I will state here and not keep repeating it that chapter and verse breaks were inserted by man. They are generally most helpful in helping us locate passages of scripture.
Job 5:1 ¶ Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
Job 5:2 For wrath killeth the foolish man, and envy slayeth the silly one.
Job 5:3 I have seen the foolish taking root: but suddenly I cursed his habitation.
Job 5:4 His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
Eliphaz proceeds with his own thoughts after reporting the words of the spirit that appeared to him. He seems to be saying that Job could not expect anyone to intercede for him before God, certainly not one of God’s angels (from the Hebrew for “saints”).
He seems to be comparing Job to a foolish man that had sinned. Yes, he knew that Job had established roots, establishing a home and gaining great possessions, but then he was suddenly cursed. Even his children had been destroyed—implied, God did not intervene to them.
Job 5:5 Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
Job 5:6 ¶ Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
Job 5:7 Yet man is born unto trouble, as the sparks fly upward.
He goes on to add that Job had been robbed of all that he owned. Such trouble does not come upon a man for no reason. The truth is that man is born to experience trouble as surely as the sparks fly up out of a fire.
Eliphaz seems to think tough love is more important for Job right now than to hear words of comfort and encouragement. It seems that during those seven days of sitting quietly with Job, he had concluded, bolstered by the vision of the spirit, that Job was guilty of some sin that merited God’s judgment and that the best thing for him to do would be to face the facts and admit it.
It’s interesting to me that he easily applies the principle stated in verse 7 to Job without thought as to how it might apply to him.
Job 5:8 I would seek unto God, and unto God would I commit my cause:
Job 5:9 Which doeth great things and unsearchable; marvellous things without number:
Job 5:10 Who giveth rain upon the earth, and sendeth waters upon the fields:
Job 5:11 To set up on high those that be low; that those which mourn may be exalted to safety.
Eliphaz states that if he were in Job’s place, he would seek God and present his case to Him (based on his righteousness is implied). Also implied is that he doesn't think Job has done that.
To seek God is great advice; however, we should seek His help in accordance with His will and not our own. Jesus, His one and only Son, set the example for us as He prayed in Gethsemane.
Luke 22:42 “Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”
Eliphaz continued—We know that God does so many great and wonderful things that they cannot be counted. He gives rain and provides water for our crops. He lifts up the depressed and provides deliverance for those that mourn.
This is all true, but sometimes His deliverance is different from what we hope or expect.
Job 5:12 He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.
Job 5:13 He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
Job 5:14 They meet with darkness in the daytime, and grope in the noonday as in the night.
He goes on to declare that God intervenes to thwart the plans of the wicked. He frustrates their carefully laid plans, proving them not as smart as they think they are. Their plans will fail whether made in the light of day or under the cover of night. In other words, man can hide nothing from God.
Again, Eliphaz tells the truth but with the implication that such is always the case, and that is not true. It is true that God can and will bring to nought the plans of the wicked in accordance with His own purposes. Often, however, the wicked are allowed to succeed; after all, Satan is recognized as the “god of this world” and “the prince of the power of the air” for the time being.
2 Corinthians 4:4 “In whom the god of this world hath blinded the minds of them which believe not….”
Ephesians 2:1–2 “And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:”
I liked this quote from the NIV Commentary: “Great truths misapplied only hurt more those who are already hurting.”
Job 5:15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
Job 5:16 So the poor hath hope, and iniquity stoppeth her mouth.
Eliphaz notes that God defends the poor, needy man from the abusive words of the wicked and from those that would terrorize them. The poor can have hope that God will stop the wicked.
Job 5:17 ¶ Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
Job 5:18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
Eliphaz boldly states that it is a happy man whom God corrects, so Job should not despise His chastening. If that causes pain or sorrow, He will also bring healing. If it is necessary for Him to wound you, He will also make you whole again. In other words, He will do what is necessary to bring you back into fellowship with Him.
These verses declare a true principle that is repeated in scripture.
Psalms 94:12 “Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;”
Proverbs 3:11–12 “My son, despise not the chastening of the LORD; neither be weary of his correction: For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.”
Hebrews 12:7&11 “If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?....Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.”
The truth is, however, that Job is not suffering because God is chastening him. It is also true that Job will eventually be chastened in his spirit once he is made to recognize how awesome His God truly is. He will wonder how he could ever have questioned Him.
Job 5:19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
Job 5:20 In famine he shall redeem thee from death: and in war from the power of the sword.
Job 5:21 Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
Job 5:22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
Job 5:23 For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
Job 5:24 And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.
Job 5:25 Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
Job 5:26 Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.
Job 5:27 Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
In this section, Eliphaz seems to be counting all the blessings of the man who endures God’s chastening. He will watch out for you and deliver you from all evil. He will not allow you to die from lack of food and will protect you from death in war. You won’t have to fear the words of wicked men or suffer violence at their hands. You will not have to fear wild animals; they will leave you alone. Your home and possessions will be safe and secure. You will be blessed with many children. You will live life to a good old age and not die before your time.
He closes his speech with a bold declaration that he knows he is telling the truth because this is what their (evidently including his two friends) research proves. He recommends that Job heed what he has told him.
Eliphaz is certainly lacking in sympathy for his friend in my book. How could he make such a statement about the blessing of children, knowing that all of Job’s children are dead? God would eventually give Job more children, but Eliphaz could not know that; and they certainly would not replace the ones he lost.
Once again, there is much truth in what Eliphaz says, but history is replete with accounts of the suffering of God’s children at the hands of evil men and wild beasts (e.g., in the Colosseum). Sometimes, as with Job, God’s purposes are best served through the suffering of His people. Deliverance is sure, but sometimes that deliverance comes after much suffering and/or through death. Frankly, that is one of the hardest truths to understand as a child of God and to explain to those that are not believers.
Courson: “If you want to be a good counselor, understand that you need to hear people’s hearts. Choose to give people the benefit of the doubt. Let God judge them. You love them.”
Job 6:1 ¶ But Job answered and said,
Job 6:2 Oh that my grief were throughly weighed, and my calamity laid in the balances together!
Job 6:3 For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
Job 6:4 For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
Job begins to speak in response to the counsel of Eliaphaz. He declares that if his grief could be weighed, it would prove heavier than all the sands of the sea; that is why is the first words he spoke before them were so rash. He feels he is experiencing an ongoing attack of arrows from God Almighty that have poisoned his spirit. Job’s inward suffering is as great as, if not greater than, his physical suffering.
Job is just being transparent about how he feels. He feels like God is against him, and he just can’t figure out why. Coffman used a good quote from The Expositor’s Bible: "The evil-doer knows why he suffers; the martyr is sustained by the truth for which he suffers; but Job suffered without either support or explanation."
Job 6:5 Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
Job 6:6 Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
Job 6:7 The things that my soul refused to touch are as my sorrowful meat.
The obvious answer to all of these questions is “No.” It’s to the point that he has no appetite. I can relate to being so distressed that I have no appetite, and I have never experienced calamity that is comparable to Job’s.
Job 6:8 ¶ Oh that I might have my request; and that God would grant me the thing that I long for!
Job 6:9 Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
Job 6:10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
Job 6:11 What is my strength, that I should hope? and what is mine end, that I should prolong my life?
Job 6:12 Is my strength the strength of stones? or is my flesh of brass?
Job 6:13 Is not my help in me? and is wisdom driven quite from me?
It seems that Job wished that God would just go ahead and kill him. If he did, he could at least take comfort in the fact that he had not denied God’s word. He feels that there is no reason to hope, no reason to keep on living. He is not made of brass, nor does he possess the strength of stone. Implied—I am made of flesh; I am weak; I have feelings. I am without ability to help myself. It’s just hard for Job to see beyond his pain—both physical and mental.
Job 6:14 ¶ To him that is afflicted pity should be shewed from his friend; but he forsaketh the fear of the Almighty.
The translations certainly read differently with this verse. Job is certainly rebuking Eliphaz, saying that a true friend should be expected to show kindness and mercy to a friend that is suffering. The last part of the verse is where the translations vary. Maybe there is a kernel of truth in them all.
NASB: “So that he does not forsake the fear of the Almighty.”
NIV: “even though he forsakes the fear of the Almighty.”
NLT: “but you have accused me without the slightest fear of the Almighty.”
CJB: “even to one who abandons Shaddai.”
NRSV: “Those who withhold kindness from a friend forsake the fear of the Almighty.”
Job 6:15 My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away;
Job 6:16 Which are blackish by reason of the ice, and wherein the snow is hid:
Job 6:17 What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
Job 6:18 The paths of their way are turned aside; they go to nothing, and perish.
Job 6:19 The troops of Tema looked, the companies of Sheba waited for them.
Job 6:20 They were confounded because they had hoped; they came thither, and were ashamed.
Job 6:21 For now ye are nothing; ye see my casting down, and are afraid.
Verse 18 - “paths” = “a well trodden road; also a caravan
Job feels that Eliphaz has not proven himself faithful as a friend. (The use of the plural may indicate that Job assumes the friends all agree.) He compares their loyalty to a brook that changes in accordance with the seasons; during the heat, it dries up. When the caravans come looking for water, they find none; their hopes are disappointed. He is essentially saying that just like that dried up brook, they have provided him no comfort or relief.
He intimates that when they found Job in worse condition than they expected, it frightened them. That fear changed their response to one of censure because they believed he had sinned, and they feared God’s hand of judgment against them if they supported him.
Job 6:22 ¶ Did I say, Bring unto me? or, Give a reward for me of your substance?
Job 6:23 Or, Deliver me from the enemy’s hand? or, Redeem me from the hand of the mighty?
Job is basically saying, “Did I ask for your help?”
Job 6:24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
Job 6:25 How forcible are right words! but what doth your arguing reprove?
Job 6:26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
Job asks his friends to tell him what he has done wrong, and he will no longer complain. He recognizes that the truth can sometimes be painful. However, they have yet to identify a reason to rebuke him. He wonders how they can rebuke him for rash words uttered in response to his desperate hopeless circumstances.
Job 6:27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.
Job 6:28 Now therefore be content, look upon me; for it is evident unto you if I lie.
Job 6:29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
Job 6:30 Is there iniquity in my tongue? cannot my taste discern perverse things?
Job tells them they are hurting an already bereaved man (from the Hebrew); they’ve dug a deeper hole for the pit he is in. He urges them to look at him. Do they really think he is lying? They should not assume he is guilty and completely dismiss all his years of righteous living. Do they really think he can’t discern right from wrong?
Job expected comfort from his friends, but the first words he hears are words of rebuke based on assumed guilt as evidenced by what appears to them to be God’s judgment against him. He knows that he is innocent of sin that would justify such judgment. He thought that a lifetime of righteous living should have made them realize that he was man that needed their comfort and mercy—not their censure. The problem is that they were looking through the lens of limited human understanding, not realizing that a greater spiritual conflict was at work. That is a truth that we all have a hard time remembering and embracing.