Eliphaz’ First Appeal, and Job’s Reply

“It was not an enemy that reproached me... But it was thou... my companion, and my familiar friend.” — Ps. lv. 12-13. “Then answered Eliphaz... and said....”’ — Chap. iv. 1.

vp eas is the first of the three friends to speak. We may describe him as the ‘“‘ candid friend” — the friend we know so well in actual life who always feels it incumbent upon him to speak out all his mind!

We have seen how the three men made an appointment together to come and comfort Job. Discussing the sad news, they had settled among themselves the only way in which he could be really helped out of his troubles, and Eliphaz is the one chosen for the delicate task of suggesting to him the conclusions they had come to.

Eliphaz begins saying, ‘‘ If I try to speak to you, Job, will you be grieved? but who could help speaking after listening to all that you have said’’ (v. 2). Then he goes on to put into plain bald language the bitterest thought of all, a thought that possibly had been rankling in Job’s mind while he was speaking:

Behold thou hast instructed many — — Thou hast strengthened the weak

Thou hast confirmed the feeble knees But now — it is come unto thee, and thou faintest; it toucheth thee,

and thou art troubled.’”’ — Chap. iv. 3-5.

It must be confessed that Job had given cause to Eliphaz to say all this, and Eliphaz probably expressed the thought of the friends in the words, he uses. ‘“‘ Job, Job, you have taught others; helped them with your words; strengthened and upheld those that were falling, and now — when you are put into the same circumstances — we see you fainting and troubled!”

Did not Job know all this in his heart? Did not the Adversary anticipate the words of Eliphaz, and whisper all this to Job when he was sinking under his misery? As the words about death and the grave came out of his lips, did he not know that he was fainting under the hand of God, and did not the memory of the way he had instructed others add agony to his fainting spirit? But it was bitter pain to have the keen-eyed Eliphaz put all this into cold bare words.

“Is not thy fear of God thy confidence”? (v. 6), continues Eliphaz — ‘‘ Job, you of all men should know how to trust God in the hour of trial. Is not thy knowledge of Him sufficient to give thee confidence now?”

Oh soul in the furnace, are not these the words of some who assay to comfort thee? They “talk to the grief” of the one whom God has wounded, and ‘“‘ comfort’ by saying, “thou badest others be strong, and now thou art fainting thyself.”

The candid friend’s “‘ comfort”

‘Remember ... who ever perished, being innocent?... according as J have seen, they that plow iniquity, and sow trouble, reap the same.” — Chap. iv. 7-11.

‘This is comfort from the candid friend! Eliphaz draws upon his long experience, and says that he has seen that men simply reap what they sow.

In plain language the suggestion is that Job must be reaping the consequences of sin. None have ever perished, or been brought to such extremity as he was in when they were innocent. God must be angry with him (v. 9).

Eliphaz could say this with conviction and assurance, for he was not speaking out of his own mind, but as one taught of God. He would tell Job how this knowledge had come to him —

“Now a thing was secretly brought tome... in... visions of the night ... spirit passed before my face... a form was before mine eyes: I heard a still voice, saying, Shall mortal man be just before God? Shall a man be pure before his Maker? ’’ — Chap. iv. 12-17, m.

Eliphaz seeks to enforce his words with the account of a ‘* vision”? which had come to him in the night; but the language of the spirit-form that passed before his eyes, savours more of the devil as an angel of light than of the Holy Spirit of God.

The Adversary who had accused Job to God before the heavenly assembly, and asserted that in the crucible he would unfailingly renounce his faith in Him, was not likely to leave any means untried on earth to bring about the end which he desired.

In reading Job’s story we must bear in mind continually the forces that lie behind the surface history. The Adversary had set his heart upon Job, and his tactics are not ended when he has stripped him of all his possessions, and stricken him down to the ground. He attacks him through his wife’s words; then by dangling before him the escape in the grave; and again through the lips of the three friends, particularly at this stage by the words of Eliphaz. Every point is thus seen to be a direct attack against the “‘ integrity’ of Job, his faith in God, and his assurance of fellowship with Him.

Eliphaz asserts that he has learnt through a spirit-vision that no mortal man can be just and pure before his Maker. He says in effect — ‘** Job, you had better let go your confidence that you have walked with God in integrity of heart. Your present experience proves that you are just the same as other men. You thought that God protected and blessed you, but after all you are reaping the consequences of sin just as others do. You shun evil, you say, and seek to walk uprightly; but no man can be counted just before God, no man can be pure before his Maker”’.

Behold [God putteth no trust in His servants; and His angels He chargeth with folly: How much more them that dwell in houses of clay? ’’ — whispers the spirit voice to Eliphaz at the very time that Jehovah was trusting His servant Job with the fullest confidence He could have placed in him, and, instead of charging him with “‘ folly’, had borne witness before the council of heaven that in His sight he was “* blameless, true, and godly, abstaining from everything evil”’.

The Adversary is always accusing man to God, and God to man, maligning His character and misrepresenting His attitude to the creatures He has made.

Man is only like a moth,’ said this spirit to Eliphaz — he is crushed in one brief day, he perishes and none regard it (v. 19-21, m.).

Alas for those who rely upon spirit-visions for the knowledge of God. They are bound to be led astray. This “lying spirit” has wholly misled Eliphaz, and deceived him with a half-truth. It is true that mortal man is not pure before the

Holy God, but the spirit voice said nothing of the “sacrifice”” — the burnt-offerings which Job offered continually, and which in the foreknowledge of God anticipated the sacrifice of Christ upon Calvary’s Cross, in Whom, and through Whom, a man stands accepted before his Maker.

That man’s life on earth may be said to be as brief as the life of a moth, is also true; but that God lets him perish unregarded is untrue — for the Son of God Who came to declare the Father, said to His disciples, ‘“‘ The very hairs of your head are all numbered. Ye are of more value than many sparrows”’.*

“Call now,” said Eliphaz to his afflicted friend, “‘ is -there any that will answer thee, and to which of the holy ones wilt thou turn?’ (Chap. v. 1).

These words imply that Eliphaz was under the impression that the spirit-form which passed before his face was one of the ‘‘ holy ones”’, or angels of God. Unto which of the holy ones would Job turn for help and counsel in his trouble?

“As for me,” said Eliphaz, ‘‘ I would seek unto God, and unto God would I commit my cause”’ (v. 8); thus showing that he had not discerned the devil as an angel of light in the vision which had come to him.

There are many like Eliphaz in these days, and some who would use his very words in describing ‘“‘ things secretly brought to them ’’ in the stillness of the night; communications from the spirit-world which they fully believe to be messages from God.

They have no intention of forsaking the Lord any more than Eliphaz had, but think that by this means they will get to know Him better. May God open their eyes to the devices of the evil one, and deliver them from his snare!

I have seen all this in experience, continues Eliphaz, “‘ J have seen the foolish taking root; but suddenly I cursed his habitation. His children are... crushed in the gate’? with none to deliver them (Vv. 3, 4).

What does Eliphaz mean? The vision of the night he speaks of, has clearly not resulted in the manifestation of that spirit of pity and love which comes from fellowship with the God of Love.

“Affliction cometh not forth of the dust, neither doth trouble spring out of the ground” (v. 6), is the callous reasoning of

* Matthew x. go, 31.

Eliphaz. He had spoken a ‘‘ curse” against the “foolish”, and the consequence had followed — therefore there must be some cause for Job’s trouble.

If I were in your place, Job — Eliphaz continues — J would commit my cause to God. He doeth great things, marvellous things without number (v. 9); He setteth on high those that be low, and exalteth those who are mourning to a place of safety (v. 11); He frustrateth the devices of the crafty, and taketh the wise in their own craftiness (v. 12, 13); saving the needy from the hand of the mighty, so there is hope for the poor in Him (v. 15, 16).

The Exhortation of Eliphaz

“Behold, happy is the man whom God reproveth... despise not thou the chastening of El-Shaddai. For He maketh sore, and bindeth up; He woundeth, and His hands make whole.” — Chap. v. 17, 18, m. Eliphaz appears to be a strange mixture. He undoubtedly has some knowledge of God, whether by theory or not we cannot say. After his first words in answer to Job’s complaint of his condition, he has dealt with him very gently. He only suggests that men reap what they sow, and advises Job to definitely seek God for deliverance from his trouble; he should think himself happy to be corrected by God, it will be well for him not to despise His chastening. If El-Shaddai — the Pourer-forth of blessing — makes sore, He just as surely binds up; if He wounds, He unfailingly ‘‘ makes whole”’.

From this Eliphaz goes on to draw a most beautiful picture of the result of the binding up of the hands of the Almighty, if Job would but truly seek Him, and not despise His chastening.

E]-Shaddai would deliver him in every trouble that would come upon him so that no evil should touch him (v. 19); in famine he should be kept from death, in war he should be saved from the sword (v. 20); the scourge of the tongue should not touch him; he would not be afraid of destruction (v. 21); he should laugh at every danger, and be fearless before the beasts of the field (v. 22, 23); his home should be in peace, and protected by the power of God (v. 24); his offspring should be as the grass, and he should come to his grave in a full age like a ‘‘ shock of corn in its season”’ (v. 25, 26).

Lo this, we have searched it, so it is,’ adds Eliphaz. We would that thou shouldest prove it for thyself, Job, for we do * but desire thy good (v. 27, m.).

Very beautiful Eliphaz, but not the time! “A wise man’s heart discerneth time and judgment.’ It was not the time for Eliphaz to urge the blessings of deliverance. The premise also was wrong. All this would be if Job would go back to God, but Job had not left Him. Eliphaz did not understand!

Job’s reply “* Then Job answered and said. ...”, — Chap. vi. 1.

Job listens, but the words of Eliphaz do not reach his soul. With the inner ear he hearkens not ‘“‘ for anguish of spirit”’. He breaks out that his ‘“‘ calamity ’’, could it but be weighed, would be found to be “‘ heavier than the sand of the seas’’ (v. 2, 3). ‘* The arrows of the Almighty are within me,” he cries, the “‘ terrors of God”? are set in “‘ array against me’’ (v. 4).

The beasts make a cry of distress over their food when it is unpalatable (v. 5), just so am I bound to cry out in my sufferings, for nature must be allowed relief. ‘‘ What things my soul refused to touch, these are as my loathsome meat ’’* (v.’7,m.).

Eliphaz, you say that men can be destroyed like moths, oh that God would grant me what I long for, even that it would please Him to crush me! If He would but let loose His hand and cut me off then I should have comfort. Yea I would harden myself, and exult in pain that spareth not (v. 8, g, 10, m.).

I have not denied the words of the Holy One. What strength have I to wait for deliverance, and what have I to look forward to that I should be patient? I am not made of brass to endure all this, I am helpless and “‘ effectual working 1s driven quite from me’? (v. 10-13).

Job’s disappointment “To him that is ready to faint kindness should be shewed from his friend; else might he forsake ... the fear of the Almighty.” —

Chap. vi. 14, m.

Job says that Eliphaz had come professedly to comfort him, but he had not dealt kindly with him. He had reproached him with fainting under the hand of God after teaching and helping others. Granted that it was so, ‘‘ to him that is ready to faint” his friend should show kindness, not severity; otherwise the fainting one might be driven away from God altogether.

* Compare Ezek. iv. 14

Job compares his friends to a deceitful brook, and graphically pictures the disappointment of the caravans in the desert turning aside to seek water in their hour of need, and finding the brooks black and frozen with ice (v. 15-21).

“* Ye are like thereto”? (v. 21, m.), cries Job, “‘ Ye have given me no comfort from the heart of God, ye frozen streams — ye see me so loathsome that I am a terror to you, and ye are afraid to be kind to me, lest ye are counted a partaker of the sins ye charge me with”’.

Job’s appeal to his friends “Did I say, Give unto me?... or Deliver me?... or Redeem

me ? — Teach me, and I will hold my peace.” — Chap. vi. 22-24.

Smarting under the pain of disappointment in those who should have understood and helped him by true heart sympathy in his time of trial, Job reminds Eliphaz that he had asked nothing of him or those with him! He had not asked for a gift from their substance, although he had lost everything — he had not cried to them to deliver him from the oppressor. He is quite willing to be taught and to be made to understand wherein he had erred (v. 24).

Words of uprightness carry force and weight; but the arguing of Eliphaz had no power. What is he arguing about? What is he trying to reprove? Words, mere words! ‘The speeches of a desperate man are only for the wind (v. 25, 26, m.). ‘They should be allowed to pass, and not be dealt with seriously. His character should not be judged by them, nor should his friends charge him in his bitter anguish with reaping what he had sown.

Yea, cries Job, “* Ye would cast lots upon the fatherless? (v.27), so hard hearted are you. A man who could deal as you have dealt with me in my pitiable condition, would be capable of selling his friend —

Be pleased to look upon me: and it will be evident to you if I lie...

Is there injustice upon my tongue?’’ — Chap. vi. 28-30, m.

Job’s pitiful state “Is there not a warfare to man upon earth?... so am I made to possess... wearisome nights ...I am full of tossings...

my flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome.’’ — Chap. vii. 1-6, m.

Job is feeling very keenly the evident lack of understanding in his friends. His condition was sufficient to melt the hardest heart, but Eliphaz and his companions had settled that Job must be dealt with as a transgressor, and to give him sympathy when he was an evident evildoer, would only injure him seriously in his soul, and make his friends partakers of his sins.

Eliphaz had bidden him ‘‘ seek unto God”’ — was he not in the hand of God? ‘‘ Is there not a warfare to man upon earth? Are not his days like the days of an hireling?”? (v. 1, A.V., m.). He is under authority, and has to accept all that is appointed for him. There is a ‘“‘ time of service’? for every man, when he has to learn obedience to the will of God ere he can be trusted with authority in the Kingdom of God.

‘**T am in that warfare,”’ Job says — “‘I am appointed wearisome nights, tossings to and fro until the dawning of the day (v. 4); months of weary waiting instead of happy service”’; my skin is broken and become loathsome’’ (v. 5); may life is passing as rapidly as the shuttle in the weaver’s hand (v. 6). Oh Eliphaz, remember my life is like the wind (v. 7); I am passing from your sight, you will look for me and I shall be gone (v. 8); like a cloud I shall vanish away; I shall return no more to my home, my place shall be empty, therefore I must speak in the anguish of my spirit, it is useless talking to me about going to my grave in a full age like a shock of corn, I am a dying man, and I must pour out the bitterness of my soul (v. 9-11).

JFob’s complaint to God

“Am I... a sea-monster, that Thou settest a watch over me?

... Let me alone... What is man that Thou shouldest magnify

him, and that Thou shouldest set Thine heart upon him... and

try him every moment?” — Chap. vii. 12-18.

From his would-be comforters Job turns to God, and almost petulantly cries, “‘ Am I... a sea-monster, that Thou settest a watch over me?” His terrible nights of suffering seem the keenest point of his complaint — those awful nights of tossing to and fro until the dawning of the day. When he goes to his couch in hope of some relief from his pain, then he is scared by dreams and fearful visions. Was Job quite right in charging God with these? Were they not part of the enemy’s devices? Such awful nights made him feel that strangling would be a mercy (v. 15). He could not but loathe his life; he did not want to live in such a warfare as this (v. 16).

“Let me alone,” he cries to God — Why shouldst Thou magnify frail man, by setting Thine heart upon him, visiting him and trying him every moment? Oh that Thou wouldest turn away Thine eyes from me (v. 17-19)! ‘‘ If I have sinned what can I do, O Thou watcher of men... why dost Thou not pardon my transgression?’ If iniquity that I know not of is the cause of all this suffering, why dost Thou not take it away? for I soon shall lie down in the dust, and shall not be (v. 20, oem).

Job, Chapters viii, ix, x.