Exegetical and Hermeneutical Commentary of Job 4:12
Now a thing was secretly brought to me, and mine ear received a little thereof.
12. Now a thing ] Or, and a word. Eliphaz proceeds to another point, but he introduces it calmly, though with deepening earnestness in his tone; it is something additional, and he appends it by the simple and.
a little thereof ] Rather, the whisper thereof. His ear caught it all, but the whole of it was but a whisper.
Fuente: The Cambridge Bible for Schools and Colleges
12 5:7. Turning to Job’s murmurs against heaven, Eliphaz points to the unapproachable purity of God and the imperfection of all creatures, and warns Job against such complaints
Having expressed his wonder that a righteous man like Job should fall into such utter despair under afflictions, forgetting that to the righteous affliction is but a discipline, Eliphaz seeks to draw Job back to consider what is the real cause of all affliction. This is the imperfection of man, an imperfection which he shares indeed with all created beings, in the highest of whom to God’s eye there is limit and possible error. And this being so, murmuring can only aggravate his affliction by provoking the anger of God.
The passage falls into two divisions. In the first, Job 4:12-21, Eliphaz contrasts the holiness of God with the imperfection of all creatures, even the pure spirits on high, and much more a material being like man, and thus indirectly suggests to Job the true secret of his troubles. In the second, ch. Job 5:1-7, having laid this broad foundation, he builds on it a warning to Job against his murmurs. Only the wicked resent God’s dealing with them, and by doing so bring increased wrath upon themselves till they perish.
With great delicacy and consideration Eliphaz, instead of impressing the imperfection of man on Job directly, narrates how this truth was once impressed upon himself by a voice from heaven. It was in the dead of night, when all around were in deep sleep. His mind was agitated by perplexing thoughts arising out of visions of the night. Suddenly a great terror fell upon him. Then there passed before his face a breath. And there seemed to stand before him a form, too dim to discern, from which came forth a still voice, which said, Can man be righteous with God? Or, Can a man be pure with his Maker? Even to the holy angels He imputeth error, how much more to frail and earthly man? Job 4:12-21.
Applying to Job this truth, so impressively taught to himself, Eliphaz asks, If Job appeals against God, whether any of the holy beings, who minister between God and men, will listen to his appeal? (ch. Job 5:1). Nay, it is only the wicked who resent the afflictions of God, and by their rebellious impatience increase their afflictions till they are destroyed. Such an instance he had himself seen. He saw a fool, a rebellious murmurer against Heaven, spreading forth his roots and giving promise for a moment of prosperity. But suddenly destruction came upon him. His harvest was seized by the hungry robber; the rights of his children were trampled upon; and his home was broken up and desolate ( Job 4:2-5). And finally, Eliphaz condenses into a vivid aphorism his teaching in this section: for trouble springs not out of the ground it is not accidental nor a spontaneous growth of the soil. But man is born unto trouble it is his nature so to act that by his evil deeds he brings trouble upon himself. Out of his heart rises up evil as naturally as the fire sends forth sparks ( Job 4:6-7).
Fuente: The Cambridge Bible for Schools and Colleges
Now a thing – To confirm his views, Eliphaz appeals to a vision of a most remarkable character which he says he had had on some former occasion on the very point under consideration. The object of the vision was, to show that mortal man could not be more just than God, and that such was the purity of the Most High, that he put no confidence comparatively even in the angels. The design for which this is introduced here is, evidently, to reprove what he deemed the unfounded self-confidence of Job. He supposed that he had been placing an undue reliance on his own integrity; that he had not a just view of the infinite holiness of God, and had not been aware of the true state of his own heart. The highest earthly excellency, is the meaning of Eliphaz, fades away before God, and furnishes no ground for self-reliance. It is so imperfect, so feeble, so far from what it should be, that it is no wonder that a God so holy and exalted should disregard it: He designed also, by describing this vision, to reprove Job for seeming to be more wise than his Maker in arraigning him for his dealings, and uttering the language of complaint. The word thing here means a word (Hebrew), a communication, a revelation.
Was secretly brought to me – Margin, by stealth. The Hebrew word ( ganab) means to steal, to take away by stealth, or secretly. Here it means, that the oracle was brought to him as it were by stealth. It did not come openly and plainly, but in secrecy and silence – as a thief approaches a dwelling. An expression similar to this occurs in Lucian, in Amor. p. 884, as quoted by Schultens, kleptomene lalia kai psithurismos.
And mine ear received a little thereof – Dr. Good translates this, And mine ear received a whisper along with it. Noyes, And mine ear caught a whisper thereof. The Vulgate, And my ear received secretly the pulsations of its whisper – venas susurri ejus. The word rendered a little, shemets, occurs only here and in Job 26:14, where it is also rendered little. It means, according to Gesenius, a transient sound rapidly uttered and swiftly passing away. Symm. psithurismos – a whisper. According to Castell, it means a sound confused and feeble, such as one receives when a man is speaking in a hurried manner, and when he cannot catch all that is said. This is probably the sense here. Eliphaz means to say that he did not get all that might have been said in the vision. It occurred in such circumstances, and what was said was delivered in such a manner, that he did not hear it all distinctly.
But he beard an important sentiment, which he proceeds to apply to the case of Job. – It has been made a question whether Eliphaz really had such a vision, or whether he only supposed such a case, and whether the whole representation is not poetic. The fair construction is, that he had had such a vision. In such a supposition there is nothing inconsistent with the mode in which the will of God was made known in ancient times; and in the sentiments uttered there is nothing inconsistent with what might have been spoken by a celestial visitant on such an occasion. All that was spoken was in accordance with the truth everywhere revealed in the Scriptures, though Eliphaz perverted it to prove that Job was insincere and hypocritical. The general sentiment in the oracle was, that man was not pure and holy compared with his Maker; that no one was free from guilt in his sight; that there was no virtue in man in which God could put entire confidence; and that, therefore, all were subjected to trials and to death. But this general sentiment he proceeds to apply to Job, and regards it as teaching, that since he was overwhelmed with such special afflictions, there must have been some secret sin of which he was guilty, which was the cause of his calamities.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Now a thing was secretly brought to me] To give himself the more authority, he professes to have received a vision from God, by which he was taught the secret of the Divine dispensations in providence; and a confirmation of the doctrine which he was now stating to Job; and which he applied in a different way to what was designed in the Divine communication.
Mine ear received a little thereof.] Mr. Good translates, “And mine ear received a whisper along with it.” The apparition was the general subject; and the words related Job 4:17, &c., were the whispers which he heard when the apparition stood still.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Now, Heb. and, or moreover, I will further convince thee by a vision which I had relating to such matters as these. That here follows a relation of a vision is apparent from the punctual description of all its circumstances. To think as some do, that this was but a fiction and artifice which Eliphaz used, that his words might have more authority with Job, or that this was a diabolical delusion, seems to be both uncharitable and unreasonable, partly because Eliphaz, though under a mistake concerning Jobs case, was doubtless a wise and good man, and therefore would not needlessly make himself a liar for Jobs conviction; and partly from the matter of this vision, which is no way suitable to the nature or designs of the devil, but holy and agreeable to the Divine majesty and purity, and useful for mens instruction, and humiliation, and reformation. It was therefore a Divine vision, which in that age and state of the church, before the Holy Scriptures were written, was the usual way of Gods discovery of his mind to those that sought to him.
A thing, Heb. a word, to wit, from God, as Pro 13:13, a doctrine or message.
Was secretly brought to me, Heb. was stolen, or brought by stealth into me, i.e. privately and secretly, as the word of God used to come to the prophets, being spoken in their ear, as it was to Samuel, 1Sa 9:15; and the like to Moses, so as Pharaoh, though present, could not hear nor observe it, Exo 11:1, with a low and still voice, a secret whisper. This is opposed to the more public delivery of Gods word by the prophets to the people, which was done by crying aloud, Isa 48:1.
Mine ear received, i.e. I heard.
A little thereof, or, a parcel thereof, i.e. of Gods word; not of that particular word which God had now delivered to Eliphaz, which doubtless God would so speak, that he to whom he directed his speech might hear it all, and Eliphaz certainly would be as careful not to lose a syllable of it; but a parcel of Gods word in general, which this indeed was. And withal, this may be a modest and humble expression, arising from a deep sense of his own infirmity, and the small measure of his knowledge of Divine things, whereof he knew only some little fragments and parcels, as Paul said, We know but in part, 1Co 13:9. As if he had said, Many, I doubt not, have more familiar acquaintance with God, and more full revelations from God, than I can pretend to, but a little of that treasure God hath been pleased to impart to me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. a thingHebrew, a”word.” Eliphaz confirms his view by a divine declarationwhich was secretly and unexpectedly imparted to him.
a littleliterally, “awhisper”; implying the still silence around, and that more wasconveyed than articulate words could utter (Job 26:14;2Co 12:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now a thing was secretly brought to me,…. From reason and experience, Eliphaz proceeds to a vision and revelation he had from God, showing the purity and holiness of God, and the frailty, weakness, folly, and sinfulness of men, by which it appears that men cannot be just in the sight of God, and therefore it must be wrong in Job to insist upon his innocence and integrity. Some indeed have thought that this was a mere fiction of Eliphaz, and not a real vision; yea, some have gone so far as to pronounce it a diabolical one, but without any just foundation; for there is nothing in the manner or matter of it but what is agreeable to a divine vision or to a revelation from God; besides, though Eliphaz was a mistaken man in the case of Job, yet was a good man, as may be concluded from the acceptance of a sacrifice for him by the Lord, which was offered for him by Job, according to the order of God, and therefore could never be guilty of such an imposture; nor does Job ever charge him with any falsehood in this matter, who doubtless would have been able to have traversed and exposed him; add to all this, that in his discourse annexed to and continued along with this account, stands a passage, which the apostle has quoted as of divine inspiration, 1Co 3:19; from Job 5:13. When Eliphaz had this vision, whether within the seven days of his visit to Job, or before, some time ago, which he might call to mind on this occasion, and judging it appropiate to the present case, thought fit to relate it, is not certain, nor very material to know: it is introduced after this manner, “a thing” or “word”, a word of prophecy, a word from the Lord, a revelation of his mind and will, which was hidden and secret, and what before he was not so well acquainted with; this was “brought” unto him by the Spirit of God, or by a messenger from the Lord, sent on this occasion, and for this purpose; and the manner in which it was brought was “secretly” or “by stealth”, as Mr. Broughton and others l render it; it was “stolen” unto him, or “secretly” brought, as the Targum, and we, and others m; it was in a private way or manner; or “suddenly”, as some others n, at unawares, when it was not expected by him: it may have respect to the still and silent manner in which it was revealed to him, “there was silence, and he heard a voice”; a still one, a secret whisper; or to the almost invisible person that revealed it, whose image he saw, but could not discern his form and likeness; or it may be to the distinguishing favour he enjoyed, in having this revelation particularly made to him, and not to others; he heard this word, as it were, behind the curtain, or vail, as the Jews o say, explaining this passage:
mine ear received a little of it; this revelation was made, not by an impulse upon his spirits, but vocally, a voice was heard, as after declared, and Eliphaz was attentive to it; he listened to what was said, and heard, and took it in with much delight and pleasure, though but a small part of it, as his capacity was able to retain it; or it was but a small part of the will of God, an hint of his only, as some interpret it p. Schultens has shown, from the use of a word near this in the Arabic language, that it signifies “a string of pearls”; and so may design a set of evangelic truths, comparable to gold, silver, and precious stones, and which are indeed more desirable than them, and preferable to them; what they are will be observed hereafter.
l “furtive”, V. L. Montanus, Cocceius, Drusius; “furtivum verbum venit”, Schultens. m “Clanculum”, Junius Tremellius, Piscator “clam”, Beza. n “Subito”, Schmidt, Michaelis. o T. Bab. Sanhedrin, fol. 89. 2. p In David de Pomis, Lexic. fol. 217. 3.
Fuente: John Gill’s Exposition of the Entire Bible
12 And a word reached me stealthily,
And my ear heard a whisper thereof.
13 In the play of thought, in visions of the night,
When deep sleep falleth on men,
14 Fear came upon me, and trembling;
And it caused the multitude of my bones to quake with fear.
15 And a breathing passed over my face;
16 It stood there, and I discerned not its appearance:
An image was before my eyes;
A gentle murmur, and I heard a voice.
The fut. , like Jdg 2:1; Psa 80:9, is ruled by the following fut. consec.: ad me furtim delatum est (not deferebatur ). Eliphaz does not say (although he means a single occurrence), because he desires, with pathos, to put himself prominent. That the word came to him so secretly, and that he heard only as it were a whisper ( , according to Arnheim, in distinction from , denotes a faint, indistinct impression on the ear), is designed to show the value of such a solemn communication, and to arouse curiosity. Instead of the prosaic , we find here the poetic pausal-form expanded from , after the form , Job 21:16; Psa 18:23. is partitive: I heard only a whisper, murmur; the word was too sacred and holy to come loudly and directly to his ear. It happened, as he lay in the deep sleep of night, in the midst of the confusion of thought resulting from nightly dreams. (from , branched) are thoughts proceeding like branches from the heart as their root, and intertwining themselves; the which follows refers to the cause: there were all manner of dreams which occasioned the thoughts, and to which they referred (comp. Job 33:15); , in distinction from , sleep, and , slumber, is the deep sleep related to death and ecstasy, in which man sinks back from outward life into the remotest ground of his inner life. In Job 4:14, , from = , to meet (Ges. 75, 22), is equivalent to (not , as Hirz., first edition, wrongly points it; comp. Gen 44:29). The subject of is the undiscerned ghostlike something. Eliphaz was stretched upon his bed when , a breath of wind, passed ( ( dessap , similar to Isa 21:1) over his face. The wind is the element by means of which the spirit-existence is made manifest; comp. 1Ki 19:12, where Jehovah appears in a gentle whispering of the wind, and Act 2:2, where the descent of the Holy Spirit is made known by a mighty rushing. , , Sanscrit atma , signifies both the immaterial spirit and the air, which is proportionately the most immaterial of material things.
(Note: On wind and spirit, vid., Windischmann, Die Philosophie im Fortgang der Weltgesch. S. 1331ff.)
His hair bristled up, even every hair of his body; , not causative, but intensive of Kal. has also the ghostlike appearance as subject. Eliphaz could not discern its outline, only a , imago quaedam (the most ethereal word for form, Num 12:8; Psa 17:15, of or of God), was before his eyes, and he heard, as it were proceeding from it, , i.e., per hendiadyn : a voice, which spoke to him in a gentle, whispering tone, as follows:
Fuente: Keil & Delitzsch Commentary on the Old Testament
12 Now a thing was secretly brought to me, and mine ear received a little thereof. 13 In thoughts from the visions of the night, when deep sleep falleth on men, 14 Fear came upon me, and trembling, which made all my bones to shake. 15 Then a spirit passed before my face; the hair of my flesh stood up: 16 It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, 17 Shall mortal man be more just than God? shall a man be more pure than his maker? 18 Behold, he put no trust in his servants; and his angels he charged with folly: 19 How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? 20 They are destroyed from morning to evening: they perish for ever without any regarding it. 21 Doth not their excellency which is in them go away? they die, even without wisdom.
Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, ch. xxxiii. 15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (2 Cor. i. 4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, 2 Pet. i. 19. Observe,
I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him. 1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Ps. xxv. 14. As the evil spirit often steals good words out of the heart (Matt. xiii. 19), so the good Spirit sometimes steals good words into the heart, or ever we are aware. 2. He received a little thereof, v. 12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! ch. xxvi. 14. We know but in part, 1 Cor. xiii. 12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived. 3. It was brought to him in the visions of the night (v. 13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Ps. iv. 4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, Job 33:14; Job 33:15. 4. It was prefaced with terrors: Fear came upon him, and trembling, v. 14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.
II. The messenger by whom it was sent–a spirit, one of the good angels, who are employed not only as the ministers of God’s providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (Job 4:15; Job 4:16), 1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad. 2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them. 3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Dan 7:28; Dan 10:8; Dan 10:9.
III. The message itself. Before it was delivered there was silence, profound silence, v. 16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (v. 17): “Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!” 1. Some think that Eliphaz aims hereby to prove that Job’s great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: “If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined.” 2. I rather think it is only a reproof of Job’s murmuring and discontent: “Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh, mortal and miserable man, be so insolent; nay, shall Geber, the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?” Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Psa 94:9; Psa 94:10.
IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the following verses to be spoken in vision. It comes all to one.
1. He shows how little the angels themselves are in comparison with God, v. 18. Angels are God’s servants, waiting servants, working servants; they are his ministers (Ps. civ. 4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. He never made them his confidants, or of his cabinet-council, Matt. xxiv. 36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, 2 Chron. xvi. 9. See this phrase, ch. xxxix. 11. Some give this sense of it: “So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them.” (2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels (in angelis suis non ponet gloriationem) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.
2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.
(1.) Look upon man in his life, and he is very mean, v. 19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one’s fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Hos. v. 12-14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?
(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, Job 4:20; Job 4:21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), v. 20. They perish for ever because they regard not God and their duty; they consider not their latter end, Lam. i. 9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.
Fuente: Matthew Henry’s Whole Bible Commentary
2. The Visionno mortal can question Gods just acts. (Job. 4:12-21)
TEXT 4:1221
12 Now a thing was secretly brought to me,
And mine ear received a whisper thereof.
13 In thoughts from the visions of the night,
When deep sleep falleth on men,
14 Fear came upon me, and trembling,
Which made all my bones to shake.
15 Then a spirit passed before my face;
The hair of my flesh stood up.
16 It stood still, but I could not discern the appearance thereof;
A form was before mine eyes:
There was silence, and I heard a voice, saying,
17 Shall mortal man be more just than God?
Shall a man be more pure than his Maker?
18 Behold, he putteth no trust in his servants;
And his angels he chargeth with folly:
19 How much more them that dwell in houses of clay,
Whose foundation is in the dust,
Who are crushed before the moth!
20 Betwixt morning and evening they are destroyed:
They perish for ever without any regarding it.
21 Is not their tent-cord plucked up within them?
They die, and that without wisdom.
COMMENT 4:1221
Job. 4:12Eliphaz now relates the content of a nights vision to Job (Job. 33:15). The description is of the terrifying psychological effects of a nightmare.[66]
[66] E. Robertson, Bulletin of John Rylands Library, 42, (1960), 417. Note the powerful therapeutic effect of expressionlong before Freud developed his theory of dream analysis. Elihu regards dreams as warningsJob. 33:15.
Job. 4:13The Hebrew word seippim occurs only here and Job. 20:2. Its root meaning is probably be disquieted or deeply troubled. The deep sleep is the same that fell on Adam in Gen. 2:21.
Job. 4:14The extreme form of pathological behavior manifested here reveals the terrible consequences of the nightmare long after the experience.
Job. 4:15Besides experience (Job. 4:8; Job. 5:3), Eliphaz brings a proof from a private revelation (headJob. 4:16). He powerfully describes a mysterious audition. In Job. 4:12 he calls it a dabar or word and semes or a whisper which produced dread. He may be claiming supernatural authority for the wisdom that he is dispensing to Job. The word translated spirit can mean mind or breath. Nowhere else does the Old Testament use this word of disembodied spirits. The shades in Sheol are called repa-im. When the witch of Endor raised Samuel, he is called elohim. The word translated in A.V. is passed literally means glided, and is in the imperfect form, which means that he is still passing through the experience, or is again passing through it. The hair (sa-a-rat means a single hair) of my flesh creeped.[67]
[67] M. Dahood, Biblica, XLVIII, 1967, 544ff, repoints the text to read tempest or storm. This is not necessary, and stood up is used only here (in intensive form) and Psa. 119:120, and means that the flesh creeped. Experience effected his whole body. See also Dhorme, Job, p. 50.
Job. 4:16It stood still! The object is unnamed. The Hebrew consists of but a single word. It is as though Eliphaz is attempting to catch his breath as the horror of that moment returns to Eliphaz (Rowley, Job, p. 55). The awe-inspiring voice of silence is now contrasted with the voice of thunder.
Job. 4:17the A.V. translates more just than God, and this is grammatically possible, but Job has never suggested that he was. Better, I think, is the translation righteous before God. Eliphaz has received this vision sometime in the past and is not connected with Jobs soliloquy, and Job had not yet attacked Gods holiness and righteousness. The meaning is that no man can be considered just and pure in comparison with God. No one is blameless or innocent before our holy God. Eliphaz is emphasizing that Job should accept Gods verdict.
Job. 4:18The servants are the angels in the next line. Old Testament angelology does not make a distinction between good and evil angels. Satan appears among the angels in Job. 1:6.[68] The angels are charged with (toh-o-lah) error. The word is used only here and the A.V. is probably correct in rendering it folly.
[68] See Paul Heinisch, Theology of the Old Testament (The Liturgical Press, 1955), pp. 138ff; L. Kohler, Old Testament Theology (Philadelphia: Westminster, E. T., 1957), pp. 166ff; see entire range of Kittel articles on vocabulary discussed above.
Job. 4:19If angels are impure, how much more (the Hebrew can also mean how much less, i.e., Job. 4:18 a) is man whose body is dust. The houses are figures for bodies (2Co. 5:1; 2Pe. 1:14). The same argument is repeated in Job. 15:15-16. Paul argues in 1Co. 15:42-54 that resurrection is necessary to ultimately modify mans corruptible body, though the corruption is death and not unrighteousness as here. Man is compared to the moth. Man is crushed by God like man crushes a moth. The moth is one of the easiest insects to catch and crush (Pope, Job, p. 38).
Job. 4:20Mans life is quickly over between morning and evening.[69]
[69] M. Dahood, The Bible in Current Catholic Thought, ed. by J. L. McKenzie, 1962, esp. p. 55 regarding the phrase without regarding it. Dahood repoints the Hebrew to mean without name or unimportant. The extra m he regards as an enclitic ending and gives Ugaritic grammar evidence in support.
Job. 4:21Some commentators object to the Hebrew textstent cord, but this makes perfectly good sense. The verb (ns) used in three passages in Isaiah (Job. 40:24; Job. 33:20; and Job. 38:12), and is a technical term for pulling stakes and ropes and moving on. The context of Eliphazs speech is the contrast between men and angels, vis-a-vis God, and not the fate of the wicked. In essence, he says that man does not live long enough to acquire adequate wisdom to understand.
Fuente: College Press Bible Study Textbook Series
(12) Now a thing.He now proceeds to enforce and illustrate what he has said in highly poetical language, which has been versified in one of Byrons Hebrew Melodies.
Secretly brought to me.Literally, was stolen for me. Joseph uses the same expression of himself in Gen. 40:15.
Mine ear received a little, compared with the inexhaustible resources remaining unrevealed. The word used for little is only found once again, and in the mouth of Job (Job. 26:14).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Second double strophe A HEAVENLY REVELATION, Job 4:12-21. Strophe a This revelation is given in a night vision, Job 4:12-16.
12. A thing A word, a divine communication. “The law shall not perish from the priest nor the word from the prophet.” Jer 18:18. Secretly brought Stole (literally, was stolen) upon me. The Pual form of the verb indicates that the “word” was sent. The whole description signifies “that there is nothing forced or strained in God’s communication to man; it droppeth as the gentle rain from heaven upon the place beneath.”
Milton has a similar beautiful thought:
A soft and solemn breathing sound Rose like the scent of rich distilled perfumes,
And
A little , (a whisper.) See note, Job 26:14, where the word stands in contradistinction to thunder. In patriarchal times God employed visions and dreams to communicate his will to men. Abram, (Gen 15:1,) Jacob, (Gen 46:2,) and Moses, (Exo 3:2,) were thus favoured. That this oracle should be communicated through a vision, points to a very early age for the time of its delivery, for then such communications were of most frequent occurrence. Eliphaz introduces the vision to show that no one is pure or just in the sight of God, and consequently man has no reason to complain of his sufferings, since all by nature are attainted with sinful infirmity. A few bold strokes set before us the vision, which is as vivid to his soul as if he had seen it the night before. It stands unique in all literatures “amazingly sublime.” Burke. The mind of man has never portrayed aught that has at all approached its stern and awful grandeur. No one can read it alone in the still hours of the night, “when deep sleep falleth on men,” without feeling somewhat the horror which fell upon Eliphaz when brought face to face with the supernatural. “There is form and yet no form; a gentle whisper, a murmuring like the voice of the wind, but with it also the power of the wind, the energy of spirit.” Herder. It is no more than just to the genius of man to cite its best effort at ghostly description. This, Dr. Good finds in the poems of Ossian, “whose descriptions of apparitions possess more terror and sublimity than are to be met with anywhere out of the Old Testament.” The poet thus describes the spirit of Loda:
“The wan, cold moon rose in the east. Sleep descended on the youths, their blue helmets glitter to the beam; the fading fire decays. But sleep did not rest on the king. He rose in the midst of his arms and slowly ascended the hill to behold the flame of Sarno’s tower. The flame was dim and distant; the moon hid the red flame in the east. A blast came from the mountain; on its wings was the spirit of Loda. He came to his place in his terrors and shook his dusky spear. His eyes appear like flame in his dark face; his voice is like distant thunder. Fingal advanced his spear amid the night, and raised his voice on high.
“‘Son of Night, retire! call thy winds and fly. Why dost thou come to my presence with thy shadowy arms? Do I fear thy gloomy form, spirit of dismal Loda? Weak is thy shield of clouds; feeble is that meteor, thy sword. The blast rolls them together, and thou thyself art lost. Fly from my presence, son of Night! Call thy winds and fly!’
“‘Dost thou force me from my place?’ replied the hollow voice. ‘The people bend before me. I turn the battle in the field of the brave. I look on the nations and they vanish. My nostrils pour the blast of death. I come abroad on the winds; the tempests are before my face, but my dwelling is calm above the clouds; the fields of my rest are pleasant.’” Compare the description of the ghost in Hamlet, Acts 1, scene 5.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 4:12. Mine ear received a little thereof The word shemets rendered little, may be derived from an Arabic one, signifying a string of pearls. So the oracle that he here mentions was a collection of precious observations delivered to him in the way of vision, says Heath; who renders the verse, Moreover, somewhat oracular was secretly imparted to me, and mine ear took in a precious lesson from it. Houbigant renders the last clause, of which mine ear took in the whisper. See Parkhurst on the word .
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 454
ELIPHAZ REPROVES JOB
Job 4:12-19. Now a thing was secretly brought to me, and mine ear received a little thereof. In thoughts from the visions of the night, when deep sleep falleth on men, fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face: the hair of my flesh stood up: it stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?
THE controversy on the part of Jobs friends is here begun: and Eliphaz leads the way. He begins with acknowledging Jobs former usefulness in alleviating the sorrows of others, but turns it into a ground of accusation against him for not bearing with more fortitude his own sorrows. The testimony however was most honourable to Job: for we can scarcely conceive a more honourable character, than that of one who, possessing all the influence of wealth, and power, and wisdom, employs it all in instructing and comforting the sons and daughters of affliction: and we cannot be surprised, that, when Eliphaz was so well acquainted with the benevolent exertions of Job, he did not in his own conduct pay greater attention to his example. It is evident, that he did not duly estimate the calamities of Job: not feeling them in his own person, he was not aware of their weight and pressure; else he never could have spoken so lightly of his affliction, as to say, It toucheth thee, and thou art troubled; and then to make his confidence a subject of derision. But let us come to the argument with which Eliphaz thought to confound Job; Who ever perished, being innocent? This was the ground on which all Jobs friends proceeded: they maintained, that his sufferings were a certain proof of his having committed some enormous wickedness, which God was now punishing. From appealing thus to observation and experience, Eliphaz proceeds to mention a revelation which he had received from heaven, and which, in his opinion, strongly confirmed the sentiments he had delivered. This revelation we shall now consider;
I.
Abstractedly
The circumstance of so remarkable a vision having been given to Eliphaz, in order to fix his attention the more deeply on the instruction conveyed with it, clearly shews, that the revelation delivered to him was of great importance. The very terror also which the vision inspired, led him, and should lead us also, to regard every word that was spoken with reverence and godly fear. As he trembled at the sight, so should we tremble at the word.
But we must not so understand the word as if it imported only that man is not more just or more pure than God; for such a truth as that needed no revelation to make it known: it was obvious to all, and acknowledged by all, without any such confirmation as this. The truths intended to be made known, were these;
1.
That no man is pure before God
[Man is a weak and sinful creature: his very nature is corrupt: and therefore, whatever superiority to others he may possess in point of dispositions or conduct, he must shut his mouth, and acknowledge himself guilty before God [Note: Rom 3:19.]. Having once violated the law in any one particular, (and it is as much violated by defect as by actual transgression,) he is condemned by it, and must to all eternity confess himself a just object of Gods displeasure. Job himself, notwithstanding some apparent inconsistency in his assertions, was convinced of this, and expressed it too in very strong terms [Note: Job 9:2-3; Job 9:20-21; Job 9:30-31.]; just as it is elsewhere declared in Holy Scripture [Note: Psa 143:2.]. Even the angels themselves are not so perfect, but that they are capable of committing sin, precisely as the fallen angels did: nor are they so intelligent, but that they would be guilty of the most egregious folly, if a work like that of governing the world were intrusted to them for one single hour. God therefore can put no trust in them: and if he charges even them with folly, in what light must he view the children of fallen man? Verily no descendant of Adam can have any pretensions to wisdom or to purity in his sight.]
2.
That no man can claim any thing at the hands of God
[If we had done all that is commanded us, we must acknowledge ourselves to be only unprofitable servants: we must have done no more than was our duty to do. The same must be said of the holy angels, no one of whom ever rendered unto God either more or better service than was his duty to perform. All idea of merit must be excluded as well from them as from us: and it is beyond measure surprising that any one should be found amongst the children of men so ignorant, so conceited, so presumptuous, as to conceive that God can by any means be made his debtor. Instead of laying God under an obligation by any thing that we can do, we ourselves are indebted to him for that grace whereby we are enabled to do any good thing, and are more abundantly indebted to him in proportion to the good which he has enabled us to perform.]
3.
That no man under any circumstances can have reason to complain of God
[We will suppose a man to be as perfect and upright as Job himself: we will suppose him too to suffer as severely as ever Job suffered; and that too without any previous warning, or any assignable cause: would he have any right to complain? We answer, No: if his sufferings were a thousand times heavier, even a perfect hell itself, he would have no right to complain; because, as a sinner, he is justly obnoxious to the everlasting wrath of God. Shall a living man complain? says Solomon. No surely: if he were dead and in hell itself, he would have no other than his just portion; and consequently, any thing short of that is a ground rather for thankfulness than complaint.]
This we apprehend to be the import of our text, abstractedly considered: but it will be proper to notice our text,
II.
As tending to decide the controversy between Job and his friends
Eliphaz thought it admirably calculated to decide the point: and so it really was, if only it had been viewed in its proper light. Let us consider it,
1.
As it was applied by Eliphaz
[Eliphaz, as we have already observed, thought that Job was suffering on account of some great and hidden abominations: and that, if he had not committed some enormous wickedness, God was too just to punish him in so signal away. Hence he argued thus: If a just man would not deal thus with an innocent person, how much less will God? Shall mortal man be more just than God, and more pure than his Maker? this is impossible: and therefore Job must be a hypocrite; and God has given me this vision on purpose that I may convince him of his hypocrisy. But all this was erroneous: the principle itself was false; and the application of it altogether unwarranted. It was not true that God always punishes great wickedness in this life; for all things come alike to all; and the wicked are often the most prosperous: nor was it true that Job, previous to these calamities, had committed any such evils as they apprehended; for God himself had testified that he was perfect. Therefore, notwithstanding all his confidence, Eliphaz erred exceedingly in his interpretation of this vision.]
2.
As it ought to have been applied
[The vision had respect to the controversy: and so far Eliphaz was right: but it had not a partial reference to Job: and there Eliphaz was mistaken. It referred to all the parties, to the friends of Job as well as to Job himself. To Job it spoke powerfully, reproving him for complaining of his sufferings; because all discontent with the dispensations of God does, in fact, impeach his wisdom, and his justice in the government of the world. But shall man be more just than God, or wiser than he who charges even the angels with folly? This cannot be; and therefore Job was to be blamed for murmuring against God. But to his friends it spoke also. They took for granted, that, if Job was not a hypocrite, God must have been unjust in so afflicting him. But were they able to fathom all the counsels of the Almighty, and to sit in judgment upon God? Were they wiser, and more just, than he? or was he bound to conform his proceedings to their opinion of what was wise and just? No: they should learn therefore not to pronounce so positively upon things which were so far beyond their comprehension: they must not presume to set up their own justice as a standard, whereby to try the justice of their God; and their own wisdom, whereby to estimate the wisdom of their God. To act as they were acting, was uncharitable to their friend, and insulting to their God: and they, no less than Job, should wait for the issue of these calamities; assured, that the wisdom, the justice, and the goodness of God would at last be fully manifested in the whole of this most mysterious dispensation.
Eliphaz was partial in his interpretation of the vision: he saw its bearing upon Job; but overlooked its application to himself. And this is indeed a too common fault in hearing the word of God. We are struck with it as applicable to our neighbour; but we do not hold it up as a glass wherein to behold ourselves: we hear for others, and not for ourselves; and thus make it an occasion rather for uncharitable censures than for personal humiliation. Let us mark this evil in Eliphaz, and watch against it in ourselves.]
Improvement
1.
Be thankful to God for the written word
[Formerly God made known himself to men in dreams and visions, and by voices and ministering spirits; but these communications were accompanied with terror, and, as in the instance before us, not easy to be seen in all their bearings. But in the written word we have a full revelation of Gods mind and will, that we may consult at all times; that we may have recourse to without any fear or terror; and that we may both clearly and fully understand: because if one part be dark and intricate, we may compare it with another that is more simple; and so, by comparing spiritual things with spiritual, may learn more certainly the mind of God. Besides, in the written word there are great leading principles, which will serve to throw light upon any point that is more obscure. If any thing appear contrary to the analogy of faith, we have a standard both of faith and practice whereby to try it; and may thus, for the most part, have our doubts respecting it removed. Lot us be thankful then for such an inestimable treasure: and let us study the word, not as critics merely, or as controversialists to condemn others, but as persons desirous of discovering their own faults, and of conforming themselves in every thing to the mind and will of God.]
2.
Bear in mind the infinite distance between you and your Maker
[He is the great, the incomprehensible God; you are poor sinful worms crushed before the moth: He is the eternal and infinitely wise God; you are of yesterday, and know nothing. Get but a just apprehension of the infinite distance between you and him, and all will go right with you: you will take your proper place, at the footstool of your God. You will receive with humility and confidence whatsoever he shall speak in his blessed word: you will, if we may so speak, give him credit for acting with unerring wisdom and goodness, even when his dispensations are most dark and mysterious: you will be submissive to his chastisements, and obedient to his will. Your insignificance as creatures will constrain you to bow before him, and to say, Let him do as seemeth him good: but your vileness as sinners will make you to regard with unbounded gratitude every mercy you enjoy, and especially that greatest of all mercies, the gift of his only dear Son to die for you. With what wonder and admiration will you embrace the salvation offered you in the Gospel! with what simplicity of mind will you live by faith on the Lord Jesus Christ! and with what zeal and diligence will you devote yourselves to his service! We say again, if only God be exalted in your eyes, and you be abased in the dust, all will be well: God will be glorified, and your souls be happy, both in time and eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(12) Now a thing was secretly brought to me, and mine ear received a little thereof. (13) In thoughts from the visions of the night, when deep sleep falleth on men, (14) Fear came upon me, and trembling, which made all my bones to shake. (15) Then a spirit passed before my face; the hair of my flesh stood up: (16) It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, (17) Shall mortal man be more just than God? shall a man be more pure than his maker? (18) Behold, he put no trust in his servants; and his angels he charged with folly: (19) How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? (20) They are destroyed from morning to evening: they perish forever without any regarding it. (21) Doth not their excellency which is in them go away? they die, even without wisdom.
It is probable that, as in those early ages, we know the LORD did, by means of visions and dreams, convey divine truths to the minds of his people, that Eliphaz had been this made acquainted concerning the solemn distinction here set forth between the holiness and purity of GOD, and the holiness and purity of all created excellence. And, as far as these things might be made useful to impress on Job’s mind a sense of his creatureship state and uncleanness, the vision of Eliphaz was striking and proper. But if he introduced it here by way of calling in the divine authority to enforce what he had said before, in proof of Job’s hypocrisy, it was ill judged and deceitful, as the sequel of Job’s history, in GOD’S justification of him, manifested. But for the moment, leaving both the history of Job, and the exercise of his mind by Eliphaz, I would beg the Reader’s attention to a sweet thought arising out of what this Temanite hath said. He tells us, that in this vision he heard a voice proclaiming that GOD puts no trust in his servants, and his angels he charged with folly. Think, Reader! how pure and holy was JESUS in his great undertaking for poor sinners, when, though angels are charged with folly, a voice from heaven declared JESUS to be GOD’S only begotten Son, in whom he was, and is, well pleased. And, remember, in this proclamation from heaven, concerning the good pleasure of JEHOVAH, in the perfection and holiness of JESUS, it was that holiness which belonged to JESUS as Redeemer and Mediator; that perfection of the work which the FATHER gave him to do, and by which, both in doing, and in dying, he hath wrought out a complete salvation. Let me only add one thought more on this most precious of all subjects. As JESUS was thus beheld, and thus proclaimed as the glorious Head of his people, so are his people beheld in him: if JESUS was made sin for us, when he knew no sin, it was that his people, who knew no righteousness, might be made the righteousness of GOD in him. 2Co 5:21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“Now a thing was secretly brought to me.” Job 4:12
Things which are so brought are often the best things. They are not meant for the bodily eye, which can see but imperfectly, but for the vision of the soul, which, where the character is good, is strong and clear. We call the sum of our experiences, “impressions,” “feelings,” “impulses,””tendencies;” we are afraid to characterise or define them by some positively religious name. Who, for example, dare say he was inspired? Who has sufficient religious boldness to say that the Holy Spirit fell upon him, and taught him this or that, or awakened his faculties to such and such an exercise? Those who are believers in the Bible ought to have no hesitation in using religious terms for the definition of religious impressions. Inspiration is always a secret communication. The Spirit of God steals, so to speak, upon the spirit of man, suddenly, in darkness, in out-of-the-way places, and, communing with him, transforms him into a new being, increasing his faculties both in number and strength, and clothing him with new and beneficent power. When a good impulse stirs the heart, better trace it to a high origin than to a low one. When we are moved in the direction of self-sacrifice for the good of others we should instantly seal the action of the Spirit with the name of God, and thus give it sanctity and nobleness, and turn it into an imperative and gracious obligation. When a man supposes anything has been secretly brought to him from heaven, it was not meant that it should be locked up in his own heart; the very man who says that a secret message was delivered to him now begins to speak of it and to relate it all in graphic detail. We should repeat this experience. Who has not had conviction of sin? Who has not known the mysterious action of conscience? Who has not felt deeply and irresistibly that this world is not all, but that upon the horizon of time there gleams the beginning of eternity? We should speak of these better impulses, these religious exhortations and ecstasies; we should never be ashamed of them, but hold them as in our personal trust for the benefit of the common family of man. Great ideas were never meant to be merely personal possessions; “There is that withholdeth more than is meet, but it tendeth to poverty” intellectually and spiritually as well as financially. “He that watereth shall be watered also himself.” Make no secret of your best ideas, your noblest impulses, your highest enthusiasms; tell them to others; the very stating of them may be as the declaration of gospels, the revelations of the unseen kingdom of Christ. Of course the wise man will not throw his pearls before swine; he will study circumstances, opportunities, and conditions; the very spirit that brought the secret thing to him will indicate the right time and place under which he is to make revelations! of what he has seen and known and handled of the word of life. Some gospels are to be preached to solitary persons; other gospels are to be thundered as it were from mountain-tops, and to be made known in all their majesty and grandeur and beneficence to the whole family of mankind. The heart at once identifies messages which have been brought from heaven: there is no disguising or perverting such messages so as to obliterate their identity. Even when but poorly delivered there is something about them which declares a heavenly origin. This is emphatically so with the Gospel of our Lord Jesus Christ. Even when men are tempted to ridicule it, they seem to be trifling with a temple, to be bringing into disdain the noblest tower ever built upon the earth and reaching to heaven. There is a spirit in man, and the inspiration of the Almighty giveth him understanding. Perhaps even the commonest soul knows true music from false: there is something in it which claims a species of kinship with the man and awakens him into a new and blessed consciousness.
Fuente: The People’s Bible by Joseph Parker
Job 4:12 Now a thing was secretly brought to me, and mine ear received a little thereof.
Ver. 12. Now a thing was secretly brought to me ] Heb. Was brought to me by stealth, closely and privily, so as others were not aware of it: see Act 22:9 ; Act 9:7 . Saul’s companions heard his voice, but not Christ’s. By this vision Eliphaz would convince Job that none are afflicted but those that have well deserved it; since the best are defective and blame worthy, though they should be puriores caelo afflictione facti, as Chrysostom saith, as those good souls were that prayed Peter out of prison, Act 12:5 . Some are of the opinion, that this vision either came from his phantasy, and so was none; or else, by an illusion from Satan. But Mercer holds it to have been a true vision from God; although Eliphaz abused it in his misapplication thereof to Job, playing the sophister, after a sort, while he quite changeth the state of the question, which at this time was, Whether we ought to judge a man’s life and behaviour by the greatness of those troubles and miseries that he doth suffer? This vision he describeth verbis magnificis et ampullosis: As for me, a thing (or a word) was stolen upon me, or secretly brought to me, &c. But what so great a secret was this, saith Calvin, that God alone is perfectly righteous, and all men unrighteous in comparison to him? For answer, he calleth it a secret (though it be a plain and evident truth), because few consider it, and improve it to be a humble submission to God, and suffering his judgments. See a like expressmn, Psa 78:2-3 , &c., “I will open my mouth in a parable,” which yet was nothing extraordinary, but poetically set out, so Psa 49:4 . The happy and secure estate of saints in trouble is described, and the contrary; which though an ordinary argument, and often treated, yet is called the great wisdom, the dark saying.
And mine ear received a little thereof
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
a little = a whispering.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 4:12-21
Job 4:12-21
THAT VISION OF JOB’S FRIEND ELIPHAZ
“Now a thing was secretly brought to me,
And mine ear received a whisper thereof.
In thoughts from visions of the night,
When deep sleep falleth upon men,
Fear came upon me, and trembling,
Which made all my bones to shake.
Then a spirit passed before my face;
The hair of my flesh stood up.
It stood still, but I could not discern the appearance thereof.
A form was before mine eyes:
There was silence, and I heard a voice, saying,
Shall a mortal man be more just than God?
Shall a man be more pure than his Maker?
Behold, he putteth no trust in his servants;
And his angels he chargeth with folly.
How much more them that dwell in houses of clay,
Whose foundation is in the dust,
Who are crushed before the moth.
Betwixt morning and evening they are destroyed:
They perish forever without any regarding it.
Is not their tent cord plucked up within them?
They die, and that without wisdom.”
“Shall mortal man be more just than God?” (Job 4:17), or, Shall a man be more pure than his maker? If ever the mountain labored and brought forth a mole hill, we have an example of it here. What kind of a revelation is this? It tells us nothing, but seems to ask a couple of questions that might be construed as critical of Job. Were not Job’s protestations of innocence examples of a man claiming to be more just or pure than God? Almighty God Himself said of the speeches of Job’s friends that they had not spoken that which was right (Job 42:7); and this writer does not dare to allege any rightness whatever in this speech of Eliphaz. His angels he chargeth with folly (Job 4:18). Franks, making the mistake of supposing this “vision” had any truth in it, wrote that it is contrary to the doctrine of the N.T. that, “Some angels are good, and some are bad; all are fallible.” Whether or not this thought was in Eliphaz’ vision, it is no basis whatever for supposing that the New Testament doctrine regarding angels in any sense contradicts the doctrine of the Old Testament. Satan, himself one of the fallen angels, is the unseen agent in the Book of Job who brought all the suffering upon that patriarch.
“Who are crushed before the moth” (Job 4:19). “A better translation of this is, “Crushed as easily as a moth.
This is not the end of Eliphaz’ speech; he really gets down to business in the rest of it (Job 5).
E.M. Zerr:
Job 4:12-16. We do not know whether Eliphaz really thought he had this vision or was drawing on his imagination. At any rate, he professed to have some “inside” information that he wanted to pass on to Job. Of course we would expect it to be along the line of his theory as to the reason for the afflictions of his friend.
Job 4:17. This implies a false accusation against Job. He never claimed to be even as just as God, much less to be more so than he. He only denied that his afflictions were a punishment for any injustice of his.
Job 4:18. Eliphaz spoke the truth about the angels (2Pe 2:4; Jud 1:6), but that had no bearing on Job’s case. It had not been shown that he was guilty of folly.
Job 4:19-21. If God will not tolerate sin and folly in his angels, he certainly will not suffer creatures of the earth to escape. That is true but did not figure in the case of Job because he had not been convicted of any wrong conduct.
Fuente: Old and New Testaments Restoration Commentary
a thing: Psa 62:11
secretly: Heb. by stealth
a little: 1Co 13:12
Reciprocal: Gen 20:3 – a dream Gen 28:12 – he dreamed Job 13:1 – ear Job 32:8 – the inspiration Job 42:5 – heard Hab 3:2 – I have
Fuente: The Treasury of Scripture Knowledge
Job 4:12. Now Hebrew, and, or moreover, a thing, &c. To show Job more evidently the sin and folly of impatience, and to impress what he had already advanced, or should yet further advance on that subject, more fully on his mind, Eliphaz relates a vision he had had, perhaps since he came to him: as if he had said, If these observations be not sufficient to convince thee, hear what God himself hath secretly revealed to me. In those early ages of the world, before God had vouchsafed to mankind a written revelation, it was usual with him to communicate the knowledge of his will to those that were pious, and earnestly desired it, by dreams and visions. A thing Hebrew, a word, oracle, or message from God; was secretly brought to me The Hebrew expression , jegunnab, is very elegant, namely, stole in upon me; or, was brought by stealth unto me; that is, privately and secretly, as the word of God used to come to the prophets, being spoken to their ear with a low and still voice, or signified to their minds in a mild and gentle manner. This is opposed to the more public declaration of Gods word to the people by the prophets, which was frequently by their crying aloud, Isa 58:1. Mine ear received a little thereof The word, , shemets, here rendered little, occurs but once more in the Bible, namely, Job 26:14, where it is also translated little: How little a portion is heard of him? Symmachus translates it here , and in chap. 26. , both which words signify whisper, which here may be interpreted a hint or intimation. Eliphaz does not pretend to have understood the revelation that had been made to him in this vision perfectly, but something of it he perceived. He certainly would take care not to lose a syllable of what the spirit said, but he intends by the expression, that he did not fully comprehend the deep meaning of the words which he heard. Or he may be considered as expressing himself thus through modesty and humility, from a deep sense of his own weakness, and the small measure which he judged he possessed of the knowledge of divine things. As if he had said, Many, I doubt not, have a much more familiar acquaintance with God, and more full revelations from him, than I can pretend to; but a little of that treasure he hath been pleased to impart to me.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Job 4:12-16. Eliphaz confirms the truth of his doctrine by telling of a vision which he had had. A revelation came upon him like a thief in the night (lit. a word stole upon me). His thoughts were raised to a higher power by the ecstasy of the vision.
Job 4:14 f. describes the presence of the supernatural.
Job 4:16 tells how the spirit, being of a finer matter, could hardly be perceived by the human eye and ear. Stillness and a voice I heard means I heard a still voice (hendiadys). The tenses used in the Hebrew are all present. A spirit passes by me . . . it stands, and I cannot discern its appearance; a form is before mine eyes, I hear a still voice. Eliphaz, in recalling the experiences of that awful night, feels as if he were passing through them again, and falls into the present in describing them.
Fuente: Peake’s Commentary on the Bible
4:12 Now a thing was {h} secretly brought to me, and mine ear received a little thereof.
(h) A thing I did not know before was declared to me by vision, that is that whoever thinks himself just will be found a sinner when he comes before God.
Fuente: Geneva Bible Notes
Eliphaz’s vision 4:12-21
Eliphaz’s authority was a vision (Job 4:12). It seems that his vision was not a revelation from God for the following reasons. He did not say that it was from the Lord. God normally identified revelations from Himself as such, to those who received them, when He used this method of revelation. Furthermore, the content of what Eliphaz received in the vision (Job 4:17-21) does not represent God as He has revealed Himself elsewhere in Scripture. Specifically, God appears here as unconcerned with people. Evidently Eliphaz’s "spirit" (Job 4:15) was not the Holy Spirit, and the Hebrew word translated "spirit" never unambiguously describes a disembodied spirit. Perhaps the spirit was an evil angel. What he heard from this spirit contained elements of truth: man cannot make himself pure before God, and man is mortal. Still, Eliphaz was wrong in applying these words to Job as though Job was a willful sinner (cf. Job 1:1; Job 1:8; Job 2:3). [Note: See James L. Crenshaw, "The Acquisition of Knowledge in Israelite Wisdom Literature," Word & World 7:3 (Summer 1986):251.]