Verse-by-Verse Bible Commentary
Job 5:9

Clarke's Commentary

Verse Job 5:9. Which doeth great things — No work, however complicated, is too deep for his counsel to plan; none, however stupendous, is too great for his power to execute. He who is upright is always safe in referring his cause to God, and trusting in him.

Bridgeway Bible Commentary

Eliphaz speaks (4:1-5:27)

The first of the three friends to speak is Eliphaz, who is probably the oldest of the three. He is also the least severe in the accusations brought against Job (4:1-2). He begins by noting that in the past Job comforted others in their troubles, but now that he has troubles himself, his faith has failed. If Job truly honoured God and was upright in his ways, there would be no need for this despondency (3-6). The person who is innocent, argues Eliphaz, need not fear suffering or death. Such calamities are God’s judgment on wrongdoing, and not even the strongest or most defiant person can withstand his judgment (7-11).
Eliphaz now tells of a hair-raising vision he saw one night (12-16). (It becomes clear, as we read Eliphaz’s speeches, that this vision has become for him a standard by which he judges others.) The main point that Eliphaz learnt from his vision was that no person can be righteous before God. If angels, who live in the heavenly realm, are imperfect, how much more imperfect must human beings be who live on the earth (17-19). Their brief lives comes to an inglorious end, like a tent that collapses when its cords are cut (20-21).
According to Eliphaz, it is useless for Job to expect the angels to support his protest against God’s laws (5:1). The person who rebels against God in such bitterness is a fool and will only get himself into more trouble. His house may be destroyed, his sons convicted of lawbreaking, or his fields plundered by raiders (2-5). For Eliphaz, this shows that suffering does not spring up by itself. Suffering is caused by a person’s sin, just as sparks are caused by a fire (6-7).
In summary, Eliphaz’s suggestion is that if he were in Job’s position he would stop complaining and leave the whole matter in God’s hands, for he has infinite wisdom and power (8-10). God blesses the humble and the needy, though he opposes those who think they are clever (11-16). The sufferings God uses to punish and correct people are likened to wounds. He will heal the wounds of those who submit to him (17-18). He will then bless them with protection from famine and from enemies (19-22); wild beasts will not destroy their flocks or herds (23-24); their families will multiply, and they will die contented in old age (25-26). Such is Eliphaz’s advice, based on much research, and he suggests that Job accept it (27).

Coffman's Commentaries on the Bible

SOME MORE GENERALITIES IN THE SPEECH OF ELIPHAZ

"But as for me, I would seek unto God, And unto God would I commit my cause; Who doeth great things, and unsearchable, Marvelous things without number: Who giveth rain upon the earth, And sendeth waters upon the fields; So that he setteth upon on high those that are low, And those that mourn are exalted to safety. He frustrateth the devices of the crafty, So that their hands cannot perform their enterprise. He taketh the wise in their own craftiness; And the counsel of the cunning is carried headlong. They meet with darkness in the daytime, And grope at noonday as in the night. But he saveth from the sword of their mouth, Even the needy from the hand of the mighty. So the poor have hope, And iniquity stoppeth her mouth."

"Unto God would I commit my cause" We like Dilday's paraphrase here: "If I were you Job, I would quit complaining and humbly trust God to help me. He thinks that Job should rejoice in sufferings because they open the way to richer blessings."The Teachers' Bible Commentary, p. 275. Eliphaz, however, was mistaken. "Suffering does not come to men in proportion to their sins, and neither is prosperity granted in proportion to one's piety. Everything depends upon the will of God."Wycliffe Old Testament Commentary, p. 467. Indeed God did, at a later time, bless Job superlatively, "But not upon the conditions which Eliphaz here imagined."New Century Bible Commentary, op. cit., p. 54.

"He setteth up on high those that are low" Barnes pointed out that the Virgin Mary very beautifully expressed much the same thought in Luke 1:52-53.Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition),Job, Vol. 1, p. 160.

"He taketh the wise in their own craftiness" Also, it appears that Eliphaz' remarks here prompted the apostle Paul to write 1 Corinthians 3:19; but our own opinion is that no New Testament writer quoted from the Book of Job. Some scholars think that Paul did so in the verse cited; but Driver and Gray pointed out that, "If Paul here quoted from Job, he either translated from the Hebrew himself, or quoted from some other than any of the known versions."International Critical Commentary, Job, p. 54. We learned in our New Testament studies that Paul often used the language of Old Testament passages to formulate his own inspired writings, and that in a number of passages where Paul is sometimes alleged to have "misquoted" or garbled some Old Testament Scripture, he was by no means `quoting' Scripture; he was `writing' Scripture.Vol. 7 of the New Testament Series by James Burton Coffman, pp. 386-387. Heavenor stated that 1 Corinthians 3:19 is the only clear case of a quotation from Job to be found in the New Testament;The New Bible Commentary, Revised, p. 425. and, in the light of Driver's analysis, this writer does not believe that even that reference qualifies as a bona fide quotation.

Eliphaz' message to Job in this speech is, "Repent, confess your sins to God, and he will bless you." "Good old orthodox, conceited prosperous Eliphaz; he thinks he is a prophet; but, if he had been tried like Job, he would have been just as unreasonable, just as perplexed, just as eager for death and just as wild and passionate as was Job,"The Expositor's Bible, op. cit., p. 720. perhaps more so.

"He taketh the wise in their craftiness" DeHoff reminds us that Sanballat, Ahithophel and Haman are Old Testament examples of instances when God did that very thing.George DeHoff's Commentary, Vol. 3, p. 19. But what comfort is there in such information for one who is not wicked, and who is not planning some crafty deception against another?

"He saveth from the sword of their mouth" What an eloquent description we have here of a slanderous tongue. It is the `mouth-sword' of evil men.

Barnes' Notes on the Whole Bible

Which doeth great things - The object of this is, to show why Job should commit his cause to God. The reason suggested is, that he had showed himself qualified to govern the world by the great and wonderful acts which he performed. Eliphaz, therefore, proceeds to expatiate on what God had done, and thus states the ancient belief in regard to his sovereignty over the world. This strain of reasoning continues to the end of the chapter. There is great beauty and force in it; and though we have, through the revelations of the New Testament, some more enlarged views of the government of God and of the design of affliction, yet perhaps there can be found nowhere a more beautiful argument to lead people to put confidence in God. The reason here stated is, that God does “great things,” and, therefore, we should commit ourselves to him. His works are vast and boundless; they are such as to impress the mind with a sense of his own immensity; and in such a being we should confide rather than in a feeble creature’s arm. Who, when he contemplates the vast universe which God has made, and surveys the starry world under the light of the modern astronomy, can doubt that God does “great things,” and that the interests which we commit to him are safe?

And unsearchable - Margin, “There is no search.” Septuagint ἀνεξιχνίαστα anecichniasta) - “whose footsteps cannot be traced.” The Hebrew word חקר chêqer means searching out or examining; and the idea is here, that it is impossible fully to search out and comprehend what God does. See Job 11:7. This is stated as a reason why we should look to him. We should expect things in his administration which we cannot understand. The argument of Eliphaz seems to be, that it was a matter of indisputable fact that there are many things in the government of God which are above our comprehension; and when he afflicts us, we should feel that this is a part of the doings of the incomprehensible God. Such mysterious dealings are to be expected, and they should not be allowed for a moment to shake our confidence in him.

Marvellous things - Things that are wonderful, and are fitted to excite amazement. See the notes at Isaiah 9:6.

Without number - Margin, “Until there be no number.” The sense is, that it is impossible to estimate the number of those things in the universe over which he presides which are adapted to excite admiration. If the view of the universe entertained in the time of Eliphaz was fitted to overwhelm the mind by its vastness and by the number of the objects which were created, this astonishment is much greater now that the telescope has disclosed the wonders of the heavens above to man, and the microscope the not less amazing wonders of the world beneath him. Leuwenhoeck, by the aid of the microscope, discovered, he supposed, a thousand million animalculae, whose united bulk did not exceed the size of a grain of sand - all of whom are distinct formations, with all the array of functions necessary to life. Of the number also of the larger works of God, much interesting and overpowering truth is presented by the science of modern astronomy.

As an instance of this, we may refer to the Milky Way, or the whitish, irregular zone, that goes round the whole heavens, and that can be seen at any season of the year, but particularly in the months of August, September, and November. “This vast portion of the heavens is found to consist wholly of stars, crowded into immense clusters. On first presenting a telescope of considerable power to this splendid zone, we are lost in astonishment at the number, the variety, and the beautiful configuration of the stars of which it is composed. In certain parts of it, every slight motion of the telescope presents now groups and new configurations; and the new and wondrous scene is continued over a space of many degrees in succession. In several fields of view, occupying a space of not more than twice the breadth of the moon, you perceive more of these twinkling luminaries, than all the stars visible to the naked eye throughout the whole canopy of heaven. The late Sir W. Herschel, in passing his telescope along a space of this zone fifteen degrees long, and two broad, descried at least fifty thousand stars, large enough to be distinctly counted; besides which, he suspected twice as many more, which could be seen only now and then by faint glimpses for lack of sufficient light; that is, fifty times more than the acutest eye can discern in the whole heavens during the clearest night; and the space which they occupy is only the one thousand three hundred and seventy-fifth part of the visible canopy of the sky.

On another occasion this astronomer perceived nearly six hundred stars in one field of view of his telescope; so that in the space of a quarter of an hour, one hundred and sixteen thousand stars passed in review before him. Now, were we to suppose every part of this zone equally filled with stars as the places now alluded to, there would be found in the Milky Way alone, no less than twenty million, one hundred and ninety thousand stars. In regard to the distance of some of these stars, it has been ascertained that some of the more remote are not less than five hundred times the distance of the nearest fixed star, or nearly two thousand billion of miles; a distance so great, that light, which flies at the rate of twelve million miles every minute, would require one thousand six hundred and forty years before it could traverse this mighty interval! The Milky Way is now, with good reason, considered to be the cluster of stars in which our sun is situated; and all the stars visible to the naked eye are only a few scattered orbs near the extremity of this cluster.

Yet there is reason also to believe that the Milky Way, of which our system forms a part, is no mere than a single nebula, of which several thousands have already been discovered, which compose the universe; and that it bears no more proportion to the whole siderial heavens than a small dusky speck which our telescopes enable us to descry in the heavens. Three thousand nebulae have already been discovered. Suppose the number of stars in the whole Milky Way to be no more than ten million, and that each of the nebulae, at an average, contains the same number; supposing further, that only two thousand of the three thousand nebulae are resolvable into stars, and that the other thousand are masses of a shining fluid, not yet condensed by the Almighty into luminous globes, the number of stars or suns comprehended in that portion of the firmament which is within the reach of our telescopes, is twenty thousand million.” Yet all this may be as nothing compared with the parts of the universe which we are unable to discover. See in the Christian Keepsake for 1840, an article by Thomas Dick, entitled” An Idea of the Universe;” compare the notes at Job 9:9.

Supplementary Note to Job 5:9

The labors of astronomers, aided by instruments of remarkable accuracy and power, and by improved methods of observation, are ever adding to our knowledge of the “wonderful things without number” which render the mechanism of the heavens such a spectacle of sublimity. Among the most interesting and beautiful of the celestial phenomena are the star clusters and nebulae. A small number of the star-clusters are bright enough to be distinguished by the naked eye, to which they appear as a faint cloudlike patch of light; but it is only when the telescope is used that their real character becomes known, and they are then seen to be vast conglomerations of stars-connected systems of suns. The greater number are of a rounded and apparently globular form, the stars being densely crowded together in the center; though others are very irregular in shape. Those of a globular form often consist of an astonishingly great number of stars. “Herschel has calculated that many clusters contain 5,000 collected in a space, the apparent dimensions of which are scarcely the tenth part of the surface of the lunar disk.” “The beautiful cluster in Aquarius, which Sir John Herschel’s drawing exhibits as fine luminous dust, when examined through the Earl of Rosse’s powerful reflector, appeared like a magnificent globular cluster, entirely separated into stars. But the most beautiful specimen of this kind is without doubt the splendid cluster in Toucan, quite visible to the naked eye, in the vicinity of the smaller Magellanic cloud, in a region of the southern sky entirely void of stars. The condensation at the center of this cluster is extremely decided; there are three perfectly distinct gradations, and the orange red color of the central agglomeration contrasts wonderfully with the white light of the concentric envelopes.”

It was formerly supposed by many that all nebulae were resolvable into star-clusters, and that it was only the want of instruments of sufficient power that prevented this from being done; but spectrum analysis has now demonstrated what was before conjectured, that although there may be many nebulae that would appear as distinct stars if more powerful instruments were brought to bear upon them, there are others of a different nature, consisting, namely, of glowing masses of gaseous matter. The forms assumed by nebulae are extremely varied, and some of them very remarkable. The round or globular form is very common; others resemble rings, circular or oval; others are conical or fanshaped, resembling the tail of a comet; some consist of spirals, radiating from a common nucleus; while many assume forms so irregular and bizarre as to be difficult to describe. The names given to some of them, such as the Crab Nebula, the Dumb-bell Nebula, the Fish-mouth Nebula (Nebula in Orion, see Plate), sufficiently intimate the striking aspects that they sometimes present.

Many of the nebulae, in which the separate stars could not previously be distinguished, have been resolved by Lord Rosse’s great telescope; while others as seen by it have very different shapes from what less powerful instruments gave them. This is the case with the Dumb-bell Nebula in particular, its form as described and figured by Sir John Herschel being considerably different from that in our engraving, which shows its aspect under Lord Rosse’s telescope. “Two luminous masses symmetrically placed and bound together by a rather short neck, the whole surrounded with a light nebulous envelope of oval form, gave it a very marked appearance of regularity. This aspect was, however, modified by Lord Rosse’s telescope of three feet aperture, and the nebulous masses showed a decided tendency to resolvability. Later still, with the six-feet telescope, numerous stars were observed standing out, however, on a nebulous ground. The general aspect retains its primitive shape, less regular, but striking nevertheless. “With regard to the nebula in Orion we extract the following passage from Guillemin’s “The Heavens,” edited by John N. Lockyer, F. R. A.S., the work from which the above passages are taken: - “Sir John Herschel compares the brightest portion to the head of a monstrous animal, the mouth of which is open, and the nose of which is in the form of a trunk. Hence, its name, the Fish-mouth Nebula. It is at the edge of the opening, in a space free from nebula that the four brightest of the components of θ (th) (a sevenfold star, that is, a connected system of seven stars which appear to the naked eye a single luminous point) are to be found; around, but principally above the trapezium formed by these four stars is a luminous region, with a mottled appearance, which Lord Rosse and Bond have partly resolved. This region is remarkable on account, not only of the brilliancy of its lights, but also of the numerous centers where this light is condensed, and each of which appears to form a stellar cluster.

The rectangular form of the whole is also worthy of attention. The nebulous masses surrounding it, the light of which is much fainter than that of the central region, are lost gradually; according to Bond they assume a spiral form as indicated in the drawing executed by that astronomer” (from which our engraving is taken). Writing soon after Lord Rosse’s observation had resolved the nebula of Orion, Dr. Nichol says: - “The great cluster in Hercules has long dazzled the heart with its splendors; but we have learned now, that among circular and compact galaxies, a class to which the nebulous stars belong, there are multitudes which infinitely surpass it; nay, that schemes of being rise above it, sun becoming nearer to sun, until their skies must be one blaze of light, a throng of burning activities! But far aloft stands Orion, the pre-eminent glory and wonder of the starry universe! - It would seem almost that if all other clusters, hitherto gauged, were collected and compressed into one, they would not surpass this mighty group, in which every wisp, every wrinkle, is a sand heap of stars. There are cases in which, though imagination has quailed, reason may still adventure inquiry, and prolong its speculations; but at times we are brought to a limit across which no human faculty has the strength to penetrate, and where, as if at the very footstool of the secret throne, we can only bend our heads, and silently adore!” “These facts furnish a most impressive commentary upon the words of Eliphaz - which doeth great things and unsearchable, “marvelous things until there be no number” (margin) - and become the more significant from their connection with the constellation of orion, which is more than once mentioned in the book of Job” Job 9:9; Job 38:31.

Smith's Bible Commentary

Call now ( Job 5:1 ),

Eliphaz is saying to Job.

if there be any that will answer you; and to which of the saints will thou turn? ( Job 5:1 )

Now it would seem that maybe in those days there were those who... they had already developed saints that they were turning to in trouble. Which saint do you have for boils, you know?

For wrath killeth the foolish, and envy slayeth the silly. I have seen the foolish taking root: but suddenly I cursed his habitation. His children are far from safety, and they are crushed in the gate, neither is there any to deliver them ( Job 5:2-4 ).

Now he's accusing Job of foolishness and silliness and all of this because, you see, Job's children were crushed when the house fell. So he said, "I've seen the foolish and all. Their children are crushed in the gate and all."

Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance ( Job 5:5 ).

The Sabaeans and the Chaldeans had come in and stolen everything that Job had; so this is all...he's trying to make it all applicable to Job. "This is what's happened to you. You're the foolish one and you had taken root, but suddenly you're cursed and all."

Although affliction comes not forth of the dust, neither doth trouble spring out of the ground; Yet man is born unto trouble, as the sparks fly upward ( Job 5:6-7 ).

Now that's a great philosophy for life, isn't it? "Man, you were born for trouble, as the sparks fly upward." But unfortunately, such is the case.

I would seek unto God ( Job 5:8 ),

Now he's advising Job. "I would seek unto God."

and unto God would I commit my cause: Which doeth great things and unsearchable; marvellous things without number: Who giveth rain upon the earth, and sendeth waters upon the fields: To set up on high those that be low; that those which mourn may be exalted to safety. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. They meet with darkness in the daytime, and grope in the noonday as in the night. But he saves the poor from the sword, from their mouth, and from the hand of the mighty. So the poor hath hope, and iniquity stoppeth her mouth. Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty ( Job 5:8-17 ):

Now Solomon, no doubt, was familiar with Job, because in his advice to his son, he said, "My son, despise not the chastening of the Lord, neither be thou weary with His correction" ( Proverbs 3:11 ). And of course, Paul picked it up in the New Testament, or whoever wrote the book of Hebrews, and my assumption is that it was Paul. But whoever wrote the book of Hebrews, picks it up in the book of Hebrews and again says, "My son, despise not the chastening of the Lord" ( Hebrews 12:5 ). And happy is everyone who is scourged by Him. So, here in Job, Eliphaz first of all says, "Hey, don't despise God's chastening. Happy is the man whom God corrects." Don't despise the chastening of the Almighty.

For he makes sore, and bindeth up: he woundeth, and his hands make whole. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee ( Job 5:18-19 ).

Now he really doesn't give us the seven. He speaks of the couple here. Couple things, well, three things at least. God will spare you in the time of famine.

In famine he will redeem thee from death: and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh ( Job 5:20-21 ).

And so there are four of the seven. He doesn't give us the other three. He comes back now to destruction and famine.

thou shalt laugh: neither shalt thou be afraid of the beasts of the eaRuth ( Job 5:22 ).

That's five.

For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in its season. Lo this, we have searched it, so it is; hear it, and know it for your own good ( Job 5:23-27 ).

So here's the way it is, Job. This is the way the cows eats its cabbage, you know. So listen to me. It's for your own good, man. Just get right with God.

"

Dr. Constable's Expository Notes

Eliphaz’s counsel to Job 5:1-16

Job’s friend did not deny that the wicked fool (cf. Psalms 14:1) prospers temporarily (Job 5:3), but he believed that before a person dies, God will punish him for his sins. Jesus disagreed (Luke 13:4). The well-known comparison in Job 5:7 is true to an extent, but Eliphaz was again wrong in connecting this truth with the reason for Job’s suffering. People certainly do experience trouble in life as surely as sparks ascend from an open fire. [Note: For a synthesis of God’s revelation about man in the Book of Job, see Zuck, "A Theology . . .," pp. 226-31.]

"What God did in Job’s case, Eliphaz implied, was to bring suffering into his life as a wake-up call, an alarm to help him come to grips with the reality of his sin." [Note: Merrill, p. 380.]

"Most people will agree that ultimately God blesses the righteous, His own people, and judges the wicked; but that is not the question discussed in Job. It is not the ultimate but the immediate about which Job and his three friends are concerned, and not only they but also David (Psalms 37), Asaph (Psalms 73), and even the Prophet Jeremiah (Jeremiah 12:1-6)." [Note: Wiersbe, p. 17.]

Eliphaz’s counsel to seek God and be restored was partially good. Job would do well to appeal to God, but not for the reason Eliphaz assumed. Eliphaz also believed God was disciplining Job for sins that he had committed (Job 5:17). Job’s suffering did have a refining effect and caused him to grow personally, but that was not God’s primary purpose in allowing Satan to afflict him, as is clear from Job 1:6 to Job 2:10. Job was not the first or the last person to find it difficult to rejoice that he was experiencing the Lord’s reproofs. Eliphaz’s oblique advice to do so was ineffective.

"Eliphaz as a counselor is a supreme negative example. Great truths misapplied only hurt more those who are already hurting." [Note: Smick, "Job," p. 896.]

"You do not heal a broken heart with logic; you heal a broken heart with love." [Note: Wiersbe, p. 17.]

Gill's Exposition of the Whole Bible

Which doeth great things,.... The things of creation are great things, the making of the heavens and the earth, and all therein, by the word of the Almighty, out of nothing, and which is a display of great power, wisdom, and goodness; the things of Providence are great things, which God is always doing; as the upholding all things in being by the word of his power, governing the whole universe, ordering all things in it, supplying and feeding all creatures, men and beasts; and especially the things of grace are great things, the covenant of grace, and its blessings, redemption by Jesus Christ, the work of grace upon the heart, the quickening and enlightening dead and dark sinners, taking away their hearts of stone and giving them hearts of flesh, and constantly supplying them with his grace for the finishing of it; the consideration of all which is a great encouragement to seek the Lord in time of need, as well as of what follows concerning them:

and unsearchable; the things of nature; many of them are such as puzzle the greatest philosophers, who are not able, with all their sagacity and penetration, to find out the causes and reasons of them; and in providence the way of God is often in the deep, and is not to be tracked and followed; and the dispensations of his grace to the sons of men are so sovereign and distinguishing, that it made the apostle say, speaking of them, "O the depth", c. Romans 11:33 and there are some things not to be inquired into, nor can they be searched out; secret things belong to God, as his purposes relating to the eternal state of particular persons, and the times and seasons of various future events, as the day of judgment, c.

marvellous things in nature, as the formation of man and all creatures; in providence, and it may be respect may be had to the wonders done in Egypt, and the marvellous things in the field of Zoan, the plagues of Egypt, and the deliverance of Israel, and their passage through the Red sea; which were things done much about this time, or before it, as some think, and of which Eliphaz might have heard, and were fresh in his memory; and wonderful things are done in grace, as the effects of marvellous loving kindness: and those

without number; the works of God are manifold, and not to be counted; the stars of heaven, the fowls of the air, the beasts of the field, and cattle on a thousand hills, the fishes of the sea, small and great, see

Psalms 104:25; to which may be added, those animalcules, of which a billion do not exceed the size of a small grain of sand, as they may be seen through a microscope h; the various things done every day in providence, the special blessings of goodness, and the kind thoughts of the heart of God, which, if one attempt to reckon up, they are more than can be numbered, Psalms 40:5.

h Leuwenhoeck apud Scheuchzer. Physic. Sacr. vol. 4. p. 667.

Henry's Complete Commentary on the Bible

      6 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;   7 Yet man is born unto trouble, as the sparks fly upward.   8 I would seek unto God, and unto God would I commit my cause:   9 Which doeth great things and unsearchable; marvellous things without number:   10 Who giveth rain upon the earth, and sendeth waters upon the fields:   11 To set up on high those that be low; that those which mourn may be exalted to safety.   12 He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.   13 He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.   14 They meet with darkness in the daytime, and grope in the noonday as in the night.   15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.   16 So the poor hath hope, and iniquity stoppeth her mouth.

      Eliphaz, having touched Job in a very tender part, in mentioning both the loss of his estate and the death of his children as the just punishment of his sin, that he might not drive him to despair, here begins to encourage him, and puts him in a way to make himself easy. Now he very much changes his voice (Galatians 4:20), and speaks in the accents of kindness, as if he would atone for the hard words he had given him.

      I. He reminds him that no affliction comes by chance, nor is to be attributed to second causes: It doth not come forth of the dust, nor spring out of the ground, as the grass doth, Job 5:6; Job 5:6. It doth not come of course, at certain seasons of the year, as natural productions do, by a chain of second causes. The proportion between prosperity and adversity is not so exactly observed by Providence as that between day and night, summer and winter, but according to the will and counsel of God, when and as he thinks fit. Some read it, Sin comes not forth out of the dust, nor iniquity of the ground. If men be bad, they must not lay the blame upon the soil, the climate, or the stars, but on themselves. If thou scornest, thou alone shalt bear it. We must not attribute our afflictions to fortune, for they are from God, nor our sins to fate, for they are from ourselves; so that, whatever trouble we are in, we must own that God sends it upon us and we procure it to ourselves: the former is a reason why we should be very patient, the latter why we should be very penitent, when we are afflicted.

      II. He reminds him that trouble and affliction are what we have all reason to expect in this world: Man is brought to trouble (Job 5:7; Job 5:7), not as man (had he kept his innocency he would have been born to pleasure), but as sinful man, as born of a woman (Job 14:1; Job 14:1), who was in the transgression. Man is born in sin, and therefore born to trouble. Even those that are born to honour and estate are yet born to trouble in the flesh. In our fallen state it has become natural to us to sin, and the natural consequence of that is affliction, Romans 5:12. There is nothing in this world we are born to, and can truly call our own, but sin and trouble; both are as the sparks that fly upwards. Actual transgressions are the sparks that fly out of the furnace of original corruption; and, being called transgressors from the womb, no wonder that we deal very treacherously,Isaiah 48:8. Such too is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles also thence arise as naturally as the sparks fly upwards--so many are they, so thick and so fast does one follow another. Why then should we be surprised at our afflictions as strange, or quarrel with them as hard, when they are but what we are born to? Man is born to labour (so it is in the margin), is sentenced to eat his bread in the sweat of his face, which should inure him to hardness, and make him bear his afflictions the better.

      III. He directs him how to behave himself under his affliction (Job 5:8; Job 5:8): I would seek unto God; surely I would: so it is in the original. Here is, 1. A tacit reproof to Job for not seeking to God, but quarrelling with him: "Job, if I had been in thy case, I would not have been so peevish and passionate as thou art. I would have acquiesced in the will of God." It is easy to say what we would do if we were in such a one's case; but when it comes to the trial, perhaps it will be found not so easy to do as we say. 2. Very good and seasonable advice to him, which Eliphaz transfers to himself in a figure: "For my part, the best way I should think I could take, if I were in thy condition, would be to apply to God." Note, We should give our friends no other counsel than what we would take ourselves if we were in their case, that we may be easy under our afflictions, may get good by them, and may see a good issue of them. (1.) We must by prayer fetch in mercy and grace from God, seek to him as a Father and friend, though he contend with us, as one who is alone able to support and succour us. His favour we must seek when we have lost all we have in the world; to him we must address ourselves as the fountain and Father of all good, all consolation. Is any afflicted? let him pray. It is heart's-ease, a salve for every sore. (2.) We must by patience refer ourselves and our cause to him: To God would I commit my cause; having spread it before him, I would leave it with him; having laid it at his feet, I would lodge it in his hand. "Here I am, let the Lord do with me as seemeth him good." If our cause be indeed a good cause, we need not fear committing it to God, for he is both just and kind. Those that would seek so as to speed must refer themselves to God.

      IV. He encourages him thus to seek to God, and commit his cause to him. It will not be in vain to do so, for he is one in whom we shall find effectual help.

      1. He recommends to his consideration God's almighty power and sovereign dominion. In general, he doeth great things (Job 5:9; Job 5:9), great indeed, for he can do any thing, he doth do every thing, and all according to the counsel of his own will--great indeed, for the operations of his power are, (1.) Unsearchable, and such as can never be fathomed, can never be found out from the beginning to the end,Ecclesiastes 3:11. The works of nature are mysterious; the most curious searches come far short of full discoveries and the wisest philosophers have owned themselves at a loss. The designs of Providence ar much more deep and unaccountable, Romans 11:33. (2.) Numerous, and such as can never be reckoned up. He doeth great things without number; his power is never exhausted, nor will all his purposes ever be fulfilled till the end of time. (3.) They are marvellous, and such as never can be sufficiently admired; eternity itself will be short enough to be spent in the admiration of them. Now, by the consideration of this, Eliphaz intends, [1.] To convince Job of his fault and folly in quarrelling with God. We must not pretend to pass a judgment upon his works, for they are unsearchable and above our enquiries; nor must we strive with our Maker, for he will certainly be too hard for us, and is able to crush us in a moment. [2.] To encourage Job to seek unto God, and to refer his cause to him. What more encouraging than to see that he is one to whom power belongs? He can do great things and marvellous for our relief, when we are brought ever so low.

      2. He gives some instances of God's dominion and power.

      (1.) God doeth great things in the kingdom of nature: He gives rain upon the earth (Job 5:10; Job 5:10), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness,Acts 14:17. Observe, When he would show what great things God does he speaks of his giving rain, which, because it is a common thing, we are apt to look upon as a little thing, but, if we duly consider both how it is produced and what is produced by it, we shall see it to be a great work both of power and goodness.

      (2.) He doeth great things in the affairs of the children of men, not only enriches the poor and comforts the needy, by the rain he sends (Job 5:10; Job 5:10), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for Job 5:11; Job 5:11 is to be joined to Job 5:12; Job 5:12. Compare with Luke 1:51-53. He hath scattered the proud in the imagination of their hearts, and so hath exalted those of low degree, and filled the heart with good things. See,

      [1.] How he frustrates the counsels of the proud and politic, Job 5:12-14; Job 5:12-14. There is a supreme power that manages and overrules men who think themselves free and absolute, and fulfils its own purposes in spite of their projects. Observe, First, The froward, that walk contrary to God and the interests of his kingdom, are often very crafty; for they are the seed of the old serpent that was noted for his subtlety. They think themselves wise, but, at the end, will be fools. Secondly, The Froward enemies of God's kingdom have their devices, their enterprises, and their counsels, against it, and against the loyal faithful subjects of it. They are restless and unwearied in their designs, close in their consultations, high in their hopes, deep in their politics, and fast-linked in their confederacies, Psalms 2:1; Psalms 2:2. Thirdly, God easily can, and (as far as is for his glory) certainly will, blast and defeat all the designs of his and his people's enemies. How were the plots of Ahithophel, Sanballat, and Haman baffled! How were the confederacies of Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek, against God's Israel, the kings of the earth and the princes against the Lord and against his anointed, broken! The hands that have been stretched out against God and his church have not performed their enterprise, nor have the weapons formed against Sion prospered. Fourthly, That which enemies have designed for the ruin of the church has often turned to their own ruin (Job 5:13; Job 5:13): He takes the wise in their own craftiness, and snares them in the work of their own hands,Psalms 7:15; Psalms 7:16; Psalms 9:15; Psalms 9:16. This is quoted by the apostle (1 Corinthians 3:19) to show how the learned men of the heathen were befooled by their own vain philosophy. Fifthly, When God infatuates men they are perplexed, and at a loss, even in those things that seem most plain and easy (Job 5:14; Job 5:14): They meet with darkness even in the day-time: nay (as in the margin), They run themselves into darkness by the violence and precipitation of their own counsels. See Job 12:20; Job 12:24; Job 12:25.

      [2.] How he favours the cause of the poor and humble, and espouses that. First, He exalts the humble, Job 5:11; Job 5:11. Those whom proud men contrive to crush he raises from under their feet, and sets them in safety, Psalms 12:5. The lowly in heart, and those that mourn, he advances, comforts, and makes to dwell on high, in the munitions of rocks,Isaiah 33:16. Sion's mourners are the sealed ones, marked for safety, Ezekiel 9:4. Secondly, He delivers the oppressed, Job 5:15; Job 5:15. The designs of the crafty are to ruin the poor. Tongue, and hand, and sword, and all, are at work in order to this; but God takes under his special protection those who, being poor and unable to help themselves, being his poor and devoted to his praise, have committed themselves to him. He saves them from the mouth that speaks hard things against them and the hand that does hard things against them; for he can, when he pleases, tie the tongue and wither the hand. The effect of this is (Job 5:16; Job 5:16), 1. That weak and timorous saints are comforted: So the poor, who began to despair, has hope. The experiences of some are encouragement to others to hope the best in the worst of times; for it is the glory of God to send help to the helpless and hope to the hopeless. 2. That daring threatening sinners are confounded: Iniquity stops her mouth, being surprised at the strangeness of the deliverance, ashamed of its enmity against those who appear to be the favourites of Heaven, mortified at the disappointment, and compelled to acknowledge the justice of God's proceedings, having nothing to object against them. Those that domineered over God's poor, that frightened them, menaced them, and falsely accused them, will not have a word to say against them when God appears for them. See Psalms 76:8; Psalms 76:9; Isaiah 26:11; Micah 7:16.