Job 4:17

“Shall mortal man be more just than God? etc.] Poor, weak, frail, dying man, and so sinful, as his mortality shows, which is the effect of sin; how should such a man be more righteous than God? who is so originally and essentially of himself, completely, perfectly, yea, infinitely righteous in his nature, and in his works, both of providence and grace; in chastising his people, punishing the wicked, and bestowing favours upon his friends, even in their election, redemption, justification, pardon, and eternal happiness: yea, not only profane wicked sinners can make no pretensions to anything of this kind, but even the best of men, none being without sin, no, not man in his best estate; for the…”

“mortal man . . . a man--Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God. more just than God . . . more pure than his maker--But this would be self-evident without an oracle.”

“Shall mortal man - Or, shall feeble man. The idea of “mortal” is not necessarily implied in the word used here, אנושׁ 'ĕnôsh. It means man; and is usually applied to the lower classes or ranks of people; see the notes at Isaiah 8:1. The common opinion in regard to this word is, that it is derived from אנשׁ 'ânash, to be sick, or ill at ease; and then desperate, or incurable - as of a disease or wound; Jeremiah 15:18; Micah 1:9; Job 34:6. Gesenius (Lex) calls this derivation in question; but if it be the correct idea, then the word used here originally referred to man as feeble, and as liable to sickness and calamity. I see no reason to doubt that the common idea is correct, and that it…”

“More just - Pretend more strictly to observe the laws of justice? Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the strongest and most eminent man, stand in competition with God? Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man. Job 4:18”

“4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).”

“Shall mortal: Job 8:3, Job 9:2, Job 35:2, Job 40:8; Gen 18:25; Psa 143:2, Psa 145:17; Ecc 7:20; Jer 12:1; Rom 2:5, Rom 3:4-7, Rom 9:20, Rom 11:33 shall a man: Job 9:30, Job 9:31, Job 14:4, Job 15:14, Job 25:4; Jer 17:9; Mar 7:20-23; Rev 4:8 Job 4:18”

“17 Is a mortal just before Eloah, Or a man pure before his Maker? 18 Behold, He trusteth not His servants! And His angels He chargeth with imperfection. 19 How much more those who dwell in houses of clay, They are crushed as though they were moths. 20 From morning until evening, - so are they broken in pieces: Unobserved they perish for ever. 21 Is it not so: the cord of their tent in them is torn away, So they die, and not in wisdom? The question arises whether מן is comparative: prae Deo, on which Mercier with penetration remarks: justior sit oportet qui immerito affligitur quam qui immerito affligit; or causal: a Deo, h.e., ita ut a Deo justificetur. All modern expositors rightly decide…”