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Job Chapter
Five
New King James Version (NKJV)
INTRODUCTION TO JOB 5
In
this chapter Eliphaz goes on to prove
and further confirm and establish
what
he had before asserted
that not good men
but wicked men only
are afflicted
of God
at least greatly
so as to have their substance wholly destroyed and
perish
which was Job's case; and this partly from the case
state
and
sentiments of all the saints
Job 5:1; and from
his own observation and experience
Job 5:3; and then
he proceeds to give some advice; and seeing afflictions do not come by chance
but are of God
it is right in such circumstances for a man to seek to the Lord
for pardon and salvation
and commit his cause unto him
Job 5:6; who does
many great things in a providential way to the good of man in general
and to
the disappointment of wicked crafty men
and to the serving of the poor in
particular
Job 5:9; so that it
is best patiently to bear the afflicting hand of God
and it is an happiness to
be corrected by him
since he delivers such out of all their troubles
and
preserves them from many evils
and bestows many good things on them; which
would be Job's case particularly
if he behaved according to the advice given
and which is left with him to consider of
Job 5:17.
Job 5:1 “Call
out now; Is there anyone who will answer you? And to which of the holy ones
will you turn?
YLT
1Pray
call
is there any to
answer thee? And unto which of the holy ones dost thou turn?
Call now
if there be any that will answer thee
.... That is
call upon God
which
if seriously
and not ironically spoken
was good advice;
God is to be called upon
and especially in times of trouble; and invocation is
to be made in faith
in sincerity
and with fervency
and to be accompanied
with confession of sin
and repentance for it; and sooner or later God hears
and answers those that call upon him; but Eliphaz suggests
that if Job did
call upon him
it would be in vain
he would not hear him
he going upon the
same maxim that the Jews did in Christ's time
"God heareth not
sinners": John 9:31; or call
upon him to give him an oracle from heaven
to favour him with a vision and
revelation
and see if he could get anything that would confront and confute
what he had delivered as coming that way; which
if it could be done by him
would appear to be a falsehood and an imposture
since one revelation from God
is not contradicted by another: or else the sense is
"call" over the
catalogue and list of good men that have been from the beginning of the world
and see if there be any that "answers to thee"F14היש עונך "si est
correspondens tibi"
Bolducius.
whose case
character
and behaviour
correspond with thee; if ever any of them was afflicted as thou art
or ever
behaved with so much indecency
impatience
murmuring
and blasphemy against
God
as thou hast done; that ever opened his mouth
and cursed the day of his
birth
and reflected upon the providence and justice of God as thou hast
as if
thou wert unrighteously dealt with: or rather
"call now"
and summon
all creatures together
angels and men
and get anyone of them to be thy
patron
to defend thy cause
and plead for thee
to give a reply to what has
been said
from reason
experience
and revelation: and shouldest thou obtain
this
which is not likely
"lo
there is one that can answer thee"F15"Ecce
est qui respondeat tibi"
Schultens.
as some render the words
meaning
either God or himself; thus Eliphaz insults Job
and triumphs over him
as
being entirely baffled and conquered by him
by what he had related as an
oracle and revelation from heaven:
and to which of the saints wilt thou turn? or
"look"
or "have respect"F16תפנה
οψη
Sept.
"obtueberis"
Montanus; "respicies"
Vatablus
Cocceius
Schmidt
Michaelis.
that will be of any service to thee? meaning either the
Divine Persons in the Godhead
sometimes called Holy Ones
as in Joshua 24:19; Proverbs 9:10; the
Holy Father
the Holy Son
and the Holy Spirit
who may and should be turned
and looked unto; God the Father
as the God of providence and grace for all
good things; Jesus Christ his Son
as the Redeemer and Saviour for
righteousness and eternal life; the blessed Spirit
as a sanctifier to carry on
and finish the work of grace; but it is suggested
it would be in vain for Job
to turn and look to any of these
since he would be rejected by them as a
wicked man
nor would any of them plead his cause: or else the holy angels
as
the Septuagint express it
and who are called saints and Holy Ones
Deuteronomy 33:2;
and it is asked
which of those he could turn or look to
and could expect
relief and protection from? signifying
that none of these would vouchsafe to
converse with him
nor take him under their care
nor undertake to plead his
cause: or rather holy men
such as are sanctified or set apart by God the Father
to whom Christ is made sanctification
and in whose hearts the Holy Spirit has
wrought principles of grace and holiness
and who live holy lives and
conversations; and it is insinuated
that should he turn and took to these
he
would find none of them like him
nor in the same circumstances
nor of the
same sentiments
or that would take his part and plead for him; but that all to
a man would appear of the same mind with Eliphaz
that none but wicked men were
afflicted by God as he was
and that he was such an one
and that for the
reason following: the Papists very absurdly produce this passage in favour of
praying to departed saints
when not dead but living ones are meant
and even
turning to them is discouraged; and besides
this would contradict another
tenet of the Papists
that the Old Testament saints
until the coming of
Christ
were in a sort of purgatory
called Limbus Patrum
and therefore
incapable of helping saints on earth that should apply unto them.
Job 5:2 2 For wrath kills a foolish man
And envy slays a simple one.
YLT
2For provocation slayeth the
perverse
And envy putteth to death the simple
For wrath killeth the foolish man
.... Not one that is an
idiot
and destitute of common sense
and has no understanding in things
natural and civil; but a wicked man
who has no knowledge of things divine and
spiritual
and so foolish; which is the character of every natural man
and of
God's people before conversion; and even of some professors
who are foolish
virgins
and carry the lamp of a religious profession without the oil of grace;
and such an one Eliphaz took Job to be
whom sooner or later the wrath of the
Lord
as the Targum interprets it
which is revealed from heaven
and comes
down upon the children of disobedience
would consume like devouring fire: or
this may be understood of the wrath and passion of such men themselves
which
sometimes rises in them to such an height
as that they die in a fit of it; or
do those things which bring them to death
either by the hand of God
or by the
civil magistrate:
and envy slayeth the silly one; one that is simple and
void of understanding
and is easily persuaded and drawn into sin
either by
his own heart
or by evil men
or by the temptations of Satan; and in whose
heart envy at the prosperity of others dwells
and which insensibly preys upon
him
eats up his own spirits
and is rottenness to his bones
and crumbles them
into dust
Proverbs 14:30; or
the word may be rendered "jealousy"
or "zeal"F17קנאה "zelus"
Vatablus
Junius & Tremellius
Piscator
Schmidt
Michaelis
Schultens.
as it sometimes is
and may signify
the jealousy of the Lord
zeal for his own glory
which he sometimes stirs up
as a man of war
and which smokes against wicked men
and consumes them as
fire
see Isaiah 42:13;
Eliphaz by all this would represent and insinuate that Job was such a man
hot
passionate
and angry with God and his providence
and envious at the
prosperity of others
particularly his friends; and so was a foolish and silly
man
in whose breast wrath and envy rested
and would be his ruin and
destruction
as he was already under slaying and killing providences.
Job 5:3 3 I have seen the foolish
taking root
But suddenly I cursed his dwelling place.
YLT
3I -- I have seen the
perverse taking root
And I mark his habitation straightway
I have seen the foolish taking root
.... Such foolish wicked
men as before described; those Eliphaz had observed to prosper in the world
and increase in riches
and even to have attained to a seeming stability and
firmness
as if they would ever continue in such happy circumstances
see Jeremiah 12:2; by
this he would obviate an objection that here might be raised and made against
the assertion he was proving
that wicked men are afflicted and punished of God
for their sins; whereas it is notorious that they are not in trouble as other
men
but in very prosperous and flourishing circumstances; this he grants is
their case for a while
as he had observed
but in a short time they pass away
they and their substance disappear
and are no more seen
as follows:
but suddenly I cursed his habitation; not that he
wished ill to him
or imprecated evils upon him; for cursing and bitterness
only fit the mouths of wicked men
and not good men
among whom Eliphaz must be
allowed to be; but he immediately thought within himself
as soon as he saw the
flourishing state of the wicked
that the curse of the Lord was in their
houses
as in Proverbs 3:33; that
they and all they had were under a curse
and that God find given them what
they had with a curse
and had cursed all their blessings; which makes the
difference between a good man and a wicked man; the one has what he has
his
cottage and his small substance
with a blessing; the other his pleasant
habitation
as the wordF18נוחו
"pulchritudini ejus"
V. L. "commodam ejus"
Cocceius;
"amoenam"
Schultens. here used signifies
his stately palace
rich
furniture
and large estates
with a curse; or he prognosticated
he foresaw
and could foretell
and that without pretending to an extraordinary spirit of
prophecy
that in a short time the curse of God would light upon him
and upon
his house
see Zechariah 5:3.
Job 5:4 4 His sons are far from
safety
They are crushed in the gate
And there is no deliverer.
YLT
4Far are his sons from
safety
And they are bruised in the gate
And there is no deliverer.
His children are far from safety
.... From outward safety
from evils and dangers
to which they are liable and exposed
not only from
men
who hate them for their father's sake
who have been oppressors of them
or from God
who visits the iniquity of the fathers upon the children; and from
spiritual and eternal safety or "salvation"
or from salvation in the
world to come
as the Targum
they treading in their fathers steps
and
imitating their actions:
and they are crushed in the gate; or openly
publicly
as
Aben Ezra and others; or in the courts of judicature whither they are brought
by those their parents had oppressed
and where they are cast
and have no
favour shown them; or literally by the falling of the gate upon them; and
perhaps some reference is had to Job's children being crushed in the gate or
door of the house
through which they endeavoured to get when it fell upon them
and destroyed them; the Targum is
"and are crushed in the gates of hell
in the day of the great judgment:"
neither is there any to deliver them; neither God
nor man
they having no interest in either
or favour with
partly on account
of their father's ill behaviour
and partly on account of their own; and sad is
the case of men when it is such
see Psalm 50:21.
Job 5:5 5 Because the hungry eat up
his harvest
Taking it even from the thorns
[a] And a
snare snatches their substance.[b]
YLT
5Whose harvest the hungry
doth eat
And even from the thorns taketh it
And the designing swallowed their
wealth.
Whose harvest the hungry eateth up
.... This is to be
understood of the foolish rich man before described
as taking root and
flourishing; though he sows
and reaps and gathers in his harvest
and fancies
he has goods laid up for many years
to be enjoyed by him
yet he is taken away
by death
and another eats what he has gathered; either his hungry heirs
that
he has kept bare
and without the proper necessaries of life; or the poor whom
he has oppressed
who
driven by hunger
seize upon his harvest
and eat it up
whether he be alive or dead: Sephorno interprets this of the wicked man
himself
who should eat up his own harvest
and not have enough to satisfy him
the curse of God being upon his land; and another learned interpreterF19Schmidt.
thinks the sense is
that such should be the curse of God on the fields of
wicked men
that they should produce no more than what was usually left to the
poor
and therefore should have no need to gather it:
and taketh it even out of the thorns; that is
either the hungry man takes the harvest out of the thorns
among which it
grows
see Matthew 13:7; or
which he had gotten "through the thorns"
as Mr. Broughton renders
it; that is
the owner
through many difficulties; and hunger will break
through many to get at it; or though his harvest being got in
is enclosed with
a thorn hedge
the hungry man gets through it
and takes it out from it
surrounded by it; the above mentioned Jewish writer understands this also of
the wicked man
who takes his own harvest out from among the thorns
so that
there is nothing left for the poor and his friends
as it is meet there should:
the wordF20מצנים "de lanceis"
Bolducius. צנה "est et elypeus
umbo"
Codurcus. for "thorns" has also the signification of armour
particularly of shields; hence the Targum is
"and armed men with warlike
arms shall take it away;'to which agrees the Vulgate Latin version
"and
the armed men shall take it away;'that is
soldiers should forage
spoil
and
destroy it:
and the robber swalloweth up their substance; the house
robber
who breaks in and devours all at once
and makes a clear riddance of
it; some render it "the hairy man"F21צמים
"comatus"
Cocceius
Schmidt; "horridus"
Junius &
Tremellius. either that neglects his hair
as beggars
or such that live in
desert places
as robbers
that they may appear the more terrible; or that take
care of it
and nourish it
and tie it up in locks
and behind their heads
as
Bar Tzemach and Ben Melech observe they do in Turkey; others translate it
"the thirsty"F23Sitientes
V. L. "sitibundi"
Montanus
Bolducius; so Simeon Bar Tzemach.
and so it answers to the hungry
in the preceding clause
and designs such who thirst
and gape after
and covet
the substance of others
and greedily catch at it
and swallow it up at once
at one draught
as a thirsty man does a large quantity of liquor
see Proverbs 1:12; this
may have some respect to the Sabeans and Chaldeans
that swallowed up Job's
substance
and took away his cattle from him at once
and were no other than
bands of robbers; and the use of the word for a thief or a robber
as we take
it
is confirmed by a learned manF24Hinckelman. Praefat. ad Alcoran.
p. 28
29.
who derives it from the Arabic word which signifies to smite with
a club or stone.
Job 5:6 6 For affliction does not
come from the dust
Nor does trouble spring from the ground;
YLT
6For sorrow cometh not forth
from the dust
Nor from the ground springeth up misery.
Although affliction cometh not forth of the dust
.... Or
rather
"for" or "indeed"F25כי
"quia"
Pagninus
Montanus; "etenim"
Beza
Mercerus;
"nam"
Piscator
Cocceius
Schmidt
Michaelis
Schultens; so
Broughton; "sane"
Bolducius.
this being a reason showing that
wicked men are justly afflicted and punished; seeing their afflictions come not
from the creatures
though they may be instruments
but from God for the sins
of men: the word for affliction also signifies iniquity or sin
the cause of
affliction
as well as affliction the fruit of sin; and so does the word in the
following clause; and Aben Ezra understands both
not of natural but moral
evil
and so do othersF26און
"iniquitas"
Pagninus
Montanus
Munster
Bolducius
Schmidt
Michaelis; "improbitas"
Codurcus. ; both senses may be taken in: sin
does not come from God
the Maker of the dust of the earth
he is not the
author of sin
nor does this spring out of the dust which he has made; good
things
as Schmidt observes
come out of the earth for the use of man as well
as beasts
bread
and wine
and oil
and all the necessaries of life; the
precious things produced by the influence of the sun and moon
the precious
things of the everlasting hills
and of the earth
and the fulness of it;
indeed
the earth was cursed for the sin of men
but this is taken off; and
however
it is not owing to the soil
or to the air and climate in which a man
lives
that he is sinful; for though there may be national vices or some sins
peculiar to or more predominant in one nation than in another
yet this is not
to be attributed to such causes; for all sin is from a man's self
and proceeds
out of his own evil heart
which is desperately wicked and evil continually
and from whence all the impure streams of sin flow
see Matthew 15:19; and
so afflictions are not to be ascribed to second causes
such as the things
before mentioned
or Job's losses by the Sabeans and Chaldeans; nor did he
place them to that account
but to the hand of God; nor to chance and fortune
or to be reckoned fortuitous events
as if they were chance productions
spontaneous things that spring up of themselves
and not under the direction of
an all wise Providence; but they are to be considered as of God
and as of his
appointment
and directed by his sovereign will and pleasure
and overruled for
his glory; who has fixed what they shall be
of what kind and sort
what the
measure of them
to what pitch they shall rise
and how long they shall last:
neither doth trouble spring out of the ground; the same
thing as before in different words
neither sin
the cause of trouble
the
effect of sin; sin may very fitly be expressed by a wordF1עמל "perversitas"
Pagninus;
"improbitas"
Schultens. which signifies trouble
because it is both
troublesome
wearisome
and offensive to God
and brings trouble to the bodies
and souls of men here and hereafter. Here Eliphaz begins to lower the tone of his
voice
and to speak to Job in a seemingly more kind and friendly manner
observing to him the spring of afflictions
and giving him advice how to behave
under them.
Job 5:7 7 Yet man is born to
trouble
As the sparks fly upward.
YLT
7For man to misery is born
And the sparks go high to fly.
Yet man is born unto trouble
.... Or butF2כי "sed"
Junius & Tremellius
Piscator
Cocceius Schmidt
so Broughton.
after the negative follows the positive part
of the assertion; before we have what is denied as the cause of affliction
here what it is affirmed to be
or what it is to be ascribed unto
even to the
appointment of God for sin: to be born to it is to be appointed to it
as all
men are appointed to death
and to everything previous and that leads on to it;
and it signifies that affliction or trouble springs from the birth sin of man
from
original sin
the sin of the first parent
and of his nature; as all sins arise
from hence
and are streams from this fountain of pollution
so all disorders
and diseases of body
all distresses and anguish of mind
and death in every
sense
corporeal
spiritual
and eternal; and these are the lot and portion
the estate and inheritance
of the sons of men by nature
what they are born
unto
and are full of
see Job 14:1; the same
word is here used as in Job 5:6
and
signifies labour
mischief
the mischief of sin
improbity
wickedness
moral
evil; and man may be said to be born to sin
inasmuch as he is conceived
shapen
and born in it; and as he is born at once into a sinful state
and sins
as soon as born
goes astray from the womb
is a transgressor from thence
and
the imagination of his heart evil from his infancy and youth upwards
he
becomes a slave to sin
and is a homeborn one; not that he is laid under a
necessity of force to sin
or his will compelled to it; for he sins most
freely
is a voluntary slave to it; he serves various lusts as pleasures
and
gives himself up to work all iniquity with greediness; but there is such a
connection between his birth
the circumstances of it
and sin
that sin is the
certain consequence of it
and immediately
naturally
and necessarily follows
upon it; that is
by a necessity of consequence
though not of coaction or
force; it is as natural for man to sin as it is for a thirsty man to covet and
drink water; or as for an Ethiopian to be born black
and a leopard with spots;
or
as it follows:
as the sparks fly upward; which they do naturally
and necessarily when coals are blown
and which are here called "the sons
of coals"F3בני רשף
"tilii prunae"
Montanus
Vatablus
Piscator
Cocceius
Bolducius
Schmidt. ; and to these
troubles and afflictions
the fruits and effects of
sin
may be aptly compared; not only for the necessity of them
it is if needs
be they are
but for the nature of them
being fiery and troublesome
hence
called fiery trials
and signified by fires and flames of fire
1 Peter 4:12; and
also for the number of them
being many
and very grievous: some interpret this
of flying fowls
of young vultures
as the Septuagint; of young eagles
as
others; Aben Ezra makes mention of this sense
as if it was
as a fowl is born
to fly
so man is born to labour; to labour in the law
according to the
Targum; or to labour for his bread; or rather
to labour and sorrow; that is
to affliction and trouble: a learned manF4Hinckelman. Praefat. ad
Alcoran. p. 29. So Schultens renders it
"tela corusea". thinks the
phrase
according to the use of it in the Arabic language
designs the more
rapid cast of a dart
of the vibration of it
which is very quick.
Job 5:8 8 “But as for me
I would
seek God
And to God I would commit my cause—
YLT
8Yet I -- I inquire for God
And for God I give my word
I would seek unto God
.... Or "truly"F5אולם "profecto"
Junius & Tremellius;
"enimvero"
Piscator
Cocceius
Schultens; "certe"
Mercerus
Vatablus
Beza; "verum
enimvero"
Schmidt
Michaelis; so
Broughton.
"certainly
doubtless
I do seek unto God"
verily I do
so; for so the words are introduced in the original text
and express what
Eliphaz had done when under afflictions himself; for he was not without them
though he had not them to such a degree as Job had; and when he was under them
this was the course he took; he sought unto God by prayer to support him under
them
to sanctify them to him
and to deliver him out of them; and this he proposes
for Job's imitation
and suggests
that if he was in his case
this would be
the first step he should take; and good advice this is
nothing more proper for
a man
especially a saint
than
when afflicted of God
to seek unto him
to
seek his face and his favour
to entreat his gracious presence
and the
discoveries of his love
that he may see that it is not in wrath
but in love
he afflicts him; to submit unto him
humble himself before him
acknowledge his
sins
and implore his pardoning grace and mercy; to entreat him to help him
in
this time of need
to exercise the graces of faith and patience
and every
other; to desire counsel and advice how to behave under the present trial
and
to be made acquainted with the reasons
ends
and uses of the dispensation
as
well as to beg for strength to bear up under it
and in his own time to grant
deliverance from it:
and unto God would I commit my cause; or
"direct my word or speech"F6אשים
דברתי "ponam eloquium meum"
V. L.
Pagninus
Montanus; "deponerem verba mea
i.e. dirigerem"
Vatablus;
"dirigerem sermonem meum"
Beza
Michaelis; "dispose my talk
unto God"
Broughton. to him; that is
in prayer
as Sephorno adds; I
would
as if he should say
make known my case to him
tell him the whole of
it
and pour out my soul before him; and then I would leave it with him
and
not wrangle
quarrel
and contend with him
but say
"here am I
let him
do what seemeth good unto him": some render the words
"truly"
or "indeed I shall discourse concerning God
and order my speech about
Deity"F7"Enucleatius disseram de Deo
et de Numine
instruam sermocinationem meam"
Schultens. ; I shall no longer insist on
this subject
but drop it
and hereafter treat of God
his nature
being
and
perfections
and particularly his works; though these are rather observed in
the following verses
as so many arguments to engage Job to seek the Lord
and
leave his case and cause to him.
Job 5:9 9 Who does great things
and
unsearchable
Marvelous things without number.
YLT
9Doing great things
and
there is no searching. Wonderful
till there is no numbering.
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 Psalm 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 microscopeF8Leuwenhoeck
apud Scheuchzer. Physic. Sacr. vol. 4. p. 667. ; 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
Psalm 40:5.
Job 5:10 10 He gives rain on the
earth
And sends waters on the fields.
YLT
10Who is giving rain on the
face of the land
And is sending waters on the out-places.
Who giveth rain upon the earth
.... Not upon the land of
Israel only
as the Targum and Jarchi
see Deuteronomy 11:11;
but upon the whole earth; this is particularly mentioned as being of God
and
which none of the vanities of the Gentiles can give; and it is a free gift of
his
which tarries not for the desert of men
and is bestowed on the godly and
ungodly; and is a great blessing of goodness
which enriches the earth
makes
it fruitful
and through it
it produces plenty of good things for man and
beast:
and sendeth water upon the fields; or "out
places"F9חוצות "in geuere
significat loca quae sunt foris"
Piscator; "exteriora"
Mercerus; "open fields"
Broughton; "faciem viarum"
Beza.
; places outside of cities and towns
such as gardens
fields
and deserts
where showers of rain are sent of God to water them
many of which are not
under the care of man
but are under the providence of God; the Targum and
Jarchi interpret this of Gentile lands
as distinct from the land of Israel
to
whom God "gives" rain
and to the other "sends" it; some
render it
"upon the streets"F11"Super faciem
platearum"
Pagninus
Mercerus
Boldueius
Cocceius
Schultens;
"super facies platearum"
Montanus
Schmidt; "super
plateas"
Vatablus
Michaelis.
that is
upon persons that lie in the
streets
and have no houses to dwell in
and to whom rain in hot and dry
countries was welcome.
Job 5:11 11 He sets on high those who
are lowly
And those who mourn are lifted to safety.
YLT
11To set the low on a high
place
And the mourners have been high [in] safety.
To set up on high those that be low
.... Not the low plants
which
through rain
are made to run up on high
though there is a truth in
that; but husbandmen and gardeners
and such like persons
in low
circumstances
who
by means of showers of rain
which make their gardens
fields
and lands fruitful
are raised to enjoy good estates
and large
possessions:
that those which mourn may be exalted to safety; or "are
black"F12קדרים "denigrati"
Montanus
Bolducius; "atrati"
Cocceius
Schmidt
Michaelis;
"pullati"
Pagninus
Junius & Tremellius
Piscator
Mercerus
Beza; "sordidati"
Schultens.
that are clothed in black
as a token
of mourning; or whose faces are black with famine
see Lamentations 4:8;
or are in very distressed circumstances
and black through poverty
as the
Targum
and mourn over and grieve at their sad and deplorable case; those
through rain and fruitful seasons
are brought out of such an uncomfortable
situation
and put into a better condition of life
where they are as in a
fortress
out of the reach of such sad calamities: some connect the words with
the following
that in order to do this
to raise up the humble and exalt
mourners
"he disappoints the devices of the crafty"
&c. Job 5:12.
Job 5:12 12 He frustrates the devices
of the crafty
So that their hands cannot carry out their plans.
YLT
12Making void thoughts of the
subtile
And their hands do not execute wisdom.
He disappointeth the devices of the crafty
.... Or
"it disappointeth"; that is
the rain
as some Jewish commentatorsF13Aben
Ezra
Jarchi
& R. Simeon Bar Tzemach. interpret it
and the whole paragraph
to this sense; the rain coming upon the earth makes it fruitful
and causes it
to produce a plentiful crop
whereby the schemes of crafty men are
disappointed
who in a time of drought withhold the corn
and enhance the price
of it
and distress the poor; and this in order to make a penny of them
according to Amos 8:4; but
through the rain falling are not able to gain their end
but are obliged to
bring out their corn
and sell it at a low price
and so are taken in their own
craftiness; their counsel becomes brutish
and they are brought into bad
circumstances themselves
and the poor saved from being ground and oppressed by
them
and have hope for the future of plenty of provisions
to the confusion
and astonishment of their oppressors: but the Targum interprets this of the
Egyptians cunningly devising mischief against the Israelites
without success;
and not amiss
since that affair might be well known to Eliphaz
and he might
have it in view: the fact was this
a new king of Egypt
after the death of
Joseph
observing the great increase of the people of Israel in his dominions
and fearing
in case of a war
they should join the enemy
and get out of the land
by such an opportunity
calls his nobles
courtiers
and counsellors together
to form some wise schemes how to diminish them
Exodus 1:8; and the
first was to set taskmasters over them
and afflict them with hard bondage
but
this succeeded not
Exodus 1:11; for
the more they were afflicted the more they multiplied and grew; another decree
was
to order the midwives to kill the male children of the Israelites
and
save alive the females
Exodus 1:15; but
the midwives
fearing God
obeyed not the order
and the people still
multiplied
Exodus 1:17; and
then a third project was formed
to cast every son born to the Israelites into
the river
and drown them
Exodus 1:22; but
notwithstanding this they were preserved
as Moses
Exodus 2:10
and
doubtless many others; the people increased so
that they went out of Egypt six
hundred thousand men
Exodus 12:37; this
was a recent thing
it may be in the times of Eliphaz
and which he might
easily call to mind: and he might also have respect to a more remote case
that
of the builders of Babel
who devised a scheme to build a tower
whose top
should reach to heaven
and secure them from a dispersion of them throughout
the earth
Genesis 11:1; when
God descended in the display of his power and providence
confounded their
language
so that they were obliged to desist from their enterprise
and were
scattered throughout the earth
which by their scheme they thought to have
prevented: this may be applied to wicked crafty men in common
who devise
schemes to commit sin
and gratify their lusts
to get for themselves riches
and honour
and to do mischief to others
which God in his providence breaks
frustrates
and makes of none effect; and to false teachers
that walk in
craftiness
lie in wait to deceive
and make use of cunningly devised fables
coin new doctrines
invent new forms of worship
and appoint new ordinances
and contrive different ways and methods of salvation; all which is foolishness
with God
and to such persons Job 5:13 is applied
by the Apostle Paul
1 Corinthians 3:19
and this may likewise respect wicked princes and potentates
with their
counsellors and wise politicians
who in former
as well as in later times
have formed designs against their neighbours
and to the hurt of the interest
of true religion particularly; but have been baffled and confounded by Divine
Providence
of which
as there were many instances in Israel of old
so in our
British Isles of late:
so that their hands cannot perform their enterprise; what their
heads have contrived
what they have resolved and determined upon
and what
they have began to effect
but could not go on with; or
"bring it soundly
to pass"
as Mr. Broughton renders it; that is
could not complete it
or
bring it to perfection; and indeed not able to do "any thing"F14תשיה "quicquam"
Pagninus
Vatablus
Drusius
Junius & Tremellius
Piscator; "quicquam rei"
Cocceius
Michaelis; so Kimchi in Sepher Shorash
rad. יש.
as
some translate the word
not anything of what they devised and contrived: it
signifies "that which is"
which has a being and substance
and
solidity in itF15"Consistentiam"
Montanus; "nihil
solidi"
Tigurine version.
but nothing of this kind could be done; it is
sometimes rendered "wisdom"
and "sound wisdom"
Proverbs 2:7; and
so it is here by someF16"Sapientiam"
Schmidt; so Aben
Ezra & Syr. ver. "astu"
Codurcus.
and may signify
that though
their counsels were deeply laid
and wisely formed
according to the best rules
of wisdom and prudence
they yet are not able to bring them to pass; which
shows the infinitely superior wisdom of God
and his overruling providence
and
which therefore must be a great encouragement to seek unto him
and leave every
cause and case with him.
Job 5:13 13 He catches the wise in
their own craftiness
And the counsel of the cunning comes quickly upon them.
YLT
13Capturing the wise in their
subtilty
And the counsel of wrestling ones was hastened
He taketh the wise in their own craftiness
.... As beasts
are taken in a pit
or birds in a snare or net
or with birdlime; so these
crafty men
who are wise in their own opinion
and really so in things natural
civil
and worldly
or however
to do evil are entangled and taken in their own
schemes; they fall into the pit they have digged for others
and are snared in
the works of their own hands
as Haman and his sons were hanged on the gallows
he prepared for Mordecai
Esther 7:10; or
"by their own craftiness"F17בערמם
"per suam ipsorum astutiam"
Schultens.
by the crafty schemes they
themselves have formed: so sometimes those very things crafty men design to
prevent
are brought about by the very means they make use of; thus Joseph's
brethren designed to prevent the accomplishment of his dreams
which portended
their subjection to him
Genesis 37:9
by
selling him to the Ishmaelites
who carried him to Egypt
where
in process of
time
he was made governor of the land
and where his brethren became obedient
to him
Genesis 42:6; with
which fact Eliphaz might be acquainted
it being not long before his time: so
the Jews
to prevent the Romans taking away their city and nation
contrived to
put Christ to death
and did
whereby they brought the wrath of God upon them
executed by those very persons; the same they did also
to prevent the spread
of his fame and glory in the world
and that he might not be believed on as the
Saviour of men
whereas
hereby he became the Saviour of them; and he a
crucified Christ
being preached to the world by his ministers
the savour of
his knowledge has been diffused in every place
his glory great in all the
earth
and will be more so: the Targum applies this to the wise men of Pharaoh
and the Apostle Paul to the Jewish doctors and wise philosophers of the
Gentiles
1 Corinthians 3:19;
which quotation proves the authority of this book:
and the counsel of the froward is carried headlong: that is
the
counsel or well contrived schemes of the crafty and wise before mentioned
who
twist and wind about
as the wordF18נפתלים
"intorquentium"
Schmidt; "tortuosorum"
Schultens. here
used signifies
that there is no tracing their measures
and finding out the
spring of them
nor the ends they have in view; yet these are sometimes carried
on to execution in a rash and precipitate manner
and so miscarry; and like a
man that is had to a precipice
and is thrown down from thence
and is
destroyed at once
so are their counsels and schemes dashed to pieces by the
providence of God: or
"is hastened"F19נמהרה
"festinata
ab origine festinandi"
Schultens. ; too much haste is
made to accomplish it
and so it comes to nought
through an over eagerness to
have it done at once; not waiting a fit opportunity for the accomplishment of
it.
Job 5:14 14 They meet with darkness in
the daytime
And grope at noontime as in the night.
YLT
14By day they meet darkness
And as night -- they grope at noon.
They meet with darkness in the daytime
.... Which may
denote their infatuation in things the most plain and clear
and which are
obvious to everyone's view
even to such as are of much meaner capacities the
themselves; and so it sometimes is
that the greatest politicians
men of the
greatest sagacity and penetration
capable of forming and conducting the wisest
counsels
yet blunder in things plain and easy to everyone; which must be
imputed to their being given up to a judicial blindness of mind by the Lord
who destroys the wisdom of the wise
and brings to nothing the understanding of
the prudent; or this may signify the defeat of their counsels
when they are in
the highest pitch of esteem among men
as Ahithophel's counsel was as the
oracle of God; or the destruction of such persons and their schemes when they
are in the meridian of their glory
who being in high and slippery places
come
to desolation in a moment:
and grope in the noon day as in the night; which intends
the same as before; this was threatened to the Jews in case of disobedience
and was fulfilled in them
Deuteronomy 28:29;
a learned man renders it
"as the night they grope"
or "feel
at noon day"F20כלילה ימששו "tanquam noctum palpant"
Schultens. ; as
the Egyptians felt darkness when it was noon
and when light was in all the
dwellings of the Israelites
Exodus 10:22; this
may be applied to the case of many in a land of Gospel light
who are in
darkness
walk in darkness
and are darkness itself; though the light of the
glorious Gospel shines all around them on others
and know no more of divine
and spiritual things than the Gentiles
but grope or feel about like persons
blind
and in the dark as much as they
Acts 17:27; nay
they not only have the great things of the Gospel hid from them
and Satan
blinds their minds lest this light should shine into them
but "they run
into darkness"F21יפנשו
"incurrent"
V. L. "incurrunt"
Vatablus
Mercerus.
as
the words of the first clause may be rendered; those "lucifugae"
such
as the Jews were
and the Deists now are run from the light of divine
revelation
and love darkness
and which is the aggravation of their
condemnation
John 3:19.
Job 5:15 15 But He saves the needy
from the sword
From the mouth of the mighty
And from their hand.
YLT
15And He saveth the wasted
from their mouth
And from a strong hand the needy
But he saveth the poor
.... Who are so in a
literal sense
and whom the Lord saves with a temporal salvation; these being
the butt of the crafty
wise
and cunning
on whom their eyes are
for whom
they lay snares
and lie in wait to draw them in; and these being helpless and
without friends
God takes notice of them
appears for them
and arises for
their help
and saves them:
from the sword; of their enemies
drawn against them and
ready to be sheathed in them:
from their mouth; from their reproaches
calumnies
detraction
and evil speaking; or "from the sword
their mouth"F23So
some in Michaelis.
as some; or "from the sword of their mouth"F24"A
gladio oris eorum"
V. L. "a gladio qui ex ore eorum"
De Dieu
Schultens.
as others; or which comes out of it; whose mouths and tongues are
as sharp swords
which destroy their credit and reputation
and threaten them
with ruin; the Targum is
"from the slaughter of their mouth:"
and from the hand of the mighty; their mighty enemies
that
are mightier than they; the Targum is
"from the hand of a mighty
king;'such an one as Pharaoh
which the same paraphrase makes mention of in Job 5:14
and from
whom the poor Israelites were delivered: this may be applied to the poor in a
spiritual sense
who are poor in spirit
and are sensible of their spiritual
poverty
whom the Lord looks unto
has a regard for
and saves them from
"the sword" of avenging justice; that being awaked against the man
his fellow
and so warded off from them
and from the mouth of a cursing and
condemning law
and from Satan the accuser of the brethren; and of wicked men
whose tongue rising up in judgment against them
he condemns; and from the
"hand" of Satan the strong man armed
and who is stronger than they;
and of all their spiritual enemies.
Job 5:16 16 So the poor have hope
And
injustice shuts her mouth.
YLT
16And there is hope to the
poor
And perverseness hath shut her mouth.
So the poor hath hope
.... Who observing this
and that and the other poor man crying to the Lord and saved
hopes that he may
be saved by him also; and having had experience of salvation out of one trouble
or more
even out of six troubles
as in Job 5:19
entertains a comfortable hope he shall be saved out of the seventh
or
whatsoever he is in: the wordF25לדל
"tenai"
Montanus
Vatablus
Junius
Tremellius
Piscator
Cocceius.
used signifies one that is weak and feeble
attenuated
and exhausted of his
strength
wealth
and substance; and may be applied to one spiritually poor
and in a very destitute and forlorn condition in himself; and yet
through the
revelation of the grace and mercy of God to him
has hope of safety in Christ
the strong hold and hope set before him to flee unto; and of salvation by him
it being in him
and for the chief of sinners
and altogether free; and of
eternal life through him
as being promised of God
that cannot lie: the free
gift of God through Christ
and in his hands to dispose of:
and iniquity stoppeth her mouth: that is
iniquitous men:
very wicked men
who are iniquity and wickedness itself; these shall stop their
mouths
through shame at what they have said concerning the poor that God
saves
see Micah 7:9; and
through admiration at the goodness of God in saving them
Isaiah 52:15;
having nothing to say against the ways and dispensations of Divine Providence
they are apt to quarrel with
Psalm 107:40; and
especially at the last day such shall have their mouths stopped
and shall not
be able to open them against the Lord or his people
being convinced of their
hard speeches which they have spoken against them
Judges 1:15; and
will be like the man at the feast without a wedding garment
speechless
or muzzled
and his mouth stopped
Matthew 22:12.
Job 5:17 17 “Behold
happy is
the man whom God corrects; Therefore do not despise the chastening of the
Almighty.
YLT
17Lo
the happiness of mortal
man
God doth reprove him: And the chastisement of the Mighty despise not
Behold
happy is the man whom God correcteth
.... Reproves
rebukes
convinces by his word
which is profitable for correction of men's
minds and manners; and by his messengers
the prophets and ministers
who are
sent as reprovers of the people
and to rebuke them sharply
that they may be
sound in their principles
and sober in their conversation; and by his Spirit
which makes the correction of the word and ministers effectual
and who
reproves and convinces of sin
righteousness
and judgment; and sometimes this
is done by afflictive providences
by blows as well as words
which are the rod
of correction God makes use of with his children; for this is not the
correction of a judge reproving
condemning
and chastising malefactors and
criminals
but of a father correcting his children
in love
in judgment
and
in measure
for faults committed; Proverbs 3:12; so
God's corrections are for sin
to bring his people to a sense of it
to
humiliation and repentance for it
and to an acknowledgment of it; and often
for remissness in duty
private or public
and when they set too high a value
on the creature
and creature enjoyments
trust in them
and glory of them
to
the neglect of the best things: now such persons are happy who are corrected by
God in this manner; for these corrections are fruits and evidences of the love
of God to them
and of their relation to God as children; he grants them his
presence in them
he sympathizes with them
supplies and supports them under
them
and delivers out of them; he makes them work for their good
spiritual
and eternal; by these he prevents and purges sin
tries and brightens their
graces; makes them more partakers of his holiness; weans them from this world
and fits them for another: and this account is introduced with a
"behold"
as a note of attention
exciting it in Job and others;
thereby suggesting that it was worthy of notice and regard
and a matter of
moment and importance; and as a note of admiration
it being a wonderful thing
a mere paradox with natural men especially
and contrary to all their notions and
things
that an afflicted man should be a happy man
who generally reckon good
men to be unhappy men
because of their afflictions
reproaches
and
persecutions; and as a note of asseveration
affirming the truth and certainty
of the assertion
and which is confirmed by after testimonies
and by the
experience of the saints
Psalm 94:19; the
Targum restrains this to Abraham; but it is true of every good man whom God
afflicts in a fatherly way:
therefore despise not thou the chastening of the Almighty; who is able
to save and to destroy to take off his hand
or lay it heavier it not regarded
to bear up his people under all their afflictions
or to deliver them out of
them; or of ShaddaiF26שדי σαδδαι
Symmachus; Saddai
Montanus
Drusius; "omnisufficientis"
Cocceius.
God all
sufficient
who has a sufficiency in himself
and needs not anything from his
creatures; whose grace is sufficient for his people
to supply them in all
their straits and difficulties; or of him who is all nourishing
who has
breasts of consolation to draw out to his people in distress
the wordF1"Alii
a mamma deducunt quae" שד
Ebraeis
"q.
mammosum dieas
quod omnia alat"
Drusius. used coming from one that
signifies a pap
or breast
as some think; hence mention is made of the
blessings of the breast
when he is spoken of under this character
Genesis 49:25; now
this chastising of his is not to be understood of chastisement in a way of
vindictive wrath and justice
and as a proper punishment for sin
for this is
laid on Christ
the surety of his people
Isaiah 53:5; and to
inflict this on them would be a depreciating the satisfaction of Christ
be
contrary to the justice of God
and to his everlasting and unchangeable love;
but this is the chastening of a father
and in love
and for the good of his
people
in when he deals with them as with children: the word signifies
"instruction"F2מוסר νουθετημα
Sept.
"eruditionem"
Cocceius. ; affliction is a school of instruction
in
which the saints learn much of the mind and will of God
and more of his love
grace
and kindness to them; and are enriched with a larger experience of
divine and spiritual things: and therefore such chastening should not be
"despised" or rejected as nauseous and loathsome
as the word
signifies: indeed no affliction is joyous; the bread of affliction
and water
of adversity
are not palatable or grateful to flesh and blood; yea
are even a
bitter and disagreeable potion
as the cup of sorrow was to the human nature of
Christ; but yet should not be rejected
but drank
for the same reason he
gives
it being the cup given by his heavenly Father
John 18:11; nor
should it be despised as useless and unprofitable
as the word is used in Psalm 118:22;
seeing afflictions are of great use for humiliation for sin
for the increase
of grace and holiness; the chastening of the Father of spirits is for profit
now
and works a far more exceeding and eternal weight of glory
Hebrews 12:10; this
passage seems to be referred to by Solomon
Proverbs 3:11; and
is quoted by the apostle
in Hebrews 12:5; where
he uses a wordF3 ολιγωρει.
by which he translates this
which signifies to "make little of"; and
as on the one hand afflictions should not be magnified too much
as if there
were none
nor ever had been any but them; so
on the other hand
they should
not be slighted and overlooked
and no notice taken of them
as if they were
trifling and insignificant
and answered no end or purpose; the hand of God
should be observed in them
and acknowledged; and men should humble themselves
under his mighty hand
and quietly and patiently bear it; and
instead of
despising
should bless him for it
it being for their good
and many salutary
ends being answered by it.
Job 5:18 18 For He bruises
but He
binds up; He wounds
but His hands make whole.
YLT
18For He doth pain
and He bindeth
up
He smiteth
and His hands heal.
For he maketh sore
and bindeth up
.... Or
"though he
maketh sore
yet he bindeth up"F4Assembly's Annotations. ; as a
surgeon
who makes a wound the sorer by probing and opening it
to let out the
matter and make way for his medicine
and then lays on the plaster
and binds
it up: so God causes grief and puts his people to pain
by diseases of body
or
by making breaches in
their families and estates
and such like cutting
providences; and then he binds up their breach
and heals the stroke of their
wound
and in the issue makes all whole again: so in spiritual things; he cuts
and wounds
and gives pain and uneasiness
by the sharp twoedged sword of the
word
and by his Spirit making use of it; and lays open all the corruption of
nature
and brings to repentance and humiliation for all transgressions; and
then pours in the oil and wine of pardoning grace and mercy
and binds up the
wounds that are made:
he woundeth
and his hands make whole; or
"heal"F5תרפינה
"sanabunt"
V. L. Pagninus
Montanus
&c. ; the same thing is
meant
expressed by different words; and the whole suggests
that every
afflicted man
and particularly Job
should he behave well
and as he ought
under the afflicting hand of God
would be healed
and become sound and whole
again
in body
mind
family
and estate; for
though God for the present
caused grief
yet he would have compassion
since he did not willingly grieve
the children of men; did not do it for his own pleasure
but for their good; as
a skilful surgeon cuts and wounds in order to heal; see Deuteronomy 32:39.
Job 5:19 19 He shall deliver you in
six troubles
Yes
in seven no evil shall touch you.
YLT
19In six distresses He
delivereth thee
And in seven evil striketh not on thee.
He shall deliver thee in six troubles
.... Behaving
as before directed; seeking unto God
committing his cause and case to him
and
leaving it with him; and not despising the chastening of the Lord
but
receiving and bearing it with reverence
patience
and submission: and then the
sense is
that God would deliver out of whatsoever troubles he was or should be
in
though they were ever so many; a certain number being put for an uncertain
one
Psalm 34:19
yea
seven there shall no evil touch thee; which is a
number expressive of multitude and of perfection
and so may denote the
multitude and fulness of afflictions: the tribulations of God's people are
many
through which they pass to heaven
and there is a measure of them to be
filled up; and when they are come to the height
and the measure is fully up
then the Lord puts a stop to them
and delivers out of all their troubles; and
in the midst of them all
so preserves them
that "no evil" shall so
much as "touch" them; not the evil of punishment; for
though those
troubles and afflictions that attend them are evil things
in a natural or
civil sense
they are disagreeable and distressing
yet they are not the effect
of vindictive justice; there is not a drop wrath and vengeance in them; and
though they do come upon them and unto them
upon their persons and families;
yet not so as to do any real hurt
or as to destroy them; see Psalm 91:10; some
think that seven particular troubles are meant
hereafter mentioned
as Jarchi;
as famine
war
an evil tongue
destruction
dearness of provision
the beasts
of the earth
and the stones of the field.
Job 5:20 20 In famine He shall redeem
you from death
And in war from the power of the sword.
YLT
20In famine He hath redeemed
thee from death
And in battle from the hands of the sword.
In famine he shall redeem thee from death
.... In a time
of extreme want of provisions
God so cares for his own dear people
that they
shall not be starved to death by the famine; so in the famine in Egypt
which
the Targum takes notice of
in the times of Abraham
and of Isaac
and of
Jacob
and the patriarchs
there was food provided for them
so that they and
their families were sustained
and perished not for lack of the necessaries of
life: God sometimes goes out of his ordinary way
and works wonders for his
poor and needy in distress
when they cry unto him; see Isaiah 41:17
and in war from the power of the sword; or
"from the hands of the sword"F6מידי
חרב "de manu gladii"
V. L. "e manibus
gladii"
Pagninus & Montanus
&c. : from swords in hand
when
drawn
and men are ready to push with them with all their force; as he
delivered and preserved Abraham from the sword of the four kings
when he waged
war with them
Genesis 14:20; and
the Israelites
in the war of Amalek
in the times of Moses
Exodus 17:8
which
the Targum here refers to; and David from the harmful sword of Goliath
1 Samuel 17:46
and
others with whom he was concerned in war: and so the Lord covers the heads of
his people in the day of battle oftentimes
when multitudes fall on their right
hand and on their left.
Job 5:21 21 You shall be hidden from
the scourge of the tongue
And you shall not be afraid of destruction when it
comes.
YLT
21When the tongue scourgeth
thou art hid
And thou art not afraid of destruction
When it cometh.
Thou shall be hid from the scourge of the tongue
.... Of Satan
as Jarchi
the accuser of the brethren; or rather from the evil tongue of
wicked men
their slanders
calumnies
and reproaches; the tongue is a small
weapon
but it is a cutting one; it is like a scourge or whip
with which
wicked men strike hard: the enemies of Jeremiah encouraged one another to smite
him with their tongue
Jeremiah 18:18; and
a sad thing it is to be under the lash of some men's tongues
and a great mercy
it is to be delivered from them: God does sometimes hide his people
and keeps
them secretly
as in a pavilion
from the strife of tongues; Psalm 31:20; he
either restrains the tongues of men
lays an embargo on them
and will not
suffer them to say that evil of his people which Satan and their wicked hearts
prompt them to; or
if they are suffered to defame and speak evil of good men
yet they do it in such a romantic way
and so overcharge and load it
that it
is not credited by any what they say
even by those of their own party; so that
the characters of God's people suffer not by their lies and calumnies: some
render it
"when the tongue wanders about"F7בשוט "dum pervagabitur"
Vatablus; "quum
grassatur"
Cocceius
Godurcus; "grassabitur"
Grotius; so Aben
Ezra and Ben Gersom
and R. Jonah
in Ben Melech. ; walks through the earth
and spares none
all ranks and degrees of men; God hides his people from being
hurt by it
see Psalm 73:9; Aben
Ezra interprets the word rendered "tongue" of a nation or people; and
so it may be understood of one nation entering into another
passing through
it
and making desolations in it; as the Scythians
Gauls
Goths
Huns
and
Vandals
have done in different ages; and that
in such a time of calamity
God
has his hiding places in Providence for the protection and safety of his
people: but the Targum interprets it of an evil tongue
and particularly of the
tongue of Balaam:
neither shall thou be afraid of destruction when it cometh: meaning
either of pestilence
which is the destruction that wastes at noonday
Psalm 91:6; which
when it comes into a nation or neighbourhood
shall not come nigh the good man
and infect him; or if it does
shall not carry him off; and if it does that
it
carries him home to heaven and happiness
and therefore he has no reason to be
afraid of it: or of a general calamity; as when there is a complication of
judgments in a nation
or in the world in general
as war
famine
pestilence
earthquakes
&c. as if all were just falling to pieces and into ruin; and
yet even then the saints have no cause to fear; see Psalm 46:1; or the
destruction of the whole world at the last day
when the heavens and earth
and
all therein
shall be burnt up: for then good and righteous men will be safe
with Christ
and dwell with him in the new heavens and the new earth
which
shall be prepared for them; see 2 Peter 3:10; the
Targum refers this to the destruction of the Midianites.
Job 5:22 22 You shall laugh at
destruction and famine
And you shall not be afraid of the beasts of the earth.
YLT
22At destruction and at
hunger thou mockest
And of the beast of the earth
Thou art not afraid.
At destruction and famine thou shalt laugh
.... Not
deride and despise them
and make a jest of them; for good men have a reverence
and awe of the righteous judgments of God upon them
when they are in the world
Psalm 119:120; but
the sense is
that such shall reckon themselves safe and secure amidst such
calamities
provision being made for their protection and sustenance; and be
cheerful and comfortable
putting their trust and confidence in the Lord
as
Habakkuk was
in a time of great distress
when all the necessaries of life
were cut off from the stall
the herds
the flocks
and the fields; Habakkuk 3:17; just
as a man that is in a good harbour
or has a good house over his head
laughs
at blustering storms and windsF8"Ridebis ventos hoc munere
teetus et imbres"
Martial.
or thinks himself secure
and so is cheerful
and pleasant amidst all the noise that is about him
see Habakkuk 1:10
neither shalt thou be afraid of the beasts of the earth; either
literally taken
beasts of prey
that wander about in the earth
noisome and
pernicious ones; which are one of God's sore judgments which he threatens the
disobedient with
and promises the obedient he will rid them of; and therefore
they have no reason to be afraid of them
see Ezekiel 14:21; some
think serpents are particularly designed
which creep upon the earth
and
whose
food is the dust of the earth
with all other poisonous animals
between
which and men there is an antipathy; and yet good men need not be afraid of
these; see Mark 16:18; or
figuratively
cruel and barbarous men
thieves and robbers
as Jarchi; or
rather fierce and furious persecutors
and particularly the beasts of Rome
Pagan and Papal; though the literal sense is to be preferred; the Targum
interprets this of the camp of Og
comparable to the beasts of the earth.
Job 5:23 23 For you shall have a
covenant with the stones of the field
And the beasts of the field shall be at
peace with you.
YLT
23(For with sons of the field
[is] thy covenant
And the beast of the field Hath been at peace with thee.)
For thou shalt be in league with the stones of the field
.... So as to
receive no hurt from them
by walking among them
and even barefoot
which was
usual in the eastern countries
see Psalm 91:12; or by
their being in the field
so as to hinder the increase of them; but on the
contrary
even from such fields as were stony ground
a large crop has been
produced
and so rather receive benefit by them
as men do from those with whom
they are in league; and may therefore likewise signify
that these stones
should be useful in being boundaries or fences about their fields
and
landmarks in them
which should not be removed: many interpreters take notice
of a sense that Pineda gives of these words
and which Cocceius calls an
ingenious one
that it refers to a custom in Arabia
which may be called
Scopelism
and was this; a man's enemies would lay stones in his field
and
these signified
that if any attempted to till and manure those grounds where
they were laid
some evil would befall him by the means of those persons who
laid the stones there; and which stones were thought to be ominous and
formidable; something like it is in 2 Kings 3:19; and
so the sense is
that a good man had nothing to fear from such stones
he being
in league with them; and this malicious practice is thought to have had its
origin in Arabia PetraeaF9See Egmont and Heyman's Travels
vol. 2.
p. 156. ; but the first sense seems best:
and the beasts of the field shall be at peace with thee; a covenant
being made with them
as in Hosea 2:18; meaning
either literally
the beasts of the field; and these either the same as before
wild beasts
or beasts of prey; or rather
in distinction from them
tame
beasts
as cows and horses
which should be so far from doing any harm
as
sometimes is done by these tame creatures
that they should be very serviceable
in tilling fields and drawing carriages
and the like: or else figuratively
men comparable to such creatures; and so the sense may be
that when a man's
ways please the Lord
and he behaves according to his mind and will
particularly under afflictions
even his enemies are made to be at peace with
him; Proverbs 16:7; the
Targum interprets this of the Canaanites
comparable to the beasts of the
field.
Job 5:24 24 You shall know that your
tent is in peace; You shall visit your dwelling and find nothing amiss.
YLT
24And thou hast known that
thy tent [is] peace
And inspected thy habitation
and errest not
And thou shalt know that thy tabernacle shall be in peace
.... Not a
place of religious worship
though the Targum renders it an house of doctrine
or instruction; for we read not of any such but the tabernacle of Moses
erected in the wilderness
and which was indeed about
or little after
the
times of Job; but it cannot be reasonably thought he did or could attend there;
nor the tabernacle of his body
now in great pain and anguish
in which there
were no rest nor soundness
being filled with sore boils and burning ulcers;
but his dwelling house
which was built as a tent or tabernacle: such were the
houses of the eastern people
made to move from place to place
for the sake of
pasturage for their flocks and herds
in which their wealth consisted; so
Abraham
Isaac
and Jacob
dwelt in tabernacles; and hence in later times more
firm
fixed
and stable dwellings
were so called; David calls his palace the
tabernacle of his house
Psalm 132:3; though
this also includes all that dwelt in his house
his family; and the meaning is
that should he behave aright under the afflicting hand of God
his family
should live in concord
harmony
and love; there should be no discord
animosity
and contention among them
but they should be at peace and in unity
among themselves; as indeed Job's children were while he had them
and before
this calamity came upon him; and that also they should be secure from enemies
and dwell unmolested by them; and be in the utmost safety
enjoying all kind of
prosperity
inward and outward
temporal and spiritual; which the word peace
includes
as used in eastern countries
whose common salutation was
"peace be with thee"; thereby wishing all kind of happiness: or the
words may be rendered
"peace shall be thy tabernacle"F9כי שלום אהלך
"quod pax tentorium tuum"
Montanus
Bolducius; so Cocceius
Schmidt
Schultens. as is a good man's tabernacle: he dwells in God
who is all love
all peace
in whom there is no wrath or fury; he dwells by faith in Christ
who
is his peace
his peace maker
and peace giver; and in whom he has peace amidst
all the tribulation he meets with in the world; the peace of God
which passes
all understanding
keeps and guards him in Christ
as in a garrison
safe and
secure; and he enjoys much peace
as the fruit of the Spirit
arising from a
view of interest in the blood
righteousness
and sacrifice of Christ; and when
he dies he enters into peace
and dwells and abides in it as his everlasting
mansion
Isaiah 57:2; now
all this
Eliphaz says
Job
behaving well
should know; that is
have an
experience of it; should really enjoy it
and find it in fact true what he
asserted:
and thou shalt visit thy habitation
and shalt not sin; meaning not
his wife
as some interpreters
Jewish and Christian
understand it; and so in
the TalmudF11T. Bab. Sabbat
fol. 34. 1. Yebamot
fol. 62. 2. &
63. 1. Sanhedrin
fol. 76. 2.
the word being rendered "she that tarried
at home"
Psalm 68:12; which
is a description of a good housewife
that keeps at home and minds the affairs
of her family; but rather it designs the same as his tabernacle in the
preceding clause
his dwelling house
and signifies a fine
fair
and beautiful
one; a spacious and goodly building
and well stored with rich household goods;
and including his family also: and to "visit" this is to take care of
his family
rule and govern them well
protect and defend them
and provide all
things necessary for them; as well as to inspect into the affairs of his house
inquire
examine
and see how things are managed; to know the state
condition
and circumstances it is in; which is looking well to the ways of his household:
and this he should do
and "not sin"; not that a man
even a good
man
can so conduct himself always in his family as not to be guilty of any sin
at all
but not of sin in common
or continually; at least not any gross and
notorious ones: the sense is
that he should not sin himself
while making such
a visit and inquiry
by an undue heat
excessive anger
by rash and passionate
expressions
things not being entirely to his mind; or be the cause of sin in others
by provoking his children to wrath
by threatening and menacing his servants in
a severe
boisterous
and blustering manner; but reproving both
as there may
be occasion
in a mild and gentle way; or else not sin by conniving at it and
not correcting for it
which was the fault of Eli: Ben Gersom thinks Eliphaz
tacitly suggests
and strikes at
Job's indulgence to his children; and so
Sephorno: the word used having the signification of wandering and straying
some take the sense to be this; that he should have a sure and certain dwelling
place to come into
and abide in
and should not wander aboutF12לא תחטא "non errabis
i.e.
non eris erro et palans"
Codurcus; "non aberrabis"
Beza
Piscator
Cocceius.
or be as a stroller and vagabond in the earth: though
this has sometimes been the case of good men; as of the godly in the times of the
Maccabees
who wandered in deserts and mountains
in caves and dens of the
earth; and even of the disciples of Christ
who had no certain dwelling place;
yea
of Christ himself
who had not where to lay his head: rather
since the
word signifies to miss the mark
and so be disappointed; in which sense it is
used in Judges 20:16; the
sense may be
that when he visited his habitation he should find nothing amiss
or wanting
but everything should answer his expectations and wishes
so Aben
Ezra; and Mr. Broughton renders it
"shalt not misprosper"; and
others
"shalt no be frustrated"F13"Nec votis
frustrabere"
Schultens. ; balked
disappointed of thine ends and views
designs
hopes
and wishes.
Job 5:25 25 You shall also know that
your descendants shall be many
And your offspring like the grass of the
earth.
YLT
25And hast known that
numerous [is] Thy seed
And thine offspring as the herb of the earth;
Thou shalt know also that thy seed shall be great
.... Not his
seed sown in the earth
and the increase of that
but his children
as the next
clause explains it
as Bar Tzemach well observes; and designs either their
greatness in worldly things
in wealth and riches
in honour and dignity
in
power and authority
or else their numbers; for the word may be rendered
"much" or "many"F14רב
"multum"
Pagninus
Montanus
Vatablus
Mercerus
Piscator
Schmidt
Michaelis.
a multitude of children being reckoned a great temporal blessing;
but this seems rather intended in the following words:
and thine offspring as the grass of the earth; as numerous
as the spires of grass
which can no more be told than the stars of the
heavens
or the sand of the sea
by which the same thing
a numerous progeny
is sometimes illustrated: this is to be understood not of his immediate
offspring
but his descendants in successive ages and generations
and which
should be as beautiful as the grass of the earth when in its verdure; pointing
at the comeliness of their persons
their honour and dignity raised unto
the
largeness of their substance
the greatness of their prosperity
and
flourishing circumstances they should be in; though it may also denote the
original of them
amidst all
being of the earth and earthy
and their frailty
and fading condition; for which reason all flesh is said to be as grass
and men
are frequently compared unto it
see Psalm 90:5.
Job 5:26 26 You shall come to the
grave at a full age
As a sheaf of grain ripens in its season.
YLT
26Thou comest in full age
unto the grave
As the going up of a stalk in its season.
Thou shalt come to thy grave in a full age
.... Or
"go into thy grave"F15תבוא־אלי קבר "ingredieris in sepulchrum"
Pagninus
Montanus
Mercerus
Drusius
Michaelis; "intrabis ad tumulum"
Schultens.
which is represented as a house to enter into and dwell in; and so
the wise man calls it man's long home
and Job his house
and which is
appointed for all living
Ecclesiastes 12:5;
for all men must die
and so come to the grave
good men as well as bad
the
righteous and the wicked: this is not to be understood literally
for the dead
cannot go or come to their graves
but are carried thither
as Stephen was
and
all are; but it denotes their willingness to die
who choose to be absent from
the body
that they may be present with the Lord
and are desirous to depart
this world
and be with him
as the Apostle Paul was; and therefore cheerfully
give up the ghost
and resign their souls into the hands of Christ
desiring
him to receive them; and rejoice when they observe the grave is near
and ready
for them; while others have their souls demanded and required of them
and are
forced to death and the grave against their wills
and are driven away in their
wickedness: now this
with respect to good men
is said to be "in a full
age"
not "in abundance"
as the Vulgate Latin version
in an
abundance or fulness of wealth and honour
and with great pomp and splendour
which is not the case of all good men
but of very few; nor in the full time
which God has determined and appointed men should live
which may be called
"the fulness of time"; for in this every man comes to the grave
good
and bad
young and old; no man dies before or lives beyond it
see Job 14:5 but in the
full age of men or the common term of man's life; the highest which he usually
attains unto
which is threescore years and ten
and at most fourscore
Psalm 90:10; and
such who die before this are said to die before their time
the usual term of life;
who die before the midst of this
are said not to live out half their days
Ecclesiastes 7:17;
but he that arrives to this dies in a good old age
and has filled up his days
which men
at most
ordinarily live: Mr. Broughton renders it
"in lusty
old age"
enjoying great health
strength
and vigour; and so Nachmanides
takes the word to be compounded of כ
"as"
and לח
"moist"
lively
strong
and lusty;
as if the sense was
that Job should die indeed in old age
but
when old
be
as hearty as a young man in his full strength
and whose bones are moistened
with marrow; as was the case of Moses
whose eyes were not dim
nor his natural
force or radical moisture abated
Deuteronomy 34:7;
but the word denotes extreme decrepit old ageF16בכלח
"in summa senectute"
Michaelis; "in decrepita senectue"
Schultens.
coming from the root in the Arabic language
which signifies to be
of an austere
rugged
wrinkled
contracted countenanceF17p. 232.
"austero et tetrico (corrugato) vultu fuit"
Golius
col. 2057.
Castell. col. 1733. So Hinckelman. Praefat. ad Alcoran. p. 29. Hottinger.
Smegina Oriental. l. 1. c. 7. p. 162. Thesaur. Philolog. l. 2. c. 1. p. 507
508.
which is usually the case of old men: now this is to be understood
not
as if every good than arrives to such an age
or that none but good men do; for
certain it is
that some good persons
as Abijah
die in their youth
and many
wicked men live to a great age
see Ecclesiastes 7:15;
but Eliphaz here speaks suitably to the legal dispensation under which he was
in which temporal blessings were promised to good men
as shadows of spiritual
things
and this of long life was a principal one
see Psalm 91:16; this
is illustrated by the following simile:
like as a shock of corn cometh in in his season; there is a
very great resemblance between ripe corn and old age; corn
when it is in its
full ear
and ripe
its ears will hang down; the stalks
being dry and
withered
are weak
and not able to bear the weight of them; so old men stoop
their knees bend
the strong men bow themselves
being unable to bear the
weight of the body; fields of corn
ripe for the harvest
look white
and so
the hairs of a man's head in old age; the almond tree flourishes
which
when
in full bloom
is a lively emblem of the hoary head: and there is a great
likeness between ripe corn
and shocks and sheaves of it
and a good old man; a
good man is comparable to a corn of wheat that falls into the ground
to which
Christ compares himself
John 12:24; and to
wheat the compares his saints
Matthew 13:30; for
their choiceness
excellency
purity
and solidity; and these
like a corn of
wheat
grow up gradually in grace
in spiritual light
knowledge
faith
and
experience
and at length come to maturity; the good work is performed and
perfected in them
and they come to the measure of the stature of the fulness
of Christ; and then they are cut down with the scythe or sickle of death
which
is the proper time
like corn "in his season"; which
if cut before
it is ripe
would not be fit for use
and
if it stood longer
would shed and
come to nothing: and then
as corn
when cut down and reaped
is put up in
shocks and sheaves
which are lifted up from the earth
and made to
"ascend"
as the wordF18כעלות
"sicut ascendere"
Montanus
Bolducius
Schmidt
Michaelis;
"sicut ascendit"
Pagninus
Mercerus. signifies
and are laid in
carts and wagons
and carried home with expressions of joy
(hence we read of
the joy of harvest
) and are laid up in the barn or granary; so the saints are
carried by angels
the reapers
into Abraham's bosom
as Lazarus was
into
heaven
and as all the elect will be gathered by the angels at the harvest
the
end of the world; attended with their shouts and acclamations
and with
expressions of joy from Gospel ministers
who now go forth bearing the precious
seed of the word
and sow it in tears
but then shall return with joy
bringing
their sheaves with them
see Matthew 13:30.
Job 5:27 27 Behold
this we have
searched out; It is true. Hear it
and know for yourself.”
YLT
27Lo
this -- we searched it
out -- it [is] right
hearken; And thou
know for thyself!
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"F19דע לך
"scito tibi"
Montanus
Mercerus
&c. ; 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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)