1Jen volej. Je snad někdo, kdo ti odpoví? A ke komu ze svatých se obrátíš? 2Vždyť hlupáka zabije nespokojenost a prostoduchého usmrtí žárlivost. 3Sám jsem viděl hlupáka, jak se zakořeňuje, a hned jsem zatratil jeho příbytek. 4Jeho synové budou daleko od záchrany; budou zdeptáni v bráně a nebude nikoho, kdo by je vysvobodil. 5Jeho sklizeň sní hladový, a až z trní ji bude vybírat; smyčka bude lapat jeho majetek. 6Vždyť nepravost nevyrazí z prachu a trápení nevzejde z půdy. 7Člověk byl totiž zrozen pro trápení, stejně jako jiskry létají vzhůru. 8Já bych nejspíše pátral po Bohu a svou záležitost bych předložil Bohu, 9který činí veliké věci, jež nelze vyzpytovat, divy, jež nelze spočítat, 10který dává déšť na povrch země a sesílá vodu na pole, 11takže postavil ponížené na vysoké místo a naříkající byli vyzdviženi do bezpečí, 12který maří plány chytráků, takže jejich ruce nebudou mít úspěch, 13který přistihuje moudré v jejich chytráctví; rada potměšilců bývá ukvapená. 14Ve dne se potýkají s temnotou, jako v noci tápou za poledne. 15Ale nuzného zachránil od meče, z jejich úst a z ruky mocného. 16A tak se pro chudého objevila naděje, ale bezpráví zavřelo svá ústa. 17Hle, šťastný je člověk, kterého Bůh kárá; a proto ponaučení Všemohoucího nezavrhuj. 18Vždyť on způsobí bolest i obváže, zdeptá, ale jeho ruce vyléčí. 19V šesti úzkostech tě vysvobodí, ba v sedmi tě nezasáhne zlé. 20V hladu tě jistě vykoupil ze smrti a ve válce z moci meče. 21Budeš ukryt před bičem jazyka a nebudeš se bát zkázy, až přijde. 22Budeš se vysmívat zkáze a hladomoru a zemské zvěře se nebudeš muset bát. 23Máš totiž smlouvu s kameny na poli a polní zvěř je vůči tobě pokojná. 24I zjistíš, že tvůj stan je v pořádku, když navštívíš svou pastvinu a nic nebudeš postrádat. 25Zjistíš také, že tvé símě je početné, tvých potomků jako zemské zeleně. 26V zralosti vejdeš do hrobu jako navršený stoh obilí ve svůj čas. 27Hle, toto jsme vyzpytovali, tak to je. Vyslechni si to a sám se o tom přesvědč.
Jamieson Fausset Brown Bible Commentary 1 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.
2 wrath . . . envy--fretful and passionate complaints, such as Eliphaz charged Job with (
Job 4:5; so
Pro 14:30). Not, the wrath of God killeth the foolish, and His envy, &c.
3 the foolish--the wicked. I have seen the sinner spread his "root" wide in prosperity, yet circumstances "suddenly" occurred which gave occasion for his once prosperous dwelling being "cursed" as desolate (
Ps 37:35-
Ps 37:36;
Jer 17:8).
4 His children . . . crushed in the gate--A judicial formula. The gate was the place of judgment and of other public proceedings (
Ps 127:5;
Pro 22:22;
Gen 23:10;
Deut 21:19). Such propylća have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.
5 even out of the thorns--Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns,"
Matt 13:7), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked.
the robber--as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.
6 Although--rather, "for truly" [UMBREIT].
affliction cometh not forth of the dust--like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.
7 Yet--rather, "Truly," or, But affliction does not come from chance, but is the appointment of God for sin; that is, the original birth-sin of man. Eliphaz passes from the particular sin and consequent suffering of Job to the universal sin and suffering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, "sons of coal") fly upward. Troubles are many and fiery, as sparks (
1Pet 4:12;
Isa 43:2). UMBREIT for "sparks" has "birds of prey;" literally, "sons of lightning," not so well.
8 Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (
Isa 8:19;
Amos 5:8;
Jer 5:24).
11 Connected with
Job 5:9. His "unsearchable" dealings are with a view to raise the humble and abase the proud (
Luke 1:52). Therefore Job ought to turn humbly to Him.
12 enterprise--literally, "realization." The Hebrew combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [UMBREIT].
13 Paul (
1Cor 3:19) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (
Ps 9:15). Haman was hanged on the gallows he prepared for Mordecai (
Esth 5:14;
Esth 7:10).
the wise--that is, "the cunning."
is carried headlong--Their scheme is precipitated before it is ripe.
14 Judicial blindness often is sent upon keen men of the world (
Deut 28:29;
Isa 59:10;
John 9:39).
15 "From the sword" which proceedeth "from their mouth" (
Ps 59:7;
Ps 57:4).
16 the poor hath hope--of the interposition of God.
iniquity stoppeth her mouth-- (
Ps 107:42;
Mic 7:9-
Mic 7:10;
Isa 52:15). Especially at the last day, through shame (
Jude 1:15;
Matt 22:12). The "mouth" was the offender (
Job 5:15), and the mouth shall then be stopped (
Isa 25:8) at the end.
17 happy--not that the actual suffering is joyous; but the consideration of the righteousness of Him who sends it, and the end for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (
Heb 12:11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in
Heb 12:5; so
Jas 1:12;
Pro 3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Job 32:1-37:24) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.
18 he maketh sore, and bindeth up-- (
Deut 32:39;
Hos 6:1;
1Sam 2:6). An image from binding up a wound. The healing art consisted much at that time in external applications.
19 in six . . . yea, in seven-- (
Pro 6:16;
Amos 1:3). The Hebrew idiom fixes on a certain number (here "six"), in order to call attention as to a thing of importance; then increases the force by adding, with a "yea, nay seven," the next higher number; here "seven," the sacred and perfect number. In all possible troubles; not merely in the precise number "seven."
20 power-- (
Jer 5:12). Hebrew, "hands."
of the sword-- (
Ezek 35:5, Margin). Hands are given to the sword personified as a living agent.
21 (
Ps 31:20;
Jer 18:18). Smite (Psalm 73. 9).
22 famine thou shalt laugh--Not, in spite of destruction and famine, which is true (
Hab 3:17-
Hab 3:18), though not the truth meant by Eliphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in
Job 5:20; there, famine in general; here, the languid state of those wanting proper nutriment [BARNES].
23 in league with the stones of the field--They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits; spoken in Arabia-Deserta, where stones abounded. Arabia, derived from Arabah--a desert plain. The first clause of this verse answers to the first clause of
Job 5:22; and the last of this verse to the last of that verse. The full realization of this is yet future (
Isa 65:23,
Isa 65:25;
Hos 2:18).
24 know--"Thou shalt rest in the assurance, that thine habitation is the abode of peace; and (if) thou numberest thine herd, thine expectations prove not fallacious" [UMBREIT]. "Sin" does not agree with the context. The Hebrew word--"to miss" a mark, said of archers (
Judg 20:16). The Hebrew for "habitation" primarily means "the fold for cattle"; and for "visit," often to "take an account of, to number." "Peace" is the common Eastern salutation; including inward and outward prosperity.
25 as the grass-- (
Ps 72:16). Properly, "herb-bearing seed" (
Gen 1:11-
Gen 1:12).
26 in a full age--So "full of days" (
Job 42:17;
Gen 35:29). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (
Isa 65:22).
Thou shalt come--not literally, but expressing willingness to die. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (
Ps 91:16;
Exod 20:12), and premature death the lot of the wicked (
Ps 55:23). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (
Isa 57:1). The good are compared to wheat (
Matt 13:30).
cometh in--literally, "ascends." The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves" [UMBREIT].
27 searched it . . . for thy good--literally, "for thyself" (
Ps 111:2;
Pro 2:4;
Pro 9:12).
