Lesson 9: Job Chapter 4

I. Introduction
A. In our last lesson we examined the lament of Job. {ch. 3}
B. We saw Job cursing his day.
C. We saw Job wailing and desiring to die.
D. Job is indeed a very sick man.
1. He was suffering physically.
2. He was suffering mentally.
3. He was suffering spiritually.
E. We observed how powerful the effects of illness can be.
F. Now, in chapter four, we will examine the first of three speeches from Eliphaz.
G. It must be remembered that although Job's three friends approached the problem from different
angles, their principle was the same: all suffering is of a punitive rather than of an instructive nature.
1. It is based on God's justice rather than on His love.
2. This principle stipulated that Job's sufferings were for sin {undetected} and that his only hope for
relief was in a confession of his sin in order to obtain mercy.
I. Eliphaz's address falls into seven portions.
1. Reproach for Job's despair.{ch. 4:1-5}
2. God's favor to the righteous. {vs.6-11}
3. Vision of God's greatness and holiness. {vs.12-21}
4. Experience of God's ways. {ch.5:1-5}
5. Exhortation to Job to seek God. {vs. 6-11}
6. God's triumph over evil. {vs. 12-16}
7. The uses of affliction. {vs. 17-27}

II. Reproach for Job's despair. {ch.4:1-5}
A. Eliphaz is accusing Job of being a hypocrite.
B . Notice verse 4.
1. Job taught and instructed others in the way of righteousness.
2. Job's words upheld those who were falling.
3. Job's words strengthened those who were weak.
4. We need to see the true principles of responsibility that the believer shoulders.
a. The believer needs to communicate the knowledge of God to others.
b. The believer needs to comfort others.
C. In verse five the accusation of hypocrisy emerges.
1. The word faintest signifies an extraordinary fainting.
2. In other words, Job could talk the walk, but could not walk the talk.


III. God's favor to the righteous. {vs. 6-11}
A. verse 6.
1. Paraphrased, the verse could read, will not thy fear be thy confidence, and the righteousness of thy
ways thy hope?
2. Eliphaz is saying to Job, you have pretended much holiness and religion, fear and uprightness; why
are you so disquieted now that the hand of God is upon you?
B. Verse 7.
1. This verse speaks of a just and sure retribution at the hand of God.
2. In and of itself, this verse voices a universal truth.
3. The inference of secret hypocrisy, or of some outward transgression was unwarranted.
4. The big thing to see here is how Satan works around the periphery of truth.
C. Verses 8-9.
1. Eli speaks of himself as an observer of God's providence.
2. His statement of plowing and sowing is one result of his observations.
3. The statement given by Eliphaz is better known to us as the universal law of sowing and reaping.
4. Again, we see truth misapplied.
5. Eliphaz wrongly applied this truth to Job, concluding that his severe sufferings were the consequence
of his own individual sins.
6. It must be remembered that the basis of Eliphaz's argument stemmed from his belief that all
suffering is of a punitive nature.
7. Eliphaz maintained that the statute of requital is enforced in all cases rigorously and exactly.
a. The world is governed on the principle of minute recompense .
b. Sin is always followed by its equivalent of suffering in this present life.
D Verses 8-11 expound on Eliphaz's exposition of plowing and sowing.

IV. Vision of God's greatness and holiness {vs. 12-21}
A. Verses 12-16
1. Eliphaz now describes his vision of the greatness and holiness of God.
2. Bible scholars are divided as to whether or not the vision that Eliphaz had was of God.
3. Eliphaz's point in describing the vision was to question Job as to whether or not he ever had a spirit
pass before him.
4. Eliphaz wanted to know if Job's hair had ever stood on end as a result of the experience.
5. Since Job had never had such an experience, Eliphaz felt he was superior to Job in spiritual matters.
6. Therefore Job needs to humble himself and allow Eliphaz to declare the reasons for his misfortunes.
B. Verses 17
1. Eliphaz poses the question, "Shall a man be more pure than God?"
2. The assumption in this verse is that no man can be more pure and just than God.
a. God is most righteous, pure, and holy within Himself and in His administration.
b. God can do no wrong and no one ought to challenge Him.
c. The righteousness and holiness of God is so infinitely transcendent, that the holiness of the best of
men cannot compare with it.
d. Eliphaz disparages all human attainments and excellency before God in order to vindicate the ways
of God to man.
1) Eliphaz is attempting to prove that all God's laws are holy, just, and good.
2) Eliphaz is trying to repress pride and inculcate humility.
e. An impatient complainer under affliction, in effect, challenges the righteousness and holiness of
God.
3. From this vision, Eliphaz is insinuating that the virtue, or integrity of Job's life might not justify the
seeming impatience he displayed.
C. verse 18.
1. God only possesses in Himself all excellence.
2. Angels derive their being , and all its excellencies from God.
3. The holiness of an angel will appear as little better than a frailty if compared with the uncreated
holiness of God.
4. The subject teaches the folly of covetousness and ambition.
5. The subject teaches us to avoid pride or glory in man.
6. The angels were created in a possibility of everlasting blessedness, but not in actual possession of it.
a. This is evidenced by the actual fall of some of the angels.
D. Verse 19-21.
1. Notice here the description of the frailty of man.
2. If the frailty of man is so great what folly it is to be totally engrossed in the pursuits and pleasures of
this present life.
3. The frailty of man teaches the importance of being always prepared for a world where death and
sorrow are unknown.