This chapter right through to chapter 21 contain the
second round of Job’s debate with his three friends. The subjects of the first
round of debate centred mainly on the moral purity, the wisdom, the justice and
knowledge of God. The theme has shifted in this second round. The three friends
of his were shocked at Job’s seeming disrespect for God. In their estimation, Job
was indeed very wicked. They alleged that Job had cleverly camouflaged his sins
through the years and insisted that God’s judgement had now come upon him. The
main theme of this second round of debate focuses on the result of the wicked in
the light of divine providence.
Being the oldest, Eliphaz again kicked off this second
round of debates. He began by scolding Job for treating his friends so
unkindly. He questioned Job’s claim of being wiser than them. Eliphaz rebuked Job
for showing irreverence before God. In his reckoning Job had proven to be
unwise when he argued with loud, unreasonable and empty words. Apparently, in exasperation
over their insistence that he had sinned, Job must have raised his voice in the
first round of debate. According to Eliphaz, such mannerism showed his irreverence
towards God and proved conclusively his wickedness.
In verses 7-14. Eliphaz became sarcastic and raised a
series of damning questions insinuating that Job was not as wise as he thought
he was. In the first place, Eliphaz told him off that he was not the first man ever
born, neither did he have a special corner with God. He insisted that some of
them were older than Job and were old enough to be his father. How dare Job tried
to teach them? Then in verses 17-35, Eliphaz’s theme was on the inevitable
punishment that all wicked men who showed disregard for God would receive. He
gave this as a veiled warning to Job.
Here are five lessons we can glean from this chapter. Firstly, we often fail to see the faults in our own life which we condemn in the lives of others. Remember to do a self-evaluation before we criticize others. Secondly, our tongues can be used wrongly and improperly. Instead of encouraging and comforting, we often use them to judge and afflict pain on others. Thirdly, we should seek to be wiser as we grow older and not cynical as we aged. Fourthly, we should learn to bridle our tongue. This is also a reminder of James 1:26. He said, “If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless.” So, let’s be quick to listen and slow to anger, and slow to speak. Fifthly, ability to control our speech is an indication of self-mastery. We know that if we can control our tongues, we can regulate our inner man. Consider what Proverbs 16:32 says: “He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city.”
Here are five lessons we can glean from this chapter. Firstly, we often fail to see the faults in our own life which we condemn in the lives of others. Remember to do a self-evaluation before we criticize others. Secondly, our tongues can be used wrongly and improperly. Instead of encouraging and comforting, we often use them to judge and afflict pain on others. Thirdly, we should seek to be wiser as we grow older and not cynical as we aged. Fourthly, we should learn to bridle our tongue. This is also a reminder of James 1:26. He said, “If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless.” So, let’s be quick to listen and slow to anger, and slow to speak. Fifthly, ability to control our speech is an indication of self-mastery. We know that if we can control our tongues, we can regulate our inner man. Consider what Proverbs 16:32 says: “He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city.”
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