Job 15:4

_YEA, THOU CASTEST OFF FEAR, AND RESTRAINEST PRAYER BEFORE GOD._ Castest off fear - Hebrew, 'breakest'-reverence for God (Job 4:6; Psalms 2:11, "Serve the Lord with fear"). PRAYER - meditation, in Psalms 104:34; Psalms 119:97; Psalms 119:99, devotion х_ SIYCHAAH_ (H7881)]. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous, and makes the wicked to prosper (Job 9:22

1-16 Eliphaz begins a second attack upon Job, instead of being softened by his complaints. He unjustly charges Job with casting off the fear of God, and all regard to him, and restraining prayer. See in what religion is summed up, fearing God, and praying to him; the former the most needful principle, the latter the most needful practice. Eliphaz charges Job with self-conceit. He charges him with contempt of the counsels and comforts given him by his friends. We are apt to think that which we ourselves say is important, when others, with reason, think little of it. He charges him with opposition to God. Eliphaz ought not to have put harsh constructions upon the words of one well known for piety, and now in temptation. It is plain that these disputants were deeply convinced of the doctrine of original sin, and the total depravity of human nature. Shall we not admire the patience of God i...

Verse Job 15:4. _THOU CASTEST OFF FEAR_] Thou hast no reverence for God. _AND RESTRAINEST PRAYER_] Instead of _humbling_ thyself, and making _supplication_ to thy Judge, thou spendest thy time in arraigning his providence and justifying thyself. When a man has any doubts whether he has grieved God's Spirit, and his mind feels troubled, it is much better for him to go immediately to God, and ask _forgiveness_, than spend any time in finding excuses for his conduct, or labouring to divest it of its seeming obliquity. _Restraining_ or suppressing _prayer_, in order to find excuses or palliations for infirmities, indiscretions, or improprieties of any kind, which appear to trench on the sacred limits of _morality_ and _godliness_, may be to a man the worst of evils: humiliation and prayer for _mercy_ and pardon

YEA, THOU CASTEST OFF FEAR - Margin, Makest void. Fear here means the fear or reverence of God; and the idea is, that Job had not maintained a proper veneration or respect for his Maker in his argument. He had defended principles and made assertions which implied great disrespect for the Deity. If those doctrines were true; if he was right in his views about God, then he was not a being who could be reverenced. No confidence could be placed in his government; no worship of such a being could be maintained. Eliphaz does not refer here so much to what was personal with Job, as to his principles. He does not mean so much to affirm that he himself had lost all reverence for God, as that his arguments led to that. Job had maintained that God did not in this life reward and punish people strictly according to their deserts. If this was so, Eliphaz says, then it would be impossible to honor him...

EXPOSITION The second colloquy between Job and his friends is, like the first (ch. 3-14.), one in which all of them take part, and the same order of speakers is maintained. Job answers each speaker in turn; Eliphaz at some length (Job 16:1; Job 17:1.), the other two more briefly. The present chapter contains the second speech of Eliphaz. Compared with the first, it is harsh and violent in tone, assuming Job's guilt, and reproaching him fiercely and rudely. It naturally divides into three portions: (1) a direct reproof of Job for presumption and impiety (verses 1-6); (2) a sarcastic reflection on him for conceit and arrogance (verses 7-16); (3) an exposition of God's ways with man, based upon the experience of ancient sages (verses 17-3

YEA, THOU CASTEST OFF FEAR,.... Not of man; a slavish fear of man is to be cast off, because that brings a snare, deters men from their duty, and leads into sin; though there is a fear and reverence of men which ought to be given to them, "fear to whom fear", Romans 13:7; but here the fear of God is meant, which is to be understood of the grace of fear, of which Job was possessed; that could not be cast off, for this is not what is in a man naturally, or is by the light of nature, and arises from natural conviction, which may be cast off, as was by Pharaoh; but this is a blessing of the covenant of grace, sure and firm, and is one of the gifts of grace that are without repentance; it is a part of internal grace, which can never be lost; it is improved and increased by fresh discoveries of the grace and goodness of God, and is an antidote and preservative against apostasy: perhaps the who...

THE SECOND SERIES OF CONTROVERSIES CHAPTER 15 Eliphaz's Second Address _ 1. Tells Job that he is self-condemned (Job 15:1)_ 2. Charges him with pride (Job 15:7) 3. The wicked and their lot (Job 15:17) Job 15:1. His second address is not as lofty as his first. Job's language has evidently annoyed him very much. He characterizes his words as vain, unprofitable, which can do no good. He charges him with having cast off fear and having become one who restrained devotion before God. He tells Job that what he has spoken only confirms their views of him, that he is a wicked man and suffers justly for his sins. Thine own m

JOB 15:2 is a polemic against Job's arrogance and pretence of wisdom. Job's words are empty and violent (Job 15:2 f.). He does away with all religion (Job 15:4) and breaks the reverential stillness, which should be observed in the presence of God. It is his wickedness that inspires his words and gives to his tongue the craft of the serpent (Genesis 31) (Job 15:5). So he stands self-condemned (Job 15:6). Is he the primæ val man of whom the myths tell, who sat in the council of God? (Job 15:7 f.). This mythical figure is

FEAR. reverence. GOD. Hebrew El. App-4....

Eliphaz rebukes Job's contemptuous treatment of the opinions of his friends, and his irreverence towards God First, starting with Job's claim to a wisdom beyond that of his friends (ch. Job 12:3; Job 12:7 _seq_., Job 13:2), Eliphaz asks if it be in the manner of a wise man to use loud and empty words as arguments (Job 15:2). But in truth Job was more than unwise, he was impious. His demeanour and sentiments did away with all devoutness and religion. Such language as he uttered could be inspired only by deep evil in his heart; and was proof enough without anything more of his wickedness (Job 15:4