IV.

(2) If we assay.--Rather, perhaps, Has one ever assayed? or, Has a word ever been tried? It appears from Job 29:9-10, that Job was held in great honour and reverence by all, and Eliphaz regarded him with awe such as would have constrained him to be silent, but he is so convinced that Job is wrong and deserves reproof, that he cannot refrain from speaking. He strikes a note, however, which the friends all sound, namely, that it is the wicked who suffer, and that all who suffer must be wicked. This, in a variety of forms, is the sum and substance of what they have to say.

Verse 2. - If we assay to commune with thee, wilt thou be grieved? rather, If one assay a word against thee wilt thou be angry? Eliphaz feels that what he is about to say will be unwelcome, and, as it were, apologizes beforehand. Surely Job will not be angry if a friend just ventures a word. But who can withhold himself from speaking? Let Job be angry or not, Eliphaz must speak. It is impossible to hear such words as Job has uttered, and yet keep silence. God's wisdom and justice have been impugned, and must be vindicated.

4:1-6 Satan undertook to prove Job a hypocrite by afflicting him; and his friends concluded him to be one because he was so afflicted, and showed impatience. This we must keep in mind if we would understand what passed. Eliphaz speaks of Job, and his afflicted condition, with tenderness; but charges him with weakness and faint-heartedness. Men make few allowances for those who have taught others. Even pious friends will count that only a touch which we feel as a wound. Learn from hence to draw off the mind of a sufferer from brooding over the affliction, to look at the God of mercies in the affliction. And how can this be done so well as by looking to Christ Jesus, in whose unequalled sorrows every child of God soonest learns to forget his own?If we assay to commune with thee, wilt thou be grieved?.... Eliphaz speaks in the name of himself and his two friends, who had doubtless consulted together, and compared their sentiments of Job; which appearing to be the same, they formed a plan and scheme in which they should attack him, and the part which each should take, and the order in which they should proceed: these words are said, either as seemingly doubting whether they should speak or be silent; for they may be rendered, "shall we try", or attempt, to drop or speak a "word to thee"; to enter into a conversation with thee? or, "shall we take up a discourse", and carry it on with thee, "who art grieved" already? or art weary and heavy laden, and bore down with the burden of affliction, with sorrows and troubles; or art impatient (h) under them; we fear, should we, that thou wilt be more grieved and burdened, and become more impatient; and therefore know not well what to do: or else, as supposing and taking it for granted that he would be grieved and burdened, and made more restless and uneasy, impatient and outrageous, yet they had determined to enter into a debate with him; for so the words are by some rendered, "should we speak a word unto thee"; or, "against thee" (i); even should the least word be spoken against thee, thou wilt be weary (k), or burdened, or grieved, or take it ill: we know thou wilt; yet, nevertheless, we must not, we cannot, we will not forbear speaking: or else interrogatively, as our version and others, "wilt thou be grieved?" we desire thou wouldest not, nor take it ill from us, but all in good part; we mean no hurt, we design no ill, but thy good, and beg thou wilt hear us patiently: this shows how great a man Job had been, and in what reverence and respect he was had, that his friends bespeak him after this manner in his low estate; however, this was artifice in them, to introduce the discourse, and bring on the debate after this sort:

but who can withhold himself from speaking? be it as it will; Eliphaz suggests, though Job was already and greatly burdened, and would be more so, and break out into greater impatience, yet there was a necessity of speaking, it could not be forborne; no man could refrain himself from speaking, nor ought in such a case, when the providence of God was reflected upon, and he was blasphemed and evil spoken of, and charged with injustice, as was supposed; in such circumstances, no good, no faithful man, could or ought to keep silence; indeed, when the glory of God, the honour of the Redeemer, and the good of souls require it, and a man's own reputation with respect to his faithfulness lies at stake, silence should not be kept, let the consequence be as it may; but how far this was the case may be considered.

(h) "num suscipiemus verbum ad te, qui impatiens es?" Schmidt; "qui jam dum lassatus", Michaelis. (i) "Contra te", Piscator. (k) "Forsitan moleste accipies", V. L. "fatisces", Schultens.