8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 4:3–4If the text of the historical account be regarded in itself, it is of great service to the reader, that in blessed Job, instead of the ripping up of vices, proclaim is made of his virtues by his reviling friends; for the testimony to our manner of life is never so strong, as when commendable things are told by him, who aims to fasten guilt upon our head. But let us consider of what a lofty height that man was, who by instructing the ignorant, strengthening the weak, upholding the faltering, amid the cares of his household, amidst the charge of countless concerns, amidst anxious feelings for his children, amidst the pursuit of so many laborious occupations, devoted himself to putting others in the right way.
If the text of the historical account be regarded in itself, it is of great service to the reader, that in blessed Job, instead of the ripping up of vices, proclaim is made of his virtues by his reviling friends; for the testimony to our manner of life is never so strong, as when commendable things are told by him, who aims to fasten guilt upon our head. But let us consider of what a lofty height that man was, who by instructing the ignorant, strengthening the weak, upholding the faltering, amid the cares of his household, amidst the charge of countless concerns, amidst anxious feelings for his children, amidst the pursuit of so many laborious occupations, devoted himself to putting others in the right way.
Gregory the Great, Morals on the Book of Job, book 5, on 4:3–4, the literal sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 4:17Human righteousness compared with the righteousness of God is unrighteousness, for even a candle is seen to shine bright in the dark, but being set in the ray of the sun its light is darkened. What then did Eliphaz learn when he was transported in contemplation, saving that man cannot be justified in comparison with God? … And it is rightly added, Shall a man be more pure than his Maker? For whoso murmurs at the stroke, what does he, but charge the justice of the striker? … For he miscounts himself righteous, who knows not the rule of the Supreme Righteousness. And it often happens that a piece of wood is counted straight, if it be not applied to the rule; but so soon as it is put thereto, we discover the degree of distortion wherewith it swells out, in that, truly, the straight line cuts off and condemns that, which the cheated eye approved as good. Thus Eliphaz, in that he beheld things above, delivered a strict judgment on all below, and though it was not rightly he reproved blessed Job, yet by comparison with the Creator of all things he rightly describes the measure of the creature
Human righteousness compared with the righteousness of God is unrighteousness, for even a candle is seen to shine bright in the dark, but being set in the ray of the sun its light is darkened. What then did Eliphaz learn when he was transported in contemplation, saving that man cannot be justified in comparison with God? … And it is rightly added, Shall a man be more pure than his Maker? For whoso murmurs at the stroke, what does he, but charge the justice of the striker? … For he miscounts himself righteous, who knows not the rule of the Supreme Righteousness. And it often happens that a piece of wood is counted straight, if it be not applied to the rule; but so soon as it is put thereto, we discover the degree of distortion wherewith it swells out, in that, truly, the straight line cuts off and condemns that, which the cheated eye approved as good. Thus Eliphaz, in that he beheld things above, delivered a strict judgment on all below, and though it was not rightly he reproved blessed Job, yet by comparison with the Creator of all things he rightly describes the measure of the creature
Gregory the Great, Morals on the Book of Job, book 5, on 4:17; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 4:17–18The opinion set forth by Eliphaz in reference to Job’s suffering is likewise one of the current views on Providence. He holds that the fate of Job was in accordance with strict justice. Job was guilty of sins for which he deserved his fate. Eliphaz therefore says to Job: “Is not thy wickedness great, and thine iniquities infinite?” (xxii. 5). He then points out to him that his upright actions and his good ways, on which he relies, need not be so perfect in the eyes of God that no punishment should be inflicted on him. “Behold, he putteth no trust in his servants; and his angels he chargeth with folly: how much less in them that dwell in houses of clay,” etc. (iv. 17–18). Eliphaz never abandoned his belief that the fate of man is the result of justice, that we do not know all our shortcomings for which we are punished, nor the way how we incur the punishment through them. … Eliphaz holds the opinion taught in Scripture
The opinion set forth by Eliphaz in reference to Job’s suffering is likewise one of the current views on Providence. He holds that the fate of Job was in accordance with strict justice. Job was guilty of sins for which he deserved his fate. Eliphaz therefore says to Job: “Is not thy wickedness great, and thine iniquities infinite?” (xxii. 5). He then points out to him that his upright actions and his good ways, on which he relies, need not be so perfect in the eyes of God that no punishment should be inflicted on him. “Behold, he putteth no trust in his servants; and his angels he chargeth with folly: how much less in them that dwell in houses of clay,” etc. (iv. 17–18). Eliphaz never abandoned his belief that the fate of man is the result of justice, that we do not know all our shortcomings for which we are punished, nor the way how we incur the punishment through them. … Eliphaz holds the opinion taught in Scripture
Maimonides, The Guide for the Perplexed, part III, chapter 23; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 4:7If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, Th2 2:3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa 57:1): there is one event both to the righteous and to the wicked (Ecc 9:2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? Deu 26:5.
If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, Th2 2:3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa 57:1): there is one event both to the righteous and to the wicked (Ecc 9:2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? Deu 26:5.
Matthew Henry, Commentary on the Whole Bible, on 4:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 4:12–16Some 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, 1 Corinthians 3:19; from Job 5:13.
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, 1 Corinthians 3:19; from Job 5:13.
John Gill, An Exposition of the Old and New Testament, on 4:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 4:18Servants - They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men. With folly - Without all doubt, this refers to those angels who foolishly and wickedly fell from God.
Servants - They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men. With folly - Without all doubt, this refers to those angels who foolishly and wickedly fell from God.
John Wesley, Explanatory Notes upon the Old Testament, on 4:18; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 4:7But Luk 13:2-3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (Ecc 9:2); but yet we must take it on trust, that God deals righteously even now (Psa 37:25; Isa 33:16). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (Jam 5:11). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (Pro 1:32). Trials are chastisements for their good (to the righteous) (Psa 119:67, Psa 119:71, Psa 119:75).
But Luk 13:2-3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (Ecc 9:2); but yet we must take it on trust, that God deals righteously even now (Psa 37:25; Isa 33:16). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (Jam 5:11). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (Pro 1:32). Trials are chastisements for their good (to the righteous) (Psa 119:67, Psa 119:71, Psa 119:75).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:6–7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 4:18By the servants of God, none but the angels, mentioned in the following line of the verse, are intended. … it is not meant that the good spirits positively sin, as if sin were a natural necessary consequence of their creatureship and finite existence, but that even the holiness of the good spirits is never equal to the absolute holiness of God, and that this deficiency is still greater in spirit-corporeal man, who has earthiness as the basis of his original nature.
By the servants of God, none but the angels, mentioned in the following line of the verse, are intended. … it is not meant that the good spirits positively sin, as if sin were a natural necessary consequence of their creatureship and finite existence, but that even the holiness of the good spirits is never equal to the absolute holiness of God, and that this deficiency is still greater in spirit-corporeal man, who has earthiness as the basis of his original nature.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:17–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 4
Job 4:3–18, World English Bible
Job 4 in the Bible · Told in the Story: Chapter 17, Job’s Friends
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 4:3–4If the text of the historical account be regarded in itself, it is of great service to the reader, that in blessed Job, instead of the ripping up of vices, proclaim is made of his virtues by his reviling friends; for the testimony to our manner of life is never so strong, as when commendable things are told by him, who aims to fasten guilt upon our head. But let us consider of what a lofty height that man was, who by instructing the ignorant, strengthening the weak, upholding the faltering, amid the cares of his household, amidst the charge of countless concerns, amidst anxious feelings for his children, amidst the pursuit of so many laborious occupations, devoted himself to putting others in the right way.
Gregory the Great, Morals on the Book of Job, book 5, on 4:3–4, the literal sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 4:17Human righteousness compared with the righteousness of God is unrighteousness, for even a candle is seen to shine bright in the dark, but being set in the ray of the sun its light is darkened. What then did Eliphaz learn when he was transported in contemplation, saving that man cannot be justified in comparison with God? … And it is rightly added, Shall a man be more pure than his Maker? For whoso murmurs at the stroke, what does he, but charge the justice of the striker? … For he miscounts himself righteous, who knows not the rule of the Supreme Righteousness. And it often happens that a piece of wood is counted straight, if it be not applied to the rule; but so soon as it is put thereto, we discover the degree of distortion wherewith it swells out, in that, truly, the straight line cuts off and condemns that, which the cheated eye approved as good. Thus Eliphaz, in that he beheld things above, delivered a strict judgment on all below, and though it was not rightly he reproved blessed Job, yet by comparison with the Creator of all things he rightly describes the measure of the creature
Gregory the Great, Morals on the Book of Job, book 5, on 4:17; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 4:17–18The opinion set forth by Eliphaz in reference to Job’s suffering is likewise one of the current views on Providence. He holds that the fate of Job was in accordance with strict justice. Job was guilty of sins for which he deserved his fate. Eliphaz therefore says to Job: “Is not thy wickedness great, and thine iniquities infinite?” (xxii. 5). He then points out to him that his upright actions and his good ways, on which he relies, need not be so perfect in the eyes of God that no punishment should be inflicted on him. “Behold, he putteth no trust in his servants; and his angels he chargeth with folly: how much less in them that dwell in houses of clay,” etc. (iv. 17–18). Eliphaz never abandoned his belief that the fate of man is the result of justice, that we do not know all our shortcomings for which we are punished, nor the way how we incur the punishment through them. … Eliphaz holds the opinion taught in Scripture
Maimonides, The Guide for the Perplexed, part III, chapter 23; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 4:7If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, Th2 2:3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa 57:1): there is one event both to the righteous and to the wicked (Ecc 9:2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? Deu 26:5.
Matthew Henry, Commentary on the Whole Bible, on 4:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 4:12–16Some 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, 1 Corinthians 3:19; from Job 5:13.
John Gill, An Exposition of the Old and New Testament, on 4:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 4:18Servants - They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men. With folly - Without all doubt, this refers to those angels who foolishly and wickedly fell from God.
John Wesley, Explanatory Notes upon the Old Testament, on 4:18; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 4:7But Luk 13:2-3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (Ecc 9:2); but yet we must take it on trust, that God deals righteously even now (Psa 37:25; Isa 33:16). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (Jam 5:11). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (Pro 1:32). Trials are chastisements for their good (to the righteous) (Psa 119:67, Psa 119:71, Psa 119:75).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:6–7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 4:18By the servants of God, none but the angels, mentioned in the following line of the verse, are intended. … it is not meant that the good spirits positively sin, as if sin were a natural necessary consequence of their creatureship and finite existence, but that even the holiness of the good spirits is never equal to the absolute holiness of God, and that this deficiency is still greater in spirit-corporeal man, who has earthiness as the basis of his original nature.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:17–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.