DBG - June 6 - Job 5-7

In this chapter Eliphaz continues his accusation against Job.

vs. 1-16 – Eliphaz appeals to his observations and experience which both show that God’s wrath is only poured out on the wicked.  The righteous, even the righteous poor, God will uphold.  The insinuation is that Job’s suffering must be caused by unrighteousness in his life.

vs. 17-27 – One of the difficult things about dealing with the words of Job’s friends is that oftentimes they are not wholly wrong.  Here Eliphaz calls upon Job to confess his sins, willingly endure the chastening of the Lord, and then enjoy his restoration after his purging.  After all, he has concluded, the only reason that Job is suffering is because God is reproving him of his sin.  Therefore, Job should exorcise the sin and submit to God’s correction.  This would be sound advice if it were true that Job’s sin was the cause of his suffering.  It was not and this defied the practical experience and observation of Eliphaz.

In this chapter begins his defense against Eliphaz.

vs. 1-7 – Job begins his defense against Eliphaz’s charges by wishing they were true!  If only his sin was the cause of his suffering.  Then he could confess and repent in order to find restoration with God.  Job’s suffering does not follow the logic of Eliphaz, who presumes that suffering only comes because of sin.  Job knows his innocence. 

vs. 8-13 – Job adds to his lament from Chapter 3.  His desire is for his suffering to end.  If that means death, so be it.  It would be better, he decides, to be in Heaven removed from earth’s heartaches than to endure his state.  It is a very dark place to be in such despair.  If Job has a sin in this book, it is first detected in vs. 10 when he says, “I have not”.  Here is the first suggestion of self-righteousness in justifying himself.  This will become more developed as the book progresses.

vs. 14-30 – Job now responds with a critique of his friends’ actions.  How had they helped Job?  They had offered no comfort, no aid, no consolation.  What they brought to Job was more heartache.  In vs. 15 he compares them to the seasonal streams of the Promised Land, called wadis.  There is a riverbed there, but the water only flows occasionally.  Imagine the relief of a traveler in that region at seeing signs of water to parch their thirst, but the disappointment at finding now relief there.  That is how his friends have acted to him, showing signs of comfort but failing to deliver it.

In this chapter Job continues his defense against Eliphaz.

vs. 1-7 – Job is given in to despair and hopelessness.  He longs for relief or even the sign of its coming.  Even sleeping, which comes with the promise of a new day, does not alleviate his suffering.  He esteems himself to not be punished by God but forsaken by him.

vs. 8-21 – Here Job ceases from addressing Eliphaz directly and speaks directly to God.  He is complaining about his suffering, accusing God of targeting him.  In vs. 14 he confesses that, like Eliphaz, he has had dreams, too.  But his dreams are nightmares which fail to offer answers or relief.  He had enjoyed the goodness and favor of God, but failed to understand why his suffering, which he too deems to be judgment, has fallen on him.  In vs. 20 he makes an empty statement of confession.  It is not specific.  He is confessing ignorance and assuming he has done something wrong.  The problem for him is that in his empty confession has brought no relief.  If Job had sinned and it was the cause of his suffering, He could have confessed and repented to bring restoration with God.  But how can he repent when he does know what sin to repent of from?  It is a futile and empty expression.

It is quite tempting when defending ourselves from attack or accusation.  Job falls into that trap.  Most times it is far better to allow God to handle the situation.  He will reward and reveal the right in His time. 

Our hymn today appears in a 1761 songbook titled “Urania” that was edited by James Lyon.  It is presented under the heading “An Anthem taken from the 7^th Chapter of Job”.  Why did I choose it?  I think it is fascinating that someone took the time to write such a text.

Is there not an appointed time to man upon earth,
are not his days also as the days of an hireling?
I'm made to possess months of vanity,
and worrisome nights are appointed to me,
And worrisome nights are appointed to me,
And worrisome nights are appointed to me.

When I lie down, when I lie down,
I say, when shall I arise and the night begone?
I'm full of tosing to and fro,
unto the dawning of the day.
When I lie down, when I lie down,
I say, when shall I arise and the night begone?
I'm full of tosing to and fro,
unto the dawning of the day.

My flesh is cloth'd with worms and clods of dust.
My skin is broken and become loathsome.
I loathe it. I would not live always,
I would not live always,
I would not live always,
I would not live always.

Let me alone for my days are vanity,
for my days are vanity.
My days are swifter than a weavers shuttle
and are spent without hope.

O remember that my life, my life is wind,
mine eyes shall no more see good.
As the cloud is consumed and vanisheth away,
so he that goeth down to the grave
shall come up no more:
for now shall I sleep, shall sleep in the dust
and thou shalt seek me in the morning,
thou shalt seek me, but I shall not be.

O remember that my life, my life is wind,
mine eyes shall no more see good.
As the cloud is consumed and vanisheth away,
so he that goeth down to the grave
shall come up no more:
for now shall I sleep, shall sleep in the dust
and thou shalt seek me in the morning,
thou shalt seek me, but I shall not be.