8 Yet I -- I inquire for God, And for God I give my word,
And call Me in a day of adversity, I deliver thee, and thou honourest Me.
Roll on Jehovah thy way, And trust upon Him, and He worketh,
and Jacob feareth exceedingly, and is distressed, and he divideth the people who `are' with him, and the flock, and the herd, and the camels, into two camps, and saith, `If Esau come in unto the one camp, and have smitten it -- then the camp which is left hath been for an escape.' And Jacob saith, `God of my father Abraham, and God of my father Isaac, Jehovah who saith unto me, Turn back to thy land, and to thy kindred, and I do good with thee: I have been unworthy of all the kind acts, and of all the truth which Thou hast done with thy servant -- for, with my staff I passed over this Jordan, and now I have become two camps. `Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau: for I am fearing him, less he come and have smitten me -- mother beside sons; and Thou -- Thou hast said, I certainly do good with thee, and have set thy seed as the sand of the sea, which is not numbered because of the multitude.'
And when he is in distress he hath appeased the face of Jehovah his God, and is humbled exceedingly before the God of his fathers, and prayeth unto Him, and He is entreated of him, and heareth his supplication, and bringeth him back to Jerusalem, to his kingdom, and Manasseh knoweth that Jehovah -- He `is' God.
Acquaint thyself, I pray thee, with Him, And be at peace, Thereby thine increase `is' good.
Thou dost make supplication unto Him, And He doth hear thee, And thy vows thou completest.
To the Overseer, for Jeduthun. -- A Psalm of Asaph. My voice `is' to God, and I cry, my voice `is' to God, And He hath given ear unto me. In a day of my distress the Lord I sought, My hand by night hath been spread out, And it doth not cease, My soul hath refused to be comforted.
who being reviled -- was not reviling again, suffering -- was not threatening, and was committing himself to Him who is judging righteously,
And Jonah prayeth unto Jehovah his God from the bowels of the fish. And he saith: I called, because of my distress, to Jehovah, And He doth answer me, From the belly of sheol I have cried, Thou hast heard my voice. When Thou dost cast me `into' the deep, Into the heart of the seas, Then the flood doth compass me, All Thy breakers and Thy billows have passed over me. And I -- I said: I have been cast out from before Thine eyes, (Yet I add to look unto Thy holy temple!) Compassed me have waters unto the soul, The deep doth compass me, The weed is bound to my head. To the cuttings of mountains I have come down, The earth, her bars `are' behind me to the age. And Thou bringest up from the pit my life, O Jehovah my God. In the feebleness within me of my soul Jehovah I have remembered, And come in unto Thee doth my prayer, Unto Thy holy temple.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 5
Commentary on Job 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Job 5:1-27. Eliphaz' Conclusion from the Vision.
1. if there be any, &c.—Rather, "will He (God) reply to thee?" Job, after the revelation just given, cannot be so presumptuous as to think God or any of the holy ones (Da 4:17, "angels") round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint.
2. wrath … envy—fretful and passionate complaints, such as Eliphaz charged Job with (Job 4:5; so Pr 14:30). Not, the wrath of God killeth the foolish, and His envy, &c.
3. the foolish—the wicked. I have seen the sinner spread his "root" wide in prosperity, yet circumstances "suddenly" occurred which gave occasion for his once prosperous dwelling being "cursed" as desolate (Ps 37:35, 36; Jer 17:8).
4. His children … crushed in the gate—A judicial formula. The gate was the place of judgment and of other public proceedings (Ps 127:5; Pr 22:22; Ge 23:10; De 21:19). Such propylæa have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.
5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," Mt 13:7), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked.
the robber—as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.
6. Although—rather, "for truly" [Umbreit].
affliction cometh not forth of the dust—like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.
7. Yet—rather, "Truly," or, But affliction does not come from chance, but is the appointment of God for sin; that is, the original birth-sin of man. Eliphaz passes from the particular sin and consequent suffering of Job to the universal sin and suffering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, "sons of coal") fly upward. Troubles are many and fiery, as sparks (1Pe 4:12; Isa 43:2). Umbreit for "sparks" has "birds of prey;" literally, "sons of lightning," not so well.
8. Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (Isa 8:19; Am 5:8; Jer 5:24).
11. Connected with Job 5:9. His "unsearchable" dealings are with a view to raise the humble and abase the proud (Lu 1:52). Therefore Job ought to turn humbly to Him.
12. enterprise—literally, "realization." The Hebrew combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [Umbreit].
13. Paul (1Co 3:19) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (Ps 9:15). Haman was hanged on the gallows he prepared for Mordecai (Es 5:14; 7:10).
the wise—that is, "the cunning."
is carried headlong—Their scheme is precipitated before it is ripe.
14. Judicial blindness often is sent upon keen men of the world (De 28:29; Isa 59:10; Joh 9:39).
15. "From the sword" which proceedeth "from their mouth" (Ps 59:7; 57:4).
16. the poor hath hope—of the interposition of God.
iniquity stoppeth her mouth—(Ps 107:42; Mic 7:9, 10; Isa 52:15). Especially at the last day, through shame (Jude 15; Mt 22:12). The "mouth" was the offender (Job 5:15), and the mouth shall then be stopped (Isa 25:8) at the end.
17. happy—not that the actual suffering is joyous; but the consideration of the righteousness of Him who sends it, and the end for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (Heb 12:11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in Heb 12:5; so Jas 1:12; Pr 3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Job 32:1-37:24) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.
18. he maketh sore, and bindeth up—(De 32:39; Ho 6:1; 1Sa 2:6). An image from binding up a wound. The healing art consisted much at that time in external applications.
19. in six … yea, in seven—(Pr 6:16; Am 1:3). The Hebrew idiom fixes on a certain number (here "six"), in order to call attention as to a thing of importance; then increases the force by adding, with a "yea, nay seven," the next higher number; here "seven," the sacred and perfect number. In all possible troubles; not merely in the precise number "seven."
20. power—(Jer 5:12). Hebrew, "hands."
of the sword—(Eze 35:5, Margin). Hands are given to the sword personified as a living agent.
21. (Ps 31:20; Jer 18:18). Smite (Psalm 73. 9).
22. famine thou shalt laugh—Not, in spite of destruction and famine, which is true (Hab 3:17, 18), though not the truth meant by Eliphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in Job 5:20; there, famine in general; here, the languid state of those wanting proper nutriment [Barnes].
23. in league with the stones of the field—They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits; spoken in Arabia-Deserta, where stones abounded. Arabia, derived from Arabah—a desert plain. The first clause of this verse answers to the first clause of Job 5:22; and the last of this verse to the last of that verse. The full realization of this is yet future (Isa 65:23, 25; Ho 2:18).
24. know—"Thou shalt rest in the assurance, that thine habitation is the abode of peace; and (if) thou numberest thine herd, thine expectations prove not fallacious" [Umbreit]. "Sin" does not agree with the context. The Hebrew word—"to miss" a mark, said of archers (Jud 20:16). The Hebrew for "habitation" primarily means "the fold for cattle"; and for "visit," often to "take an account of, to number." "Peace" is the common Eastern salutation; including inward and outward prosperity.
25. as the grass—(Ps 72:16). Properly, "herb-bearing seed" (Ge 1:11, 12).
26. in a full age—So "full of days" (Job 42:17; Ge 35:29). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (Isa 65:22).
Thou shalt come—not literally, but expressing willingness to die. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (Ps 91:16; Ex 20:12), and premature death the lot of the wicked (Ps 55:23). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (Isa 57:1). The good are compared to wheat (Mt 13:30).
cometh in—literally, "ascends." The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves" [Umbreit].
27. searched it … for thy good—literally, "for thyself" (Ps 111:2; Pr 2:4; 9:12).