Job 5:8

I would seek unto God,.... Or "truly" (e), "certainly, doubtless, I do seek unto God", verily I do so; for so the words are introduced in the original text, and express what Eliphaz had done when

I would seek unto God, and unto God would I commit my cause: I would seek unto God . Therefore (as affliction is ordered by God on account of sin) if I were in your place. (Isaiah 8:19; Isaiah 9:13; Amos 5:8; 1 Chronicles 22:19).

If I were in thy condition; and therefore I would advise thee to the same course. Seek unto God, to wit, by prayer, and humiliation, and submission, imploring his pardon, and favour, and help, and not repine at him, and accuse his providence, as thou dost. Would I commit my cause, i.e. commend my afflicted condition to him by fervent prayer, and resign myself and all my concerns to him, and humbly hope for relief from him. Or, propound my matters, i.e. make known my afflictions and requests to him; or, put or dispose my words, i.e. pray to him, and pour out my complaints before him.

Job 5:8 I would seek unto God, and unto God would I commit my cause:Ver. 8. Surely I would seek unto God] Not let fly at him, as thou hast done, cursing thy birthday, and wishing thyself out of the world. Assure thyself, this that thou takest is not the way to get off with comfort, but rather to return by repentance unto him that smiteth thee, and to seek the Lord of hosts, Isaiah 9:12, since else his anger will not turn away, but his hand will be stretched out still (as the prophet there hath it); for is it fit that he should lay down the bucklers first? or that we should stand upon terms, and capitulate with him, and not stoop unto him by a humble yieldance? especially since, - Deus crudelius urit Quos videt invitos succubuisse sibi (Tibul. Eleg. i. 8). God burns more severely those he sees to have laid themselves down in envy. The way to disarm God’ s heavy indignation, is to submit to his justice, and to implore his mercy, Hosea 5:14, to flee from his anger to his grace. Blood letting is a cure for bleeding, and a burn a cure against a burn; and running to God is the way to escape him; as to close and get in with him that would strike you doth avoid the blow: and this is the thing I would do, were I in thy case, saith Eliphaz here. He doth not vaunt (as Olympiodorus mistaketh his meaning), but advise Job to humble himself, and confess his sins, and sue for pardon of sin and release of punishment; to kiss the rod, and not to bite it; to drink from God’ s cup willingly and at first, when it is full (as Mr Bradford, martyr, hath it), lest if he linger, he drink at length of the dregs with the wicked. And unto God] The righteous judge, as the word importeth, who πασιδικαιανεμει, μηδεκρισινεςχαρινελκει (Phocyl.), neither hateth nor feareth any man (as it was said of Trajan the emperor, but more truly of God): he proceedeth according to truth, not according to opinion or appearance, and greatly scorneth to look at displeasure, revenge, or recompense. Would I commit my cause] Put my case and condition, by self resignation, and humble supplication. This David did notably, 2 Samuel 15:25-26 Psalms 142:2, and counsels all to do accordingly, Psalms 55:22. Cast thy burden (or thy request) upon the Lord by virtue of this writ or warrant.

Verse 8. I would seek unto God] Were I in your place, instead of wasting my time, and irritating my soul with useless complaints, I would apply to my Maker, and, if conscious of my innocence, would confidently commit my cause to him.

8–27. Eliphaz, in Job’s place, would seek unto God, all whose ways are marked by one purpose, to do good, and whose chastisements, therefore, but open the way to a richer blessing The passage attaches itself to the picture of man’s evil nature just given, and suggests where man should find refuge from himself, even in God. Eliphaz in Job’s place would seek unto God for help—God who is so great in power, and wonderful in His ways (Job 5:8-9). His ways are not only surpassingly wonderful, but one purpose of goodness runs through them, for even the thirsty wilderness where no man dwells He satisfies with rain, and sets the humble on high (Job 5:10-11). So on the other hand He disappoints the devices of the crafty and delivers the poor from their hand, and the end is reached towards which all His working tends: the poor hath hope, and evil, ashamed, shuts her mouth (Job 5:12-16). And under this general purpose of universal goodness fall even the chastisements of God, and in this light happy should Job consider himself in being afflicted, for God afflicts only that He may be able the more richly to bless (Job 5:17-18). And, anticipating that his afflictions will “yield the peaceable fruit of righteousness,” Eliphaz draws a brilliant picture of Job’s restoration and happy future,—the divine protection (Job 5:18-19), the plenty and security (Job 5:20-23), the peaceful homestead (Job 5:24), the offspring numerous as the grass (Job 5:25), and the ripe and peaceful end of all (Job 5:26). The passage like the preceding section has two divisions, Job 5:8-16 describing the purpose of goodness running through all God’s ways; and Job 5:17-26 applying this to Job’s calamities and painting his restoration; to which is added a concluding verse, in which Eliphaz beseeches Job to ponder his words (Job 5:27).

I would seek unto God - Our translators have omitted here the adversative particle אוּלם 'ûlâm but, yet, nevertheless, and have thus marred the connection.

Fourth double strophe — GOD’S MORAL , Job 5:8-16.First strophe — His government is as beneficent in the moral as in the natural world, Job 5:8-11.8. I would seek — Literally, But I, I would seek.