Scripture reading – Job 4-5
The Book of Job is a study in Hebrew poetry, and as we have seen, a record of one man’s suffering and his righteous response to earthly trials and sorrows. It is the story of a heavenly drama pitting Satan’s assertion that Job would curse God, should trials befall him (1:7), against God’s confidence that his servant was “a perfect and an upright man, one that feareth God, and escheweth [shunned] evil” (1:8). Job was unaware that his trials were initiated by Satan, but limited by His omnipresent, loving Creator.
With his sons and daughters deceased, his possessions lost, and his body afflicted with sores from head to foot, Job’s wife looked upon him with disdain, and asked, “Dost thou still retain thine integrity? curse God, and die” (2:9).
The arrival of three friends (2:11-13), brought the hope of encouragement in the midst of sorrows, but we will see in today’s Scriptures that the opposite would be true. Shaken by his troubles, and overcome with sorrow, Job shared with his friends his longing for death as a deliverer from his suffering (Job 3).
Job 4 – The Counsel of Eliphaz the Temanite
Eliphaz was the first of Job’s three friends to respond to his longing to escape his suffering by death (that does not imply suicide, but the natural course of life that inevitably ends in death). The first of three speeches given by Eliphaz to his friend Job is recorded in Job 4-5, the second and third in Job 15 and Job 22.
Eliphaz’s manner began with a kind, comforting tone (4:3-5), but soon turned to an indictment of Job’s character (4:6), asserting his troubles were those faced by wicked men: “They that plow iniquity, And sow wickedness, reap the same” (4:8).
Claiming he had received a vision (4:12-16), and heard a voice, Eliphaz asked Job, “17Shall mortal man be more just than God? Shall a man be more pure than his maker?” (4:17). The implication was that Job’s troubles had come upon him because he had failed to confess his sin (4:18-21).
Job 5 – Eliphaz Proclaims the Greatness of God
Continuing his contention that Job’s trials were a consequence of his sins, Eliphaz questioned, “To which of the saints wilt thou turn?” (5:1) In other words, “Job, to whom will you turn, if you don’t turn to the LORD for help?”
Eliphaz accused Job of failing to respond to God with humility, and warned, “2For wrath killeth the foolish man, And envy slayeth the silly one” (5:2). Adding a greater assault on Job’s character, he seemed to have implied that the deaths of his children were a result of his sin (5:4; 1:18-19). Continuing his discourse, Eliphaz encouraged Job to accept his troubles as a sign of God’s chastening, and urged him to “despise not thou the chastening of the Almighty” (5:17; 5:18, Hebrews 12:5; Proverbs 3:11-12)
Eliphaz challenged Job to accept that there are seven troubles (seven being the number of perfection and wholeness), from which the LORD is able to deliver His people: Famine unto death (5:20a); death in war (5:20b); a slanderous tongue (5:21a); natural calamities (5:21b); fear of famine (5:22a); fear of wild beasts (5:22b); and a fear of early death (5:26).
The implication of Eliphaz’s observation was, “If the LORD is able to deliver His people out of their troubles, why has he allowed Job to suffer so much?”
Lest some dear saint accepts Eliphaz’s counsel as truth, and applies his statements to themselves, remember that Job’s trials were not caused by sinful failures or unconfessed sins. The LORD allowed Job to suffer as a means of testing, that would ultimately bring blessing. We cannot grasp all that is in the mind of God; however, we must accept that He is Sovereign.
Remember, when trials and sorrows come, they are temporal; however, you can be confident in this: The way of the LORD is perfect (Psalm 18:30).
Copyright 2021 – Travis D. Smith