Job 5:22

KJV

At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.

KJV (with Strong's)

At destruction {H7701} and famine {H3720} thou shalt laugh {H7832}: neither shalt thou be afraid {H3372} of the beasts {H2416} of the earth {H776}.

Complete Jewish Bible

you'll be able to laugh at destruction and famine. Also you won't have to fear wild animals,

Berean Standard Bible

You will laugh at destruction and famine, and need not fear the beasts of the earth.

American Standard Version

At destruction and dearth thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth.

Commentary

### SUMMARY
Job 5:22, spoken by Eliphaz the Temanite, paints a vivid picture of the profound security and fearlessness experienced by a righteous individual under divine favor. This verse, embedded within Eliphaz's initial counsel to Job, asserts that one in right relationship with God would confidently "laugh" at the most devastating calamities—destruction and famine—and remain unafraid of wild beasts, thereby implying an immunity to the common, life-threatening dangers of the ancient world as a direct blessing for piety and submission to God's discipline.

### CONTEXT
* **Literary Context:** Job 5:22 is a key component of Eliphaz's first speech to Job, specifically within a section (Job 5:17-27) where he articulates the blessings and prosperity awaiting those who humble themselves before God and accept His discipline. Following Job's raw and anguished lament in [Job 3](/job/3 "Job 3 - Job's Lament"), Eliphaz attempts to provide an explanation for Job's immense suffering through the lens of traditional wisdom theology. This framework posits a direct, retributive correlation: sin leads to suffering, and righteousness leads to blessing and protection. This verse serves as a powerful illustration of the comprehensive protection Eliphaz believes God grants to the truly righteous, implicitly urging Job to repent so he might experience such security. It stands in stark contrast to Job's current reality, thereby highlighting Eliphaz's firm conviction that Job must have sinned to warrant such distress, and that restoration is contingent upon his confession and return to God.

* **Historical & Cultural Context:** The ancient Near East was a perilous environment where life was constantly exposed to a myriad of threats. Famine, often caused by drought or crop failure, was a recurring and devastating specter, capable of wiping out entire communities. "Destruction" frequently encompassed the ravages of warfare, banditry, societal collapse, or natural disasters like earthquakes. Wild animals—such as lions, bears, and venomous snakes—posed a constant and tangible threat to human life, livestock, and agricultural endeavors, particularly in uncultivated or remote areas. In such a precarious existence, the promise of immunity from these dangers was not merely desirable but indicative of exceptional divine favor and a state of profound well-being. The prevailing wisdom tradition, deeply ingrained in cultures influenced by retributive justice, often linked material prosperity, health, and safety directly to moral uprightness and adherence to divine law, a theological framework Eliphaz rigorously upholds.

* **Key Themes:** This verse encapsulates several pivotal themes central to Eliphaz's argument and, by extension, to the broader theological discourse within the book of Job. The foremost theme is **Divine Protection and Security**, depicting an ideal state of unwavering safety from life's most formidable threats, whether natural or human-induced. The ability to "laugh" at such dangers signifies a profound sense of confidence and an utter absence of fear, rooted in a perceived divine protective hand. Closely intertwined is **Fearlessness in Adversity**, which portrays an individual unparalyzed by the prospect of natural disasters or predatory animals, showcasing an inner peace and outward resilience enabled by God's favor. Finally, and perhaps most critically for Eliphaz's argument, it strongly reflects the **Blessings of Righteousness**, where such comprehensive protection is presented as a direct, predictable consequence of living a righteous life and maintaining a right relationship with God. This aligns with his broader, albeit flawed, argument that Job's suffering must be a consequence of unconfessed sin, and that restoration would inevitably follow repentance, a concept further elaborated as Eliphaz describes a covenant with the very elements of nature in [Job 5:23](/job/5-23 "Job 5:23 - Eliphaz's Covenant with Stones and Beasts"). While Eliphaz's specific application of this theology is later challenged and corrected by God Himself in [Job 42:7](/job/42-7 "Job 42:7 - God's Rebuke of Job's Friends"), his description here nevertheless highlights a deep, universal human yearning for divine peace and safety in a chaotic and unpredictable world.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Laugh (Hebrew, _sâchaq'_):** This verb, H7832, denotes a confident, almost dismissive attitude towards danger, rather than mockery or derision. It conveys a sense of security so complete that external threats hold no power or evoke no fear. It implies a state of profound inner peace and assurance that transcends the immediate, frightening external circumstances, suggesting a deep trust in a higher power.
* **Destruction (Hebrew, _shôd'_):** This term, H7701, refers to violence, ravage, desolation, or ruin. It often carries the connotation of an overwhelming calamity, whether from natural forces, warfare, or societal breakdown. In this context, it represents the most severe forms of human-made or societal suffering and upheaval, signifying utter devastation.
* **Famine (Hebrew, _kâphân'_):** This word, H3720, signifies hunger (as making one stoop with emptiness and pain) or scarcity of food. Famine was a constant and terrifying threat in the ancient world, capable of wiping out entire populations and causing immense suffering. It represents a fundamental natural disaster that directly impacts survival and well-being.

#### Verse Breakdown
* **"At destruction and famine thou shalt laugh:"**: This clause presents a powerful and almost paradoxical image of absolute security and confidence. The righteous individual, under God's protective hand, will not merely survive but will possess such an inner peace and assurance that they can face the most devastating societal and natural calamities—such as war, economic collapse, and widespread hunger—with a spirit of fearlessness, even joy. The "laughing" here is not an act of derision towards suffering itself, but an expression of profound trust in divine providence that renders these existential threats impotent in their capacity to instill terror or steal one's peace. It suggests a state where one's inner disposition is unperturbed by external chaos.
* **"neither shalt thou be afraid of the beasts of the earth."**: This second clause extends the promise of comprehensive protection to the realm of natural, untamed dangers. The righteous person will have no fear of wild animals, which in the ancient world symbolized the untamed, dangerous, and unpredictable elements of the natural environment, posing direct physical threats to life and livelihood. This completes the picture of all-encompassing divine safeguarding, covering both human-induced and natural threats, ensuring a holistic and profound peace for the one favored by God.

#### Literary Devices
Job 5:22 employs several potent literary devices to convey Eliphaz's message of divine protection and the ideal state of the righteous. The most prominent is **Hyperbole**, particularly evident in the phrase "thou shalt laugh" at destruction and famine. This is not meant to be taken literally as a mocking or flippant response to suffering, but rather as an exaggeration to emphasize an extraordinary degree of confidence, security, and freedom from fear. It vividly illustrates a state of profound inner peace that transcends external chaos and renders even the most terrifying threats powerless to disturb one's equanimity. The verse also utilizes **Parallelism**, specifically synonymous parallelism, where the two clauses reinforce and expand upon each other: "destruction and famine" in the first clause are paralleled by "beasts of the earth" in the second, both representing categories of severe, life-threatening dangers. This structure creates a comprehensive scope for the promised protection. Furthermore, the verse is rich in **Imagery**, painting a clear and striking picture of a person utterly secure and unafraid amidst the most terrifying dangers. The "beasts of the earth" can also be seen as a **Metaphor** for any untamed, wild, or uncontrollable forces that threaten human well-being, extending the literal meaning to encompass all forms of existential danger and chaos.

### THEOLOGICAL AND THEMATIC CONNECTIONS
While Eliphaz's specific application of this promise to Job's suffering was ultimately flawed—as the book of Job reveals that suffering is not always a direct consequence of sin, nor is righteousness always rewarded with immediate, tangible protection—the underlying truth about God's capacity and desire to protect and sustain His people is deeply rooted in biblical theology. This verse, though spoken from a limited human perspective, resonates with the broader biblical narrative of divine providence and care for the righteous. It speaks to a profound human yearning for security in a chaotic world, a security that the Bible consistently attributes to God's sovereign hand. The spiritual confidence described here, where one can face overwhelming threats without paralyzing fear, foreshadows the peace that God offers to those who trust in Him, even when physical immunity from suffering is not guaranteed. It points to a deeper, spiritual security that transcends temporal circumstances and finds its anchor in God's unchanging character and promises.

* [Psalm 91:5-6](/psalms/91-5-6 "Psalm 91:5-6 - Protection from Terror and Pestilence")
* [Proverbs 1:33](/proverbs/1-33 "Proverbs 1:33 - Dwelling Securely")
* [Romans 8:38-39](/romans/8-38-39 "Romans 8:38-39 - Nothing Can Separate Us from God's Love")

### REFLECTION AND APPLICATION
Job 5:22, while part of a theological argument that the book of Job ultimately critiques, still offers profound insight for contemporary believers regarding the nature of trust and peace in God. It challenges us to consider the depth of our faith amidst life's inevitable "destructions" and "famines"—whether they manifest as personal crises, societal upheavals, or global calamities. While we may not literally "laugh" at every trial or be physically immune to all harm, the verse invites us to cultivate a spiritual confidence that allows us to face adversity with less fear and more resilience. Our ultimate security is not found in the absence of trouble, but in the unwavering presence and sovereignty of God, who works all things for the good of those who love Him. This means developing a faith that anchors us when external circumstances are turbulent, enabling us to experience a peace that transcends understanding. We are called to trust that God is at work even in suffering, transforming our perspective from one of dread to one of resilient hope, knowing that our ultimate destiny and spiritual well-being are eternally secure in His hands. This perspective allows us to "laugh" not at the suffering itself, but at the powerlessness of suffering to ultimately defeat the one who trusts in God.

#### Questions for Reflection
* **How does Eliphaz's view of divine protection in Job 5:22 differ from what the book of Job ultimately teaches about the nature of suffering and God's sovereignty, and what does this teach us about simplistic theological explanations?**
* **In what ways can a believer today "laugh" at destruction or not be afraid of "beasts of the earth," even when facing real challenges like illness, financial hardship, or societal unrest, without minimizing the pain of these experiences?**
* **What practical steps can you take to cultivate a deeper sense of spiritual confidence and peace, even when confronted with circumstances that naturally evoke fear, and how can this peace be a witness to others?**

### FAQ

**Is Eliphaz's teaching in Job 5:22 entirely wrong?**

Answer: No, Eliphaz's teaching in Job 5:22 is not entirely wrong, but it is incomplete and misapplied to Job's specific situation. The concept that God protects the righteous and grants them security is a recurring theme throughout Scripture (e.g., [Psalm 34:19](/psalms/34-19 "Psalm 34:19 - Many are the afflictions of the righteous")). However, Eliphaz operates under a rigid system of retributive justice, assuming that all suffering is a direct result of sin and all blessing a direct result of righteousness. The book of Job, in its entirety, challenges this simplistic view, demonstrating that righteous people can suffer immensely for reasons beyond their sin, often for God's sovereign purposes and to reveal deeper truths about His character. So, while God *does* provide protection and peace, it is not always in the immediate, physical, or predictable way Eliphaz suggests, nor is the absence of suffering always an indicator of righteousness. The ultimate peace God offers is often spiritual and eternal, transcending temporal circumstances.

**How can one "laugh" at destruction and famine in a world full of suffering?**

Answer: The phrase "thou shalt laugh" is a hyperbole, a literary exaggeration used to emphasize a profound state of security and inner peace, rather than a literal mocking of suffering. In a world full of real destruction and famine, a believer does not dismiss or ignore pain, but rather cultivates a deep, spiritual confidence in God's ultimate control and care. This "laughing" signifies a freedom from paralyzing fear, a trust that transcends circumstances. It is the peace of God that "surpasses all understanding" (as described in [Philippians 4:7](/philippians/4-7 "Philippians 4:7 - The Peace of God")), which guards the heart and mind even amidst trials. It means knowing that while temporal calamities may occur and cause real pain, ultimate spiritual security and hope in God's eternal plan remain unshaken. This peace allows one to face adversity with courage, knowing that God is sovereign and faithful even in the midst of the storm.

### CHRIST-CENTERED FULFILLMENT
While Eliphaz's promise of protection in Job 5:22 was conditional upon human righteousness and largely limited to earthly security, its ultimate fulfillment and deepest meaning are found in Jesus Christ. Humanity's greatest "destruction" was the pervasive power of sin and death, and its most profound "famine" was spiritual separation from God, leading to an existential emptiness. Jesus, through His perfect life, atoning death on the cross, and glorious resurrection, has definitively conquered these ultimate threats. Believers in Christ are no longer under condemnation ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")), having been delivered from the dominion of darkness and transferred into the kingdom of His beloved Son ([Colossians 1:13](/colossians/1-13 "Colossians 1:13 - Delivered from Darkness")). He faced the ultimate "beasts of the earth"—the spiritual principalities and powers, even Satan himself—and triumphed over them on the cross, disarming them and making a public spectacle of them ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")). Through Him, we are given a peace that the world cannot give, a peace that enables us to face earthly trials with an eternal perspective and an unshakeable hope ([John 14:27](/john/14-27 "John 14:27 - Jesus Gives Peace")). Our security is not based on our own flawed righteousness, but on His perfect righteousness imputed to us by faith ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Our Sin to Become Righteousness")). He is the true [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), and through Him, we are freed from the ultimate fear of death and its lifelong bondage ([Hebrews 2:14-15](/hebrews/2-14-15 "Hebrews 2:14-15 - Jesus Frees from Fear of Death")), enabling us to live with a confident hope that transcends all earthly destruction and famine, knowing our eternal destiny is secure in Him.

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

Ezekiel 34:25

And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

Isaiah 35:9

No lion shall be there, nor [any] ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk [there]:

Psalms 91:13

Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.

Hosea 2:18

And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and [with] the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.

Isaiah 65:25

The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust [shall be] the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.

2 Kings 19:21

This [is] the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.