1Jen volej - odpoví ti někdo? Ke komu ze svatých se obrátíš? 2Neboť roztrpčení ubíjí blázna a pošetilce usmrcuje prchlivost. 3Viděl jsem blázna s pevným kořenem, ale jeho dům hned zpuchřel. 4Jeho synům není pomoci, bez zastánce leží zničeni v bráně. 5Co sklidili, hladový zhltal, (dokonce z trní to vytahali,) zhouba uloupila jejich bohatství. 6Vždyť nepravost neroste ze země a bída nepučí z půdy, 7spíš člověk je zrozen k neštěstí, tak jako jiskry letí do výše. 8Ale já bych se obrátil k Bohu, svou při bych předložil Bohu, 9který dělá veliké a nevyzpytatelné věci, zázraky, které nemají počet, 10dává déšť na tvář země, sesílá vodu na lučiny. 11Do výše zdvíhá maličké a smutné, aby stáli v bezpečí. 12Mate záměry úskočných, takže jejich rukám se nic nedaří. 13Chytá mudrce v jejich chytráctví, úradek lstivých se zvrátí. 14Za bílého dne se kácejí do tmy, tápají o polednách tak jako v noci. 15Vyrve jim z úst sirotka, ubožáka z moci siláka, 16takže chudákovi svítá naděje, zato nepravost zavře svá ústa. 17Opravdu blažený člověk, káraný Bohem! Nepohrdej kázní Všemohoucího! 18On sice raní, ale i obvazuje, bije, ale jeho ruce uzdravují. 19Ze šesti úzkostí tě vysvobodí, v sedmi se tě nedotkne zlo. 20Za hladu tě spasí před smrtí, ve válce vysvobodí z moci meče. 21Budeš bezpečný před šlehem jazyka, nebudeš se bát zhouby, až přijde. 22Neštěstí a hladu se vysměješ, nemusíš mít strach z dravé zvěře. 23Vždyť uzavřeš smlouvu s kameny na poli, přátelství s divokou zvěří. 24Poznáš, že tvůj stan je v pořádku, prohlédneš svůj dům a nic ti nebude chybět. 25Shledáš, že četné je tvé sémě, tvých potomků je jak polní trávy. 26V plné síle vejdeš do hrobu, jako se snopy svážejí ve svém čase. 27Hle, to jsme vyzkoumali, tak tomu je, slyšeli jsme to, i ty to poznej!“
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 (
Dn 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
Pr 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 (
Sal 37:35-
Sal 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 (
Sal 127:5;
Pr 22:22;
Gn 23:10;
Dt 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 (
1P 4:12;
Is 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" (
Is 8:19;
Am 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 (
Lc 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 (
1Co 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 (
Sal 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 (
Dt 28:29;
Is 59:10;
Jn 9:39).
15 "From the sword" which proceedeth "from their mouth" (
Sal 59:7;
Sal 57:4).
16 the poor hath hope--of the interposition of God.
iniquity stoppeth her mouth-- (
Sal 107:42;
Mi 7:9-
Mi 7:10;
Is 52:15). Especially at the last day, through shame (
Jud 1:15;
Mt 22:12). The "mouth" was the offender (
Job 5:15), and the mouth shall then be stopped (
Is 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 (
He 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
He 12:5; so
Stg 1:12;
Pr 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-- (
Dt 32:39;
Os 6:1;
1S 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-- (
Pr 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-- (
Ez 35:5, Margin). Hands are given to the sword personified as a living agent.
21 (
Sal 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 (
Is 65:23,
Is 65:25;
Os 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 (
Jue 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-- (
Sal 72:16). Properly, "herb-bearing seed" (
Gn 1:11-
Gn 1:12).
26 in a full age--So "full of days" (
Job 42:17;
Gn 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 (
Is 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 (
Sal 91:16;
Ex 20:12), and premature death the lot of the wicked (
Sal 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 (
Is 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" (
Sal 111:2;
Pr 2:4;
Pr 9:12).