Verse-by-Verse Bible Commentary
Job 4:3

Clarke's Commentary

Verse Job 4:3. Thou hast instructed many — Thou hast seen many in affliction and distress, and thou hast given them such advice as was suitable to their state, and effectual to their relief; and by this means thou hast strengthened the weak hands, and the feeble knees-the desponding have been encouraged, and the irresolute confirmed and excited to prompt and proper actions, by thy counsel and example.

Bridgeway Bible Commentary

Eliphaz speaks (4:1-5:27)

The first of the three friends to speak is Eliphaz, who is probably the oldest of the three. He is also the least severe in the accusations brought against Job (4:1-2). He begins by noting that in the past Job comforted others in their troubles, but now that he has troubles himself, his faith has failed. If Job truly honoured God and was upright in his ways, there would be no need for this despondency (3-6). The person who is innocent, argues Eliphaz, need not fear suffering or death. Such calamities are God’s judgment on wrongdoing, and not even the strongest or most defiant person can withstand his judgment (7-11).
Eliphaz now tells of a hair-raising vision he saw one night (12-16). (It becomes clear, as we read Eliphaz’s speeches, that this vision has become for him a standard by which he judges others.) The main point that Eliphaz learnt from his vision was that no person can be righteous before God. If angels, who live in the heavenly realm, are imperfect, how much more imperfect must human beings be who live on the earth (17-19). Their brief lives comes to an inglorious end, like a tent that collapses when its cords are cut (20-21).
According to Eliphaz, it is useless for Job to expect the angels to support his protest against God’s laws (5:1). The person who rebels against God in such bitterness is a fool and will only get himself into more trouble. His house may be destroyed, his sons convicted of lawbreaking, or his fields plundered by raiders (2-5). For Eliphaz, this shows that suffering does not spring up by itself. Suffering is caused by a person’s sin, just as sparks are caused by a fire (6-7).
In summary, Eliphaz’s suggestion is that if he were in Job’s position he would stop complaining and leave the whole matter in God’s hands, for he has infinite wisdom and power (8-10). God blesses the humble and the needy, though he opposes those who think they are clever (11-16). The sufferings God uses to punish and correct people are likened to wounds. He will heal the wounds of those who submit to him (17-18). He will then bless them with protection from famine and from enemies (19-22); wild beasts will not destroy their flocks or herds (23-24); their families will multiply, and they will die contented in old age (25-26). Such is Eliphaz’s advice, based on much research, and he suggests that Job accept it (27).

Coffman's Commentaries on the Bible

ELIPHAZ BEGAN WITH A COMPLIMENT TO JOB

“Then answered Eliphaz the Temanite, and said: If one assay to commune with thee, wilt thou be grieved? But who can withhold himself from speaking? Behold, thou hast instructed many, And thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast made firm the feeble knees. But now it is come unto thee, and thou faintest; It toucheth thee, and thou art troubled.”

In short, Eliphaz here says, “Look, why don’t you take some of that good advice you have always been giving to other people? These words were a wound and not a comfort to Job. Eliphaz was totally ignorant of the unique suffering of Job, which was not due to his sins at all; and his self-righteous speech to Job must have sorely aggravated Job’s miseries. Eliphaz, apparently the oldest of Job’s comforters, and allowed by the others as the wisest of them, would go on and on with his “comfort.”

Barnes' Notes on the Whole Bible

Behold, thou hast instructed many - That is, thou hast instructed many how they ought to bear trials, and hast 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, thou hast aided the feeble. The hands are the instruments by which we accomplish anything, and when they are weak, it is an indication of helplessness.

Smith's Bible Commentary

Chapter 4

So Job has made his complaint, and so Eliphaz, his friend who came to comfort him, he said,

If we attempt to talk to you, will you be grieved? [But really after what you've said] who can keep silent? [He said,] Behold, you have instructed many people, you have strengthened weak hands. Your words have held up the person who was falling, and you have strengthened feeble knees. But now when it comes to you, you faint; it touches you, and you are troubled ( Job 4:3-5 ).

Uh-oh, those are nice words to hear, aren't they? From a friend who has come to comfort you in all your misery. "Well, you know, great one you are. You were counseling and lifting up others. Your words held them up and all and you were going around doing this. But now it comes to you, look what happens, man, you faint. You go under."

Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Remember, I pray thee, what innocent man ever perished? ( Job 4:6-7 )

You see, already he's beginning to get the knife out. "Job, you're not innocent. What innocent man ever perished?" Well, let me tell you this. Many innocent men have perished. There's not really good logic to what Eliphaz is saying at all. In fact, the most innocent of all men was crucified. So there really isn't sound wisdom in what Eliphaz is saying. It's just the argumentations of men which often lack real wisdom.

Even as I have seen, they that plow iniquity, and sow wickedness, reap the same ( Job 4:8 ).

So Job, you're just getting what you reap, what you sowed. You're reaping it now. Those that sow iniquity and wickedness, they reap the same.

By the blast of God they perish, and by the breath of his nostrils they are consumed. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad ( Job 4:9-11 ).

Now, he said, he gets all mystic.

Now a thing was secretly brought to me, and my ear received a little of it. In thoughts from the visions of the night, when deep sleep had fallen upon men, Fear came upon me, and trembling, it made all my bones shake. A spirit passed before my face; and the hair on my flesh stood up: And it stood still, but I could not discern the form of it: an image was before my 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 ( Job 4:12-18 ):

So the guy comes off now super spiritual. Have you ever had those people come around super spiritual, you know, when you're in trouble? And you know, visions and dreams and voices of angels, and spirits and all, and this oohh thing, you know. So here is old Eliphaz, "When other men were asleep, a deep sleep in the night, the spirit passed by. I could tell it was there. I couldn't tell the form. Began to speak, you know. He charged his angels with folly."

How much less in those that dwell in houses of clay ( Job 4:19 ),

Interesting and picturesque phrase of our body, a house of clay. But in the New Testament it said, "We have a treasure in this earthen vessel" ( 2 Corinthians 4:7 ). Same thing. In this house of clay there's a fabulous treasure, for God is dwelling in this house of clay. "Know ye not that your body is the temple of the Holy Ghost which is in you?" ( 1 Corinthians 3:16 ) And we have this glorious treasure, he said, in these earthen vessels. That the glory... God has put a lot of treasure in this dumb clay pot in order that the glory will always go to God, not to the clay pot. I'm just the vessel, but I have the capacity to contain the wealthiest treasure in the world, even God will dwell within my life. But it is ridiculous; it is ludicrous to put something of such great value in such a common container. Just a clay pot. But God has done it, that the glory will not be in the vessel but in the contents. Now, it is always pathetic and sad and tragic when the clay pot tries to get the glory and tries to draw attention and glory to itself, rather than to the One who dwells within doing the work. So I love this, it's very picturesque. Men who dwell in houses of clay, talking about our body.

whose foundation is the dust, which are crushed before the moth? They are destroyed from morning to evening: they perish for ever without any regarding it. Doth not their excellency which is in them go away? they die, even without wisdom ( Job 4:19-21 ). "

Dr. Constable's Expository Notes

Eliphaz’s rebuke of Job 4:1-6

Eliphaz began courteously but moved quickly to criticism. He commended Job for having encouraged others in the past, but rebuked him for not encouraging himself in the present. He did not offer encouragement to his distressed friend. It is unclear whether Job 4:6 is an ironic rebuke or a subtle reminder.

Gill's Exposition of the Whole Bible

Behold, thou hast instructed many,.... This is introduced with a "behold", either as a note of admiration, that such a man, who had instructed others, should act the part he now does; or as a note of attention to Job himself, and all others that should hear and read this, to observe it, and well consider it, and make the proper use of it; or as a note of asseveration, affirming it to be true and certain, notorious and unquestionable, as no doubt it was: Job was the instructor, a great man, and yet condescended to teach and instruct men in the best things, as did also Abraham, David, Solomon, and others; and a good man, and so fit to teach good things, as every good man is, and who, according to his ability, the gift and measure of grace received should instruct others; and a man of great gift he was, both in things natural, civil, and religious; one that could speak well, and to the purpose, and so was apt and able to teach; and such should not disuse and hide their talents: the persons he instructed were not only his own family, his children and servants, as Abraham before him did; but others who attended him, and waited for his counsel and advice, his words and doctrine, as for the rain, and latter rain, and which dropped and distilled as such, see Job 29:15; and these were "many"; his many ignorant neighbours about him, or many professors of religion, as there might be, and it seems there were in this idolatrous country; and many afflicted ones among these, which is usually the case: Job had many scholars in his school, of different sorts, that attended on him; and these he instructed in the knowledge of the true God, his nature, perfections, and works; and of the living Redeemer, his person, office, grace, and righteousness; and of themselves, the impurity of their nature through original sin, he was acquainted with; their impotency and inability to purge themselves, to atone for sin, and to justify and make themselves acceptable to God; as well as he instructed them in the worship of God, and the manner of it, their duty to him and to one another, and to all their fellow creatures: some render it, "thou hast corrected", or "reproved many" l; he had taught the afflicted to be patient under their afflictions, and had reproved them for their impatience; and the design of Eliphaz is to upbraid him with it, as in Romans 2:21; thou that didst correct others for their unbecoming behaviour under afflictions, art thyself guilty of the same: "turpe est doctori, cure culpa redarguit ipsum":

and thou hast strengthened the weak hands; either such as hung down through want of food, by giving it to them, both corporeal and spiritual, which strengthens men's hearts, and so their hands; or through sluggishness, by exhorting and stirring them up to be active and diligent; or through fear of enemies, especially spiritual ones, as sin, Satan, and the world; by reason of whose numbers and strength good men are apt to be dispirited, and ready to castaway their spiritual armour, particularly the shield of faith and confidence in God, as faint hearted soldiers in war, to which the allusion is: and these were strengthened by telling them that all their enemies were conquered, and they were more than conquerors over them; that the victory was certain, and their warfare accomplished, or would quickly be: or else, whose hands were weak through a sense of sin and danger, and being in expectation of the wrath, and vengeance of God; and who were strengthened by observing to them that there was a Saviour appointed and expected, a living Redeemer, who would stand upon the earth in the latter day, and save them from their sins, and from wrath to come; see

Isaiah 35:3; or rather, such whose hearts and hands were, weak through sore and heavy afflictions, whom Job strengthened by showing them that their afflictions were of God; not by chance, but by appointment, and according to the sovereign will of God; that they were for their good, either temporal, spiritual, or eternal; and that they would not continue always, but have an end; and therefore should be patiently bore, see 1 Corinthians 12:11.

l יסרת, "corripuisti", Mercerus, Michaelis; "castigasti", Codurcus, Drusius, Schmidt, Schultens.

Henry's Complete Commentary on the Bible

      1 Then Eliphaz the Temanite answered and said,   2 If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?   3 Behold, thou hast instructed many, and thou hast strengthened the weak hands.   4 Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.   5 But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.   6 Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?

      In these verses,

      I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (Job 4:2; Job 4:2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Psalms 69:26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, Lamentations 3:33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking. "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they say or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty and discharge a good conscience.

      II. He exhibits a twofold charge against Job.

      1. As to his particular conduct under this affliction. He charges him with weakness and faint-heartedness, and this article of his charge there was too much ground for, Job 4:3-5; Job 4:3-5. And here,

      (1.) He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office, and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many. Though a great man, he did not think it below him (king Solomon was a preacher); though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burdens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to those that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not only our duty to lift up our own hands that hang down, by quickening and encouraging ourselves in the way of duty (Hebrews 12:12), but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to those that are of a fearful heart, Be strong,Isaiah 35:3; Isaiah 35:4. The expressions seem to be borrowed thence. Note, Those should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of. But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill will. Paul praised the Corinthians before he chided them, 1 Corinthians 11:2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first. The Comforter shall reprove,John 16:8. [3.] He speaks this, perhaps, in a way of pity, lamenting that through the extremity of his affliction he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it, to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum consilium ægrotis damus--We all find it easy, when in health, to give good advice to the sick.--Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost thou not teach thyself? Is not this an evidence of thy hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thy own know principles? Thou that teachest another to faint, dost thou faint? Romans 2:21. Physician, heal thyself." Those who have rebuked others must expect to hear of it if they themselves become obnoxious to rebuke.

      (2.) He upbraids him with his present low-spiritedness, Job 4:5; Job 4:5. "Now that it has come upon thee, now that it is thy turn to be afflicted, and the bitter cup that goes round is put into thy hand, now that it touches thee, thou faintest, thou art troubled." Here, [1.] He makes too light of Job's afflictions: "It touches thee." The very word that Satan himself had used, Job 1:11; Job 2:5. Had Eliphaz felt but the one-half of Job's affliction, he would have said, "It smites me, it wounds me;" but, speaking of Job's afflictions, he makes a mere trifle of it: "It touches thee and thou canst not bear to be touched." Noli me tangere--Touch me not. [2.] He makes too much of Job's resentments, and aggravates them: "Thou faintest, or thou art beside thyself; thou ravest, and knowest not what thou sayest." Men in deep distress must have grains of allowance, and a favourable construction put upon what they say; when we make the worst of every word we do not as we would be done by.

      2. As to his general character before this affliction. He charges him with wickedness and false-heartedness, and this article of his charge was utterly groundless and unjust. How unkindly does he banter him, and upbraid him with the great profession of religion he had made, as if it had all now come to nothing and proved a sham (Job 4:6; Job 4:6): "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Does it not all appear now to be a mere pretence? For, hadst thou been sincere in it, God would not thus have afflicted thee, nor wouldst thou have behaved thus under the affliction." This was the very thing Satan aimed at, to prove Job a hypocrite, and disprove the character God had given of him. When he could not himself do this to God, but he still saw and said, Job is perfect and upright, then he endeavoured, by his friends, to do it to Job himself, and to persuade him to confess himself a hypocrite. Could he have gained that point he would have triumphed. Habes confitentem reum--Out of thy own mouth will I condemn thee. But, by the grace of God, Job was enabled to hold fast his integrity, and would not bear false witness against himself. Note, Those that pass rash and uncharitable censures upon their brethren, and condemn them as hypocrites, do Satan's work, and serve his interest, more than they are aware of. I know not how it comes to pass that Job 4:6 is differently read in several editions of our common English Bibles; the original, and all the ancient versions, put thy hope before the uprightness of thy ways. So does the Geneva, and most of the editions of the last translation; but I find one of the first, in 1612, has it, Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have that reading: and an edition in 1660 reads it, "Is not thy fear thy confidence, and the uprightness of thy ways thy hope? Does it not appear now that all the religion both of thy devotion and of thy conversation was only in hope and confidence that thou shouldst grow rich by it? Was it not all mercenary?" The very thing that Satan suggested. Is not thy religion thy hope, and are not thy ways thy confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think that that would be thy protection? But thou art deceived." Or, "Would it not have been so? If it had been sincere, would it not have kept thee from this despair?" It is true, if thou faint in the day of adversity, thy strength, thy grace, is small (Proverbs 24:10); but it does not therefore follow that thou hast no grace, no strength at all. A man's character is not to be taken from a single act.