Job 4 17

Job 4:17 kjv

Shall mortal man be more just than God? shall a man be more pure than his maker?

Job 4:17 nkjv

'Can a mortal be more righteous than God? Can a man be more pure than his Maker?

Job 4:17 niv

'Can a mortal be more righteous than God? Can even a strong man be more pure than his Maker?

Job 4:17 esv

'Can mortal man be in the right before God? Can a man be pure before his Maker?

Job 4:17 nlt

'Can a mortal be innocent before God?
Can anyone be pure before the Creator?'

Job 4 verses

Job 4 17 Meaning

Job 4:17 presents rhetorical questions posed by Eliphaz the Temanite, challenging the possibility of a human being possessing greater righteousness or purity than God Himself, or the Divine Creator. It asserts God's absolute moral perfection and supreme holiness, implicitly contrasting it with humanity's inherent fallenness and limitations. This verse lays the groundwork for Eliphaz's argument that Job's suffering must stem from sin, as no mortal can stand blameless before an utterly holy God.

Job 4 17 Context

Job 4:17 is part of Eliphaz the Temanite's first speech, delivered after Job's initial lament in chapters 2 and 3. Job's suffering is immense and unexplained, leading him to question his very existence and even to some extent, the divine ordering of things. Eliphaz, presented as a wise and experienced friend, steps forward to offer counsel. His words in 4:12-16 describe a profound spiritual experience—a terrifying night vision or divine revelation—which he presents as the authoritative basis for his subsequent counsel to Job. Verse 17 articulates a core theological principle revealed in this vision: that no mortal can be righteous or pure enough to accuse God or demand an account from Him. This statement reflects a traditional understanding of divine justice prevalent in the ancient Near East, where prosperity indicated divine favor and suffering signified divine judgment for sin. Eliphaz implies a direct polemic against Job's perceived self-righteousness, suggesting Job implicitly believes himself to be more just than God by protesting his innocence despite his calamity. Eliphaz frames this as an absolute truth that Job, by virtue of his human nature, must acknowledge and humble himself before, leading to an implied conclusion that Job must be a sinner.

Job 4 17 Word analysis

• Can (הֲ) – ha-: An interrogative particle, signifying a rhetorical question. It expects a definitive "No" answer, strongly implying the impossibility of the premise.
• Mortal man (אֱנוֹשׁ) – 'enosh: This specific Hebrew term for man emphasizes human weakness, fragility, mortality, and dependence. It often contrasts with God's enduring nature (Psa 8:4). It highlights humanity's transient and perishable existence compared to the eternal and self-existent God.
• be more righteous (יִצְדַּק) – yitsdaq: From the root צדק (tsadaq), meaning "to be righteous," "to be just," or "to be in the right." In this context, it speaks of moral uprightness and adherence to divine standards. The "more" is implied by the comparison, suggesting a superior or even equal righteousness.
• than God (מֵאֱלוֹהַּ) – me'Eloah: The pre-positioned preposition "me" (מִ) denotes comparison ("from" or "than"). אֱלוֹהַּ ('Eloah) is a singular form of God, commonly used in Job. It emphasizes God's unique divinity, sovereignty, and distinct otherness from humanity.
• Can (וְאִם) – ve'im: The conjunction "and" followed by "if," introducing the second rhetorical question, carrying the same force as the first "Can."
• a man (מִגַּבֶר) – miggever: From the root גבר (gever), which often signifies a strong or mighty man. However, here, contrasted with God, it still refers to a human being, underscoring that even in strength, humanity falls short of divine might or purity. The "mig" is a prefix meaning "from" or "than," again implying comparison.
• be purer (יִזְכֶּה) – yizkeh: From the root זכה (zakah), meaning "to be clean," "to be pure," "to be innocent," "to be blameless." This refers to moral and spiritual purity, without stain or blemish. It emphasizes inner sanctity.
• than his Maker (מֵעֹשֵׂהוּ) – me'Osehu: From the root עשׂה ('asah), meaning "to make," "to do," or "to form." עֹשֵׂהוּ ('Osehu) literally means "his Maker" or "his Doer," emphasizing God's role as Creator. This term reminds the created being of their derivative nature and complete dependence on the one who formed them, reinforcing the impossibility of superior purity.

Words-Group Analysis:

• "Can mortal man be more righteous than God?": This question strikes at the core of human presumptuousness. By using 'enosh ("mortal man"), Eliphaz emphasizes humanity's inherent weakness and impermanence, juxtaposing it with the infinite and unchanging nature of 'Eloah (God). The very idea of a temporary, frail being surpassing an eternal, all-powerful Deity in righteousness is deemed absurd. It challenges any notion of self-justification before the divine standard.
• "Can a man be purer than his Maker?": This parallel question reinforces the first, focusing on purity. The use of "Maker" ('Osehu) underscores the Creator-creature distinction. The created being cannot possibly possess a higher or even equal standard of purity than the one who imparted life and form. It's a statement about the source of existence also being the source of moral law and purity. To claim greater purity would be to deny one's createdness and the Creator's inherent perfection.

Job 4 17 Bonus section

The rhetorical nature of these questions is critical. Eliphaz does not genuinely seek an answer but presents a truth he believes to be self-evident and unassailable. This stylistic choice is common in ancient Near Eastern wisdom literature and biblical discourse to assert a profound truth forcefully. The dual phrasing of the question, using "righteous" (ethical alignment) and "purer" (moral integrity, ceremonial cleanness, and inherent nature), offers a comprehensive scope of moral excellence. Both God's external actions (righteousness) and His internal being (purity) are depicted as supremely superior to any human claim. This verse also implicitly foreshadows later biblical theology where divine righteousness is shown not only as God's character but also as something imputed to humanity through divine grace and atonement, rather than achieved by human effort. The Book of Job itself, through its resolution, ultimately critiques Eliphaz's narrow and formulaic application of sound doctrine.

Job 4 17 Commentary

Job 4:17 serves as Eliphaz's theological foundation, asserting the universal truth of God's incomparable righteousness and purity. He derives this principle from a divine vision, lending it an air of unquestionable authority. While the verse states a profoundly biblical truth – that God is perfectly righteous and man is inherently fallible and sinful – Eliphaz misapplies it to Job's situation. His argument, rooted in conventional wisdom, posits that suffering is always a direct consequence of sin. Therefore, for Job to be suffering so intensely, he must have committed some grievous sin, for surely he cannot be "more righteous" than God, who would justly bring affliction upon the wicked. This line of reasoning completely bypasses the mystery of Job's suffering, denying the possibility of blameless affliction and undermining the concept of undeserved grace or trial for purification. The verse, detached from its misapplication, indeed stands as a powerful declaration of God's impeccable moral character and the absolute inadequacy of human beings to achieve true righteousness or purity on their own merit, a truth later affirmed comprehensively in both Old and New Testaments regarding human sinfulness and God's holiness. For example, if a human craftsman can't make something more perfect than himself, how could a created being be purer than its all-pure Creator?