Verse-by-Verse Bible Commentary
Job 5:27

Clarke's Commentary

Verse Job 5:27. Lo this, we have searched it — What I have told thee is the sum of our wisdom and experience on these important points. These are established maxims, which universal experience supports. Know - understand, and reduce them to practice for thy good. Thus ends Eliphaz, the Temanite, "full of wise saws and ancient instances;" but he miserably perverted them in his application of them to Job's case and character. They contain, however, many wholesome truths, of which the wise in heart may make a very advantageous practical use.

THE predatory excursions referred to in Job 5:23 were not unfrequent among our own barbarous ancestors. An affecting picture of this kind is drawn by Shakespeare, from Holinshed's Chronicles, of the case of Macduff, whose castle was attacked in his absence by Macbeth and his wife and all his children murdered. A similar incident was the ground of the old heroic ballad of Hardicanute. When the veteran heard that a host of Norwegians had landed to pillage the country, he armed, and posted to the field to meet the invading foe. He slew the chief in battle, and routed his pillaging banditti. While this was taking place, another party took the advantage of his absence, attacked his castle, and carried off or murdered his lovely wife and family; which, being perceived on his return by the war and age-worn chief, is thus affectingly described by the unknown poet: -

Loud and chill blew the westlin wind,

Sair beat the heavy shower,

Mirk grew the nicht eir Hardyknute

Wan neir his stately tower:

His tower that us'd with torches bleise

To shine sae far at night,

Seim'd now as black as mourning weid,

Nae marvel, sair he sich'd.

"Thair's nae light in my lady's bowir,

Thair's nae light in my hall;

Nae blink shynes round my Fairly fair,

Nor ward stands on my wall.

"What bodes it, Thomas! Robert! say?"

Nae answer - speaks their dreid;

"Stand back, my sons, I'll be your gyde;"

But bye they pass'd with speid.

"As fast I haif sped owr Scotland's foes"

There ceis'd his brag of weir.

Sair schamt to mind ocht but his dame,

And maiden Fairly fair.

Black feir he felt; but what to feir

He wist not yet with dreid;

Sair schook his body, sair his limbs,

And all the warrior fled.

The ending of this poem is lost; but we here see that the castle of Hardicanute was surprised, and his family destroyed, or carried off, while he and his sons had been employed in defeating the invading Norwegians. Thank God! civilization, the offspring of the spread of Christianity, has put an end to these barbarous practices among us; but in the East, where Christianity is not, they flourish still. Britons! send out your Bible and your missionaries to tame these barbarians; for whom heathenism has done nothing, and the Koran next to nothing. Civilization itself, without the Bible, will do as little; for the civilized Greeks and Romans were barbarians, fell and murderous; living in envy and malice, hateful, hating one another, and offering hundreds at a time of human victims to their ruthless deities. Nothing but Christianity ever did, or even can, cure these evils.

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

CONCLUSION OF ELIPHAZ’ FIRST SPEECH

“Behold, happy is the man whom God correcteth: Therefore despise not thou the chastening of the Almighty. For he taketh sore, and bindeth up; He woundeth, and his hands make whole. He will deliver thee in six troubles; Yea, in seven there shall no evil touch thee. 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. At destruction and dearth thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the beasts of the field; And the beasts of the field shall be in league with thee. And thou shalt know that thy tent is in peace; And thou shalt visit thy fold, and shalt miss nothing. 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 a shock of grain cometh in its season. Lo this, we have searched it, so it is; Hear it, and know thou it for thy good.”

“Despise not thou the chastening of the Almighty” “It is true, of course, that God chastens those whom he loves; but it is not true that we can know every time one suffers that he is being chastened of the Lord.”R. B. Sweet Publishing Company, op. cit., p. 20.

One of the most offensive elements of Eliphaz’ ineffective and futile efforts to comfort Job was his conceited assumption that he knew all the answers. How often must all of us ministers of the gospel have fallen into the same error! “Eliphaz had not yet learned that reverent humility exhibited by the apostle Paul in his words, `We now see through a glass darkly, but then face to face.’ How often must we find a place for this confession in our religious thinking”!The New Bible Commentary, Revised, p. 426.

In the last few verses of this chapter, Eliphaz enumerates all of the blessings that may come to Job, if only he will confess his wickedness and ask God to help. Perhaps the most tasteless and tactless blunder of all is that which he stated in Job 5:25.

“Thy seed shall be great, and thine offspring as the grass of the earth” Imagine saying that to a man whose children have all been killed in a tragic accident! To say to a man in the clutches of a mortal illness that he shall attain to a ripe old age, and that his children shall multiply as the grass (when, as a matter of fact, his children were all dead) was an almost unforgivable insult. “Oh yes, it actually came to pass, but that did not altar the situation. Here, as elsewhere, Eliphaz was not speaking that `which was right’ (Job 42:7). His overconfident and arrogant conclusion (Job 5:27) did not comfort Job, but only added to his irritation.”Layman’s Bible Commentary, op. cit., p. 72. “What Job needed here was love and understanding, not theological doctrine and criticism.”R. B. Sweet Publishing Company, op. cit., p. 19.

Barnes' Notes on the Whole Bible

Lo this - All this that I have said; the truth of all the remarks which I have made.

We have searched it - We have by careful observation of the course of events come to these conclusions. These are our views of the providence of God, and of the principles of his government, as far as we have had the opportunity of observing, and they are well worthy of your attention. The sentiments in these two chapters indicate close and accurate observation; and if we think that the observation was not always wholly accurate, or that the principles were carried further than facts would warrant, or that Eliphaz applied them with somewhat undue severity to the case of Job, we are to remember that this was in the infancy of the world, that they had few historical records, and that they had no written revelation. If they were favored with occasional revelations, as Eliphaz claimed (Job 4:12 ff), yet they were few in number, and at distant intervals, and the divine communications pertained to but few points.

Though it may without impropriety be maintained that some of the views of Eliphaz and his friends were not wholly accurate, yet we may safely ask, Where among the Greek and Roman sages can views of the divine government be found that equal these in correctness, or that are expressed with equal force and beauty? For profound and accurate observation, for beauty of thought and sublimity of expression, the sage of Teman will not fall behind the sages of Athens; and not the least interesting thing in the contemplation of the book of Job, is the comparison which we are almost of necessity compelled to make between the observations on the course of events which were made in Arabia, and those which were made by the philosophers of the ancient pagan world. Is it improper to suppose that one design of this book was to show how far the human mind could go, with the aid of occasional revelations on a few points, in ascertaining the principles of the divine administration, and to demonstrate that, after all, the mind needed a fuller revelation to enable man to comprehend the truths pertaining to the kingdom of God? “Hear it for thy good.” Margin, as in Hebrew “thyself.” These principles are such that they are of importance for you to understand and to apply.

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 reminder of God’s blessings 5:17-27

Eliphaz concluded his speech by urging Job to repent of his sin. Since God was good, He would then bless Job, who could then die prosperous and happy (cf. Deuteronomy 32:39).

"Unfortunately, and obviously without realizing it, Eliphaz sides with the Satan against God in offering this counsel, for he seeks to motivate Job to serve God for the benefits that piety brings." [Note: Hartley, p. 129.]

Eliphaz’s final statement reveals smug self-satisfaction (Job 5:27).

In this speech, Eliphaz said that Job’s suffering was a result of his sin. He asserted that sin is part of the human condition and that it brings retribution and discipline from God. He also called on Job to repent, with the promise that God would then bless him. However, he falsely assumed that Job had deliberately rebelled against God.

We should learn from this speech not to judge another person’s relationship with God by what they may be experiencing, be it adversity or tranquillity.

Gill's Exposition of the Whole Bible

Lo this, we have searched it,.... This is the concluding part of Eliphaz's first oration or speech to Job; and in order to engage his attention to it, observes, that what he had said was not his own single opinion, but the sentiment of the rest of his friends; and that it was the result of laborious and diligent investigation; that they had searched the records of former times, and inquired of ancient people, as well as had made the strictest observations on things during their course of life;

so it [is]; and the sum and amount of all was what he had declared, and which they had found to be sure and certain, the truth of the matter; that it is an undoubted truth, which should not be disputed and called in question, but to be held as a first principle, which was this; that wicked men are punished for their sins, and that good men are never greatly afflicted, at least not to such a degree as to be stripped of all the necessaries of life, and to be in a most desolate and perishing condition; and since this had been so thoroughly investigated by them, and such "a probatum est" was written upon it, he exhorts Job to

hear it; agree to it, believe it, receive it, and make a proper use of it, as he hoped he would:

and know thou [it] for thy good; or "for thyself" s; take it to thyself, as belonging to thee, as suitable to thy case; apply it to thyself, learn some lessons from it, and make good use of it; which is what is proposed by all that has been said.

s דע לך "scito tibi", Montanus, Mercerus, &c.

Henry's Complete Commentary on the Bible

      17 Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:   18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole.   19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.   20 In famine he shall redeem thee from death: and in war from the power of the sword.   21 Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.   22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.   23 For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.   24 And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.   25 Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.   26 Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.   27 Lo this, we have searched it, so it is; hear it, and know thou it for thy good.

      Eliphaz, in this concluding paragraph of his discourse, gives Job (what he himself knew not how to take) a comfortable prospect of the issue of his afflictions, if he did but recover his temper and accommodate himself to them. Observe,

      I. The seasonable word of caution and exhortation that he gives him (Job 5:17; Job 5:17): "Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the father's love and is designed for the child's good. Call it the chastening of the Almighty, with whom it is madness to contend, to whom it is wisdom and duty to submit, and who will be a God all-sufficient (for so the word signifies) to all those that trust in him. Do not despise it;" it is a copious word in the original. 1. "Be not averse to it. Let grace conquer the antipathy which nature has to suffering, and reconcile thyself to the will of God in it." We need the rod and we deserve it; and therefore we ought not to think it either strange or hard if we feel the smart of it. Let not the heart rise against a bitter pill or potion, when it is prescribed for our good. 2. "Do not think ill of it; do not put it from thee (as that which is either hurtful or at least not useful, which there is not occasion for nor advantage by) only because for the present it is not joyous, but grievous." We must never scorn to stoop to God, nor think it a thing below us to come under his discipline, but reckon, on the contrary, that God really magnifies man when he thus visits and tries him,Job 7:17; Job 7:18. 3. "Do not overlook and disregard it, as if it were only a chance, and the production of second causes, but take great notice of it as the voice of God and a messenger from heaven." More is implied than is expressed: "Reverence the chastening of the Lord; have a humble awful regard to this correcting hand, and tremble when the lion roars, Amos 3:8. Submit to the chastening, and study to answer the call, to answer the end of it, and then you reverence it." When God by an affliction draws upon us for some of the effects he has entrusted us with we must honour his bill by accepting it, and subscribing it, resigning him his own when he calls for it.

      II. The comfortable words of encouragement which he gives him thus to accommodate himself to his condition, and (as he himself had expressed it) to receive evil at the hand of God, and not despise it as a gift not worth the accepting.

      1. If his affliction was thus borne, (1.) The nature and property of it would be altered. Though it looked like a man's misery, it would really be his bliss: Happy is the man whom God correcteth if he make but a due improvement of the correction. A good man is happy though he be afflicted, for, whatever he has lost, he has not lost his enjoyment of God nor his title to heaven. Nay, he is happy because he is afflicted; correction is an evidence of his sonship and a means of his sanctification; it mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees, works him for, and so is working for him, a far more exceeding and eternal weight of glory. Happy therefore is the man whom God correcteth,James 1:12. (2.) The issue and consequence of it would be very good, Job 5:18; Job 5:18. [1.] Though he makes sore the body with sore boils, the mind with sad thoughts, yet he binds up at the same time, as the skilful tender surgeon binds up the wounds he had occasion to make with his incision-knife. When God makes sores by the rebukes of his providence he binds up by the consolations of his Spirit, which oftentimes abound most as afflictions do abound, and counterbalance them, to the unspeakable satisfaction of the patient sufferers. [2.] Though he wounds, yet his hands make whole in due time; as he supports his people, and makes them easy under their afflictions, so in due time he delivers them, and makes a way for them to escape. All is well again; and he comforts them according to the time wherein he afflicted them. God's usual method is first to wound and then to heal, first to convince and then to comfort, first to humble and then to exalt; and (as Mr. Caryl observes) he never makes a wound too great, too deep, for his own cure. Una eademque manus vulnus opemque tulit--The hand that inflicts the wound applies the cure. God tears the wicked and goes away; let those heal that will, if they can (Hosea 5:14); but the humble and penitent may say, He has torn and he will heal us,Hosea 6:1. This is general, but,

      2. In the Job 5:19-27 Eliphaz addresses himself directly to Job, and gives him many precious promises of great and kind things which God would do for him if he did but humble himself under his hand. Though then they had no Bibles that we know of, yet Eliphaz had sufficient warrant to give Job these assurances, from the general discoveries God had made of his good will to his people. And, though in every thing which Job's friends said they were not directed by the Spirit of God (for they spoke both of God and Job some things that were not right), yet the general doctrines they laid down expressed the pious sense of the patriarchal age, and as St. Paul quoted Job 5:13; 1 Corinthians 1:19 for canonical scripture, and as the command Job 5:17; Hebrews 12:5 is no doubt binding on us, so these promises here may be, and must be, received and applied as divine promises, and we may through patience and comfort of this part of scripture have hope. Let us therefore give diligence to make sure our interest in these promises, and then view the particulars of them and take the comfort of them.

      (1.) It is here promised that as afflictions and troubles recur supports and deliverances shall be graciously repeated, be it ever so often: In six troubles he shall be ready to deliver thee; yea, and in seven,Job 5:19; Job 5:19. This intimates that,as long as we are here in this world, we must expect a succession of troubles, that the clouds will return after the rain. After six troubles may come a seventh; after many, look for more; but out of them all will God deliver those that are his, 2 Timothy 3:11; Psalms 34:19. Former deliverances are not, as among men, excuses from further deliverances, but earnests of them, Proverbs 19:19.

      (2.) That, whatever troubles good men may be in, there shall no evil touch them; they shall do them no real harm; the malignity of them, the sting, shall be taken out; they may hiss, but they cannot hurt, Psalms 91:10. The evil one toucheth not God's children, 1 John 5:18. Being kept from sin, they are kept from the evil of every trouble.

      (3.) That, when desolating judgments are abroad, they shall be taken under special protection, Job 5:20; Job 5:20. Do many perish about them for want of the necessary supports of life? They shall be supplied. "In famine he shall redeem thee from death; whatever becomes of others, thou shalt be kept alive,Psalms 33:19. Verily, thou shalt be fed, nay, even in the days of famine thou shalt be satisfied,Psalms 37:3; Psalms 37:19. In time of war, when thousands fall on the right and left hand, he shall redeem thee from the power of the sword. If God please, it shall not touch thee; or if it wound thee, if it kill thee, it shall not hurt thee; it can but kill the body, nor has it power to do that unless it be given from above."

      (4.) That, whatever is maliciously said against them, it shall not affect them to do them any hurt, Job 5:21; Job 5:21. "Thou shalt not only be protected from the killing sword of war, but shalt be hidden from the scourge of the tongue, which, like a scourge, is vexing and painful, though not mortal." The best men, and the most inoffensive, cannot, even in their innocency, secure themselves from calumny, reproach, and false accusation. From these a man cannot hide himself, but God can hide him, so that the most malicious slanders shall be so little heeded by him as not to disturb his peace, and so little heeded by others as not to blemish his reputation: and the remainder of wrath God can and does restrain, for it is owing to the hold he has of the consciences of bad men that the scourge of the tongue is not the ruin of all the comforts of good men in this world.

      (5.) That they shall have a holy security and serenity of mind, arising from their hope and confidence in God, even in the worst of times. When dangers are most threatening they shall be easy, believing themselves safe; and they shall not be afraid of destruction, no, not when they see it coming (Job 5:21; Job 5:21), nor of the beasts of the field when they set upon them, nor of men as cruel as beasts; nay, at destruction and famine thou shalt laugh (Job 5:22; Job 5:22), not so as to despise any of God's chastenings or make a jest of his judgments, but so as to triumph in God, in his power and goodness, and therein to triumph over the world and all its grievances, to be not only easy, but cheerful and joyful, in tribulation. Blessed Paul laughed at destruction when he said, O death! where is thy sting? when, in the name of all the saints, he defied all the calamities of this present time to separate us from the love of God, concluding that in all these things we are more than conquerors,Romans 8:35-39, c. See Isaiah 37:22.

      (6.) That, being at peace with God, there shall be a covenant of friendship between them and the whole creation, Job 5:23; Job 5:23. "When thou walkest over thy grounds thou shalt not need to fear stumbling, for thou shalt be at league with the stones of the field, not to dash thy foot against any of them, nor shalt thou be in danger from the beasts of the field, for they shall all be at peace with thee;" compare Hosea 2:18, I will make a covenant for them with the beasts of the field. This implies that while man is at enmity with his Maker the inferior creatures are at war with him; but tranquillus Deus tranquillat omnia--a reconciled God reconciles all things. Our covenant with God is a covenant with all the creatures that they shall do us no hurt but be ready to serve us and do us good.

      (7.) That their houses and families shall be comfortable to them, Job 5:24; Job 5:24. Peace and piety in the family will make it so. "Thou shalt know and be assured that thy tabernacle is and shall be in peace; thou mayest be confident both of its present and its future prosperity." That peace is thy tabernacle (so the word is); peace is the house in which those dwell who dwell in God, and are at home in him. "Thou shalt visit" (that is, enquire into the affairs of) "thy habitation, and take a review of them, and shalt not sin." [1.] God will provide a settlement for his people, mean perhaps and movable, a cottage, a tabernacle, but a fixed and quiet habitation. "Thou shalt not sin," or wander; that is, as some understand it, "thou shalt not be a fugitive and a vagabond" (Cain's curse), "but shalt dwell in the land, and verily, not uncertainly as vagrants, shalt thou be fed." [2.] Their families shall be taken under the special protection of the divine Providence, and shall prosper as far as is for their good. [3.] They shall be assured of peace, and of the continuance and entail of it. "Thou shalt know, to thy unspeakable satisfaction, that peace is sure to thee and thine, having the word of God for it." Providence may change, but the promise cannot. [4.] They shall have wisdom to govern their families aright, to order their affairs with discretion, and to look well to the ways of their household, which is here called visiting their habitation. Masters of families must not be strangers at home, but must have a watchful eye over what they have and what their servants do. [5.] They shall have grace to manage the concerns of their families after a godly sort, and not to sin in the management of them. They shall call their servants to account without passion, pride, covetousness, worldliness, or the like; they shall look into their affairs without discontent at what is or distrust of what shall be. Family piety crowns family peace and prosperity. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin in them. When we are abroad it is comfortable to hear that our tabernacle is in peace; and when we return home it is comfortable to visit our habitation with satisfaction in our success, that we have not failed in our business, and with a good conscience, that we have not offended God.

      (8.) That their posterity shall be numerous and prosperous. Job had lost all his children; "but," says Eliphaz, "if thou return to God, he will again build up thy family, and thy seed shall be many and as great as ever, and thy offspring increasing and flourishing as the grass of the earth (Job 5:25; Job 5:25), and thou shalt know it." God has blessings in store for the seed of the faithful, which they shall have if they do not stand in their own light and forfeit them by their folly. It is a comfort to parents to see the prosperity, especially the spiritual prosperity, of their children; if they are truly good, they are truly great, how small a figure soever they may make in the world.

      (9.) That their death shall be seasonable, and they shall finish their course, at length, with joy and honour, Job 5:26; Job 5:26. It is a great mercy, [1.] To live to a full age, and not to have the number of our months cut off in the midst. If the providence of God do not give us long life, yet, if the grace of God give us to be satisfied with the time allotted us, we may be said to come to a full age. That man lives long enough that has done his work and is fit for another world. [2.] To be willing to die, to come cheerfully to the grave, and not to be forced thither, as he whose soul was required of him. [3.] To die seasonably, as the corn is cut and housed when it is fully ripe; not till then, but then not suffered to stand a day longer, lest it shed. Our times are in God's hand; it is well they are so, for he will take care that those who are his shall die in the best time: however their death may seem to us untimely, it will be found not unseasonable.

      3. In the Job 5:27 he recommends these promises to Job, (1.) As faithful sayings, which he might be confident of the truth of: "Lo, this we have searched, and so it is. We have indeed received these things by tradition from our fathers, but we have not taken them upon trust; we have carefully searched them, have compared spiritual things with spiritual, have diligently studied them, and been confirmed in our belief of them from our own observation and experience; and we are all of a mind that so it is." Truth is a treasure that is well worth digging for, diving for; and then we shall know both how to value it ourselves and how to communicate it to others when we have taken pains in searching for it. (2.) As well worthy of all acceptation, which he might improve to his great advantage: Hear it, and know thou it for thy good. It is not enough to hear and know the truth, but we must improve it, and be made wiser and better by it, receive the impressions of it, and submit to the commanding power of it. Know it for thyself (so the word is), with application to thyself, and thy own case; not only "This is true," but "this is true concerning me." That which we thus hear and know for ourselves we hear and know for our good, as we are nourished by the meat which we digest. That is indeed a good sermon to us which does us good.