Job 9:2(v17)“Truly I know that it is so, but how can man be just with God?
Job 25:4(v17)How then can man be just with God? Or how can he who is born of a woman be clean?
Job 10:9(v19)Remember, I beg you, that you have fashioned me as clay. Will you bring me into dust again?
Ecclesiastes 7:20(v17)Surely there is not a righteous man on earth who does good and doesn’t sin.
Genesis 2:7(v19)Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Show all 45 cross-references
Job 25:5-6(v18)Behold, even the moon has no brightness, and the stars are not pure in his sight; How much less man, who is a worm, the son of man, who is…
2 Peter 2:4(v18)For if God didn’t spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness to be reserved for…
Genesis 3:19(v19)You will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. For you are dust, and you shall…
Psalms 143:2(v17)Don’t enter into judgment with your servant, for in your sight no man living is righteous.
Jude 1:6(v18)Angels who didn’t keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the…
Job 15:15-16(v18)Behold, he puts no trust in his holy ones. Yes, the heavens are not clean in his sight; how much less one who is abominable and corrupt, a…
Job 33:6(v19)Behold, I am toward God even as you are. I am also formed out of the clay.
Jeremiah 17:9(v17)The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
Romans 11:33(v17)Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
Genesis 18:27(v19)Abraham answered, “See now, I have taken it on myself to speak to the Lord, although I am dust and ashes.
Job 13:12(v19)Your memorable sayings are proverbs of ashes. Your defenses are defenses of clay.
Job 13:28(v19)though I am decaying like a rotten thing, like a garment that is moth-eaten.
Job 15:14(v17)What is man, that he should be clean? What is he who is born of a woman, that he should be righteous?
Job 35:2(v17)“Do you think this to be your right, or do you say, ‘My righteousness is more than God’s,’
Job 35:10(v17)But no one says, ‘Where is God my Maker, who gives songs in the night,
Job 40:8(v17)Will you even annul my judgment? Will you condemn me, that you may be justified?
Psalms 39:11(v19)When you rebuke and correct man for iniquity, you consume his wealth like a moth. Surely every man is but a breath.”
Psalms 145:17(v17)Yahweh is righteous in all his ways, and gracious in all his works.
Jeremiah 12:1(v17)You are righteous, Yahweh, when I contend with you; yet I would like to reason the cause with you. Why does the way of the wicked prosper?…
Mark 7:20-23(v17)He said, “That which proceeds out of the man, that defiles the man. For from within, out of the hearts of men, proceed evil thoughts,…
Romans 2:5(v17)But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the…
Romans 3:4-7(v17)May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might…
Romans 9:20(v17)But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
2 Corinthians 4:7(v19)But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves.
2 Corinthians 5:1(v19)For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the…
Revelation 4:8(v17)The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying,…
Genesis 18:25(v17)May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May…
Job 8:3(v17)Does God pervert justice? Or does the Almighty pervert righteousness?
Job 9:30-31(v17)If I wash myself with snow, and cleanse my hands with lye, yet you will plunge me in the ditch. My own clothes will abhor me.
Job 14:2(v19)He grows up like a flower, and is cut down. He also flees like a shadow, and doesn’t continue.
Job 14:4(v17)Who can bring a clean thing out of an unclean? Not one.
Job 22:16(v19)who were snatched away before their time, whose foundation was poured out as a stream,
Psalms 90:5-7(v19)You sweep them away as they sleep. In the morning they sprout like new grass. In the morning it sprouts and springs up. By evening, it is…
Psalms 103:15-16(v19)As for man, his days are like grass. As a flower of the field, so he flourishes. For the wind passes over it, and it is gone. Its place…
Psalms 104:4(v18)He makes his messengers winds, and his servants flames of fire.
Ecclesiastes 12:7(v19)and the dust returns to the earth as it was, and the spirit returns to God who gave it.
1 Peter 1:24(v19)For, “All flesh is like grass, and all of man’s glory like the flower in the grass. The grass withers, and its flower falls;
Psalms 103:20-21(v18)Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word. Praise Yahweh, all you…
Psalms 146:4(v19)His spirit departs, and he returns to the earth. In that very day, his thoughts perish.
Isaiah 6:2-3(v18)Above him stood the seraphim. Each one had six wings. With two he covered his face. With two he covered his feet. With two he flew. One…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv17–19He proveth that if God did punish the innocent,…
He proveth that if God did punish the innocent, the creature should be more just than the Creator, which were a blasphemy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv17–19Job 4:17 Shall mortal man be more just than…
Job 4:17 Shall mortal man be more just than God? shall a man be more pure than his maker?
Ver. 17. Shall mortal man] Sorry sinful man, a very mixture and hodge podge of dirt and sin, Miser, aerumnis et peccatis obnoxius.
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Be more just than God?] Or, be just rather than God? as Luk 18:14. This is the matter of the vision; and it is (saith Diodati) a revelation of the doctrine of the free remission of sins, and of the sinner’s justification by grace, through his faith in the promised mediator. But Eliphaz turns it another way, and misapplying it to Job, would there hence evince, that all his present sufferings were the proceeds of his own sin, and so from the process of God’s justice. The truth is, Job had blurted out some words in the former chapter that reflected somewhat upon God: he had also bitterly cursed the day and services of his birth; this latter, if Eliphaz had sharply reproved Job for, he had done him a friendly good office: but he waives that part, et quae desperat nitescere posse, relinquit; the other, of clearing God’s justice, he takes up and presseth it too far, to prove this unsound position: that whosoever is greatly afflicted by God, and for a long time together, that man is to be numbered with the wicked, though no other evidence or witness, appear or speak a word against him; for if he be innocent, how shall God be just that punisheth him? But Eliphaz should have known that afflictions are of two sorts, penal and probational; these latter are not simply for punishment of men’s sins, but for trial and exercise of their graces, to humble them, to prove them, and to do them good at their latter end, Deu 8:16. Wait till God have made an end of his work (and we must not judge God’s works, saith Peter Martyr, ante quintum actum, before the fifth act), and we shall see the effect both just and good. This Job had scarcely the patience to do, as appeareth by sundry passages of his; howbeit he ever preserved high and holy thoughts of God, neither at any time questioned his justice and purity, or complained of his dealings with him, and dispensations toward him, as unrighteous, though now and then, through the extremity of his pain, the anguish of his spirit, and the provocation of his friends, some unwary speeches slipped from him.
Shall man be more pure than his maker?] Take man in his prime and pride, in his best estate and utmost strength, when and wherein he is most a man, בבר Vir a viribus, a man of the first magnitude, of the highest elevation (as one fitly phraseth it), both in parts, gifts, and graces; shall he be more pure than his Maker? never think it. Man, compared with his Maker, hath no purity or righteousness at all, no, not so much as a show or shadow of it; just he may be, or pure, by participation from God (saith Austin), but neither just nor pure, in comparison to God: he surpasseth all notion, and surmounteth all creatures, he hath no parallel; so true he is, that all men are liars; so pure, that all men are filthy; so just, that all men are wicked; so incomparably great and glorious, that the angels make their addresses to him with greatest self abasement. For what reason?
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 vv17–19The sense is, Thou, O Job, dost presumptuously accuse…
The sense is, Thou, O Job, dost presumptuously accuse God for dealing harshly and unrighteously with thee, in sending thee into the world upon such hard terms, and punishing all innocent and righteous man with such unparalleled severity; but consider things calmly within thyself; if God and thou come to a trial before any equal judge, canst thou think that thou wilt go away justified, and the great God shall be condemned? No righteous man will punish another without cause, or more than he deserves; and therefore if God do so with thee, as thy words imply, he is less just than a man; which is blasphemous and absurd to imagine.
Shall a man; a great and mighty man, as this word signifies, a man eminent for wisdom, or justice, or power, or any other perfections, such as thou art thought by thyself or others to be; who therefore might expect more favour than a poor miserable and contemptible man, which the word enosch, used in the former branch, signifies. So he anticipates this objection which Job might make.
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Be more pure than his Maker? an unanswerable argument against Job. He made thee, and that for himself and his own glory, and therefore hath an unquestionable right to deal with thee, and dispose of thee, the work of his hands, as he sees fit. Woe to him that striveth with his maker! Isa 45:9. Besides, he made man just and pure; if any man have any thing of justice or purity in him, it is derived from God, the undoubted and only fountain of it; and therefore it must necessarily be in God in a far more eminent degree.
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 vv17–19Behold, he put no trust in his servants,.... Some…
Behold, he put no trust in his servants,.... Some think the divine oracle or revelation ends in Job 4:17, and that here Eliphaz makes some use and improvement of it, and addresses Job, and argues with him upon it, with a view to his case and circumstances; but rather the account of what the oracle said, or was delivered by revelation, is continued to the end of the chapter, there being nothing unworthy of God, either in the matter or manner of it: and here Eliphaz himself is addressed, and this address ushered in with a "behold", as a note of admiration, asseveration, and attention; it being somewhat wonderful and of importance, sure and certain, and which deserved to be listened to, that God, the Maker of men and angels, did not, and does not, "put" any "trust" or confidence "in his servants"; meaning not the prophets in particular, as the Targum, though they are in an eminent sense the servants of God; nor righteous men in general, as Jarchi and others, who though heretofore servants of sin, yet through grace become servants of righteousness, and of God; but as men who dwelt in houses of clay are opposed to them, and distinguished from them, in Job 4:19, they must be understood of angels, as the following clause explains it; who always stand before God, ministering unto him, ready to do his will, and to do it in the most perfect manner creatures are capable of; they go forth at his command into each of the parts of the world, and execute his orders; they worship him, and celebrate his perfections, ascribing honour and glory, wisdom, power, and blessing to him; and this they do cheerfully, constantly, and incessantly. Now though God has intrusted these servants of his with many messages of importance, both under the Old and New Testament dispensation, yet he has not trusted them with the salvation of men, to which they are not equal, but has put it into the hands of his Son; nor indeed did he trust them with the secret of it, so as to make them his counsellors about it; no, Christ only was the wonderful Counsellor in this affair; the counsel of peace, or that respecting the peace and reconciliation of men, was only between him and his Father; God was only in and with Christ, and not angels reconciling men, or drawing the plan of their reconciliation; and when this secret, being concluded on and settled, was revealed to angels, it is thought by some to be the reason of so many of them apostatizing from God; they choosing rather to have nothing to do with him, than to be under the Son of God in human nature: but, besides this, there are many other things God has not trusted the angels with, as his purposes and decrees within himself, and the knowledge of the times and seasons of the accomplishment of them, particularly the day and hour of judgment; though the sense here rather seems to be this, that God does not and did not trust them with themselves; he knew their natural weakness, frailty, mutability, how liable they were to sin and fall from him, and therefore he chose them in Christ, put them into his hands, and made him head over them, and so confirmed and established them in him; and, as it may be rendered, "did not put stability or firmness" (w) in them, so as to stand of themselves; or "perfection" in them, as some render it (x), which cannot be in a creature as it is in God:
and his angels he charged with folly; that is, comparatively, with respect to himself, in comparison of whom all creatures are foolish, be they ever so wise; for he is all wise, and only wise; angels are very knowing and intelligent in things natural and evangelical, but their knowledge is but imperfect, particularly in the latter; as appears by their being desirous of looking into those things which respect the salvation of men, and by learning of the church the manifold wisdom of God, Pe1 1:2; or by "folly" is meant vanity, weakness, and imperfection (y), a liableness to fall, which God observed in them; and which are in every creature in its best estate, and were in Adam in his state of innocence, and so in the angels that fell not, especially previous to their confirmation by Christ, see Psa 39:5; and so the sense is the same with the preceding clause: some render it by repeating the negative from that, "and he putteth not glorying" or "boasting in his angels" (z); he makes no account of their duties and services, so as to glory in them; it is an humbling himself to regard them; or he puts nothing in them that they can boast of, since they have nothing of themselves, all from him, and therefore cannot glory as though they had received it not. Others observe, that the word has the signification of light, and differently render the passage; some, "though he putteth light in his angels" (a), makes them angels of light, comparable to morning stars, yet he puts no trust in them; and what they have is from him, and therefore not to be compared with him, nor can they glory in themselves; or, "he putteth not light", or "not clear light into them" (b); that which is perfect, and fire from all manner of darkness; such only is in himself the Father of lights, with whom it dwells in perfection, and there is no shadow of turning in him: some would have this understood of the evil angels, whom God charged with folly; but this is too low a term, a phrase not strong enough to express their sin and wickedness, who are not chargeable only with imprudence, but with rebellion and treason against God; nor does this sense agree with parallel places, Job 15:14; and besides, the beauty of the comparison of them with men would be lost, and the strength of the argument with respect to them would be sadly weakened, which we have in Job 4:19.
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(w) "non posuit stabilitatem", Mercerus, Vatablus; "firmitatem", Junius & Tremellius. (x) So Mr. Broughton. (y) "vanitatem", Codurcus; "omissionem, lapsationemve", Schultens. (z) "Gloriationem", Montanus. (a) Sic Beza & Belg. nov. vers. (b) "Lumen", Pagninus, Mercerus; "lucem", Junius & Tremellius; so R. Levi Ben Gersom, Sephorno, and others; "lucem exactissimam", Vatablus; "clear light", Broughton.
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 vv17–19More just - Pretend more strictly to observe the…
More just - Pretend more strictly to observe the laws of justice? Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the strongest and most eminent man, stand in competition with God? Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17–19Verse 17. Shall mortal man] אנוש enosh; Greek βροτος.…
Be more just than God?] Or, האנוש מאלוה יצדק haenosh meeloah yitsdak; shall poor, weak, sinful man be justified before God?
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Shall a man] גבר gaber, shall even the strong and mighty man, be pure before his Maker? Is any man, considered merely in and of himself, either holy in his conduct, or pure in his heart? No. He must be justified by the mercy of God, through an atoning sacrifice; he must be sanctified by the Holy Spirit of God, and thus made a partaker of the Divine nature. Then he is justified before God, and pure in the sight of his Maker: and this is a work which God himself alone can do; so the work is not man's work, but God's. It is false to infer, from the words of this spectre, (whether it came from heaven or hell, we know not, for its communication shows and rankles a wound, without providing a cure,) that no man can be justified, and that no man can be purified, when God both justifies the ungodly, and sanctifies the unholy. The meaning can be no more than this: no man can make an atonement for his own sins, nor purify his own heart. Hence all boasting is for ever excluded. Of this Eliphaz believed Job to be guilty, as he appeared to talk of his righteousness and purity, as if they had been his own acquisition.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv17–18Job 4:17. Shall mortal man be more just than…
Job 4:17. Shall mortal man be more just than God? — Shall man, fallen man, as the word אנושׁ, enosh, here used, signifies, subject as he is to diseases, troubles, and all those calamities which are the necessary consequences of sin and disobedience, pretend more strictly to observe the laws of justice, and therefore to be more just, than the righteous God? The sense is, Thou, O Job, dost presumptuously accuse God of dealing harshly and unrighteously with thee in sending thee into the world upon such hard terms, and punishing an innocent and righteous man with unparalleled severity; but, consider things calmly within thyself. Were it possible for God and thee to come to trial before any equal and impartial judge, canst thou think that thou wouldest go away justified, and that the great God would be condemned? No righteous man will punish another without cause, or more than he deserves; and, therefore, if God do so with thee, as thy words imply, he is less just than man, which it is blasphemous and absurd to imagine. Shall a man — Hebrew, גבר, geber, a great and mighty man, as this word signifies; shall even such a one a man eminent for wisdom, or holiness, or power, or any other perfections, who therefore might expect more favour than a poor, miserable, and contemptible man, signified by the former word enosh; be more pure than his Maker? — More holy and righteous; show a greater hatred to injustice, or be more equitable in his proceedings, which he would be if he could justly reprehend any of the divine dispensations, and would not act toward his fellow-creatures, as he supposes God acts toward him or others? No, this cannot be: it would be the most daring presumption to entertain a thought of the kind; for though a man may have some qualifications which are not in others of his fellow-creatures, and some pre-eminences above many of them; yet, in the presence of his Maker, from whom he has received every excellence which he possesses, and on whom he is daily dependant for them, and all things, he must acknowledge his own comparative nothingness, and confess that the highest qualities which are in him are both derived from God, and exist in God in an infinitely greater degree. It is not without reason that enosh, fallen man, is here placed in opposition to Eloath, the great and holy God; and geber, a mighty man, to gnoseh, his Maker. For the contrast in both cases is remarkably striking, namely, between man, sinful, miserable, mortal, and the immutable, holy, blessed, and immortal God; and between even a great and mighty man, and the Being from whom he has received all his might and greatness, nay, and his very existence, and on whom he is dependant for them every moment; or between the man of power, and the maker and upholder of that power. In this expression of the angel, Shall a man be more pure than his Maker?
was contained an unanswerable argument against, and a forcible reproof of, Job’s impatience and complaints: as if he had said, He made thee, and that for himself and his own glory; and therefore he hath an unquestionable right to deal with thee and dispose of thee, who art the work of his hands, as he sees fit. Wo to him that striveth with his Maker, Isa 45:9.
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 vv17–19Shall mortal man - Or, shall feeble man. The…
Shall mortal man - Or, shall feeble man. The idea of “mortal” is not necessarily implied in the word used here, אנושׁ 'ĕnôsh. It means man; and is usually applied to the lower classes or ranks of people; see the notes at Isa 8:1. The common opinion in regard to this word is, that it is derived from אנשׁ 'ânash, to be sick, or ill at ease; and then desperate, or incurable - as of a disease or wound; Jer 15:18; Mic 1:9; Job 34:6. Gesenius (Lex) calls this derivation in question; but if it be the correct idea, then the word used here originally referred to man as feeble, and as liable to sickness and calamity. I see no reason to doubt that the common idea is correct, and that it refers to man as weak and feeble. The other word used here to denote man (גבר geber) is given to him on account of his strength. The two words, therefore, embrace man whether considered as feeble or strong - and the idea is, that none of the race could be more pure than God.
Be more just than God - Some expositors have supposed that the sense of this expression in the Hebrew is, “Can man be pure before God, or in the sight of God?” They allege that it could not have been made a question whether man could be more pure than God, or more just than his Maker. Such is the view presented of the passage by Rosenmuller, Good, Noyes, and Umbreit:
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“Shall mortal man be just before God?
Shall man be pure before his Maker?”
In support of this view, and this use of the Hebrew preposition מ (m), Rosenmuller appeals to Jer 51:5; Num 32:29; Eze 34:18. This, however, is not wholly satisfactory. The more literal translation is that which occurs in the common version, and this accords with the Vulgate and the Chaldee. If so understood, it is designed to repress and reprove the pride of men, which arraigns the equity of the divine government, and which seems to be wiser and better than God. Thus, understood, it would be a pertinent reproof of Job, who in his complaint Job 3 had seemed to be wiser than God. He had impliedly charged him with injustice and lack of goodness. All people who complain against God, and who arraign the equity and goodness of the divine dispensations, claim to be wiser and better than he is. They would have ordered flyings more wisely, and in a better manner. They would have kept the world from the disorders and sins which actually exist, and would have made it pure and happy. How pertinent, therefore, was it to ask whether man could be more pure or just than his Maker! And how pertinent was the solemn question propounded in the hearing of Eliphaz by the celestial messenger - a question that seems to have been originally proposed in view of the complaints and murmurs of a self-confident race!
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 vv17–19Maker. It is thought that these were the words…
Maker. It is thought that these were the words of the angel. If God punish without cause, may not the sufferer esteem himself the better of the two? You must therefore be guilty. (Calmet) --- Job would never dispute; but God was infinitely more pure than man, who may nevertheless be free from grievous sins. (Worthington) --- The highest angel has nothing but what he has received from God, in comparison with whom he is still as a mere nothing. But this does not prove that Job was a criminal, or that he pretended to arrogate to himself any excellence, independent of the giver of all good gifts. He did not assert that he was impeccable: yet, with God’s grace, he might be innocent. (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 vv17–19mortal man . . . a man--Two Hebrew words…
mortal man . . . a man--Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.
more just than God . . . more pure than his maker--But this would be self-evident without an oracle.
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 vv17–19Second strophe — The purport of the revelation whose…
Second strophe — The purport of the revelation whose faintest whisper Eliphaz heard, Job_4:17-21. Job_4:17 contains the thesis which the subsequent portion of the disclosure illustrates.
17. Man — Geber, the mighty one, forms a climax with mortal man, (enosh,) sickly man; the latter being a collective word for the entire race. The root of this word man (enosh) involves moral disease, as in Jer_17:9, where a participial form (anush) is translated desperately wicked.
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More just than God — The Septuagint, (εναντιον,) Rosenmuller, and the Germans generally, render מן, min, before God.
Thus, “Is a mortal just before God? Is a man pure before his Maker?” They base their translation on the objection of Codurcus, that no one was ever so foolish as to suppose that man is more just than God. The Hebrew, however, will admit also of the rendering of the text, which is that of the Chaldee and the Vulgate — more just than God. This view Conant judiciously defends: “Whoever censures the course of Providence by complaining of his own lot (as Job had done) claims to be more just than God, the equity of whose government he thus arraigns.” With this view agrees that of Hengstenberg. Each complaint over too hard a fate is a pretension that we may be more just than God; that we may have received less from God than we have given him. Such pretensions Job had made by his murmurings against the divine dispensations. These pretensions are refuted in what follows by adducing the sinfulness of our race. Compare H. Melville’s sermon, (in loc.,) “The Spectre’s Sermon a Truism.”
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 vv17–1917. be more just than God] This translation is…
17. be more just than God] This translation is possible. It is very unnatural, however; for though, if a man were found complaining of God’s ways, the immediate inference might be that he was making himself more righteous (at least in the perception of moral rectitude) than God, such an inference does not seem drawn by any of the speakers, the idea of a man being more righteous than God being too absurd to suggest itself. The charge brought against Job was that he made God unrighteous, not that he claimed to be more righteous than He. Two senses seem possible, either,
Can man be righteous before God?
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Can a man be pure before his Maker?
a sense which the phrase has Num_32:22, and is adopted by the Sept.; or, can man be in the right in his plea against God? a meaning which the phrase has in the speeches of Elihu, ch. Job_32:2. This latter sense is less suitable to the second clause of the verse. The first and more general sense is the more probable because, of course, the vision appeared to Eliphaz before Job’s calamities befell him and had no direct reference to them. This sense also suits the scope of the following verses, and the general aphorism ch. Job_5:6-7 with which Eliphaz sums up this paragraph of his speech, and is most in harmony with the studiously general tone of Eliphaz’s first discourse.
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 vv17–19(17) Shall mortal man be more just than God?—This…
(17) Shall mortal man be more just than God?—This is the burden, or refrain, upon which the friends of Job are for ever harping. It is perfectly orthodox, but at the same time perfectly inadequate to deal with the necessities of Job’s case. He is willing to admit that it is impossible for any man to be just with God; but then arises Job’s dilemma, Where is God’s justice if He punishes the innocent as the guilty? The word rendered “mortal” man is really weak, frail man, involving, it may be, the idea of mortality, but not immediately suggesting it. As far as mortality implies sin, the notion of being just is absurd; and even a strong man—such is the antithesis—cannot be more pure than He that made him, who, it is assumed, must be both strong and righteous.
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 vv17–19Shall mortal man be more just than God? Is…
Shall mortal man be more just than God? Is it to be supposed that the ways of God can be rightly criticized and condemned by man? Surely not; for then man must be more penetrated with the spirit of justice than the Almighty. If our thoughts are not as God"s thoughts, it must be, our thoughts that are wrong. Shall a man be more pure than his Maker? Equally impossible. God alone is absolutely pure. The best man must be conscious to himself, as Isaiah was, (Isa_6:5) of uncleanness.
Vers. 17-21. A message from the unseen.
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The apparition spoke and this is what "It" said. No one can gainsay the truth of the words uttered. The only question is how they applied to Job. Eliphaz assumed that Job"s position was thereby condemned Leaving this out of account, however, we may see how lofty, true, and important the words that came in the Temanite"s vision were.
I THE OBVIOUS FACTS. One would have thought that no ghost was wanted to make such self-evident facts as are here narrated clear to everybody. As we look at the vision of Eliphaz we are tempted to suspect a pompous pretentiousness in it. And yet, though the facts referred to are obvious and unquestionable, they cannot be too impressively insisted on or too profoundly felt. Therefore it may be well that they are brought before us shrouded in the awe of an apparition. These facts concern the littleness of man compared with the greatness of God. At the end of the poem God himself appears and brings them home to Job with a force that is not found in the vision of Eliphaz, partly because God"s dealings with Job himself are wise and fair, while the conduct of Eliphaz is unreasonable and unjust. Note three regions in which man"s littleness is contrasted with God"s greatness.
1. Moral. One man may be more pure or more just than another man. But who can surpass God? Before him the best men shrink and own their utter unworthiness.
2. Intellectual. Some men are more discerning and wise than others, but the height of human capacity is but folly before God.
3. Vital. Man"s life is frail and brief. His ephemeral existence is as nothing compared to the eternity of God. All these truths are trite; their importance lies in the application of them.
II THEIR JUST EFFECTS. The tremendous mistake people make is to admit the obvious facts, and then to live exactly as if they did not exist. But if they are they should have great effects upon conduct. Note some of the results they should work in us.
1. Humility. We may not understand God, but we should not venture to judge One so infinitely greater than ourselves. Reverence is our right attitude before the mysteries of Providence.
2. Contrition. We may defend ourselves among men, but we cannot do so in the presence of God. Not only can we conceal nothing from God we should not wish to do that but further, we see a higher standard in God than that which prevails among men, and judged by that standard the saint is a sinner.
3. Patience. God is infinitely just; he knows all; he cannot fail. We do not know what he is doing, nor why he acts. But we can wait.
4. Trust. This goes beyond patience. We have a right to confide in so just, wise, and strong a God. His greatness strikes terror in the rebellious soul; but when one is reconciled to God, that very greatness becomes a mighty, invincible rock of refuge.
5. Obedience. Our duty is to do more than submit without a murmur, and wait patiently for God. He is our Master, our King, and our business is to follow his great authority. Sin is self-will, pride, distrust, disobedience. The Christian life is one of active service; it is treading humbly in the way which our infinite God assigns to us. His greatness justly commands implicit obedience. 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 Illustrator1887 · Public DomainOn vv17–19Shall a man he more pure than his Maker?
Job_4:17
Shall a man he more pure than his Maker?
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Man compared with God
The sum of the assertion in this verse is, that no man can be more pure and just than God. Let a man be never so just or sincere, yet there ought no comparison be made betwixt his righteousness and Gods. Learn--
1. God is most righteous, pure, and holy, within Himself and in His administration, so that He can do no wrong, nor ought He to be challenged by any. Sufficient arguments are not wanting whereby to clear this righteousness of God in all His dealings, and particularly in His afflicting godly men, and suffering the wicked to prosper; but when we consider His absolute dominion and sovereignty, and His holiness in Himself, it will put the matter beyond all debate, though we dip no further into the particulars.
2. This righteousness and holiness of God is so infinitely transcendent, that the holiness of the best of men cannot compare with it; but it becomes impurity, except he look on them in a Mediator.
3. Though God be thus just and holy, and that infinitely above the best of men, yet men are not wanting, in many cases, to reproach and reflect upon the righteousness of God, yea, and to cry up their own worth and holiness, to the prejudice of His righteousness.
4. An impatient complainer under affliction doth, in effect, wrong God and His righteousness, and sinfully extol his own holiness.
5. Whatever liberty men take to vent their passions, and to judge harshly of God and His dealing; and whatever their passion suggest for justifying thereof, yet mens own consciences and reason, in cold blood, will tell them that their sentence is unjust.
6. Mens frailty and mortality bear witness against them, that they are not perfectly pure, and that they may not compare with God.
7. Man, considered not only in his frailties, but even in his strength and best endowments, is infinitely inferior to God.
8. If men consider that God is their Creator and Maker, and that they have no degree of perfection which is not from God, they will find it a high presumption to compete with Him in the point of perfection. (George Hutcheson.)
On humility
Shall man be more just than God? The vision described in the passage from which the text is taken, is awful and sublime. Its spiritual meaning, and the moral instruction it conveys, are of superior interest and importance. That the acknowledged probity of Jobs life might not justify such impatience and complaint, Eliphaz, from a vision that was revealed unto him, disparages all human attainments and excellency before God, in order to vindicate the ways of God to man; to prove that all His laws are holy, just, and good; to repress pride and inculcate humility. The duty of humility may be proved--
I. From mans relative condition in the world. That we did not bring ourselves into existence, and are incapable, for a moment, to support ourselves in it, are self-evident truths. If we, and all that belongs to us, be the gift of God, of what have we to be proud, even in the most favourable estimate we can make of ourselves, and of all our acquisitions? Of scientific improvement and cultivated talents how little reason there is for boasting. Of moral and religious improvement how can he boast who even knows not his secret errors?
II. From the example of our Saviour. As it is a perfect pattern of universal excellence, so in the display of this virtue it is eminently instructive. If anything could give addition to such illustrious acts of goodness, it was the mildness, the tenderness, the humility, with which they were conferred. If we be His true disciples, we, like Him, will be clothed with humility, and consider it as the distinguishing characteristic of our Christian profession.
III. The advantages with which it is attended, strongly enforce the practice of this virtue. It paves the way for general esteem, exempts us from the mortifications of vanity and pride; by enabling us to form just views of our own characters, it teaches us where to correct them when wrong, and where to improve their excellence when good; it leaves us in full possession of all our powers and attainments, without envy and without detraction; it repels chagrin and engenders contentment; it is a sunshine of the mind, which throws its mild lustre on every object; and affords to every intellectual and moral excellence the most advantageous light in which it can appear. In short, it is leasing to God, and equally ornamental and advantageous to man. (A. Stifling, L. L. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v18trust (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 translationNotes2017 · CC BY-SA 4.0On v18those who live in houses of clay, whose foundation…
those who live in houses of clay, whose foundation is in the dust
This is a figurative way of describing human beings, who were created out of the dust of the earth and whose bodies are like houses, which are made of clay and have dirt foundations. (See: Metaphor)
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who are crushed sooner than a moth
Possible meanings for this metaphor are 1) "who God destroys as easily as he crushes a moth" or 2) "whose lives are as short as the life of a moth." (See: Metaphor and Active or Passive)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17–184:17 As the characters in the book repeatedly acknowledge,…
4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv17–19 He proveth that if God did punish the innocent,…
He proveth that if God did punish the innocent, the creature should be more just than the Creator, which were a blasphemy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–19 Job 4:17 Shall mortal man be more just than…
Job 4:17 Shall mortal man be more just than God? shall a man be more pure than his maker?
Ver. 17. Shall mortal man] Sorry sinful man, a very mixture and hodge podge of dirt and sin, Miser, aerumnis et peccatis obnoxius.
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Be more just than God?] Or, be just rather than God? as Luk 18:14. This is the matter of the vision; and it is (saith Diodati) a revelation of the doctrine of the free remission of sins, and of the sinner’s justification by grace, through his faith in the promised mediator. But Eliphaz turns it another way, and misapplying it to Job, would there hence evince, that all his present sufferings were the proceeds of his own sin, and so from the process of God’s justice. The truth is, Job had blurted out some words in the former chapter that reflected somewhat upon God: he had also bitterly cursed the day and services of his birth; this latter, if Eliphaz had sharply reproved Job for, he had done him a friendly good office: but he waives that part, et quae desperat nitescere posse, relinquit; the other, of clearing God’s justice, he takes up and presseth it too far, to prove this unsound position: that whosoever is greatly afflicted by God, and for a long time together, that man is to be numbered with the wicked, though no other evidence or witness, appear or speak a word against him; for if he be innocent, how shall God be just that punisheth him? But Eliphaz should have known that afflictions are of two sorts, penal and probational; these latter are not simply for punishment of men’s sins, but for trial and exercise of their graces, to humble them, to prove them, and to do them good at their latter end, Deu 8:16. Wait till God have made an end of his work (and we must not judge God’s works, saith Peter Martyr, ante quintum actum, before the fifth act), and we shall see the effect both just and good. This Job had scarcely the patience to do, as appeareth by sundry passages of his; howbeit he ever preserved high and holy thoughts of God, neither at any time questioned his justice and purity, or complained of his dealings with him, and dispensations toward him, as unrighteous, though now and then, through the extremity of his pain, the anguish of his spirit, and the provocation of his friends, some unwary speeches slipped from him.
Shall man be more pure than his maker?] Take man in his prime and pride, in his best estate and utmost strength, when and wherein he is most a man, בבר Vir a viribus, a man of the first magnitude, of the highest elevation (as one fitly phraseth it), both in parts, gifts, and graces; shall he be more pure than his Maker? never think it. Man, compared with his Maker, hath no purity or righteousness at all, no, not so much as a show or shadow of it; just he may be, or pure, by participation from God (saith Austin), but neither just nor pure, in comparison to God: he surpasseth all notion, and surmounteth all creatures, he hath no parallel; so true he is, that all men are liars; so pure, that all men are filthy; so just, that all men are wicked; so incomparably great and glorious, that the angels make their addresses to him with greatest self abasement. For what reason?
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 vv17–19 The sense is, Thou, O Job, dost presumptuously accuse…
The sense is, Thou, O Job, dost presumptuously accuse God for dealing harshly and unrighteously with thee, in sending thee into the world upon such hard terms, and punishing all innocent and righteous man with such unparalleled severity; but consider things calmly within thyself; if God and thou come to a trial before any equal judge, canst thou think that thou wilt go away justified, and the great God shall be condemned? No righteous man will punish another without cause, or more than he deserves; and therefore if God do so with thee, as thy words imply, he is less just than a man; which is blasphemous and absurd to imagine.
Shall a man; a great and mighty man, as this word signifies, a man eminent for wisdom, or justice, or power, or any other perfections, such as thou art thought by thyself or others to be; who therefore might expect more favour than a poor miserable and contemptible man, which the word enosch, used in the former branch, signifies. So he anticipates this objection which Job might make.
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Be more pure than his Maker? an unanswerable argument against Job. He made thee, and that for himself and his own glory, and therefore hath an unquestionable right to deal with thee, and dispose of thee, the work of his hands, as he sees fit. Woe to him that striveth with his maker! Isa 45:9. Besides, he made man just and pure; if any man have any thing of justice or purity in him, it is derived from God, the undoubted and only fountain of it; and therefore it must necessarily be in God in a far more eminent degree.
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 vv17–19 Behold, he put no trust in his servants,.... Some…
Behold, he put no trust in his servants,.... Some think the divine oracle or revelation ends in Job 4:17, and that here Eliphaz makes some use and improvement of it, and addresses Job, and argues with him upon it, with a view to his case and circumstances; but rather the account of what the oracle said, or was delivered by revelation, is continued to the end of the chapter, there being nothing unworthy of God, either in the matter or manner of it: and here Eliphaz himself is addressed, and this address ushered in with a "behold", as a note of admiration, asseveration, and attention; it being somewhat wonderful and of importance, sure and certain, and which deserved to be listened to, that God, the Maker of men and angels, did not, and does not, "put" any "trust" or confidence "in his servants"; meaning not the prophets in particular, as the Targum, though they are in an eminent sense the servants of God; nor righteous men in general, as Jarchi and others, who though heretofore servants of sin, yet through grace become servants of righteousness, and of God; but as men who dwelt in houses of clay are opposed to them, and distinguished from them, in Job 4:19, they must be understood of angels, as the following clause explains it; who always stand before God, ministering unto him, ready to do his will, and to do it in the most perfect manner creatures are capable of; they go forth at his command into each of the parts of the world, and execute his orders; they worship him, and celebrate his perfections, ascribing honour and glory, wisdom, power, and blessing to him; and this they do cheerfully, constantly, and incessantly. Now though God has intrusted these servants of his with many messages of importance, both under the Old and New Testament dispensation, yet he has not trusted them with the salvation of men, to which they are not equal, but has put it into the hands of his Son; nor indeed did he trust them with the secret of it, so as to make them his counsellors about it; no, Christ only was the wonderful Counsellor in this affair; the counsel of peace, or that respecting the peace and reconciliation of men, was only between him and his Father; God was only in and with Christ, and not angels reconciling men, or drawing the plan of their reconciliation; and when this secret, being concluded on and settled, was revealed to angels, it is thought by some to be the reason of so many of them apostatizing from God; they choosing rather to have nothing to do with him, than to be under the Son of God in human nature: but, besides this, there are many other things God has not trusted the angels with, as his purposes and decrees within himself, and the knowledge of the times and seasons of the accomplishment of them, particularly the day and hour of judgment; though the sense here rather seems to be this, that God does not and did not trust them with themselves; he knew their natural weakness, frailty, mutability, how liable they were to sin and fall from him, and therefore he chose them in Christ, put them into his hands, and made him head over them, and so confirmed and established them in him; and, as it may be rendered, "did not put stability or firmness" (w) in them, so as to stand of themselves; or "perfection" in them, as some render it (x), which cannot be in a creature as it is in God:
and his angels he charged with folly; that is, comparatively, with respect to himself, in comparison of whom all creatures are foolish, be they ever so wise; for he is all wise, and only wise; angels are very knowing and intelligent in things natural and evangelical, but their knowledge is but imperfect, particularly in the latter; as appears by their being desirous of looking into those things which respect the salvation of men, and by learning of the church the manifold wisdom of God, Pe1 1:2; or by "folly" is meant vanity, weakness, and imperfection (y), a liableness to fall, which God observed in them; and which are in every creature in its best estate, and were in Adam in his state of innocence, and so in the angels that fell not, especially previous to their confirmation by Christ, see Psa 39:5; and so the sense is the same with the preceding clause: some render it by repeating the negative from that, "and he putteth not glorying" or "boasting in his angels" (z); he makes no account of their duties and services, so as to glory in them; it is an humbling himself to regard them; or he puts nothing in them that they can boast of, since they have nothing of themselves, all from him, and therefore cannot glory as though they had received it not. Others observe, that the word has the signification of light, and differently render the passage; some, "though he putteth light in his angels" (a), makes them angels of light, comparable to morning stars, yet he puts no trust in them; and what they have is from him, and therefore not to be compared with him, nor can they glory in themselves; or, "he putteth not light", or "not clear light into them" (b); that which is perfect, and fire from all manner of darkness; such only is in himself the Father of lights, with whom it dwells in perfection, and there is no shadow of turning in him: some would have this understood of the evil angels, whom God charged with folly; but this is too low a term, a phrase not strong enough to express their sin and wickedness, who are not chargeable only with imprudence, but with rebellion and treason against God; nor does this sense agree with parallel places, Job 15:14; and besides, the beauty of the comparison of them with men would be lost, and the strength of the argument with respect to them would be sadly weakened, which we have in Job 4:19.
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(w) "non posuit stabilitatem", Mercerus, Vatablus; "firmitatem", Junius & Tremellius. (x) So Mr. Broughton. (y) "vanitatem", Codurcus; "omissionem, lapsationemve", Schultens. (z) "Gloriationem", Montanus. (a) Sic Beza & Belg. nov. vers. (b) "Lumen", Pagninus, Mercerus; "lucem", Junius & Tremellius; so R. Levi Ben Gersom, Sephorno, and others; "lucem exactissimam", Vatablus; "clear light", Broughton.
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 vv17–19 More just - Pretend more strictly to observe the…
More just - Pretend more strictly to observe the laws of justice? Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the strongest and most eminent man, stand in competition with God? Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–19 Verse 17. Shall mortal man] אנוש enosh; Greek βροτος.…
Verse 17. Shall mortal man] אנוש enosh; Greek βροτος. poor, weak, dying man.
Be more just than God?] Or, האנוש מאלוה יצדק haenosh meeloah yitsdak; shall poor, weak, sinful man be justified before God?
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Shall a man] גבר gaber, shall even the strong and mighty man, be pure before his Maker? Is any man, considered merely in and of himself, either holy in his conduct, or pure in his heart? No. He must be justified by the mercy of God, through an atoning sacrifice; he must be sanctified by the Holy Spirit of God, and thus made a partaker of the Divine nature. Then he is justified before God, and pure in the sight of his Maker: and this is a work which God himself alone can do; so the work is not man's work, but God's. It is false to infer, from the words of this spectre, (whether it came from heaven or hell, we know not, for its communication shows and rankles a wound, without providing a cure,) that no man can be justified, and that no man can be purified, when God both justifies the ungodly, and sanctifies the unholy. The meaning can be no more than this: no man can make an atonement for his own sins, nor purify his own heart. Hence all boasting is for ever excluded. Of this Eliphaz believed Job to be guilty, as he appeared to talk of his righteousness and purity, as if they had been his own acquisition.
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 vv17–18 Job 4:17. Shall mortal man be more just than…
Job 4:17. Shall mortal man be more just than God? — Shall man, fallen man, as the word אנושׁ, enosh, here used, signifies, subject as he is to diseases, troubles, and all those calamities which are the necessary consequences of sin and disobedience, pretend more strictly to observe the laws of justice, and therefore to be more just, than the righteous God? The sense is, Thou, O Job, dost presumptuously accuse God of dealing harshly and unrighteously with thee in sending thee into the world upon such hard terms, and punishing an innocent and righteous man with unparalleled severity; but, consider things calmly within thyself. Were it possible for God and thee to come to trial before any equal and impartial judge, canst thou think that thou wouldest go away justified, and that the great God would be condemned? No righteous man will punish another without cause, or more than he deserves; and, therefore, if God do so with thee, as thy words imply, he is less just than man, which it is blasphemous and absurd to imagine. Shall a man — Hebrew, גבר, geber, a great and mighty man, as this word signifies; shall even such a one a man eminent for wisdom, or holiness, or power, or any other perfections, who therefore might expect more favour than a poor, miserable, and contemptible man, signified by the former word enosh; be more pure than his Maker? — More holy and righteous; show a greater hatred to injustice, or be more equitable in his proceedings, which he would be if he could justly reprehend any of the divine dispensations, and would not act toward his fellow-creatures, as he supposes God acts toward him or others? No, this cannot be: it would be the most daring presumption to entertain a thought of the kind; for though a man may have some qualifications which are not in others of his fellow-creatures, and some pre-eminences above many of them; yet, in the presence of his Maker, from whom he has received every excellence which he possesses, and on whom he is daily dependant for them, and all things, he must acknowledge his own comparative nothingness, and confess that the highest qualities which are in him are both derived from God, and exist in God in an infinitely greater degree. It is not without reason that enosh, fallen man, is here placed in opposition to Eloath, the great and holy God; and geber, a mighty man, to gnoseh, his Maker. For the contrast in both cases is remarkably striking, namely, between man, sinful, miserable, mortal, and the immutable, holy, blessed, and immortal God; and between even a great and mighty man, and the Being from whom he has received all his might and greatness, nay, and his very existence, and on whom he is dependant for them every moment; or between the man of power, and the maker and upholder of that power. In this expression of the angel, Shall a man be more pure than his Maker?
was contained an unanswerable argument against, and a forcible reproof of, Job’s impatience and complaints: as if he had said, He made thee, and that for himself and his own glory; and therefore he hath an unquestionable right to deal with thee and dispose of thee, who art the work of his hands, as he sees fit. Wo to him that striveth with his Maker, Isa 45:9.
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 vv17–19 Shall mortal man - Or, shall feeble man. The…
Shall mortal man - Or, shall feeble man. The idea of “mortal” is not necessarily implied in the word used here, אנושׁ 'ĕnôsh. It means man; and is usually applied to the lower classes or ranks of people; see the notes at Isa 8:1. The common opinion in regard to this word is, that it is derived from אנשׁ 'ânash, to be sick, or ill at ease; and then desperate, or incurable - as of a disease or wound; Jer 15:18; Mic 1:9; Job 34:6. Gesenius (Lex) calls this derivation in question; but if it be the correct idea, then the word used here originally referred to man as feeble, and as liable to sickness and calamity. I see no reason to doubt that the common idea is correct, and that it refers to man as weak and feeble. The other word used here to denote man (גבר geber) is given to him on account of his strength. The two words, therefore, embrace man whether considered as feeble or strong - and the idea is, that none of the race could be more pure than God.
Be more just than God - Some expositors have supposed that the sense of this expression in the Hebrew is, “Can man be pure before God, or in the sight of God?” They allege that it could not have been made a question whether man could be more pure than God, or more just than his Maker. Such is the view presented of the passage by Rosenmuller, Good, Noyes, and Umbreit:
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“Shall mortal man be just before God?
Shall man be pure before his Maker?”
In support of this view, and this use of the Hebrew preposition מ (m), Rosenmuller appeals to Jer 51:5; Num 32:29; Eze 34:18. This, however, is not wholly satisfactory. The more literal translation is that which occurs in the common version, and this accords with the Vulgate and the Chaldee. If so understood, it is designed to repress and reprove the pride of men, which arraigns the equity of the divine government, and which seems to be wiser and better than God. Thus, understood, it would be a pertinent reproof of Job, who in his complaint Job 3 had seemed to be wiser than God. He had impliedly charged him with injustice and lack of goodness. All people who complain against God, and who arraign the equity and goodness of the divine dispensations, claim to be wiser and better than he is. They would have ordered flyings more wisely, and in a better manner. They would have kept the world from the disorders and sins which actually exist, and would have made it pure and happy. How pertinent, therefore, was it to ask whether man could be more pure or just than his Maker! And how pertinent was the solemn question propounded in the hearing of Eliphaz by the celestial messenger - a question that seems to have been originally proposed in view of the complaints and murmurs of a self-confident race!
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 vv17–19 Maker. It is thought that these were the words…
Maker. It is thought that these were the words of the angel. If God punish without cause, may not the sufferer esteem himself the better of the two? You must therefore be guilty. (Calmet) --- Job would never dispute; but God was infinitely more pure than man, who may nevertheless be free from grievous sins. (Worthington) --- The highest angel has nothing but what he has received from God, in comparison with whom he is still as a mere nothing. But this does not prove that Job was a criminal, or that he pretended to arrogate to himself any excellence, independent of the giver of all good gifts. He did not assert that he was impeccable: yet, with God’s grace, he might be innocent. (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 vv17–19 mortal man . . . a man--Two Hebrew words…
mortal man . . . a man--Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.
more just than God . . . more pure than his maker--But this would be self-evident without an oracle.
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 vv17–19 Second strophe — The purport of the revelation whose…
Second strophe — The purport of the revelation whose faintest whisper Eliphaz heard, Job_4:17-21. Job_4:17 contains the thesis which the subsequent portion of the disclosure illustrates.
17. Man — Geber, the mighty one, forms a climax with mortal man, (enosh,) sickly man; the latter being a collective word for the entire race. The root of this word man (enosh) involves moral disease, as in Jer_17:9, where a participial form (anush) is translated desperately wicked.
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More just than God — The Septuagint, (εναντιον,) Rosenmuller, and the Germans generally, render מן, min, before God.
Thus, “Is a mortal just before God? Is a man pure before his Maker?” They base their translation on the objection of Codurcus, that no one was ever so foolish as to suppose that man is more just than God. The Hebrew, however, will admit also of the rendering of the text, which is that of the Chaldee and the Vulgate — more just than God. This view Conant judiciously defends: “Whoever censures the course of Providence by complaining of his own lot (as Job had done) claims to be more just than God, the equity of whose government he thus arraigns.” With this view agrees that of Hengstenberg. Each complaint over too hard a fate is a pretension that we may be more just than God; that we may have received less from God than we have given him. Such pretensions Job had made by his murmurings against the divine dispensations. These pretensions are refuted in what follows by adducing the sinfulness of our race. Compare H. Melville’s sermon, (in loc.,) “The Spectre’s Sermon a Truism.”
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 vv17–19 17. be more just than God] This translation is…
17. be more just than God] This translation is possible. It is very unnatural, however; for though, if a man were found complaining of God’s ways, the immediate inference might be that he was making himself more righteous (at least in the perception of moral rectitude) than God, such an inference does not seem drawn by any of the speakers, the idea of a man being more righteous than God being too absurd to suggest itself. The charge brought against Job was that he made God unrighteous, not that he claimed to be more righteous than He. Two senses seem possible, either,
Can man be righteous before God?
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Can a man be pure before his Maker?
a sense which the phrase has Num_32:22, and is adopted by the Sept.; or, can man be in the right in his plea against God? a meaning which the phrase has in the speeches of Elihu, ch. Job_32:2. This latter sense is less suitable to the second clause of the verse. The first and more general sense is the more probable because, of course, the vision appeared to Eliphaz before Job’s calamities befell him and had no direct reference to them. This sense also suits the scope of the following verses, and the general aphorism ch. Job_5:6-7 with which Eliphaz sums up this paragraph of his speech, and is most in harmony with the studiously general tone of Eliphaz’s first discourse.
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 vv17–19 (17) Shall mortal man be more just than God?—This…
(17) Shall mortal man be more just than God?—This is the burden, or refrain, upon which the friends of Job are for ever harping. It is perfectly orthodox, but at the same time perfectly inadequate to deal with the necessities of Job’s case. He is willing to admit that it is impossible for any man to be just with God; but then arises Job’s dilemma, Where is God’s justice if He punishes the innocent as the guilty? The word rendered “mortal” man is really weak, frail man, involving, it may be, the idea of mortality, but not immediately suggesting it. As far as mortality implies sin, the notion of being just is absurd; and even a strong man—such is the antithesis—cannot be more pure than He that made him, who, it is assumed, must be both strong and righteous.
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 vv17–19 Shall mortal man be more just than God? Is…
Shall mortal man be more just than God? Is it to be supposed that the ways of God can be rightly criticized and condemned by man? Surely not; for then man must be more penetrated with the spirit of justice than the Almighty. If our thoughts are not as God"s thoughts, it must be, our thoughts that are wrong. Shall a man be more pure than his Maker? Equally impossible. God alone is absolutely pure. The best man must be conscious to himself, as Isaiah was, (Isa_6:5) of uncleanness.
Vers. 17-21. A message from the unseen.
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The apparition spoke and this is what "It" said. No one can gainsay the truth of the words uttered. The only question is how they applied to Job. Eliphaz assumed that Job"s position was thereby condemned Leaving this out of account, however, we may see how lofty, true, and important the words that came in the Temanite"s vision were.
I THE OBVIOUS FACTS. One would have thought that no ghost was wanted to make such self-evident facts as are here narrated clear to everybody. As we look at the vision of Eliphaz we are tempted to suspect a pompous pretentiousness in it. And yet, though the facts referred to are obvious and unquestionable, they cannot be too impressively insisted on or too profoundly felt. Therefore it may be well that they are brought before us shrouded in the awe of an apparition. These facts concern the littleness of man compared with the greatness of God. At the end of the poem God himself appears and brings them home to Job with a force that is not found in the vision of Eliphaz, partly because God"s dealings with Job himself are wise and fair, while the conduct of Eliphaz is unreasonable and unjust. Note three regions in which man"s littleness is contrasted with God"s greatness.
1. Moral. One man may be more pure or more just than another man. But who can surpass God? Before him the best men shrink and own their utter unworthiness.
2. Intellectual. Some men are more discerning and wise than others, but the height of human capacity is but folly before God.
3. Vital. Man"s life is frail and brief. His ephemeral existence is as nothing compared to the eternity of God. All these truths are trite; their importance lies in the application of them.
II THEIR JUST EFFECTS. The tremendous mistake people make is to admit the obvious facts, and then to live exactly as if they did not exist. But if they are they should have great effects upon conduct. Note some of the results they should work in us.
1. Humility. We may not understand God, but we should not venture to judge One so infinitely greater than ourselves. Reverence is our right attitude before the mysteries of Providence.
2. Contrition. We may defend ourselves among men, but we cannot do so in the presence of God. Not only can we conceal nothing from God we should not wish to do that but further, we see a higher standard in God than that which prevails among men, and judged by that standard the saint is a sinner.
3. Patience. God is infinitely just; he knows all; he cannot fail. We do not know what he is doing, nor why he acts. But we can wait.
4. Trust. This goes beyond patience. We have a right to confide in so just, wise, and strong a God. His greatness strikes terror in the rebellious soul; but when one is reconciled to God, that very greatness becomes a mighty, invincible rock of refuge.
5. Obedience. Our duty is to do more than submit without a murmur, and wait patiently for God. He is our Master, our King, and our business is to follow his great authority. Sin is self-will, pride, distrust, disobedience. The Christian life is one of active service; it is treading humbly in the way which our infinite God assigns to us. His greatness justly commands implicit obedience. 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 vv17–19 Shall a man he more pure than his Maker?
Job_4:17
Shall a man he more pure than his Maker?
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Man compared with God
The sum of the assertion in this verse is, that no man can be more pure and just than God. Let a man be never so just or sincere, yet there ought no comparison be made betwixt his righteousness and Gods. Learn--
1. God is most righteous, pure, and holy, within Himself and in His administration, so that He can do no wrong, nor ought He to be challenged by any. Sufficient arguments are not wanting whereby to clear this righteousness of God in all His dealings, and particularly in His afflicting godly men, and suffering the wicked to prosper; but when we consider His absolute dominion and sovereignty, and His holiness in Himself, it will put the matter beyond all debate, though we dip no further into the particulars.
2. This righteousness and holiness of God is so infinitely transcendent, that the holiness of the best of men cannot compare with it; but it becomes impurity, except he look on them in a Mediator.
3. Though God be thus just and holy, and that infinitely above the best of men, yet men are not wanting, in many cases, to reproach and reflect upon the righteousness of God, yea, and to cry up their own worth and holiness, to the prejudice of His righteousness.
4. An impatient complainer under affliction doth, in effect, wrong God and His righteousness, and sinfully extol his own holiness.
5. Whatever liberty men take to vent their passions, and to judge harshly of God and His dealing; and whatever their passion suggest for justifying thereof, yet mens own consciences and reason, in cold blood, will tell them that their sentence is unjust.
6. Mens frailty and mortality bear witness against them, that they are not perfectly pure, and that they may not compare with God.
7. Man, considered not only in his frailties, but even in his strength and best endowments, is infinitely inferior to God.
8. If men consider that God is their Creator and Maker, and that they have no degree of perfection which is not from God, they will find it a high presumption to compete with Him in the point of perfection. (George Hutcheson.)
On humility
Shall man be more just than God? The vision described in the passage from which the text is taken, is awful and sublime. Its spiritual meaning, and the moral instruction it conveys, are of superior interest and importance. That the acknowledged probity of Jobs life might not justify such impatience and complaint, Eliphaz, from a vision that was revealed unto him, disparages all human attainments and excellency before God, in order to vindicate the ways of God to man; to prove that all His laws are holy, just, and good; to repress pride and inculcate humility. The duty of humility may be proved--
I. From mans relative condition in the world. That we did not bring ourselves into existence, and are incapable, for a moment, to support ourselves in it, are self-evident truths. If we, and all that belongs to us, be the gift of God, of what have we to be proud, even in the most favourable estimate we can make of ourselves, and of all our acquisitions? Of scientific improvement and cultivated talents how little reason there is for boasting. Of moral and religious improvement how can he boast who even knows not his secret errors?
II. From the example of our Saviour. As it is a perfect pattern of universal excellence, so in the display of this virtue it is eminently instructive. If anything could give addition to such illustrious acts of goodness, it was the mildness, the tenderness, the humility, with which they were conferred. If we be His true disciples, we, like Him, will be clothed with humility, and consider it as the distinguishing characteristic of our Christian profession.
III. The advantages with which it is attended, strongly enforce the practice of this virtue. It paves the way for general esteem, exempts us from the mortifications of vanity and pride; by enabling us to form just views of our own characters, it teaches us where to correct them when wrong, and where to improve their excellence when good; it leaves us in full possession of all our powers and attainments, without envy and without detraction; it repels chagrin and engenders contentment; it is a sunshine of the mind, which throws its mild lustre on every object; and affords to every intellectual and moral excellence the most advantageous light in which it can appear. In short, it is leasing to God, and equally ornamental and advantageous to man. (A. Stifling, L. L. D.)
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 v18 those who live in houses of clay, whose foundation…
those who live in houses of clay, whose foundation is in the dust
This is a figurative way of describing human beings, who were created out of the dust of the earth and whose bodies are like houses, which are made of clay and have dirt foundations. (See: Metaphor)
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who are crushed sooner than a moth
Possible meanings for this metaphor are 1) "who God destroys as easily as he crushes a moth" or 2) "whose lives are as short as the life of a moth." (See: Metaphor and Active or Passive)
translationWords
God
trust
servant
accuse
angel
found
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 vv17–18 4:17 As the characters in the book repeatedly acknowledge,…
4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.