Job 4:18
Parallel Verses
New American Standard Bible
'He puts no trust even in His servants; And against His angels He charges error.

King James Bible
Behold, he put no trust in his servants; and his angels he charged with folly:

Darby Bible Translation
Lo, he trusteth not his servants, and his angels he chargeth with folly:

World English Bible
Behold, he puts no trust in his servants. He charges his angels with error.

Young's Literal Translation
Lo, in His servants He putteth no credence, Nor in His messengers setteth praise.'

Job 4:18 Parallel
Barnes' Notes on the Bible

Behold, he put no trust in his servants - These are evidently the words of the oracle that appeared to Eliphaz; see Schultens, in loc. The word servants here refers to angels; and the idea is, that God was so pure that he did not confide even in the exalted holiness of angels - meaning that their holiness was infinitely inferior to his. The design is to state that God had the highest possible holiness, such as to render the holiness of all others, no matter how exalted, as nothing - as all lesser lights are as nothing before the glory of the sun. The Chaldee renders this, "Lo, in his servants, the prophets, he does not confide;" but the more correct reference is undoubtedly to the angels.

And his angels he charged with folly - Margin, Or," Nor in his angels, in whom he put light." The different rendering in the text and in the margin, has arisen from the supposed ambiguity of the word employed here - תהלה tohŏlâh. It is a word which occurs nowhere else, and hence, it is difficult to determine its true signification. Walton renders it, gloriatio glorying; Jerome, pravitas, wickedness; the Septuagint, σκολιόν skolion, fault, blemish; Dr. Good. default, or defection; Noyes, frailty. Gesenius says that the word is derived from הלל hâlăl, (No. 4), to be foolish. So also Kimchi explains it. According to this, the idea is that of foolishness - that is, they are far inferior to God in wisdom; or, as the word folly in the Scriptures is often synonymous with sin, it might mean that their purity was so far inferior to his as to appear like impurity and sin. The essential idea is, that even the holiness of angels was not to be compared with God. It is not that they were polluted and unholy, for, in their measure, they are perfect; but it is that their holiness was as nothing compared with the infinite perfection of God. It is to be remembered that a part of the angels had sinned, and they had shown that their integrity was not to be confided in; and whatever might be the holiness of a creature, it was possible to conceive that he might sin. But no such idea could for a moment enter the mind in regard to God. The object of this whole argument is to show, that if confidence could not be reposed in the angels, and if all their holiness was as nothing before God, little confidence could be placed in man; and that it was presumption for him to sit in judgment on the equity of the divine dealings.

Job 4:18 Parallel Commentaries

Whether Human Nature was More Assumable by the Son of God than any Other Nature?
Objection 1: It would seem that human nature is not more capable of being assumed by the Son of God than any other nature. For Augustine says (Ep. ad Volusianum cxxxvii): "In deeds wrought miraculously the whole reason of the deed is the power of the doer." Now the power of God Who wrought the Incarnation, which is a most miraculous work, is not limited to one nature, since the power of God is infinite. Therefore human nature is not more capable of being assumed than any other creature. Objection
Saint Thomas Aquinas—Summa Theologica

Whether Christ Received Knowledge from the Angels?
Objection 1: It would seem that Christ received knowledge from the angels. For it is written (Lk. 22:43) that "there appeared to Him an angel from heaven, strengthening Him." But we are strengthened by the comforting words of a teacher, according to Job 4:3,4: "Behold thou hast taught many and hast strengthened the weary hand. Thy words have confirmed them that were staggering." Therefore Christ was taught by angels. Objection 2: Further, Dionysius says (Coel. Hier. iv): "For I see that even Jesus---the
Saint Thomas Aquinas—Summa Theologica

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove.
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Person and Work of the Holy Spirit as Revealed in his Names.
At least twenty-five different names are used in the Old and New Testaments in speaking of the Holy Spirit. There is the deepest significance in these names. By the careful study of them, we find a wonderful revelation of the Person and work of the Holy Spirit. I. The Spirit. The simplest name by which the Holy Spirit is mentioned in the Bible is that which stands at the head of this paragraph--"The Spirit." This name is also used as the basis of other names, so we begin our study with this.
R. A. Torrey—The Person and Work of The Holy Spirit

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