BibleTrack Bible Commentary

Here’s the continuation of the same monologue of Job 12-13 (see notes), but Job’s tone changes. He had been expressing confidence that he could prove his case before God if he were given the chance, but now he’s back to, “It’s hopeless!” As a matter of fact, he indicates that it’s pretty hopeless for everyone in the first five verses. Then he’s back to his familiar theme: Death is the only logical way out. Notice verse 14, “If a man dies, shall he live again? All the days of my hard service I will wait, Till my change comes.” Job expresses his understanding of a personal resurrection, though no details of exactly what he believes are given here. Keep in mind, Job’s concept of how God deals with man has been shattered. Now he seems to be rethinking every aspect of his relationship with God. However, it should be noted, he does not question the existence, sovereignty or power of God; he’s just no longer sure about what all of this means to him. By the end of the book, he’ll have a very clear picture. However, he doesn’t mince words here, and one might think his speech borders on being irreverent. Let’s be honest about this chapter; Job does say some things that disappoint us a little. But I would ask you this question: How do your prayers sound when you are stricken with heavy grief? We’re getting a glimpse of human frailty in the face of adversity.

This is our second speech by Eliphaz. He first spoke in Job 4-5 (see notes). Emboldened by Zophar (Job 11, see notes) and aggravated by Job, Eliphaz speaks again, but this time he pulls no punches. It does seem that Eliphaz has taken offense at some of Job’s comments about God in chapter 14. Of course, he’s not the one covered with oozing boils! He expresses his strong opinion regarding Job’s words in verses 1-6; he regards them as hot air, deceitful, crafty, etc. In verses 7-13 he issues a bunch of rhetorical questions indicating his belief that Job was just too arrogant. Obviously Eliphaz is disturbed by some of the seemingly irreverent statements Job had made regarding God in chapters 12-14. Eliphaz then spends some time rejecting the notion Job had expressed regarding the prosperity of the wicked. Instead, the wicked experiences “pain all his days” (verse 20), an abrupt end to “prosperity” (verse 21), “trouble and anguish” (verses 22-24), and premature death (verses 32-34). He’s obviously including Job among this group. Eliphaz is determined to keep it simple: Righteous folks prosper and wicked people don’t. He is just completely unaware of any other scenario for the kind of trouble Job is experiencing. With problems of this magnitude, it must be that Job secretly is a very, very, very bad man; at least that’s what Eliphaz believes, as do these other two misinformed counselors.

It is important to understand this about the speech Eliphaz gives in this chapter: Eliphaz is wrong! He is corrected, along with Zophar and Bildad, in Job 42:7-9 (see notes).

Job’s not buying this free counsel. He comments in verse 2, “…miserable comforters are you all.” As a matter of fact, he proclaims in these opening verses that if the tables were turned, he would not be a miserable counselor like these friends of his. What would he do? In verse 5 he says, “But I would strengthen you with my mouth, And the comfort of my lips would relieve your grief.” Then he spends some time talking about how he is no match for an angry God. As a matter of fact, verses 7 through 14 seem to show a very frustrated Job making some pretty severe comments about God. He finishes up this chapter with another gouge at his so-called friends in verse 20 saying, “My friends scorn me; My eyes pour out tears to God.” So, if the tables were turned and it was one of them in his position, how would Job respond to them? Look at verse 21, “Oh, that one might plead for a man with God, As a man pleads for his neighbor!” Verses 18 and 22 seem to indicate Job’s feeling that he will die before he is able to be vindicated before God. Here’s a very beaten-down man.

Here’s the lesson from these three chapters. Job’s friends have come; they obviously care for him. After all, they sat with him on the ground for seven days before saying a word and just grieved with him. Here’s where they went wrong: They transformed their unfounded hunches about the nature of God into doctrinal mandates. What they said to Job was without authority…and sorta mean spirited. They became offended at his refusal to accept their premise, though they had no authority for making the kind of statements about him or God’s nature that they did. So, rather than stand with Job and just pray that God would grant him understanding and wisdom, they just want to blame him. Here’s the admonition: If you don’t understand someone’s dilemma, don’t trash a friendship pretending like you do. I would add, however, that we have something that Job did not – the complete counsel of God’s word on the subject of trial. We have been given clear scriptural guidelines on distinguishing chastisement from trial. Job’s friends had no such guidelines, but preached to him as though they did. Had I been Job, I would have taken offense too!

Read the following two articles to gain perspective on trial and chastisement:

This speech of Job’s continues into Job 17 (see notes).