Giobbe 5:20 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.

In famine he shall redeem thee from death,.... In a time of extreme want of provisions, God so cares for his own dear people, that they shall not be starved to death by the famine; so in the famine in Egypt, which the Targum takes notice of, in the times of Abraham, and of Isaac, and of Jacob, and the patriarchs, there was food provided for them, so that they and their families were sustained, and perished not for lack of the necessaries of life: God sometimes goes out of his ordinary way, and works wonders for his poor and needy in distress, when they cry unto him; see Isa 41:17, and in war from the power of the sword; or, "from the hands of the sword" (f): from swords in hand, when drawn, and men are ready to push with them with all their force; as he delivered and preserved Abraham from the sword of the four kings, when he waged war with them, Gen 14:20; and the Israelites, in the war of Amalek, in the times of Moses, Exo 17:8, which the Targum here refers to; and David from the harmful sword of Goliath, Sa1 17:46, and others with whom he was concerned in war: and so the Lord covers the heads of his people in the day of battle oftentimes, when multitudes fall on their right hand and on their left. (f) "de manu gladii", V. L. "e manibus gladii", Pagninus & Montanus, &c.

Without doubt Job possesses happiness. You see that, by necessity or willingly, while Job starves and keeps away from all the tables of this world, he cries, “Sighing is my nourishment.” Yet Job does not die and confirms with force this word of God, “Man shall not live by bread alone, but by every word that comes out from the mouth of God.”

In famine He shall redeem thee from death, and in war from the power of the sword. As the 'famine' of the flesh is the withdrawal of the support of the body, so the hunger of the soul is the silence of divine revelation. Hence it is rightly delivered by the Prophet, I will send a famine in the land, not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord. And forasmuch as when the divine communication leaves the human soul, the temptation of the flesh gains force against it, it is fitly brought in, And in war from the power of the sword. For we suffer a war, when we are assailed by the temptations of our flesh. Concerning which same war the Psalmist saith, Cover my head in the day of battle. Therefore, whereas the reprobate, whilst their strength fails from a 'famine' of the word of God, are furthermore pierced with 'the sword of war,' the Lord both 'in famine redeems' His Elect 'from death,' and 'in war' He hides them 'from the sword.' For while He refreshes their souls with the food of His word, He makes them strong to resist the temptations of the body. Yet there be some, who, though they recruit themselves, out of the store of the word of God, from the famine of the interior, though they be already stayed up against the temptations of the body by the virtue of continency, yet still fear to be stricken with the slanders of their fellow-creatures, and oftentimes, whilst they dread the arrows of the tongue, they strangle themselves with the noose of sin.

Since he had mentioned seven tribulations, he now enumerates them. Note that sometimes adversity is the result of a particular danger for an individual person, which is sometimes even against his corporeal life which is sometimes taken away by withdrawing the necessities of life. To describe this he says, "In famine, he will redeem you from death," as if to say: You will suffer famine in being reproved by God, but God will free you and you will not die from this. This is the first trial. Sometimes life is lost by the violence of someone actively inflicting harm. To describe this he says, "and in war from the stroke," i.e. the power, "of the sword," as it say: For war will come upon you but you will not be delivered into the power of the sword. This is the second trial.

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.

In famine he shall redeem thee - The Chaldee, which understands this chapter as speaking of the troubles and deliverances of the Israelites in Egypt and the wilderness, renders this verse as follows: "In the famine of Egypt he redeemed thee from death; and in the war of Amalek, from the slaying of the sword."

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.

power-- (Jer 5:12). Hebrew, "hands." of the sword-- (Eze 35:5, Margin). Hands are given to the sword personified as a living agent.