“Call now; is there any who will answer you? To which of the holy ones will you turn?
Parallel Translations
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“Call now; is there any who will answer you? To which of the holy ones will you turn?
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Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
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Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?
Cross-references (10)
Passages linked to Job 5:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 15:15 Behold, he puts no trust in his holy ones. Yes, the heavens are not clean in his sight;
- Job 4:18 Behold, he puts no trust in his servants. He charges his angels with error.
- Job 15:8-10 Have you heard the secret counsel of God? Do you limit wisdom to yourself? What do you know that we don’t know? What do you understand which is not in us? With us are both the gray-headed and the very aged men, much elder than your father.
- Isaiah 41:21-23 Produce your cause,” says Yahweh. “Bring out your strong reasons!” says the King of Jacob. “Let them announce and declare to us what will happen! Declare the former things, what they are, that we may consider them, and know the latter end of them; or show us things to come. Declare the things that are to come hereafter, that we may know that you are gods. Yes, do good, or do evil, that we may be dismayed, and see it together.
- Isaiah 41:1 “Keep silent before me, islands, and let the peoples renew their strength. Let them come near, then let them speak. Let’s meet together for judgment.
- Ephesians 1:1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
- Hebrews 12:1 Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us,
- Deuteronomy 33:2-3 He said, “Yahweh came from Sinai, and rose from Seir to them. He shone from Mount Paran. He came from the ten thousands of holy ones. At his right hand was a fiery law for them. Yes, he loves the people. All his saints are in your hand. They sat down at your feet. Each receives your words.
- Psalms 16:3 As for the saints who are in the earth, they are the excellent ones in whom is all my delight.
- Psalms 106:16 They envied Moses also in the camp, and Aaron, Yahweh’s saint.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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Geneva Bible translators 1599 · Public Domain He willeth Job to consider the example of all…
He willeth Job to consider the example of all them that have lived or do live godly, whether any of them be like unto him in raging against God as he doth.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 5:1 Call now, if there be any that…
Job 5:1 Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
Ver. 1. Call now, if there be any that will answer thee] The beginning of this chapter is hard, saith Mercer, till you come to the seventh or eighth verses, and then all is plain and easy. That which Eliphaz driveth at here is, to drive Job out of all good conceit of his own condition, and to persuade him that never any good man suffered such hard and heavy things as he, or, at least, suffered them so untowardly and impatiently. Call, I pray thee, saith he, call over the roll, look into the records of former saints, and see if thou canst find among them all such another knotty piece as thyself, that needed so much hewing, and made such a deal of complaining. Was there ever the like heard of? Call now, if there be any one answerable to thee. Broughton rendereth it, Call now, if there be any one that will defend thee, that is, be thy patron or advocate, in word, or in the example of their lives.
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And to which of the saints wilt thou turn?] q.d. Thou art alone, neither mayest thou hope to meet with thy match in the matter or manner of thine afflictions, unless it be among hypocrites and graceless persons, as Job 5:2. The Septuagint read it, To which of the angels wilt thou look? and the Popish commentators think they have here an unanswerable ground for their doctrine of invocation of saints and angels. But did not the buzzards take notice of an irony here, and that Eliphaz assureth Job that it would be in vain for him to call to any saint? &c. Is it not plain, or probable, at least, that he here meaneth the saints living in this world? or if not, yet is Gregory the Great of no authority with them, who acknowledgeth none other to be called upon, here meant, but God; and that the saints are mentioned to Job in derision, as if it were a ridiculous thing to call to them departed out of this life, who cannot hear us.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Call now, i.e. invite, or make proclamation, as this…
Call now, i.e. invite, or make proclamation, as this word is oft used, as Deu 20:10; Jdg 12:1; Jer 2:2; 3:12; 7:2. Call them all as it were by their names; consult the whole catalogue of them all, which thou didst ever know or hear of.
If there be any, to wit, of the saints, as it follows.
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That will answer thee, i.e. comply with thee, answer thy desires or expectations; try if there be any one saint that will defend or allow thee in these bold expostulations with God; or, as it is in the Hebrew,
if there be any that doth answer thee, i.e. whose opinion or disposition and carriage is answerable or like to thine. So answering is sometimes used, as Pro 27:19; Ecc 10:19. Thou wilt find many fools or wicked men, as it follows, Job 5:2, to answer or imitate thee in their speeches and carriages, but not one of the saints like thee; which deserves thy serious consideration, and gives thee just cause to question thine integrity.
The saints; either,
1. The angels, who are sometimes called saints, as Job 15:15; Dan 8:13; Zec 14:5, because they are eminently and perfectly holy; or rather,
2. Holy men, as appears both from the word, which most commonly is so used, and from the opposition of the foolish man to these, Job 5:2, and because the example of men was more proper and effectual for Job’s conviction than of angels.
Wilt thou turn, or look? look about thee, view them all, and see if thou canst find one like thee.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain A very warm dispute being begun between Job and…
A very warm dispute being begun between Job and his friends, Eliphaz here makes a fair motion to put the matter to a reference. In all debates perhaps the sooner this is done the better if the contenders cannot end it between themselves. So well assured is Eliphaz of the goodness of his own cause that he moves Job himself to choose the arbitrators (Job 5:1): Call now, if there be any that will answer thee; that is, 1. "If there be any that suffer as thou sufferest. Canst thou produce an instance of any one that was really a saint that was reduced to such an extremity as thou art now reduced to? God never dealt with any that love his name as he deals with thee, and therefore surely thou art none of them." 2. "If there be any that say as thou sayest. Did ever any good man curse his day as thou dost? Or will any of the saints justify thee in these heats or passions, or say that these are the spots of God's children? Thou wilt find none of the saints that will be either thy advocates or my antagonists. To which of the saints wilt thou turn? Turn to which thou wilt, and thou wilt find they are all of my mind. I have the communis sensus fidelium - the unanimous vote of the faithful on my side; they will all subscribe to what I am going to say." Observe, (1.) Good people are called saints even in the Old Testament; and therefore I know not why we should, in common speaking (unless because we must loqui cum vulgo - speak as our neighbours), appropriate the title to those of the New Testament, and not say St. Abraham, St. Moses, and St. Isaiah, as well as St. Matthew and St. Mark; and St. David the psalmist, as well as St. David the British bishop. Aaron is expressly called the saint of the Lord. (2.) All that are themselves saints will turn to those that are so, will choose them for their friends and converse with them, will choose them for their judges and consult them. See Psa 119:79. The saints shall judge the world, Co1 6:1, Co1 6:2. Walk in the way of good men (Pro 2:20), the old way, the footsteps of the flock. Every one chooses some sort of people or other to whom he studies to recommend himself, and whose sentiments are to him the test of honour and dishonour. Now all true saints endeavour to recommend themselves to those that are such, and to stand right in their opinion. (3.) There are some truths so plain, and so universally known and believed, that one may venture to appeal to any of the saints concerning them. However there are some things about which they unhappily differ, there are many more, and more considerable, in which they are agreed; as the evil of sin, the vanity of the world, the worth of the soul, the necessity of a holy life, and the like. Though they do not all live up, as they should, to their belief of these truths, yet they are all ready to bear their testimony to them.
Now there are two things which Eliphaz here maintains, and in which he doubts not but all the saints concur with him: -
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I. That the sin of sinners directly tends to their own ruin (Job 5:2): Wrath kills the foolish man, his own wrath, and therefore he is foolish for indulging it; it is a fire in his bones, in his blood, enough to put him into a fever. Envy is the rottenness of the bones, and so slays the silly one that frets himself with it. "So it is with thee," says Eliphaz, "while thou quarrellest with God thou doest thyself the greatest mischief; thy anger at thy own troubles, and thy envy at our prosperity, do but add to thy pain and misery: turn to the saints, and thou wilt find they understand their interest better." Job had told his wife she spoke as the foolish women; now Eliphaz tells him he acted as the foolish men, the silly ones. Or it may be meant thus: "If men are ruined and undone, it is always their own folly that ruins and undoes them. They kill themselves by some lust or other; therefore, no doubt, Job, thou hast done some foolish thing, by which thou hast brought thyself into this calamitous condition." Many understand it of God's wrath and jealousy. Job needed not be uneasy at the prosperity of the wicked, for the world's smiles can never shelter them from God's frowns; they are foolish and silly if they think they will. God's anger will be the death, the eternal death, of those on whom it fastens. What is hell but God's anger without mixture or period?
II. That their prosperity is short and their destruction certain, Job 5:3-5. He seems here to parallel Job's case with that which is commonly the case of wicked people. 1. Job had prospered for a time, seemed confirmed, and was secure in his prosperity; and it is common for foolish wicked men to do so: I have seen them taking root - planted, and, in their own and others' apprehension, fixed, and likely to continue. See Jer 12:2; Psa 37:35, Psa 37:36. We see worldly men taking root in the earth; on earthly things they fix the standing of their hopes, and from them they draw the sap of their comforts. The outward estate may be flourishing, but the soul cannot prosper that takes root in the earth. 2. Job's prosperity was now at an end, and so has the prosperity of other wicked people quickly been. (1.) Eliphaz foresaw their ruin with an eye of faith. Those who looked only at present things blessed their habitation, and thought them happy, blessed it long, and wished themselves in their condition. But Eliphaz cursed it, suddenly cursed it, as soon as he saw them begin to take root, that is, he plainly foresaw and foretold their ruin; not that he prayed for it (I have not desired the woeful day), but he prognosticated it. He went into the sanctuary, and there understood their end and heard their doom read (Psa 73:17, Psa 73:18), that the prosperity of fools will destroy them, Pro 1:32. Those who believe the word of God can see a curse in the house of the wicked (Pro 3:33), though it be ever so finely and firmly built, and ever so full of all good things; and they can foresee that the curse will, in time, infallibly consume it with the timber thereof, and the stones thereof, Zac 5:4. (2.) He saw, at length, what he had foreseen. He was not disappointed in his expectation concerning him; the event answered it; his family was undone, and his estate ruined. In these particulars he plainly and very invidiously reflects on Job's calamities. [1.] His children were crushed, Job 5:4. They thought themselves safe in their eldest brother's house, but were far from safety, for they were crushed in the gate. Perhaps the door or gate of the house was highest built, and fell heaviest upon them, and there was none to deliver them from perishing in the ruins. This is commonly understood of the destruction of the families of wicked men, by the execution of justice upon them, to oblige them to restore what they have ill-gotten. They leave it to their children; but the descent shall not bar the entry of the rightful owners, who will crush their children, and cast them by due course of law (and there shall be none to help them), or perhaps by oppression, Psa 109:9, etc. [2.] His estate was plundered, Job 5:5. Job's was so. The hungry robbers, the Sabeans and Chaldeans, ran away with it, and swallowed it; and this, says he, I have often observed in others. What has been got by spoil and rapine has been lost in the same way. The careful owner hedged it about with thorns, and then thought it safe; but the fence proved insignificant against the greediness of the spoilers (if hunger will break through the stone walls, much more through thorn hedges), and against the divine curse, which will go through the thorns and briers, and burn them together, Isa 27:4.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Call now, if there be any that will answer…
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": Joh 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" (n), 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" (o), 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" (p), that will be of any service to thee? meaning either the Divine Persons in the Godhead, sometimes called Holy Ones, as in Jos 24:19; Pro 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, Deu 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.
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(n) "si est correspondens tibi", Bolducius. (o) "Ecce est qui respondeat tibi", Schultens. (p) Sept. "obtueberis", Montanus; "respicies", Vatablus, Cocceius, Schmidt, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Sin occasions destruction, ver. 1-5. Affliction is the common…
Sin occasions destruction, ver. 1-5. Affliction is the common lot of mankind, ver. 6-7. In affliction we should fly to God, who is both able and willing to help, ver. 8-16. He will deliver them that trust in him, ver. 17-27.
Call - Call them all as it were by their names: will not every good man confirm what I say? If - Try if there be any one saint that will defend thee in these bold expostulations with God. Thou mayst find fools or wicked men, to do it: but not one of the children of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Eliphaz proceeds to show that the wicked are always…
CHAPTER V
Eliphaz proceeds to show that the wicked are always punished by
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the justice of God, though they may appear to flourish for a
time, 1-8;
extols the providence of God, by which the counsels of the
wicked are brought to naught, and the poor fed and supported,
9-16;
shows the blessedness of being corrected by God, in the
excellent fruits that result from it; and exhorts Job to
patience and submission, with the promise of all secular
prosperity, and a happy death in a mature and comfortable
old age, 17-27.
NOTES ON CHAP. V
Verse 1. Call now, if there be any] This appears to be a strong irony. From whom among those whose foundations are in the dust, and who are crushed before the moth, canst thou expect succour?
To which of the saints wilt thou turn?] To whom among the holy ones, (קדשים kedoshim,) or among those who are equally dependent on Divine support with thyself, and can do no good but as influenced and directed by God, canst thou turn for help? Neither angel nor saint can help any man unless sent especially from God; and all prayers to them must be foolish and absurd, not to say impious. Can the channel afford me water, if the fountain cease to emit it?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 5:1. Call now, &c. — Wouldst thou know…
Job 5:1. Call now, &c. — Wouldst thou know the reason why I relate to thee this night vision? I do it with an intent that thou mayest apply it to thyself, and thy present circumstances. Thou hast heard how weak and imperfect the best of men must be in comparison with God, but if this does not satisfy thee, if thou dost not believe what has been advanced, thou mayest inquire of others. Try, therefore, if there be any one that will defend thee in these thy bold expostulations with God. Thou mayest find fools or wicked men that will do it, but not one of the children of God. There is no good man but is of my opinion; and if an angel should appear to thee as one did to me, thou wouldst receive no other information but this.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Call now - The expressions used here, as Noyes…
Call now - The expressions used here, as Noyes has well observed, seem to be derived from the law, where the word “call” denotes the language of the complainant, and answer that of the defendant. According to this, the meaning of the words “call now” is, in jus voca: that is, call the Deity to account, or bring an action against him: or more properly, enter into an argument or litigation, as before a tribunal; see the notes at Isa 41:1, where similar language occurs.
If there be any that will answer thee - If there is anyone who will respond to thee in such a trial. Noyes renders this, “See if He will answer thee;” that is, “See if the Deity will condescend to enter into a judicial conroversy with thee, and give an account of his dealings toward thee.” Dr. Good renders it, “Which of these can come forward to thee; that is, “Which of these weakly, ephemeral, perishing insects - which of these nothings can render thee any assistance?” The meaning is probably, “Go to trial, if you can find any respondent; if there is any one willing to engage in such a debate; and let the matter be fairly adjudicated and determined. Let an argument be entered into before a competent tribunal, and the considerations pro and con be urged on the point now under consideration.” The desire of Eliphaz was, that there should be a fair investigation, where all that could be said on one side or the other of the question would be urged, and where there would be a decision of the important point in dispute. He evidently felt that Job would be foiled in the argument before whomsoever it should be conducted, and whoever might take up the opposite side; and hence, he says that he could get no one of “the saints” to assist him in the argument. In the expression, “if there be any that will answer thee,” he may mean to intimate that he would find no one who would be willing even to go into an investigation of the subject. The case was so plain, the views of Job were so obviously wrong, the arguments for the opinion of Eliphaz were so obvious, that he doubted whether anyone could be found who would be willing to make it the occasion of a set and formal trial, as if there could be any doubt about it.
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And to which of the saints wilt thou turn? - Margin, as in Hebrew “look.” That is, to which of them wilt thou look to be an advocate for such sentiments, or which of them would be willing to go into an argument on so plain a subject? Grotins supposes that Eliphaz, having boasted that he had produced a divine revelation in his favor Job 4, now calls upon Job to produce, if he can, something of the same kind in his defense, or to see if there were any of the heavenly spirits who would give a similar revelation in his favor. The word here rendered “saints” (קדשׁים qôdeshı̂ym) means properly those who are sanctified or holy; and it may be either applied to holy men, or to angels. It is generally supposed that it here refers to angels. So Schultens, Rosenmuller, Noyes, Good, and others, understand it. The word is often used in this sense in the Scriptures. So the Septuagint understands it here - ἤ εἴτινα ἀγγέλων ἁγίων ὄψῃ ē eitina angelōn hagiōn opsē. Such is probably its meaning; and the sense of the passage is, “Call now upon anyone, and you will find none willing to be the advocate of such sentiments as you have urged. No holy beings - human beings or angels - would defend them.” By this, probably, Eliphaz designed to show Job that he differed from all holy being, and that his views were not those of a truly pious man. If he could find no one, either among holy angels or pious men, to be the advocate of his opinions, it followed that he must be in error.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Saints. This is a proof of the invocation of…
Saints. This is a proof of the invocation of the saints (Calmet) and angels. (Haydock) --- The Jews often begged God to have mercy on them for the sake of the patriarchs, 2 Paralipomenon vi. 42. (Calmet) --- Eliphaz, therefore, exhorts Job, if he have any patron or angel, to bring him forward in his defence. (Menochius) --- Septuagint, "Invoke now if any one will hear thee, or if thou perceive any of the holy angels," (Haydock) as I have done. (Menochius) --- He extols himself, to correct the pretended presumption of his friend, (Calmet) and other defects, which none will dare to deny, as he supposes. See St. Gregory, v. 30. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain Third double strophe — APPLICATION OF THE VISION, Job_5:1-7.…
Third double strophe — APPLICATION OF THE VISION, Job_5:1-7. First strophe — The folly of murmuring, Job_5:1-5.
1. If there be any — Literally, Is there he? The Septuagint renders the verse, “But call, if any one will hearken to thee, or if thou shalt see any of the holy angels.”
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The saints — קדשׁים, (the holy.) As this term is employed both of good men and good angels, (Deu_33:2-3; Psa_34:9, etc.,) its meaning must be determined by the context. The idea of Eliphaz is, that Job, in his present mood, need expect no sympathy or help from any quarter. The vision just cited has established the inferiority of all beings in the sight of God, and, as declared in the afflictions of Job, the infinite wisdom of his will. After God has spoken there is none other — holy man or angel — who will either deign or dare to make reply to his (Job’s) complaints. To reply, even, might foster the spirit of rebellion. Murmuring belongs to man, not to the angels. That there can be no reference, as the Romanists teach, to any intercession of angels, is evident from the comparatively low estimate in which the vision had held them. See Job_5:8; Job_4:18. Nor is it a challenge to Job, as Grotius and others have held, to produce a similar revelation in his own favour. Nor is there any ground for the suggestion of Schultens, that “call” and “answer” are forensic terms, thus versified by Scott: —
“Be now complainant, the defendant see;
Which angel will espouse thy daring plea?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. Call now, if there be any] Rather, call…
1. Call now, if there be any] Rather, call then, is there any …? The imperative call then is not ironical, but merely a very animated way of putting a supposition: if thou appeal then against God is there any that will hear thee or aid thee?
which of the saints] Better, the holy ones, that is, the angels, as ch. Job_15:15; Psa_89:6-7; will any of these exalted beings receive thy complaint against God? In ch. Job_33:23 the angels are interpreters, conveying the meaning of God’s providences to men. But the converse idea that they convey men’s representations to God or intercede for them with Him is not found here, because the reference is to a complaint against God. There underlies the passage the idea that the angels are helpful to men, and the question is asked, If Job appeals to any of them against God will they hear his appeal and aid him? The question is only a vivid way of saying that they would turn away from him, abhorring his folly. Being holy, they know, for that very reason, the unapproachable holiness and rectitude of God, and the distance of all creatures from Him.
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Ch. Job_5:1-7. Having laid this broad ground, Eliphaz proceeds to apply the principle to Job.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Call now.—The speaker now becomes more personal and…
V.
(1) Call now.—The speaker now becomes more personal and direct in his tone and bearing. He insinuates that Job is “unwise” and “silly,” and promises swift destruction for all such.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-27. Eliphaz, having narrated his vision, and rehearsed…
Vers. 1-27. Eliphaz, having narrated his vision, and rehearsed the words which the spirit spoke in his ear, continues in his own person, first (vers. 17) covertly reproaching Job, and then (vers. 8-27) seeking to comfort him by the suggestion that, if he will place himself unreservedly in the hands of God, it is still possible that God may relent, remove his chastening hand, deliver him from his troubles, and even give him back all his former prosperity. The anticipation is in remarkable accordance with the ultimate, (Job_42:10-17) and shows that Eliphaz, if not a prophet in the higher sense, is at least a sagacious interpreter of God"s ways with men, and can very happily forecast the future.
Call now, if there be any that will answer thee; rather, call now; is there any that will answer thee? What aid, that is, wilt thou invoke, if thou turnest away from God, and reproachest him? Thinkest thou to find any one in heaven or earth to answer to the call and come to thy assistance? Utterly vain is any such hope. And to which of the saints wilt thou turn? By "the saints" are meant in this place "the holy angels". (Job_15:15 Psa_89:7 Zec_14:5) The question, "To which wilt thou turn?" seems to imply that there was already in Job"s time some knowledge of individual members of the angelic host, such as Michael, Gabriel, Raphael, etc., though we have no mention of any names of angels in Scripture until the time of Daniel. (Dan_8:16 Dan_9:21) That invocation of angels was an actual practice in Job"s age is, however, scarcely proved by this passage.
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Eliphaz to Job: 3. The history of a fool.
I THE FOOL"S CHARACTER.
1. An impious fool. The mental and moral portrait of the aevil (ver. 2) is minutely outlined in the Book of Proverbs, as distinguished by contempt of true wisdom, (Pro_1:7) talkativeness, (Pro_10:8) self-conceit, (Pro_12:15) irritability of temper, (Pro_12:16) pride, (Pro_14:3) fretfulness against God, (Pro_19:3) sinfulness of thought, (Pro_24:9) etc., most of which qualities were, in the judgment of Eliphaz, possessed by the devil whom he depicted, who was probably Job.
2. A moral simpleton. The potheh is also sketched in Proverbs, as one who is easily seduced by temptation (Pro_9:14-18) and flattery; (Pro_7:7) who is destitute of any power of self-restraint, credulous of what he hears, (Pro_14:15) and heedless of danger. (Pro_27:12) According to Eliphaz, he is also marked by envy.
II THE FOOL"S ISOLATION.
1. Unheeded by God. "Call now, if there be any that will answer thee" (Ver. 1); perhaps meaning, ironically, You had better prepare an indictment against the Deity." Practically, implies Eliphaz, this is what the sinner does who storms at the Divine dispensations towards him. All sin is more or less an impeachment of the Divine righteousness and equity. (Gen_3:1) Yet so utterly wild and extravagant is the idea of a puny, sinful creature like man entering the lists against God; so immeasurably foolish as well as presumptuous the imagination that Infinite Purity and Wisdom can be arraigned with any hope of success, that the speaker represents the sinner"s clamorous outcries as fining unheeded and unheard through the silent heavens. The Ineffable Supreme gives no indication that he is so much as conscious of his accuser"s presence; neither replying himself nor commissioning another to appear in his behalf. The silence of Heaven, frequently misconstrued by the sinner, (Ps 1) if indicative of the Divine patience and clemency, is no less eloquent of the Divine security against, and Divine contempt for, the sinner.
2. Unassisted by his fellow-creatures. "To which of the holy ones," saints or more probably angels, "wilt thou turn?" i.e. in order to procure help in thine outrageous suit against the Almighty. Eliphaz assumes that wicked men and fallen angels could not, while with equal confidence he asserts that good men and holy angels would not, assist a fool in any such presumptuous enterprise. The language graphically portrays the sinner"s impotence against God. (Isa_27:4)
III THE FOOL"S MISERY.
1. Consumed with chagrin. "Wrath killeth the foolish man." The term "wrath" includes in its signification inward vexation at one"s own wretched lot. It is the opposite of that calm, quiescent, submissive meekness which a good man strives to evince in adversity, and which was exemplified by David, (Psa_39:9) St. Paul, (2Co_6:9, 2Co_6:10) and Job. (Job_1:21)
2. Eaten up of envy. "Envy slayeth the silly one." Fretfulness as regards one"s own particular condition is commonly associated with envy at the good (real or supposed) of others. As only a sincerely good man can heartily rejoice in the prosperity of his neighbour, so is it only a bad man, a moral weakling, who allows himself to be irritated thereby. David, (Psa_37:1) Asaph, (Psa_73:2) and St. Paul, (Rom_13:13 Gal_5:21) warn against this supreme manifestation of folly.
3. Devoured by rage. "Wrath passion killeth the foolish man." The prominent idea in the term "wrath" is that of indignation against the Arbiter of human destiny. It is the object of Eliphaz to depict at once the supreme unhappiness of the fool as the victim of his own evil passions, and the appalling destiny of the fool which is that of a moral suicide; his destruction, when it comes, being not so much inflicted by the stroke of God"s hand as wrought out by the inward violence of his own sinful lusts a melancholy illustration of the auto-nemesis of sin.
IV THE FOOL"S OVERTHROW.
1. Unexpected. Destruction springs upon the poor fool when least anticipated, when, having struck down his roots and sent forth his branches, he appears to be flourishing like a green bay tree, (Psa_37:35) and to have attained to a position of conspicuous prosperity, of great power, and absolute security. (1Sa_25:37 Luk_12:20 Act_12:23)
2. Sudden. In an instant the scene changes, and the fair tree of his prosperity stands scorched and blasted, leafless and bare. "Suddenly I cursed his habitation;" i.e. I beheld it cursed. This has sometimes been true, as Asaph testifies, (Psa_73:20) and as facts witness (Nebuchadnezzar, Haman, Herod, the two Napoleons), though not always. (Psa_17:14 Psa_73:4)
3. Visible. The approach of the fool"s fall, seldom apprehended by himself, is commonly foreseen by others. "Suddenly I cursed his habitation;" meaning that the moment Eliphaz beheld the foolish one taking root, he pronounced his homestead cursed; he could anticipate nothing for him but a speedy and swift engulfment in dark misfortune. So in the moral, no less than in the material, world, "coming events cast their shadows before.
4. Complete. The fool"s overthrow extends to:
(1) His family. "His children are far from safety." Reduced to straitened circumstances in consequence of their father"s ruin, they mutually "crush each other in the gate;" i.e. consume each other in vexatious litigation, thus sharing in the punishment, while they follow in the steps, of their wicked parent. Nor does their misery excite the sympathy, or provoke the friendly interference, of onlookers. "Neither is there any to deliver." If it is prudent not to meddle with the strife of others, (Pro_26:17) it is still doubtful if good men should be indifferent to the calamities of others, even though they are wicked. (Pro_24:11)
(2) His possessions. The famished thief, prowling about the fool"s farmyard, picks up whatever he can lay hands on, and, emboldened by the desolation he beholds, carries off the well-stacked grain. Though no man"s property can be said to enjoy an absolute immunity from thievish depredations, (Mat_6:19) yet it is certain that wicked men"s treasures are peculiarly liable to decay. (Jam_5:3) Only the good man"s treasures in the heavens are permanently safe. Then" the robber swalloweth up literally, " the snare gapeth for "his substance;" i.e. wicked schemers lie in wait to pounce upon his property, concerting measures to carry off what little has been left by the hungry thieves. When thief robs thief, then the devil gets his own. "When the soul of the wicked desireth evil, then his neighbour findeth no favour in his eyes". (Pro_21:10)
5. Righteous. The calamity which overtakes the fool is not an accident or unfortunate mischance, not the production of earth and its physical constitution (ver. 6), but the inevitable result of a law under which man, as Learn:
1. There is no appeal for man against the judgments of a holy God.
2. When God forsakes a sinner, all the saints on earth (as well as angels in heaven) forsake him too.
3. The greatest enemy a sinner has is himself.
4. Rage against God"s judgments is more dangerous to a soul than are the judgments themselves.
5. Neither permanence nor prosperity is a certain mark of goodness, since foolish men may take root.
6. The prosperity of fools is a great trial to saints.
7. The curse of the Lord is in the habitation of the wicked.
8. Outward good things are no mark of the Divine favour.
9. When fathers eat sour grapes, the children"s teeth are set on edge.
10. Men frequently fail to enjoy that upon which they have bestowed much labour.
11. God often uses the wicked to punish the wicked in this life.
12. Man"s sufferings do not spring from his surroundings, but from himself.
13. The suffering condition of man is incontestable evidence of a fall.
HOMILIES BY R. GREEN Vers. 1-5. The lot of the foolish.
By a skillful turn of thought, Eliphaz exhibits the consequences of human folly
1. AS THEY AFFECT THE LIFE OF THE INDIVIDUAL FOOLISH ONE. "Wrath killeth and envy slayeth" him. By his folly he excites the wrath or the envy of others, or his folly leads him into deadly courses.
II AS THEY AFFECT HIS LOT AND CONDITION. His prosperity, even if it begin, is but of temporary duration. If he take root, suddenly his habitation is cursed.
III AS THEY AFFECT HIS FAMILY. His children are in danger from safety." They are condemned by the judge sitting in the gate; are crushed, and are not found. "The seed of the wicked shall be cut off.
IV AS THEY AFFECT HIS SUBSTANCE. He soweth, but a stranger reapeth his harvests; his toil may be productive, but a "robber swalloweth" his substance. Dark is the picture thus presented of the judgments which fall upon the ungodly, the foolish, and the vain. If Eliphaz intended this to be a reflection upon Job, it was unmerited and uncalled for. The Divine judgment upon Job was, "My servant Job, a perfect and an upright man." Eliphaz argued from the particular to the general. However true it may be that the foolish suffers, it is not equally true that every sufferer is foolish.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Call now, if there be any that will answer…
Job_5:1-7
Call now, if there be any that will answer thee.
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Moral evil as viewed by an enlightened natural religionist
How does Eliphaz appear to view sin?
I. As excluding the sinner from the sympathy of the good. He may mean here, either, Who will sympathise with thy opinions as a sinner? or, Who will sympathise with thy conduct as a sinner? Call now, if there be any that will answer thee. Thy conduct is such that none of the holy will notice thee. This was all untrue as applied to Job, yet it is perfectly true in relation to sin generally. Sin always excludes from the sympathy of the good.
II. As by its own passions working out the destruction of the sinner. Wrath killeth the foolish man, and envy slayeth the silly one. His own wrath and his own envy. The malefic passions, in all their forms, are destructive.
III. As enjoying prosperity only to terminate in ruin.
1. Sinners often prosper in the world. They take root.
2. The prosperity must come to a termination. It is only temporary. It often vanishes during life.
3. At the termination the ruin is complete.
IV. As fated to produce misery wherever it exists.
1. Misery follows sin by Divine ordination.
2. A sinful man, so sure as he is born, must endure trouble. Such was this old Temanites view of moral evil, and, in the main, his view is true. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain I. Application of the Vision (Job_5:1). “Call now, if…
THE FIRST SPEECH OF ELIPHAZ.—CONTINUED
I. Application of the Vision (Job_5:1). “Call now, if there be any that will answer thee; and to which of the saints (‘holy ones’—probably angels, as Job_15:15; Dan_8:13) wilt thou turn?” Job to expect no countenance to his language either from holy men or angels.
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Learn:—
1. Vain for a sinner to appeal against God either to saints or angels. Every angel in heaven will take God’s part against the complaining sinner. Angels already taught the wickedness and woe of rebellion against God. Angels themselves charged with folly; how then dare man open his mouth? The cry of a poor sinner heard in heaven, but not that of an unhumbled self-righteous complainer. That cry heard when directed to God, not to angels.
2. No ground in the text for the doctrine of angelic intercession or prayer to departed saints. God the hearer of prayer; to Him all flesh are to come (Psa_65:1). To pray to others in trouble or difficulty, an insult to God, as if either unable or unwilling to answer (2Ki_1:3). An angel presents the prayers of saints to God, but he the “Angel of the Covenant” (Rev_8:3-4; Mal_3:1; Zec_3:1-8). The only prayer in the Bible addressed to a departed saint, that of the rich man in hell, and then not heard (Luk_16:24; Luk_16:27). To intercede for others the part of saints on earth. To apply for that intercession a privilege and duty (ch. Job_42:8; Jas_5:15; Jas_5:18; 1Jn_5:16). Angels ministering attendants on believers, not interceding priests for them (Heb_1:14). One Mediator between God and men (1Ti_2:5). One Advocate with the Father (1Jn_2:1). One Priest in heaven who makes intercession for us (Rom_8:34; Heb_7:25; Heb_9:24). Men to come to God by Him (Heb_7:25; Joh_14:6). Angels employed by God for the benefit of his children (Psa_34:7; Psa_91:11; Heb_1:14). Prayer for that ministry to be addressed, not to the servants, but to the Master who sends them (Mat_26:53).
3. Angels and departed saints to be “turned to” not for help and protection, but for example (Psa_103:20; Mat_6:10). Angels our example:—
(1) In obedience;
(2) In submission;
(3) In humility;
(4) In reverence. The prayer oftener uttered than realized,—“Thy will be done on earth,” &c. God’s will done in heaven:—
(1) By each of its inhabitants;
(2) Without intermission or deviation;
(3) With promptitude and cheerfulness;
(4) Without murmuring or questioning. Earth converted into heaven when this prayer is fulfilled. A consummation to be expected:—
(1) From the prayer itself;
(2) From express promises to that effect (2Pe_3:13; Isa_11:9; Zep_3:9).
II. The folly and effects of fretting against God (Job_5:2).
“For wrath (passion, and displeasure against God for his dealings in Providence) killeth the foolish man, and envy (margin, ‘indignation’) slayeth the silly one.” Probably one of the traditional sayings of the wise in common use among the sages of Arabia. A specimen of the proverbial poetry of the ancients, and a good example of Hebrew parallelism. “Poems instead of written laws,”—one of the Bedouin’s boasts. These maxims or wise sayings freely applied by Job’s “comforters” against him. The present, like others, an important truth. The sentiment extended in the 37th Psalm. An unfeeling application intended by Eliphaz to the case of Job.
Learn:—
1. It is the part only of fools to fret against God and his procedure. To complain against God and His dealings as absurd as it is wicked. The extreme of folly for a creature of yesterday to find fault with or sit in judgment on the doings of the Eternal Creator. Rather may a child three years old censure the architect’s plan of a palace, or an ignorant boor cavil at the complications of a steam-engine.
(2.) Fretting against God’s dealings brings its own punishment. The complainer against God’s Providence is his own executioner. The man that frets in trouble is like the bird which is said to eat its own bowels. “Envy,” or impatient fretfulness, is “rottenness to the bones” (Pro_14:30). Fretting and passionate complaining “kills,” as—
(1.) It robs of peace, which is the spirit’s life;
(2.) Affects the health, and hastens death;
(3.) Injures the life and prosperity of the soul;
(4.) Brings greater chastening and punishment from God. No greater antagonist to health than a fretful spirit; no greater help to it than a contented and submissive one. Passion and impatience in trouble more hurtful and crushing than the trouble itself. True wisdom, as well as piety, under trial is, to commit our way to God and rest in his wisdom and goodness (Psa_37:5-7).
III. Testimony from personal observation as to the prosperous wicked (Job_5:3-5).
“I have seen the foolish (ungodly) taking root,” &c. The object of Eliphaz to confirm the former statement (ch. Job_4:7-9). Unfeeling allusion to the case of Job. Crushing language to come from the lips of a professed friend and comforter. The tongue that uttered it as truly guided by Satan as that of Job’s wife. Even Peter, by his carnal though friendly counsel, could earn the title of “Satan” (Mat_16:22-23). The truth of a statement no justification of its cruel and uncharitable application. From the statement of Eliphaz, still more or less realized, we learn concerning.
Providence
1. That the ungodly frequently prosper in this life.—(Job_5:3.) “I have seen the foolish taking root,” not only prospering, but apparently firm in his prosperity. Same sentiment and figure (Psa_37:35; Jer_12:2). The prosperity of the wicked often a mystery and stumbling-block to the righteous (ch. Job_12:6; Job_21:7; Psa_73:3-12; Jer_12:1). The lot of the righteous and the wicked in this life often a contrast to each other, but a contrast the reverse of what might at first sight be expected (Luk_16:25). Wise reasons with God for allowing the ungodly to prosper.
(1.) It exercises the faith and patience of the godly;
(2.) Teaches the great inferiority of earthly to heavenly blessings;
(3.) Confirms the truth of a judgment to come. Insolvable mystery but for a future state, which clears up all (Luk_16:25; Jas_5:1-7). The godly too much beloved to receive their portion in this life. The good things of this world only the bones cast to the dogs [Rutherford].
2. That the prosperity of the ungodly is followed by a speedy and certain, if not a sudden, fall. “Suddenly I cursed his habitation,”—soon had unexpected occasion to mark it as accursed of God and doomed to destruction. The prosperity of the ungodly as insecure and temporary as it appears fair and promising. “Thou didst set them on slippery places.” The fall often in this life. Examples: Nebuchadnezzar, Haman, Napoleon. Yet not always (Psa_17:14; Psa_73:4; Luk_12:16-20; Luk_16:19; Luk_16:22; Luk_16:25). Nor even generally; maintained by Job against his three friends (ch. Job_21:7-13; Job_12:6). If not sooner, the fall certain in death (Luk_16:23; Luk_16:25; Luk_12:20).
3. That the children of the ungodly often participate in their fall.—(Job_5:4). “His children are far from safety, and they are crushed in the gate,”—ruined by a judicial sentence, or dying by the judgment of God (2Ki_7:20). Veiled allusion to Job’s children. Children often involved in the effects of their parents’ sin (Lev_26:39; Isa_14:20-21). A penalty embodied in the Decalogue (Exo_20:5). Repeated in the solemn declaration of Jehovah’s name and character (Exo_34:7). God’s face set not only against the ungodly themselves, but against their family (Lev_20:5). Examples: Israel in the Wilderness (Num_14:33); Achan (Jos_7:24); Ahab (1Ki_21:29); Gehazi (2Ki_5:27). So general as to have become a proverb in Israel (Jer_31:29; Eze_18:2). The children of the ungodly often inherit the father’s punishment while imitating his sin (Isa_65:7). By repentance, the children escape many, if not all, the effects of their parents’ conduct (Eze_18:14-17). No small part of a father’s punishment, that his sin causes his children to suffer both with him and after him. A diseased constitution and a degraded position among the least of these effects. Vicious habits and propensities often the sad inheritance bequeathed by ungodly parents to their children. A powerful motive to such parents to repent.
4. That the wealth of the ungodly often becomes the prey of the rapacious and covetous. (Job_5:5).—“Whose harvest (literally; or, ‘what he has gathered,’ i.e., by a course of iniquity) the hungry eateth up, and taketh even out of the thorns (though guarded ever so carefully, as by a thick thorn-hedge); and the robber (as the Sabeans and Chaldeans, or ‘the thirsty’) swalloweth up their substance.” Another cruel thrust at Job (ch. Job_1:15; Job_1:17). Crops in Syria and Arabia seldom safe from plundering Bedouin. Backslidden Israel obliged to hide away their grain from the Midianites (Jdg_6:11). Earthly treasures such as thieves can break through and steal (Mat_6:19). A frail tenure that by which the ungodly hold their wealth. They often taken suddenly from it or it from them (Luk_12:20). A canker in an ungodly man’s gold and silver (Jas_5:2). Sometimes, however, unintentionally laid up for the righteous to inherit (ch. Job_27:17). Happy they on whose treasure no robber can lay his hand (Mat_6:20). With Christ we have “durable riches,” and an inheritance laid up for us in heaven (Pro_8:18; 1Pe_1:14).
IV. Poetical aphorisms as to the origin and extent of trouble (Job_5:6-7).
“Although (or ‘for’), &c” Perhaps another example of the traditional sayings of the East. A commonplace, intended partly for Job’s reproof and partly for his comfort. Declares the origin, universality, and unavoidableness of trouble. Foolish to complain so bitterly of what is unavoidable and as universal as the race. A consolation to know that our sufferings are only such as are common to man (1Co_10:13). Suffering saints reminded that the same afflictions are accomplished in their brethren that are in the world (1Pe_5:9). Both the reproof and the consolation inapplicable to Job’s case, which was both unprecedented and unparalleled. Implied on the part of Eliphaz a want of sympathy and appreciation of the depth of Job’s trouble. Hence felt by Job to be only an exasperation of his grief (ch. Job_6:2-7).
The passage suggests concerning
Trouble
1. Its origin. Negatively.—(Job_5:6). “Not from the dust” or “ground.”
(1.) Not from mere chance, as a weed springing up from the soil; nor
(2) From anything merely external; not from the ground but from our selves. Positively.—(Job_5:7). “Born unto trouble.” Trouble is—
(1.) From a necessity and law imposed on our existence in this world;
(2.) From sin, which is the ground of that necessity. The origin of suffering is in man himself as a child of fallen Adam. All suffering the consequence of sin. Man is “born to trouble,” simply because he is “born in sin” (Psa_51:5). Sin and suffering linked by bonds of adamant. In the government of a good and righteous God, suffering could exist only,—
(1.) As a legal necessity in consequence of disobedience to His laws; or
(2.) As a moral necessity for the discipline of His erring children. Ah suffering in the world the consequence of the first transgression (Rom_5:12);
‘Of one man’s disobedience, and the fruit
Of that forbidden tree, whose mortal taste
Brought death into the world and all our woe.”
2. Its universality. “Man is born unto trouble.”—(Job_5:7). Suffering co-extensive with the race. An inmate of the palace as truly as of the prison. Tears moisten the pillow of down as well as the pallet of straw. One of the Hebrew terms for “man” is enosh, or “the miserable.” Trouble makes the world akin. Suffering universal, because sin is so. Follows sin as its shadow. Its universality ought to render us—
(1.) Patient under our own trouble;
(2.) Sympathizing with that of others.—(i.) Terrible evil of sin that has filled a world with suffering, (ii.) Heaven all the more desirable as entirely free from it. (iii.) Precious grace that converts it into a blessing.
3. Its certainty. “As the sparks fly upward.” This by a law of nature. Suffering in like manner a law of our being. Inseparable from our existence in the present life. The hand that made us has since the entrance of sin, made us sufferers. Man born to trouble as truly as he is born to live. Tears track man’s pathway from the cradle to the grave. No wealth can purchase, no power effect, immunity from the common lot. Only through the incarnation and suffering of God’s own Son, our suffering not necessarily eternal. “The wages of sin is death,—the gift of God eternal life, through Jesus Christ our Lord” (Rom_6:23).
V. The counsel of Eliphaz (Job_5:8-16.
“I would seek unto God (El, the mighty One), and unto God (Elohim, plural,—denoting totality of Divine perfections, or perhaps plurality of Divine persons), would I commit my cause,” &c. This to the end of the chapter the best part of Eliphaz’s speech. Comes down from the place of a reprover to that of a friendly adviser. His counsel characterized by wisdom, if not by warmth. Its only fault that it implies an uncharitable and unjust reflection, as if Job was a prayerless man (See ch. Job_16:20; Job_10:2; Job_12:4; Job_13:20; Job_14:6). At times, however, from darkness and confusion, Job, like other believers, hardly able to pray (Job_23:3-4; Job_23:15). Our great comfort in trouble that we can address ourselves to God in it. God to be sought unto in trouble,—
(1.) For counsel and direction in it;
(2.) For comfort and support under it;
(3.) For grace so to bear it as to glorify God by it;
(4.) For deliverance in His own time and way out of it;
(5.) For the spiritual benefit and improvement intended through it. True piety, and wisdom to commit our cause into God’s hands (Psa_37:5). The very hairs of our head all numbered by Him (Mat_10:30). Makes all things work together for good to them that love Him (Rom_8:28). To seek unto God in trouble an instinct of nature. Practised even by the heathen according to their knowledge (Jon_1:5). In ordinary circumstances the Athenians sacrificed to the gods of the Pantheon, but in time of calamity prayed to the Unknown God (Act_17:23). The attributes of God such as to render Him the proper object of prayer and trust in time of trouble. These attributes described by Eliphaz as exhibited in His works.
Attributes of God
1. His Almightiness.—(Job_5:9). “Who doeth great things and unsearchable,” &c. A God almighty to help and deliver, our great comfort in trouble (Psa_46:1; Psa_62:8; Psa_65:5). Nothing impossible with God. His almightiness seen in His works of creation, providence, and grace. His works in creation “marvellous” and “unsearchable,” both for greatness and minuteness, number and complexity. His works in providence “unsearchable,”—
(1) In the end designed in them;
(2) In the manner of its accomplishment. “Deep in unfathomable mines,” &c. More now seen in the works of creation than could even be imagined in the days of Eliphaz. The discoveries of the last three centuries give an emphasis to his words undreamt of at that period. Many of the numerous nebulæ or dusky spots observed throughout the heavens, already resolved by the telescope into innumerable stars, each itself a sun. Reason to conclude the same of the rest, though from their distance as yet unresolved. Millions of suns, probably with systems like our own, found to compose the Milky Way of which our solar system is a part. The microscope, on the other hand, reveals animalcule so minute that a thousand millions of them together do not exceed in size a grain of sand; yet each having perfect and distinct formations and all the functions essential to life. Such a view of God’s almightiness calculated not only to deepen our reverence, but to increase our trust.
2. His goodness and benevolence—(Job_5:10-11). “Who giveth rain,” &c. Rain a striking display of God’s goodness as well as of his power and wisdom. One of his most common but precious gifts (Psa_65:9-10; Jer_14:22; Amo_4:7; Zec_10:1; Act_14:17). One of the most beautiful as well as beneficent operations in nature. The evaporation of moisture, its suspension in clouds, its condensation and descent, carried on by the operation of natural laws of which God is the author and director. The changes of temperature on which this operation depends, all in His hands, and “unsearchable” to us. Every drop of rain comes to us as a witness-bearer of the Divine benevolence (Psa_68:9-10).—“To set up on high those that be low,” &c. The change on the part of thousands from wretchedness and despondency to gladness and rejoicing, often, especially in the East, the result of an abundant rain. In this, as in other respects, the natural a beautiful and instructive figure of the spiritual (Isa_44:3-5; Isa_55:10-13; Deu_32:2).
3. His wisdom—(Job_5:12-14). “He disappointeth the desires of the crafty,” &c. His wisdom displayed in overmatching the crafty and disappointing their schemes.—(Job_5:13.) “He taketh the wise in their own craftiness.” Quoted by the apostle in 1Co_3:19, to show that “the wisdom of men is foolishness with God.” The deepest devices of carnal men in God’s view only short-sighted contrivances of little children. Their “best laid schemes” often suddenly overturned by the slightest incident. Human “enterprises,” most carefully prepared and likely to succeed, often made to collapse like houses of cards. The splendid Armada, designed by Spain for the overthrow of the Reformation in England, dissipated and destroyed by unfavourable weather. Of the three attempts of the French to effect a landing in Ireland, the first and second failed through the adverse elements, and the third by the influence of the change in Buonaparte’s counsels. Haman’s well laid scheme to crush Mordecai and the Jews ends in his own disgrace and ruin. At David’s prayer and for David’s deliverance, Ahithophel’s sagacious counsel is turned into foolishness (2Sa_15:31; 2Sa_16:20-23; 2Sa_17:1-14). The Birs Nimroud, on the plains of Babylon, a standing example of the “counsel of froward” Babel-builders “carried headlong.” Our affairs safe in the hands of One with whom the wisdom of men is only foolishness.
4. His compassion (Job_5:14-15). “But he saveth the poor from the sword,” &c. (or, “He saveth the oppressed from their mouth, the poor from the hand,” &c.) From their “mouth,” open to devour, and from their “hand” lifted up to slay them. Examples: The enslaved Israelites delivered from the hand of Pharaoh and the Egyptians (Exo_18:20); Peter from the hand of Herod and the expectation of the Jews (Act_12:11); Paul from the mouth of the lion Nero (2Ti_4:17). God’s goodness exercised towards men in general; His compassion towards the needy and oppressed. The helpless and afflicted especially the objects of His regard (Psa_72:12-13; Psa_103:6). An additional reason for Job’s seeking unto God and committing his cause into His hands.—The results on others from God’s compassion exercised in the deliverance of the afflicted. (Job_5:16).—
(1.) “The poor have hope.” Job in his affliction encouraged to hope in God from his dealings with others in a similar condition. The use to be made of all God’s gracious interpositions on behalf of those in trouble (Psa_22:4-5; Psa_34:6; Psa_34:8; Psa_34:11; Psa_40:1-3). Hope in God the object of the Scriptures and the examples of delivering mercy recorded in them (Rom_15:4). Encouragement to hope, the actual result of God’s dealings with Job (Jas_5:11).—
(2.) “Iniquity stoppeth her mouth” (found also in Psa_107:42). Persecution and oppression often struck dumb,—
(1) by God’s manifest deliverance of the poor that trusted in Him;
(2) by His judgments on the wicked executed along with that deliverance (Exo_14:25). God’s works will put the ungodly to silence when His words do not. The time of the final deliverance of the godly that of the shame and confusion of the wicked (Dan_12:2).
VI. The plea of Eliphaz for Job’s repentance (Job_5:17-18)
Holds out the benevolent object and happy effects of affliction. Job thus addressed as one needing repentance and now under the Divine correction. The statement true and applicable to Job’s case, but not as Eliphaz supposed. Job’s affliction not strictly a correction for sin, but to be employed as such for his spiritual benefit. His “captivity” to be “turned,” and that upon his repentance. His repentance, however, not as Eliphaz thought, for sins of life, but for that of cavilling at the Divine procedure. The whole passage a fine specimen of ancient Shemitic poetry. Probably more of the wisdom of the ancients handed down in verse from the earliest times. Contains a highly coloured description of the happiness of the godly in the present life. Generally true, according to the Old Testament platform. In harmony with other Old Testament promises, especially in the Psalms and Proverbs. New Testament promises rather of inward peace with outward trouble; all our need supplied, and all things working together for our good (Joh_14:27; Joh_16:33; Php_4:19; Rom_8:28). The error of Eliphaz in making earthly prosperity the uniform reward of godliness. That error seen and opposed by Job. Some of the promises held out by Eliphaz felt by Job to be a cruel mockery and an aggravation of his grief. These promises however afterwards fully realised in his experience (ch. 42)—“Behold,” &c. Calls Job’s special attention to what he is now to advance. The thing stated strange in itself and not readily believed. “Happy is the man whom God correcteth.” Same sentiment in nearly the same words (Psa_94:12). Two modes of correction employed by God—
(1) By His Word and Spirit;
(2) By His work in Providence. The latter here intended “Correcteth,” or “rebukes,” viz., with the “rod of affliction” (Sam. Job_3:1; Psa_39:10-11). The text contains:—
(1.) A truth stated;
(2.) A lesson drawn from it. The truth: Blessedness found in Divine correction. The lesson: That correction therefore not to be despised.
Divine Correction
1. Its blessedness. Seen—
(1) In its origin. Its origin—Divine love (Pro_3:12; Heb_12:6; Rev_3:19). Correction the part, not of a. judge but of a father (Heb_12:7-9). A mercy to be corrected when we might have been destroyed (2Sa_3:22). Sad token for a man when God will not spend a rod upon him [Brookes].
(2) In its object. Our spiritual benefit (Heb_12:11);—Repentance (Rev_3:19); Removal of sin (Isa_27:9); Participation in God’s holiness (Heb_12:10). Affliction is God’s medicine to heal, and His furnace to purify His children.
(3) In its actual result. Affliction in itself a fruit of sin, but in God’s hand a means of good. When God corrects His children, He—(i.) Supports them in the affliction; (ii.) Purifies them by it; (iii.) Delivers them out of it. “None more unhappy than he who never felt adversity” [Seneca].
2. Its improvement. Here negatively expressed. “Despise not thou,” &c. So Pro_3:11; Heb_12:5. God’s corrections are not to be—(i.) Refused as something nauseous; nor, (ii.) Rejected as something hurtful; nor, (iii.) Slighted as something useless. The exhortation implies the opposite duty. God’s corrections are on the contrary to be—
(1) Highly prized;
(2) Carefully improved. Prized, as—(i.) From a Father’s hand; (ii.) Sent in love; (iii.) Designed for our highest good. Affliction to be improved—
(1) By consideration of its object;
(2) By examination into its cause;
(3) By endeavour after its fruit (Lam_3:39-42). Trials only profitable when we are rightly exercised under them (Heb_12:11). To be benefited by God’s rod, it is necessary to be taught out of God’s Word (Psa_94:12).—The correction that of “the Almighty,” or All-sufficient. Indicates—
1. His benevolence in the correction; the “Almighty” under no obligation to sinning creatures.
2. His ability—
(1) To sustain us under it;
(2) To sanctify us by it;
(3) To deliver us out of it. God’s corrections are sores which He himself will heal again.
Job_5:18. “He maketh sore and bindeth up.” Same truth (1Sa_2:6; Hos_6:1). All pains and griefs from God. True even in Job’s case, though not as Eliphaz supposed. This thought an aggravation to Job’s distress. “Maketh sore,” as a surgeon amputating a limb or cutting out a gangrene. The pain no further inflicted than is necessary (Lam_3:33). “And bindeth up,”—as a wound or amputated limb (Psa_147:3). God himself the Physician of souls (Psa_103:3). Jehovah Rophi (Exo_15:26). The office assumed and executed by the incarnate Son (Luk_4:18; Luk_4:23; Mat_9:12). The bandages employed—the doctrines, promises, and consolations of the Gospel (Psa_107:20).—“He woundeth,” as with a surgeon’s knife or lancet. God wounds to heal. His wounds faithful, as those of a friend (Pro_27:6; Psa_141:5). Judicial wounds reserved for the head of obstinate transgressors (Psa_68:21).—“And his hands make whole”—literally, “sew up,” viz., the wound. His own hands; implying—
(1) Readiness;
(2) Tenderness;
(3) Skill;
(4) Success in the operation. Learn—(i.) Those wounds well and lovingly sewed up that are sewed up by the hands of the Almighty. (ii.) We may well endure wounds that are to be sewed up by such a Physician.
VII. Motive to repentance drawn from the promises (Job_5:19, &c)
These promises held out on the supposition of repentance and prayer. Most of God’s promises both to saints and princes conditional. The blessings here enumerated both of a negative and positive nature. Most of them, according to the Old Testament dispensation, pertaining to the present life.
The Promises
1. Negatively. Safety and deliverance in times of trouble. “In six troubles He shall deliver thee.” “Six;” a definite number for an indefinite: many and manifold troubles” (Pro_6:16; 1Pe_1:6). “Many are the afflictions of the righteous” (Psa_34:19). “One woe past, another woe cometh.” “Lord, how are mine enemies increased” (Psa_3:1). Deliverance promised not in one or two troubles, but in all, however many (Psa_34:19). Every new trouble needs Divine support and deliverance. “In” six troubles, viz.—the troubles you yourself are in; or, the dangers and calamities prevailing around you. “A thousand shall fall at thy side,” &c. (Psa_91:7). The promise is either—
(1) to be kept from falling into the trouble; or,
(2) to be preserved from injury by it; or
(3) to be in due time taken out of it. Preservation in trouble, support under it, and deliverance out of it, all in the believer’s charter. The cross not immediately taken from the shoulder, but strength given to bear it. The time and mode of deliverance best reserved in God’s own hands. Deliverance from troubles either temporary and partial, or final and complete. Only the former usually experienced in this life. Here, trouble succeeds trouble as wave succeeds wave. One past, we are to prepare for another. Final and complete deliverance only at death. Death strikes off every link of the believer’s chain, except the last one, which is itself. That link, which hinds the body to the grave, struck off at the Lord’s appearing (1Co_15:52; 1Co_15:57).—“Yea, in seven;” however accumulated in number and excessive in severity. “Seven” the number of fulness. Not one, nor many, but “all thy waves and thy billows,” &c. (Isa_42:7). The furnace heated “seven times” more than usual for the three young captives (Dan_3:19).—“There shall no evil touch thee”—so as really to injure or destroy (Psa_91:7; Psa_91:10). The lions in the den lie harmless at Daniel’s feet. The fire leaves the captive’s hair un-singed, while it consumes their bonds (Dan_3:25). Even physical evil not always a real evil. Rutherford, in his exile, dates his letters from his “palace at Aberdeen.” Such evils often the prevention of greater ones, and the means of obtaining blessings. Bernard Gilpin breaks his leg by an accident, and escapes the fires of Smithfield. “Children, we should have been undone, had we not been undone,” said Themistocles, when an exile at the Persian Court. Joseph’s confinement in prison his stepping-stone to the throne of Egypt.—Kinds of deliverance promised.
(1) From famine (Job_5:20). “In famine,” (—arising from failure in the crops—) “He shall redeem thee from death.” Believers may suffer in famine, but, as a rule, not die from it. The righteous not even then forsaken, nor his seed begging bread (Psa_37:25).
(2) From calumny (Job_5:21). “Thou shalt be hid from the scourge of the tongue”—so as not to be hurt by calumny and false accusation. The tongue often a more mischievous instrument than the sword. Slander the choice weapon of the ungodly against the faithful (Jer_18:18). Times of spies and informers, when no godly man appears safe. Yet God has a pavilion to hide His people from the strife of tongues (Psa_31:20). Jeremiah, Daniel, and the three captives assailed by the tongue, but delivered. Stephen, like his Master, falls by it, but only the sooner to gain his crown. Paul smitten with it, but the sooner obtains his desire of being with Christ. God either gives to His people what He promises, or something better.
(3) From foreign invasion. “Neither shalt thou be afraid (i.e., have any cause to be afraid) of destruction (—desolation from an invading enemy) when it cometh,”—or is coming, either upon others or near thyself. The believer not taken out of the evil, but kept above it. Preserved from real evil in it, and from fear regarding it. Faith grasping the promises lifts the soul above fear. The name of the Lord a strong tower, &c. “Fear not, thou carriest Cæsar;” for Cæsar substitute Christ. No cause for fear, therefore no place to be given to it. God a wall of fire round about his people (Zec_2:5). Makes a dense mist or wreath of snow such a wall at his pleasure. “The providence of God is my inheritance”—inscribed on an old house in Chester, the only one in the street untouched by the plague. (Job_5:22.)—“At destruction” (—the desolation as already come)—“and famine” (—scarcity of food as its attendant—) “thou shalt laugh.” The promise rises in a climax,—safety—fearlessness—triumph. Faith enables believers to laugh when others weep. A holy laughter put by God Himself into the mouths of His servants (ch. Job_8:21; Psa_126:2). Believers laugh in times of calamity, not from want of sensibility, but from warrant of safety. The godly can laugh from satisfaction as to themselves, while they weep in sympathy for others. To laugh at destruction without faith, is either stoicism or cruelty; to laugh from faith, the highest piety. Abraham laughed piously from faith; Sarah laughed sinfully from the want of it. Faith and fidelity give songs in the darkest night of adversity. God’s sweetest consolations often reserved for the time of sorest tribulations.
(4). From wild beasts. “Neither shalt thou be afraid of the beasts of the earth”—ravaging a country wasted by an invading foe. The incursions of wild beasts often spoken of as a Divine judgment (Deu_32:24; 1Ki_17:24; Eze_5:17; Eze_14:21). Then a much greater terror in the East than now. Term probably included reptiles (Gen_3:1). Similar promise of Divine protection against them (Psa_91:13). Daniel’s God able to shut the lions’ mouths. Paul shakes off the viper that fastened on his hand and feels no harm (Act_28:1, &c.) Yet Polycarp and thousands more found their martyr’s crown in the jaws of wild beasts.
(5) From being hurt either by the animate or inanimate creation.—(Job_5:23.) “Thou shalt be in league with the stones of the field, and the beasts of the field shall be at peace with thee.” The covenant made with believers includes the beasts of the field as their friends and allies (Hos_2:18). Man in rebellion against His Maker has all creation at enmity with him. Reconciliation with God through Christ restores man to friendship with the creatures. Dominion over the lower animals lost in Adam but regained in Christ (Psa_8:6; Heb_2:8). Neither stones can hurt nor beasts devour against God’s will. Stones and beasts not only not hurtful, but made profitable. The lions that refused to touch Daniel devoured his enemies. The stones of the field afforded Jacob the pillow on which he slept his sweetest sleep.
2. Point of transition to positive blessings. These such as are held most valuable among men. Promised to Israel while faithful to God. Not all of them promised to believers, with the world in its present condition and Satan as its prince. To be enjoyed in that better state, when the earth shall be full of the knowledge of the Lord (Isa_65:17-25; Rom_8:19-22; 2Pe_3:13). A for eshadowing of that state in Job’s condition after his restoration (ch. Job_42:10-17.)
(1) Domestic peace and felicity (Job_5:24). “Thou shalt know,” &c, i.e., by a Divine assurance and a happy experience. To discern a mercy is itself a new mercy in its bosom [Brookes]. “Thy tabernacle shall be in peace,” or, “be peace,”—so thoroughly pervaded by it. In safety from others; in harmony with itself; and enjoying a general prosperity. “A peaceable habitation, a sure dwelling, and a quiet resting place,” among promised blessings (Isa_32:18). The voice of rejoicing and salvation in the tabernacles of the righteous (Psa_51:8; Psa_51:15). God’s presence the only sure foundation of family peace. That peace consistent with trial, sickness, and death in the dwelling 1Pe_1:6).—
(2) Safety and prosperity in our secular calling. “Thou shalt visit thy habitation, (or perhaps,’thy fold,’) and shalt not sin;” (or, ‘shalt not miss any of thy property;’ or, ‘not be disappointed in thy hope,’—Margin, “Shalt not err”). “Shalt visit thy habitation,” after the day’s journey or toil;” or, “shalt visit thy fold or pasture,” as one looking to the state of his flocks and herds (Pro_27:23). A great mercy to have a habitation to visit; a still greater one to be made to visit it without sin. Domestic peace a precious blessing; domestic purity a still more precious one, and essential to it. Better to be kept from sinning in our habitation than from suffering in it. God’s blessing on our family and affairs connected with diligence in attending to them. Great mercy to find our dwelling preserved from flames within and foes without. The contrary on one occasion one of David’s great trials (1Sa_30:1-5). Promises not falsified by trials that seem to run counter to them.—
(3) A numerous and happy offspring. (Job_5:25). “Thy seed shall be great,” &c. A numerous and powerful family accounted, especially in the East, one of the greatest blessings. The Bible expresses the feelings of humanity in reference to children,—“Happy is the man that hath his quiver full of them” (Psa_127:5). One of the most frequently promised earthly blessings in the Old Testament. The promise supposes godliness in the parents, and, as its consequence, also in the children (Psa_128:1; Psa_128:4). In the New Testament, the promise not so much of a great as of a gracious offspring (Isa_44:3-5). Contrary to his expectation, the text realized in Job’s case, notwithstanding his bereavement (ch. Job_42:13).—
(4) A ripe old age with a peaceful death and burial. (Job_5:25). “Thou shalt come to thy grave in a full age,” &c. “Shalt come.” indicating—
(1) Willingness to die;
(2) A quiet passage. “To thy grave,”—buried in the sepulchres of thy fathers. A peaceful grave and decent burial held, especially in the East, a matter of great importance. The want of it threatened as a Divine judgment (Deu_28:26; Jer_22:18-19; Jer_36:32). Graves in the East usually hewn out in the rock or dug deep in the sand. Bodies otherwise frequently exposed to birds and beasts of prey. The promise generally fulfilled. But the godless rich man died and was buried; while nothing is said of the burial of Lazarus. The promise of a ripe old age especially an Old Testament one. Made first to Abraham (Gen_15:15). Made generally to the godly (Psa_91:16). The desire to live to a good old age an instinct of human nature. Premature death often threatened to the ungodly. Length of days in wisdom’s right hand (Pro_3:16). The general result of a holy, peaceful, and temperate life. A course of piety in every respect favourable to it. Long life connected both in the Old and New Testament with obedience to the fifth commandment (Exo_20:12; Eph_5:1-3). A blessing to live while we can live to purpose. Life to be measured, not so much by its days as by its doings. More important to live well than to live long. Inward development not necessarily the work of years. The promise rather of ripeness for death than continuance of life. The faithful believer is satisfied with life whenever called to quit it. Ripening for death the result of Divine grace, and found at all ages.
VIII. Application of the foregoing (Job_5:27).
1. Affirmation of its truth with the grounds of it. “Lo this—so it is.” Good to speak, with full conviction of the truth of what we advance. Personal conviction, however, not necessarily the proof of truth. Conviction may be more or less enlightened. Inspired utterances always true.—“We have searched it.” Eliphaz the spokesman of the rest. Their discourses probably the result of previous conference. Their minds already made up on the subject of the Divine procedure in reference to the righteous and the wicked. The statements of Eliphaz the result of study and examination. The objects of his search were—
(1) The actual experience of men, or God’s visible dealings in Providence;
(2) The traditional maxims of wise men before him. The examination, having little of revealed truth, both partial and limited. The period of Eliphaz the early twilight of the world. All statements in respect to moral and religious truth to be the result of careful examination, according to the means within our reach.
2. Exhortation to. personal self-application of the truth delivered. “Know thou it.” Truth heard, to become matter of personal experience. In order to this, it is to be—
(1) Examined;
(2) Pondered;
(3) Received. The conduct of the Beræans (Act_17:11). The tone of Eliphaz that of a monitor and teacher, as much older than Job (ch. Job_15:10; Job_32:6-7; Job_42:16).—“For thy good.” The hearer’s good to be the speaker’s aim (Eph_4:29). His duty to apply truth heard for his own advantage. The aim of Eliphaz, Job’s repentance and consequent restoration to Divine favour. His motive good, but founded on a mistaken and uncharitable view of Job’s character and the cause of his sufferings. Eliphaz, viewed as an example to preachers—
(1) Sincere;
(2) Earnest;
(3) Courteous;
(4) Employs variety of arguments and illustrations;
(5) Adduces authorities;
(6) Appeals to Divine revelation. Fails—
(1) In sympathy and warmth of feeling;
(2) In comprehensiveness of view;
(3) In adaptation of his authorities to the case in hand;
(4) In charitable judgment;
(5) In appreciation of the case of his hearer.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Job 5:8-9
Job 5:8-9
The truth which was here held up before Job is an inspiring one. We have to do with a God who does unsearchably marvellous things, not a few, but many, things, literally numberless.
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I. Why then do we not expect marvellous things from God? (1) One reason is that we go too much by past experience. We often read our past experience in a most imperfect, careless, and unfair way, forgetting important parts and misinterpreting others. But even though we read it correctly, we should be wrong in forecasting our future by it. We have no right to measure God by our experience. (2) Some, again, think too much of law. They forget two things—freedom and God. A spirit is something not included in the rigid system of law. A spirit is itself a cause, and originates. It produces. It makes a new start. That lies in the very nature of a moral being, and God is infinitely free. He deals with the soul in ways unsearchable. (3) Some think only of their own working, and not of God’s. Feeling and knowing their own force, and not thinking of God’s, men settle down into small expectations. They do not realise the possible by God’s power and promise. (4) We fear to lessen our own diligence by the expectation of great and marvellous things being done for us by God.
II. Notice some reasons why we should cherish the expectation of the great and marvellous. (1) Such an expectation is essential to the fulness of the praying spirit. (2) It would raise our zeal in God’s cause to live in expectation of the vast promises in His word being fulfilled any day. (3) Such a thought would fill us with courage and joy, and elevate us above present care, and toil, and sorrow.
J. Leckie, Sermons Preached at Ibrox, p. 51.
Job 5:19
I. The Friend spoken of in the text is none other than God Himself in the person of the Lord Jesus. "In six troubles He will be with you; yea, in seven no evil shall happen unto you." When trouble comes, it is trouble, say what we will; and when misfortune happens, it cannot do so without the evil of it touching us in some way. But if the Lord Jesus be with us in our trouble, then the trouble will be found easy to bear; and if when misfortune happens Christ is with us, we shall find that His presence outweighs in good all the evil that would crush us if it could. Learn then to cultivate nearness to Jesus. Go to Him constantly. Pray often. Read His holy word. Do His holy will. Then He will always be with you, ready to help in time of need.
II. A traveller has told us that he once witnessed a battle between a poisonous spider and an insect which it attacked. Every time the insect was bitten by the spider, and before the poison could work it settled on the leaves of a plant hard by and sucked them; and as it sucked them it was healed, and returned to the battle as strong and brave as before. But the traveller was cruel enough to take away the plant. The poor insect when bitten went as usual to look for it, but could not find it, and presently died on the spot. Here you have a picture of what is going on continually. Just like this feeble insect, you have to wage a battle with a poisonous enemy—Satan. As the insect, every time it was bitten, went to the healing plant, so you must go to the Healer likewise. There is but one; it is the Lord Jesus. Go to Him, and you will come back to the battle as brave and fresh as ever. Nobody and nothing can remove Christ out of the way. He remains an everlasting refuge to all who choose to flee to Him.
G. Litting, Thirty Sermons for Children, p. 168.
References: Job 5:23.—W. Burrows, Christian World Pulpit, vol. x., p. 68. Job 5:24.—Preacher’s Monthly, vol. iv., p. 314. Job 5:26.—Spurgeon, Sermons, vol. i., No. 43. Job 6:1.—S. Baring-Gould, One Hundred Sermon Sketches, p. 208. Job 6:10.—Spurgeon, Sermons, vol. xxv., No. 1471. Job 6:15-17—Homiletic Magazine, vol. x., p. 71. Job 6:25.—Expositor, 3rd series, vol. iv., p. 79. Job 6-7—S. Cox, Ibid., 1st series, vol. iv., p. 401; Ibid., Commentary on Job, p. 88. Job 7:1.—Spurgeon, Sermons, vol. xxi., No. 1258; G. Brooks, Outlines of Sermons, p. 286. Job 7:6.—E. Blencowe, Plain Sermons, 1st. series, p. 1. Job 7:12.—Spurgeon, Evening by Evening, p. 262.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The First Speech of Eliphaz (concluded)
The First Speech of Eliphaz (concluded)
1-5. Eliphaz warns Job that to show a resentful temper at God's dispensations is folly, and that fools never prosper.
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1. Call, etc.] i.e. 'make your complaint against God to the angels'; 'do you think they will help you?' Saints] RV 'holy ones,' i.e. the angels.
2. Wrath] RV 'vexation.' Envy] RV 'jealousy.' Such rash conduct brings destruction.
3. Cursed] i.e. rejected as an accursed thing. At first Eliphaz was inclined to envy the prosperity of the wicked; but in a moment he sees there is no room for envy. He would not accept their position at any price, so sudden and sure was their downfall.
4. Crushed in the gate] the gate of the city, where justice was administered: cp. Psa_127:5. There are none to support their cause or to influence the judge.
5. The thorns] the protecting thorn hedge.
6, 7. Affliction is not accidental, but is due to man's sinful nature. Although] RV 'for.'
8. 1] RV 'As for me, I.' Eliphaz, instead of murmuring, would leave his case in the hands of One who is both great and wise.
11. To set] RV 'so that he setteth,' i.e setteth men up by raising them from despair.
13. He taketh the wise in their own craftiness] quoted by St. Paul in 1Co_3:19, the only quotation from Job in the NT. Is carried headlong] i.e. furthered to their hurt.
14. The bewildered, haunted state into which the crooked devices of the wicked bring them.
15. From their mouth] RV 'of their mouth.'
17-27. The blessedness of affliction if regarded as correction.
21. Scourge of the tongue] of false accusers and slanderers: cp. Job_5:15.
23. In league with the stones of the field] His land will be free from stones; a part of the general thought of being at peace with all creation: cp. Pro_16:7. For the idea of a sympathy between man and nature cp. Rom_8:19.
24. Tabernacle] RV 'tent.' Shalt not sin] RV 'shalt miss nothing.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Answering A Possible Objection On Job’s Part
Answering A Possible Objection On Job’s Part
v. 1. Call now, if there be any that will answer thee, rather, "will anyone reply?" Having complained against God as though he were just and God unjust, will Job find anyone to intercede for him or to help him in his trouble? And to which of the saints wilt thou turn? Would he find so much as a single angel to take his part? He whom God will not help no creature can help, and an impatient murmuring against misfortune would only challenge the anger of God.
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v. 2. For wrath killeth the foolish man, grief slays the complaining fool, and envy slayeth the silly one, his own impatient repining brings destruction upon himself.
v. 3. I have seen the foolish taking root, like a luscious plant in rich soil, as though his prosperity would endure forever; but suddenly I cursed his habitation, that is, a sudden destruction at the hand of God occurred, which showed that his apparently prosperous dwelling was, after all, under God’s curse, Psa 73:18-19).
v. 4. His children are far from safety, they were without help, when the curse of God descended upon him, and they are crushed in the gate, neither is there any to deliver them, the reference being to the gate as the place of judgment in the Oriental cities.
v. 5. Whose harvest the hungry eateth up, namely, that of the man whom the Lord cast down from the height of his prosperity, and taketh it even out of the thorns, the very last gleanings of the harvest of the wicked being swept away in the calamity which befalls him, and the robber swalloweth up their substance, literally, "the thirsty," or, "those who lay snares, swallow his wealth"; he is deprived of all he has, which was obtained either by deceit or by outright robbery, as a punishment of the Lord.
v. 6. Although affliction, every kind of misery and evil, cometh not forth of the dust, neither doth trouble spring out of the ground, that is, the misfortunes of men are not like accidental weedy growths;
v. 7. yet man is born unto trouble, man, being enticed by his own lust, inherited since the time of Adam, commits sin and as a consequence brings misery upon himself, as the sparks fly upward, carried up on high by the heat engendered in the flame. So much for man’s natural condition.
v. 8. I, that is, Eliphaz on his part, would seek unto God, and unto God would I commit my cause, leaving everything in the hands of the most high God, and not in any way impatient of His government,
v. 9. which doeth great things and unsearchable, whose ways are beyond finding out and therefore beyond question on the part of men; marvelous things without number, all of which are beyond the grasp of the human mind;
v. 10. who giveth rain upon the earth and sendeth waters upon the fields, the open land outside the cities, as the water of springs and brooks irrigates the land,
v. 11. to set up on high those that be low, namely, by pouring out His blessings upon them, that those which mourn may be exalted to safety, raised up to prosperity. enjoy the rich benefits showered upon them.
v. 12. He disappointeth the devices of the crafty, bringing all their schemes to naught, so that their hands cannot perform their enterprise, cannot realize what they wanted to accomplish, not bring about anything solid or lasting, no matter how great their success may seem for a while.
v. 13. He taketh the wise in their own craftiness, so that they are shown to be fools before Him and their plans result in ruin to themselves, and the counsel of the froward, those who try to be cunning in setting aside His will, is carried headlong, is overthrown.
v. 14. They meet with darkness in the daytime and grope in the noonday as in the night, afflicted with blindness by God, being punished for their impertinent behavior in vaunting their own wisdom.
v. 15. But He saveth the poor from the sword, from their mouth, that is, from the sword which proceeds out of their mouth in the form of wicked slander, and from the hand of the mighty, the strong who delight in violence and bloodshed.
v. 16. So the poor hath hope, and iniquity stoppeth her mouth. Believers may at all times and in all circumstances place their full confidence in Jehovah, knowing that He will always work deliverance from every evil work, no matter how hopeless the outlook.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 To which of the holy ones will you turn?
To which of the holy ones will you turn?
Eliphaz poses this question to make the point that there is no one Job can turn to for help. AT: "Is there a holy one to whom you may turn?" or "There is no holy one to whom you can turn for help." (See: Rhetorical Question)
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holy ones
This refers to supernatural beings of some kind, whether angels or other spirits.
jealousy kills the silly one
"jealousy kills anyone who acts ignorantly and impulsively"
the silly one ... a foolish person
This refers to any silly person and any foolish person. (See: Generic Noun Phrases)
a foolish person taking root
Here a person is spoken of as if he were a plant, perhaps becoming more foolish over time. AT: "a foolish person becoming grounded in foolishness" (See: Metaphor)
his home
This refers to the person's family and all his property.
translationWords
call
holy
turn
anger
fool
jealous
curse
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:1 The angels (literally the holy ones), probably a…
5:1 The angels (literally the holy ones), probably a reference back to 4:18, are called “holy ones” because of their proximity to God, not because they were morally perfect (15:15; Dan 4:14; 8:13; Zech 14:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.