Job 5:1-27. Eliphaz‘ conclusion from the vision.
if there be any, 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 (Daniel 4:17, “angels”) round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint.
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 (Psalm 37:35, Psalm 37:36; Jeremiah 17:8).
even out of the thorns — Even when part of the grain remains hanging on the thorn bushes (or, “is growing among thorns,” Matthew 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.
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.
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.
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).
Connected with Job 5:9. His “unsearchable” dealings are with a view to raise the humble and abase the proud (Luke 1:52). Therefore Job ought to turn humbly to Him.
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].
Paul (1 Corinthians 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 (Psalm 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.
Judicial blindness often is sent upon keen men of the world (Deuteronomy 28:29; Isaiah 59:10; John 9:39).
“From the sword” which proceedeth “from their mouth” (Psalm 59:7; Psalm 57:4).
the poor hath hope — of the interposition of God.
iniquity stoppeth her mouth — (Psalm 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 (Isaiah 25:8) at the end.
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 (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.
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.
power — (Jeremiah 5:12). Hebrew, “hands.”
of the sword — (Ezekiel 35:5, Margin). Hands are given to the sword personified as a living agent.
(Psalm 31:20; Jeremiah 18:18). Smite (Psalm 73:9).
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 Job 5:20; there, famine in general; here, the languid state of those wanting proper nutriment [Barnes].
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 (Isaiah 65:23, Isaiah 65:25; Hosea 2:18).
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 (Judges 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.
as the grass — (Psalm 72:16). Properly, “herb-bearing seed” (Genesis 1:11, Genesis 1:12).
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 (Isaiah 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 (Psalm 91:16; Exodus 20:12), and premature death the lot of the wicked (Psalm 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 (Isaiah 57:1). The good are compared to wheat (Matthew 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].
These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Job 5". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/
the First Week after Epiphany