“Now a thing was secretly brought to me. My ear received a whisper of it.
In thoughts from the visions of the night, when deep sleep falls on men,
fear came on me, and trembling, which made all my bones shake.
Then a spirit passed before my face. The hair of my flesh stood up.
It stood still, but I couldn’t discern its appearance. A form was before my eyes. Silence, then I heard a voice, saying,
‘Shall mortal man be more just than God? Shall a man be more pure than his Maker?
Behold, he puts no trust in his servants. He charges his angels with error.
How much more, those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth!
Between morning and evening they are destroyed. They perish forever without any regarding it.
Isn’t their tent cord plucked up within them? They die, and that without wisdom.’
Geneva Bible translators 1599 · Public Domain On vv12, 14, 16, 17, 18, 19, 20, 21 A thing that I knew not before, was declared…
A thing that I knew not before, was declared unto me by vision, that is, that whosoever thinketh himself just, shall be found a sinner, when he cometh before God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–21 Job 4:12 Now a thing was secretly brought to…
Job 4:12 Now a thing was secretly brought to me, and mine ear received a little thereof.
Ver. 12. Now a thing was secretly brought to me] Heb. Was brought to me by stealth, closely and privily, so as others were not aware of it: see Act 22:9; Act 9:7. Saul’s companions heard his voice, but not Christ’s. By this vision Eliphaz would convince Job that none are afflicted but those that have well deserved it; since the best are defective and blame worthy, though they should be puriores caelo afflictione facti, as Chrysostom saith, as those good souls were that prayed Peter out of prison, Act 12:5. Some are of the opinion, that this vision either came from his phantasy, and so was none; or else, by an illusion from Satan. But Mercer holds it to have been a true vision from God; although Eliphaz abused it in his misapplication thereof to Job, playing the sophister, after a sort, while he quite changeth the state of the question, which at this time was, Whether we ought to judge a man’s life and behaviour by the greatness of those troubles and miseries that he doth suffer? This vision he describeth verbis magnificis et ampullosis: As for me, a thing (or a word) was stolen upon me, or secretly brought to me, &c. But what so great a secret was this, saith Calvin, that God alone is perfectly righteous, and all men unrighteous in comparison to him? For answer, he calleth it a secret (though it be a plain and evident truth), because few consider it, and improve it to be a humble submission to God, and suffering his judgments. See a like expressmn, Psa 78:2-3, &c., "I will open my mouth in a parable," which yet was nothing extraordinary, but poetically set out, so Psa 49:4. The happy and secure estate of saints in trouble is described, and the contrary; which though an ordinary argument, and often treated, yet is called the great wisdom, the dark saying.
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And mine ear received a little thereof] Nonnihil pauxillum, quippiam, not all that it might, but as much as it could, as being but a narrow mouthed vessel. Vide ut modeste loquatur, saith Mercer; See how modestly the man speaketh, not taking upon him any perfection of knowledge, though he were a man of great understanding; his ear caught somewhat of what was revealed, and but somewhat. The best men, while here, knows only in part; for what reason? We prophesy but in part, 1Co 13:9. Such is our weakness and narrow heartedness, that we cannot take in all of all; no, nor any part of all in the full latitude and extent of it. The greatest part of that we know is the least part of that we know not, saith a Father. Hence those modest expressions of some philosophers, and others: This only I know, that nothing I know, said Socrates. I know not so much as this, said another, that I yet know nothing. My greatest knowledge, said Chytreus, is to know that I know nothing. And albeit I am otherwise ignorant, saith another, yet of mine own ignorance I am not ignorant. Not only in most other things am I to seek, saith Austin (Epist. cxix. c. 21), but even in the Scriptures (my chief study, and trade of life) multo plura nescio quam scio, there are many more things hid from me than what I yet understand, Joh 14:4-5. Thomas seems to contradict Christ. Austin thus reconcileth it: they did partly know whither Christ went, but dared not once believe that they had any such knowledge; they did not know their own knowledge. The best here can see but God’s back parts, and live, as Moses. Isaiah saw only his train in the temple, and the latter end of that too. Eliphaz’s ear caught only the latter end, as it were, of a sentence, only that which the echo resounded, a particle of the whole that was whispered secretly to him. Howbeit, that he received but a little was not from neglect of the rest, but from inability to receive more or to receive it more perfectly.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–21 Now, Heb. and, or moreover, I will further convince…
Now, Heb. and, or moreover, I will further convince thee by a vision which I had relating to such matters as these. That here follows a relation of a vision is apparent from the punctual description of all its circumstances. To think as some do, that this was but a fiction and artifice which Eliphaz used, that his words might have more authority with Job, or that this was a diabolical delusion, seems to be both uncharitable and unreasonable, partly because Eliphaz, though under a mistake concerning Job’s case, was doubtless a wise and good man, and therefore would not needlessly make himself a liar for Job’s conviction; and partly from the matter of this vision, which is no way suitable to the nature or designs of the devil, but holy and agreeable to the Divine majesty and purity, and useful for men’s instruction, and humiliation, and reformation. It was therefore a Divine vision, which in that age and state of the church, before the Holy Scriptures were written, was the usual way of God’s discovery of his mind to those that sought to him.
A thing, Heb. a word, to wit, from God, as Pro 13:13, a doctrine or message.
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Was secretly brought to me, Heb. was stolen, or brought by stealth into me, i.e. privately and secretly, as the word of God used to come to the prophets, being spoken in their ear, as it was to Samuel, 1Sa 9:15; and the like to Moses, so as Pharaoh, though present, could not hear nor observe it, Exo 11:1, with a low and still voice, a secret whisper. This is opposed to the more public delivery of God’s word by the prophets to the people, which was done by crying aloud, Isa 48:1.
Mine ear received, i.e. I heard.
A little thereof, or, a parcel thereof, i.e. of God’s word; not of that particular word which God had now delivered to Eliphaz, which doubtless God would so speak, that he to whom he directed his speech might hear it all, and Eliphaz certainly would be as careful not to lose a syllable of it; but a parcel of God’s word in general, which this indeed was. And withal, this may be a modest and humble expression, arising from a deep sense of his own infirmity, and the small measure of his knowledge of Divine things, whereof he knew only some little fragments and parcels, as Paul said, We know but in part, 1Co 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's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v12 Eliphaz, having undertaken to convince Job of the sin…
Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, Job 33:15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (Co2 1:4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, Pe2 1:19. Observe,
I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him. 1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Psa 25:14. As the evil spirit often steals good words out of the heart (Mat 13:19), so the good Spirit sometimes steals good words into the heart, or ever we are aware. 2. He received a little thereof, Job 4:12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! Job 26:14. We know but in part, Co1 13:12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived. 3. It was brought to him in the visions of the night (Job 4:13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Psa 4:4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, Job 33:14, Job 33:15. 4. It was prefaced with terrors: Fear came upon him, and trembling, Job 4:14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.
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II. The messenger by whom it was sent - a spirit, one of the good angels, who are employed not only as the ministers of God's providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (Job 4:15, Job 4:16), 1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad. 2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them. 3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Dan 7:28; Dan 10:8, Dan 10:9.
III. The message itself. Before it was delivered there was silence, profound silence, Job 4:16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (Job 4:17): "Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!" 1. Some think that Eliphaz aims hereby to prove that Job's great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: "If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined." 2. I rather think it is only a reproof of Job's murmuring and discontent: "Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh, mortal and miserable man, be so insolent; nay, shall Geber, the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?" Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Psa 94:9, Psa 94:10.
IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the following verses to be spoken in vision. It comes all to one.
1. He shows how little the angels themselves are in comparison with God, Job 4:18. Angels are God's servants, waiting servants, working servants; they are his ministers (Psa 104:4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. he never made them his confidants, or of his cabinet-council, Mat 24:36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, Ch2 16:9. See this phrase, Job 39:11. Some give this sense of it: "So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them." (2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels (in angelis suis non ponet gloriationem) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.
2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.
(1.) Look upon man in his life, and he is very mean, Job 4:19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one's fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Hos 5:12-14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?
(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, Job 4:20, Job 4:21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), Job 4:20. They perish for ever because they regard not God and their duty; they consider not their latter end, Lam 1:9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–20 In thoughts from the visions of the night,.... While…
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 Dan 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 Num 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, Ecc 5:12; now it was at such a time when men ordinarily and commonly are asleep that this vision was had.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 13, 15, 16, 17, 18, 19, 20, 21 Now - To convince Job of the sin and…
Now - To convince Job of the sin and folly of impatience, Eliphaz relates a vision he had had, perhaps since he came to him. Which in that age and state of the church, before the holy scriptures were written, was the usual way of God's discovering his mind to those that sought him. A thing - Hebrew. a word, from God, a message. Secretly - Hebrew. was stolen, or brought by stealth unto me, privately and secretly, as the word of God used to come to the prophets, being spoken in their ear, as it was to Samuel, with a low and still voice. He does not pretend to have understood it fully; but something of it he perceived. How little a portion is heard of God! How little do we know of him in this world.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 13, 17, 18, 19, 20, 21 Verse 12. Now a thing was secretly brought to…
Verse 12. Now a thing was secretly brought to me] To give himself the more authority, he professes to have received a vision from God, by which he was taught the secret of the Divine dispensations in providence; and a confirmation of the doctrine which he was now stating to Job; and which he applied in a different way to what was designed in the Divine communication.
Mine ear received a little thereof.] Mr. Good translates, "And mine ear received a whisper along with it." The apparition was the general subject; and the words related Job 4:17, &c., were the whispers which he heard when the apparition stood still.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 20, 21 Job 4:12. Now — Hebrew, and, or moreover, a…
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 יגנב, 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, Isa 58:1. Mine ear received a little thereof — The word, שׁמצ, 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 ψιθυρισμον, and in chap. 26. ψιθυρισμα, 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–21 Now a thing - To confirm his views, Eliphaz…
Now a thing - To confirm his views, Eliphaz appeals to a vision of a most remarkable character which he says he had had on some former occasion on the very point under consideration. The object of the vision was, to show that mortal man could not be more just than God, and that such was the purity of the Most High, that he put no confidence comparatively even in the angels. The design for which this is introduced here is, evidently, to reprove what he deemed the unfounded self-confidence of Job. He supposed that he had been placing an undue reliance on his own integrity; that he had not a just view of the infinite holiness of God, and had not been aware of the true state of his own heart. The highest earthly excellency, is the meaning of Eliphaz, fades away before God, and furnishes no ground for self-reliance. It is so imperfect, so feeble, so far from what it should be, that it is no wonder that a God so holy and exalted should disregard it: He designed also, by describing this vision, to reprove Job for seeming to be more wise than his Maker in arraigning him for his dealings, and uttering the language of complaint. The word “thing” here means a word (Hebrew), a communication, a revelation.
Was secretly brought to me - Margin, “by stealth.” The Hebrew word (גנב gânab) means “to steal,” to take away by stealth, or secretly. Here it means, that the oracle was brought to him as it were by stealth. It did not come openly and plainly, but in secrecy and silence - as a thief approaches a dwelling. An expression similar to this occurs in Lucian, in Amor. p. 884, as quoted by Schultens, κλεπτομένη λαλιὰ καί ψιθυρισμός kleptomenē lalia kai psithurismos.
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And mine ear received a little thereof - Dr. Good translates this, “And mine ear received a whisper along with it.” Noyes, “And mine ear caught a whisper thereof.” The Vulgate, “And my ear received secretly the pulsations of its whisper” - venas susurri ejus. The word rendered “a little,” שׁמץ shemets, occurs only here and in Job 26:14, where it is also rendered little. It means, according to Gesenius, a transient sound rapidly uttered and swiftly passing away. Symm. ψιθυρισμός psithurismos - a whisper. According to Castell, it means a sound confused and feeble, such as one receives when a man is speaking in a hurried manner, and when he cannot catch all that is said. This is probably the sense here. Eliphaz means to say that he did not get all that might have been said in the vision. It occurred in such circumstances, and what was said was delivered in such a manner, that he did not hear it all distinctly.
But he beard an important sentiment, which he proceeds to apply to the case of Job. - It has been made a question whether Eliphaz really had such a vision, or whether he only supposed such a case, and whether the whole representation is not poetic. The fair construction is, that he had had such a vision. In such a supposition there is nothing inconsistent with the mode in which the will of God was made known in ancient times; and in the sentiments uttered there is nothing inconsistent with what might have been spoken by a celestial visitant on such an occasion. All that was spoken was in accordance with the truth everywhere revealed in the Scriptures, though Eliphaz perverted it to prove that Job was insincere and hypocritical. The general sentiment in the oracle was, that man was not pure and holy compared with his Maker; that no one was free from guilt in his sight; that there was no virtue in man in which God could put entire confidence; and that, therefore, all were subjected to trials and to death. But this general sentiment he proceeds to apply to Job, and regards it as teaching, that since he was overwhelmed with such special afflictions, there must have been some secret sin of which he was guilty, which was the cause of his calamities.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 13, 15, 16, 17, 18, 19, 20, 21 Private. Heretics pretend such obscure visions, rather to get…
Private. Heretics pretend such obscure visions, rather to get credit than to edify others. (St. Gregory, v. 18.) (Worthington) --- Many suppose that Eliphaz was guilty of feigning: but the greatest part think that he had truly seen a vision, but did not draw the proper conclusion from it. (Calmet) --- Protestants, "Now a thing was secretly brought to me, and mine ear received a little thereof." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12, 13, 16, 17, 18, 19, 20, 21 a thing--Hebrew, a "word." Eliphaz confirms his view by…
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; Co2 12:4).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–21 Second double strophe — A HEAVENLY REVELATION, Job_4:12-21. Strophe…
Second double strophe — A HEAVENLY REVELATION, Job_4:12-21. Strophe a — This revelation is given in a night vision, Job_4:12-16.
12. A thing — A word, a divine communication. “The law shall not perish from the priest… nor the word from the prophet.” Jer_18:18. Secretly brought — Stole (literally, was stolen) upon me. The Pual form of the verb indicates that the “word” was sent. The whole description signifies “that there is nothing forced or strained in God’s communication to man; it droppeth as the gentle rain from heaven upon the place beneath.”
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Milton has a similar beautiful thought: —
A soft and solemn breathing sound Rose like the scent of rich distilled perfumes,
And stole upon the air.
A little — שׁמצ, (a whisper.) See note, Job_26:14, where the word stands in contradistinction to thunder. In patriarchal times God employed visions and dreams to communicate his will to men. Abram, (Gen_15:1,) Jacob, (Gen_46:2,) and Moses, (Exo_3:2,) were thus favoured. That this oracle should be communicated through a vision, points to a very early age for the time of its delivery, for then such communications were of most frequent occurrence. Eliphaz introduces the vision to show that no one is pure or just in the sight of God, and consequently man has no reason to complain of his sufferings, since all by nature are attainted with sinful infirmity. A few bold strokes set before us the vision, which is as vivid to his soul as if he had seen it the night before. It stands unique in all literatures — “amazingly sublime.” — Burke. The mind of man has never portrayed aught that has at all approached its stern and awful grandeur. No one can read it alone in the still hours of the night, “when deep sleep falleth on men,” without feeling somewhat the horror which fell upon Eliphaz when brought face to face with the supernatural. “There is form and yet no form; a gentle whisper, a murmuring like the voice of the wind, but with it also the power of the wind, the energy of spirit.” — Herder. It is no more than just to the genius of man to cite its best effort at ghostly description. This, Dr. Good finds in the poems of Ossian, “whose descriptions of apparitions possess more terror and sublimity than are to be met with anywhere out of the Old Testament.” The poet thus describes the spirit of Loda:
“The wan, cold moon rose in the east. Sleep descended on the youths, their blue helmets glitter to the beam; the fading fire decays. But sleep did not rest on the king. He rose in the midst of his arms and slowly ascended the hill to behold the flame of Sarno’s tower. The flame was dim and distant; the moon hid the red flame in the east. A blast came from the mountain; on its wings was the spirit of Loda. He came to his place in his terrors and shook his dusky spear. His eyes appear like flame in his dark face; his voice is like distant thunder. Fingal advanced his spear amid the night, and raised his voice on high.
“‘Son of Night, retire! call thy winds and fly. Why dost thou come to my presence with thy shadowy arms? Do I fear thy gloomy form, spirit of dismal Loda? Weak is thy shield of clouds; feeble is that meteor, thy sword. The blast rolls them together, and thou thyself art lost. Fly from my presence, son of Night! Call thy winds and fly!’
“‘Dost thou force me from my place?’ replied the hollow voice. ‘The people bend before me. I turn the battle in the field of the brave. I look on the nations and they vanish. My nostrils pour the blast of death. I come abroad on the winds; the tempests are before my face, but my dwelling is calm above the clouds; the fields of my rest are pleasant.’” Compare the description of the ghost in Hamlet, Acts 1, scene 5.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–21 12. Now a thing] Or, and a word. Eliphaz…
12. Now a thing] Or, and a word. Eliphaz proceeds to another point, but he introduces it calmly, though with deepening earnestness in his tone; it is something additional, and he appends it by the simple and.
a little thereof] Rather, the whisper thereof. His ear caught it all, but the whole of it was but a whisper.
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12–5:7. Turning to Job’s murmurs against heaven, Eliphaz points to the unapproachable purity of God and the imperfection of all creatures, and warns Job against such complaints
Having expressed his wonder that a righteous man like Job should fall into such utter despair under afflictions, forgetting that to the righteous affliction is but a discipline, Eliphaz seeks to draw Job back to consider what is the real cause of all affliction. This is the imperfection of man, an imperfection which he shares indeed with all created beings, in the highest of whom to God’s eye there is limit and possible error. And this being so, murmuring can only aggravate his affliction by provoking the anger of God.
The passage falls into two divisions. In the first, Job_4:12-21, Eliphaz contrasts the holiness of God with the imperfection of all creatures, even the pure spirits on high, and much more a material being like man, and thus indirectly suggests to Job the true secret of his troubles. In the second, ch. Job_5:1-7, having laid this broad foundation, he builds on it a warning to Job against his murmurs. Only the wicked resent God’s dealing with them, and by doing so bring increased wrath upon themselves till they perish.
With great delicacy and consideration Eliphaz, instead of impressing the imperfection of man on Job directly, narrates how this truth was once impressed upon himself by a voice from heaven. It was in the dead of night, when all around were in deep sleep. His mind was agitated by perplexing thoughts arising out of visions of the night. Suddenly a great terror fell upon him. Then there passed before his face a breath. And there seemed to stand before him a form, too dim to discern, from which came forth a still voice, which said, Can man be righteous with God? Or, Can a man be pure with his Maker? Even to the holy angels He imputeth error, how much more to frail and earthly man? Job_4:12-21.
Applying to Job this truth, so impressively taught to himself, Eliphaz asks, If Job appeals against God, whether any of the holy beings, who minister between God and men, will listen to his appeal? (ch. Job_5:1). Nay, it is only the wicked who resent the afflictions of God, and by their rebellious impatience increase their afflictions till they are destroyed. Such an instance he had himself seen. He saw a fool, a rebellious murmurer against Heaven, spreading forth his roots and giving promise for a moment of prosperity. But suddenly destruction came upon him. His harvest was seized by the hungry robber; the rights of his children were trampled upon; and his home was broken up and desolate (Job_4:2-5). And finally, Eliphaz condenses into a vivid aphorism his teaching in this section: for trouble springs not out of the ground—it is not accidental nor a spontaneous growth of the soil. But man is born unto trouble—it is his nature so to act that by his evil deeds he brings trouble upon himself. Out of his heart rises up evil as naturally as the fire sends forth sparks (Job_4:6-7).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 15, 17, 18, 19, 20 (12) Now a thing.—He now proceeds to enforce and…
(12) Now a thing.—He now proceeds to enforce and illustrate what he has said in highly poetical language, which has been versified in one of Byron’s Hebrew Melodies.
Secretly brought to me.—Literally, was stolen for me. Joseph uses the same expression of himself in Gen_40:15.
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Mine ear received a little, compared with the inexhaustible resources remaining unrevealed. The word used for little is only found once again, and in the mouth of Job (Job_26:14).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–21 Vers. 12-21. Eliphaz proceeds to narrate a spiritual experience…
Vers. 12-21. Eliphaz proceeds to narrate a spiritual experience of a very strange and striking character. It was night, and he had fallen asleep, when suddenly he was, or seemed to himself to be, awake. A horrible fear came over him, and all his limbs trembled and quaked. Then a spirit seemed to pass before his face, while every hair on his body rose up and stiffened with horror. It did not simply pass across him, but stood still, in a formless form, which he could see but not clearly distinguish. There was a deep hush. Then out of the silence there seemed to come a voice, a whisper, which articulated solemn words. "Shall mortal man be more just than God? Shall a man," etc.? Supernatural visitations were vouchsafed by God to many besides the chosen people to Laban, when he pursued Jacob, (Gen_31:24) to Abimelech, (Gen_20:6) to the Pharaoh of the time of Joseph, (Gen_41:1-7) to his chief butler, (Gen_40:9-11) and his chief baker, (Gen_40:16, Gen_40:17) to Balaam the son of, (Num_22:12, 20 23:5-10, 16-24 24:3-9, 15-24) to Nebuchadnezzar, (Dan_2:28-35 Dan_4:1-32) and others. The method and manner of these visitations raise a multitude of questions which it is impossible to answer, but are convincing evidence to all who believe Scripture to be true, that communications can pass between the spiritual and material worlds of a strange and mysterious character. The communication to Eliphaz may have been a mere vision, impressed upon his mind in sleep, or it may have been actually brought to him by a spiritual messenger, whom he could dimly see, and whose voice he was privileged to hear. Modern pseudo-science pronounces such seeing and hearing to be impossible. But poets are often clearer-sighted than scientists, and Shakespeare utters a pregnant truth when he says"There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy.
Now a thing was secretly brought to me; rather, a word (or, a message) was brought to me stealthily. And mine ear received a little thereof; rather, a whisper thereof (see the Revised Version, and comp. Job_26:14, and the Vulgate, which gives susurrus). As the form of the vision was not distinct to Eliphaz"s eyes (ver. 16), so neither were the words which were uttered distinct to his ears. He thinks himself able, however, to give the sense of them (see vers. 17-21).
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Vers. 12-21. Eliphaz to Job: 2. A message from the spirit-world.
I THE DEVOUT SEER.
1. Reposing on his couch. A modern poet (Robert Buchanan, "Book of Orm.," 1.), depicting how "in the beginning, ere time grew," the beautiful Maker of all things drew around his face, which has ever since been invisible to mortal eye, the wondrous veil of the firmament, represents that face as closest pressed in the daytime, when the sky is clearest, adding that at nightfall, when the darkness deepens and the stars swim out, and the evening wind begins to blow like the breath of God, that veil is backward drawn. It more, however, accords with universal experience that the unseen world seems in closest proximity to the human soul when it looks down through "the star-inwrought luminous folds of the wondrous veil." That the light of garish day has a tendency, by shutting man into his own little world, to shut out from his apprehension the infinitudes above, is not more certain than it is that the finite spirit becomes more quickly conscious of the supernatural amidst the darkness and silence of night, than when these have been succeeded by the radiance and turmoil of day.
2. Wrapt in meditation. If day be the season for labour, unquestionably night is the time most congenial for the exercise of thought, especially for revolving the great problems of religion. As David meditated on God in the night-watches, (Psa_63:6) and Asaph communed with his heart in the night, his wakeful spirit making diligent search into those brooding mysteries which oppressed his waking hours, (Psa_77:6) and as a Greater than either spent whole nights among the Galilaean hills in prayer to God, (Luk_6:12) so Eliphaz had "thoughts from the visions of the night.
3. Raised into ecstasy. Disengaged from the activities and disturbances of waking existence, and soothed by the calming influences of night, the meditative prophet fell into a deep sleep, not simply such a profound slumber as steeps the senses in oblivion to all outward things, but such a supernatural repose as Adam was cast in before the creation of Eve, (Gen_2:21) and Abraham at the making of the covenant. (Gen_15:12) and Daniel on the banks of the Ulai, (Dan_8:18) in which, while for the time the human spirit is severed from its physically conditioned life, it is yet in the innermost depths of its being possessed of a conscious existence a mode of being perhaps as nearly approaching what man"s disembodied state will be as anything we can think of.
4. Visited by revelations. The deep sleep just described having been that into which prophets and others were east when about to receive Divine communications. (cf. Abraham, Gen_15:12; Daniel, Dan_2:19; Peter, Act_10:10; Paul, 2Co_12:2, 2Co_12:3) Eliphaz the entranced was honoured by a visitation from the unseen world of ghosts.
II THE FORMLESS SPECTRE.
1. The premonition of its coming. "Fear came upon me, and trembling" (ver. 14). Even good men are not always able to contemplate the supernatural with self-possession. (cf. Mat_14:26 Luk_24:37) That man should evince a horror of visitors from the spirit-world is a melancholy proof of his fall, Innocence would not be discomposed by knowing that "millions of spirits walk this air, both when we wake and when we sleep" (Milton). But sinful man, being out of harmony with the Supreme Spirit and the entire circle of creation, universally feels afraid of the unseen world by which he is surrounded (cf. "Macbeth," act 3. sc. 4).
2. The manner of its coming. Gliding suddenly out of the darkness in which the entranced seer lay, flitting softly and noiselessly along upon the still, supernatural atmosphere with which the chamber was filled, moving steadily up till it came in full view of the dreamer"s open eye, it stood! The sleeper saw and was perfectly conscious of its presence, could discern there was an image, a dim shadowy nebulous appearance, but felt altogether incompetent to analyze its features. Yet there is no reason to suppose that, like Macbeth"s sword, this formless spectre was "a false creation, proceeding from the heat-oppressed brain" ("Macbeth," act 2. sc. 1). The Sadducees denied the existence of spirits; (Act_23:8) but the language of Christ (Luk_24:39) implies that they were wrong, though, of course, it does not sanction either the ancient superstitious belief in ghost-stories or the modern delusion of spirit-rapping.
3. The effect of its coming. The terror of anticipation felt by Eliphaz deepened rote a nameless horror, in which "the hair of his flesh stood up" (ver. 15), "like quills upon the fretful porcupine" ("Hamlet," act 1. sc. 5), or rather like nails or spikes upon a wall, each individual bristle stiffening itself into a cold and chilling isolation.
4. The accompaniment of its coming. A still, small voice fell upon his ear, like a dead and stealthy whisper. (cf. 1Ki_19:12)
III THE SHADOWY VOICE.
1. A clear demonstration of the sinfulness of man.
(1) A question proposed: "Shall mortal man be mere just than God? shall a man be more pure than his Maker?" (ver. 17). A great question, which, read as it stands (Calvin, Davidson, Cox, etc.), may be described as
(a) searching, going down into the foundations of man"s being, inquiring into the ideas he possesses of moral excellence and spiritual integrity, as well as the measures and degrees in which those ideas have been realized in his own personal existence;
(b) elevating, lifting man up into the serene altitudes of absolute purity in which God dwells, and setting him down with the dimmed lustre of his imperfect goodness beside the clear white light of God"s ineffable rectitude;
(c) discriminating, neither confounding the two things, man"s righteousness and God"s, as if they were one and the same, nor mistaking the one for the other, as if they almost rivaled one another in their splendour, but distinguishing each from the other as essentially diverse and apart, God"s righteousness and holiness being inherent, perfect, eternal, while that of man is derived, immature, capable of increase and diminution, mutable, and subject to decay; and
(d) challenging, demanding of sinful man whether he would dare to exalt himself, in respect of justice and purity, above the supreme God, his Maker? Formally, perhaps, no one would be guilty of the immeasurable presumption implied in asserting that he was equal to this; yet practically ever), sinner makes the claim of having stricter ideas of moral and spiritual integrity than God, when he impeaches either the equity of the Divine dealings with, Or the justness of the Divine sentence of condemnation against, himself.
(2) A premise stated: "Behold, he puts no trust in his servants, and his angels he charges with folly or, "imputeth to them wrong" (ver. 18). The impious assumption that the creature might surpass the Creator in moral purity, the ghost quickly disposes of by showing that the former cannot possibly equal the latter, and this he does by establishing the moral inferiority to God of even the highest intelligences, the unfallen angels who serve him day and night in his celestial temple. Even they, beings of exalted dignity and radiant goodness, when brought up alongside of the light inaccessible and full of glory of the Divine character, appear to have their lustre tarnished. Whence the next step is inevitable.
(3) A deduction made: "How much less in them that dwell in houses of clay!" (ver. 19). If man is inferior to the angels, then much more is he inferior to God; and man"s inferiority to angels the spirit next proves.
2. An affecting representation of human frailty. Contrasted with the angelic race, man is depicted as a creature
(1) whose origin is mean, being characterized as a dweller in a clay house, whose foundation is in the dust (ver. 19), the allusion being to his corporeal frame, which, being composed of material elements, incontestably proclaims his inferiority;
(2) whose duration is short, he being an ephemerid who is" crushed before the moth" (ver. 19) and "destroyed from morning to evening" (ver. 20), i.e. in the course of a single day;
(3) whose importance is small, he being regarded with such contempt, not only by higher orders of intelligence, but by the members of his own race, that he is a]lowed to die unheeded, "to perish for ever without any regarding it" (ver. 20);
(4) whose glory is evanescent, whatever grandeur or excellency man may attain on earth passing away with him when he dies: "Doth not their excellency which is in them go away?" (ver 21); and
(5) Whose failure is conspicuous, man commonly dying as he was born, "without wisdom" i.e. without having attained to more than the alphabet of knowledge. Yet, affecting as this picture of man is, it is only half true. It exhibits only one aspect of man"s nature and condition. If a dweller in a house of clay, man is yet of Divine origin, being the breath of God"s Spirit, and an immortal whose existence shall not be counted by years, and of such importance in the universe that God parted with his Son in order to effect his redemption, and whose true glory (Isa_60:19) shall never fade, and whose ultimate attainment to wisdom shall be made good in a brighter and better world.
Learn:
1. That heaven is never far removed from the pious.
2. That those who think most about God obtain most communications from God.
3. That even good men may long remain, through fear of death and the unseen world, subject to bondage
4. That Divine voices seldom speak in tempests and hurricanes, but mostly in still, small voices.
5. That God, being higher than the highest, should be regarded by all his creatures with reverence and fear.
6. That man, even at his best state, is altogether vanity.
7. That, in the judgment of Heaven, no life is successful that terminates without having attained to wisdom.
Ver. Ecc_7:20) Its contents may be summed up m the words of the psalm, (Psa_143:2) "In thy sight shall no man living be justified." Its meaning is echoed in such words as these: "Righteous, O God, art thou in thy judgments"; (Jer_12:1) "Let God be true, and every man a liar, as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged" (Rom_3:4) There is no privilege of question, of criticism, of reproach, or complaint" when man approaches the works of God. His part is to understand and to submit. The right of criticism implies some equality of knowledge; but how can this subsist between the creature and the Creator? "Who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?". (Rom_9:20) Criticism is silenced in the presence of overwhelming superiority. There are a few great works even of human art before which the tongue of cavil and fault-finding is hushed. Who dares to sit in judgment on the sculptures of a Phidias, or the paintings of a Raphael, or the poems of a Shakespeare? Admiration, study, have here alone place. At least, in these mere human works, the presumption ever is that the master is right and the critic is a fool. How much more must this be so in the relation between the ignorant creature and the omniscient Creator? But in the oracle, this great truth is supported, not by a comparison of ignorant man with great geniuses, but by a comparison of men with angels. They are the immediate servants of the Most High; they stand nearer to him than man. Yet they are imperfect, unworthy of the full confidence of their Divine Lord, liable to error and mistake. How much more so man, who is conscious of sin as they are not sin that disturbs his judgment, that clouds his perceptions! Again, the angels enjoy a life ever vigorous and young, that knows not decay nor death! But man inhabits a house of clay, an earthly tabernacle; he wears a "muddy vesture of decay," and lives on "this dim spot of earth." He is an ephemeral creature, living from dawn to sunset; easily crushed like a moth; living in dense ignorance, amid which death suddenly surprises him. This, it is true, is not the only aspect of human life. All is comparison. If man"s spiritual nature be contrasted with the shortness of his life and the feebleness of his powers, it rises into grandeur by the comparison. But if his mere intellect be brought into contrast with the Infinite Intelligence, then he must needs sink into insignificance. A true comparison will either teach us faith and hope, or humility; and both lessons are derived from the nearer view of the pro-founder knowledge of the greatness of God.
VI INFERENCES FROM THE ORACLE.
1. The idleness of complaints against God.. (Job_5:1) For the very angels, should Job apply to one of them, would in the consciousness of their relation to the Supreme, adopt no complaint of the kind.
2. Such complaining spirit is the sign of a fatal folly. (Vers. 2, 3) "Tis a sin which, if indulged, will slay the sinner. And here follows another powerful picture of the dread fatality attending upon the fool upon him who would in thought and life nourish a quarrel with Heaven. He may for a time appear prosperous and firmly rooted, but the doom will fall upon him and his house. "I knew such a case," says Eliphaz, with emphasis. "Not blinded by the outward dazzle of his future, I, in abhorrence of his character, predicted his downfall; and it has come to pass. His sons, feeling all the weight of a father"s guilt, are thrust aside, and can obtain no justice at the hands of their fellows (ver. 4). Those whom the father had oppressed seize, as in the hunger and thirst of the "wild justice" of revenge, upon the property of the sons; they ravage and despoil, and snatch the vainly guarded harvest even from among the thorns" (ver. 5).
CONCLUDING LESSON. There is a cause of every human suffering, and that cause is not external, but internal (vers. 6, 7). Not external. Not accidental. Not like the weed that springs from the earth, and which can be rooted out at will. But internal. The cause of man"s sufferings is deeply seated in his nature. He is born to suffer. He is a native of the territory of woe. As certain this as any physical law as that sparks should fly upward, and that stones should fall. Vain, then, these murmurs against the course and constitution of things. Whatever is, is best. If sorrow be a great part of our destiny, resignation is our wisdom and our duty. And he who has learned calmly to bow before the inevitable, and to submit to law, is prepared to listen to those sweet consolations which Eliphaz proceeds to unfold from the nature of him whose will is to bless, not curse; who follows out, by the very means of pain and sorrow, the eternal counsels of love. J.
Vers. 12-21. The condemnation of man in presence of the Divine holiness.
With a figure of great boldness and grandeur Eliphaz urges his words upon Job. He is trying to illustrate the great principle of the righteous retributions of the Divine government. In the visions of the night there appeared a spirit to pass before his face, and in the dead silence he heard a voice saying, "Shall mortal man be more just than God? shall a man be more pure than his Maker?" It cannot be. And the vision of Eliphaz finds its fulfilment in Job himself, who in the end is bowed down to the earth in self-abasing shame and condemnation.
I ALL MEN MUST OF NECESSITY BE SELF-CONDEMNED IN PRESENCE OF THE DIVINE HOLINESS. Alas! we are all sinful; our best deeds are faulty, and the element of sinfulness mingles with all our acts as truly as the element of imperfectness. We cannot stand in the presence of the absolutely Perfect One. Even the rudest vanity must be appalled and humbled in his sight.
II THE CONTEMPLATION OF THE DIVINE HOLINESS A SALUTARY CHECK TO SELF-CONFIDENT BOASTING. In the absence of a true and lofty standard of right, men boast themselves of their goodness. Measuring themselves by themselves, and comparing themselves among themselves, they are led to the proud assumption of fancied righteousness. The standards are faulty; even the faulty ones, therefore, reach them. He is wise who can say, "But now mine eye seeth thee, wherefore I abhor myself, and repent in dust and ashes.
III THE CONTEMPLATION OF THE DIVINE HOLINESS A STIMULUS TO LOWLY, HUMBLE, RELIGIOUS FEAR. This fear is the beginning of wisdom; and the highest attainments of wisdom do not depart from this fear. It is the beginning and the consummation of holy wisdom.
IV THE PUREST AND MOST EXALTED BEINGS ARE ABASED IN THE DIVINE PRESENCE. "His angels he charged with folly." How much more, therefore, the children of the dust, that dwell in houses of clay"! R.G.
Vers. 12-16. An apparition.
The visionary now tells the thrilling tale of his vision. He thinks that he will overawe Job with a message from one who was no mortal man. All the details and circumstances of the vision are graphically narrated, that the horror of it may add to the weight of its authority.
I THE REALITY OF THE APPARITION. There is every reason to believe that Eliphaz spoke in good faith. He does not appear before us as a deceiver, though he is certainly capable of making a great mistake. Therefore it cannot be doubted that he narrated his genuine experience. But then we may naturally ask What did really happen?
1. Possibly a subjective illusion. The apparition may have been only a creature of the visionary"s excited imagination. "Seeing" should not be always "believing." We are not justified in invariably trusting our senses. A diseased or a merely disordered brain will evolve visions. Perhaps without derangement the brain"s very exaltation may help it to create phantasms.
2. Possibly a real spiritual manifestation. It is not scientific to deny the possibility of any such thing. Science is growing conscious of the endless varieties of existence and of the boundless potentialities of nature. We cannot say that there are no spirits but our own, nor can we say that no other spirits ever do make themselves manifest to men. There may be no external, material presence; the spiritual contact may be internal, and the vision thrown out from it through the brain of the seer; and yet there may be a something in contact with the soul a real spiritual presence.
II THE CIRCUMSTANCES OF THE APPARITION.
1. I n solitude. The thing was "secretly brought to" Eliphaz. Some may say, as there were no spectators to check the accuracy of his vision, the whole scene was a delusion. But on the other hand, solitude would be most suitable for a revelation of the other world. The pressure cf earthly things shuts out the very thought of the unseen.
2. In the night. Here, again, the darkness of the material surroundings might give an opportunity for the appearance of the immaterial.
3. In meditation. "In thoughts from the visions of the night." This shows that Eliphaz was in a condition to receive spiritual impressions. The extraordinary writings of Lawrance Oliphant indicate that some kind of peculiar experience is attained by those who think themselves into the preparation necessary for it. This may only lead to the quagmire of "Spiritualism." But it is too much for a "Philistine" scepticism to say that no good influences have ever come in this way.
III THE EFFECT OF THE APPARITION.
1. A shock of terror. Eliphaz describes most graphically the horror of his experience. The figure was vague, shapeless, nameless, impersonal, and described by the visionary as "It." He felt something pass him, his limbs trembled beneath him, his hair stood up on end! Men dread the supernatural. Some attribute this dread to the guilt of conscience; but the strange, the unknown, the unnatural, suggest fearful possibilities of danger. It is happier to live in the sunshine with children and flowers than in gloom with ghosts. The pursuit of "Spiritualism," even if it is not following a delusion, entails an unhealthy and melancholy fascination.
2. A voice of truth. "It" gave Eliphaz a message. God has revealed truth in dream and vision. The message of the apparition was great and important. Yet that message was not new; and it was liable to misapplication by Eliphaz. We shall be very foolish if we forsake Christ and the Scriptures for spirit-voices which now generally appear to talk nonsense in bad grammar. It is foolish to make conscience and reason subject to any unauthenticated vision. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13, 16, 17, 18, 19, 21 In thoughts from the visions of the night.
Job_4:13-17
In thoughts from the visions of the night.
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The spectres question
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 mans capacity for mental and moral suffering.
II. From the spectre to the question. The ghosts 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 spectres 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 the question of the spectre. If thy thoughts transcend nature, not less assuredly does thy Maker transcend thee.
2. The question was directed to the delectability of man. Consider thyself, thy littleness, thy narrowness, the limited sphere of thy vision. And thou art presuming to find a flaw in the Divine purposes and arrangements.
3. Hitherto, the ghost only crushes; it was not the purpose of the spectre to do more. It asked of man the question which had its root only in the eternal and illimitable will. It referred all to God. But the message probably included the following chapter.
III. The ghost is asking his question still. Shall mortal man be just with God? The moral fear of man, his conscience, is his best assurance of God. Mans ideas are the best proof that there is a God over him, higher than he is, infinite in goodness and wisdom. It is from God Himself man derives the terrors that scare him. God Himself has reflected His own being in the conscience within the soul. But then it is a wounded conscience, and needs healing. (E. Paxton Hood.)
The discourse of the apparition
The text was uttered by an individual for whom we cannot perhaps claim that he Spake by the Spirit of God. Eliphaz recounts a vision; he records words which were mysteriously brought to him amid the deep silence of the night. We use the wild and awful circumstances of this vision to give solemnity to the truth which is brought to our notice. Shall mortal man be more just than God? Shall a man be more pure than his Maker? We have the account of an apparition. A purely spiritual being, such as an angel, assumed a visible though indescribable form, and stood before Eliphaz in the stillness of the night. We see nothing in the statements of Scripture or the deductions of reason, from which to decide that there cannot be apparitions; that the invisible state may never communicate with the visible through the instrumentality of phantoms, strange and boding forms that are manifestly not of this earth. There may easily be a weak and fond credulity in regard of ghosts and apparitions; but there may be also a cold and hard scepticism. The Bible, so far from discountenancing the notion of apparitions, may be said to give it the weight of its testimony, and that too, in more than one instance. Of this one thing may we be fully persuaded, that it would not be on any trivial or ordinary occasion that God drew aside the veil, and commissioned spiritual beings to appear upon earth. So terrible is the apparition in the text, that we naturally prepare ourselves for some very momentous communication. But the expectation does not appear to be answered. If there is an elementary truth, it surely is that man cannot be more just than God, nor more pure than his Maker. There is no debate that a pure theism was the creed of Job and his friends. What, then, are we to gather from the visit of the spectre? We wish you to contrast the solemnity and awfulness of the agency employed with the simplicity and commonness of the message delivered. But is there not often needed some such instrumentality as that of the spectre to persuade even ourselves that mortal man is neither more just nor more pure than his Maker? The vision was probably granted, and certainly used to oppose an infidelity more or less secret,--an infidelity which, fostered by the troubles and discrepancies of human estate, took the Divine attributes as its subject, and either limited or denied them altogether. Is there no such infidelity among ourselves? We are persuaded that, if you will search your own hearts, you will find that you often give it some measure of entertainment. We are persuaded of this in regard both of Gods general dealings and of His individual or personal. (Henry Melvill, B. D.)
The spectre
It was midnight. All without was hushed and still. No breeze stirred the foliage of the trees. No bird broke the silence with its song. Deep sleep had fallen on man. Eliphaz, the friend of Job, was musing in solitude, either about former visions that he had received, or about some of those grave questions which have in all ages perplexed the minds of thoughtful men. He had evidently had glimpses of the unseen--strange hints and whispers, the full meaning of which he could not grasp. And these had been followed by disturbed and anxious thoughts. His whole frame was trembling and agitated. His spirit was possessed with that vague premonitory awe which precedes the approach of something unusual and unknown. And Eliphaz was not anticipating such communications. But he was alone; and his mind was evidently in a state of bewilderment, groping its way to find a light. He was in a fit condition to receive ghostly impressions timorous, restless, anxious, shivering, brooding over mysteries--a condition favourable to the creation of weird shapes and forms. At this solemn hour, whilst thus musing, lo! a spirit passed before him, and then stood still. He could not discern its form clearly. Either he was too frightened to observe it closely, or the darkness was too dense, or the shape of the spirit was not sharply defined. He was so frightened that not only his limbs shook, but even his hair stood on end; and amid the stillness that reigned around, a voice was heard, saying, Shall mortal man be more just than God? Shall a man be more pure than his Maker? Was it a dream, or a reality? Opinion is divided on this subject. Some think that Eliphaz was wrapped in slumber like those around him; others, that while they slept he was awake. But it is quite possible that the spectre, though not a mere creation of a disordered brain, was visible only to the mind of Eliphaz. It partook somewhat of the character of a dream vision, though it seems to have affected his bodily frame. The spectre was the medium through which God conveyed to him solemn and important truths. It was Gods answer to mans perplexities; and though it first startled, it finally allayed his anxieties and fears. The description is a master stroke, and was evidently written by one who saw what he described. The spirit first gliding by; then pausing, as if to arrest attention; the terror it awakened; the solemn, breathless silence; the obscurity in which it was veiled; and then the gentle voice, with its calming, soothing influence; all indicate that the writer is narrating his own experience. When the spectre appeared to Eliphaz we do not know. It may have been a considerable time before he spoke of it to Job; but he referred to it in his address to the patriarch, because of its supposed applicability to his theory that Jobs sufferings were the result of sin. At the present day men often see, in the declarations of Gods Word, only so much as can be made to fit in with their preconceived opinions; and if Eliphaz spoke about matters that were too high for him, if the words of the spectre, which he regarded as supporting his argument, rather operated against it, does not this fact go to prove that the vision was not a mere invention of his own, but a direct message from the Almighty? Let us turn, however, from Eliphaz and his opinions, and consider what the spectre said to him: Shall mortal man be more just than God? Shall a man be more pure than his Maker? This was his first utterance, and it contains the germ of all that follows. It declares the rectitude of God. At first such a question as this seems superfluous. Who would think of suggesting that man was purer than his Maker? Who would set up a claim to deal out justice with more regularity and fidelity than He? And yet those who criticise Gods dealings with men do virtually set themselves up as His superiors. They would have kept out sin, and prevented the inroads of suffering and sorrow. They would have made men happy all round, and ordained gladness and prosperity from one end of the year to the other. Such are the boasts of self-confident men; and it is in reply to such, apparently, that the spectre utters this solemn appeal. There are few of us, probably, who have not at some time or other passed judgment upon God. How much there is that is mysterious! How much that seems to baffle the skill of the wisest interpreter! We have traversed the same ground as Eliphaz, and have been as perplexed and bewildered as he. How inscrutable are Gods dealings with men! How terrible are the convulsions of nature! How disastrous are the conflicts of nations! How bitter are the sorrows of individual men! But these words will bear another rendering. Is mortal (or feeble) man just from the side of God, namely, from Gods standpoint, or more briefly, before God? Is man pure before his Maker? The rectitude of God is thus placed in contrast with the frailty of man. This fact, so humbling in itself, and so suggestive of mans inability to do better than God, is brought out more fully in the verses that follow, which most commentators regard as a continuation of the spectres declaration. Behold, He put no trust in His servants; and His angels He Charged with folly. How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth! First, the spectre draws a comparison between God and the angels, who are His servants. They are Gods servants, not His equals; His messengers, not His counsellors. There are some things which they do not understand; some things which they long desired to look into, but in vain. Some of the angels once fell from their first estate. It would not, therefore, seem to be an absolute impossibility for angels to sin. But Gods purity is the essence of His character. All His ways are just and true. And if God put no trust in His angels,--if they are imperfect compared with His infinite perfection,--how much more is this true of men, who may be described as dwelling in houses of clay, and who are crushed as easily as a moth. That is the argument; and surely it is calculated to restrain men from passing judgment upon the equity of Gods ways. Then are we qualified to sit in judgment on God? Could we govern the world better than He? Are we even capable of comprehending His plans and purposes? There are still many mysteries around us; and there are stiff many like Eliphaz, who have brooded over them in silence in the hour when deep sleep falleth upon men. We have thought, perhaps, of the departed, and wanted to know what they were doing. We have pondered the history of our past life,--so strange and chequered,--and asked why we were led, or,--it may be,--driven by circumstances, into the path that we have now to tread. We have caught ourselves drifting into speculations that might lead to dangerous results. We have even been tempted to let go the faith which we once held so dear. It is not fresh facts that are required, but clearer vision;--a disposition to accept that which has been revealed already, and act upon it; for (according to Christs own words) obedience is the way to knowledge. If any man do the will of God, he shall know of the doctrine. There was no written Word in the days of Eliphaz; no risen Christ; no Holy Spirit in the world to convince the understanding, and sanctify the heart. But it is otherwise now. God has spoken to us in terms far clearer and more explicit than those which He addressed, through the spectre, to the friend of Job. He has not proposed to us simply the question, Shall mortal man be more just than God? Shall a man be purer than his Maker? He has declared in the most emphatic terms, that He is just and holy; and that instead of dealing with men according to their sins, and rewarding them according to their iniquities, He is gentle and forbearing, even to the hardened and impenitent. He has done more. He has assured us that chastisement is a proof of love; that He inflicts it not for His pleasure, but for our profit, that we may be partakers of His holiness. We have no right to expect that God will explain or justify all His actions. Where, then, would there be room for the exercise of faith? We could not question a spectre, probably, if he were to appear. Most likely he would only terrify and alarm us. But we can turn again and again to the written Word. But God has given us more than the written Word. He sent His Son into the world--the brightness of the Fathers glory and the express image of His person, and through Him we have obtained more light upon the character of God and His relations to men than any spectre could ever have given us. He came from the world of spirits. Eliphaz was afraid of the spectre. And we, probably, should be quite as frightened if a spectre were to appear to us. But there is something more terrible than a spectre. It is the sight of an offended God. When Adam sinned he hid himself among the trees of the garden, for he was afraid to meet God. And so will it be at last with every unpardoned sinner. He may hide himself in the dens and in the rocks of the mountains; he may call upon the rocks to fall on him and hide him from the face of Him that sitteth on the throne, and from the wrath of the Lamb. But it will be of no avail. Eliphaz trembled at the sight of the spectre. But there is something more appalling still; it is the sight of the ghosts of unforgiven sins. (F. J. Austin.)
Super sensuous phenomena
Physical science has established the remarkable fact that there may be, and in all probability are, phenomena which cannot be perceived by our senses. There are sounds which a trained ear can distinguish, which altogether escape an ordinary ear. There are musical variations which are detected by the practised ear of a skilled composer which altogether escape an uncultured listener. Sound vibrations of more than 38,000 pulsations a second are inaudible by ordinary persons, but are heard and registered by persons sensitive to the highest notes. Moreover, there appears to be no reason for doubting that there may be sound vibrations all around us of such extreme rapidity that we cannot hear them. Pass from acoustics to optics. White light consists of a complete series of coloured rays which, when refracted through a triangular bar of glass, form a continuous spectrum, passing by imperceptible shades from dark red through yellow, green and blue, to very dark violet. Just the same colours are seen in the rainbow. Now, there are rays at each end of the spectrum which cannot be seen. At one end there are heat rays, and at the other end there are chemical (actinic) rays, which are unperceived by our senses, whose existence is attested by other delicate instruments. And physical science gives no reason to believe that we know the absolute limit of the spectrum at either end. The man, then, who says he will not believe anything but what he can see, or what comes within the observation of his senses, limits his belief very considerably, and ignores a great deal that exists in the universe. (T. T. Waterman.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 trust (See Scofield "Psa 2:12").
trust (See Scofield "Psa 2:12").
fear (See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14, 16, 18, 20 Now a certain matter was secretly brought to me…
Now a certain matter was secretly brought to me ... my ear received a whisper about it
These phrases express the same idea in a different way. They convey the idea that Eliphaz heard a message whispered to him. This repetition is a form of Hebrew poetry used frequently for emphasis, teaching, or clarity. (See: Parallelism)
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visions in the night
"dreams"
when deep sleep falls on people
"when people sleep very deeply"
translationWords
vision
asleep
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 13, 14, 15, 17, 18, 21 4:12-16 Eliphaz posed as a prophet, implying that God…
4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.