Job 5:8 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.

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.

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 under afflictions himself; for he was not without them, though he had not them to such a degree as Job had; and when he was under them, this was the course he took; he sought unto God by prayer to support him under them, to sanctify them to him, and to deliver him out of them; and this he proposes for Job's imitation, and suggests, that if he was in his case, this would be the first step he should take; and good advice this is, nothing more proper for a man, especially a saint, than, when afflicted of God, to seek unto him, to seek his face and his favour, to entreat his gracious presence, and the discoveries of his love, that he may see that it is not in wrath, but in love, he afflicts him; to submit unto him, humble himself before him, acknowledge his sins, and implore his pardoning grace and mercy; to entreat him to help him, in this time of need, to exercise the graces of faith and patience, and every other; to desire counsel and advice how to behave under the present trial, and to be made acquainted with the reasons, ends, and uses of the dispensation, as well as to beg for strength to bear up under it, and in his own time to grant deliverance from it: and unto God would I commit my cause; or "direct my word or speech" (f) to him; that is, in prayer, as Sephorno adds; I would, as if he should say, make known my case to him, tell him the whole of it, and pour out my soul before him; and then I would leave it with him, and not wrangle, quarrel, and contend with him, but say, "here am I, let him do what seemeth good unto him": some render the words, "truly", or "indeed I shall discourse concerning God, and order my speech about Deity" (g); I shall no longer insist on this subject, but drop it, and hereafter treat of God, his nature, being, and perfections, and particularly his works; though these are rather observed in the following verses, as so many arguments to engage Job to seek the Lord, and leave his case and cause to him. (e) "profecto", Junius & Tremellius; "enimvero", Piscator, Cocceius, Schultens; "certe", Mercerus, Vatablus, Beza; "verum, enimvero", Schmidt, Michaelis; so Broughton. (f) "ponam eloquium meum", V. L. Pagninus, Montanus; "deponerem verba mea, i.e. dirigerem", Vatablus; "dirigerem sermonem meum", Beza, Michaelis; "dispose my talk unto God", Broughton. (g) "Enucleatius disseram de Deo, et de Numine instruam sermocinationem meam", Schultens.

Eliphaz says, “You did not devote yourself to prayer. As for me, I would commit my cause to God. You have reassured yourself and ceased from invoking ‘the Lord of all things.’ This is why the present afflictions befell you.” After speaking, Eliphaz glorified God and aroused Job’s anger.

Wherefore I will entreat the Lord, and unto God would I make my address. Which doeth great things and unsearchable, marvellous things without number. As though he said in plain words, 'Him I petition, by Whom I know that these things are bestowed.' For if he imagined that he had them by himself, he would not need to make his prayer to God. Who may see to the bottom of the marvellous works of Almighty God, how He made all things of nothing, how the very framework of the world is arranged with a marvellous mightiness of power, and the heaven hung above the atmosphere, and the earth balanced above the abyss, how this whole universe consists of things visible and invisible, how He created man, so to say, gathering together in a small compass another world, yet a world of reason; how constituting this world of soul and flesh, He mixed the breath and the clay by an unsearchable disposal of His Might? A part, then, of these things we know, and a part we even are. Yet we omit to admire them, because those things which are full of marvels for an investigation deeper than we can reach, have become cheap from custom in the eyes of men. Hence it comes to pass that, if a dead man is raised to life, all men spring up in astonishment. Yet every day one that had no being is born, and no man wonders, though it is plain to all, without doubt, that it is a greater thing for that to be created, which was without being, than for that, which had being, to be restored. Because the dry rod of Aaron budded, all men were in astonishment; every day a tree is produced from the dry earth, and the virtue residing in dust is turned into wood, and no man wonders. Because five thousand men were filled with five loaves, all men were in astonishment that the food should have multiplied in their teeth; every day the grains of seed that are sown are multiplied in a fulness of ears, and no man wonders. All men wondered to see water once turned into wine. Every day the earth's moisture being drawn into the root of the vine, is turned by the grape into wine, and no man wonders. Full of wonder then are all the things, which men never think to wonder at, because, as we have before said, they are by habit become dull to the consideration of them; but when he said, which doeth great things, he did well in immediately adding, and unsearchable. For it was but little to do great things, if the things that were done could have been searched to the bottom. And it is lightly added, marvellous things without number. As it would have been but an inferior greatness, if the things, which He created 'unsearchable,' He had made but few in number. But herein it ought to be impressed upon us, that the Divine miracles should both ever be under our consideration in earnestness of mind, and never sifted in intellectual curiosity. For it often happens that the thought of man, when, seeking the reason of certain things, it fails to find it out, plunges into a whirlpool of doubt. Hence it comes to pass that some men reflect that the bodies of the dead are reduced to dust, and while they are unable to infer the power of the Resurrection from reasoning, they despair of their being able to be brought back to their former condition. Things that are marvellous then are to be believed on a principle of faith, but not to be pried into by reason. For, if reason set them open before our eyes, they would no longer be marvellous. But when the mind may chance to falter in these, it is needful that such things as it knows by custom, yet does not infer by reason, should be recalled to mind, that by the weight of a similar circumstance one may supply strength to the faith, which one finds to be undermined by one's own shrewdness. For, when the dust of the human flesh is thought on, the mind of some is shaken, and despairs of the time, when dust shall return to flesh, and through the lineaments of the limbs form a body restored to life, when that dryness of earth shall flush into freshness through the living limbs, and fashion itself in distinct parts by the forms and shapes of them. This indeed can never be comprehended by reason, yet it may be easily believed from example. For who would imagine that from a single grain of seed a huge tree would rise up, unless he had it as a certain fact by experience? In that extreme minuteness of a single grain, and with next to no dissimilarity within itself, where is the hardness of the wood buried, and a pith either tender or hard compared with the wood, the roughness of the bark, the greenness of the root, the savour of the fruits, the sweetness of the scents, the variety of the colours, the softness of the leaves? Yet because we know this by experience, we do not doubt that all these spring from a single grain of seed. Where then is the difficulty that dust shall return into limbs, when we have every day before our eyes the power of the Creator, Who in a marvellous manner, even from a grain creates wood, and in a still more marvellous manner from the wood creates fruit?

Because Eliphaz had proposed that all things which happen on earth have a determined cause and had proved this by the fact that natural things appear to be disposed to an end, because the very fact that natural things exist to attain an end is the most powerful argument for showing that the world is ruled by divine providence and that all things do not happen by chance, Eliphaz therefore immediately concludes from the premises about the government of divine providence. Note that if there is no divine providence, prayer would be without fruit, and God would not have knowledge of man's deeds. One who concedes the rule of divine providence, must still admit these things. Therefore, from the fact that all things which happen on earth are for an end, Eliphaz concludes that it is necessary to concede the rule of providence. "This is why I entreat the Lord," as if: Since God disposes human affairs, this prayer is fruitful. Further, "and I set my eloquence before God," since God knows human deeds, words and thoughts. To strengthen this conclusion, he adds those things which especially demonstrate divine providence.

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.

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.

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.

Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (Isa 8:19; Amo 5:8; Jer 5:24).