Bible Commentaries
Job 5

Introduction

CHAPTER 5

:-. ELIPHAZ' CONCLUSION FROM THE VISION.

Verse 1

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 (Daniel 4:17, "angels") round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint.

Verse 2

2. wrath . . . envy—fretful and passionate complaints, such as Eliphaz charged Job with ( :-; so Proverbs 14:30). Not, the wrath of God killeth the foolish, and His envy, &c.

Verse 3

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 (Psalms 37:35; Psalms 37:36; Jeremiah 17:8).

Verse 4

4. His children . . . crushed in the gate—A judicial formula. The gate was the place of judgment and of other public proceedings (Psalms 127:5; Proverbs 22:22; Genesis 23:10; Deuteronomy 21:19). Such propylæa have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.

Verse 5

5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," :-), 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.

Verse 6

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.

Verse 7

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 (1 Peter 4:12; Isaiah 43:2). UMBREIT for "sparks" has "birds of prey;" literally, "sons of lightning," not so well.

Verse 8

8. Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (Isaiah 8:19; Amos 5:8; Jeremiah 5:24).

Verse 11

11. Connected with :-. His "unsearchable" dealings are with a view to raise the humble and abase the proud ( :-). Therefore Job ought to turn humbly to Him.

Verse 12

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].

Verse 13

13. Paul ( :-) 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 (Psalms 9:15). Haman was hanged on the gallows he prepared for Mordecai (Esther 5:14; Esther 7:10).

the wise—that is, "the cunning."

is carried headlong—Their scheme is precipitated before it is ripe.

Verse 14

14. Judicial blindness often is sent upon keen men of the world (Deuteronomy 28:29; Isaiah 59:10; John 9:39).

Verse 15

15. "From the sword" which proceedeth "from their mouth" (Psalms 59:7; Psalms 57:4).

Verse 16

16. the poor hath hope—of the interposition of God.

iniquity stoppeth her mouth— (Psalms 107:42; Micah 7:9; Micah 7:10; Isaiah 52:15). Especially at the last day, through shame (Judges 1:15; Matthew 22:12). The "mouth" was the offender (Job 5:15), and the mouth shall then be stopped (Job 5:15- :) at the end.

Verse 17

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 (Hebrews 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 Hebrews 12:5; so James 1:12; Proverbs 3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Proverbs 3:12- :) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.

Verse 18

18. he maketh sore, and bindeth up— (Deuteronomy 32:39; Hosea 6:1; 1 Samuel 2:6). An image from binding up a wound. The healing art consisted much at that time in external applications.

Verse 19

19. in six . . . yea, in seven— (Proverbs 6:16; Amos 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."

Verse 20

20. power— ( :-). Hebrew, "hands."

of the sword— ( :-, Margin). Hands are given to the sword personified as a living agent.

Verse 21

21. (Psalms 31:20; Jeremiah 18:18). Smite (Jeremiah 18:18- :).

Verse 22

22. famine thou shalt laugh—Not, in spite of destruction and famine, which is true (Habakkuk 3:17; Habakkuk 3:18), though not the truth meant by Eliphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in Habakkuk 3:18- :; there, famine in general; here, the languid state of those wanting proper nutriment [BARNES].

Verse 23

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 :-; and the last of this verse to the last of that verse. The full realization of this is yet future (Isaiah 65:23; Isaiah 65:25; Hosea 2:18).

Verse 24

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 ( :-). 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.

Verse 25

25. as the grass— ( :-). Properly, "herb-bearing seed" (Genesis 1:11; Genesis 1:12).

Verse 26

26. in a full age—So "full of days" (Job 42:17; Genesis 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 (Genesis 35:29- :).

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 (Psalms 91:16; Exodus 20:12), and premature death the lot of the wicked (Exodus 20:12- :). 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 (Isaiah 57:1). The good are compared to wheat (Isaiah 57:1- :).

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].

Verse 27

27. searched it . . . for thy good—literally, "for thyself" (Psalms 111:2; Proverbs 2:4; Proverbs 9:12).