Job 4:12

(12) Now a thing. —He now proceeds to enforce and illustrate what he has said in highly poetical language, which has been versified in one of Byron’s Hebrew Melodies. Secretly brought to me.—Literally, was stolen for me. Joseph uses the same expression of himself in Genesis 40:15. Mine ear received a little, compared with the inexhaustible resources remaining unrevealed. The word used for little is only found once again, and in the mouth of Job (Job 26:14).

Job 4:12 . Now — Hebrew, and, or moreover, a thing, &c. — To show Job more evidently the sin and folly of impatience, and to impress what he had already advanced, or should yet further advance on that subject, more fully on his mind, Eliphaz relates a vision he had had, perhaps since he came to him: as if he had said, If these observations be not sufficient to convince thee, hear what God himself hath secretly revealed to me. In those early ages of the world, before God had vouchsafed to mankind a written revelation, it was usual with him to communicate the knowledge of his will to those that were pious, and earnestly desired it, by dreams and visions. A thing — Hebrew, a word, oracle, or message from God; was secretly brought to me — The Hebrew expression יגנב , jegunnab, is very elegant, namely, stole in upon me; or, was brought by stealth unto me; that is, privately and secretly, as the word of God used to come to the prophets, being spoken to their ear with a low and still voice, or signified to their minds in a mild and gentle manner. This is opposed to the more public declaration of God’s word to the people by the prophets, which was frequently by their crying aloud, Isaiah 58:1 . Mine ear received a little thereof — The word, שׁמצ , shemets, here rendered little, occurs but once more in the Bible, namely, Job 26:14 , where it is also translated little: How little a portion is heard of him?

Symmachus translates it here ψιθυρισμον , and in chap. 26. ψιθυρισμα , both which words signify whisper, which here may be interpreted a hint or intimation. Eliphaz does not pretend to have understood the revelation that had been made to him in this vision perfectly, but something of it he perceived. He certainly would take care not to lose a syllable of what the spirit said, but he intends by the expression, that he did not fully comprehend the deep meaning of the words which he heard. Or he may be considered as expressing himself thus through modesty and humility, from a deep sense of his own weakness, and the small measure which he judged he possessed of the knowledge of divine things. As if he had said, Many, I doubt not, have a much more familiar acquaintance with God, and more full revelations from him, than I can pretend to; but a little of that treasure he hath been pleased to impart to me.

12 . Now a thing ] Or, and a word . Eliphaz proceeds to another point, but he introduces it calmly, though with deepening earnestness in his tone; it is something additional, and he appends it by the simple and . a little thereof ] Rather, the whisper thereof . His ear caught it all, but the whole of it was but a whisper. 12–5:7. Turning to Job’s murmurs against heaven, Eliphaz points to the unapproachable purity of God and the imperfection of all creatures, and warns Job against such complaints Having expressed his wonder that a righteous man like Job should fall into such utter despair under afflictions, forgetting that to the righteous affliction is but a discipline, Eliphaz seeks to draw Job back to consider what is the real cause of all affliction. This is the imperfection of man, an imperfection which he shares indeed with all created beings, in the highest of whom to God’s eye there is limit and possible error. And this being so, murmuring can only aggravate his affliction by provoking the anger of God. The passage falls into two divisions. In the first, Job 4:12-21 , Eliphaz contrasts the holiness of God with the imperfection of all creatures, even the pure spirits on high, and much more a material being like man, and thus indirectly suggests to Job the true secret of his troubles. In the second, ch. Job 5:1-7 , having laid this broad foundation, he builds on it a warning to Job against his murmurs.

Only the wicked resent God’s dealing with them, and by doing so bring increased wrath upon themselves till they perish. With great delicacy and consideration Eliphaz, instead of impressing the imperfection of man on Job directly, narrates how this truth was once impressed upon himself by a voice from heaven. It was in the dead of night, when all around were in deep sleep. His mind was agitated by perplexing thoughts arising out of visions of the night. Suddenly a great terror fell upon him. Then there passed before his face a breath. And there seemed to stand before him a form, too dim to discern, from which came forth a still voice, which said, Can man be righteous with God? Or, Can a man be pure with his Maker? Even to the holy angels He imputeth error, how much more to frail and earthly man? Job 4:12-21 . Applying to Job this truth, so impressively taught to himself, Eliphaz asks, If Job appeals against God, whether any of the holy beings, who minister between God and men, will listen to his appeal? (ch. Job 5:1 ). Nay, it is only the wicked who resent the afflictions of God, and by their rebellious impatience increase their afflictions till they are destroyed. Such an instance he had himself seen. He saw a fool, a rebellious murmurer against Heaven, spreading forth his roots and giving promise for a moment of prosperity. But suddenly destruction came upon him.

Verses 12-21. - Eliphaz proceeds to narrate a spiritual experience of a very strange and striking character. It was night, and he had fallen asleep, when suddenly he was, or seemed to himself to be, awake. A horrible fear came over him, and all his limbs trembled and quaked. Then a spirit seemed to pass before his face, while every hair on his body rose up and stiffened with horror. It did not simply pass across him, but stood still, in a formless form, which he could see but not clearly distinguish. There was a deep hush. Then out of the silence there seemed to come a voice, a whisper, which articulated solemn words. "Shall mortal man be more just than God? Shall a man," etc.? Supernatural visitations were vouchsafed by God to many besides the chosen people - to Laban, when he pursued Jacob ( Genesis 31:24 ), to Abimelech ( Genesis 20:6 ), to the Pharaoh of the time of Joseph ( Genesis 41:1-7 ), to his chief butler ( Genesis 40:9-11 ), and his chief baker ( Genesis 40:16, 17 ), to Balaam the son of Beer ( Numbers 22:12, 20 ; Numbers 23:5-10, 16-24 ; Numbers 24:3-9, 15-24 ), to Nebuchadnezzar ( Daniel 2:28-35 ; Daniel 4:1-32 ), and others. The method and manner of these visitations raise a multitude of questions which it is impossible to answer, but are convincing evidence to all who believe Scripture to be true, that communications can pass between the spiritual and material worlds of a strange and mysterious character.

The communication to Eliphaz may have been a mere vision, impressed upon his mind in sleep, or it may have been actually brought to him by a spiritual messenger, whom he could dimly see, and whose voice he was privileged to hear. Modern pseudo-science pronounces such seeing and hearing to be impossible. But poets are often clearer-sighted than scientists, and Shakespeare utters a pregnant truth when he says - "There are more things in heaven and earth, Horatio,Than are dreamt of in your philosophy." Verse 12. - Now a thing was secretly brought to me ; rather, a word (or, a message ) was brought to me stealthily. And mine ear received a little thereof ; rather, a whisper thereof (see the Revised Version, and comp. Job 26:14 , and the Vulgate, which gives susurrus ). As the form of the vision was not distinct to Eliphaz's eyes (ver. 16), so neither were the words which were uttered distinct to his ears. He thinks himself able, however, to give the sense of them (see vers. 17-21). Job 4:12

12. a thing—Hebrew, a "word." Eliphaz confirms his view by a divine declaration which was secretly and unexpectedly imparted to him. a little—literally, "a whisper"; implying the still silence around, and that more was conveyed than articulate words could utter (Job 26:14; 2Co 12:4).

Now, Heb. and , or moreover , I will further convince thee by a vision which I had relating to such matters as these. That here follows a relation of a vision is apparent from the punctual description of all its circumstances. To think as some do, that this was but a fiction and artifice which Eliphaz used, that his words might have more authority with Job, or that this was a diabolical delusion, seems to be both uncharitable and unreasonable, partly because Eliphaz, though under a mistake concerning Job’s case, was doubtless a wise and good man, and therefore would not needlessly make himself a liar for Job’s conviction; and partly from the matter of this vision, which is no way suitable to the nature or designs of the devil, but holy and agreeable to the Divine majesty and purity, and useful for men’s instruction, and humiliation, and reformation. It was therefore a Divine vision, which in that age and state of the church, before the Holy Scriptures were written, was the usual way of God’s discovery of his mind to those that sought to him. A thing, Heb. a word , to wit, from God, as Proverbs 13:13 , a doctrine or message.

Was secretly brought to me, Heb. was stolen, or brought by stealth into me , i.e. privately and secretly, as the word of God used to come to the prophets, being spoken in their ear, as it was to Samuel, 1 Samuel 9:15 ; and the like to Moses, so as Pharaoh, though present, could not hear nor observe it, Exodus 11:1 , with a low and still voice, a secret whisper. This is opposed to the more public delivery of God’s word by the prophets to the people, which was done by crying aloud, Isaiah 48:1 . Mine ear received, i.e. I heard. A little thereof, or, a parcel thereof, i.e. of God’s word; not of that particular word which God had now delivered to Eliphaz, which doubtless God would so speak, that he to whom he directed his speech might hear it all, and Eliphaz certainly would be as careful not to lose a syllable of it; but a parcel of God’s word in general, which this indeed was. And withal, this may be a modest and humble expression, arising from a deep sense of his own infirmity, and the small measure of his knowledge of Divine things, whereof he knew only some little fragments and parcels, as Paul said, We know but in part , 1 Corinthians 13:9 . As if he had said, Many, I doubt not, have more familiar acquaintance with God, and more full revelations from God, than I can pretend to, but a little of that treasure God hath been pleased to impart to me.