Job 5:6 Komentář

Eliphaz, in the foregoing chapter, for the making good of his charge against Job, had vouched a word from heaven, sent him in a vision. In this chapter he appeals to those that bear record on earth, to the saints, the faithful witnesses of God's truth in all ages (Job 5:1). They will testify, I. That the sin of sinners is their ruin (Job 5:2-5). II. That yet affliction is the common lot of mankind (Job 5:6, Job 5:7). III. That when we are in affliction it is our wisdom and duty to apply to God, for he is able and ready to help us (Job 5:8-16). IV. That the afflictions which are borne well will end well; and Job particularly, if he would come to a better temper, might assure himself that God had great mercy in store for him (Job 5:17-27). So that he concludes his discourse in somewhat a better humour than he began it.

Eliphaz, having touched Job in a very tender part, in mentioning both the loss of his estate and the death of his children as the just punishment of his sin, that he might not drive him to despair, here begins to encourage him, and puts him in a way to make himself easy. Now he very much changes his voice (Gal 4:20), and speaks in the accents of kindness, as if he would atone for the hard words he had given him. I. He reminds him that no affliction comes by chance, nor is to be attributed to second causes: It doth not come forth of the dust, nor spring out of the ground, as the grass doth, Job 5:6. It doth not come of course, at certain seasons of the year, as natural productions do, by a chain of second causes. The proportion between prosperity and adversity is not so exactly observed by Providence as that between day and night, summer and winter, but according to the will and counsel of God, when and as he thinks fit. Some read it, Sin comes not forth out of the dust, nor iniquity of the ground. If men be bad, they must not lay the blame upon the soil, the climate, or the stars, but on themselves. If thou scornest, thou alone shalt bear it. We must not attribute our afflictions to fortune, for they are from God, nor our sins to fate, for they are from ourselves; so that, whatever trouble we are in, we must own that God sends it upon us and we procure it to ourselves: the former is a reason why we should be very patient, the latter why we should be very penitent, when we are afflicted. II. He reminds him that trouble and affliction are what we have all reason to expect in this world: Man is brought to trouble (Job 5:7), not as man (had he kept his innocency he would have been born to pleasure), but as sinful man, as born of a woman (Job 14:1), who was in the transgression. Man is born in sin, and therefore born to trouble. Even those that are born to honour and estate are yet born to trouble in the flesh. In our fallen state it has become natural to us to sin, and the natural consequence of that is affliction, Rom 5:12. There is nothing in this world we are born to, and can truly call our own, but sin and trouble; both are as the sparks that fly upwards. Actual transgressions are the sparks that fly out of the furnace of original corruption; and, being called transgressors from the womb, no wonder that we deal very treacherously, Isa 48:8. Such too is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles also thence arise as naturally as the sparks fly upwards - so many are they, so thick and so fast does one follow another. Why then should we be surprised at our afflictions as strange, or quarrel with them as hard, when they are but what we are born to? Man is born to labour (so it is in the margin), is sentenced to eat his bread in the sweat of his face, which should inure him to hardness, and make him bear his afflictions the better. III. He directs him how to behave himself under his affliction (Job 5:8): I would seek unto God; surely I would: so it is in the original. Here is, 1. A tacit reproof to Job for not seeking to God, but quarrelling with him: "Job, if I had been in thy case, I would not have been so peevish and passionate as thou art. I would have acquiesced in the will of God." It is easy to say what we would do if we were in such a one's case; but when it comes to the trial, perhaps it will be found not so easy to do as we say. 2. Very good and seasonable advice to him, which Eliphaz transfers to himself in a figure: "For my part, the best way I should think I could take, if I were in thy condition, would be to apply to God." Note, We should give our friends no other counsel than what we would take ourselves if we were in their case, that we may be easy under our afflictions, may get good by them, and may see a good issue of them. (1.) We must by prayer fetch in mercy and grace from God, seek to him as a Father and friend, though he contend with us, as one who is alone able to support and succour us. His favour we must seek when we have lost all we have in the world; to him we must address ourselves as the fountain and Father of all good, all consolation. Is any afflicted? let him pray. It is heart's-ease, a salve for every sore. (2.) We must by patience refer ourselves and our cause to him: To God would I commit my cause; having spread it before him, I would leave it with him; having laid it at his feet, I would lodge it in his hand. "Here I am, let the Lord do with me as seemeth him good." If our cause be indeed a good cause, we need not fear committing it to God, for he is both just and kind. Those that would seek so as to speed must refer themselves to God. IV. He encourages him thus to seek to God, and commit his cause to him. It will not be in vain to do so, for he is one in whom we shall find effectual help. 1. He recommends to his consideration God's almighty power and sovereign dominion. In general, he doeth great things (Job 5:9), great indeed, for he can do any thing, he doth do every thing, and all according to the counsel of his own will - great indeed, for the operations of his power are, (1.) Unsearchable, and such as can never be fathomed, can never be found out from the beginning to the end, Ecc 3:11. The works of nature are mysterious; the most curious searches come far short of full discoveries and the wisest philosophers have owned themselves at a loss. The designs of Providence ar much more deep and unaccountable, Rom 11:33. (2.) Numerous, and such as can never be reckoned up. He doeth great things without number; his power is never exhausted, nor will all his purposes ever be fulfilled till the end of time. (3.) They are marvellous, and such as never can be sufficiently admired; eternity itself will be short enough to be spent in the admiration of them. Now, by the consideration of this, Eliphaz intends, [1.] To convince Job of his fault and folly in quarrelling with God. We must not pretend to pass a judgment upon his works, for they are unsearchable and above our enquiries; nor must we strive with our Maker, for he will certainly be too hard for us, and is able to crush us in a moment. [2.] To encourage Job to seek unto God, and to refer his cause to him. What more encouraging than to see that he is one to whom power belongs? He can do great things and marvellous for our relief, when we are brought ever so low. 2. He gives some instances of God's dominion and power. (1.) God doeth great things in the kingdom of nature: He gives rain upon the earth (Job 5:10), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness, Act 14:17. Observe, When he would show what great things God does he speaks of his giving rain, which, because it is a common thing, we are apt to look upon as a little thing, but, if we duly consider both how it is produced and what is produced by it, we shall see it to be a great work both of power and goodness. (2.) He doeth great things in the affairs of the children of men, not only enriches the poor and comforts the needy, by the rain he sends (Job 5:10), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for Job 5:11 is to be joined to Job 5:12. Compare with Luk 1:51-53. He hath scattered the proud in the imagination of their hearts, and so hath exalted those of low degree, and filled the heart with good things. See, [1.] How he frustrates the counsels of the proud and politic, Job 5:12-14. There is a supreme power that manages and overrules men who think themselves free and absolute, and fulfils its own purposes in spite of their projects. Observe, First, The froward, that walk contrary to God and the interests of his kingdom, are often very crafty; for they are the seed of the old serpent that was noted for his subtlety. They think themselves wise, but, at the end, will be fools. Secondly, The Froward enemies of God's kingdom have their devices, their enterprises, and their counsels, against it, and against the loyal faithful subjects of it. They are restless and unwearied in their designs, close in their consultations, high in their hopes, deep in their politics, and fast-linked in their confederacies, Psa 2:1, Psa 2:2. Thirdly, God easily can, and (as far as is for his glory) certainly will, blast and defeat all the designs of his and his people's enemies. How were the plots of Ahithophel, Sanballat, and Haman baffled! How were the confederacies of Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek, against God's Israel, the kings of the earth and the princes against the Lord and against his anointed, broken! The hands that have been stretched out against God and his church have not performed their enterprise, nor have the weapons formed against Sion prospered. Fourthly, That which enemies have designed for the ruin of the church has often turned to their own ruin (Job 5:13): He takes the wise in their own craftiness, and snares them in the work of their own hands, Psa 7:15, Psa 7:16; Psa 9:15, Psa 9:16. This is quoted by the apostle (Co1 3:19) to show how the learned men of the heathen were befooled by their own vain philosophy. Fifthly, When God infatuates men they are perplexed, and at a loss, even in those things that seem most plain and easy (Job 5:14): They meet with darkness even in the day-time: nay (as in the margin), They run themselves into darkness by the violence and precipitation of their own counsels. See Job 12:20, Job 12:24, Job 12:25. [2.] How he favours the cause of the poor and humble, and espouses that. First, He exalts the humble, Job 5:11. Those whom proud men contrive to crush he raises from under their feet, and sets them in safety, Psa 12:5. The lowly in heart, and those that mourn, he advances, comforts, and makes to dwell on high, in the munitions of rocks, Isa 33:16. Sion's mourners are the sealed ones, marked for safety, Eze 9:4. Secondly, He delivers the oppressed, Job 5:15. The designs of the crafty are to ruin the poor. Tongue, and hand, and sword, and all, are at work in order to this; but God takes under his special protection those who, being poor and unable to help themselves, being his poor and devoted to his praise, have committed themselves to him. He saves them from the mouth that speaks hard things against them and the hand that does hard things against them; for he can, when he pleases, tie the tongue and wither the hand. The effect of this is (Job 5:16), 1. That weak and timorous saints are comforted: So the poor, who began to despair, has hope. The experiences of some are encouragement to others to hope the best in the worst of times; for it is the glory of God to send help to the helpless and hope to the hopeless. 2. That daring threatening sinners are confounded: Iniquity stops her mouth, being surprised at the strangeness of the deliverance, ashamed of its enmity against those who appear to be the favourites of Heaven, mortified at the disappointment, and compelled to acknowledge the justice of God's proceedings, having nothing to object against them. Those that domineered over God's poor, that frightened them, menaced them, and falsely accused them, will not have a word to say against them when God appears for them. See Psa 76:8, Psa 76:9; Isa 26:11; Mic 7:16.

INTRODUCTION TO JOB 5 In this chapter Eliphaz goes on to prove, and further confirm and establish, what he had before asserted, that not good men, but wicked men only, are afflicted of God, at least greatly, so as to have their substance wholly destroyed and perish, which was Job's case; and this partly from the case, state, and sentiments of all the saints, Job 5:1; and from his own observation and experience, Job 5:3; and then he proceeds to give some advice; and seeing afflictions do not come by chance, but are of God, it is right in such circumstances for a man to seek to the Lord for pardon and salvation, and commit his cause unto him, Job 5:6; who does many great things in a providential way to the good of man in general, and to the disappointment of wicked crafty men, and to the serving of the poor in particular, Job 5:9; so that it is best patiently to bear the afflicting hand of God, and it is an happiness to be corrected by him, since he delivers such out of all their troubles, and preserves them from many evils, and bestows many good things on them; which would be Job's case particularly, if he behaved according to the advice given, and which is left with him to consider of, Job 5:17.

Although affliction cometh not forth of the dust,.... Or rather, "for" or "indeed" (y), this being a reason showing that wicked men are justly afflicted and punished; seeing their afflictions come not from the creatures, though they may be instruments, but from God for the sins of men: the word for affliction also signifies iniquity or sin, the cause of affliction, as well as affliction the fruit of sin; and so does the word in the following clause; and Aben Ezra understands both, not of natural but moral evil, and so do others (z); both senses may be taken in: sin does not come from God, the Maker of the dust of the earth, he is not the author of sin, nor does this spring out of the dust which he has made; good things, as Schmidt observes, come out of the earth for the use of man as well as beasts, bread, and wine, and oil, and all the necessaries of life; the precious things produced by the influence of the sun and moon, the precious things of the everlasting hills, and of the earth, and the fulness of it; indeed, the earth was cursed for the sin of men, but this is taken off; and, however, it is not owing to the soil, or to the air and climate in which a man lives, that he is sinful; for though there may be national vices or some sins peculiar to or more predominant in one nation than in another, yet this is not to be attributed to such causes; for all sin is from a man's self, and proceeds out of his own evil heart, which is desperately wicked and evil continually, and from whence all the impure streams of sin flow, see Mat 15:19; and so afflictions are not to be ascribed to second causes, such as the things before mentioned, or Job's losses by the Sabeans and Chaldeans; nor did he place them to that account, but to the hand of God; nor to chance and fortune, or to be reckoned fortuitous events, as if they were chance productions, spontaneous things that spring up of themselves, and not under the direction of an all wise Providence; but they are to be considered as of God, and as of his appointment, and directed by his sovereign will and pleasure, and overruled for his glory; who has fixed what they shall be, of what kind and sort, what the measure of them, to what pitch they shall rise, and how long they shall last: neither doth trouble spring out of the ground; the same thing as before in different words, neither sin, the cause of trouble, the effect of sin; sin may very fitly be expressed by a word (a) which signifies trouble, because it is both troublesome, wearisome, and offensive to God, and brings trouble to the bodies and souls of men here and hereafter. Here Eliphaz begins to lower the tone of his voice, and to speak to Job in a seemingly more kind and friendly manner, observing to him the spring of afflictions, and giving him advice how to behave under them. (y) "quia", Pagninus, Montanus; "etenim", Beza, Mercerus; "nam", Piscator, Cocceius, Schmidt, Michaelis, Schultens; so Broughton; "sane", Bolducius. (z) "iniquitas", Pagninus, Montanus, Munster, Bolducius, Schmidt, Michaelis; "improbitas", Codurcus. (a) "perversitas", Pagninus; "improbitas", Schultens.

“And the young birds will raise their feathers over him.” This text indicates that sin is the cause of the calamities humans suffer. In a different sense we may understand the text to speak of angels as “sons of the winged ones,” sent by God either for our correction and punishment when we transgress or for our protection and salvation after we have repented.

The text demonstrates that the curses with which Eliphaz cursed the evildoers … were said for a reason. “Afflictions are fitting for human beings but not for animals.” The words may be meant as a comfort. As many people used to say, “What you have suffered is not beyond human nature. For our life consists of hardship. Even our birth occurs with hardship and suffering, since those who give birth must endure a thousand things. In addition, the life of a new born is cumbersome. One can aptly compare this text to the story in the Bible of the man born blind.” For it was regarding him that Jesus’ disciples asked, “Who sinned, this man or his parents, that he was born blind?” “Young vultures fly upwards” means “Punishment does not tame animals.” The young vultures, he says, fly upward, meaning, “They are untroubled—they do not live in wickedness after all.” His meaning is this: Lifeless things and animals—by the vulture’s young he seems to refer to animals—do not experience vengeance themselves, whereas human beings harvest the fruits of their sins.

There is nothing in the earth without cause. Neither doth trouble spring out of the ground. For on this account it often happens that even a slothful man receives ability, that he may be the more deservedly punished for his carelessness, because he scorns to acquaint himself with that which he might attain to without labour. And on this account the earnest person is straitened with slowness of understanding, that he may obtain so much the larger rewards of compensation, the more he toils in anxiety to find out. Therefore 'there is nothing in the earth without cause,' since slowness stands the earnest mind in stead for a reward, and to the slothful quickness only thrives for punishment. But for the understanding of those things that be right, we are at one time instructed therein by earnestness of labour, at another time by pains of affliction. Hence after it has been said, There is nothing in the earth without cause, it is fitly added thereupon, Neither doth trouble spring out of the ground. For 'trouble springeth out of the ground,' as it were, when man, being created after the image of God, is scourged by things without sense. But because it is by reason of the hidden deserts of men's souls that the open scourges of chastisements are sent forth, it happens at the same time that 'trouble springeth not out of the ground,' since it is the perversity of our sense, which requires that it should be stricken by things that have no sense. For thus we see that for our correction the looked for rain is withheld from the parched earth, and the vaporous air is scorched by the fiery heat of the sun; the sea rages with bursting tempests, and some embarked to cross its bosom it cuts off, and others are debarred the longed-for passage by the rampant water; the earth not only yields sparingly the produce of her fertility, but also destroys the seeds she has received. In all which circumstances we clearly discern that which a wise man testifies concerning God, And the world shall fight with Him against the unwise. For 'the world fights with the Lord against the unwise,' when even the very contrariety of the elements does service in the chastisement of offenders. Yet neither doth 'trouble spring out of the ground,' for each insensate thing is put in motion to our annoyance, only by the impulse of our own doings. 'Trouble does not spring out of the ground,' for chastisement never a whit springs from that creature that strikes the blow, but from that one, without doubt, which, by committing sin, drew forth the severity of the stroke. But we must take great and diligent heed, that, when in outward circumstances we are afflicted with a weight of grief, we reach forward in hope to things above; that the mind may attain the heights above, in proportion as we are chastened by the external punishment.

The author signifies all the silent and inanimate beings, and all those who are mute and without speech, through the two figures of the earth and the bird. His point is that neither the earth nor a bird can commit any act of iniquity. Because they cannot sin they are beyond afflictions and punishment. But the human being, since he is endowed with reason and sins by using his freedom, is born and grows up among pains and tribulation to match his nature.

After he answers these objections, he finally adduces an argument to prove his principal proposition, namely that adversities in this world do not happen to someone except as a punishment for sin. His argument is this. Whatever happens on earth, happens from proper and determined causes. If therefore adversities happen to someone in this world, this must have a determined cause, which can only be sin. So he says, "Nothing on earth happens without cause," for we observe that all effects happen from a determined cause. From this fact, he concludes, "For affliction does not arise from the dust." This is a metaphor. For some plants are produced without seed. These are said to be produced by spontaneous generation from the soil itself. Anything which does not appear to have a proper cause, like a plant reproducing without seed is by a kind of likeness metaphorically said to arise from the soil. Affliction, i.e. adversity, does not arise from the soil, i.e. without cause.

The reverence to be observed in attending Divine worship, Ecc 5:1-3. We should be faithful to over engagements, Ecc 5:4-7. The oppression of the innocent, 8. The king dependent on the produce of the soil, Ecc 5:9. Against covetousness, Ecc 5:10, Ecc 5:11. The peace of the honest laborer, Ecc 5:12. The evil effect of riches, Ecc 5:13, Ecc 5:14. Man cannot carry his property to the grave, Ecc 5:15-17. We should thankfully enjoy the blessings of God, Ecc 5:18-20.

Affliction cometh not forth of the dust - If there were not an adequate cause, thou couldst not be so grievously afflicted. Spring out of the ground - It is not from mere natural causes that affliction and trouble come; God's justice inflicts them upon offending man.

ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27) if there be any, &c.--Rather, "will He (God) reply to thee?" Job, after the revelation just given, cannot be so presumptuous as to think God or any of the holy ones (Dan 4:17, "angels") round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint.

Although--rather, "for truly" [UMBREIT]. affliction cometh not forth of the dust--like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.

6 For evil cometh not forth from the dust, And sorrow sprouteth not from the earth; 7 For man is born to sorrow, As the sparks fly upward. 8 On the contrary, I would earnestly approach unto God, And commit my cause to the Godhead; 9 To Him who doeth great things and unsearchable; Marvellous things till there is no number: 10 Who giveth rain over the earth, And causeth water to flow over the fields: 11 To set the low in high places; And those that mourn are exalted to prosperity. As the oracle above, so Eliphaz says here, that a sorrowful life is allotted to man, (Note: Fries explains יוּלּד as part., and refers to Geiger's Lehrb. zur Sprache der Mischna, S. 41f., according to which מקטּל signifies killed, and קטּל (= Rabb. מתקטּל) being killed (which, however, rests purely on imagination): not the matter from which mankind originates brings evil with it, but it is man who inclines towards the evil. Bttch. would read יולד: man is the parent of misery, though he may rise high in anger.) so that his wisdom consequently consists in accommodating himself to his lot: if he does not do that, he is an אויל, and thereby perishes. Misfortune does not grow out of the ground like weeds; it is rather established in the divine order of the world, as it is established in the order of nature that sparks of fire should ascend. The old critics understood by רשׁף בני birds of prey, as being swift as lightning (with which the appellation of beasts of prey may be compared, Job 28:8; Job 41:26); but רשׁף signifies also a flame or blaze (Sol 8:6). Children of the flame is an appropriate name for sparks, and flying upwards is naturally peculiar to sparks as to birds of prey; wherefore among modern expositors, Hirz., Ew., Hahn, von Gerl., Ebr., rightly decide in favour of sparks. Schlottmann understands "angels" by children of flame; but the wings, which are given to angels in Scripture, are only a symbol of their freedom of motion. This remarkable interpretation is altogether opposed to the sententious character of Job 5:7, which symbolizes a moral truth by an ordinary thing. The waw in וּבני, which we have translated "as," is the so-called waw adaequationis proper to the Proverbs, and also to emblems, e.g., Pro 25:25. Eliphaz now says what he would do in Job's place. Ew. and Ebr. translate incorrectly, or at least unnecessarily: Nevertheless I will. We translate, according to Ges. 127, 5: Nevertheless I would; and indeed with an emphatic I: Nevertheless I for my part. דּרשׁ with אל is constr. praegnans, like Deu 12:5, sedulo adire. דּברה is not speech, like אמרה but cause, causa, in a judicial sense. אל is God as the Mighty One; אלהים is God in the totality of His variously manifested nature. The fecundity of the earth by rain, and of the fields (חוּצות = rura) by water-springs (cf. Psa 104:10), as the works of God, are intentionally made prominent. He who makes the barren places fruitful, can also change suffering into joy. To His power in nature corresponds His power among men (Job 5:11). לשׂוּם is here only as a variation for השּׂם, as Heiligst. rightly observes: it is equivalent to collacaturus, or qui in eo est ut collocet, according to the mode of expression discussed in Ges. 132, rem. 1, and more fully on Hab 1:17. The construction of Hab 1:11 is still bolder. שׂגב signifies to be high and steep, inaccessible. It is here construed with the acc. of motion: those who go in dirty, black clothes because they mourn, shall be high in prosperity, i.e., come to stand on an unapproachable height of prosperity.