Job 4

DISCOURSE: 454
ELIPHAZ REPROVES JOB

Job 4:12. 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 Job’s friends is here begun: and Eliphaz leads the way. He begins with acknowledging Job’s 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 Job’s 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: Romans 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 God’s 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; Job 9:20; Job 9:30.]; just as it is elsewhere declared in Holy Scripture [Note: Psalms 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 God’s 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.]