The Misunderstanding of Job's Friends

Regarding the lifting up, those with paralyzed knees are 'those bowing to Baal' (Job 1:5), proclaiming another god, the one serving through sin. 'Now trouble has come upon you and has struck you' (Job 4:7), signifying a severe onset of the situation.

Following what was said there, one should understand that a more severe tribulation than the situation existed: an onslaught brought on by friends through their words. For since the comforter was not present, the matter was even more terrible, and the words being heavy, they provided no small amount of discouragement.

'Is not your fear in folly, and your hope and the wickedness of your way?' (Job 4:7-8). The inspired Spirit testified to Job that he did not give folly to God, but this accuser having a different impression concerning what had happened to him and calculating that he suffers because of sins, thinking that he had spoken in a moment what he uttered, says: 'Is not your fear in folly'—thinking himself righteous—'and your hope and the wickedness of your way' (Job 4:8). For folly, he says, is also the hoping that one will appear righteous. For such things are not brought upon the righteous. And this very way is called a way of wickedness, because Eliphaz thought throughout that the blessed one suffers because of sin. Thus he also attributed folly to him.

'Remember then, who being pure perished, or where have the true whole-rooted ones perished? In the manner in which I saw those plowing the uneven ground, but those sowing them shall reap thorns for themselves. They shall perish by the command of the Lord, and shall be destroyed by the spirit of His wrath' (Job 18:5-7; 27:18). Still holding the same mindset, that Job has received experience of the circumstances through sin, he says these things to him, thinking that no human being, being pure in life, fell into tribulations and 'perished whole-rooted' (Job 18:5), alluding to the loss of children and goods and possessions. For this 'perished' means this to him.

He compares the wicked ones, these, and assuming that they fall into injuries—saying something true like 'those sowing injustice reap thorns' (Job 4:8)—he is seen to propose retribution, which he says is sent from God, and regarding this, being rightly disposed, he says: 'They shall perish by the command of the Lord, and shall be destroyed by the spirit of His wrath' (Job 27:18). Something similar is said by the blessed Paul: 'Who will render to each...'

Regarding his works: 'the strength of a lion, the voice of a lioness, and the roaring of dragons was extinguished. The ant-lion perished because it had no food, and the cubs of lions left one another' (Job 28:7-8). 'If any true word has happened in your words, none of these evils would have encountered you' (Job 22:28).

Even if Job's friends, of whom he was one, were pierced by error because they were divided regarding him as one having fallen into afflictions through sins, they nevertheless possess human understanding, which is not impenetrable. Therefore, we do not yield to them in their words, even those spoken from understanding, because they remained divided, as if they were unable to grasp the whole truth concerning the mind and the end revealed from now on; 'for if,' he says, 'any true word has happened in your words, none of these evils would have encountered you' (Job 22:28), which, as we said, was not spoken naturally or coherently by him.

For he thought this alone to be the cause of afflictions, saying it is through sin. But he does not coherently explain the changes concerning men: 'the strength of a lion, the voice of a lioness, and the roaring of dragons was extinguished.' For he says he sees these as a figure of speech, having suffered a change of many who are arrogant and think greatly of human things, such as Nebuchadnezzar, who came from kingship to the lowest private person.

But also what was said to the rich man: 'I will pull down my barns and build greater ones'—'Fool, this very night they take your soul from you' (Luke 12:20)—this is a demonstration of that mindset. 'Lion,' indeed, is how he has been seized by boldness, and 'pride' as if 'having trusted in himself.' Which the blessed Paul also understands concerning Nero, saying: 'In my first defense no one stood by me, but the Lord stood by me and rescued me from the mouth of a lion' (2 Timothy 4:17).

But also Jeremiah, saying: 'A wandering sheep Israel, lions have driven him away' (Jeremiah 50:6), explains further who the lions are, saying: 'The first devoured him, the king of Assyria' (Jeremiah 49:3), and the following. But also: 'God crushed the millstones of the lions' signifies the defeat of arrogant and bold men. And the 'lioness' is accepted instead of a profligate manner, which has such a nature. For when she needs food, she does not cry out, lest the beasts who owe food to her should flee.