Job 33:14-16(v13)For God speaks once, yes twice, though man pays no attention. In a dream, in a vision of the night, when deep sleep falls on men, in…
Hebrews 1:7(v15)Of the angels he says, “He makes his angels winds, and his servants a flame of fire.”
Genesis 2:21(v13)Yahweh God caused the man to fall into a deep sleep. As the man slept, he took one of his ribs, and closed up the flesh in its place.
1 Kings 19:12(v16)After the earthquake a fire passed; but Yahweh was not in the fire. After the fire, there was a still small voice.
Job 33:19(v14)He is chastened also with pain on his bed, with continual strife in his bones,
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Psalms 104:4(v15)He makes his messengers winds, and his servants flames of fire.
Daniel 5:6(v15)Then the king’s face was changed in him, and his thoughts troubled him; and the joints of his thighs were loosened, and his knees struck…
Luke 24:37-39(v15)But they were terrified and filled with fear, and supposed that they had seen a spirit. He said to them, “Why are you troubled? Why do…
Revelation 1:17(v14)When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, “Don’t be afraid. I am the first and the last,
Genesis 15:12(v13)When the sun was going down, a deep sleep fell on Abram. Now terror and great darkness fell on him.
Genesis 20:3(v13)But God came to Abimelech in a dream of the night, and said to him, “Behold, you are a dead man, because of the woman whom you have taken;…
Genesis 28:12(v13)He dreamed and saw a stairway set upon the earth, and its top reached to heaven. Behold, the angels of God were ascending and descending on…
Genesis 31:24(v13)God came to Laban the Syrian in a dream of the night, and said to him, “Be careful that you don’t speak to Jacob either good or bad.”
Genesis 46:2(v13)God spoke to Israel in the visions of the night, and said, “Jacob, Jacob!” He said, “Here I am.”
Numbers 12:6(v13)He said, “Now hear my words. If there is a prophet among you, I, Yahweh, will make myself known to him in a vision. I will speak with him…
Numbers 22:19-20(v13)Now therefore please stay here tonight as well, that I may know what else Yahweh will speak to me.” God came to Balaam at night, and said…
Job 7:14(v14)then you scare me with dreams, and terrify me through visions:
Psalms 119:120(v14)My flesh trembles for fear of you. I am afraid of your judgments.
Isaiah 6:5(v14)Then I said, “Woe is me! For I am undone, because I am a man of unclean lips, and I dwell among a people of unclean lips: for my eyes have…
Isaiah 13:8(v15)They will be dismayed. Pangs and sorrows will seize them. They will be in pain like a woman in labor. They will look in amazement one at…
Isaiah 21:3-4(v15)Therefore my thighs are filled with anguish. Pains have seized me, like the pains of a woman in labor. I am in so much pain that I can’t…
Daniel 2:19(v13)Then the secret was revealed to Daniel in a vision of the night. Then Daniel blessed the God of heaven.
Daniel 2:28-29(v13)but there is a God in heaven who reveals secrets, and he has made known to the king Nebuchadnezzar what will be in the latter days. Your…
Daniel 4:5(v13)I saw a dream which made me afraid; and the thoughts on my bed and the visions of my head troubled me.
Daniel 8:18(v13)Now as he was speaking with me, I fell into a deep sleep with my face toward the ground; but he touched me, and set me upright.
Daniel 10:9(v13)Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the…
Daniel 10:11(v14)He said to me, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright; for I have been sent to you,…
Habakkuk 3:16(v14)I heard, and my body trembled. My lips quivered at the voice. Rottenness enters into my bones, and I tremble in my place, because I must…
Luke 1:12(v14)Zacharias was troubled when he saw him, and fear fell upon him.
Luke 1:29(v14)But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be.
Matthew 14:26(v15)When the disciples saw him walking on the sea, they were troubled, saying, “It’s a ghost!” and they cried out for fear.
Hebrews 1:14(v15)Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv14, 16In these visions which God showeth to his creatures,…
In these visions which God showeth to his creatures, there is ever a certain fear joined, that the authority thereof might be had in greater reverence.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv13–16Job 4:13 In thoughts from the visions of the…
Job 4:13 In thoughts from the visions of the night, when deep sleep falleth on men,
Ver. 13. In thoughts from the visions of the night, &c.] Or, in thoughts of the visions of the night. It appeareth by this and other circumstances that this vision was no fiction or holy fraud (as some have conceited) to bring Job to a sight of his sin. Let Papists praise their St Dominic for his holy hypocrisy which he taught his disciples to make use of, to bring people the better to a good esteem of the faith and love of virtue. Eliphaz was a better man than to deal in such depths of the devil, and with such deliberate gravity put a lie upon God. He was really plodding, he was in thoughts, the word properly signifieth branches, or boughs of trees, which are many, thick, intertwined, and crossing one another, In the multitude of my perplexed thoughts within me, saith David, thy comforts have refreshed my soul, Psa 94:19. The same word is rendered vain thoughts, or wavering cogitations, Psa 119:113, such as David’s soul hated. Carnal hearts are exchanges and shops of vain thoughts, stews of unclean thoughts, slaughter houses of cruel and bloody thoughts; a very forge and mint of false, politic, undermining thoughts: but Eliphaz’s thoughts were better busied; his top thoughts, those uppermost branches of his soul, were concerning God, and the things of his kingdom: when other men became vain in their imaginations, and their foolish heart was darkened, he had visions of God. In the night season, when dead sleep fell upon others, he slept, but his heart waked, and was free to receive revelations, and to contemplate them; or, perhaps, he was wide awake at that time of night, that he might the better converse with God and his own soul. Abraham had many such sweet visions: Isaac walked out into the fields for the purpose: Jacob met with God in this manner, both at Bethel and at Penuel. Daniel had visions both in the day and in the night: so had Paul, and other apostles. The monks make long relations of revelations and apparitions that they have had. So do the enthusiasts and high attainers; but we are not bound to believe them. Matthew Paris reporteth of Gilbert Foliot, bishop of London, A. D. 1161, that one night musing about the difference between the king and Becket, archbishop of Canterbury, he heard a terrible voice, saying, O Gilberte Foliot, dum revolvis tot et tot, Deus tuus est Ascarot. O Gibert Filiot, then you turn back to much and so much. Your God is Iscariot. He, taking it to be the devil, answered boldly, Mentiris, daemon: Deus meus est Deus Sabaoth. Lying devil my God is the God of Hosts. Aeneas, in Virgil, is said to have his visions and conferences with his deceased friends. Satan loves to imitate God in what he can, that he may deceive with better success; but we have a most sure word of prophecy, and yet a more glorious light of the gospel, Heb 1:2, the promised daystar being risen in our hearts, 2Pe 1:19.
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 Poole1685 · Public DomainOn vv13–16In thoughts; in the midst of my thoughts, or…
In thoughts; in the midst of my thoughts, or by reason of my thoughts, my perplexing thoughts. the word properly signifies a branch, and thence a thought, as 1Ki 18:21, which proceeds from the mind as branches from a tree, and a perplexing thought, which is entangled like the branches of a tree. These thoughts were the occasion of the following fear.
From the visions of the night: this may belong either to the thoughts last mentioned, or to the fear following; both which did arise
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from the visions of the night, i.e. from the great importance and the terribleness of such visions, whereof probably he had had former experience, and now had an expectation of another of them, which God had raised and wrought in him, to prepare him the better for the reception of it. Visions differed from dreams herein, that God imparted his mind to a man in dreams when he was asleep but in visions when they were awake. And these visions sometimes happened by day, as Luk 1:22 Act 10:17; Act 26:19, but most frequently by night, whence we read of vision or visions of the night, as Gen 46:2; Job 20:8; 33:15. And such this was, which made it the more terrible.
When deep sleep falleth on men; in the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep, as appears from the nature of a vision, and from the following words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv13–16Fear came upon me, and trembling,.... Not only a…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv13, 15, 16In thoughts - These thoughts arose from the visions…
In thoughts - These thoughts arose from the visions of the night, which it is probable he had seen before. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions, when they were awake. And these visions sometimes happened by day, but most frequently by night. Sleep - In the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v13Verse 13. From the visions of the night] "It…
Verse 13. From the visions of the night] "It is in vain," says Mr. Good, "to search through ancient or modern poetry for a description that has any pretensions to rival that upon which we are now entering. Midnight-solitude - the deep sleep of all around - the dreadful chill and horripilation or erection of the hair over the whole body - the shivering, not of the muscles only, but of the bones themselves - the gliding approach of the spectre - the abruptness of his pause - his undefined and indescribable form - are all powerful and original characters, which have never been given with equal effect by any other writer."
Mr. Hervey's illustration is also striking and natural. "'Twas in the dead of night; all nature lay shrouded in darkness; every creature was buried in sleep. The most profound silence reigned through the universe. In these solemn moments Eliphaz, alone, all wakeful and solitary, was musing on sublime subjects. When, lo! an awful being burst into his apartment. A spirit passed before his face. Astonishment seized the beholder. His bones shivered within him; his flesh trembled all over him; and the hair of his head stood erect with horror. Sudden and unexpected was its appearance; not such its departure. It stood still, to present itself more fully to his view. It made a solemn pause, to prepare his mind for some momentous message. After which a voice was heard. A voice, for the importance of its meaning, worthy to be had in everlasting remembrance. It spoke, and these were its words:"
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv13–16Job 4:13. In thoughts — Or, By reason of…
Job 4:13. In thoughts — Or, By reason of my thoughts; my perplexing thoughts. These thoughts, it seems, arose from the visions of the night, which, probably, he had had before, and were the occasion of the fear mentioned Job 4:14. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions when they were awake. And these visions were sometimes communicated by day, but most frequently by night, whence we read of visions of the night, as Gen 46:2; Job 20:8; and Job 33:15. And such this was, which made it the more terrible. When deep sleep falleth on men — In the dead of the night, when men usually are in a deep sleep, and all around is still and quiet.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv13–16In thoughts - Amidst the tumultuous and anxious thoughts…
In thoughts - Amidst the tumultuous and anxious thoughts which occur in the night. The Hebrew word rendered thoughts, (שׂעפים śâ‛ı̂phı̂ym), means thoughts which divide and distract the mind.
From the visions of the night - On the meaning of the word visions, see the notes at Isa 1:1. This was a common mode in which the will of God was made known in ancient times. For an extended description of this method of communicating the will of God, the reader may consult my Introduction to Isaiah, Section 7.
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When deep sleep falleth on men - The word here rendered deep sleep, תרדמה tardêmâh, commonly denotes a profound repose or slumber brought upon man by divine agency. So Schultens in loc. It is the word used to describe the “deep sleep” which God brought upon Adam when he took from his side a rib to form Eve, Gen 2:21; and that, also, which came upon Abraham, when an horror of great darkness fell upon him; Gen 15:12. It means here profound repose, and the vision which he saw was at that solemn hour when the world is usually locked in slumber. Umbreit renders this, “In the time of thoughts, before the night-visions,” and supposes that Eliphaz refers to the time that was especially favorable to meditation and to serious contemplation before the time of sleep and of dreams. In support of this use of the preposition מן mı̂n, he appeals to Hag 2:16, and Noldius Concord. Part. p. 546.
Our common version, however, has probably preserved the true sense of the passage. It is impossible to conceive anything more sublime than this whole description. It was midnight. There was solitude and silence all around. At that fearful hour this vision came, and a sentiment was communicated to Eliphaz of the utmost importance, and fitted to make the deepest possible impression. The time; the quiet; the form of the image; its passing along, and then suddenly standing still; the silence, and then the deep and solemn voice - all were fitted to produce the proroundest awe. So graphic and so powerful is this description, that it would be impossible to read it - and particularly at midnight and alone - without something of the feeling of awe and horror which Eliphaz says it produced on his mind. It is a description which for power has probably never been equalled, though an attempt to describe an apparition from the invisible world has been often made. Virgil has attempted such a description, which, though exceedingly beautiful, is far inferior to this of the Sage of Teman. It is the description of the appearance of the wife of Aeneas:
Infelix simulacrum atque ipsius umbra Crousae
Visa mihi ante oculos, et nora major imago.
Obstupui, steteruntque comae, et vox faucibus haesit.
Aeneid ii. 772.
- “At length she hears,
And sudden through the shades of night appears;
Appears no more Creusa, nor my wife,
But a pale spectre, larger than the life.
Aghast, astonished, and struck dumb with fear,
I stood: like bristles rose my stiffened hair.”
Dryden
In the poems of Ossian, there are several descriptions of apparitions or ghosts, probably more sublime than are to be found in any other uninspired writings. One of the most magnificent of these, is that of the Spirit of Loda, which I will copy, in order that it may be compared with the one before us. “The wan cold moon rose in the east. Sleep dcscended 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 her red flame in the east. A blast came from the mountain; on its wings was the Spirit or loda. He came to his place in his terrors, and shook his dusky spear. His eyes appear like flames 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 also, the description of the Ghost in Hamlet.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv13, 15, 16The horror. Hebrew, "thoughts," while I considered the cause…
The horror. Hebrew, "thoughts," while I considered the cause of thy distress. (Calmet)
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 Brown1871 · Public DomainOn vv13, 16In thoughts from the visions of the night--[So WINER].…
In thoughts from the visions of the night--[So WINER]. While revolving night visions previously made to him (Dan 2:29). Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream (Psa 4:4) [UMBREIT].
deep sleep-- (Gen 2:21; Gen 15:12).
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. Whedon1874 · Public DomainOn vv13–1613. Thoughts — שׁעפים. At its root lies the…
13. Thoughts — שׁעפים. At its root lies the idea of “dividing,” “branching out.” It embodies the figure that thoughts spring from the soul, like the branches of a tree, intersecting and intertwining one with another.
Deep sleep — The same word is used to describe the supernatural slumber which fell upon Adam. Gen_2:21. Eliphaz means simply to indicate the depth of night, when men are most profoundly lost in slumber; not that he himself was asleep, as Hengstenberg conjectures.
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 Colleges1878 · Public DomainOn vv13–1613. This revelation which came to him secretly or…
13. This revelation which came to him secretly or “stealthily,” as the word means, was given in the dead of night. He had had visions on his bed, and perplexing, tangled thoughts filled his heart. God’s providence and ways to man, no doubt, were the subject of his thoughts.
The night was recognised of old as favourable to deeper thought from its stillness. Then the mind was less distracted and ranged more freely in the regions of higher truth. And revelations from heaven often came to men in the night-season; cf. Zec_1:8, and the story of Nathan’s oracle to David in regard to building the Temple, 2Sa_7:3-4; also the words of the Psalmist, “My reins also instruct me in the night-seasons,” Psa_16:7.
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 Readers1878 · Public DomainOn vv13, 15(13) In thoughts from the visions of the night.—The…
(13) In thoughts from the visions of the night.—The Book of Genesis exhibits the same idea of revelation through visions of the night, e.g., Job_15:1; Job_20:3; Job_30:11; Job_40:5; Job_41:1; afterwards it is not common, except in the Book of Daniel. The word rendered “thoughts” only occurs once again, in Job_20:2. The “deep sleep” of this place is like a reminiscence of Gen_2:21; Gen_15:12. It is used again in Job_33:15, otherwise only once in 1Sa_26:12, once in Pro_19:15, and once in Isa_29:10.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv13–16In thoughts from the visions of the night; literally,…
In thoughts from the visions of the night; literally, in the perplexities of the visions of night; i.e. "in that perplexing time when how, they know not visions come to men." The word translated "thoughts" occurs only here and in Job_20:2. When deep sleep falleth on men. Something more than ordinary sleep seems to be meant something more approaching to what we call "trance". (comp. Gen_2:21 Gen_15:12 1Sa_26:12, where the same word is used)
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 Illustrator1887 · Public DomainOn vv13, 16In 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.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv14, 16General Information:
General Information:
The writer uses parallelism in these verses, conveying a single idea using different statements to emphasize Eliphaz's fear. (See: Parallelism)
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fear and trembling came upon me
Here fear and trembling are spoken of as if they were objects that could come to a person. AT: "I began to be afraid and to tremble" (See: Metaphor)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv14, 16 In these visions which God showeth to his creatures,…
In these visions which God showeth to his creatures, there is ever a certain fear joined, that the authority thereof might be had in greater reverence.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–16 Job 4:13 In thoughts from the visions of the…
Job 4:13 In thoughts from the visions of the night, when deep sleep falleth on men,
Ver. 13. In thoughts from the visions of the night, &c.] Or, in thoughts of the visions of the night. It appeareth by this and other circumstances that this vision was no fiction or holy fraud (as some have conceited) to bring Job to a sight of his sin. Let Papists praise their St Dominic for his holy hypocrisy which he taught his disciples to make use of, to bring people the better to a good esteem of the faith and love of virtue. Eliphaz was a better man than to deal in such depths of the devil, and with such deliberate gravity put a lie upon God. He was really plodding, he was in thoughts, the word properly signifieth branches, or boughs of trees, which are many, thick, intertwined, and crossing one another, In the multitude of my perplexed thoughts within me, saith David, thy comforts have refreshed my soul, Psa 94:19. The same word is rendered vain thoughts, or wavering cogitations, Psa 119:113, such as David’s soul hated. Carnal hearts are exchanges and shops of vain thoughts, stews of unclean thoughts, slaughter houses of cruel and bloody thoughts; a very forge and mint of false, politic, undermining thoughts: but Eliphaz’s thoughts were better busied; his top thoughts, those uppermost branches of his soul, were concerning God, and the things of his kingdom: when other men became vain in their imaginations, and their foolish heart was darkened, he had visions of God. In the night season, when dead sleep fell upon others, he slept, but his heart waked, and was free to receive revelations, and to contemplate them; or, perhaps, he was wide awake at that time of night, that he might the better converse with God and his own soul. Abraham had many such sweet visions: Isaac walked out into the fields for the purpose: Jacob met with God in this manner, both at Bethel and at Penuel. Daniel had visions both in the day and in the night: so had Paul, and other apostles. The monks make long relations of revelations and apparitions that they have had. So do the enthusiasts and high attainers; but we are not bound to believe them. Matthew Paris reporteth of Gilbert Foliot, bishop of London, A. D. 1161, that one night musing about the difference between the king and Becket, archbishop of Canterbury, he heard a terrible voice, saying, O Gilberte Foliot, dum revolvis tot et tot, Deus tuus est Ascarot. O Gibert Filiot, then you turn back to much and so much. Your God is Iscariot. He, taking it to be the devil, answered boldly, Mentiris, daemon: Deus meus est Deus Sabaoth. Lying devil my God is the God of Hosts. Aeneas, in Virgil, is said to have his visions and conferences with his deceased friends. Satan loves to imitate God in what he can, that he may deceive with better success; but we have a most sure word of prophecy, and yet a more glorious light of the gospel, Heb 1:2, the promised daystar being risen in our hearts, 2Pe 1:19.
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 vv13–16 In thoughts; in the midst of my thoughts, or…
In thoughts; in the midst of my thoughts, or by reason of my thoughts, my perplexing thoughts. the word properly signifies a branch, and thence a thought, as 1Ki 18:21, which proceeds from the mind as branches from a tree, and a perplexing thought, which is entangled like the branches of a tree. These thoughts were the occasion of the following fear.
From the visions of the night: this may belong either to the thoughts last mentioned, or to the fear following; both which did arise
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from the visions of the night, i.e. from the great importance and the terribleness of such visions, whereof probably he had had former experience, and now had an expectation of another of them, which God had raised and wrought in him, to prepare him the better for the reception of it. Visions differed from dreams herein, that God imparted his mind to a man in dreams when he was asleep but in visions when they were awake. And these visions sometimes happened by day, as Luk 1:22 Act 10:17; Act 26:19, but most frequently by night, whence we read of vision or visions of the night, as Gen 46:2; Job 20:8; 33:15. And such this was, which made it the more terrible.
When deep sleep falleth on men; in the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep, as appears from the nature of a vision, and from the following words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv13–16 Fear came upon me, and trembling,.... Not only a…
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.
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 vv13, 15, 16 In thoughts - These thoughts arose from the visions…
In thoughts - These thoughts arose from the visions of the night, which it is probable he had seen before. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions, when they were awake. And these visions sometimes happened by day, but most frequently by night. Sleep - In the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v13 Verse 13. From the visions of the night] "It…
Verse 13. From the visions of the night] "It is in vain," says Mr. Good, "to search through ancient or modern poetry for a description that has any pretensions to rival that upon which we are now entering. Midnight-solitude - the deep sleep of all around - the dreadful chill and horripilation or erection of the hair over the whole body - the shivering, not of the muscles only, but of the bones themselves - the gliding approach of the spectre - the abruptness of his pause - his undefined and indescribable form - are all powerful and original characters, which have never been given with equal effect by any other writer."
Mr. Hervey's illustration is also striking and natural. "'Twas in the dead of night; all nature lay shrouded in darkness; every creature was buried in sleep. The most profound silence reigned through the universe. In these solemn moments Eliphaz, alone, all wakeful and solitary, was musing on sublime subjects. When, lo! an awful being burst into his apartment. A spirit passed before his face. Astonishment seized the beholder. His bones shivered within him; his flesh trembled all over him; and the hair of his head stood erect with horror. Sudden and unexpected was its appearance; not such its departure. It stood still, to present itself more fully to his view. It made a solemn pause, to prepare his mind for some momentous message. After which a voice was heard. A voice, for the importance of its meaning, worthy to be had in everlasting remembrance. It spoke, and these were its words:"
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 vv13–16 Job 4:13. In thoughts — Or, By reason of…
Job 4:13. In thoughts — Or, By reason of my thoughts; my perplexing thoughts. These thoughts, it seems, arose from the visions of the night, which, probably, he had had before, and were the occasion of the fear mentioned Job 4:14. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions when they were awake. And these visions were sometimes communicated by day, but most frequently by night, whence we read of visions of the night, as Gen 46:2; Job 20:8; and Job 33:15. And such this was, which made it the more terrible. When deep sleep falleth on men — In the dead of the night, when men usually are in a deep sleep, and all around is still and quiet.
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 vv13–16 In thoughts - Amidst the tumultuous and anxious thoughts…
In thoughts - Amidst the tumultuous and anxious thoughts which occur in the night. The Hebrew word rendered thoughts, (שׂעפים śâ‛ı̂phı̂ym), means thoughts which divide and distract the mind.
From the visions of the night - On the meaning of the word visions, see the notes at Isa 1:1. This was a common mode in which the will of God was made known in ancient times. For an extended description of this method of communicating the will of God, the reader may consult my Introduction to Isaiah, Section 7.
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When deep sleep falleth on men - The word here rendered deep sleep, תרדמה tardêmâh, commonly denotes a profound repose or slumber brought upon man by divine agency. So Schultens in loc. It is the word used to describe the “deep sleep” which God brought upon Adam when he took from his side a rib to form Eve, Gen 2:21; and that, also, which came upon Abraham, when an horror of great darkness fell upon him; Gen 15:12. It means here profound repose, and the vision which he saw was at that solemn hour when the world is usually locked in slumber. Umbreit renders this, “In the time of thoughts, before the night-visions,” and supposes that Eliphaz refers to the time that was especially favorable to meditation and to serious contemplation before the time of sleep and of dreams. In support of this use of the preposition מן mı̂n, he appeals to Hag 2:16, and Noldius Concord. Part. p. 546.
Our common version, however, has probably preserved the true sense of the passage. It is impossible to conceive anything more sublime than this whole description. It was midnight. There was solitude and silence all around. At that fearful hour this vision came, and a sentiment was communicated to Eliphaz of the utmost importance, and fitted to make the deepest possible impression. The time; the quiet; the form of the image; its passing along, and then suddenly standing still; the silence, and then the deep and solemn voice - all were fitted to produce the proroundest awe. So graphic and so powerful is this description, that it would be impossible to read it - and particularly at midnight and alone - without something of the feeling of awe and horror which Eliphaz says it produced on his mind. It is a description which for power has probably never been equalled, though an attempt to describe an apparition from the invisible world has been often made. Virgil has attempted such a description, which, though exceedingly beautiful, is far inferior to this of the Sage of Teman. It is the description of the appearance of the wife of Aeneas:
Infelix simulacrum atque ipsius umbra Crousae
Visa mihi ante oculos, et nora major imago.
Obstupui, steteruntque comae, et vox faucibus haesit.
Aeneid ii. 772.
- “At length she hears,
And sudden through the shades of night appears;
Appears no more Creusa, nor my wife,
But a pale spectre, larger than the life.
Aghast, astonished, and struck dumb with fear,
I stood: like bristles rose my stiffened hair.”
Dryden
In the poems of Ossian, there are several descriptions of apparitions or ghosts, probably more sublime than are to be found in any other uninspired writings. One of the most magnificent of these, is that of the Spirit of Loda, which I will copy, in order that it may be compared with the one before us. “The wan cold moon rose in the east. Sleep dcscended 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 her red flame in the east. A blast came from the mountain; on its wings was the Spirit or loda. He came to his place in his terrors, and shook his dusky spear. His eyes appear like flames 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 also, the description of the Ghost in Hamlet.
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 vv13, 15, 16 The horror. Hebrew, "thoughts," while I considered the cause…
The horror. Hebrew, "thoughts," while I considered the cause of thy distress. (Calmet)
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 vv13, 16 In thoughts from the visions of the night--[So WINER].…
In thoughts from the visions of the night--[So WINER]. While revolving night visions previously made to him (Dan 2:29). Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream (Psa 4:4) [UMBREIT].
deep sleep-- (Gen 2:21; Gen 15:12).
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 vv13–16 13. Thoughts — שׁעפים. At its root lies the…
13. Thoughts — שׁעפים. At its root lies the idea of “dividing,” “branching out.” It embodies the figure that thoughts spring from the soul, like the branches of a tree, intersecting and intertwining one with another.
Deep sleep — The same word is used to describe the supernatural slumber which fell upon Adam. Gen_2:21. Eliphaz means simply to indicate the depth of night, when men are most profoundly lost in slumber; not that he himself was asleep, as Hengstenberg conjectures.
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 vv13–16 13. This revelation which came to him secretly or…
13. This revelation which came to him secretly or “stealthily,” as the word means, was given in the dead of night. He had had visions on his bed, and perplexing, tangled thoughts filled his heart. God’s providence and ways to man, no doubt, were the subject of his thoughts.
The night was recognised of old as favourable to deeper thought from its stillness. Then the mind was less distracted and ranged more freely in the regions of higher truth. And revelations from heaven often came to men in the night-season; cf. Zec_1:8, and the story of Nathan’s oracle to David in regard to building the Temple, 2Sa_7:3-4; also the words of the Psalmist, “My reins also instruct me in the night-seasons,” Psa_16:7.
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 vv13, 15 (13) In thoughts from the visions of the night.—The…
(13) In thoughts from the visions of the night.—The Book of Genesis exhibits the same idea of revelation through visions of the night, e.g., Job_15:1; Job_20:3; Job_30:11; Job_40:5; Job_41:1; afterwards it is not common, except in the Book of Daniel. The word rendered “thoughts” only occurs once again, in Job_20:2. The “deep sleep” of this place is like a reminiscence of Gen_2:21; Gen_15:12. It is used again in Job_33:15, otherwise only once in 1Sa_26:12, once in Pro_19:15, and once in Isa_29:10.
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 vv13–16 In thoughts from the visions of the night; literally,…
In thoughts from the visions of the night; literally, in the perplexities of the visions of night; i.e. "in that perplexing time when how, they know not visions come to men." The word translated "thoughts" occurs only here and in Job_20:2. When deep sleep falleth on men. Something more than ordinary sleep seems to be meant something more approaching to what we call "trance". (comp. Gen_2:21 Gen_15:12 1Sa_26:12, where the same word is used)
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 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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16 General Information:
General Information:
The writer uses parallelism in these verses, conveying a single idea using different statements to emphasize Eliphaz's fear. (See: Parallelism)
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fear and trembling came upon me
Here fear and trembling are spoken of as if they were objects that could come to a person. AT: "I began to be afraid and to tremble" (See: Metaphor)
the hair of my flesh stood up
This indicates great fear.
the hair of my flesh
"the hair on my body"
translationWords
fear
spirit
face
flesh
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 vv13–15 4:13 Eliphaz probably referred to the God-induced sleep associated…
4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.