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63 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of Job';
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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="Job5_1"><a onclick="return mV('Job',5,'1-27');">Job 5:1-27</a>. ELIPHAZ' CONCLUSION FROM THE VISION.
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<p><b>1. if there be any,</b> etc.—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 (<a onclick="return mV('Dan',4,17);">Dan 4:17</a>, "angels") round His throne, will vouchsafe a <i>reply</i> (a judicial expression) to his rebellious complaint.
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<p id="Job5_2"><b>2. wrath...envy</b>—fretful and passionate complaints, such as Eliphaz charged Job with (<a onclick="return mV('Job',4,5);">Job 4:5</a>; so <a onclick="return mV('Pro',14,30);">Pro 14:30</a>). Not, the wrath <i>of God</i> killeth the foolish, and <i>His</i> envy, etc.
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<p id="Job5_3"><b>3. the foolish</b>—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 (<a onclick="return mV('Psa',37,35,36);">Psa 37:35-36</a>; <a onclick="return mV('Jer',17,8);">Jer 17:8</a>).
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<p id="Job5_4"><b>4. His children...crushed in the gate</b>—A judicial formula. The gate was the place of judgment and of other public proceedings (<a onclick="return mV('Psa',127,5);">Psa 127:5</a>; <a onclick="return mV('Pro',22,22);">Pro 22:22</a>; <a onclick="return mV('Gen',23,10);">Gen 23:10</a>; <a onclick="return mV('Deu',21,19);">Deu 21:19</a>). Such propylaea have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.
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<p id="Job5_5"><b>5. even out of the thorns</b>—Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," <a onclick="return mV('Mat',13,7);">Mat 13:7</a>), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked.
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<br><br><b>the robber</b>—as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.
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<p id="Job5_6"><b>6. Although</b>—rather, "for truly" [UMBREIT].
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<br><br><b>affliction cometh not forth of the dust</b>—like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.
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<p id="Job5_7"><b>7. Yet</b>—rather, "Truly," or, <i>But</i> 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 (<i>Hebrew,</i> "sons of coal") fly upward. Troubles are many and fiery, as sparks (<a onclick="return mV('1Pe',4,12);">1Pe 4:12</a>; <a onclick="return mV('Isa',43,2);">Isa 43:2</a>). UMBREIT for "sparks" has "birds of prey."
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<p id="Job5_8"><b>8.</b> Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (<a onclick="return mV('Isa',8,19);">Isa 8:19</a>; <a onclick="return mV('Amo',5,8);">Amo 5:8</a>; <a onclick="return mV('Jer',5,24);">Jer 5:24</a>).
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<p id="Job5_11"><b>11.</b> Connected with <a onclick="return mV('Job',5,9);">Job 5:9</a>. His "unsearchable" dealings are with a view to raise the humble and abase the proud (<a onclick="return mV('Luk',1,52);">Luk 1:52</a>). Therefore Job ought to turn humbly to Him.
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<p id="Job5_12"><b>12. enterprise</b>—literally, "realization." The <i>Hebrew</i> combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [UMBREIT].
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<p id="Job5_13"><b>13.</b> Paul (<a onclick="return mV('1Cr',3,19);">1Cr 3:19</a>) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact <i>Hebrew</i> words, not as he usually does the <i>Septuagint, Greek</i> version (<a onclick="return mV('Psa',9,15);">Psa 9:15</a>). Haman was hanged on the gallows he prepared for Mordecai (<a onclick="return mV('Est',5,14);">Est 5:14</a>; <a onclick="return mV('Est',7,10);">7:10</a>).
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<br><br><b>the wise</b>—that is, "the cunning."
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<br><br><b>is carried headlong</b>—Their scheme is precipitated before it is ripe.
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<p id="Job5_14"><b>14.</b> Judicial blindness often is sent upon keen men of the world (<a onclick="return mV('Deu',28,29);">Deu 28:29</a>; <a onclick="return mV('Isa',59,10);">Isa 59:10</a>; <a onclick="return mV('Jhn',9,39);">Jhn 9:39</a>).
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<p id="Job5_15"><b>15.</b> "From the sword" which proceedeth "from their mouth" (<a onclick="return mV('Psa',59,7);">Psa 59:7</a>; <a onclick="return mV('Psa',57,4);">57:4</a>).
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<p id="Job5_16"><b>16. the poor hath hope</b>—of the interposition of God.
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<br><br><b>iniquity stoppeth her mouth</b>— (<a onclick="return mV('Psa',107,42);">Psa 107:42</a>; <a onclick="return mV('Mic',7,9,10);">Mic 7:9-10</a>; <a onclick="return mV('Isa',52,15);">Isa 52:15</a>). Especially at the last day, through shame (<a onclick="return mV('Jud',1,15);">Jud 1:15</a>; <a onclick="return mV('Mat',22,12);">Mat 22:12</a>). The "mouth" was the offender (<a onclick="return mV('Job',5,15);">Job 5:15</a>), and the mouth shall then be stopped (<a onclick="return mV('Isa',25,8);">Isa 25:8</a>) at the end.
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<p id="Job5_17"><b>17. happy</b>—not that the actual suffering is joyous; but the consideration of the <i>righteousness</i> of Him who sends it, and the <i>end</i> for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (<a onclick="return mV('Hbr',12,11);">Hbr 12:11</a>). 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 <a onclick="return mV('Hbr',12,5);">Hbr 12:5</a>; so <a onclick="return mV('Jam',1,12);">Jam 1:12</a>; <a onclick="return mV('Pro',3,12);">Pro 3:12</a>. Eliphaz does not give due prominence to this truth, but rather to <i>Job's sin.</i> It is Elihu alone (<a onclick="return mV('Job',32,'1-');">Job 32:1-37:24</a>) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.
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<p id="Job5_18"><b>18. he maketh sore, and bindeth up</b>— (<a onclick="return mV('Deu',32,39);">Deu 32:39</a>; <a onclick="return mV('Hsa',6,1);">Hsa 6:1</a>; <a onclick="return mV('1Sa',2,6);">1Sa 2:6</a>). An image from binding up a wound. The healing art consisted much at that time in external applications.
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<p id="Job5_19"><b>19. in six...yea, in seven</b>— (<a onclick="return mV('Pro',6,16);">Pro 6:16</a>; <a onclick="return mV('Amo',1,3);">Amo 1:3</a>). The <i>Hebrew</i> 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 <i>all</i> possible troubles; not merely in the precise number "seven."
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<p id="Job5_20"><b>20. power</b>—<i>Hebrew,</i> "hands" (<a onclick="return mV('Eze',35,5);">Eze 35:5</a>, <i>Margin</i>).
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<br><br><b>of the sword</b>— (<a onclick="return mV('Jer',5,12);">Jer 5:12</a>). Hands are given to the sword personified as a living agent.
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<p id="Job5_21"><b>21.</b> (<a onclick="return mV('Psa',31,20);">Psa 31:20</a>; <a onclick="return mV('Jer',18,18);">Jer 18:18</a>).
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<p id="Job5_22"><b>22. famine thou shalt laugh</b>—Not, in spite of destruction and famine, which is true (<a onclick="return mV('Hab',3,17,18);">Hab 3:17-18</a>), though not <i>the</i> truth meant by Eliphaz, but because those calamities shall not come upon thee. A different <i>Hebrew</i> word from that in <a onclick="return mV('Job',5,20);">Job 5:20</a>; there, famine <i>in general;</i> here, <i>the languid state</i> of those wanting proper nutriment [BARNES].
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<p id="Job5_23"><b>23. in league with the stones of the field</b>—They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits; spoken in Arabia-Deserta, where stones abounded. <i>Arabia,</i> derived from <i>Arabah</i>—a desert plain. The first clause of this verse answers to the first clause of <a onclick="return mV('Job',5,22);">Job 5:22</a>; and the last of this verse to the last of that verse. The full realization of this is yet future (<a onclick="return mV('Isa',65,23,25);">Isa 65:23, 25</a>; <a onclick="return mV('Hsa',2,18);">Hsa 2:18</a>).
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<p id="Job5_24"><b>24. know</b>—"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 <i>Hebrew</i> word—"to miss" a mark, said of archers (<a onclick="return mV('Jdg',20,16);">Jdg 20:16</a>). The <i>Hebrew</i> 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.
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<p id="Job5_25"><b>25. as the grass</b>— (<a onclick="return mV('Psa',72,16);">Psa 72:16</a>). Properly, "herb-bearing seed" (<a onclick="return mV('Gen',1,11,12);">Gen 1:11-12</a>).
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<p id="Job5_26"><b>26. in a full age</b>—So "full of days" (<a onclick="return mV('Job',42,17);">Job 42:17</a>; <a onclick="return mV('Gen',35,29);">Gen 35:29</a>). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (<a onclick="return mV('Isa',65,22);">Isa 65:22</a>).
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<br><br><b>Thou shalt come</b>—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 (<a onclick="return mV('Psa',91,16);">Psa 91:16</a>; <a onclick="return mV('Exd',20,12);">Exd 20:12</a>), and premature death the lot of the wicked (<a onclick="return mV('Psa',55,23);">Psa 55:23</a>). 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 (<a onclick="return mV('Isa',57,1);">Isa 57:1</a>). The good are compared to wheat (<a onclick="return mV('Mat',13,30);">Mat 13:30</a>).
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<br><br><b>cometh in</b>—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].
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<p id="Job5_27"><b>27. searched it...for thy good</b>—literally, "for thyself" (<a onclick="return mV('Psa',111,2);">Psa 111:2</a>; <a onclick="return mV('Pro',2,4);">Pro 2:4</a>; <a onclick="return mV('Pro',9,12);">9:12</a>).
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