Job 4:5

KJV

But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.

KJV (with Strong's)

But now it is come {H935} upon thee, and thou faintest {H3811}; it toucheth {H5060} thee, and thou art troubled {H926}.

Complete Jewish Bible

"But now it comes to you, and you are impatient; at the first touch, you are in shock.

Berean Standard Bible

But now trouble has come upon you, and you are weary. It strikes you, and you are dismayed.

American Standard Version

But now it is come unto thee, and thou faintest; It toucheth thee, and thou art troubled.

Commentary

### SUMMARY
Job 4:5 captures Eliphaz the Temanite's pointed observation to Job, highlighting the stark irony of Job's current plight. Eliphaz, operating from a traditional understanding of divine retribution, notes that Job, who once offered strength and counsel to others in their distress, now finds himself personally overwhelmed by suffering. The verse vividly portrays Job's profound internal and external turmoil, revealing the universal vulnerability of even the most steadfast individuals when confronted with immense personal trials, thereby setting the stage for the book's deeper theological inquiry into the nature of suffering.

### CONTEXT
* **Literary Context:** Job 4:5 is situated within Eliphaz's opening speech (Job 4-5), which serves as the first response from Job's three friends to his profound lament in [Job 3](/job/3 "Job 3 - Job's Lament"). Having arrived ostensibly to comfort Job, Eliphaz instead offers a theological explanation for Job's suffering, rooted in the prevailing ancient Near Eastern belief that severe calamity is a direct consequence of sin. Verse 5 specifically follows Eliphaz's recollection of Job's past strength and counsel to others (as seen in [Job 4:3-4](/job/4-3 "Job 4:3-4 - Job's Past Counsel and Strength")). Eliphaz sets up a stark contrast: Job, the wise counselor who strengthened the weak, is now himself weak and troubled, implying that his suffering must be deserved. This verse marks a pivotal moment where the "comfort" offered by the friends begins to devolve into subtle, yet persistent, accusation, initiating the central theological debate of the book.
* **Historical & Cultural Context:** The book of Job is set in the ancient Near East, likely outside of Israel proper, as indicated by the names and locations (e.g., Uz, Teman). The cultural backdrop includes a widespread belief in retribution theology, where righteousness leads to blessing and wickedness to suffering. This concept, while present in Israelite wisdom traditions (e.g., [Proverbs 10:27](/proverbs/10-27 "Proverbs 10:27 - The Fear of the Lord Prolongs Life")), was not unique to them; it was a common framework for understanding divine justice across the region. Eliphaz, as a Temanite, would have been steeped in the wisdom traditions of his region, which often emphasized a direct, observable correlation between moral conduct and divine recompense. The friends' approach to Job is characteristic of ancient comforters who sought to provide a rational, theological framework for suffering, often at the expense of genuine empathy or an acknowledgment of suffering that falls outside their established theological paradigms.
* **Key Themes:** Job 4:5 contributes significantly to several overarching themes in the book of Job. Firstly, it underscores the **problem of suffering**, particularly the suffering of the righteous, challenging the simplistic retribution theology espoused by Eliphaz and the other friends. Secondly, it highlights **human frailty and vulnerability**, demonstrating that even those renowned for their strength, wisdom, and piety (like Job, described in [Job 1:1](/job/1-1 "Job 1:1 - Job's Righteousness")) are not immune to overwhelming distress when personal tragedy strikes. Thirdly, the verse, within Eliphaz's speech, exemplifies the **inadequacy of human wisdom and comfort** when faced with profound, inexplicable suffering. Eliphaz's words, rather than offering solace, inadvertently add to Job's burden by implying guilt, contrasting sharply with the true comfort found in God's presence, as later revealed in the book (e.g., [Job 42:5](/job/42-5 "Job 42:5 - Job's Encounter with God")), and the ultimate comfort found in the person of Christ.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Faintest (Hebrew, _lâʼâh'_):** From H3811, a primitive root meaning "to tire," and figuratively "to be (or make) disgusted." It conveys a profound sense of weariness, exhaustion, and internal collapse, indicating a state where one's strength and resolve are utterly depleted. In Job 4:5, it vividly describes Job's physical and emotional debilitation under the weight of his afflictions.
* **Toucheth (Hebrew, _nâgaʻ'_):** From H5060, a primitive root meaning "to touch," "lay the hand upon," or "to strike." This word implies a direct, forceful, and inescapable impact. It suggests that Job's suffering is not merely an external event but something that has intimately and powerfully seized him, leaving him no room to escape its grip and highlighting its invasive nature.
* **Troubled (Hebrew, _bâhal'_):** From H926, a primitive root meaning "to tremble inwardly (or palpitate)," or "to be (suddenly) alarmed or agitated." This term denotes a state of intense mental and emotional turmoil, characterized by fear, dismay, confusion, and disquiet. It portrays Job not just as physically weak but as deeply distraught and overwhelmed by a profound sense of inner agitation.

#### Verse Breakdown
* **"But now it is come upon thee":** This clause marks a dramatic shift from Eliphaz's recollection of Job's past strength to his present reality. The phrase "it is come upon thee" (using the verb H935, _bôwʼ_, "to come" or "to go") implies a direct, forceful, and unavoidable impact of the affliction. It signifies that the very kind of suffering Job once helped others navigate has now personally and inescapably fallen upon him, making his pain no longer a theoretical problem but a crushing, lived experience.
* **"and thou faintest":** Following the direct impact, this clause describes Job's internal and physical response. The word "faintest" conveys a profound sense of weakness, sickness, and emotional collapse. It suggests that the overwhelming weight of his suffering has caused him to lose all strength and resolve, leading to a state of utter debilitation and despair.
* **"it toucheth thee":** This phrase reiterates and intensifies the personal and inescapable nature of Job's suffering. "Toucheth" (H5060, _nâgaʻ_) again emphasizes the direct, intimate, and unavoidable contact of the affliction. It's not merely a distant problem but something that has physically and emotionally grasped him, leaving him no room to escape its grip and underscoring the severity of his plight.
* **"and thou art troubled":** This final clause describes the visible and internal agitation resulting from the "touch" of suffering. "Troubled" (H926, _bâhal_) indicates a state of terror, dismay, and profound agitation. It portrays Job not just as physically weak but as mentally and emotionally distraught, overwhelmed by fear, confusion, and a deep sense of disquiet that permeates his entire being.

#### Literary Devices
Job 4:5 employs several literary devices to underscore Eliphaz's point and highlight Job's predicament. The most prominent is **Irony**, as Eliphaz contrasts Job's past role as a comforter and strengthener of others (Job 4:3-4) with his present state of utter helplessness and distress. This creates a powerful sense of reversal, emphasizing the unexpected and overwhelming nature of Job's trials. There is also a strong element of **Juxtaposition**, specifically the stark contrast between Job's former strength and his current weakness, highlighted by the implicit "then" and "now" in Eliphaz's speech. Furthermore, the use of two distinct but related verbs—"faintest" and "troubled"—creates a form of **Parallelism** that intensifies the description of Job's suffering, portraying both his internal collapse and his outward agitation, thereby emphasizing the comprehensive nature of his distress.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:5, through Eliphaz's words, serves as a poignant commentary on the human response to suffering and the limitations of a purely retributive theology. It highlights the stark reality that even the most righteous and seemingly resilient individuals can be utterly overwhelmed by personal calamity, challenging the simplistic notion that suffering is always a direct consequence of sin. The verse implicitly raises profound questions about divine justice and the nature of God's relationship with humanity, setting the stage for the book's deeper exploration of undeserved suffering. While Eliphaz's comfort is ultimately flawed, the verse powerfully conveys the universal experience of human vulnerability in the face of overwhelming adversity, pointing to a need for a more profound and compassionate understanding of God's ways than human wisdom alone can provide. It reminds us that true comfort often comes not from offering explanations, but from empathetic presence and shared lament.

* [2 Corinthians 1:3-4](/2_corinthians/1-3-4 "2 Corinthians 1:3-4 - God of All Comfort")
* [Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Christ Our Sympathetic High Priest")
* [Romans 5:3-5](/romans/5-3-5 "Romans 5:3-5 - Suffering Produces Perseverance")

### REFLECTION AND APPLICATION
Job 4:5 offers a sobering reminder of human vulnerability and the profound impact of suffering, even on those who seem strongest. For believers today, this verse serves as a crucial lesson in humility and empathy. It cautions against the tendency to offer simplistic explanations or judgmental advice when confronted with the pain of others. Instead, it calls us to approach those in distress with genuine compassion, recognizing that even the most devout among us can be utterly overwhelmed by trials. There is no shame in feeling weak or troubled when facing immense hardship; rather, it is a testament to our shared humanity and dependence on God. Our response to suffering, whether our own or that of others, should be rooted in grace and understanding, seeking to uplift and support rather than to condemn or add to the burden. It invites us to cultivate a spirit of genuine lament and solidarity with those who suffer, rather than rushing to theological conclusions.

#### Questions for Reflection
* **How do I typically react when I see someone I consider "strong" or "faithful" struggling deeply with personal trials?**
* **What does Job 4:5 teach me about my own potential vulnerability in the face of overwhelming adversity, and how might this shape my prayer life?**
* **In what ways might I, like Eliphaz, be tempted to offer judgmental "comfort" rather than genuine, empathetic support to those who are suffering, and how can I grow in true compassion?**

### FAQ
**Why is Eliphaz's speech considered unhelpful, despite his apparent good intentions?**

Answer: Eliphaz's speech, though perhaps well-intentioned from his perspective, is largely unhelpful to Job because it operates from a flawed theological premise: the rigid application of retribution theology. While the principle of consequences for sin is present in the Old Testament (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")), Eliphaz applies it without nuance, assuming Job must have sinned grievously to warrant such immense suffering. This adds to Job's burden by implying guilt rather than offering genuine solace. His words lack empathy, failing to "weep with those who weep" as the New Testament encourages in [Romans 12:15](/romans/12-15 "Romans 12:15 - Rejoice with those who rejoice, weep with those who weep"). Instead of listening to Job's lament and acknowledging his pain, Eliphaz immediately launches into a theological explanation that ultimately condemns Job, making his "comfort" accusatory and alienating, highlighting the limits of human wisdom when confronted with the mystery of suffering.

### CHRIST-CENTERED FULFILLMENT
While Job 4:5 highlights the profound human vulnerability to suffering and the inadequacy of human comfort, it also implicitly points to the ultimate fulfillment found in Christ. Unlike Job, who was righteous yet suffered, Jesus Christ, the perfectly righteous Son of God, willingly entered into the depths of human suffering. He was "touched" by our infirmities and temptations, yet without sin ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Christ Our Sympathetic High Priest")). He experienced the full weight of human frailty, even to the point of fainting under the cross and being troubled in soul ([Matthew 26:38](/matthew/26-38 "Matthew 26:38 - Jesus' Anguish in Gethsemane")). His suffering, however, was not a consequence of His own sin, but a redemptive act for the sin of humanity, fulfilling the prophecy of the suffering servant who bore our griefs and carried our sorrows ([Isaiah 53:4-5](/isaiah/53-4-5 "Isaiah 53:4-5 - The Suffering Servant")). Where Eliphaz offered condemnation and a flawed theological explanation, Christ offers true comfort, perfect understanding, and an invitation to all who are weary and burdened to find rest in Him ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")). He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), transforming the meaning of suffering and offering ultimate hope, healing, and reconciliation with God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 19:21

Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.

Proverbs 24:10

¶ [If] thou faint in the day of adversity, thy strength [is] small.

Job 2:5

But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.

Job 6:14

¶ To him that is afflicted pity [should be shewed] from his friend; but he forsaketh the fear of the Almighty.

Hebrews 12:3

For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

Hebrews 12:5

And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:

Job 3:25

For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.