Job 4:18

KJV

Behold, he put no trust in his servants; and his angels he charged with folly:

KJV (with Strong's)

Behold, he put no trust {H539} in his servants {H5650}; and his angels {H4397} he charged {H7760} with folly {H8417}:

Complete Jewish Bible

[God] doesn't trust his own servants, he finds fault even with his angels;

Berean Standard Bible

If God puts no trust in His servants, and He charges His angels with error,

American Standard Version

Behold, he putteth no trust in his servants; And his angels he chargeth with folly:

Commentary

### SUMMARY
Job 4:18 presents Eliphaz the Temanite's foundational argument regarding God's absolute transcendence and the inherent limitations of all created beings. In his discourse, Eliphaz asserts that God places no ultimate confidence even in His celestial servants and attributes a measure of imperfection or "folly" to His angels. This declaration serves to underscore the infinite chasm between the Creator's perfect holiness and the finite, contingent nature of all creation, thereby laying the groundwork for Eliphaz's subsequent implication that human beings are far more prone to sin and thus more deserving of divine scrutiny and judgment.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the opening monologue of Eliphaz, the first of Job's three friends to respond to Job's profound lament. Following Job's initial outburst of despair and questioning of his existence in [Job 3](/job/3 "Job 3 - Job's Lament"), Eliphaz positions himself as a purveyor of traditional wisdom and divine insight, notably referencing a personal, awe-inspiring vision in [Job 4:12-16](/job/4-12-16 "Job 4:12-16 - Eliphaz's Mystical Encounter"). His overarching aim is to defend God's justice and, by extension, subtly accuse Job of hidden sin, operating under the prevailing retribution theology that suffering is a direct consequence of wrongdoing. By emphasizing God's absolute purity and the imperfection of even heavenly beings, Eliphaz constructs a formidable rhetorical premise. This premise allows him to argue that if even angels are found wanting in God's sight, no human, especially Job, could possibly be righteous enough to escape divine judgment, thus setting the stage for his subsequent assertions about human frailty and culpability.
* **Historical & Cultural Context:** The book of Job is situated in the ancient Near East, a region renowned for its rich tradition of wisdom literature. This genre frequently grappled with profound questions concerning divine justice, the nature of human suffering, and the essence of righteousness. The dominant cultural understanding, particularly among those who adhered to a strict form of retribution theology, posited that God justly rewards the righteous and punishes the wicked. Eliphaz's arguments are a clear reflection of this conventional wisdom. While the concept of divine beings or angels was widespread in ancient cultures, the notion that even these exalted entities could be deemed imperfect in God's sight highlights a uniquely elevated standard of divine holiness characteristic of Israelite theology. This context is crucial for understanding Eliphaz's perspective: he is not challenging God's justice but rather reinforcing it by demonstrating that even the seemingly perfect fall infinitely short of God's unblemished standard.
* **Key Themes:** Job 4:18 significantly contributes to several profound themes within the book of Job and broader biblical theology. Firstly, it powerfully articulates **God's Absolute Transcendence and Perfection**, establishing an unbridgeable gulf between the Creator and all creation. God's standard of purity is so infinitely high that even the most exalted celestial beings are found wanting in His sight, a truth echoed in the prophet Isaiah's vision of the seraphim in [Isaiah 6:2-3](/isaiah/6-2-3 "Isaiah 6:2-3 - Seraphim and God's Holiness"). Secondly, it introduces the theme of **Angelic Imperfection (from God's Perspective)**, challenging any human-conceived notion of inherent flawlessness in angels. This is not to suggest moral failure in the human sense, but rather a profound recognition of their finite, created nature when compared to God's infinite wisdom and holiness. This underscores God's supreme authority and judgment over all His creation. Thirdly, and most critically for Eliphaz's argument, it implies **Human Frailty and Inherent Sinfulness**. If God finds imperfection in angels, then human beings, who are "born of a woman," are far more prone to sin and therefore worthy of punishment, a point Eliphaz explicitly develops later in [Job 15:14-16](/job/15-14-16 "Job 15:14-16 - Man's Impurity Before God").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Trust (Hebrew, _ʼâman'_):** The verb "put no trust" derives from the primitive root H539, _ʼâman_. This root fundamentally means "to build up or support," and figuratively "to render (or be) firm or faithful, to trust or believe, to be permanent or quiet." In the negative construction used here (לֹא יַאֲמִין, *lo' ya'amin*), it signifies that God does not find absolute reliability, unwavering faithfulness, or perfect trustworthiness in His servants. This is not an indictment of their loyalty but a theological statement about their inherent created limitation; they cannot perfectly embody the absolute steadfastness and perfect faithfulness that define God Himself.
* **Servants (Hebrew, _ʻebed'_):** The Hebrew word H5650, _ʻebed_, is used in its plural possessive form, _ʻăbādâw_ ("his servants"). While _ʻebed_ can refer to human servants, in this context, given the explicit parallelism with "his angels," it unequivocally refers to celestial beings who serve God. This term highlights their subordinate status and their function as agents of God's will. Yet, even in their devoted service, they are not deemed perfectly reliable or flawless by God's infinite standard.
* **Folly (Hebrew, _tohŏlâh'_):** The Hebrew word H8417, _tohŏlâh_, translated as "folly," is feminine of an unused noun meaning "bluster" or "braggadocio," implying "fatuity." This term carries the nuance of error, imperfection, or something lacking purity, wisdom, or completeness when held up to God's absolute standard. It does not necessarily imply moral sin or rebellion in the human sense, but rather an inherent limitation, a finite nature, or a deficiency in wisdom compared to the infinite perfection of the Creator. God's "charging with folly" suggests a divine discernment of their finite, created nature, which falls short of His own unblemished perfection.

#### Verse Breakdown
* **"Behold, he put no trust in his servants;":** This initial clause serves as Eliphaz's profound opening assertion regarding God's absolute standard of perfection. The "servants" here are understood, by the subsequent parallel clause, to be angelic beings. The statement signifies that God, in His infinite wisdom and perfect discernment, does not find absolute, unblemished faithfulness, reliability, or inherent perfection even in His most devoted celestial attendants. This is not a judgment on their loyalty or moral character in a human sense, but rather a profound theological declaration about the inherent imperfection and created limitation of all beings when compared to the Creator's flawless and infinite nature.
* **"and his angels he charged with folly:":** This clause functions in powerful parallelism to the first, reinforcing and clarifying the nature of the "no trust." The "angels" are explicitly named, emphasizing that even these exalted beings, often perceived as pure and perfect from a human perspective, are deemed to possess some form of "folly" or inherent imperfection from God's perspective. This "folly" refers to their created limitations, their finite wisdom, or their inability to perfectly reflect God's infinite purity and knowledge, rather than necessarily implying moral transgression or rebellion. God's "charging" them implies a divine assessment, a declaration, and a recognition of this inherent limitation in all created existence.

#### Literary Devices
Eliphaz's statement in Job 4:18 employs several potent **Literary Devices** to convey its stark message. The most prominent is **Parallelism**, specifically a form of synonymous or intensifying parallelism, where the second clause ("and his angels he charged with folly") reiterates and amplifies the meaning of the first ("he put no trust in his servants"). This structural repetition serves to emphasize the universal nature of imperfection, extending even to the highest created beings, thereby strengthening Eliphaz's argument. The statement also utilizes **Hyperbole**, as Eliphaz exaggerates the imperfection of angels to underscore the even greater imperfection of humans, thereby building a powerful rhetorical case for Job's presumed guilt. While not a direct anthropomorphism of God's physical form, the phrase "he charged with folly" is an example of **Anthropopathism**, attributing a human-like action (charging, assessing, finding fault) to God to describe His divine discernment and judgment of created beings.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:18, though spoken by a character whose application of divine justice is ultimately revealed as flawed in the context of Job's suffering, articulates a profound and enduring theological truth about God's absolute holiness and the inherent limitations of all creation. It reveals that God's standard of purity and perfection is so infinitely high that no created being, no matter how exalted or seemingly pure, can fully meet it. This truth underscores the radical transcendence of God, establishing an unbridgeable chasm between the Creator and the created. It serves as a foundational premise for understanding humanity's fallen state and our utter inability to achieve righteousness by our own efforts. If even angels are found wanting, how much more so humanity, which is marred by sin and inherent frailty? This realization should lead to profound humility and a deep appreciation for the necessity of divine grace.

* [Isaiah 6:2-3](/isaiah/6-2-3 "Isaiah 6:2-3 - Seraphim and God's Holiness"): The seraphim, exalted angelic beings, cover their faces and feet before God, crying "Holy, holy, holy, is the LORD of hosts," demonstrating their unworthiness and God's overwhelming, unapproachable purity.
* [Job 15:15](/job/15-15 "Job 15:15 - God's Trust in His Saints"): Eliphaz reiterates this point later in his second discourse, stating, "Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight," further emphasizing the universal imperfection of all creation before God.
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned"): The New Testament affirms this universal fallenness, declaring that "all have sinned and fall short of the glory of God," underscoring the pervasive nature of human imperfection and the impossibility of self-justification.

### REFLECTION AND APPLICATION
Eliphaz's statement in Job 4:18, while misapplied to Job's specific situation, offers a timeless and vital theological insight: God's holiness is utterly incomparable, and all creation, including the most exalted beings, falls short of His perfect standard. For believers, this truth cultivates profound humility, reminding us that any notion of self-righteousness or inherent merit is a profound illusion. Our best efforts, purest intentions, and most disciplined obedience are still tainted by the limitations of our created, finite nature, and in the case of humanity, by our fallenness. This understanding should drive us away from any confidence in our own merit or ability to earn God's favor and instead compel us to rely entirely on the unmerited grace of God. It highlights our desperate need for a righteousness that is not our own, a perfection that only God can provide. This verse invites us to marvel at God's infinite majesty, to embrace a deep sense of humility, and to recognize our absolute dependence on Him for salvation and sanctification.

#### Questions for Reflection
* **How does the concept of God finding "folly" or imperfection in angels challenge or deepen your understanding of divine perfection and the nature of creation?**
* **If even angels are imperfect in God's sight, what does this imply about human attempts to achieve righteousness or earn salvation through our own efforts?**
* **How does recognizing God's absolute holiness, as presented in this verse, impact your sense of humility and your dependence on His grace rather than your own works?**
* **In what ways might a misunderstanding of God's perfect standard lead to self-righteousness, pride, or judgmental attitudes towards others who struggle?**

### FAQ

**Does Job 4:18 mean that angels are sinful in the same way humans are?**

Answer: Not necessarily in the same way. The Hebrew word for "folly" (*tāholâ*) in this context refers more to an inherent limitation, imperfection, or a lack of absolute purity and wisdom when compared to God's infinite standard, rather than a moral rebellion or transgression as humans typically understand sin. While some angels did rebel against God (e.g., Satan and his demons, as hinted at in [Jude 1:6](/jude/1-6 "Jude 1:6 - Angels Who Did Not Keep Their Proper Domain")), Eliphaz's statement here is a general theological assertion about the created nature of all angels, implying that even the faithful ones possess a finite quality that falls short of God's unblemished perfection. It primarily highlights God's radical transcendence and the vast difference between the Creator and all creation, rather than accusing all angels of moral failing.

**How does Eliphaz's statement about angelic imperfection relate to his argument against Job?**

Answer: Eliphaz uses this profound theological truth as a rhetorical premise to justify Job's immense suffering. His underlying logic is: if God finds imperfection even in His most exalted and seemingly perfect angels, how much more will He find fault in a human being like Job, who is "born of a woman" and inherently frail? Therefore, Eliphaz concludes, Job's immense suffering must be a consequence of some hidden sin, because God is perfectly just and would not afflict an innocent person. While the theological premise about God's holiness and created imperfection is sound, Eliphaz's application of it to Job's specific situation is ultimately flawed, as the book of Job demonstrates that suffering is not always a direct result of personal sin. He misuses a truth about God's character to condemn Job and uphold his rigid retribution theology.

### CHRIST-CENTERED FULFILLMENT
Job 4:18, with its stark declaration of God's absolute purity and the inherent imperfection of all created beings, including angels, profoundly sets the stage for the necessity and glory of Jesus Christ. If no created being, however exalted or seemingly perfect, can perfectly meet God's unblemished standard, then humanity, marred by sin and inherent frailty, is utterly lost and without hope of self-justification. This verse highlights the unbridgeable chasm between a holy God and imperfect creation, a gap that only Christ could span. Jesus Christ alone is the one "who knew no sin" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Knew No Sin")) and was "without sin" ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sinless High Priest")), uniquely possessing both perfect divinity and perfect humanity. He perfectly fulfilled God's righteous demands, not only in His sinless life but also in His atoning death, where He "became sin for us, so that in him we might become the righteousness of God" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Knew No Sin")). Through His perfect obedience and sacrificial death, His righteousness is imputed to believers, so that "by the obedience of the one man the many will be made righteous" ([Romans 5:19](/romans/5-19 "Romans 5:19 - Obedience of Christ")). Thus, the "folly" or imperfection found in all creation is overcome in Christ, who is our wisdom, righteousness, sanctification, and redemption ([1 Corinthians 1:30](/1_corinthians/1-30 "1 Corinthians 1:30 - Christ Our Wisdom")). We are now found righteous in God's sight, not through our own merit or the limited perfection of created beings, but through faith in the One who perfectly pleased the Father and had no folly or imperfection in Him ([Philippians 3:9](/philippians/3-9 "Philippians 3:9 - Righteousness Through Faith in Christ")).

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

Jude 1:6

And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

2 Peter 2:4

For if God spared not the angels that sinned, but cast [them] down to hell, and delivered [them] into chains of darkness, to be reserved unto judgment;

Job 25:5

Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.

Job 25:6

How much less man, [that is] a worm? and the son of man, [which is] a worm?

Job 15:15

Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.

Job 15:16

How much more abominable and filthy [is] man, which drinketh iniquity like water?

Psalms 103:20

Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.