(11) Are the consolations of God small with thee?--This is one of the obscure phrases of Job upon which it is very difficult to decide. The Authorised Version gives very good sense, which seems to suit the context in the following verse; but it is susceptible of other phases of meaning: e.g., "or a word that dealeth gently with thee (2Samuel 4:5), such as ours have been (?)"; or "the word that he hath spoken softly with thee" (but see Job 15:8); or, again, the consolations of God may mean strong consolations (Psalm 80:11), such as ours have been, spoken in strong language," in which case the second clause would mean, "Was thine own speech gentle?" "Small with thee" means, of course, too small for thee.

Verse 11. - Are the consolations of God small with thee? By "the consolations of God" Eliphaz probably means the hopes which he and his friends had held out, speaking in God's Name, that if Job would humble himself, and confess his guilt, and sue to God for pardon, he would be restored to favour, recover his prosperity, and live to a good old age in tranquil happiness (see Job 5:18-27; Job 8:20-22; Job 11:13-19). He wishes to know if Job thinks lightly of all this, regards it as of small account, will make no effort to obtain the blessings held out to him. This is all reasonable enough from his standpoint, that Job is conscious of secret heinous guilt; but it can make no impression on Job, who is conscious of the reverse. Is there any secret thing with thee? rather, And is the word [of small account that dealeth] gently with thee? Eliphaz considers that his own words and those of his two companions have been soft words, dealing "gently" with Job's refractoriness, and that Job ought to have been impressed by them.

15:1-16 Eliphaz begins a second attack upon Job, instead of being softened by his complaints. He unjustly charges Job with casting off the fear of God, and all regard to him, and restraining prayer. See in what religion is summed up, fearing God, and praying to him; the former the most needful principle, the latter the most needful practice. Eliphaz charges Job with self-conceit. He charges him with contempt of the counsels and comforts given him by his friends. We are apt to think that which we ourselves say is important, when others, with reason, think little of it. He charges him with opposition to God. Eliphaz ought not to have put harsh constructions upon the words of one well known for piety, and now in temptation. It is plain that these disputants were deeply convinced of the doctrine of original sin, and the total depravity of human nature. Shall we not admire the patience of God in bearing with us? and still more his love to us in the redemption of Christ Jesus his beloved Son?Are the consolations of God small with thee?.... Meaning either those which Eliphaz and his friends had administered, when, upon his repentance and reformation, they promised him great and good things that should befall him and his family, and that his latter end should be greater than his beginning; which Job slighted, took no notice of, nor entertained any hope concerning it; and these they called the consolations of God, not only because great, as things excellent have the name of God added to them, to express their excellency, but because they were administered in the name of God, and were according to the word and will of God, at least as they thought: Ben Gersom renders it, "the consolations of these"; these were Bildad and Zophar; so Bar Tzemach; or, as others, "these consolations" (b) which I and my friends have suggested; but not human, rather divine consolations are meant; and this is a fresh charge against Job, that he made light of such, even the consolations of God, Father, Son, and Spirit, who are each of them comforters; saints may and should comfort one another, and ministers of the Gospel are Barnabases, sons of consolation; but God is the great Comforter, it is he only can speak and apply comfort to purpose; and his consolations are not to be accounted "small", if it be considered from whence they come, from the great God, the Creator, to creatures, dust and ashes, sinful ones, on whom they are bestowed, such as are undeserving of them, yea, deserving of the wrath of God, and the curses of his law; and also the nature of these comforts, as that they are strong consolations, and effectual through the power and grace of God, and are everlasting, the matter and foundation of them being so; and though they may be refused through unbelief, as being too great in the view of a sinful creature for himself yet they can never be accounted small, or slighted and despised by a gracious soul; nor can it be though they were by Job, since he was so distressed with the arrows of the Almighty, a sense of divine wrath, and was so desirous of the divine Presence, and even begged he might take comfort a little:

is there any secret thing with thee? any secret wisdom and knowledge which they were strangers to; or any secret way of conveying comfort to him they knew not of; or any secret sin in him, any Achan in the camp, Joshua 7:11, that hindered him from receiving comfort, or put him upon slighting what was offered to him.

(b) "consolationes istorum virorum", Vatablus; "consolationes istae", so some in Drusius.