March 8, 2024

What was wrong with Eliphaz's advice to Job?

Job 5

Madison Roberts
Friday's Devo

March 8, 2024

Friday's Devo

March 8, 2024

Friday's Devo

March 8, 2024

Friday's Devo

March 8, 2024

Big Book Idea

God is at work even when we can't see it.

Key Verse | Job 5:8-9

"As for me, I would seek God,
and to God would I commit my cause,
who does great things and unsearchable, marvelous things without number."

Job 5

1  Call now; is there anyone who will answer you?
    To which of the holy ones will you turn?
2  Surely vexation kills the fool,
    and jealousy slays the simple.
3  I have seen the fool taking root,
    but suddenly I cursed his dwelling.
4  His children are far from safety;
    they are crushed in the gate,
    and there is no one to deliver them.
5  The hungry eat his harvest,
    and he takes it even out of thorns, 1 5:5 The meaning of the Hebrew is uncertain
    and the thirsty pant 2 5:5 Aquila, Symmachus, Syriac, Vulgate; Hebrew could be read as and the snare pants after his 3 5:5 Hebrew their wealth.
6  For affliction does not come from the dust,
    nor does trouble sprout from the ground,
7  but man is born to trouble
    as the sparks fly upward.

8  As for me, I would seek God,
    and to God would I commit my cause,
9  who does great things and unsearchable,
    marvelous things without number:
10  he gives rain on the earth
    and sends waters on the fields;
11  he sets on high those who are lowly,
    and those who mourn are lifted to safety.
12  He frustrates the devices of the crafty,
    so that their hands achieve no success.
13  He catches the wise in their own craftiness,
    and the schemes of the wily are brought to a quick end.
14  They meet with darkness in the daytime
    and grope at noonday as in the night.
15  But he saves the needy from the sword of their mouth
    and from the hand of the mighty.
16  So the poor have hope,
    and injustice shuts her mouth.

17  Behold, blessed is the one whom God reproves;
    therefore despise not the discipline of the Almighty.
18  For he wounds, but he binds up;
    he shatters, but his hands heal.
19  He will deliver you from six troubles;
    in seven no evil 4 5:19 Or disaster shall touch you.
20  In famine he will redeem you from death,
    and in war from the power of the sword.
21  You shall be hidden from the lash of the tongue,
    and shall not fear destruction when it comes.
22  At destruction and famine you shall laugh,
    and shall not fear the beasts of the earth.
23  For you shall be in league with the stones of the field,
    and the beasts of the field shall be at peace with you.
24  You shall know that your tent is at peace,
    and you shall inspect your fold and miss nothing.
25  You shall know also that your offspring shall be many,
    and your descendants as the grass of the earth.
26  You shall come to your grave in ripe old age,
    like a sheaf gathered up in its season.
27  Behold, this we have searched out; it is true.
    Hear, and know it for your good.” 5 5:27 Hebrew for yourself

Footnotes

[1] 5:5 The meaning of the Hebrew is uncertain
[2] 5:5 Aquila, Symmachus, Syriac, Vulgate; Hebrew could be read as and the snare pants
[3] 5:5 Hebrew their
[4] 5:19 Or disaster
[5] 5:27 Hebrew for yourself
Table of Contents
Introduction to Job

Introduction to Job

Timeline

Author and Date

The unknown Israelite author of this book presents Job as a person living in Uz (see note on 1:1). Job’s godliness (1:1) matches the ideals of Israelite wisdom literature. He clearly knows Yahweh (1:21). The events of the book seem to be set in the times of the patriarchs (Abraham, Isaac, and Jacob).

Theological Themes

The book of Job concerns itself with the question of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? The book shows that the reasons for human suffering often remain a secret to human beings.

In the book of Job, God seems both too close and too far away. On the one hand, Job complains that God is watching him every moment so that he cannot even swallow his spit (7:19). On the other hand, Job finds God elusive (9:11). Though God is greatly concerned about humans, he does not always answer their most agonizing questions.

At the same time, Job’s friends offer no real help. They come to “comfort” him (2:11), but Job ends up declaring them “miserable comforters” who would console him “with empty nothings” (21:34). These friends represent an oversimplified view of faith. They think that all human troubles are divine punishments for wrongdoing. Their “comfort” consists largely of urging Job to identify his sin and repent of it. These friends are negative examples of how to comfort those who are suffering.

The book illustrates that one does not need to fully understand God’s will in order to be faithful while suffering. Those who suffer need not be afraid to express to God their confusion and questions.

Purpose

The book of Job was written to those who struggle with the question of how God can be good when the world is filled with suffering.

The author does not provide a formal defense of God’s justice. Rather, as Job’s friends offer their inadequate answers, the author shows how their reasoning fails. Then, in chs. 38–41, the Lord speaks in his own defense, bringing Job to fuller understanding (ch. 42).

Even during his suffering and confusion, before God finally speaks, Job can triumphantly declare, “I know that my Redeemer lives” (19:25).

Outline

  1. Prologue: Job’s Character and the Circumstances of His Test (1:1–2:13)
  2. Dialogue: Job, His Suffering, and His Standing before God (3:1–42:6)
    1. Job: despair for the day of his birth (3:1–26)
    2. The friends and Job: can Job be right before God? (4:1–25:6)
      1. First cycle (4:1–14:22)
      2. Second cycle (15:1–21:34)
      3. Third cycle (22:1–25:6)
    3. Job: the power of God, place of wisdom, and path of integrity (26:1–31:40)
    4. Elihu: suffering as a discipline (32:1–37:24)
    5. Challenge: the Lord answers Job (38:1–42:6)
  3. Epilogue: The Vindication, Intercession, and Restoration of Job (42:7–17)
The Global Message of Job

The Global Message of Job

Universal Questions

With its story of one man’s life and suffering, the book of Job raises universal questions. Why do people suffer, especially godly people? Where is God in suffering? Can God be trusted amid suffering? Job’s friends try to answer such questions with superficial and simplistic solutions, eventually earning God’s rebuke (Job 42:7–9).

Ultimately we learn from Job that we can hope steadfastly in our sovereign God. Instead of providing easy answers to hard questions, this incomparably glorious, all-knowing, and almighty God presents to people in all places and in all times the simplest, most powerful, and most universal answer to these questions. God’s answer to human suffering has everything to do with his own infinite goodness and care for his creation.

Suffering in a Fallen World

In the life of Job we see the breadth and depth of human suffering. We see suffering in health (Job 2:7), suffering in the loss of property (1:14–17), and suffering in the tragic death of family members (1:18–19). In Job we also listen in on a discussion in the heavenly courtroom between God and Satan (1:6–12; 2:1–7), in which God delights in the upright life of Job. There we are given a window into the normally invisible reasons for our trials and suffering.

Sin and suffering. Suffering is universal, though the kind of suffering differs from circumstance to circumstance. Sometimes we suffer because of our own sin. There is no such thing as sin without consequences. Sometimes God himself directly chastises his people for their sins. However, Job’s friends are wrong to assume that his suffering is a direct result of disobedience (Job 8:4), and it would likewise be wrong to conclude that all or even most suffering in the world today is divine punishment for specific sins. The speeches of Eliphaz (chs. 4; 5; 15; 22), Bildad (chs. 8; 18; 25), and Zophar (chs. 11; 20) reflect such wrong assumptions.

Common suffering. Another type of suffering is what we might call “common suffering.” This is suffering that affects all people without distinction. It is simply the result of living in a fallen world. It includes health problems from colds to cancer. It includes bad weather, earthquakes, and typhoons. It includes financial struggles, and even death itself. Each tragic incident in Job’s life includes an element of this common suffering.

Godliness and suffering. Not only are godly people afflicted with suffering just as others are, but the godly experience some kinds of suffering due specifically to their godliness (Matt. 10:24–33; Acts 14:22; 2 Tim. 3:12). Faithfulness to Christ will bring insult and at times persecution—suffering that could be avoided if we were not disciples of Christ. We see this principle in Job, for it was precisely Job’s uprightness that prompted God to single him out to Satan and then led Satan to seek to afflict him (Job 1:8–12).

Devastating suffering. Job’s suffering is uniquely profound and painful. Some suffering, we learn, defies any category. We discover in Job that Satan has a hand in some of the suffering of God’s people (Job 1:6–12; 2:1–7; compare 2 Cor. 12:1–10). But even such demonically instigated suffering is not outside of God’s sovereignty. Nor should our focus be on Satan when we suffer but rather on persisting in steadfast faith amid such God-ordained pain. At the very least a lesson to be learned from Job is that our vision and insight into suffering is severely limited. What is not limited, however, is God’s perfect understanding and sovereign control over every event in our lives. In the “Yahweh speeches” of Job (chs. 38–41), God does not engage Job in the details of his questions and complaints. Rather, God reminds Job that God is God and Job is not. God laid the foundation of the earth (38:4); he is God over the seas (38:8, 16), over the stars (38:31–33), and over every creature (39:1–30; 40:15–41:34).

A Global Message of Comfort and Hope

The almighty, all-good God. Despite its focus on challenges and sufferings, the book of Job speaks a message of great hope to the world. We live in a world longing for comfort and hope, and such hope is found in the sovereign God who sees, who is good, and who is faithful. We are not victims of random fate or uncontrolled circumstances. We are loved faithfully and passionately by a sovereign God who works all things for our good (Rom. 8:28). The suffering global church can take comfort amid suffering, knowing that God is pleased with our faithfulness to him, even as God expressed delight in “my servant Job” (Job 1:6–8; 2:3). James 5:11 reminds us that God will fulfill his good purposes and is indeed compassionate and merciful toward his people.

No neat formulas. Living an upright life of faith in God does not exempt us from suffering. This was the fundamental misunderstanding of Job’s friends (Job 8:6) and the reason that their “comfort” was so “miserable” (16:2). Indeed, in Job and in all of Scripture we see that suffering is a part of the experience of godly people, and that suffering is also a means for our sanctification. Suffering is a blessing as through it we learn that God’s ways and purposes are much greater than we can know (chs. 40–41). His purposes and faithfulness are much greater than the achievement of ease and a comfortable life; the global church must not make an idol out of worldly comfort and earthly abundance.

The sufferings of the Savior. Job confessed faith in the living Redeemer (Job 19:25). That Redeemer would one day come and suffer for us on a cross. Here we have yet another kind of suffering, the atoning sufferings of Christ. He suffered for our salvation, bearing the penalty for our sin. It is also our great privilege to share in his suffering (2 Cor. 1:5; 2 Tim. 1:8; 2:3; 1 Pet. 4:13). These are not the sufferings of health problems or bad weather or the consequences of our own folly. These are sufferings that flow from our union with and loyalty to Christ. There is a global attack on the righteous, but God will continue to provide sufficient grace to his people (2 Cor. 12:9).He will grow both his people and his kingdom through such suffering as it is endured in faith.

Our Intercession and Mission of Hope

Though God’s righteous anger burned against the three friends of Job, their folly was forgiven in response to the righteous intervention of Job’s prayers (Job 42:7–9). What then is the Christian response to those who suffer—and to those who cause suffering?

We are to intercede for the world, both in prayer and in life. We are to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:4). This comfort must find expression in our ministry and service to those in need both where we live as well as around the world—to orphans, widows, and all those who suffer.

This comfort is most gloriously and eternally known as the church ministers the gospel of new hope in Christ to the world—to the lost, to the downtrodden, and even to our enemies (Matt. 5:44). For the greatest suffering in this world is not the loss of property or even family; it is to be lost in sin, without the living Redeemer.

Proverbs Fact #1: Wisdom

Fact: Wisdom

Wisdom is a key term in Job, Proverbs, and Ecclesiastes. The word can mean “skilled at making sound decisions in life.” Proverbs 9:10 states that “the fear of the LORD is the beginning of wisdom.”

Job Fact #1: Comfort

Fact: Comfort

Comfort is a key word in the book of Job. When faced with personal tragedies, Job receives no comfort from his friends (16:2). But when God answers him (see chs. 38–41), he finds the comfort he needs.

Job Fact #7: Three cycles of conversations

Fact: Three cycles of conversations

The book of Job includes three cycles of conversations in which the friends of Job offer their comfort and advice, and then listen as Job responds. The first cycle covers chs. 4–14.

Job Fact #15: Elihu

Fact: Elihu

Elihu is the only character in the book of Job with a Hebrew name.

Eliphaz, Bildad, and Zophar

Eliphaz, Bildad, and Zophar

After the Lord allowed Satan to afflict Job, three of his friends, Eliphaz, Bildad, and Zophar, came to comfort him. However, all three wrongly assumed that Job’s suffering was the result of some hidden sin. Each man urged Job to repent so that God would have mercy on him. But Job insisted that he was innocent. Although it is true that some suffering is a result of sin, Eliphaz, Bildad, and Zophar oversimplified this truth. They believed that all troubles are punishments for wrongdoing, which was not the case for Job. The wrong actions of Job’s three friends should remind believers today to be wise and sensitive when dealing with people in distress. The Lord rebuked Job’s three friends and instructed Job to pray for them. (Job 42:7–9)

Study Notes

Job 5:1 Eliphaz asks if there are any creatures left on earth (anyone) or in heaven (the holy ones) to whom Job can appeal. It is a rhetorical question; he assumes he is right and doesn’t really expect an answer.

Study Notes

Job 5:6–7 Returning to his agricultural comparison in 4:8, Eliphaz argues that affliction and trouble do not grow out of the dust or ground. Rather, they are the result of everything a person does from the day he is born.

Study Notes

Job 5:16–17 The wicked sit in stunned silence at the reversal of their fortune. Likewise, Eliphaz implies, Job should consider his misfortune as evidence of God’s just purposes.

Study Notes

Job 5:19–26 from six troubles; in seven (v. 19). The numbers are used symbolically to draw particular attention to the final element: if Job will accept his situation as God’s discipline, he will be spared from his trouble and will be brought to a “ripe old age” (v. 26).

Study Notes

Job 4:1–5:27 Eliphaz opens his first response by acknowledging Job’s good character (4:2–4). He then states what he knows to be true about how God works (4:7–5:16). He summarizes what will be the argument of the three friends: in light of Job’s current suffering, he cannot possibly be right before God (see 4:17). Eliphaz suggests that Job accept his circumstance as God’s rebuke so that he might be delivered (5:17–27).

S3:050 Job 5

Listen Now

Dive Deeper | Job 5

Today, we continue hearing from one of Job's "friends," and his advice continues to be ill-informed. While he does speak some truth, most of his advice is rooted in an incorrect understanding of God. Eliphaz is trying to convince Job that his actions are what brought him the troubles he is experiencing and that, if he would just accept God's discipline and be joyful in it, then God would spare him and would bring good things back into his life. This type of thinking is something many Christians find themselves believing—they think they must have done something to deserve their suffering, and God must be punishing them. 

But what is wrong with this thinking and Eliphaz's advice? It's the complete opposite of who God is. Eliphaz had a wrong understanding of God's character. He saw God as a conditional, transactional God. He thought that if people do good things, then good things happen to them and vice versa. But God is an unconditional God, full of grace and mercy (Psalm 145:8). While there are earthly consequences for our sins, believers can trust in His grace and mercy to save us from sin's eternal consequences. God's graciousness is one of His most mentioned character qualities in the Bible for a reason! Because of this, we can trust that God is at work, even when we can't see it. 

In all our circumstances, we should seek God and commit ourselves to Him because He is doing great things, just like our key verse says (Job 5:8-9)—something that Eliphaz did get right. It can be easy to convince yourself that the rest of Eliphaz's advice is sound. When you are tempted to think this way, remind yourself of the gospel. It is GRACE and grace ALONE that saves us (Ephesians 2:8). In the same way that we can't do anything to earn our salvation, there is nothing we can do to make God love us less. We can trust what we KNOW about God even when we might not FEEL it is true of Him because of the circumstances in our life.

This month's memory verse

but God shows his love for us in that while we were still sinners, Christ died for us.

– Romans 5:8

Discussion Questions

 1. Where in your life are you tempted to view God as a conditional God instead of an unconditional God? 

2. Where in your life have you experienced God's graciousness? 

3. In what areas of your life are you tempted to forget God is at work? How can you challenge yourself to trust in His goodness even when you don't see it in your circumstances? 

4. Do you have any friends in your life who might be giving you bad counsel like Eliphaz does for Job? How can you grow in discerning if the counsel you receive is true to God's Word and His character? 

5. Do you ensure that the counsel or advice you give aligns with Scripture and God's character? What are steps you could take in your relationships to help you guard against being Eliphaz?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

GJ

greg jones

Good morning Madison. Totally agree with this statement. “He (Eliphaz) saw God as a conditional, transactional God. He thought that if people do good things, then good things happen to them and vice versa.” I would add that it is probably the prevailing view of God in this setting. Up until his suffering there is no indication that Job would have disagreed with his friends. His good fortune is tied to his piety. Then God removes His hedge from Job and this has Job flummoxed. His friends, not so much this doesn’t seem to hard to figure out for them. A placement in time to base Job in isn’t given to us from the book. But for many reasons its setting is placed by a lot of people sometime between the flood and the giving of the law. So early in Israel’s history Joshua leads Israel in renewing their covenant with Yahweh and a portion of it sounds like this. But Joshua said to the people, “You cannot serve the Lord; for he is a holy God; he is a jealous God; he will not forgive your transgressions or your sins. If you forsake the Lord and serve foreign gods, then he will turn and do you harm, and consume you, after having done you good.” Joshua 24:19-20 That’s pretty indicative of the theology found in Deuteronomy. On Israel’s timeline Joshua’s conquest would have preceded the Psalms and verse like 145:8. It’s not like Eliphaz can quote Deuteronomy to make his arguments authoritative. If the setting is pre giving of the law there is no Bible to quote. On the other Job can’t quote any Psalms to give his objections any authority. They don’t exist yet. So just between Job and his friends we can see the beginning of an evolution in a view of God. Between Joshua 24 and Psalm 145:8 we can hear an evolution in a view of God. In the pre-giving of the law setting these are just some guys experiencing life and trying to figure God out in the context of their life experiences. The authority, or lack of authority, of their opinions isn’t based on any written word that has preceded them within the setting of their conversation. I can be pretty quick to hold Job’s friends accountable to a standard that they would not have known anything about in their day.
OA

Omorinsola Ajayi

Question—isn’t God’s discipline just a.k.a punishment? Just wondering :)
SB

Sue Bohlin

Thanks, Madison. Eliphaz had a narrative, an explanation for Job's dire situation, in his head. He was wrong. But it feels familiar to me because there have been times in my life when others had a faulty narrative about me in their heads that led to them judging and shaming me. Job also knew that Eliphaz and his other friends were judging and shaming him out of a wrong perspective. That doesn't relieve the sting, at least at first. My takeaway from this is to ask the Lord to remind me that blind spots mean I don't know when I'm wrong in my thinking about someone or something, and I need to ask Him to show me the truth. And work to maintain humility through it all.
MS

Michael Scaman

A philosopher named Phineas Quimby who might be considered like the health and weath movement and steps up saying Title: Agreeing with Urban Eliphaz. God heals and Prosers as if by Phineas Quimby a 19th-century philosopher In Quimby's view, no fault did lie, Neither devil's cunning nor God on high. Instead, within the mind's own sway, Job's suffering found its root one day. For in beliefs misconstrued and blind, Lies the cause of suffering, he'd find. Not in heaven's design nor hell's dark plot, But in the thoughts that Job had wrought. Thus, Quimby taught to seek within, Where true healing and light begin. For in the mind's vast, fertile field, Lies the power to both hurt and heal. One historical person who would disgree but moving from the bad advice takes error to the next level is Frederick Nietzsche. Title: Job, What Don't Kill You Make You Stronger! as if by Frederick Nietzsche. inspired by a reaction to Job 5 Yo, Job, listen up, it's Nietzsche on the scene, Your suffering ain't just some divine routine. Urban Eliphaz got it twisted, talking 'bout sin, But your story's deeper, let the truth begin. Embrace the pain, let it fuel your drive, On the edge of the volcano, that's where you thrive. Laugh in the face of hardship, build your house strong, It's not about punishment, it's where you belong. Job's friends speak of sin and divine decree, But Nietzsche's here to set the truth free. Life's about embracing the struggle, you see, Not just about punishment, but becoming truly free. So, Job, don't listen to Eliphaz's tale, Your suffering's not a punishment, it won't fail. Embrace the struggle, rise above, don't despair, Nietzsche's wisdom, let it guide you, become aware. Yeah, Job, rise above the strife, Embrace the suffering,, armor fati!' The love of fate., it's the key to life. Life is meaningless but Nietzsche's words, they'll set you free, Life is meaningless but on the edge of the volcano, where you'll happily be. Another one steps up, Jungan philospher Jordan Peterson .He disagrees with both Neitche and Elpihaz citing Job's choices but more nuanced. Title: Hard No to Nietzsche, Soft No to Eliphaz. It's On You and Your Choices more unhelpful advice for Job as if by Jordan Peterson Peterson steps forth, with wisdom to share, To Eliphaz and Nietzsche, he'll make it clear. Job 5, where Eliphaz lays down his creed, But Nietzsche's "amor fati" adds to the seed. Eliphaz speaks of divine decree, But Peterson adds layers, for all to see. Life's not just fate or punishment's plea, It's the choices we make, that set us free. With 'moral authority', Eliphaz, your words ring with divine might, But Job's story's nuanced, not just black or white. Nietzsche's "amor fati," a love for all fate, But Peterson warns, it's not just that trait. In the tale of Job, where suffering reigns, Peterson's voice, amidst Nietzsche's refrains. It's not just fate or divine decree, But the choices we make, that set us free.
MS

Michael Scaman

OMORINSOLA AJAYI, discipline is not simply judgement or punishment. It's done out of love and concern. The book of Hebrews quotes proverbs on how a father will love his son and discipline his for his good, It goes further and says if you aren't being disciplined you aren't God's children. On the other hand, the lake of fire is not ''discipline' for anyone's good.
JC

John Cox

OMORINSOLA AJAYI you asked "isn’t God’s discipline just a.k.a punishment?" Our society would lead folks to believe these are the same and while the two seem to be similar they are actually opposites. Discipline is good. Punishment is bad. Read on. Discipline (Stong's 3809 paideia) is also translated as training, instruction; chastisement, correction. This is a loving action provided by a benevolent benefactor such as a parent. Hebrews 12:3-12 talks about this as "Fatherly Discipline". Imagine a father that loves his children enough to train(paideia) them in righteousness and correct(paideia) them when they get off course. Punishment (Stongs 2851 kolasis) is also translated chastisement or torment. Torment being what we might primarily think of. 1 John 4:18 says "There is no fear in love, but perfect love drives out fear, because fear involves punishment, and the one who fears is not perfected in love." Meaning love and fear are incompatible. God does not cause our fear. Our rejection of Him (and His Peace) results in fear. God is not in the fear and punishment business. He is in the love, mercy, and grace business. Yes, many will be punished, but by their own choosing (read that again). God "wants all people to be saved and to come to the knowledge of the truth." - 1 Timothy 2:4 Also "The Lord is not slow about His promise, as some count slowness, but is patient toward you, not willing for any to perish, but for all to come to repentance." 2 Pet 3:9 God wants all of us in Heaven but not all of us want to go. Jesus mentions kolasis in Matthew 25 when relating His sheep to the goats. The sheep will "inherit the kingdom prepared for you" (Matt 25:34) and the goats will "go away into eternal punishment" (kolasis). God gives paideia (discipline, training, correction) to His children. Punishment (kolasis) is reserved for those who reject His offer of eternal life. Those that accept Christ as their savior have been adopted into God's family and will be trained as His children. Those that reject Christ will, but their own choice, receive the punishment we all deserve. As children of God we will receive loving discipline from the Father. (Good) Punishment is the result of a bad choice we make. (Bad)
BH

Brayden Hay

1. Where in your life are you tempted to view God as a conditional God instead of an unconditional God? There are some recurring sins that seem as if they are deep rooted and difficult to uproot. I feel like the repetition of the same/similar sin is something that will cause God to take from me even though I'm saved due to his grace. This chapter in Job really helps to solidify that my actions (sin) is something that actually doesn't bring about the troubles that I may experience. 2. Where in your life have you experienced God's graciousness? I remember praying to God during one sermon during the Porch, asking for Him to be with me and help me through some feelings of anguish. I remember feeling an overwhelming sense of tranquility and peace when I asked Him to be with me. This really gave me a reminder that God sees me and knows me personally and I’m not just another “sheep” that gets lost in the herd. 3. In what areas of your life are you tempted to forget God is at work? How can you challenge yourself to trust in His goodness even when you don't see it in your circumstances? Dating is something that hasn’t been fruitful and has brought some unnecessary turmoil in my recent life. Even though I may have these feelings, I try to catch myself and realize that God may be allowing these events to happen for a reason; and that even though it may be troublesome to me at times. He is ultimately trying to build me into a better version of myself. 4. Do you have any friends in your life who might be giving you bad counsel like Eliphaz does for Job? How can you grow in discerning if the counsel you receive is true to God's Word and His character? I can’t think of any of my close friends who would KNOWINGLY give me bad counsel. But I could see there being a simple misunderstanding of God’s character that could lead to accidental bad counsel. The best way to realize if the counsel I receive is truly inline with God’s character and word is by spending more time getting in the Word and furthering my relationship with Him. 5. Do you ensure that the counsel or advice you give aligns with Scripture and God's character? What are steps you could take in your relationships to help you guard against being Eliphaz? It's safe to say that I may do so due to my sinful nature. I haven’t spent to most time trying to stay in the Word and further my relationship with God which could lead to that possibility being higher.The best way to realize if the counsel I give is truly inline with God’s character and word is by spending more time getting in the Word and furthering my relationship with Him.
AL

Amy Lowther

1. I view God as unconditional because He always supports me (and everyone else) when things are good and when things are not so do good. 2. God is gracious to me in helping me speak to my parents and in helping my parents speak to me. 3. I am tempted to forget God when EVERYTHING is going absolutely right and going well. 4. Anybody in my life can give good or bad counsel at anytime. It is important to remember counsel which includes God’s word and character is valuable. 5. Yes. It is important to not be too busy. It is important to make time for relationships, to work at relationships a little bit everyday and to not take anything for granted. Madison - Thank you for sharing your ideas. You make a good point in saying God's graciousness is why “we can trust that God is at work, even when we can't see it.” God is very kind and respects each of us.
NK

Niki Krauss

John Cox, unless you’re talking about the bad choice of rejecting Jesus, your final sentence can be misleading. We all make bad choices because we’re all sinners. God allows the consequences of those bad choices to unfold, but doesn’t punish us for them. Our sins and their punishment are already paid for by Jesus on the cross. It’s finished. There’s a difference between consequences and punishment, just as there is between discipline and punishment. I know what you meant, but for those who may be confused, it needed some clarifying. :O)