Why did Job not just confess his sin so God would take away his troubles? Eliphaz wondered. If he would just get right with God, then all his problems would go away.
Eliphaz tried to convince Job, “19He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. 20In famine he shall redeem thee from death: and in war from the power of the sword. 21Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. 22At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. 23For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.” (Job 5:19-23)
Who had suffered through seven troubles? Job had lost his oxen, his asses, his sheep, his camels, his servants, his children, and his health.
Who was suffering the scourge of the tongue? Eliphaz had taken it upon himself to give Job the scourging. Though he said, “Despise not thou the chastening of the Almighty,” he decided he must be one of God’s tools to do this chastening. He was using his tongue to scourge Job.
Who had suffered destruction? Who now had little to eat? Eliphaz could see that Job was suffering from famine because of his trouble, but did Eliphaz do anything to alleviate this situation? Did he offer to help with food since he and his friends were staying so long? Or did he leave Job’s wife to scrounge up what she could for the five of them?
Why did Eliphaz mention wild beasts? Were wild beasts coming onto Job’s property because no one was able to tend it? Did they make noises that frightened Job and the others who were inside? Why didn’t Job’s three friends at least help tend the yard, cut the grass, and do some work around the house? They had already stayed more than a week. Job could not help what these animals were doing, but Job’s three friends lived in fear of these beasts by choice.
Eliphaz continued, “24And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. 25Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. 26Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. 27Lo this, we have searched it, so it is ; hear it, and know thou it for thy good.” (5:24-27)
In these statements, Eliphaz goes on with his description of how wonderful it would be for Job if he would just get right with God. He urged Job to listen to these things because they were being spoken for his own good. But could they really do Job any good? Would they bring his children back? Would they bring his health back? Job was very sick, and it appeared he would die from his sickness. Would taking heed to all these things hold back a premature death for Job? These words of Eliphaz held no consolation for Job. Eliphaz should have spoken words to comfort him, strengthen him, and ease his burden. Instead, he heaped more weariness on top of an already heavy load.
When we see a friend who is knocked down, we must do what we can to help her up. That is what friends are for. If we judge that friend by her troubles, heartaches, and difficult times, we might come to some very wrong conclusions about why she is going through these things. What looks like the chastening hand of the Lord to us may simply be a tool God is using to bring down the haughtiness of Satan and raise up glory to His own name. When we see our sister fall, let us not step on her but stoop to lift her up. The Bible says, “9Two are better than one; because they have a good reward for their labour. 10For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.” (Ecclesiastes 4:9,10)