II. Eliphaz’s First Speech and Job’s Response (Job 4:1–7:21)

II. Eliphaz’s First Speech and Job’s Response (4:1–7:21)

4:1–5:27 Eliphaz was most likely the oldest of Job’s three visitors because he spoke first. He began on a soft note, reminding Job that he had been known for his wisdom and counsel while helping many people in days past (4:3-4).

The problem was, according to Eliphaz, that Job was not following the advice he had given to others. In general, Eliphaz argued that Job must be suffering because he had sinned. In Eliphaz’s mind, that was the only explanation for all that had happened, because he had a rigid belief in the teaching of retribution. That is, he believed the good guys always win, and the bad guys always lose. He was the guy who said, “You do A, and B will follow.” Thus, Eliphaz asked, Who has perished when he was innocent? (4:7).

Now, there is some truth in what Eliphaz told Job—just as there would be some truth in every speech that his friends made. But, while it’s true that we reap what we sow (see Gal 6:7-9), it’s also true that, at the end of history, good will triumph over evil. So, reaping good is not always the case in history. Neither is everything that happens to us the result of some sin we have committed (though sometimes it is). Life is too complex for that. To say that wherever there is suffering, you’re seeing the result of someone sowing sin is wrong. Sometimes, God permits suffering for his glorious purposes (see John 9:1-3). And Jesus is the perfect example of someone who suffered though he was sinless; he’s even the example to follow when we suffer unjustly (see 1 Pet 2:19-23).

Eliphaz was a strict believer in cause-and-effect, and his theology didn’t allow for exceptions. His experience-based theory is summed up when he claims, In my experience, those who plow injustice and those who sow trouble reap the same (4:8-9). And, because Job’s suffering was a cut-and-dried case of sin, Eliphaz felt, Job might as well “’fess up,” get it all out on the table, and admit that he deserved what had happened. He should not reject the discipline of the Almighty (5:17). Rather, he should just receive God’s correction so that God would heal him (5:17-26). It’s true, Eliphaz insisted. Job just needed to hear it and understand it (5:27).

6:1–7:21 Job admitted that he had fallen into despair because he felt he was suffering unjustly. He denied Eliphaz’s charges of wrongdoing, however, saying in effect that his extreme pain gave him a right to moan (6:2-3). He felt like God was using him for target practice, firing his arrows of judgment at him, though he could not imagine why (6:4). With God seemingly against him, Job saw his situation as hopeless, even though he had not sinned or denied God (6:8-13).

Instead of helping, then, Eliphaz had only added to Job’s misery by his accusations. And judging by Job’s reference to his friends and brothers (6:14-15), Job evidently anticipated that he was going to be attacked by Bildad and Zophar, too. His friends had thus become like streams of water that evaporate in warm weather (6:15, 17); they were all talk and no comfort.

Job challenged Eliphaz to tell him what he had done wrong. He promised that if Eliphaz got it right, he would admit his sin. Please look at me, he urged, I will not lie to your face (6:28). He wanted Eliphaz to remember that he really was dealing with a man of integrity.

Job lamented the futility, the misery, and the emptiness of life (7:1-5). His own life, he was certain, was short and would soon vanish. He would die, go to his grave, and be forgotten (7:6-10). In fact, he wished God would let him die and leave him alone (7:11-16). Job wondered why God would bother to inflict so much pain on a person for no apparent reason. And, Job’s challenge to God was essentially, what have I done to deserve this? (6:17-21).

In this opening round of speeches, a pattern develops in which Job’s friends attack, Job responds by protesting his innocence, and, in the process, he becomes more and more determined to get a fair hearing from God.