Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
For wrath killeth the foolish man, and envy slayeth the silly one.
I have seen the foolish taking root: but suddenly I cursed his habitation.
His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
Yet man is born unto trouble, as the sparks fly upward.
I would seek unto God, and unto God would I commit my cause:
Which doeth great things and unsearchable; marvellous things without number:
Who giveth rain upon the earth, and sendeth waters upon the fields:
To set up on high those that be low; that those which mourn may be exalted to safety.
He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.
He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
They meet with darkness in the daytime, and grope in the noonday as in the night.
But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
So the poor hath hope, and iniquity stoppeth her mouth.
Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
In famine he shall redeem thee from death: and in war from the power of the sword.
Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.
Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.
Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
Job 5 is a continuation of Eliphaz's first speech, the initial attempt to console and counsel Job in his profound suffering. Eliphaz, likely the eldest and considered wisest among Job's friends, approaches Job with a blend of perceived wisdom and flawed theology. Understanding his perspective is crucial to grasping the nuances of the entire dialogue.
The Flawed Logic of Retribution
Eliphaz begins gently, reminding Job of his past reputation as a wise counselor (Job 4:3-4). However, his underlying message is sharp: Job's current suffering must be a direct consequence of some hidden sin. Eliphaz operates under a rigid system of retribution, a belief that good deeds are always rewarded, and evil deeds are always punished. He articulates this in Job 4:7, questioning, "Who has ever perished being innocent?"
This "A leads to B" theology, while containing a kernel of truth, is ultimately an oversimplification of God's ways. While Galatians 6:7-9 reminds us that we reap what we sow, the reality of life, and indeed the entire narrative of Job, demonstrates that suffering isn't always a direct result of personal sin. The world isn't a vending machine where good deeds dispense blessings and bad deeds dispense curses.
The Complexity of Suffering
Eliphaz's perspective fails to account for the complexities of suffering. He ignores the possibility that God might allow suffering for reasons beyond immediate retribution, such as refining character, demonstrating faith, or even for His own glory (John 9:1-3). Jesus Christ, the ultimate example of undeserved suffering (1 Peter 2:19-23), stands as a powerful counter-narrative to Eliphaz's strict cause-and-effect theology.
Eliphaz's Counsel: Confess and Be Healed
Based on his conviction that Job's suffering stems from sin, Eliphaz urges Job to confess, accept God's discipline, and seek healing (Job 5:17). He presents a picture of restoration contingent upon Job's repentance, promising blessings and deliverance (Job 5:17-26). Eliphaz confidently asserts the truth of his counsel (Job 5:27), believing his experience-based theology provides the only logical explanation for Job's predicament.
Seeing Beyond Simple Explanations
Eliphaz's words, though seemingly well-intentioned, highlight the danger of reducing God's actions to simplistic formulas. While acknowledging the element of truth in his statements, it's crucial to recognize that life is far more nuanced than a strict system of retribution allows. Sometimes, suffering serves purposes beyond our immediate understanding, and attributing it solely to personal sin can be both inaccurate and deeply hurtful.
Key Themes in Job 5
- Retribution Theology: Eliphaz's belief in a strict cause-and-effect relationship between sin and suffering.
- The Complexity of Suffering: The chapter implicitly raises the question of why innocent people suffer.
- The Limits of Human Wisdom: Eliphaz's speech, while eloquent, demonstrates the limitations of human understanding in the face of divine mystery.
- The Call to Repentance: Eliphaz's urging Job to confess his sins and seek God's forgiveness.
Application
Job 5, specifically within the broader context of the book of Job, challenges us to reconsider our understanding of suffering. It reminds us that attributing suffering solely to personal sin is not only theologically unsound but also lacks compassion and empathy. Instead, we should approach those who are suffering with humility, acknowledging the mystery of God's ways and offering support and comfort rather than judgment. It encourages us to embrace a more nuanced understanding of God's character and purposes, recognizing that He is both just and merciful, and that His ways are often beyond our comprehension.
Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
For wrath killeth the foolish man, and envy slayeth the silly one.
I have seen the foolish taking root: but suddenly I cursed his habitation.
His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
Yet man is born unto trouble, as the sparks fly upward.
I would seek unto God, and unto God would I commit my cause:
Which doeth great things and unsearchable; marvellous things without number:
Who giveth rain upon the earth, and sendeth waters upon the fields:
To set up on high those that be low; that those which mourn may be exalted to safety.
He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.
He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
They meet with darkness in the daytime, and grope in the noonday as in the night.
But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
So the poor hath hope, and iniquity stoppeth her mouth.
Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
In famine he shall redeem thee from death: and in war from the power of the sword.
Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.
Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.
Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
Job 5 is a continuation of Eliphaz's first speech, the initial attempt to console and counsel Job in his profound suffering. Eliphaz, likely the eldest and considered wisest among Job's friends, approaches Job with a blend of perceived wisdom and flawed theology. Understanding his perspective is crucial to grasping the nuances of the entire dialogue.
The Flawed Logic of Retribution
Eliphaz begins gently, reminding Job of his past reputation as a wise counselor (Job 4:3-4). However, his underlying message is sharp: Job's current suffering must be a direct consequence of some hidden sin. Eliphaz operates under a rigid system of retribution, a belief that good deeds are always rewarded, and evil deeds are always punished. He articulates this in Job 4:7, questioning, "Who has ever perished being innocent?"
This "A leads to B" theology, while containing a kernel of truth, is ultimately an oversimplification of God's ways. While Galatians 6:7-9 reminds us that we reap what we sow, the reality of life, and indeed the entire narrative of Job, demonstrates that suffering isn't always a direct result of personal sin. The world isn't a vending machine where good deeds dispense blessings and bad deeds dispense curses.
The Complexity of Suffering
Eliphaz's perspective fails to account for the complexities of suffering. He ignores the possibility that God might allow suffering for reasons beyond immediate retribution, such as refining character, demonstrating faith, or even for His own glory (John 9:1-3). Jesus Christ, the ultimate example of undeserved suffering (1 Peter 2:19-23), stands as a powerful counter-narrative to Eliphaz's strict cause-and-effect theology.
Eliphaz's Counsel: Confess and Be Healed
Based on his conviction that Job's suffering stems from sin, Eliphaz urges Job to confess, accept God's discipline, and seek healing (Job 5:17). He presents a picture of restoration contingent upon Job's repentance, promising blessings and deliverance (Job 5:17-26). Eliphaz confidently asserts the truth of his counsel (Job 5:27), believing his experience-based theology provides the only logical explanation for Job's predicament.
Seeing Beyond Simple Explanations
Eliphaz's words, though seemingly well-intentioned, highlight the danger of reducing God's actions to simplistic formulas. While acknowledging the element of truth in his statements, it's crucial to recognize that life is far more nuanced than a strict system of retribution allows. Sometimes, suffering serves purposes beyond our immediate understanding, and attributing it solely to personal sin can be both inaccurate and deeply hurtful.
Key Themes in Job 5
- Retribution Theology: Eliphaz's belief in a strict cause-and-effect relationship between sin and suffering.
- The Complexity of Suffering: The chapter implicitly raises the question of why innocent people suffer.
- The Limits of Human Wisdom: Eliphaz's speech, while eloquent, demonstrates the limitations of human understanding in the face of divine mystery.
- The Call to Repentance: Eliphaz's urging Job to confess his sins and seek God's forgiveness.
Application
Job 5, specifically within the broader context of the book of Job, challenges us to reconsider our understanding of suffering. It reminds us that attributing suffering solely to personal sin is not only theologically unsound but also lacks compassion and empathy. Instead, we should approach those who are suffering with humility, acknowledging the mystery of God's ways and offering support and comfort rather than judgment. It encourages us to embrace a more nuanced understanding of God's character and purposes, recognizing that He is both just and merciful, and that His ways are often beyond our comprehension.