folly; but this is
too low a term
a phrase not strong enough to express their sin and wickedness
who are not chargeable only with imprudence
but with rebellion and treason
against God; nor does this sense agree with parallel places
Job 15:14; and
besides
the beauty of the comparison of them with men would be lost
and the
strength of the argument with respect to them would be sadly weakened
which we
have in Job 4:19.
Job 4:19 19 How much more those who
dwell in houses of clay
Whose foundation is in the dust
Who are
crushed before a moth?
YLT
19Also -- the inhabitants of
houses of clay
(Whose foundation [is] in the dust
They bruise them before a
moth.)
How much less on them that dwell in houses of clay
.... Meaning
men
but not as dwelling in houses
in a proper sense
made of clay dried by
the sun
as were common in the eastern countries; nor in mean cottages
as
distinguished from cedar
and ceiled houses
in which great personages dwelt
for this respects men in common; nor as being in the houses of the grave
as
the Targum
Jarchi
and others
which are no other than dust
dirt
and clay;
for this regards not the dead
but the living; but the bodies of men are meant;
in which their souls dwell; which shows the superior excellency of the soul to
the body
and its independency of it
being capable of existing without it
as
it does in the separate state before the resurrection; so bodies are called
tabernacles
and earthen vessels
and earthly houses
2 Peter 1:13 2 Corinthians 4:7;
and bodies of clay
Job 13:12; so the
body is by EpictetusF3Arrian. Epictet. l. 1. c. 1. called clay
elegantly wrought; and another Heathen writerF4Theodor. Gadareus
apud Sueton. Vit. Tiber. c. 57. calls it clay steeped in
or macerated and
mixed with blood: being of clay denotes the original of bodies
the dust of the
earth; and the frailty of them
like brittle clay
and the pollution of them
all the members thereof being defiled with sin
and so called vile bodies
and
will remain such till changed by Christ
Philemon 3:21; now
the argument stands thus
if God put no trust in angels
then much less in
poor
frail
mortal
sinful men; he has no dependence on their services
whose
weakness
unprofitableness
and unfaithfulness
he well knows; he puts no trust
in their purposes
and resolutions
and vows
which often come to nothing; nor
does he trust his own people with their salvation and justification
or put
these things upon the foot of their works
but trusts them and the salvation
and justification of them with his Son
and puts them upon the foot of his own
grace and mercy: and if he charges the holy angels with folly
then much more
(for so it may be also rendered) will he charge mortal sinful men with it
who
are born like the wild ass's colt
and are foolish as well as disobedient
even
his chosen ones
especially before conversion; or thus if so stands the case of
angels
then much less can man be just before him
and pure in his sight: the
weakness
frailty
and pollution of the bodies of men
are further enlarged on
in some following clauses:
whose foundation is in the dust; meaning not
the lower parts of the body
as the feet
which support and bear it up; rather
the soul
which is the basis of it
referring to its corruption and depravity
by sin; though it seems chiefly to respect the original of the body
which is
the dust of the earth
of which it consists
and to which it will return again
this being but a poor foundation to stand upon
Genesis 2:7; for
the sense is
whose foundation is dust
mere dust
the particle ב being redundant
or rather an Arabism:
which are crushed
before the moth? that is
which bodies of men
or houses of clay founded in the
dust; or
"they crush them"; or "which" or "whom they
crush"F5ידכאום "conterent
eos"
Montanus
Mercerus
Michaelis
Schultens; "sub trinitas
personarum"
Schmidt; "angeli"
Mercerus; so Sephorno and R.
Simeon Bar Tzemach; "calamitates"
Vatablus; so some in Bar Tzemach.
; either God
Father
Son
and Spirit
as some; or the angels
as others; or
distresses
calamities
and afflictions
which sense seems best
by which they
are crushed "before the moth" or "worm"F6לפני עש "conam verme"
Coceius; so the Targum and Bar Tzemach. ; that is
before they die
and come to
be the repast of worms
Job 19:26; or
before a moth is destroyed
as soon
or soonerF7"Antequam
tinea"
Junius & Tremellius; "citius quam tinea"
Piscator.
than it is; so a man may be crushed to death
or his life taken from him
as
soon as a moth's; either by the immediate hand of God
as Ananias and Sapphira
Acts 5:5; or by the
sword of man
as Amasa by Joab
2 Samuel 20:10; or
rather
"like a moth"F8
σητος τροπον
Sept. "instar tineae"
Noldius
Schmidt;
so Aben Ezra and Broughton.
as easily and as quickly as a moth is crushed
between a man's fingers
or by his foot: some
as Saadiah Gaon
and others
render it
"before Arcturus"F9"Donec fuerit
Arcturus"
Pagninus
Vatablus; so some in Aben Ezra
Ben Melech.
a
constellation in the heavens
Job 9:9; and take
the phrase to be the same as that
"before the sun"; Psalm 72:17; and to
denote the perpetuity and duration of their being crushed
which would be as
long as the sun or Arcturus continued
that is
for ever; but either of the
above senses is best
especially the last of them.
Job 4:20 20 They are broken in pieces
from morning till evening; They perish forever
with no one regarding.
YLT
20From morning to evening are
beaten down
Without any regarding
for ever they perish.
They are destroyed from morning to evening
.... That is
those that dwell in houses of clay
before described; the meaning is
that they
are always exposed to death
and liable to it every day they live; not only
such who are persecuted for the sake of religion
but all men in common
for of
such are both the text and context; who have always the seeds of mortality and
death in them
that is continually working in them; and every day
even from
morning to evening
are innumerable instances of the power of death over men;
and not only some there are
whose sun rises in the morning and sets at
evening
who are like grass in the morning
gay
and green
and by evening cut
down and withered
live but a day
and some not that
but even it is true of
all men
comparatively speaking
they begin to die the day they begin to live;
so that the wise man takes no notice of any intermediate time between a time to
be born and a time to die
Ecclesiastes 3:2;
so frail and short is the life of man; his days are but as an hand's breadth
Psalm 39:5
they perish for ever: which is not to be
understood of the second or eternal death which some die; for this is not the
case of all; those that believe in Christ shall not perish for ever
but have
everlasting life; but this respects not only the long continuance of men under
the power of death until the resurrection
which is not contradicted by thus
expression; but it signifies that the dead never return to this mortal life
again
at least the instances are very rare; their families
friends
and
houses
that knew them
know them no more; they return no more to their worldly
business or enjoyments
see Job 7:9
without any regarding it; their death; neither
they themselves nor others
expecting it so soon
and using no means to prevent
it
and which
if made use of
would not have availed
their appointed time
being come; or "without putting"F11מבלי
משים "propter non ponentem"
Montanus;
"sub. manum"
Codurcus; "cor"
R. Levi
Jarchi
Mercerus
Piscator
Michaelis.
either without putting light into them
as Sephorno
which can only be true of some; or with out putting the hand
either their own
or another's
to destroy them
being done by the hand of God
by a distemper of
his sending
or by one providence or another; or without putting the heart to
it
which comes to the sense of our version; though death is so frequent every
day
yet it is not taken notice of; men do not lay it to heart
so as to
consider of their latter end
and repent of their sins
and reform from them
that they may not be their ruin; and this is and would be the case of all men
were it not for the grace of God.
Job 4:21 21 Does not their own
excellence go away? They die
even without wisdom.’
YLT
21Hath not their excellency
been removed with them? They die
and not in wisdom!
Doth not their excellency which is in them go away?.... Either
the soul which is in them
and is the most excellent part of them; this
though
it dies not
yet it goes away and departs from the body at death; and so do all
the powers and faculties of it
the thoughts
the affections
the mind
and
memory
yea
all the endowments of the mind
wisdom
learning
knowledge of
languages
arts
and sciences
all fail at death
1 Corinthians 13:8;
and so likewise all that is excellent in the body
the strength and beauty of
it depart
its strength is weakened in the way
and its comeliness turned into
corruption: or
as it may be rendered
"which is with them"F12בם "cum ipsis"
Piscator; so some in Mercerus and
Drusius
and Mr. Broughton. ; and so may likewise denote all outward
enjoyments
as wealth and riches
glory and honour
which a man cannot carry
with him
do not descend into the grave with him
but then go away: a learned
manF13Schmidt; "quae fuerat"
Beza. renders the words
"is not their excellency removed which was in them?" and
thinks it refers to the corruption of nature
the loss of original
righteousness
and of the image of God in man
which formerly was his
excellency in his state of innocence
but now
through sin and the fall
is
removed from him; and this
indeed
is the cause
the source and spring
of his
frailty
mortality
and death; hence it follows:
they die even without wisdom; that dies with them
or
whatsoever of that they have goes away from them at death; wise men die as well
as fools
yea
they die as fools do
and multitudes without true wisdom
not
being wise enough to consider their latter end; they die without the wisdom
which some are made to know
in the hidden part
without the fear of God
which
is real wisdom
or without the knowledge of Christ
and of God in Christ
which
is the beginning
earnest
and pledge of life eternal. Now then since man is
such a frail
mortal
foolish
and sinful creature
how can he be just before
God
or pure in the sight of his Maker? which
is the thing designed to be
proved and illustrated by all this; and here ends the divine oracle
or the
revelation made to Eliphaz
when he had the vision before related.
──《John Gill’s
Exposition of the Bible》