Albert Barnes Commentary Job 4

Then Eliphaz the Temanite answered - See the notes at (Job 2:11).

If we attempt to speak with you—Margin, A word. Hebrew—הנסה דבר dâbâr hanı̂câh. “May we attempt a word with you?” This is a gentle and polite apology at the beginning of his speech—an inquiry whether he would take it as unkind if one should venture a remark in the way of argument. Jahn, in characterizing the part which Job’s three friends respectively take in the controversy, says: “Eliphaz is superior to the others in discernment and delicacy. He begins by addressing Job mildly; and it is not until irritated by opposition that he reckons him among the wicked.”

Will you be grieved?—That is, will you take it ill? Will it be offensive to you, or weary you, or tire your patience? The word used here (לאה lâ'âh) means to labor, to strive, to weary, to exhaust; and hence, to be weary, to try one’s patience, to take anything ill. Here it is the language of courtesy, and is designed to introduce the subsequent remarks in the kindest manner. Eliphaz knew that he was about to make observations which might implicate Job, and he introduced them in as kind a manner as possible. There is nothing abrupt or harsh in his beginning. All is courteous in the highest degree, and is a model for debaters.

But who can refrain from speaking?—Margin, “Refrain from words.” That is, “the subject is so important, the sentiments advanced by Job are so extraordinary, and the principles involved are so momentous, that it is impossible to refrain.” There is much delicacy in this. He did not begin to speak merely to make a speech. He professes that he would not have spoken, if he had not been pressed by the importance of the subject, and had not been full of matter. To a great extent, this is a good rule to adopt: not to make a speech unless there are sentiments which weigh upon the mind, and convictions of duty which cannot be repressed.

Behold, thou hast instructed many - That is, you have instructed many how they ought to bear trials, and have delivered important maxims to them on the great subject of the divine government. This is not designed to be irony, or to wound the feelings of Job. It is intended to recall to his mind the lessons which he had inculcated on others in times of calamity, and to show him how important it was now that he should reduce his own lessons to practice, and show their power in sustaining himself.

Thou hast strengthened the weak hands - That is, you have aided the feeble. The hands are the instruments by which we accomplish anything, and when they are weak, it is an indication of helplessness.

Thy words have upholden him that was falling - That is, either falling into sin, or sinking under calamity and trial. The Hebrew will bear either interpretation, but the connection seems to require us to understand it as referring to one who was sinking under the weight of affliction.

The feeble knees - Margin, “bowing.” The knees support the frame. If they fail, we are feeble and helpless. Hence, their weakness, is so often used in the Bible to denote feebleness. The sense is, that Job, in the days of his own prosperity, had exhorted others to submit to God; had counseled them in such a manner as actually to give them support, and that the same views should now have sustained him which he had so successfully employed in comforting others.

But now it has come upon you - That is, calamity; or, the same trial which others have had, and in which you have so successfully exhorted and comforted them. A similar sentiment to that which is here expressed, is found in Terence:

Facile omnes, cum valemus, recta consilia aegrotis damus.

And. ii. i. 9.

It touches you - That is, affliction has come to yourself. It is no longer a thing about which you can coolly sit down and reason, and on which you can deliver formal exhortations.

And you are troubled - Instead of evincing the calm submission which you have exhorted others to do, your mind is now disturbed and restless. You vent your complaints against the day of your birth, and you charge God with injustice. A sentiment resembling this, occurs in Terence, as quoted by Codurcus:

Nonne id flagitium est, te aliis consilium dare,

Foris sapere, tibi non posse te auxiliarier?

Something similar to this often occurs. It is an easy thing to give counsel to others, and to exhort them to be submissive in trial. It is easy to utter general maxims, and to suggest passages of Scripture on the subject of affliction, and even to impart consolation to others; but when trial comes to us, we often fail to realize the power of those truths to console us.

Ministers of the gospel are called officially to impart such consolations, and are enabled to do it. But when the trial comes on them, and when they ought, by every solemn consideration, to be able to show the power of those truths in their own case, it sometimes happens that they evince the same impatience and want of submission which they had rebuked in others; and that whatever truth and power there may have been in their instructions, they themselves felt little of their force. It is often necessary that he who is appointed to comfort the afflicted, should be afflicted himself.

Then he can weep with those who weep; and this is why ministers of the gospel are called, quite as much as any other class of people, to pass through deep waters. Hence, too, the Lord Jesus became so pre-eminent in suffering, that he might be touched with the feelings of our infirmity, and be qualified to sympathize with us when we are tried (Hebrews 2:14, Hebrews 2:17–18, Hebrews 4:15–16).

It is exceedingly important that when those whose office it is to comfort others are afflicted, they should exhibit an example of patience and submission. That is the time to test their religion; and then they have an opportunity to convince others that the doctrines which they preach are adapted to the condition of weak and suffering man.