Eliphaz's Misconceptions of God's Sovereignty in Job
Eliphaz, whose name means "God is his strength" or "the endeavor of God" [1, 3], was a Temanite and the chief among Job's three friends who came to comfort him in his affliction [1, 2]. While his language was generally more delicate than that of the other friends, he consistently imputed special sins to Job as the cause of his suffering [1]. Eliphaz's understanding of God's sovereignty was flawed because he believed that God's retribution in this world is perfect and certain, and consequently, suffering must be proof of prior sin [2].
Eliphaz argued that God does not gain pleasure from human righteousness, nor is He dependent on it [5, 9]. He stated that God is not profited by human holiness, implying that Job's righteousness could not obligate God [7]. This perspective led Eliphaz to conclude that Job's calamities must have arisen from guilt [9]. He charged Job with having too high an opinion of himself and with various "high crimes and misdemeanours," such as injustice, oppression, cruelty to the poor, and even atheism [6, 7].
Despite his misapplication, Eliphaz did articulate the infinite purity and majesty of God with remarkable force [1, 2]. He questioned Job's wisdom, a charge that God himself later echoed to Job (Job 38:2) [8]. However, Eliphaz failed to understand that God does take pleasure in the righteousness of individuals, as seen in passages like 1 Chronicles 29:17 and Psalm 147:10-11 [5]. God also gains glory from steadfast faith, which was evident in Job's case, challenging Satan's accusations (Job 1:9-12; 2:4-6) [5]. Eliphaz's error lay in his assumption that God's justice operates in a simplistic, direct cause-and-effect manner in this life, where suffering always indicates sin [2]. He could not fathom the mystery of God's ways or probe the limits of the Almighty (Job 11:7) [4].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Eliphaz — God his strength. (1.) One of Job's "three friends" who visited him in his affliction (4:1). He was a "Temanite", i.e., a native of Teman, in Idumea. He first enters into debate with Job. His language is uniformly more delicate and gentle than that of the other two, although he imputes to Job special sins as the cause of his present sufferings. He states with remarkable force of language the infinite purity and majesty of God (4:12-21; 15:12-16). (2.) The son of Esau by his wife Adah, and father of several Edomitish tribes (Gen. 36:4, 10, 11, 16).”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Eliphaz — (God is his strength). + The son of Esau and Adah, and the father of Teman. (Genesis 36:4; 1 Chronicles 1:35,36) + The chief of the "three friends" of Job. He is called "the Temanite;" hence it is naturally inferred that he was a descendant of Teman. On him falls the main burden of the argument, that God's retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. Job 4,5,15,22. The great truth brought out by him is the unapproachable majesty and purity of God. (Job 4:12-21; 15:12-16) [[473]Job, [474]Jo”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Eliphaz — the endeavor of God”
- Job ““Can you fathom the mystery of God? Or can you probe the limits of the Almighty? -- Job 11:7”
- Job (Protestant academic) “Tyndale House on Job 22:2: 22:2-3 Eliphaz did not understand that God would gain pleasure from Job’s righteousness (1:8; 2:3), as he does from every righteous person (1 Chr 29:17; Ps 147:10-11; Prov 11:1, 20; 12:22). God would also gain glory from Job’s steadfast faith, which emphasized the lie behind Satan’s challenge (Job 1:9-12; 2:4-6). • Job steadfastly claimed that he was perfect (23:10-12), as did God himself (1:1, 8; 2:3).”
- Job (Nonconformist/Puritan) “Matthew Henry on Job 22:5: Eliphaz and his companions had condemned Job, in general, as a wicked man and a hypocrite; but none of them had descended to particulars, nor drawn up any articles of impeachment against him, until Eliphaz did so here, where he positively and expressly charges him with many high crimes and misdemeanours, which, if he had really been guilty of them, might well have justified them in their harsh censures of him. "Come," says Eliphaz, "we have been too long beating about the bush, too tender of Job and afraid of grieving him, which has but confirmed him in his self-just”
- Job (Baptist/Reformed) “John Gill on Job 22 (introduction): INTRODUCTION TO JOB 22 This chapter contains the third and last reply of Eliphaz to Job, in which he charges him with having too high an opinion of himself, of his holiness and righteousness, as if God was profited by it, and laid thereby under obligation to him, whereas he was not, Job 22:1; and as if he reproved and chastised him, because of his fear of him, whereas it was because of his sins, Job 22:4; an enumeration of which he gives, as of injustice, oppression, cruelty to the poor, and even of atheism and infidelity, for which snares and fears were a”
- Job (Protestant academic) “Tyndale House on Job 38:2: 38:2 questions my wisdom: God’s accusation sounds like a charge made by Eliphaz (15:2) and Elihu (34:35; 35:16) to which Job eventually admitted guilt (42:3).”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 22 (introduction): AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; Ch1 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.”