Job 5:4 Ulasan

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.

His children are far from safety,.... From outward safety, from evils and dangers, to which they are liable and exposed, not only from men, who hate them for their father's sake, who have been oppressors of them, or from God, who visits the iniquity of the fathers upon the children; and from spiritual and eternal safety or "salvation", or from salvation in the world to come, as the Targum, they treading in their fathers steps, and imitating their actions: and they are crushed in the gate; or openly, publicly, as Aben Ezra and others; or in the courts of judicature whither they are brought by those their parents had oppressed, and where they are cast, and have no favour shown them; or literally by the falling of the gate upon them; and perhaps some reference is had to Job's children being crushed in the gate or door of the house, through which they endeavoured to get when it fell upon them and destroyed them; the Targum is,"and are crushed in the gates of hell, in the day of the great judgment:" neither is there any to deliver them; neither God nor man, they having no interest in either, or favour with, partly on account of their father's ill behaviour, and partly on account of their own; and sad is the case of men when it is such, see Psa 50:21.

MYSTICAL INTERPRETATION. His children are far from safety, and they are crushed in the gate, neither shall there be any to deliver them. They all are 'the children' of this foolish man, who are generated by the preaching of that unbelief, and these 'are far from safety,' for though they enjoy the temporal life without trouble, they are stricken the worse with eternal vengeance, as the Lord says concerning these same sons of such an one, Woe unto you, Scribes and Pharisees, hypocrites, for ye compass sea and land to make one proselyte, and when he is made ye make him twofold more the child of hell than yourselves. It follows, And they are crushed in the gate, neither shall there be any to deliver them. Who else is to be understood by the name of gate, but the Mediator between God and Man, Who saith, I am the door; by Me if any man enter in, he shall be saved. The sons, then, of this foolish man advance without the gate, and they are 'crushed in the gate,' for the evil offspring of the Jews, before the Mediator's coming, prospered in the observance of the Law, but in the presence of our Redeemer itself they fell away from the service of the Divine Being, proving outcasts by the deserts of their faithlessness. And verily there is none 'to rescue them,' for while they strive by their persecution to kill the Redeemer Himself, they cut themselves off from the proffered means of their rescue.

MORAL INTERPRETATION. And they shall be crushed in the gate; neither shall there be any to deliver them. For as the entrance of a city is called the 'gate,' so is the day of Judgment the gate of the Kingdom, since all the Elect go in thereby to the glory of their heavenly country. And hence when Solomon saw this day approaching for the recompensing of Holy Church, he said, Her husband is known in the gates, when he sitteth among the elders of the land. For the Redeemer of mankind is the 'husband' of Holy Church, Who shews Himself 'renowned' in the gates. Who first came to sight in degradation and in mockings, but shall appear on high at the entering in of His kingdom: and 'He sitteth among the elders of the land,' for that He shall decree sentence of condemnation together with the holy preachers of that same Church, as Himself declares in the Gospel, Verily I say unto you, Ye which have followed Me, in the Regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Which same Isaiah also foretelling long before uses these words, The Lord will enter into judgment with the ancients of His people. Of these gates Solomon says again, Give her of the fruit of her hands, and her own works shall praise her in the gates. For Holy Church then receives of 'the fruit of her hands,' when the recompensing of her labours lifts her up to the entertainment of heavenly blessings, for her 'works then praise her in the gates,' when the words are spoken to her members in the very entrance to His kingdom; For I was an hungred, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me. The children then of this foolish man are lifted up before 'the gate,' but 'in the gate they shall be crushed;' in that the followers of this world carry themselves proudly in the present life, but in the very entrance of the kingdom they are struck with an everlasting visitation. And it is well added, Neither is there any to deliver them. For 'Truth' delivers from eternal woe those whom in temporal weal She straitens by discipline. He, then, that now refuses to be straightened, is left then without the means to be 'delivered,' For Him, Whom they care not to have as a Father in training, the wicked in the season of their calamity never find a deliverer in succouring.

He demonstrates the evils which proceed from the prosperity of the fool first as to his sons. For it frequently happens that when some rich and powerful man raises his sons without discipline which is characteristic of the fool, his sons fall into many dangers. Sometimes, for example, they are destroyed without judgment because of hatreds which are stirred up against them. Or when they do not take care but use pleasures inordinately, they even lose their lives. Apropos to this he says, "His sons are far from health." Sometimes, when they inflict calumnies and injuries on others, they are brought to trial before judges and are condemned. As to this he says, "They will be crushed at the city gate," where judges give sentence for judges at one time used to sit at the city gates. Because foolish men do not hesitate to offend others when they prosper, they find no help in adversities, and so he continues, "and there will be no one to deliver them."

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.

His children are far from safety - His posterity shall not continue in prosperity. Ill gotten, ill spent; whatever is got by wrong must have God's curse on it. They are crushed in the gate - The Targum says, They shall be bruised in the gate of hell, in the day of the great judgment. There is reference here to a custom which I have often had occasion to notice: viz., that in the Eastern countries the court-house, or tribunal of justice, was at the Gate of the city; here the magistrates attended, and hither the plaintiff and defendant came for justice.

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.

His children . . . crushed in the gate--A judicial formula. The gate was the place of judgment and of other public proceedings (Psa 127:5; Pro 22:22; Gen 23:10; Deu 21:19). Such propylÃ&brvbra have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.