To whom hast thou uttered words? - Jerome renders this, Quem docere voluisti? "Whom do you wish to teach?" The sense is, "Do you attempt to teach me in such a manner, on such a subject? Do you take it that I am so ignorant of the perfections of God, that such remarks about him would convey any real instruction?"

And whose spirit came from thee? - That is, by whose spirit didst thou speak? What claims hast thou to inspiration, or to the uttering of sentiments beyond what man himself could originate? The meaning is, that there was nothing remarkable in what he had said that would show that he had been indebted for it either to God or to the wise and good on earth.

Whose spirit came from thee? - Mr. Good renders the verse thus: From whom hast thou pillaged speeches? And whose spirit hath issued forth from thee? The retort is peculiarly severe; and refers immediately to the proverbial sayings which in several of the preceding answers have been adduced against the irritated sufferer; for which see Job 8:11-19; Job 15:20-35, some of which he has already complained of, as in Job 12:3, and following. I concur most fully therefore with Dr. Stock in regarding the remainder of this chapter as a sample, ironically exhibited by Job, of the harangues on the power and greatness of God which he supposes his friends to have taken out of the mouths of other men, to deck their speeches with borrowed lustre. Only, in descanting on the same subject, he shows how much he himself can go beyond them in eloquence and sublimity.

Job intimates that, whatever spirit they had, it was not the Spirit of God, because in their answers falsehood was found.

To whom hast thou uttered words?.... That others know not; dost thou think thou art talking to an ignorant man? be it known to thee, that he knows as much, and can say as much of the Divine Being, of his glories, and of his wondrous ways and works, as thyself, or more: or dost thou consider the circumstances he is in thou art speaking to? one under great affliction and distress, to whom it must be unsuitable to talk of the greatness and majesty of God, of his power and strength, of his purity, holiness, and strict justice; it would have been more proper and pertinent to have discoursed concerning his loving kindness, grace, and mercy, his pity and compassion towards his afflicted people, his readiness to forgive their sins, and overlook their failings; and concerning the promised Redeemer, his righteousness and sacrifice, and of the many instances of divine goodness to the sons of men, and in such like circumstances, by raising them up again, and restoring them to their former happiness. Some things of this nature would have been more pertinent and suitable, and would have been doing both a wise and friendly part:

and whose spirit came from thee? Not the spirit of God; dost thou think thyself inspired by God? or that what thou hast said is by the inspiration of his Spirit? or that thou speakest like such who are moved by the Holy Ghost? nor indeed was it his own spirit, or the words and things uttered were not of himself, or flowed not from his own knowledge and understanding: of things, but what he had borrowed from Eliphaz; for he had delivered very little more than what Eliphaz had said, Job 4:17; or else the sense is, whose spirit has been restored, revived, refreshed, and comforted by what thou hast said? The word of God has such efficacy as to restore the soul, to revive it when drooping, and as it were swooning away and dying, see Psalm 19:7; and the words of some good men are spirit and life, the savour of life unto life, and are as life from the dead, very refreshing and comforting; but no such effect followed on what Bildad had said. Mr. Broughton renders the words, "whose soul admired thee?" thou mayest admire thyself, and thy friends may admire thee, at least thou mayest think they do, having said in thine own opinion admirable things; but who else does? for my own part I do not; and, if saying great and glorious things of God are to any purpose in the controversy between us, I am capable of speaking greater and better things than what have been delivered; and, for instance, let the following be attended to.

To whom hast thou uttered words? and whose spirit {c} came from thee?

(c) That is, moves you to speak this?

26:4 To whom - For whose instruction hast thou uttered these things? For mine? Dost thou think I do not know, that which the meanest persons are not unacquainted with; that God is incomparably greater and better than his creatures? Whose spirit - Who inspired thee with this profound discourse of thine?

4. For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; Job 26:5-14 is a sample of Job's knowledge of it.

whose spirit-not that of God (Job 32:8); nay, rather, the borrowed sentiment of Eliphaz (Job 4:17-19; 15:14-16).

26:1-4 Job derided Bildad's answer; his words were a mixture of peevishness and self-preference. Bildad ought to have laid before Job the consolations, rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary, Isa 50:4; and his ministers should not grieve those whom God would not have made sad. We are often disappointed in our expectations from our friends who should comfort us; but the Comforter, the Holy Ghost, never mistakes, nor fails of his end.