Job 4:12-19

“A word was secretly brought to me, my ears caught a whisper of it. Amid disquieting dreams in the night, when deep sleep falls on men, fear and trembling seized me and made all my bones shake. A spirit glided past my face, and the hair on my body stood on end. It stopped, but I could not tell what it was. A form stood before my eyes, and I heard a hushed voice:

“Can a mortal be more righteous than God?

Can a man be more pure than his Maker?

If God places no trust in His servants,

if He charges His angels with error,

how much more those who live in houses of clay,

whose foundations are in the dust,

who are crushed more readily than a 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 honorable to Job; for we can scarcely conceive a more honorable 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 touches you, and you are 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 opinions he had delivered.

I. This revelation we shall now consider 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 shows 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, Romans 3:19. Having once violated God’s law in anyone 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, Job 9:2-3; Job 9:20-21; Job 9:30-31; just as it is elsewhere declared in Holy Scripture Psalm 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 entrusted 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 fallen man? Truly no descendant of Adam can have any pretensions to wisdom or to purity in his sight.

2. That no man can claim anything 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 anyone should be found among 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 anything 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 as Hell itself, he would have no right to complain; because, as a sinner, he is justly liable 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, anything short of Hell 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. This revelation we shall now consider as tending to decide the controversy between Job and his friends.

Eliphaz thought that his speech was 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 the vision 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 the vision ought to have been applied.

The vision had respect to the controversy; and so far Eliphaz was right; but it was not a reference to Job alone; 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 afflictions; 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 Job’s friends it spoke also. They took for granted that, if Job was not a hypocrite, then 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 outcome 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 see it as applicable to our neighbor; but we do not hold it up as a looking-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 is 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 anything appears 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. Let us be thankful then for such an inestimable treasure! Let us study the Word, not as critics merely, or as controversialists to condemn others—but as people desirous of discovering their own faults, and of conforming themselves in everything to the mind and will of God.

2. We must ever bear in mind the infinite distance between us and our holy Creator, Sustainer, and Redeemer.

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 proper understanding of the infinite distance between you and God, and you will take your proper place at His footstool.

You will receive whatever He shall speak in His blessed Word, with humility and confidence.

You will trust Him 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 as revealed in His Word.

Your insignificance as creatures will constrain you to bow before Him, and to say, “He is the LORD! let Him do what is good in His eyes.” 1 Samuel 3:18

Your vileness as sinners will make you to regard every mercy you enjoy with unbounded gratitude; and especially that greatest of all mercies—the gift of his only dear Son to die for your sins.

With what wonder and admiration you will embrace His astonishing salvation.

With what simplicity of mind you will live by faith in the Lord Jesus Christ!

With what zeal and diligence you will devote yourselves to His service!

We say again: If only God is exalted in your eyes, and you are abased in the dust—then God will be glorified, and your souls be blessed both in time and eternity!

Charles Simeon