Job 4:1

KJV

¶ Then Eliphaz the Temanite answered and said,

KJV (with Strong's)

Then Eliphaz {H464} the Temanite {H8489} answered {H6030} and said {H559},

Complete Jewish Bible

Then Elifaz the Teimani spoke up:

Berean Standard Bible

Then Eliphaz the Temanite replied:

American Standard Version

Then answered Eliphaz the Temanite, and said,

Commentary

### SUMMARY
Job 4:1 marks the dramatic shift from Job's profound lament to the commencement of the theological debate between Job and his three friends. Following seven days of silent mourning, this verse introduces Eliphaz the Temanite, the first of Job's companions, as he steps forward to respond to Job's desperate outburst, setting the stage for the extensive and complex dialogues that explore the nature of suffering, divine justice, and human wisdom throughout the book.

### CONTEXT
* **Literary Context:** Job 4:1 immediately follows [Job's deeply personal and raw lament in chapter 3](/job/3 "Job 3 - Job's Lament and Curse of His Birth"). After enduring the catastrophic loss of his children, possessions, and health, and a week of silent companionship with his friends ([Job 2:11-13](/job/2-11 "Job 2:11-13 - The Arrival and Silence of Job's Friends")), Job finally breaks the silence by cursing the day of his birth. This verse, "Then Eliphaz the Temanite answered and said," signifies the end of the initial period of shared silence and grief, and the beginning of the verbal exchanges that constitute the main body of the book. It establishes the turn-taking structure of the ensuing dialogues, where each friend offers their perspective on Job's suffering, and Job, in turn, responds. Eliphaz's speech is therefore presented as a direct, albeit perhaps ill-conceived, response to Job's despair.
* **Historical & Cultural Context:** Eliphaz is identified as "the Temanite," indicating his origin from Teman, a significant city in Edom. Historically, Edom, and particularly Teman, was renowned for its wisdom (cf. [Jeremiah 49:7](/jeremiah/49-7 "Jeremiah 49:7 - Wisdom of Teman") and [Obadiah 1:9](/obadiah/1-9 "Obadiah 1:9 - Teman's Warriors")). This background suggests that Eliphaz is presented as a figure of considerable intellectual and spiritual authority within his culture, and his words would have been expected to carry weight. The cultural expectation was that suffering, especially of such magnitude, was a direct consequence of sin, a common understanding of divine justice in the ancient Near East. The friends' presence for seven days of silence before Job's lament also reflects a customary period of mourning, demonstrating their initial solidarity and respect for Job's profound grief before their theological frameworks compelled them to speak.
* **Key Themes:** Job 4:1 serves as the inaugural moment for several key themes that permeate the Book of Job. Firstly, it marks the **Commencement of Dialogue**, transitioning from Job's personal lament to a public theological debate on the nature of suffering and divine justice. This initiates the friends' attempts to apply their traditional, retributive theology to Job's inexplicable pain, a theme explored extensively in [Job chapters 4-27](/job/4 "Job 4 - Eliphaz's First Speech"). Secondly, it highlights the **Human Tendency to Offer Explanations for Suffering**, often based on limited understanding or rigid theological frameworks, even when confronted with profound and mysterious pain. Eliphaz's immediate response underscores the human discomfort with silence and the urge to provide answers. Thirdly, the verse introduces the theme of **The Nature of Counsel**, foreshadowing how even well-intentioned advice, if lacking true empathy or divine insight, can exacerbate rather than alleviate suffering, a central tension throughout the friends' speeches and Job's responses, culminating in God's ultimate intervention in [Job 38-41](/job/38 "Job 38 - God's First Speech to Job").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Eliphaz (Hebrew, _'Eliphaz_):** This proper name, likely meaning "my God is fine gold" or "my God is strength," identifies the first and arguably most prominent of Job's three friends to speak. His name might subtly hint at his theological perspective, which, though rooted in a belief in God's power and justice, ultimately proves to be flawed in its application to Job's unique situation.
* **Temanite (Hebrew, _Teymani_):** This geographical descriptor links Eliphaz to Teman, a region in Edom renowned in ancient Near Eastern thought for its wisdom. The designation is significant, as it positions Eliphaz as a figure of considerable sagacity and experience, whose counsel would typically be highly regarded. This sets up a dramatic irony, as the "wise" counsel he offers proves to be inadequate and even harmful in the face of Job's innocent suffering.
* **Answered (Hebrew, _wayyaʿan_):** This verb emphasizes that Eliphaz's speech is not an unsolicited discourse but a direct, immediate, and reactive response to Job's preceding lament in [Job chapter 3](/job/3 "Job 3 - Job's Lament"). The use of "answered" highlights the conversational nature of the ensuing dialogue, indicating that Eliphaz perceives Job's outburst as something requiring a theological counter-argument or correction rather than simply empathetic listening.

#### Verse Breakdown
* **"¶ Then Eliphaz the Temanite":** This clause introduces the speaker, Eliphaz, identifying him by name and by his geographical origin, Teman. The "¶" (pilcrow) in the KJV indicates a new paragraph or section, signaling a significant shift in the narrative from Job's monologue to the beginning of the dialogue. The introduction of Eliphaz by his full designation immediately establishes his identity and background for the reader, setting the stage for his subsequent discourse.
* **"answered and said,":** This phrase precisely defines the nature of Eliphaz's action. The verb "answered" (Hebrew _wayyaʿan_) underscores that his speech is a direct reply to Job's lament, not an independent statement. The addition of "and said" (Hebrew _wayyo'mer_) is a common Hebrew idiom for introducing speech, reinforcing the initiation of verbal communication. Together, these words mark the pivotal transition from Job's silent suffering and desperate curse to the beginning of the theological debate between Job and his friends.

#### Literary Devices
Job 4:1, though brief, employs several significant literary devices. The primary device is the **Introduction of Character**, formally presenting Eliphaz as the first of Job's friends to speak. This is followed by **Dialogue Initiation**, marking the precise moment the silent period ends and the extensive verbal exchanges begin. The verse also functions as a **Narrative Transition**, shifting the focus from Job's internal anguish to the external theological debate. Furthermore, the mention of "the Temanite" serves as a subtle form of **Foreshadowing** or **Characterization**, hinting at Eliphaz's reputation for wisdom (given Teman's association with sagacity) and implicitly setting up the conflict between traditional wisdom and the reality of Job's inexplicable suffering. The very act of "answering" also implies a **Dramatic Response** to Job's lament, signaling that the friends do not merely listen but feel compelled to offer their own interpretations.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:1 is theologically significant as it ushers in the core debate of the book: the nature of divine justice and the problem of suffering. Eliphaz's immediate response to Job's lament signifies the human tendency to impose order and explanation on chaos, often through retributive theology—the belief that suffering is always a direct consequence of sin. This verse sets the stage for a profound exploration of the limitations of human wisdom in comprehending God's ways, contrasting it with the mystery of divine sovereignty. It also highlights the pastoral challenge of ministering to those in deep distress, revealing how well-intentioned but flawed counsel can deepen, rather than alleviate, pain.

* [Job 2:11](/job/2-11 "Job 2:11 - The Arrival of Job's Friends")
* [Job 38:1-3](/job/38-1 "Job 38:1-3 - God Answers Job")
* [Proverbs 18:13](/proverbs/18-13 "Proverbs 18:13 - Listening Before Answering")

### REFLECTION AND APPLICATION
Job 4:1, though a simple narrative transition, carries profound implications for how we engage with suffering, both our own and that of others. It forces us to confront the limitations of our human frameworks—theological, philosophical, or otherwise—when faced with inexplicable pain. Eliphaz's readiness to "answer" Job's lament, rather than simply remaining in empathetic silence, serves as a cautionary tale. It challenges us to cultivate a posture of humility and deep listening, recognizing that sometimes the most profound comfort is not found in immediate explanations or theological pronouncements, but in compassionate presence and patient endurance. The verse invites us to examine our own responses to suffering: do we rush to offer solutions, or do we first sit with the pain, trusting that God's wisdom transcends our limited understanding?

#### Questions for Reflection
* **How do I typically respond when confronted with someone's deep pain or lament? Do I tend to offer immediate answers or explanations?**
* **What are the dangers of offering "wise" counsel that may not be rooted in true empathy or a full understanding of another's situation?**
* **In what ways might I be tempted to apply rigid theological frameworks to suffering, rather than embracing the mystery of God's ways?**
* **How can I cultivate a greater capacity for empathetic listening and silent presence when ministering to those who are grieving or suffering?**

### FAQ

**Why does Eliphaz speak first among Job's friends?**

Answer: While the text doesn't explicitly state why Eliphaz is the first to speak, several factors suggest his prominence. He is often considered the oldest or most respected of the three friends, given his origin from Teman, a region known for its wisdom ([Jeremiah 49:7](/jeremiah/49-7 "Jeremiah 49:7 - Wisdom of Teman")). His speeches are generally the longest and most developed, suggesting a leading role in the debate. Furthermore, his initial approach is somewhat gentler and more philosophical than Bildad's or Zophar's, making him a fitting character to initiate the theological discussion in response to [Job's profound lament in chapter 3](/job/3 "Job 3 - Job's Lament").

**What does "answered and said" imply about Eliphaz's speech?**

Answer: The phrase "answered and said" (Hebrew _wayyaʿan wayyo'mer_) is a common Hebrew idiom indicating a direct, immediate response to something previously spoken or done. In this context, it signifies that Eliphaz's speech is not an independent monologue but a direct reply to [Job's desperate lament and curse of his birth in chapter 3](/job/3 "Job 3 - Job's Lament"). It implies that Eliphaz felt compelled to address Job's words, perhaps viewing them as blasphemous or indicative of unconfessed sin, rather than simply expressions of profound suffering. This sets the tone for the ensuing debate, where the friends' words are largely reactive to Job's statements.

**How does the mention of "Temanite" inform our understanding of Eliphaz?**

Answer: The designation "Temanite" is crucial because Teman, a city in Edom, was widely recognized in the ancient world for its wisdom. This association suggests that Eliphaz is presented as a man of considerable intellectual and spiritual standing, someone whose counsel would typically be valued. His wisdom, however, is human wisdom, rooted in traditional understanding of cause and effect (retributive justice). The narrative subtly uses this background to highlight the limitations of even the most respected human wisdom when confronted with the mysterious and sovereign ways of God, particularly concerning innocent suffering. His "wise" counsel ultimately falls short of truly helping Job, underscoring a central theme of the Book of Job.

### CHRIST-CENTERED FULFILLMENT
Job 4:1, by introducing the human attempt to provide answers to suffering, implicitly points to the ultimate and perfect answer found in Christ. Eliphaz, with his human wisdom and flawed understanding of divine justice, represents the inadequacy of human counsel when confronted with deep pain. In contrast, Jesus Christ is the ultimate "answer" to human suffering and lament. He is not merely a wise counselor from Teman, but the [Wisdom of God incarnate](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Wisdom of God"), who fully understands suffering because He Himself bore the ultimate pain and injustice on the cross ([Isaiah 53:3-5](/isaiah/53-3 "Isaiah 53:3-5 - The Suffering Servant")). Where Eliphaz and the friends failed to offer true comfort or understanding, Jesus offers genuine empathy, not through speculative theology, but through His shared humanity and redemptive work. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), addressing the root cause of suffering in a way no human philosophy ever could. Furthermore, Christ's resurrection is the ultimate divine "answer" to the problem of death and inexplicable pain, offering hope and vindication beyond human comprehension ([1 Peter 1:3-5](/1_peter/1-3 "1 Peter 1:3-5 - A Living Hope Through Resurrection")). Thus, Job 4:1, in its portrayal of limited human response, serves as a backdrop against which the perfect and complete response of God in Christ shines all the more brightly.

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

Job 6:1

¶ But Job answered and said,

Job 2:11

¶ Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

Job 3:1

¶ After this opened Job his mouth, and cursed his day.

Job 3:2

And Job spake, and said,

Job 15:1

¶ Then answered Eliphaz the Temanite, and said,

Job 42:9

So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.

Job 8:1

¶ Then answered Bildad the Shuhite, and said,