A Journey Through The Old Testament - Elmer Towns

scarring and mutilation may be caused by the “boils” so as to make identification of a person
difficult (cf. v. 12).
As this disease progresses, the nodules generally turn to ulcers and ooze with pus. It is
common for flies to lay their eggs in the sores which later hatch into maggots. Job appears also
to have experienced this symptom (7:5). The use of the Hebrew word rimman, translated worms
(7:5; 24:20), suggests these were decomposition maggots.
On seeing what had become of her husband, Job’s wife advised him, “Curse God and
die!” (2:9) Job refused. “Shall we indeed accept good from God, and shall we not accept adversity?”
(v. 10) But still Job’s trial had not ended. He was soon to be “comforted” by three of his
most esteemed friends. Each was certain he knew the reason why Job had experienced such a
reversal, and out of the depths of their ignorance sought to convert Job to their way of thinking.
THE COUNSEL OF ELIPHAZ
(Job 4-5; 15; 22)
Eliphaz first offered his advice that Job was suffering because he had done something
wrong. Though Eliphaz addressed Job on three occasions, he crystallized his message in his first
address in the words, “Remember now, who ever perished being innocent? Or where were the
upright ever cut off?” (job 4:7) He felt that since Job was having problems, it was because there
was a problem with Job.
Eliphaz was something of a mystic. His entire philosophy of life was based on a solitary
experience in which he was possessed by strange feelings and, according to his own testimony,
“Then a spirit passed before my face; the hair of my body stood up” (v. 15). The message he
reported hearing on that occasion formed the basis of his personal theology.
THE COUNSEL OF BILDAD
(Job 8; 18; 25)
Bildad was the second of Job’s three counselors to accept the challenge of trying to
convince Job of his sin. His appeal to Job was to consider the wisdom of the ages and there find
his answers to life. “For inquire, please, of the former age, and consider the things discovered by
their fathers” (Job 8:8). His counsel was little more than a recitation of common philosophical
themes declared by the great thinkers of every age. His discourses are littered with proverbs and
pious platitudes which have little or no direct relation to the real problem of Job. Like the others,
he was convinced Job was being judged for his previously hidden sins.
THE COUNSEL OF ZOPHAR
(Job 11; 20)
Zophar only addressed Job twice rather than three times as did the other two, but he too
had an opinion about the trial of Job. His advice was based on what he thought he knew about
God, or at least his very legalistic interpretation of God and how God should relate to people. He
felt that if only Job would repent of his sin, God would withdraw His judgment. Boldly Zophar
challenged Job: “For thou hast said, my doctrine is pure, and I am clean in thine eyes. But, oh,
that God would speak, and open His lips against you” (Job 11:5-6).
The counselors of Job were men who had preconceived ideas they refused to abandon
even when it was more than obvious they were wrong. The dogmatic attitude of his counselors
had only one effect, that of making Job even more dogmatic in his defense. There was a fifth