1Eliphaz proceedeth to shew that the end of the wicked is certain misery: 6that man is born to trouble: 8that God should be sought to in time of affliction. 17The happy end of God's correction.
1CALL now, if there 1be any that will 2answer thee; and to which of the 3saints wilt thou turn?
1 Other, shall there be any that will answer thee?
2 Or, hear thee. Namely, of the saints who are on earth, or of the unholy and profane. The holy ones, or saints, shall have no will to intercede for thee; the other shall not be able to do it. To whom then wilt thou turn thyself, in speaking against God thus? Implying, he would find none at all.
3 Namely, people who are still alive. Some understand this of the holy angels, as Job 15:15, in this sense: that they, how excellently gifted, would not be able to defend Job’s cause; but the circumstances of the text make it appear that it is here spoken of godly men, in opposition to the foolish; and Eliphaz takes it for granted and is assured that the godly would not undertake the patronage of his cause.
2For 4wrath killeth the 5foolish man, and envy slayeth the 6silly one.
4 Namely, of the Lord. Understand so likewise the word envy, further in the text, which the Lord has for the vindication of the honor of His Name. Thus the word, wrath or indignation is set down by itself without the addition of the word God, 2 Chron. 28:13. See the annotation. Or, by wrath and envy may be understood the impatience and unrelenting passion of the foolish in the suffering, and under the judgments of God. Instead for the word envy some place anger, namely, of the unwise and wicked.
5 Thus those for the most part are called who are possessed with false opinions, and do not know nor fear God as they ought. Also in the next verse, likewise Psalm 107:17; Prov. 1:7, etc.
6 Understand him, who by reason of his dullness does easily believe and suffer himself to be carried about and led away from good. Some do make this distinction between the silly here and the foresaid foolish man, that the fool does not endeavor after the proper means to the right end, and the silly does not so much as comprehend what the right end is.
3 Ia have seen the foolish 7taking root: but 8suddenly I cursed his habitation.
a Psalm 37:36.
7 That is, being prosperous, mighty and luxurious.
8 Namely, when I saw soon after, that it was destroyed. Compare Psalm 37:35, 36. Or, when I saw it at the very instant, I judged it to be accursed.
4His children are far from safety, and they are crushed 9in the gate, neither is there any to deliver them.
9 That is, in the court of judicature, for, justice was held in the gates of the city, in the presence and hearing of the people who went out and in there. See Gen. 22 on verse 17.
510Whose harvest the hungry eateth up, and taketh it even 11out of the thorns, and the 12robber swalloweth up their substance.
10 Namely, the wicked, who just before in verse 3 has been called the foolish.
11 That is, out of the fields, which nevertheless were beset and hedged about with thorns.
12 The Hebrew word properly signifies one who has long and rough hair, such as murderers and robbers usually wear. Also Job 18:9.
6Although 13affliction cometh not forth 14of the dust, neither doth trouble spring out of the ground;
13 The Hebrew word signifies indeed mostly the evil of guilt, that is, unrighteousness; but it is likewise taken for the evil of punishment. See Psalm 90:10; Prov. 12:21.
14 The sense is: that the causes of human miseries ought not to be sought in casual accident or sudden mischance, or merely in the ordinary course of nature, but in the sins of men, which God, in His righteous judgment, does visit and punish.
7Yet man is born unto trouble, 15as the 16sparks fly upward.
15 Hebr, and. Thus the Hebrew particle vau is frequently used, as Job 12:11; 14:12; 16:21; 34:3; Prov. 25:25.
16 Hebr. the sons of fiery coals. Thus an arrow is called by the Hebrews the sons of the bow, Job 41:28; likewise a son of the quiver, Lam. 3:13; the corn the son of my floor, Isa. 21:10. The sense is: Even as the sparks of a burning coal fly upwards and then cause damage, so out of the innate or original sin, there comes forth the actual, which causes many miseries, vexations and troubles in the world. Or, as it is natural for the sparks to fly upwards, so is it natural likewise for sinful man to come forth in this world to misery.
817I would seek unto God, and unto God would I commit my cause:
17 Eliphaz counsels Job that he should rather reconcile himself with God by the confession of his sins and by calling upon the Divine grace, than that he would break out in such impatience.
9Whichb doeth great things and 18unsearchable; marvellous things 19without number:
b Job 9:10; Psalm 72:18; Rom. 11:33.
18 Hebr. and there is no searching out, namely, of the great things which the Lord does. Also Job 9:10.
19 Hebr. until there is no number. Also below in the pre-selected place.
10Who giveth rain 20upon the earth, and sendeth waters 21upon the fields:
20 Hebr. upon the face of the earth. Also in the sequel of this verse, and Job 18:17.
21 Hebr. outdoors; this Hebrew word does not only signify streets, which are outside the houses, but also other places which are outside the cities, such as fields, grounds, meadows, highways, gardens, parks, etc., as this may be inferred from Psalm 144:13.
11To set up on high those 22that be low;c that those 23which mourn may be exalted to safety.
22 That is, those who are reduced to a low condition by poverty and all manner of misery, proceeding principally from the want of God’s blessing.
c 1 Sam. 2:7; Psalm 113:7, 8.
23 Hebr. the black ones; that is, those who go in black apparel, as they who grieve or mourn. Understand it of the sorrowful and heavy hearted.
12Hed disappointeth the devices of the crafty, so that their hands cannot perform 24their enterprise.e
d Neh. 4:15; Psalm 33:10; Isa. 8:10.
24 Or, bringeth to nothing, or nothing that hath a being, nothing substantiated, or useful, or nothing that is of any concernment, or do not execute their purposes. The Hebrew word signifies being, essence, substance, something that truly is, as here, Job 11:6; 30:22; likewise law, wisdom, reason, virtue, in regard that these things are constant, settled and abiding, as Job 6:13; 12:16; Prov. 2:7; 3:21; 8:14.
e purpose
13Hef taketh the 25wise in their own craftiness: and the counsel of the 26froward is 27carried headlong.
f 1 Cor. 3:19.
25 Namely, who think to be wise, or, who are wise according to the world. Also Isa. 44:25; Obadiah verse 8; Mat. 11:25.
26 Or, counter-wrestlers. Understand such as toil and moil with ill motives to put their devious designs and plots into practice. Also froward, for perverse, Prov. 8:8.
27 Hebr. hurried, that is, turned upside down, and overthrown.
14They meet with darknessg in the 28daytime, and grope 29in the noonday as in the night.
g Deut. 28:29.
28 Understand by this, that they are blind in the clearest things, and without the guide of right reason, although they think themselves very wise and sharp-witted. Compare Deut. 28:28.
29 That is, when it is most clear of all. Compare Deut. 28:29; Job 11:17; Isa. 59:10; Jer. 15:8. The word noonday is taken for that which is very clear, Psalm 37:6.
15But he saveth the 30poor from the sword, from 31their mouth, and from the hand of the mighty.
30 That is, the poor people, who, being oppressed by the wicked, stand in need of the Lord’s help, and in the next verse is called poor by a word in the original which signifies not only the scarcity of means, but likewise weakness in the body, 2 Sam. 13:4; Psalm 41:1.
31 Namely, of self-conceited and subtle ones, of which is spoken about in verse 13, evil slanders, threatenings and cruel counsels.
16Soh the poor hath 32hope, and 33iniquity stoppeth her mouth.
h Psalm 107:42.
32 That is, good, which is to be expected; also Job 8:13; 11:18; 17:15.
33 That is, the wicked stand speechless and bewildered, at the astonishment of the judgments of God, as being dismayed. See this kind of speech likewise in Psalm 107:42.
17Behold,i happy is the 34man whom God correcteth: therefore despise not thou the chastening of the 35Almighty:
i Prov. 3:11, 12: Heb. 12:5; James 1:12; Rev. 3:19.
34 Of the Hebrew word see Job 4 on verse 17.
35 See Gen. 17 on verse 1.
18Forj he maketh sore, and bindeth up: he woundeth, and his hands make whole.
j Deut. 32:39; 1 Sam. 2:6; Hosea 6:1.
19He 36shall deliver thee ink37six troubles: yea, in 38seven there shall no evil touch thee.
36 Namely, if so be, that thou put thy trust in Him, and call upon Him by prayer, and reform thy life according to His commandments by true repentance.
k Psalm 91:3, etc.
37 A certain number for an uncertain. See Lev. 26 on verse 8. The meaning is: that God shall prove assistance to His own in many oppressions; yea, in very many, causes His hand to appear in such a manner that the evil, which was feared, does not come upon them at all. See of a similar large and uncertain number which is meant for a certain number, Prov. 6:16; 24:16; 30:18, 29.
38 Other, in the seventh; that here the number of six is put first and that of seven thereafter, it serves only for an extension and ornament of speech. Compare Prov. 6:16; 30:15, 18, 21, 29.
20In famine he shall redeem thee from death: and in war 39from the power of the sword.
39 Hebr. from the hands of the sword, that is, from the power and violence of war or of arms. See Psalm 63:10. Likewise from the hand of the grave, Psalm 49:15; from the hand of the snare, Psalm 141:9; further, from the hand of the grave, Hosea 13:14; also from the hand of the lion and of the bear, 1 Sam. 17:37; from the hand of the dog, Psalm 22:20, etc.
21Thou shalt be hid 40from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
40 That is, against the slanders, reproaches and lying tales, whereby the malicious tongues of the wicked men do rail and rage against the godly. Other, in, that is, when thou art slandered, or, from.
22At destruction and famine thou 41shalt laugh: neither shalt thou be afraid of the beasts of the earth.
41 That is, thou shalt laugh at, deride, despise them, and art not troubled by reason of them. Laughing, for scorning, Job 39:7, 22; Psalm 2:4; 37:13; Prov. 31:25.
23For thou 42shalt be in league with the 43stones of the field: andl the beasts of the field shall be at peace with thee.
42 That is, thou shalt receive no hurt or damage by them. See similar manner of speech in Isa. 28:15, where the wicked say they had made a covenant with death and hell; giving thereby to understand that they would receive no harm by them. See likewise Hosea 2:17.
43 Namely, not to hurt thy foot against them. The meaning is, that he would be free from all perils and dangers, especially traveling and journeying through the land. Some understand by the stones rude, fierce and insolent men, whom God the Lord would keep in check, in order that the godly would receive no harm by them. Compare Psalm 91:12.
l Hosea 2:17.
24And thou shalt 44know that thy 45tabernacle shall be in 46peace; and thou shalt 47visit thy habitation, and 48shalt not sin.
44 Thus the Hebrew word is taken Gen. 3:7; 8:11; Num. 14:34. Also in the next verse.
45 That is, house or dwelling, as the word shows in the next phrase; also Job 8:22; 11:14, etc. See likewise 2 Kings 13 on verse 5.
46 That is, prosperity and wellbeing. See Gen. 37 on verse 14.
47 Or, provide, that is, supply, observe and take care of it, performing your duty towards your family. Thus God is said to have visited his people, Ruth 1:6, when He had given them bread again; and man, Psalm 8:5, when He takes care for him; his vineyard, Psalm 80:14, when He protects the same against the enemies. Compare Gen. 21 on verse 1. Hebr. visit.
48 That is, performing your bounden duty in governing and providing for your house, you shall not be without fail, whereas the Lord shall make all your doings to prosper. The Hebrew word chata is likewise taken for failing or missing, Judges 20:16; see the annotation there.
25Thou shalt know also that thy seed shall be great, and thine 49offspring as the grass of the earth.
49 That is, children, who shall come forth from you and yours. Also Job 21:8; 27:14; Isa. 22:24; 48:19.
26Thou shalt come to thy grave in a full age, like as a shockm of corn 50cometh in in his season.
m stack of sheaves
50 Hebr. riseth up, ascendeth. This comparison is taken from fruits, which in harvest time, being gathered from the fields, is laid up together in great heaps or shocks, and afterwards carried in; for as these are not piled or heaped up before their full ripeness and brought to the threshingfloor, even so shall the godly not be gathered grievously to their graves (called likewise a tomb, Job 21:32) in their good old age, when the same provides a blessing to them.
27Lo this, we have searched it, so it is; hear it, and know thou it 51for thy good.
51 That is, for your own good and benefit.