The Church Fathers on this verse

Job 4:7Meaning & Commentary from the Church Fathers

Remember, I pray thee, who ever perished being innocent? or when were the just destroyed?

Douay-Rheims

זְכָר־נָ֗א מִ֤י ה֣וּא נָקִ֣י אָבָ֑ד וְ֝אֵיפֹ֗ה יְשָׁרִ֥ים נִכְחָֽדוּ׃

Hebrew (Masoretic text)

The Church Fathers on this verse

3 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

The companions, unaware of God's purpose or Job's integrity, opted to condemn him for his suffering rather than acknowledge God's fairness. They approached the situation as if participating in a misguided trial, judging Job as deserving of his plight rather than attributing any form of injustice to God. In their effort to portray God as above wrongdoing, they were partially correct, yet they also erred in condemning an innocent man. However, due to their ignorance, their actions can be understood; they deserve recognition for their attempts at reasoning, even if it was flawed, and they should refrain from passing judgment on divine justice. They criticized Job's righteousness while simultaneously extolling God's justice.

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Consequently, Job faced accusations from his friends, who argued, ‘Consider whether any innocent person has ever perished, or where the upright have been destroyed. Have you ever witnessed the righteous being swept away? If you truly have not sinned or committed any wrongdoing, the righteous Judge would not have condemned you unfairly. Your sins are numerous. Yet, if it were the case that you yourself have not sinned, how else could it be explained except that your children may have sinned? Surely, you have often wronged the vulnerable and oppressed those in need. If this is true, God’s judgment upon you is justified.’ Job was aware within himself that he had not acted in such a manner, yet he also understood that God’s judgments are always just.

Gregory the Great

6th centuryChurch Father

Can we regard Job’s companions as a representation of heretics or those with distorted beliefs? They criticize him unjustly, just as they offer misguided encouragement. Eliphaz, for instance, asks whether any innocent man has ever suffered and where the righteous have been uprooted. Yet, it is often the case that the innocent do suffer, and the righteous are uprooted, achieving eternal glory through their trials. If no righteous individual had ever perished, the prophet would not have lamented that “The righteous perishes, and no one takes it to heart” (Isaiah 57:1). Furthermore, if God, in His divine providence, had not removed the righteous, Wisdom might have stated that He is taken away to prevent wickedness from altering his judgment, or deceit from leading astray his soul (Prem.

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4:11). If there were no correction awaiting the righteous, Peter would never have predicted, “For the time of judgment shall begin at the house of God” (1 Pet. 4:17). Therefore, those who are genuinely righteous are those who, motivated by love for the heavenly homeland, prepare themselves to endure the hardships of this life. Conversely, those who refuse to confront the struggles of this existence, even for eternal gain, cannot be considered righteous. Eliphaz fails to acknowledge that the innocent suffer and the righteous are removed, as individuals often serve God not in anticipation of eternal glory but rather for earthly rewards, reflecting in their lives the desires of their hearts. Believing themselves to be teachers on how to securely navigate this world, they reveal through their diligence what truly holds their affection.

Ireneus (Orda)

19th centuryCommentator

Job's expressions of anguish regarding his circumstances provoke his companions to voice their objections and engage in an extended discourse about the reasons behind his suffering. Eliphaz takes the lead in challenging Job. After requesting the opportunity to speak, he expresses his astonishment that a man who had repeatedly offered solace and comfort to the afflicted could now utter such fierce lamentations, especially since his awareness of his own virtues should lead him to anticipate a favorable future. He cites personal experience, asserting that uprightness typically shields a person from ruin, whereas strength and brutality cannot safeguard one from the displeasure of the Lord. Thus, he concludes that had Job truly been blameless, he would not have encountered such calamities.

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To bolster this assertion, Eliphaz recounts a distinct revelation he received during the night, which revealed to him that, in the presence of God, who perceives faults even in the heavenly beings, there exists no truly innocent individual. He further emphasizes that human beings can just as easily face destruction from God’s anger as a worm can be blown away by the wind. Amidst the fervor of his argument, Eliphaz seems to overlook that all beings, each in their respective order, were created good and that the angels possess a relative form of perfection. Thus, his claim regarding the imperfection of angels does not support the notion that Job must be sinful due to his inherent frailty. However, the Church Fathers, such as Athanasius and Chrysostom, provide insight into the fall of the angels, offering a different perspective on this issue.

Cross references

Passages read together with this verse.