Job 5:1

KJV

¶ Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?

KJV (with Strong's)

Call {H7121} now, if there be {H3426} any that will answer {H6030} thee; and to which of the saints {H6918} wilt thou turn {H6437}?

Complete Jewish Bible

"Call if you like, but will anyone answer? To which of the holy ones will you turn?

Berean Standard Bible

“Call out if you please, but who will answer? To which of the holy ones will you turn?

American Standard Version

Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?

Commentary

### SUMMARY
Eliphaz the Temanite, in his initial response to Job's profound lament, rhetorically challenges Job in Job 5:1 to find anyone, whether human or divine, who would validate his suffering or intercede on his behalf. This verse encapsulates Eliphaz's flawed theological premise that Job's profound distress must be a direct consequence of hidden sin, implying that no righteous entity would support an unrighteous man, thereby isolating Job further in his anguish and reinforcing the conventional wisdom that suffering is always a sign of divine displeasure.

### CONTEXT
* **Literary Context:** Job 5:1 immediately follows Job's raw and deeply emotional lament in [Job 3](/job/3 "Job 3 - Job's Profound Lament"), where he curses the day of his birth and expresses a profound longing for death. This lament is a direct response to the catastrophic loss of his children, possessions, and health. Eliphaz, the first of Job's three friends to speak, begins his discourse in [Job 4](/job/4 "Job 4 - Eliphaz's First Speech"), attempting to offer comfort rooted in conventional retribution theology. He starts with a veiled accusation, recounting a vision that suggests God punishes the wicked. Job 5:1, therefore, serves as a direct, almost taunting, rhetorical question posed by Eliphaz, challenging Job's perceived innocence and implying the futility of his cries for vindication. It sets the stage for the unfolding debate where the friends consistently misinterpret Job's suffering through their rigid theological framework.
* **Historical & Cultural Context:** The book of Job is set in the land of Uz, likely in the Edomite region, and reflects a patriarchal society where wisdom traditions were highly valued. The friends of Job, including Eliphaz the Temanite (likely from Teman, a prominent city in Edom known for its wisdom, cf. [Jeremiah 49:7](/jeremiah/49-7 "Jeremiah 49:7 - Wisdom of Teman")), represent the prevailing ancient Near Eastern wisdom theology. This theology often posited a direct, mechanistic correlation between righteousness and prosperity, and wickedness and suffering. If one suffered, it was assumed they had sinned. This deterministic view of divine justice left little room for innocent suffering or the mysterious purposes of God. Their counsel, while seemingly pious and rooted in tradition, ultimately proves to be a misapplication of truth, failing to account for the complexities of God's sovereignty and the nature of suffering.
* **Key Themes:** This verse contributes significantly to several key themes in the book of Job. Firstly, it highlights the theme of **misguided human wisdom** and the inadequacy of conventional theology when confronted with profound, inexplicable suffering. Eliphaz's challenge is based on a simplistic understanding of divine justice, which the book ultimately refutes. Secondly, it underscores the theme of **Job's isolation and the failure of human comfort**. Rather than offering genuine empathy, Eliphaz's words deepen Job's anguish by implying his guilt and lack of divine favor. Thirdly, it introduces the theme of **intercession and advocacy**, albeit from a flawed perspective. Eliphaz's rhetorical question about turning to "saints" foreshadows the later need for a true mediator, a role that ultimately points beyond human or angelic intercessors to God's own intervention and, in a broader theological sense, to Christ. The friends' failure to speak rightly about God is explicitly rebuked by God later in [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Job's Friends").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Call (Hebrew, _qara'_):** This verb signifies to "call out," "cry aloud," or "summon." In this context, Eliphaz uses it as a sarcastic challenge, an invitation for Job to appeal to someone for help or vindication. The implied futility of such a call underscores Eliphaz's conviction that no one would respond favorably to Job's lament, given his presumed guilt.
* **Saints (Hebrew, _q'doshim'_):** Meaning "holy ones" or "consecrated ones." This term can refer to righteous human beings (e.g., patriarchs, prophets) or, more commonly in other biblical contexts, to angelic beings or members of God's heavenly court. Eliphaz's question implies that no truly holy or divinely favored entity would support Job's case, given his perceived lack of righteousness.

#### Verse Breakdown
* **"Call now, if there be any that will answer thee;":** Eliphaz issues a rhetorical challenge to Job. He dares Job to appeal to anyone—human or divine—who would validate his complaints or offer him vindication. The implied answer is a resounding "no," suggesting that Job's suffering is so clearly a sign of his sin that no one, not even a "holy one," would come to his aid or agree with his protestations of innocence. This is a subtle yet potent accusation, designed to make Job feel utterly alone and without recourse.
* **"and to which of the saints wilt thou turn?":** This second clause reinforces the first, narrowing the scope of Job's potential allies to "saints" or "holy ones." Eliphaz is suggesting that if Job were truly righteous, he would have the support of other righteous individuals or even angelic beings. Since Job is suffering, Eliphaz concludes he must be unrighteous, and therefore, no "holy one" would intercede for him or stand with him. It highlights Eliphaz's rigid theology of retribution, where suffering equals sin, and divine favor is only for the perfectly righteous.

#### Literary Devices
Eliphaz employs **Rhetorical Question** to challenge Job's perceived innocence and underscore his own flawed theological premise. The questions are not asked to elicit information but to make a point, implying that the answer is self-evident and unfavorable to Job. There is also an element of **Sarcasm** in Eliphaz's invitation to "Call now," suggesting the futility of Job's appeals. Furthermore, the use of "saints" (q'doshim) functions as **Synecdoche** or **Metonymy**, representing the broader concept of divine favor or righteous support. The entire verse serves as a form of **Ad Hominem** attack, subtly shifting the focus from Job's suffering to his presumed character flaws rather than addressing the mystery of his pain.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 5:1, though spoken from a flawed theological perspective, touches upon profound biblical themes concerning suffering, divine justice, and intercession. Eliphaz's challenge, rooted in a simplistic retribution theology, highlights the human tendency to seek easy answers for complex suffering, often leading to judgmentalism. While his premise is incorrect, the verse inadvertently raises the question of who *can* truly answer and intercede for humanity in its suffering. The book of Job ultimately reveals that God's ways are inscrutable and that suffering is not always a direct punishment for sin, challenging the very foundation of Eliphaz's argument. This verse sets the stage for the unfolding theological debate, where the limitations of human wisdom are starkly contrasted with the mysterious sovereignty of God.

* [Psalm 89:7](/psalms/89-7 "Psalm 89:7 - God Feared by Holy Ones")
* [Isaiah 59:16](/isaiah/59-16 "Isaiah 59:16 - No Intercessor Found")
* [Romans 8:26-27](/romans/8-26 "Romans 8:26-27 - The Spirit's Intercession")

### REFLECTION AND APPLICATION
Eliphaz's words in Job 5:1 serve as a powerful cautionary tale for believers today. When confronted with the suffering of others, our natural inclination might be to search for a cause, often resorting to a simplistic "sin-equals-suffering" equation. However, the book of Job profoundly challenges this notion, revealing that God's purposes in allowing suffering are often far deeper and more complex than human comprehension can grasp. This verse calls us to cultivate profound empathy and humility when encountering those in pain, resisting the urge to offer quick, judgmental explanations or to imply guilt where none is evident. Instead of asking, "What did they do wrong?", we are invited to ask, "How can I genuinely comfort and support them?" Furthermore, Eliphaz's challenge to find a "saint" to intercede for Job points us to the ultimate Intercessor. While we are called to bear one another's burdens and pray for each other, our ultimate hope and advocacy rest not in human or angelic "saints," but in the perfect, divine Mediator who truly understands our pain and stands in the gap for us. This passage encourages us to trust in God's sovereign wisdom, even when His ways are mysterious, and to offer grace rather than judgment to those enduring trials.

#### Questions for Reflection
* **How do I typically respond when I see someone suffering? Do I tend to look for a "reason" or a "fault"?**
* **In what ways might I, like Eliphaz, inadvertently offer "comfort" that actually deepens another's pain?**
* **How does the concept of a true "Intercessor" change my perspective on prayer and seeking help in times of distress?**

### FAQ
**Who are the "saints" Eliphaz refers to in Job 5:1?**

Answer: The Hebrew word _q'doshim_ (קְדוֹשִׁים) literally means "holy ones." In the context of the Old Testament, this term can refer to several possibilities, and Eliphaz likely intends a broad, rhetorical challenge. It could refer to:
* **Righteous human beings:** Esteemed individuals, patriarchs, or prophets known for their piety and divine favor. Eliphaz would be implying that no such righteous person would support Job's lament if Job were truly guilty.
* **Angelic beings:** In many Old Testament passages, "holy ones" refers to members of God's heavenly court or angelic beings (e.g., [Deuteronomy 33:2](/deuteronomy/33-2 "Deuteronomy 33:2 - God with Ten Thousands of Saints"), [Psalm 89:7](/psalms/89-7 "Psalm 89:7 - God Feared by Holy Ones"), [Zechariah 14:5](/zechariah/14-5 "Zechariah 14:5 - The Lord and All His Saints")). Eliphaz might be challenging Job to find any celestial intercessor willing to plead his case before God, again implying that no such being would support a guilty party.
Regardless of the precise interpretation, Eliphaz uses the term to highlight Job's perceived isolation from any truly righteous or divinely favored entity, reinforcing his belief that Job's suffering is proof of his sin.

### CHRIST-CENTERED FULFILLMENT
Eliphaz's challenge in Job 5:1, "to which of the saints wilt thou turn?", though rooted in a flawed understanding of suffering, inadvertently points to humanity's deepest need for a true and perfect intercessor. Job, in his profound anguish, yearned for an arbiter, a mediator between himself and God ([Job 9:33](/job/9-33 "Job 9:33 - Job's Desire for a Mediator")), someone who could lay a hand on both. The "saints" Eliphaz refers to, whether human or angelic, are ultimately insufficient to bridge the infinite chasm between a sinful humanity and a holy God. This longing for a perfect advocate finds its ultimate fulfillment in Jesus Christ. He is the one true "Holy One" ([Mark 1:24](/mark/1-24 "Mark 1:24 - Jesus, the Holy One of God")) who can truly answer our cries and intercede on our behalf. Unlike the "saints" Eliphaz imagined, Christ is not only perfectly righteous but also fully human, having experienced suffering in every way ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our High Priest Who Sympathizes")). He is the one Mediator between God and mankind ([1 Timothy 2:5](/1_timothy/2-5 "1 Timothy 2:5 - The One Mediator, Christ Jesus")), who ever lives to make intercession for us ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Jesus Lives to Intercede")). Thus, Eliphaz's rhetorical question, intended to condemn Job, ultimately foreshadows the glorious reality of Christ, the only one to whom we can truly turn for salvation, comfort, and advocacy.

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 15:15

Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.

Job 15:8

Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?

Job 15:10

With us [are] both the grayheaded and very aged men, much elder than thy father.

Job 4:18

Behold, he put no trust in his servants; and his angels he charged with folly:

Hebrews 12:1

¶ Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us,

Isaiah 41:21

¶ Produce your cause, saith the LORD; bring forth your strong [reasons], saith the King of Jacob.

Isaiah 41:23

Shew the things that are to come hereafter, that we may know that ye [are] gods: yea, do good, or do evil, that we may be dismayed, and behold [it] together.