The implication from Eliphaz’s speech is not lost upon Job. If Job was really the righteous and upright man he claimed to be, then he would not be suffering. Furthermore, if Job does not admit that Eliphaz is right, then Job is a hypocrite as well.[6] Job is indignant and stands his ground and makes two points in rebuttal. Job is not guilty of some horrible sin and God can do as he pleases, even if that does not jibe with the wisdom of his grey-haired, aged friend.

The Pain Inflicted by Friends Trying to Help

There is a much greater pain than his sores, sleeplessness, and loss of all his children and possessions–the knowledge that Job’s friends think he has committed some secret sin, that he is guilty before God, is lying when he denies he’s sinned, and has therefore brought about his terrible ordeal.

From the perspective of Job’s friends (Eliphaz, Bildad, and Zophar), the reason why Job lost all of his possessions, his children and his health is very simple. God is holy, therefore he must punish all sin. In this they are correct. Since it is obvious that Job is being punished by God (to their way of thinking), there can only be one explanation. Either Job, or his children, have committed some horrible sin which has kindled the wrath of God.

But Job knows he is innocent of such a sin. His heart is broken because he has no idea why God is subjecting him to such terrible suffering. Even as he cries out to God, lamenting his sad state and asking “why?” Job knows that his friends have no clue as to why he is suffering. Although arising from a sense of loyal friendship, Job knows their attempts to “comfort him” are actually cruel, self-righteous diatribes which have no basis in fact.

As Job becomes increasingly defiant with his friends, they become increasingly frustrated and angry with Job, who, in their estimation, could easily remedy his situation, if only he’d listen to their counsel, see the light, and then repent of his sin(s). The dialogue between friends found in Job 4-14 (which we have skipped), now becomes a full-blown argument in Job 15-21, which leads to Job’s profound confession of faith in chapter 19. We will look at chapters 15-21 in two parts: first, Job’s argument with Eilphaz (in verses 15:1-16:14) and, second (next time), Job’s argument with Bildad, which is followed by Job’s wonderful profession of faith in a coming redeemer.

What the Reader Knows Which Job and His Friends Do Not (Redux)

When we consider the second cycle of speeches (in chapters 15-16), we ought to keep in mind three key facts which tell the reader why the increasingly heated argument between Job and Eilphaz, and Job and Bildad (which follows) goes so badly off the rails.

First, the reader knows what neither Job nor his friends know–that Job’s trial by ordeal does not stem from some secret sin in Job’s life, but comes about because God called Satan’s attention to this man Job, who is the apple of God’s eye. Ever-scheming, Satan sees a chance to undercut the foundation of the gospel when he challenges God to remove Job’s prosperity and destroy his family. Satan is convinced that Job is not a righteous man, but a self-centered opportunist who fears God and shuns evil only because God provides Job with all kinds of material blessings. Take them away, Satan contends, and Job will curse God to his face.

Yet when Job’s possessions are taken away and his children are killed, instead, Job praises God. And so Satan tries again. This time Satan dares God to take away Job’s health and predicts that Job will curse God to his face. Once afflicted with a horrible skin disease, Job does not curse God. Again, Job praises God and Satan’s scheme comes to naught. But as time goes on, Job is not only a physical wreck (sick and miserable), deprived of sleep and rest, an outcast forced to live on the town dunghill, but Job’s emotional state deteriorates to the point that what had been unrestrained praise for God, becomes a plaintive cry, “why?” and a demand for vindication. Job is heart-broken at the loss of his children. He is sick. He is an outcast. It is Job who ends the silence, pouring out his heart, speaking at times either directly to his friends, while at other times speaking directly to God.

A second thing we need to keep in mind is that Job acknowledges that he is a sinner. Job also believes God’s promise to provide a redeemer who will save him from his sins, which is why Job made burnt offerings on behalf of himself and his children. He knows that his sins are covered. His blameless and upright life is the fruit of his faith in God’s promise to deliver him. This is why Job is so perplexed when these horrible things come to pass. While Job does not disagree with the substance of his friends’ arguments to the effect that God is holy and that he must punish all sin, Job knows that this is not his situation. Job knows that he has done nothing to provoke the kind of divine wrath to bring about the loss of all of his possessions, his children and his health. As his angst increases, Job senses that what is needed is a mediator between the holy God and sinful people. As Job wrestles with those questions associated with the suffering of the righteous, ever so slowly he begins to direct us to the doing and dying of Jesus Christ, that redeemer, who, one day, Job believes, will stand upon the earth.

Third, what probably hurts Job the most is the loss of his good name and reputation. He knows that everyone from his wife, to his three friends (seen in their speeches to Job up to this point), to the citizens of Uz, were all thinking the same thing. “What sin did Job commit which brought all of this to pass?” “What did Job do to bring about such punishment from God?” He knew they were thinking, “Job, just admit your sin and repent already!” But Job knows there is no such sin. He cries out for a trial before God even though he knows God’s greatness is too much for him.

This is why Job demands that God vindicate his good name. Apart from such vindication, it seems to Job that God is his enemy and that the armies of heaven are arrayed against him. Job would rather die than go on feeling like God has turned against him and is punishing him when he has done nothing wrong. Yet throughout this entire ordeal, Job refuses to curse God as Satan predicted he would. Job successfully passes his ordeal, frustrating the schemes of Satan, and introducing the principle into the redemptive drama that a greater Job (Jesus Christ) will one day triumph over Satan through his own perfect obedience.

Eliphaz’s Diatribe Against Job

This brings us to Eliphaz’s second speech in Job 15. Given the fact that Job’s friends are orthodox in their theology (God is holy and must punish sin), and given the fact that Job will not admit the obvious (he is being punished, therefore he must have sinned), coupled with the fact that Job is increasingly defiant towards his friends, Eliphaz now gives up all pretense of his genteel manner of his first speech to his miserable friend.

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