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
CommentaryBarnes' 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.
LibraryWhether 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?
On the Animals
The Person and Work of the Holy Spirit as Revealed in his Names.
"Behold, He puts no trust in His holy ones, And the heavens are not pure in His sight;
"Can anyone teach God knowledge, In that He judges those on high?
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Jump to NextAngels Charged Charges Chargeth Credence Error Faith Folly Messengers Places Praise Puts Putteth Servants Trust Trusteth
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