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Updated: September 13, 2025
Probably no man was ever more tempted to take the bad advice than when, at last, Job's three exasperating friends came in, Eliphaz, Zophar, and Bildad, practically saying to him, "You old sinner, serves you right; you are a hypocrite; what a sight you are! God has sent these chastisements for your wickedness."
In like manner the next blessing, that of a numerous posterity, does not depend on moral or religious condition, as Eliphaz would make out, and in modern days is not always regarded as a blessing.
Thus shall all the wicked fare." Job answered Eliphaz, and said, "Look at thy father Esau!" But Eliphaz returned: "I have nothing to do with him, the son should not bear the iniquity of the father. Esau will be destroyed, because he executed no good deeds, and likewise his dukes will perish.
They mean little more than 'It pays to be religious. What kind of notion of acquaintance with God Eliphaz may have had, one scarcely knows, but at any rate, the whole meaning of the text on his lips is poor and selfish. The peace promised is evidently only outward tranquillity and freedom from trouble, and the good that is to come to Job is plainly mere worldly prosperity.
"Say! ain't that coon ever goin' to get done shootin' off?" he broke in wearily, in the midst of a long speech from Eliphaz the Temanite. John McIntyre did not hear. He had come to the answer of Job, words that found an echo in his own bitter heart: "I was at ease, but He hath broken me asunder; He hath also taken me by my neck and shaken me to pieces, and set me up for His mark.
'And it was so, that after the Lord had spoken these words to Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job; and offer for yourselves a burnt-offering.
I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. 6. Wherefore I abhor myself, and repent in dust and ashes. 7. And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of Me the thing that is right, as My servant Job hath. 8.
Surely we are grown here and ripened and carried hence for something. But that is not in our passage. This, however, may be drawn from it that maturity does not depend on length of days; and, however Eliphaz meant to promise long life, the reality is that the devout soul may reckon on complete life, whether it be long or short.
The one is disturbed, restless, and bent upon escape. The other is bowed down, effortless, passive. When the spirit appeared before Eliphaz in the visions of the night, and the hair of his flesh stood up, was it in the thoughts of the Temanite to ring the bell of his chamber, or to call up the servants? But let us see in the text what there is to justify all this huddle of vulgar consternation.
The cant of democracy upon the lips of men who are living down its principles is, to an earnest mind, well nigh insufferable. Pertinent were the queries of Eliphaz the Temanite, "Shall a man utter vain knowledge, and fill his belly with the east wind? Shall he reason with unprofitable talk, or with speeches wherewith he can do no good?"
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