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Job 5 |
King James Version
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Job 5:1 Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
Through these words Eliphaz shows the excellence of God. Since it was natural for Job to examine his own situation on the ground of his personal reflections, observe what Eliphaz says: “Do not speak so.” God is great. He does many things that we don’t understand. Our lowliness is profound.… Whatever God might do, he does well. - "Commentary on Job 5.1a"
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Job 5:2 For wrath killeth the foolish man, and envy slayeth the silly one.
But the wise person examines all with care, whereas the fool sees nothing. This certainly means that it is God who “causes the foolish to be destroyed by his wrath, while ardor makes him who has gone astray, perish.” This refers to the ardor of God. “His wrath causes the foolish to disappear” means, in my opinion, that God’s wrath causes the sinners to disappear. “Wrath destroys the foolish one,” Eliphaz says, and therefore it does not destroy the sensible. Wrath, in fact, has no place among the sensible. - "Commentary on Job 5.2"
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Job 5:3 I have seen the foolish taking root: but suddenly I cursed his habitation.
Notice how Eliphaz anticipates possible objections. “Do not say to me, ‘Often they also had children.’ Yes, but never for a long time.” Since it made good sense to ask, “If Job was a sinner, how had he come to possess such great wealth?” Eliphaz responds, “I have seen fools taking root.” You see that by fool he means the sinner. It is typical of the divine economy not to destroy sinners immediately. Rather, God grants them a delay so that they may repent, or so that others not be forced to act in a righteous manner. - "Commentary on Job 5.3"
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Job 5:4 His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver [them].
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Job 5:5 Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
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Job 5:6 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
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Job 5:7 Yet man is born unto trouble, as the sparks fly upward.
“And the young birds will raise their feathers over him.” This text indicates that sin is the cause of the calamities humans suffer. In a different sense we may understand the text to speak of angels as “sons of the winged ones,” sent by God either for our correction and punishment when we transgress or for our protection and salvation after we have repented. - "Commentary on Job 5.7"
The text demonstrates that the curses with which Eliphaz cursed the evildoers … were said for a reason. “Afflictions are fitting for human beings but not for animals.” The words may be meant as a comfort. As many people used to say, “What you have suffered is not beyond human nature. For our life consists of hardship. Even our birth occurs with hardship and suffering, since those who give birth must endure a thousand things. In addition, the life of a new born is cumbersome. One can aptly compare this text to the story in the Bible of the man born blind.” For it was regarding him that Jesus’ disciples asked, “Who sinned, this man or his parents, that he was born blind?” “Young vultures fly upwards” means “Punishment does not tame animals.” The young vultures, he says, fly upward, meaning, “They are untroubled—they do not live in wickedness after all.” His meaning is this: Lifeless things and animals—by the vulture’s young he seems to refer to animals—do not experience vengeance themselves, whereas human beings harvest the fruits of their sins. - "Commentary on Job 5.6–7"
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Job 5:8 I would seek unto God, and unto God would I commit my cause:
Eliphaz says, “You did not devote yourself to prayer. As for me, I would commit my cause to God. You have reassured yourself and ceased from invoking ‘the Lord of all things.’ This is why the present afflictions befell you.” After speaking, Eliphaz glorified God and aroused Job’s anger. - "Homilies on Job 8.5.8"
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Job 5:9 Which doeth great things and unsearchable; marvellous things without number:
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Job 5:10 Who giveth rain upon the earth, and sendeth waters upon the fields:
Eliphaz acknowledges that God is the ruler and creator of all things. It is likely that he has these convictions. He is a man who possesses wisdom in human things. Eliphaz also has an understanding of the invisible and visible, since he speaks of the inexplorable, the great, the honorable, and of water and rain. If he distinguishes that water from rain, he must have in mind water from wells, from creeks and from cracks in stone. One can find very wise thoughts of this kind in many places in Scripture, not least of all in Paul, who writes, “In him all things in heaven and on earth were created, things visible and invisible.” One has to imagine that Eliphaz became afraid in a human way because of the things that had happened to holy Job. He therefore admired the works of providence. Regarding the “things without number,” one has to think that Eliphaz speaks from a human perspective. For God knows everything. That is no miracle. Doesn’t Solomon say, “For it is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements; the beginning and end and middle of times; the alternations of the solstices” and so on? For even what can’t be counted due to its character is not uncountable for God, of whom it is said, “He determines the number of the stars,” and “even the hairs of your head are all counted.” That knowledge is also given to those who are worthy of this benefit, as it is said about Solomon. - "Commentary on Job 5.9–10"
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Job 5:11 To set up on high those that be low; that those which mourn may be exalted to safety.
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Job 5:12 He disappointeth the devices of the crafty, so that their hands cannot perform [their] enterprise.
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Job 5:13 He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
What do these words mean? Eliphaz insults Job, who should be a crafty man. He has a desire for justice, without doing anything for which he boasts with real justice. However, God does not stand still without penetrating such schemes, and “the schemes of the wily are brought to a quick end.” - "Homilies on Job 8.5.12–13"
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Job 5:14 They meet with darkness in the daytime, and grope in the noonday as in the night.
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Job 5:15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
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Job 5:16 So the poor hath hope, and iniquity stoppeth her mouth.
Look! This is what God does, so the weak may hope for happiness and the powerful may not become proud. In fact, he said above, “Call for help in order to see whether you will be listened to,” so that you may not think that there are things that escape providence.… Eliphaz dedicates the beginning of his speech to the defeat of Job. Indeed, God is accustomed to exalt the weak, to bring the powerful down and to confound the cunning. Now draw your own conclusions. - "Commentary on Job 5.15b–16b"
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Job 5:17 Behold, happy [is] the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
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Job 5:18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
If God brings evils to an end and transforms them into their opposite, causing mortals to enjoy a profound peace, it is the same thought, not a different one, that guides God in his present attitude. - "Commentary on Job 5.18"
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Job 5:19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
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Job 5:20 In famine he shall redeem thee from death: and in war from the power of the sword.
Without doubt Job possesses happiness. You see that, by necessity or willingly, while Job starves and keeps away from all the tables of this world, he cries, “Sighing is my nourishment.” Yet Job does not die and confirms with force this word of God, “Man shall not live by bread alone, but by every word that comes out from the mouth of God.” - "Homilies on Job 8.5.20–26"
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Job 5:21 Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
Again Eliphaz says this about the one who has been rebuked by the Lord, whereby he follows his own principle. Not even what Eliphaz says is stringent. Too often many righteous people have been vilified. Among them are Joseph, whom the Egyptian woman charged with excess in spite of his modesty, and Susanna, who suffered as a hostage the humiliations from the “lawless elders.” Consequently, if he understands by “hidden from the scourge of the tongue” that one is neither humiliated nor vilified, this word is unfounded. It is more accurate to say that the one who lives after the will of God cannot be harmed by humiliation or vilification, called “scourge of the tongue.” Virtue protects him from being found guilty of the false allegations. Nor does such a person fear expected destruction, since he says with Saint Paul, “Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril or sword?” Over all this he prevails through virtue’s abundance. Likewise, he is protected from the intrigues of false wisdom, since God “takes the wise in their own craftiness.” … The same meaning as “you shall not fear destruction when it comes” has the following word from the prophet: “The calamity will come from far away.” This must be understood like this: The good comes from us. For it is said, “The kingdom of God is within you.” Thus we have an inclination toward virtue that Christ called “kingdom.” But the punishment and damage and dishonor of sin come from the outside. For the human, who is created “after God’s image,” carries the seed of the good within. But if he deviates from the right path, he encounters evil, without having received such an inclination from God. - "Commentary on Job 5.21"
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Job 5:22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
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Job 5:23 For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
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Job 5:24 And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not sin.
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Job 5:25 Thou shalt know also that thy seed [shall be] great, and thine offspring as the grass of the earth.
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Job 5:26 Thou shalt come to [thy] grave in a full age, like as a shock of corn cometh in in his season.
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Job 5:27 Lo this, we have searched it, so it [is]; hear it, and know thou [it] for thy good.
Notice how Eliphaz … has inflicted a severe blow. How and in what manner? By showing that Job is not among those who receive a warning or among those who keep faith. Indeed, Eliphaz has applied his words to the person of Job, but his speech has a general meaning. For he says: Here is what we have seen and understood; but if this did not occur in your case, and if you remain in your misfortunes, it is up to you to recognize your own perversity. - "Commentary on Job 5.25–27"
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