1Zavolejž tedy, dá-liť kdo odpověd? A k kterému se z svatých obrátíš? 2Pakli k bláznu, zahubí ho rozhněvání, a nesmyslného zabije prchlivost. 3Jáť jsem viděl blázna, an se vkořenil, ale hned jsem zle tušil příbytku jeho, řka: 4Vzdáleniť jsou synové jeho od spasení; nebo potříni budou v bráně, aniž bude, kdo by je vytrhl. 5Obilé jeho zžíře hladovitý, a i z prostřed trní je vychvátí; nadto sehltí násilník statek takových. 6Neboť nepochází z prachu trápení, aniž se z země pučí bída. 7Ale člověk rodí se k bídě, tak jako jiskry z uhlí zhůru létají. 8Jistě žeť bych já hledal Boha silného, a jemu bych předložil při svou, 9Kterýž činí věci veliké, nezpytatelné, divné, a jimž počtu není, 10Kterýž dává déšť na zemi, a spouští vody na pole, 11Kterýž sází opovržené na místě vysokém, a žalostící vyvyšuje spasením, 12Kterýž v nic obrací myšlení chytráků, tak aby nemohli k skutku přivésti ruce jejich ničeho, 13Kterýž lapá moudré v chytrosti jejich; nebo rada převrácených bláznová bývá. 14Ve dne motají se jako ve tmách, a jako v noci šámají o poledni. 15Kterýž zachovává od meče a od úst jejich, a chudého od ruky násilníka. 16Máť zajisté nuzný naději, ale nepravost musí zacpati ústa svá. 17Aj, jak blahoslavený jest člověk, kteréhož tresce Bůh! A protož káráním Všemohoucího nepohrdej. 18Onť zajisté uráží, on i obvazuje; raní, ruka jeho také léčí. 19Z šesti úzkostí vysvobodil by tebe, ano i v sedmi nedotklo by se tebe zlé. 20V hladu vykoupil by tě od smrti, a v boji od moci meče. 21Když utrhá jazyk, byl bys skryt, aniž bys se bál zhouby, když by přišla. 22Zhouba a hlad buď tobě za smích, a nestrachuj se ani líté zvěři zemské. 23Nebo s kamením polním příměří tvé, a zvěř lítá polní pokoj zachová k tobě. 24A shledáš, žeť stánek tvůj bude bezpečný, a navrátíš se zase k příbytku svému, a nezhřešíš. 25Shledáš také, žeť se rozmnoží símě tvé, a potomci tvoji jako bylina zemská. 26Vejdeš v šedinách do hrobu, tak jako odnášíno bývá zralé obilí časem svým. 27Aj, toť jsme vyhledali, a takť jest; poslechniž toho, a schovej sobě to.
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 (
Hi 4:5; so
Spr 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;
Spr 22:22;
1.Mo 23:10;
5.Mo 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,"
Mt 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 (
1.Pet 4:12;
Jes 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" (
Jes 8:19;
Am 5:8;
Jer 5:24).
11 Connected with
Hi 5:9. His "unsearchable" dealings are with a view to raise the humble and abase the proud (
Lk 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 (
1.Kor 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 (
Est 5:14;
Est 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 (
5.Mo 28:29;
Jes 59:10;
Joh 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;
Mich 7:9-
Mich 7:10;
Jes 52:15). Especially at the last day, through shame (
Jud 1:15;
Mt 22:12). The "mouth" was the offender (
Hi 5:15), and the mouth shall then be stopped (
Jes 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
Jak 1:12;
Spr 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-- (
5.Mo 32:39;
Hos 6:1;
1.Sam 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-- (
Spr 6:16;
Am 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-- (
Hes 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
Hi 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
Hi 5:22; and the last of this verse to the last of that verse. The full realization of this is yet future (
Jes 65:23,
Jes 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 (
Ri 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" (
1.Mo 1:11-
1.Mo 1:12).
26 in a full age--So "full of days" (
Hi 42:17;
1.Mo 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 (
Jes 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;
2.Mo 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 (
Jes 57:1). The good are compared to wheat (
Mt 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;
Spr 2:4;
Spr 9:12).