It may be that, Job’s friend, Eliphaz, had begun to suspect that Job’s secret sin was due to how he obtained his wealth, at least partially so. I wonder if his mention of the fool’s anger over or envy of the prosperity of others was meant to point to Job?[1] If not, why would he bring up the enterprise (verse-12) of the fool (Job 5:2), as an argument against Job’s previous complaint? It seems to me that Eliphaz is implying that Job’s sin has found him out (Numbers 32:23), and now, he needs to repent. The fact that he saved others (Job 4:3-4) is not justification that would empower Job to save himself (Job 4:5; cp. Matthew 27:42; Mark 15:31). Although the Lord’s wrath is preserved for the wicked (Job 4:8-11), Eliphaz is appealing to Job’s obvious sense of righteousness (Job 4:6-7), for wrath slays, but discipline saves.
Obviously, Eliphaz’s mention of what he had personally experienced indicates that he didn’t believe that prosperity was necessarily a sign that one was righteous. For, while it may have been accrued through the blessing of the Lord, it may have also been obtained through suspicious means. Nevertheless, the wealth of the wicked wasn’t considered permanent (Job 5:3), for it lay under the curse of God. Eventually, even the wicked man’s family wouldn’t be safe. Neither would his ill-gotten gains be able to deliver them. Moreover, the very wealth he acquired through wicked means and thought to be safely in his possession would be suddenly taken away by robbers.
Although Eliphaz does say he was a witness to this very thing, the similarity of his experience to Job’s own lot can hardly be missed. Notice that he says he observed the work of a foolish man taking root, and he cursed his abode, vis-à-vis he knew his way was cursed by God. In other words, Eliphaz was able to predict the fool’s end, namely that the enterprise (verse-12) of the wicked wouldn’t prosper (Job 5:3). In the end the fool’s works would be devoured. Even his family would suffer for his wickedness (Job 5:4-5). Similarly, David had this to say about evil men:
I have seen the wicked in great power, and spreading himself like a green bay tree. Yet, he passed away, and, lo, he was not: yea, I sought him, but he could not be found (Psalm 37:35-36).
Just as the fool in Eliphaz’s experience, the prosperity of evil men is short lived. They died and lost all their wealth, or robbers came and took it, or both. The point is, Job needs to repent, because the very same thing had been obviously occurring in his own life. He lost his family, his wealth, and was now in danger of dying at the hand of the Lord, if he didn’t repent of his sin.
Eliphaz concludes this portion of his argument by alluding to the choice God had given man from the very beginning, namely to put his trust in the Lord or rebel and figure things out for himself (viz. the Tree of Knowledge of good and evil). Mankind, as a result of Adam’s initial rebellion, is inclined to bring trouble upon himself by the life he chooses to live. However, his initial success is as sparks of a fire that fly upward (Job 5:7). At first, he appears glorious and aglow, but his glory soon fades. On the other hand, man is also given the choice to submit to the Lord and live according to his discipline (verse-8). Just as trouble isn’t a natural occurrence (springing from the ground; verse-6), neither is true success. Both judgment and blessing are from the Lord, so it behooves man to choose blessing.
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[1] I wonder if it is too far-fetched at this point to think Eliphaz wonders, if Job was envious of the wealth of his friends, and in anger accumulated his own wealth unrighteously. If so, this could unveil Eliphaz’ own envy of Job’s wealth, in that Job is probably younger than Eliphaz, but has become wealthier.
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