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Commentary on Job 4 verses 1–6
In these verses,
I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (Job 4:2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Psa 69:26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, Lam 3:33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking. "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they say or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty and discharge a good conscience.
II. He exhibits a twofold charge against Job.
1.As to his particular conduct under this affliction. He charges him with weakness and faint-heartedness, and this article of his charge there was too much ground for, Job 4:3-5. And here,
(1.)He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office, and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many. Though a great man, he did not think it below him (king Solomon was a preacher); though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burdens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to those that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not only our duty to lift up our own hands that hang down, by quickening and encouraging ourselves in the way of duty (Heb 12:12), but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to those that are of a fearful heart, Be strong, Isa 35:3, Isa 35:4. The expressions seem to be borrowed thence. Note, Those should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of. But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill will. Paul praised the Corinthians before he chided them, Co1 11:2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first. The Comforter shall reprove, Joh 16:8. [3.] He speaks this, perhaps, in a way of pity, lamenting that through the extremity of his affliction he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it, to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum consilium aegrotis damus - We all find it easy, when in health, to give good advice to the sick. - Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost thou not teach thyself? Is not this an evidence of thy hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thy own know principles? Thou that teachest another to faint, dost thou faint? Rom 2:21. Physician, heal thyself." Those who have rebuked others must expect to hear of it if they themselves become obnoxious to rebuke.
(2.)He upbraids him with his present low-spiritedness, Job 4:5. "Now that it has come upon thee, now that it is thy turn to be afflicted, and the bitter cup that goes round is put into thy hand, now that it touches thee, thou faintest, thou art troubled." Here, [1.] He makes too light of Job's afflictions: "It touches thee." The very word that Satan himself had used, Job 1:11, Job 2:5. Had Eliphaz felt but the one-half of Job's affliction, he would have said, "It smites me, it wounds me;" but, speaking of Job's afflictions, he makes a mere trifle of it: "It touches thee and thou canst not bear to be touched." Noli me tangere - Touch me not. [2.] He makes too much of Job's resentments, and aggravates them: "Thou faintest, or thou art beside thyself; thou ravest, and knowest not what thou sayest." Men in deep distress must have grains of allowance, and a favourable construction put upon what they say; when we make the worst of every word we do not as we would be done by.
2.As to his general character before this affliction. he charges him with wickedness and false-heartedness, and this article of his charge was utterly groundless and unjust. How unkindly does he banter him, and upbraid him with the great profession of religion he had made, as if it had all now come to nothing and proved a sham (Job 4:6): "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Does it not all appear now to be a mere pretence? For, hadst thou been sincere in it, God would not thus have afflicted thee, nor wouldst thou have behaved thus under the affliction." This was the very thing Satan aimed at, to prove Job a hypocrite, and disprove the character God had given of him. When he could not himself do this to God, but he still saw and said, Job is perfect and upright, then he endeavoured, by his friends, to do it to Job himself, and to persuade him to confess himself a hypocrite. Could he have gained that point he would have triumphed. Habes confitentem reum - Out of thy own mouth will I condemn thee. But, by the grace of God, Job was enabled to hold fast his integrity, and would not bear false witness against himself. Note, Those that pass rash and uncharitable censures upon their brethren, and condemn them as hypocrites, do Satan's work, and serve his interest, more than they are aware of. I know not how it comes to pass that this verse is differently read in several editions of our common English Bibles; the original, and all the ancient versions, put thy hope before the uprightness of thy ways. So does the Geneva, and most of the editions of the last translation; but I find one of the first, in 1612, has it, Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have that reading: and an edition in 1660 reads it, "Is not thy fear thy confidence, and the uprightness of thy ways thy hope? Does it not appear now that all the religion both of thy devotion and of thy conversation was only in hope and confidence that thou shouldst grow rich by it? Was it not all mercenary?" The very thing that Satan suggested. Is not thy religion thy hope, and are not thy ways thy confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think that that would be thy protection? But thou art deceived." Or, "Would it not have been so? If it had been sincere, would it not have kept thee from this despair?" It is true, if thou faint in the day of adversity, thy strength, thy grace, is small (Pro 24:10); but it does not therefore follow that thou hast no grace, no strength at all. A man's character is not to be taken from a single act.
What does Eliphaz say? “Have you often spoken in your suffering?” By “suffering” the Scripture may signify “sin,” as it states, “Under his tongue is mischief.” Eliphaz did not say, Have you committed any evil action? Eliphaz asks, “Have you spoken?” Indeed the fame of Job’s life shone everywhere, and many still testified to Job’s virtue. It is useless, Eliphaz says to Job, to say that your deeds are just and good, for the very reason that the fault is sometimes found in the words we speak. “And who can tolerate the violence of your words?” Consider now the expression “Have you often spoken?” The hesitation and uncertainty do not come from his moderation but from the fact that Eliphaz cannot convince Job about an evident fault on his part, “the violence of your words.” What did Job say? He wished to die and to be delivered from his present life. Did Job actually say, “Is it in spite of my justice and virtues that I suffer such misfortunes”? No. He said, “I wanted to disappear with the impious, with my servants, with the stillborn. I wanted to have the same fate as the impious.” He did not say, “I, who have such qualities and such importance.”
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SUMMARY
Job 4:2 marks the pivotal transition from Job's profound lament to the beginning of the extended, circular dialogue between Job and his three friends. It introduces Eliphaz the Temanite, who, after seven days of silence, initiates his speech with a rhetorical question that simultaneously feigns politeness and asserts an undeniable, self-justifying compulsion to speak. This verse masterfully sets the stage for the ensuing exchanges, immediately highlighting the tension between offering genuine comfort to the afflicted and delivering what one perceives as necessary, albeit potentially painful, truth, thus establishing the argumentative framework for the entire book's central conflict.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Eliphaz's opening statement masterfully employs several literary devices to establish his rhetorical position. The most prominent device is the Rhetorical Question, used twice within the verse. The first, "wilt thou be grieved?", is posed not for an actual answer, but to imply a certain sensitivity or consideration on Eliphaz's part, though its sincerity is debatable given the context. The second, "who can withhold himself from speaking?", is also a rhetorical question, but it functions as a forceful declaration of an undeniable truth from the speaker's perspective, emphasizing his irresistible compulsion to speak. This dual use of rhetorical questions creates a strong sense of Antithesis within the verse: the polite, almost deferential inquiry in the first half is directly contrasted with the assertive, self-justifying declaration in the second. This juxtaposition highlights the inherent tension between Eliphaz's outward show of concern and his inner conviction that he must speak. Furthermore, there is a subtle layer of Irony at play; while Eliphaz asks if Job will be "grieved," his subsequent words throughout the book will indeed cause Job profound grief, frustration, and a sense of being misunderstood, thus demonstrating the ultimate inadequacy and insensitivity of his "comfort."
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:2, as the opening salvo of Eliphaz, immediately thrusts the reader into the profound theological tension that defines the book of Job: the conflict between conventional human wisdom and the inscrutable ways of God. Eliphaz's compulsion to speak, rooted in his understanding of divine justice (that suffering is a direct consequence of sin), reflects a common human tendency to impose simplistic explanations on complex realities, especially when confronted with suffering that defies easy categorization. This verse highlights the profound danger of speaking for God or about God without true understanding or divine revelation, a theme God Himself will later address (Job 42:7). It also underscores the inherent limitations of human counsel in the face of profound mystery and the potential for even well-intentioned words to inflict further pain rather than provide genuine comfort or solace. The verse implicitly challenges the reader to consider the source and motivation of their own words when engaging with the suffering of others.
REFLECTION AND APPLICATION
Eliphaz's opening in Job 4:2 serves as a poignant and enduring reminder of the challenges and inherent pitfalls in offering counsel and comfort to those in deep distress. While the impulse to speak, to offer solutions, or to explain suffering is often strong within us, this verse subtly warns against prioritizing our own need to articulate over the true, often unspoken, needs of the suffering individual. It challenges us to cultivate a posture of profound humility and active, empathetic listening, recognizing that true solace often begins with compassionate presence and patient silence, rather than immediate advice or judgment. Before we "assay to commune," we are called to genuinely consider whether our words will bring further grief or genuine, Christ-like solace. The wisdom of God often calls for us to be "swift to hear, slow to speak" (James 1:19), understanding that some suffering defies human explanation and requires a reliance on divine grace and mystery rather than human pronouncements. Our words, when offered, should always aim to build up, console, and reflect the boundless love of Christ, rather than merely satisfying our own need to provide answers or assert our understanding.
Questions for Reflection
FAQ
Was Eliphaz's opening question, "wilt thou be grieved?", a sincere expression of concern?
Answer: While on the surface it appears to be a polite inquiry, the subsequent phrase "but who can withhold himself from speaking?" strongly suggests that Eliphaz's concern for Job's grief was secondary to his own irresistible compulsion to speak. It functions more as a rhetorical softening, a cultural courtesy designed to open a conversation, rather than a deep, empathetic consideration of Job's emotional state. His words quickly move from this feigned politeness to a self-justification for delivering what he perceives as necessary, albeit difficult, counsel. The overall trajectory of his speeches throughout the book of Job confirms that his primary aim was to correct Job's perceived errors and defend a rigid theological framework, not merely to console him.
What does this verse teach us about offering comfort to others?
Answer: Job 4:2 offers a profound cautionary lesson about the nature of counsel and comfort. It highlights the human tendency to prioritize our own need to speak, explain, or impose our understanding over the genuine, often complex, needs of the suffering individual. The verse implicitly teaches that true comfort often requires more than just words; it demands empathy, patient listening, and a willingness to sit with someone in their pain without immediately offering solutions or judgments. It warns against the danger of speaking out of a sense of obligation, perceived wisdom, or discomfort with silence, rather than out of genuine compassion. As the book of Job progresses, it becomes abundantly clear that the friends' words, despite their initial good intentions, ultimately added to Job's suffering because they failed to truly understand his unique situation and spoke presumptuously about God's ways (Job 42:7).
CHRIST-CENTERED FULFILLMENT
Eliphaz's compulsion to speak, driven by a flawed human understanding of divine justice and a need to impose order on suffering, stands in stark contrast to the perfect wisdom and compassionate presence of Jesus Christ. While Eliphaz's words ultimately brought more grief and misunderstanding to Job, Christ's words are "spirit and life" (John 6:63), bringing true comfort, profound understanding, and eternal hope. Unlike Eliphaz, who felt he could not withhold himself from speaking, Jesus often chose strategic silence, particularly in the face of accusation and suffering, fulfilling prophecies like Isaiah 53:7 and demonstrating His perfect submission, as recounted in 1 Peter 2:23). When He did speak, it was with perfect empathy, divine authority, and redemptive purpose, not to condemn but to heal, to reveal the Father's heart, and to offer rest to the weary and burdened (Matthew 11:28). Jesus, the Word made flesh, perfectly embodies divine wisdom and compassion, providing the ultimate answer to human suffering not through human explanation or judgment, but through His own redemptive sacrifice on the cross and the indwelling presence of the Holy Spirit as our Comforter. He is our great High Priest who can truly sympathize with our weaknesses, having been tempted in every way, yet without sin, enabling us to draw near to the throne of grace with confidence (Hebrews 4:15).