Job 15:4

KJV

Yea, thou castest off fear, and restrainest prayer before God.

KJV (with Strong's)

Yea, thou castest off {H6565} fear {H3374}, and restrainest {H1639} prayer {H7881} before {H6440} God {H410}.

Complete Jewish Bible

"Why, you are abolishing fear of God and hindering prayer to him!

Berean Standard Bible

But you even undermine the fear of God and hinder meditation before Him.

American Standard Version

Yea, thou doest away with fear, And hinderest devotion before God.

Commentary

### SUMMARY
Job 15:4 presents a cutting accusation from Eliphaz the Temanite against Job, asserting that Job has deliberately abandoned reverence for God and actively hindered prayer. This verse is a central component of Eliphaz's second discourse, where he continues to apply a rigid retribution theology, interpreting Job's profound suffering as irrefutable evidence of his deep-seated sinfulness and spiritual rebellion. The accusation powerfully highlights Eliphaz's fundamental misunderstanding of Job's blameless character and the true, often mysterious, nature of God's dealings with humanity, thereby intensifying the theological debate that forms the core of the book.

### CONTEXT
* **Literary Context:** Job 15:4 is situated within Eliphaz's second, more aggressive response to Job's lament, which concluded in [Job 14](/job/14 "Job 14 - Job's Lament and Hope for Renewal"). The dialogue between Job and his friends is structured as a series of cycles, with the friends consistently applying retribution theology—the belief that God invariably rewards the righteous with prosperity and punishes the wicked with suffering. In [Job 15](/job/15 "Job 15 - Eliphaz's Second Speech"), Eliphaz, having been challenged by Job's persistent claims of innocence, dismisses Job's words as "windy knowledge" and "empty talk" (cf. [Job 15:2-3](/job/15-2-3 "Job 15:2-3 - Eliphaz's Scornful Reply")). He then escalates his accusations, implying that Job's suffering is not merely a consequence of sin, but a result of his active subversion of piety. This verse serves as a direct, pointed charge against Job's spiritual integrity, revealing Eliphaz's inability to reconcile Job's suffering with his presumed righteousness, and setting the stage for the increasingly strained and accusatory tone of the subsequent speeches.

* **Historical & Cultural Context:** The Book of Job is set in a patriarchal, pre-Mosaic period, likely in the land of Uz, a region outside of Israel proper, but within the broader ancient Near Eastern cultural sphere. The prevailing wisdom tradition of this era, which heavily influenced the friends' arguments, often linked an individual's material prosperity and well-being directly to their moral uprightness, and conversely, suffering to divine punishment for sin. This "retribution theology" was a widely accepted framework for understanding divine justice and the cosmic order. Within this worldview, "fear of the Lord" (signifying profound reverence, awe, and obedient submission to God) was considered the cornerstone of true piety, and prayer was understood as the vital conduit for communion with the divine. Therefore, to "cast off fear" and "restrain prayer" would be perceived as the epitome of spiritual rebellion and a direct affront to God, providing, in the friends' eyes, ample justification for any calamity that might befall an individual.

* **Key Themes:** Job 15:4, despite being an unjust accusation, contributes significantly to several overarching themes in the Book of Job. Firstly, it vividly illustrates the **misapplication and inadequacy of retribution theology** in explaining the complexities of human suffering, particularly the suffering of the innocent. The reader, having been granted a divine perspective in the prologue (cf. [Job 1-2](/job/1-2 "Job 1-2 - Job's Trials and Satan's Challenge")), understands that Job's suffering is not a result of sin, making Eliphaz's charge a prime example of **false accusation** and the **limitations of human wisdom** in discerning God's mysterious purposes. Secondly, the verse implicitly underscores the biblical importance of **reverence for God** (the "fear of the Lord") and **persistent prayer** as foundational elements of true piety, even as it falsely accuses Job of abandoning them. Finally, it contributes to the broader theme of **the nature of true wisdom**, contrasting the conventional, limited wisdom of the friends with the profound, inscrutable wisdom of God that transcends human categories and challenges simplistic explanations for life's deepest mysteries.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Castest off (Hebrew, _pârar'_):** Derived from the primitive root H6565, _pârar_ means "to break up (usually figuratively)," "to violate," or "to frustrate." The Hiphil conjugation, used here as _tafer_, intensifies the action, implying a deliberate and decisive act of nullification, rejection, or making void. Eliphaz is not merely suggesting Job has neglected fear, but that he has actively and intentionally "broken off" or "made of none effect" his reverence for God, indicating a willful severing of his spiritual connection.
* **Fear (Hebrew, _yirʼâh'_):** This term (H3374) in biblical Hebrew signifies much more than mere fright. As a feminine noun derived from the verb _yare_ (to fear), _yirʼâh_ denotes a profound awe, reverence, respect, and humble submission to God's majesty, power, and moral authority. It is often synonymous with true piety, wisdom, and the very foundation of a righteous life, as exemplified in [Proverbs 9:10](/proverbs/9-10 "Proverbs 9:10 - The Fear of the Lord is the Beginning of Wisdom"). To "cast off fear" implies a deliberate and active rejection of this fundamental posture of humility and devotion before God, signifying a profound spiritual rebellion.
* **Restrainest (Hebrew, _gâraʻ'_):** From the primitive root H1639, _gâraʻ_ means "to scrape off," and by implication, "to shave, remove, lessen, withhold." The Hiphil conjugation, used here as _tigra_, implies an active suppression, diminution, or holding back. Eliphaz accuses Job not just of failing to pray, but of actively "withholding" or "diminishing" prayer, perhaps even discouraging it in himself or others. This suggests a deliberate act of spiritual negligence or defiance.

#### Verse Breakdown
* **"Yea, thou castest off fear":** Eliphaz launches a direct and severe spiritual indictment against Job. The phrase "castest off fear" implies a deliberate and active rejection of the reverential awe and humble submission that are due to God. In the biblical worldview, the "fear of the Lord" is paramount, considered the beginning of wisdom and the bedrock of true piety and a righteous life. By accusing Job of abandoning this fundamental posture, Eliphaz claims that Job has forfeited his moral compass and spiritual integrity, suggesting a rebellious heart that no longer acknowledges God's sovereignty, holiness, or wisdom. This charge goes beyond mere neglect; it implies a willful renunciation.
* **"and restrainest prayer before God":** This second clause builds upon the first, asserting that Job has not only rejected reverence but has also actively suppressed or diminished his communion with God through prayer. To "restrain prayer" suggests a deliberate withholding of supplication, meditation, or even lament in the divine presence. From Eliphaz's perspective, this implies a profound spiritual alienation, a refusal to seek God's face, or perhaps even a defiant stance against Him. This accusation further solidifies the idea of Job's profound guilt and unrighteousness in Eliphaz's mind, painting a picture of a man who has turned his back on the very disciplines that define a relationship with the Almighty.

#### Literary Devices
Job 15:4 primarily employs **Accusation**, a direct and confrontational rhetorical strategy used by Eliphaz to indict Job. This accusation is delivered with a tone of absolute certainty and moral authority, despite being fundamentally untrue from the reader's perspective, thereby creating powerful **Dramatic Irony**. The audience, privy to the divine prologue in [Job 1:1](/job/1-1 "Job 1:1 - Job's Blameless Character"), knows that Job is "blameless and upright, one who feared God and turned away from evil," making Eliphaz's words a stark example of profound misjudgment and a flawed theological framework. Furthermore, there is a clear **Juxtaposition** of "fear" and "prayer," presenting them as two interconnected and essential aspects of genuine piety that Eliphaz believes Job has supposedly abandoned. This pairing emphasizes Eliphaz's conviction that Job's spiritual core has been corrupted, leading to both a lack of internal reverence and an external failure in communion with God. The verse also contains an element of **Hyperbole** in Eliphaz's overstatement of Job's alleged spiritual failings, driven by his rigid theological assumptions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 15:4, while a false accusation against a righteous man, paradoxically highlights two profoundly important theological concepts: the "fear of the Lord" and the practice of prayer. Eliphaz's charge underscores the ancient understanding that genuine piety is characterized by a deep reverence for God's majesty and an ongoing, unhindered dialogue with Him. Theologically, the verse serves as a foil to true faith, which, even in the crucible of suffering, strives to maintain awe for God and to persist in communication with Him, whether through lament, petition, or praise. It implicitly warns against the spiritual dangers of abandoning these disciplines, while simultaneously exposing the flawed human tendency to equate suffering with sin and to judge others based on a limited, often erroneous, understanding of divine justice. The passage thus becomes a cautionary tale against simplistic theological frameworks that fail to account for the complexities of God's sovereign purposes and the reality of innocent suffering.

* [Proverbs 9:10](/proverbs/9-10 "Proverbs 9:10 - The Fear of the Lord is the Beginning of Wisdom")
* [1 Thessalonians 5:17](/1_thessalonians/5-17 "1 Thessalonians 5:17 - Pray Without Ceasing")
* [Psalm 51:17](/psalms/51-17 "Psalm 51:17 - A Broken and Contrite Heart")

### REFLECTION AND APPLICATION
Eliphaz's accusation in Job 15:4, though unjust and rooted in a flawed theology, serves as a powerful mirror for self-reflection on the state of our own spiritual lives. It challenges us to examine whether we truly cultivate a profound reverence for God, not merely as an abstract concept, but as a lived reality that shapes our attitudes, decisions, and actions. In times of prosperity and ease, it is often simple to maintain outward displays of piety, but in the crucible of suffering, confusion, or prolonged adversity, our true "fear of the Lord" and commitment to prayer are rigorously tested. Do we, like Eliphaz, fall into the trap of judging others' struggles through a narrow theological lens, or do we extend compassion, grace, and humility, recognizing the limits of our own understanding? This verse calls us to persevere in faith, to maintain open and honest lines of communication with God even when His ways are mysterious or His presence seems distant, and to guard against the subtle temptations to abandon reverence or restrain our earnest cries to Him, regardless of life's circumstances or the accusations of others.

#### Questions for Reflection
* **How do I personally define and demonstrate the "fear of the Lord" in my daily life, beyond mere intellectual assent or outward religious practice?**
* **In moments of deep distress, confusion, or when faced with unanswered questions, do I find myself drawing closer to God in prayer, or do I tend to "restrain" or withdraw from communion with Him?**
* **Am I ever guilty of making assumptions about the spiritual state or sinfulness of others based solely on their outward circumstances or the suffering they endure?**
* **How can I cultivate a more resilient and authentic faith that maintains profound reverence for God and consistent prayer, even when His purposes are unclear, when I face unjust accusations, or when my expectations are unmet?**

### FAQ
**Why does Eliphaz accuse Job of casting off fear and restraining prayer?**

Answer: Eliphaz's accusations stem directly from his rigid adherence to retribution theology, a common belief in the ancient Near East that God invariably rewards the righteous with prosperity and punishes the wicked with suffering. From this perspective, Job's immense and inexplicable suffering could only be the result of significant, unconfessed sin. Therefore, Eliphaz concludes that Job must have abandoned his reverence for God ("cast off fear") and neglected his spiritual communion ("restrained prayer") as irrefutable evidence of his hidden wickedness, even though the reader knows from [Job 1](/job/1 "Job 1 - Job's Righteousness") that Job was blameless.

**Was Job actually guilty of casting off fear or restraining prayer?**

Answer: No, the Book of Job explicitly states the opposite. The prologue in [Job 1:1](/job/1-1 "Job 1:1 - Job's Character") describes Job as "blameless and upright, one who feared God and turned away from evil." Furthermore, Job's actions throughout the narrative, including his laments, his persistent desire to present his case before God ([Job 13:3](/job/13-3 "Job 13:3 - Job's Desire to Speak to God")), and his ultimate vindication by God ([Job 42:7-8](/job/42-7-8 "Job 42:7-8 - God Rebukes the Friends")), contradict Eliphaz's accusations. Eliphaz's words are a testament to his flawed theological framework and his inability to comprehend suffering outside of a retributive paradigm, rather than an accurate reflection of Job's spiritual state.

**What is the "fear of God" in biblical terms, and why is it important?**

Answer: In biblical terms, the "fear of God" (Hebrew: _yir'ah_) is not primarily a feeling of terror or dread, but rather a profound sense of awe, reverence, respect, and humble submission to God's majesty, power, and moral authority. It involves acknowledging His sovereignty, wisdom, and holiness, and living in obedience to His will. This "fear" is often presented as the beginning of wisdom ([Proverbs 9:10](/proverbs/9-10 "Proverbs 9:10 - The Fear of the Lord is the Beginning of Wisdom")) and the foundation of true piety and a righteous life. It fosters a healthy relationship with God, characterized by trust, obedience, and a desire to please Him, leading to blessing and spiritual flourishing.

### CHRIST-CENTERED FULFILLMENT
While Eliphaz falsely accused Job of casting off fear and restraining prayer, Jesus Christ perfectly embodied the "fear of the Lord" and exemplified unhindered communion with God. Unlike Job, who was innocent but suffered, Christ was perfectly innocent and willingly embraced suffering as the ultimate act of obedience to His Father's will. He did not "cast off fear" but lived a life of perfect reverence and submission, even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). Furthermore, far from "restraining prayer," Jesus consistently modeled a vibrant and intimate prayer life, frequently withdrawing to commune with His Father ([Luke 5:16](/luke/5-16 "Luke 5:16 - Jesus Often Withdrew to Pray")). His agony in Gethsemane ([Luke 22:42](/luke/22-42 "Luke 22:42 - Jesus' Prayer in Gethsemane")) demonstrates His perfect submission through prayer, even when facing the deepest anguish. Ultimately, Christ's perfect life, innocent suffering, and atoning death remove the need for us to fear God's judgment for our sins, replacing it with a filial reverence born of love and gratitude. Through His finished work, we are granted bold access to God, not by our own merit or perfect prayer life, but by His intercession, as He ever lives to make intercession for us ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ Our Eternal Intercessor"); [Romans 8:34](/romans/8-34 "Romans 8:34 - Christ Intercedes for Us")). Thus, what Eliphaz falsely accused Job of lacking, Christ perfectly fulfilled, enabling all who believe to approach God with both reverence and confidence.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 3:31

Do we then make void the law through faith? God forbid: yea, we establish the law.

Psalms 36:1

¶ To the chief Musician, [A Psalm] of David the servant of the LORD. The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes.

Psalms 36:3

The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good.

Psalms 119:126

¶ It is time for [thee], LORD, to work: [for] they have made void thy law.

1 Chronicles 10:13

So Saul died for his transgression which he committed against the LORD, [even] against the word of the LORD, which he kept not, and also for asking [counsel] of [one that had] a familiar spirit, to enquire [of it];

1 Chronicles 10:14

And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.

Job 27:10

Will he delight himself in the Almighty? will he always call upon God?