Job 4 (KJV) - Bible Truth Library

• The second of the three subdivisions is, as has been said, the largest and most complicated portion of the division (chaps. 3-31). Preceded by the wail of the suffering patriarch (in chap. 3), it is followed by a monologue in which he maintains (in chaps. 27-30 that for which he had contended throughout—his uprightness—but with his sufferings unrelieved, and the dark enigma of the reason for those sufferings unexplained. (“Job 3-31” by S. Ridout)

• In the controversy of the three friends we have a unity of thought, based on a common principle. That principle is that all suffering is of a punitive rather than of an instructive nature; that it is based on God’s justice rather than on His love—though these are ever combined in all His ways. Such a principle necessarily fails to distinguish between the sufferings of the righteous and those of the wicked. Carried, as the friends did carry it, to its legitimate conclusion, this principle meant that Job’s sufferings were for sin, hitherto undetected, and that his only hope for relief was in a confession of his sin in order to obtain mercy. (“Job 3-31” by S. Ridout)

• On his part, Job evidently has but little advantage over his friends as to the principle upon which they base their addresses. He too sees that punishment is for evil, eventually for actual sin. Indeed, he takes common ground with them and states with fully as much clearness and force the certainty of the doom of the wicked, both now and hereafter. But Job differs from his friends in this: while they steadily tend to a conviction of his hypocrisy and sin, Job faces the awful thought of God’s injustice. He is led to this by the consciousness of personal rectitude, which he cannot relinquish in the darkest hour. Why then is he so afflicted? On the other hand, thank God, he has true faith. Even where he cannot understand, he must believe in God; and this faith remains, with increasing light, through all his sufferings and in spite of all mysteries. (“Job 3-31” by S. Ridout)

• In Job, faith is real, but in the background, while the governmental principle of punishment for sin usurps the first place—until Elihu leads up to the great revelation of Jehovah Himself, in whose holy presence another divine principle shines out—the sinfulness of nature even in His own people, and His absolute goodness as well as righteousness. (“Job 3-31” by S. Ridout)

• In the controversy, as already stated, there is a distinct progress—in opposite directions—of the friends of Job. The former are getting further from the light; the latter has his face set toward the light. (“Job 3-31” by S. Ridout)

• We may also remark as to the tone of these ad dresses and replies. The friends grow more severe; Job, from almost complete absorption in his own sufferings, passes into abuse and satire upon his friends, but eventually emerges from that into a high and dignified discussion of the great principles involved. The friends on the contrary are at their best at the beginning; then become suspicious, and close with positive abuse. (“Job 3-31” by S. Ridout)

• There is a certain measure of knowledge of God. Job’s friends were not heathen philosophers, but in all likelihood men who feared God, who were His children, though with but little light. The same must be said of Job with greater emphasis. (“Job 3-31” by S. Ridout)

• Eliphaz, perhaps the eldest, is marked by dignity, appeal to God, and a measure of entreaty. Bildad appeals to reason and lessons of the past. Zophar, perhaps the youngest, is marked by the sternness and impetuosity of his denunciations of sin, and declaration of the certainty of its judgment. All this will appear as we examine these addresses in detail. (“Job 3-31” by S. Ridout)

J. N. Darby Translation

And Eliphaz the Temanite answered and said,