Giobbe 5:18 Commento

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.

For he maketh sore, and bindeth up,.... Or, "though he maketh sore, yet he bindeth up" (d); as a surgeon, who makes a wound the sorer by probing and opening it, to let out the matter and make way for his medicine, and then lays on the plaster, and binds it up: so God causes grief and puts his people to pain, by diseases of body, or by making breaches in, their families and estates, and such like cutting providences; and then he binds up their breach, and heals the stroke of their wound, and in the issue makes all whole again: so in spiritual things; he cuts and wounds, and gives pain and uneasiness, by the sharp twoedged sword of the word, and by his Spirit making use of it; and lays open all the corruption of nature, and brings to repentance and humiliation for all transgressions; and then pours in the oil and wine of pardoning grace and mercy, and binds up the wounds that are made: he woundeth, and his hands make whole; or "heal" (e); the same thing is meant, expressed by different words; and the whole suggests, that every afflicted man, and particularly Job, should he behave well, and as he ought, under the afflicting hand of God, would be healed, and become sound and whole again, in body, mind, family, and estate; for, though God for the present caused grief, yet he would have compassion, since he did not willingly grieve the children of men; did not do it for his own pleasure, but for their good; as a skilful surgeon cuts and wounds in order to heal; see Deu 32:39. (d) Assembly's Annotations. (e) "sanabunt", V. L. Pagninus, Montanus, &c.

If God brings evils to an end and transforms them into their opposite, causing mortals to enjoy a profound peace, it is the same thought, not a different one, that guides God in his present attitude.

For He maketh sore, and bindeth up; He woundeth, and His hands shall make whole. In two ways Almighty God wounds those, whom He is minded to bring back to saving health; for sometimes He smites the flesh, and consumes the hardness of the heart by the fear of Him. Thus He recalls to saving health, by dealing wounds, when He afflicts His own Elect outwardly, that they be quickened with inward life. Whence He also says by Moses, I will kill and I will make alive, I will wound and I will heal; for He 'kills,' that He may 'make alive,' He 'wounds,' that He may 'heal;' in that He for this reason applies stripes without, in order that He may heal the wounds of sin within. But sometimes, even if strokes without should seem to have ceased, He inflicts wounds within, in that He strikes the hardness of the heart with the desire of Himself; yet in wounding He heals, in that when we are pierced with the dart of His dread, He recalls us to a right sense. For our hearts are not well sound, when they are wounded by no love of God, when they feel not the wofulness of their pilgrimage, when they do not go sorrowing with the least degree of feeling for the infirmity of their neighbour. But they are 'wounded,' that they may be 'healed,' in that God strikes unfeeling souls with the darts of His love, and straightway makes them full of feeling, through the burning heat of charity, and hence the spouse saith in the Song of Songs, For I am wounded with love. For the diseased soul, laid prone upon the litter of this place of banishment in blind self-security, neither beheld the Lord, nor sought to see Him. But on being struck with the darts of His love, it is wounded in its innermost parts with a feeling of pious affection, burns with the desire of contemplation; and in a marvellous manner she is made alive by wounding, who aforetime lay dead in a state of health: she glows, she pants, and yearns to see Him already, from Whom she turned. By being smitten, then, she is brought back to a state of soundness, who is recalled to a secure state of inward repose by the disturbing of her self-love. But when the wounded soul begins to pant after God, when, setting at nought all the alluring arts of the world, it stretches forth in desire to the land above, all is forthwith turned to its trial, whatsoever aforetime was accounted pleasing and alluring in this world. For they that had a fond affection for him living in sin, cruelly assault him when he lives aright. The soul that is raised up toward God, is subject to rude assaults from the flesh, wherein it formerly lay grovelling in enjoyment, the slave of evil habits; former pleasures recur to the mind, and push hard the resisting soul with a grievous conflict. But because that, while we are afflicted with transitory labour, we are rescued from everlasting pain, it is fitly subjoined.

He explains the reason when he says, "For he wounds," with greater adversity, "and he binds up," by taking away evil and restoring good. "He smites," with lesser adversity, "and his hands," i.e., his works, "will heal," i.e. liberate you.

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.

For he maketh sore, and bindeth up - Thus nervously rendered by Coverdale, For though he make a wounde, he giveth a medicyne agayne; though he smyte, his honde maketh whole agayne.

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.

he maketh sore, and bindeth up-- (Deu 32:39; Hos 6:1; Sa1 2:6). An image from binding up a wound. The healing art consisted much at that time in external applications.