First Speech of Eliphaz.
1. Eliphaz—the mildest of Job's three
accusers. The greatness of Job's calamities, his complaints against
God, and the opinion that calamities are proofs of guilt, led the three
to doubt Job's integrity.
2. If we assay to commune—Rather, two
questions, "May we attempt a word with thee? Wilt thou be grieved at
it?" Even pious friends often count that only a touch which we feel as
3. weak hands—Isa 35:3; 2Sa
5. thou art troubled—rather, "unhinged,"
hast lost thy self-command (1Th 3:3).
6. Is not this thy fear, thy confidence,
&c.—Does thy fear, thy confidence, come to nothing? Does it
come only to this, that thou faintest now? Rather, by transposition,
"Is not thy fear (of God) thy hope? and the uprightness of thy ways thy
confidence? If so, bethink thee, who ever perished being innocent?"
[Umbreit]. But Lu 13:2, 3 shows that, though there is a
retributive divine government even in this life, yet we cannot
judge by the mere outward appearance. "One event is outwardly to
the righteous and to the wicked" (Ec 9:2); but yet we must take it on trust, that
God deals righteously even now (Ps 37:25; Isa 33:16). Judge not by a part, but by the whole
of a godly man's life, and by his end, even here (Jas 5:11). The one and the same outward event is
altogether a different thing in its inward bearings on the godly and on
the ungodly even here. Even prosperity, much more calamity, is a
punishment to the wicked (Pr 1:32).
Trials are chastisements for their good (to the righteous) (Ps 119:67,
71, 75). See Preface on the
Design of this book (see Introduction).
8. they that plough iniquity … reap the
same—(Pr 22:8; Ho 8:7; 10:13; Ga 6:7, 8).
9. breath of his nostrils—God's anger; a
figure from the fiery winds of the East (Job 1:16; Isa 5:25; Ps
10, 11. lion—that is, wicked men, upon
whom Eliphaz wished to show that calamities come in spite of their
various resources, just as destruction comes on the lion in spite of
his strength (Ps 58:6; 2Ti 4:17). Five different Hebrew terms
here occur for "lion." The raging of the lion (the tearer), and
the roaring of the bellowing lion and the teeth of the young
lions, not whelps, but grown up enough to hunt for prey. The
strong lion, the whelps of the lioness (not the stout
lion, as in English Version) [Barnes and Umbreit].
The various phases of wickedness are expressed by this variety of
terms: obliquely, Job, his wife, and children, may be hinted at by the
lion, lioness, and whelps. The one verb, "are broken," does not suit
both subjects; therefore, supply "the roaring of the bellowing lion
is silenced." The strong lion dies of want at last, and the
whelps, torn from the mother, are scattered, and the race becomes
12. a thing—Hebrew, a "word."
Eliphaz confirms his view by a divine declaration which was secretly
and unexpectedly imparted to him.
a little—literally, "a whisper";
implying the still silence around, and that more was conveyed than
articulate words could utter (Job 26:14; 2Co 12:4).
13. In thoughts from the visions of the
night—[So Winer]. While
revolving night visions previously made to him (Da 2:29). Rather, "In my manifold
(Hebrew, divided) thoughts, before the visions of the
night commenced"; therefore not a delusive dream (Ps 4:4) [Umbreit].
deep sleep—(Ge 2:21;
16. It stood still—At first the
apparition glides before Eliphaz, then stands still, but with that
shadowy indistinctness of form which creates such an impression of awe;
a gentle murmur: not (English Version): there was
silence; for in 1Ki 19:12,
the voice, as opposed to the previous storm, denotes a gentle, still
17. mortal man … a man—Two
Hebrew words for "man" are used; the first implying his
feebleness; the second his strength. Whether feeble or strong, man is
not righteous before God.
more just than God … more pure than his
maker—But this would be self-evident without an oracle.
18. folly—Imperfection is to be
attributed to the angels, in comparison with Him. The holiness of some
of them had given way (2Pe 2:4), and
at best is but the holiness of a creature. Folly is the want of
moral consideration [Umbreit].
19. houses of clay—(2Co 5:1). Houses made of sun-dried clay bricks
are common in the East; they are easily washed away (Mt 7:27). Man's foundation is this dust (Ge 3:19).
before the moth—rather, "as before the
moth," which devours a garment (Job 13:28; Ps 39:11;
Isa 50:9). Man, who cannot,
in a physical point of view, stand before the very moth, surely cannot,
in a moral, stand before God.
20. from morning to evening—unceasingly;
or, better, between the morning and evening of one short day (so Ex
18:14; Isa 38:12).
They are destroyed—better, "they
would be destroyed," if God withdrew His loving protection.
Therefore man must not think to be holy before God, but to draw
holiness and all things else from God (Job 4:17).
21. their excellency—(Ps
39:11; 146:4; 1Co 13:8). But
Umbreit, by an Oriental image from a
bow, useless because unstrung: "Their nerve, or string
would be torn away." Michaelis, better
in accordance with Job 4:19,
makes the allusion be to the cords of a tabernacle taken down
they die, even without wisdom—rather,
"They would perish, yet not according to wisdom," but according to
arbitrary choice, if God were not infinitely wise and holy. The design
of the spirit is to show that the continued existence of weak man
proves the inconceivable wisdom and holiness of God, which alone save
man from ruin [Umbreit]. Bengel shows from Scripture that God's holiness
(Hebrew, kadosh) comprehends all His excellencies and
attributes. De Wette loses the scope, in
explaining it, of the shortness of man's life, contrasted with the
angels "before they have attained to wisdom."