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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.
While Scripture’s spirit witnesses on behalf of Job that he has not committed any folly against God, Eliphaz incorrectly understands the reason behind what has been imposed upon Job. Eliphaz believes that Job suffers because of trespasses, and he thinks the words Job has spoken were motivated by his unacceptable behavior. “Is not your fear founded in folly,” since you think you are righteous, “your hope also, and the mischief of your way?” Folly, Eliphaz says, is also the hope that you will be considered righteous. For such punishments are not imposed upon a righteous person. Eliphaz calls Job’s way the “way of wickedness.” He continuously thinks that the holy man suffers due to sins. This is also why Eliphaz ascribes folly to him.
“Is not your fear based on folly, as is your hope, and your mischievous ways?” That is to say, was there not a foolish intention behind your actions? Eliphaz means, “Either you have not done these things, or your life is full of evil. Or you do not fear God with a righteous intention and all that you say is mere words. Your hope is based on folly.” Eliphaz states that Job’s hope was filled with foolishness. Why? Is it necessary to say that? Is it not possible that after often helping his neighbor, he has now fallen into misfortune? “No,” says Eliphaz.
33. All which same he makes to succeed that sentence which he set before, saying, But now a stroke is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Thus he declares that they were brought to nought all of them together, in this, that he blames blessed Job's being troubled by the scourge. Yet it is to be well taken notice of, that though he chides unbefittingly, yet the ranks of virtues he fitly describes; for in enumerating the virtues of blessed Job, he marked out his life in four stages, in that he both added strength to fear, and patience to strength, and to patience, perfection. Since one sets out in the way of the Lord with fear, that he may go on to strength; for as in the world boldness begets strength, so in the way of God boldness engenders weakness; and as in the way of the world fear gives rise to weakness, so in the way of God fear produces strength; as Solomon witnesses, who says, In the fear of the Lord is strong confidence. [Prov. 14, 26] For ‘strong confidence’ is said ‘to be in the fear of the Lord,’ in that, in truth, our mind so much the more valorously sets at nought all the tenors of temporal vicissitudes, the more thoroughly that it submits itself in fear to the Author of those same temporal things. And being stablished in the fear of the Lord, it encounters nothing without to fill it with alarm, in that whereas it is united to the Creator of all things by a righteous fear, it is by a certain powerful influence raised high above them all. For strength is never shown saving in adversity, and hence patience is immediately made to succeed to strength. For every man proves himself in a much truer sense to have advanced in ‘strength,’ in proportion as he bears with the bolder heart the wrongs of other men. For he was little strong in himself, who is brought to the ground by the wickedness of another. He, in that he cannot bear to face opposition, lies pierced with the sword of his cowardice. But forasmuch as perfection springs out of patience, immediately after patience we have the perfectness of his ways introduced. For he is really perfect, who feels no impatience towards the imperfection of his neighbour; since he that goes off, not being able to bear the imperfection of another, is his own witness against himself, that he is not yet perfectly advanced. Hence Truth says in the Gospel, In your patience possess ye your souls. [Luke 21, 19] For what is it to possess our souls, but to live by the rule of perfection in all things, to command all the motions of the mind from the citadel of virtue? He then that maintains patience possesses his soul, in that from hence he is endued with strength to encounter all adversities, whence even by overcoming himself he is made master of himself; and as he quells himself in a manner worthy of all praise, he comes forth unquelled with dauntless front, because by conquering himself in his pleasures, he makes himself invincible to reverses. But as Eliphaz rebuked him with reviling, so now he adds a few words, as if in exhortation.
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SUMMARY
Job 4:6 encapsulates Eliphaz the Temanite's pivotal rhetorical challenge to Job, probing the very foundations of Job's renowned piety and blamelessness in the crucible of his immense suffering. Operating from a strict theology of retribution, Eliphaz subtly implies that Job's established reverence for God, his unwavering confidence, his steadfast hope, and the integrity of his life should have served as an impenetrable shield against such calamity. By questioning these virtues, Eliphaz suggests that Job's current plight must be a direct consequence of some unconfessed sin or hidden moral failing, despite the divine affirmation of Job's righteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 4:6 primarily employs a Rhetorical Question. Eliphaz's query is not posed to gain new information but to make a forceful point and subtly accuse Job. It is meticulously crafted to lead Job (and the reader) to a specific, predetermined conclusion: that Job's profound suffering must be a direct consequence of some hidden sin, because a truly righteous person, possessing the virtues Eliphaz lists, would not suffer in such a manner. This rhetorical device carries an implicit Irony, as the very virtues Eliphaz lists—fear, confidence, hope, and uprightness—are precisely those for which Job was commended by God himself at the outset of the narrative (Job 1:8). The question also utilizes Juxtaposition, placing Job's supposed virtues directly against the stark backdrop of his profound and inexplicable suffering, forcing a comparison that, in Eliphaz's limited theological framework, leads to an inescapable conclusion of Job's culpability.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:6, though articulated from a flawed human perspective rooted in a limited understanding of divine justice, profoundly engages with the multifaceted nature of suffering, the complexities of divine sovereignty, and the limitations of human comprehension of God's ways. It starkly highlights the theological pitfall of a simplistic, mechanistic view of retribution, where all suffering is directly and exclusively linked to personal sin. The overarching narrative of the Book of Job, through its dramatic arc and divine revelation, ultimately refutes this narrow perspective, demonstrating with compelling force that suffering can occur without direct punitive cause and can serve purposes far beyond human comprehension, such as testing and refining faith, revealing God's absolute sovereignty, or even as part of a cosmic spiritual conflict. The verse also underscores the profound challenge of maintaining faith and integrity when one's established virtues and blameless conduct seem to offer no protection against overwhelming calamity, thereby compelling a deeper exploration of God's character and the true, enduring meaning of righteousness.
REFLECTION AND APPLICATION
Job 4:6 serves as a powerful and enduring cautionary tale against the perils of judgmentalism and the dangers of offering simplistic, formulaic explanations for complex human suffering. When we encounter others in deep distress, our primary, Christ-like response should be one of profound empathy, compassionate presence, and patient listening, rather than an immediate theological diagnosis or veiled accusation. The qualities Eliphaz mentions—a reverent fear of God, an unwavering confidence in His character, an enduring hope, and an upright walk—are indeed vital and foundational for a life of authentic faith. However, their true strength, depth, and authenticity are often revealed not in times of ease and prosperity, but precisely when they are most severely tested by inexplicable adversity and profound loss. This verse challenges us to critically examine the depth and resilience of our own faith: is our "fear of the Lord" merely a fair-weather piety, or does it anchor us firmly when the foundations of our life seem to crumble? Is our "confidence" in God unwavering, even when His ways seem utterly inscrutable and His presence feels distant? And does our "hope" persist beyond immediate circumstances, rooted steadfastly in His unchanging character and eternal promises rather than our fleeting comfort or temporal prosperity?
Questions for Reflection
FAQ
Does the Bible teach that all suffering is a direct result of personal sin?
Answer: No, the Book of Job, particularly through the narrative surrounding Job 4:6, powerfully and unequivocally refutes the simplistic notion that all suffering is a direct, punitive consequence of personal sin. While the Bible certainly teaches that sin has profound consequences and can indeed lead to suffering (Romans 6:23), it also presents multiple other complex reasons for suffering. These include living in a fallen and broken world (Romans 8:22), for God's ultimate glory and the revelation of His works (John 9:1-3), for the testing and refining of faith (1 Peter 1:6-7), or even as part of spiritual warfare and divine permission (Job 1). Eliphaz's perspective in Job 4:6 represents a common but ultimately incomplete ancient Near Eastern wisdom tradition that the Book of Job fundamentally challenges and significantly broadens, demonstrating God's mysterious sovereignty and the multifaceted nature of His purposes.
CHRIST-CENTERED FULFILLMENT
Job 4:6, with its pointed challenge to Job's integrity and the implied link between suffering and sin, finds its most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While Eliphaz suggests that Job's suffering must inevitably stem from his own failings, Jesus Christ, the only truly blameless and perfectly upright one (Hebrews 4:15), suffered immensely, not for His own sin, but as the perfect atoning sacrifice for the sins of humanity (2 Corinthians 5:21). The "fear," "confidence," "hope," and "uprightness" that Eliphaz questions in Job are not only perfectly embodied in Christ, but they did not exempt Him from suffering; rather, they enabled Him to endure it with unwavering resolve for redemptive purposes (Hebrews 12:2). In Jesus, we witness the ultimate answer to the perplexing problem of innocent suffering: God Himself enters into suffering, not as punishment for sin, but as a means of salvation, demonstrating a love that transcends simplistic retribution theology. Through His cross, Christ transforms suffering from a sign of divine displeasure into a potential pathway for deeper communion with God and participation in His glorious redemptive work (Philippians 3:10). He is the righteous sufferer who bore the penalty for the unrighteous, offering true hope and an ultimate solution to the human condition that Eliphaz and the friends could never conceive.