Job 5

Chap. V. Ver. 1—27. The speech of Eliphaz continued.— Eliphaz proceeds in the same animated style, to reprove Job, (and in some respects justly,) for his hasty censures of the some excellent observations on the various uses of affliction, and the duty of absolute submission to the Almighty. How far Eliphaz understood the doctrine of patience we cannot say; but the opening of this chapter seems to us to have an allusion to that spiritual session so finely described in the introductory part of this book, when the sons of God met together before the eternal throne. Surveying, as it were, “the shining ranks on high,” Eliphaz challenges Job to appeal to them on his behalf. ‘‘Call now, if there be any that will answer thee; and to which of these holy ones wilt thou turn?”

He directs him to look up to the celestial court, and see if there be any of the “‘sanctities around the throne,” who dare to use language like that employed by him. The man who attempts to justify himself puts angels to the blush, who never look upward, but they cover their faces with their wings. Having given this challenge, Eliphaz returns to his former argument, that suffering is the consequence of sin, and that all men reap according to what they sow. A passage is here introduced, which, though in gentle terms, seems to have a particular reference to Job’s case. Eliphaz had seen ‘“‘a foolish man,” by which he evidently means a hypocrite, taking root like a mighty tree, and his children, like branches, spreading far around him: and he suddenly “cursed his habitation; but why so?

He suspected his character and forecast his downfall; intimating that he was not surprised at Job’s misfortunes, nor those of his children, as arising out of his own folly: possibly he had been too indulgent, and they had abused that indulgence. From hence, therefore, he uncharitably censured Job’s integrity, and concluded that he had brought these troubles on himself. How far Eliphaz and Job’s other friends erred, as to the character of God, we shall see in the close of the controversy: in the mean time, we cannot but generally admire his sentiments on the duty of submission under affliction, and the necessity of man’s “humbling himself under the mighty hand of God.” That trouble is unavoidable in the present life, and that, the ways of God are wonderful and unsearchable are obvious truths, and finely illustrated.

Dr. Good quotes from an Arabian writer, the following beautiful lines as very similar: “Be patient, then; submit to present ill: Time is the sire of wonders: let thy soul Unwavering trust th’ eternal Spirit still; Countless his gifts, his power beyond control.”

Notes on the verses

Chap. V. Ver. 4. Crushed in the gate.—That is, punished. The gate of a city was always the seat of magistracy: this insinuates that his children had been culprits. Ver. 5. Whose harvest the hungry eateth—This seems an allusion to the half-starved Arabs of the desert, as described by Volney, who live by violence and plunder. Ver. 6. Although affliction.—Marg. “Iniquity.” The Hebrew word certainly signifies both, but the former gives the best sense, and answers best to trouble in the parallelism. Ver. 7. As the sparks fly upward.—See margin. The Hebrew may also be rendered, ‘‘As the sons of the bird (the eagle) are made to fly upwards."’ So the Syriac, Arabic, and Greek versions: Jerome, Reiske, and Dr.

Good. Either way the meaning is, that affliction is as natural and inevitable to fallen man, as ascent is to the sparks of fire, or to the eagle. Ver. 13. He taketh.— Good, “He entangleth;” taketh them in a net, as (Psalms 9:15).; c Ver. 19. Touch thee.—The word often means, to strike with violence, to plague; and is so used, (Genesis 12:17). (2 Kings 15:5), &c. Ver. 23. The stones of the field.—That is, nothing shall injure thee. Compare (Psalms 91), where many of the same images are used as in this chapter. Ver. 24. And shalt not sin.—* The original term,” says Scott, (the poet,) ‘is a metaphor from skilful slingers, who never miss the mark,” (Judges 20:16). To sin, is to miss the mark of duty.

But what is here meant? Does it mean, They shall return home, and not miss their way in the desert? or rather, that when they return home, none of the family shall be found missing? See (1 Samuel 25:7, 15). Ver. 27. We have searched.—Scott (the poet) thinks, that what Eliphaz delivered was the result of the deliberation of Job’s friends, before they addressed him. See (Job 2:13).