Giobbe 5:27 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.

Lo this, we have searched it,.... This is the concluding part of Eliphaz's first oration or speech to Job; and in order to engage his attention to it, observes, that what he had said was not his own single opinion, but the sentiment of the rest of his friends; and that it was the result of laborious and diligent investigation; that they had searched the records of former times, and inquired of ancient people, as well as had made the strictest observations on things during their course of life; so it is; and the sum and amount of all was what he had declared, and which they had found to be sure and certain, the truth of the matter; that it is an undoubted truth, which should not be disputed and called in question, but to be held as a first principle, which was this; that wicked men are punished for their sins, and that good men are never greatly afflicted, at least not to such a degree as to be stripped of all the necessaries of life, and to be in a most desolate and perishing condition; and since this had been so thoroughly investigated by them, and such "a probatum est" was written upon it, he exhorts Job to hear it; agree to it, believe it, receive it, and make a proper use of it, as he hoped he would: and know thou it for thy good; or "for thyself" (s); take it to thyself, as belonging to thee, as suitable to thy case; apply it to thyself, learn some lessons from it, and make good use of it; which is what is proposed by all that has been said. (s) "scito tibi", Montanus, Mercerus, &c. Next: Job Chapter 6

Notice how Eliphaz … has inflicted a severe blow. How and in what manner? By showing that Job is not among those who receive a warning or among those who keep faith. Indeed, Eliphaz has applied his words to the person of Job, but his speech has a general meaning. For he says: Here is what we have seen and understood; but if this did not occur in your case, and if you remain in your misfortunes, it is up to you to recognize your own perversity.

Lo this, as we have searched it, so it is. And now thou hast heard it, turn it in thy mind. Assuredly it is clear, that in these words he says nothing upon a view of the surface, in that a thing, that is 'searched,' is not set before the face. He then, who shews that he had 'searched' these things, proves that in outward words inward things were what he had in view. And after the whole he is brought to the foolishness of boasting, in that he thereupon adds; And now thou hast heard it, turn it in thy mind. With whatever lessons of instruction the mind may be furnished, it argues great want of skill to wish to instruct one that is superior, whence the very things which are rightly delivered by the friends, are not pronounced right by the interior Judge. For they lose the efficacy of their rightness herein, that they are not suited to the hearer. For even medicines lose their efficacious properties when they be administered to sound limbs. In all, then, that is said, it is necessary that the occasion, the time, and the individual, be taken into account, whether the truth of the sentiment confirms the words delivered, whether the fitting time calls for it, whether the character of the person does not impugn both the truth of the sentiment, and the suitableness of the time. For he launches his darts in a manner to deserve praise, who first looks at the enemy that he is to strike. For he masters the horns of the strong bow amiss, who in sending the arrow with force, strikes a fellowcountryman.

Finally, he approves what he has said, "Lo, what we have investigated is true." Since he thought Job was so prostrate with sadness that he would not think about these things much, he gets his attention back saying, "Once heard, study this with an attentive mind."

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.

Lo this, we have searched it - What I have told thee is the sum of our wisdom and experience on these important points. These are established maxims, which universal experience supports. Know - understand, and reduce them to practice for thy good. Thus ends Eliphaz, the Temanite, "full of wise saws and ancient instances;" but he miserably perverted them in his application of them to Job's case and character. They contain, however, many wholesome truths, of which the wise in heart may make a very advantageous practical use. The predatory excursions referred to in Job 5:23 were not unfrequent among our own barbarous ancestors. An affecting picture of this kind is drawn by Shakespeare, from Holinshed's Chronicles, of the case of Macduff, whose castle was attacked in his absence by Macbeth and his wife and all his children murdered. A similar incident was the ground of the old heroic ballad of Hardicanute. When the veteran heard that a host of Norwegians had landed to pillage the country, he armed, and posted to the field to meet the invading foe. He slew the chief in battle, and routed his pillaging banditti. While this was taking place, another party took the advantage of his absence, attacked his castle, and carried off or murdered his lovely wife and family; which, being perceived on his return by the war and age-worn chief, is thus affectingly described by the unknown poet: - Loud and chill blew the westlin wind,Sair beat the heavy shower, Mirk grew the nicht eir HardyknuteWan neir his stately tower: His tower that us'd with torches bleiseTo shine sae far at night, Seim'd now as black as mourning weid,Nae marvel, sair he sich'd. "Thair's nae light in my lady's bowir,Thair's nae light in my hall; Nae blink shynes round my Fairly fair,Nor ward stands on my wall. "What bodes it, Thomas! Robert! say?"Nae answer - speaks their dreid; "Stand back, my sons, I'll be your gyde;"But bye they pass'd with speid. "As fast I haif sped owr Scotland's foes"There ceis'd his brag of weir. Sair schamt to mind ocht but his dame,And maiden Fairly fair. Black feir he felt; but what to feirHe wist not yet with dreid; Sair schook his body, sair his limbs,And all the warrior fled. The ending of this poem is lost; but we here see that the castle of Hardicanute was surprised, and his family destroyed, or carried off, while he and his sons had been employed in defeating the invading Norwegians. Thank God! civilization, the offspring of the spread of Christianity, has put an end to these barbarous practices among us; but in the East, where Christianity is not, they flourish still. Britons! send out your Bible and your missionaries to tame these barbarians; for whom heathenism has done nothing, and the Koran next to nothing. Civilization itself, without the Bible, will do as little; for the civilized Greeks and Romans were barbarians, fell and murderous; living in envy and malice, hateful, hating one another, and offering hundreds at a time of human victims to their ruthless deities. Nothing but Christianity ever did, or even can, cure these evils.

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.

searched it . . . for thy good--literally, "for thyself" (Psa 111:2; Pro 2:4; Pro 9:12). Next: Job Chapter 6