Bible Commentary (1871–1879 Edition) (continued)
£'irst Speech of Eliphax. JOB V. His Conclusionfrom the Vision.
phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife and children, may be hint(?d at by the lion, lioness and wheips. The one verb, are 6?-oAen, does not suit botli subjects; tlierefore, supply " the roaring of tlie bellowing lion is silenced." The strong once prosperous dwelling being cursed as desolate (Psalm
37. 35, 3(i; Jeremiah 17. 8). 4. His children . . . crushed in tlie gate—A judicial formula. The gate was the place of judgment, and of other public proceedings (Psalm 127, 5; Proverbs 22. 22; Genesis 2.3. 10; Deuteronomy 21. 19). Such propylsea have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Jolj's cliildren. 5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, is growing among thorns, Matthew 13. 7), the hungry gleaner does not grudge the trouble of taking even it away, so clea i swept away is the harvest of the wicked, the robber—As the Sabeans, who robbed Job. Rather, translate «7ie Wu)-.s-<i, as the antithesis in the parallelism, the hungry, proves. 6. Although—Ratiier, for truly. [Umbreit ] ai Hiction coiiieth itot 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, Jiut Affliction does not come from chance, but is the appointment of God for sin; i. e., tlie original birth-sin ol man. Eliphaz passes from the particular sin and consequent suffering of .lob to the universal sin and sufi Tering 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 Peter 4. 12; Isaiah 43. 2). UmbkeH for sparks has birds of prey; lit., .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 (Isaiah 8. 19; Amos5. 8; Jeremiah 5. 24). 11, Connected with v. 9. His unsearchable dealings are with a view to raise the h umble (and abase the proud), Luke 1. 52. Therefore Job ought to turn humbly to Him. 12. enterprise lit., realization. The Hebrew combines in the one word tlie two ideas, wisdom and happiness, enduring exist' ence being the etymological and philosophical root of the combined notion. [Umbreit.] 13. Paul (1 Corinthians 3.
lion dies of want at last, and the wJielps, torn from the mother, are scattered, and the race becomes extinct. 13. a tiling—Hebrew, a word. Elipliaz confirms his view by a Divine declaration which was secretly and unexpectedly imparled to him. a little lit.,awhisper. Implying the still silence around, and that more was conveyed than articulate words could utter (ch. 26. 14; 2 Corinthians 12. 4). 13. In thoughts from the visions—[So Winer and English
Version.'] Whilst revolving night visions previously made to him (Daniel 2. 29). Rather, " In my manifold (Hebrew, divided) thoughts, be/ore the visions of the niglit commenced;" therefore not a delusive dream (Psalm 4. 4). [Umbkeit.] deep sleep—(Genesis 2. 21; 15. 12). 16. It stood still—At first the apparition glides before Ellphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur; not {English Version): there was silence : For in 1 Kings 19. 12, the voice, as opposed to the previous storm, denotes a gentle, still murmur. 17. mortal mnn ... a ms Lti—Two Hebrew words for man are used ; the first implying feebleness ; the second his strength. Whether feeble or strong, man is not righteous before God. 17. more just than God . . . more pure than his Maker But tliis would be self-evident without an oi'acle. 18. folly Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2 Pet<»r 2. 4), and at best is but the holiness of a creature. FoUy is the want of moral consideration. [UMnREiT.] 19. houses of clay— (2 Corintliians 5. 1). Houses made of sun-dried clay bricks are common in tlie
Eii!!t; they are easily washed away (Matthew 7. 27). JIan's foundation is tills dust (Genesis 3. 19). before the moth 'R.^WxT , as before the 7)ro/7i, which devours a garment (ch.
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 LXX. Greek version (Psalm 9.
IS. 38; Psalm :W. 11 ; Isalali 50. 9). Man. who cannot, in a physical point of view, stand before very mo//i, surely cannot, in a moral, stand before God. 20. from morning to evening—Unceasingly; or, lietter, between the morning and evening of one short da]/ (so Exodus 18. 14; Isaiah .S8. 12). "They are destroyed ;" better, " they would be destroyed,"
15). Haman was hanged on the gallows he prepared for Mordecai (Esther 5. 14; 7. 10). The wise 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 (Deuteronomy 28. 29; Isaiah 59. 10; John
If God withdrew His loving protection. Therefore man must not thlnlc to be holy before God, l)ut to draw holiness and all things else from God {v. 17.) 21. their e:iccellency —rPsiilm .SO. U: 1J(>.4; 1 Corinthians 13.8). But Umbreit, by an Oriental image from a bow, useless, because unstrung. "7'heir nerve or .'string wouUl be torn away." Michaelis, better in accordance with v. 19, makes the allusion be to the cords of a tabernacle taken down (Isaiah 33. 20). they die, even without wisdom—Rather, "They would
9.39). \5. From the sivord which proceedeth from their mouth (Psalm 59. 7 ; 57. 4). 16. the poor hath hope—of the interposition of God. Iniquity stoppeth her mouth (Psalm 107. 42; Micah 7. 9, 10; Isaiah 52. 15). Especially at the last day, through shame (Jude 15; Matthew 22. 12). The mouth was the offender (v. 15), and the mouth shall then be stopped (Isaiah 25. 8) at the end. 17. happy—Not that the actual suf Tering is joyous; but the consideration of the righteousness of Him who sends it, and tlie end for which perisli, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, whicli alone save man from ruin. [Umbreit.1 Rengfi. shows from Scripture, that God's holiness (Hebrew Kadosh) comprehends all his excellenrles and attributes. De Wette loses the scope, in explaining It, of the .shortness of man's life, contrasted with the angels "before they have attained to wisdom."
It is sent, make It a cause for thankfulness, not for complaints, such as Job had uttered (Hebrews 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 Hebrews
12. 5; so James 1. 12; Proverlis 3. 12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (32.-.37.) who fully dwells upon the truth, that atniction is mercy and justice in disguise, for the good of the suf Terer. 18. lie maketh sore, and bindeth uj>— (Deuteronomy 32. 39; Hosea 6. 1 ; 1 Samuel 2. 6). An image from binding upn wound. The healing art consisted much at that time in external applications. 19. in six . . . yea, In seven—(Proverbs 6. IB; 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, wltli a yea, nay seven, the next higlier number; here seven, the sacred and perfect number. In all possible troubles; not merely in the precise number seven. 30. power—(Jeremiah 5. 12). Hebrew, hands, of the sword —(Ezekiel 35. 5, Margin) Hands are given to the sword personified as a living agent. 21.. (Psalm 31. 20; Jeremiah 18,
CHAPTER V.
Ver. 1-27. Eliphaz's Conclusion from the Vision.
1. if there he 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 (Daniel 4. 17; angels) round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint. 2. wrath . . . envy—Fretful and passionate complaints; Buch as Ellphaz charged Job with (ch. 4. 5; so Proverlis 14.
80). Not, tlie wrath of God killeth the foolish, and His envy, Ac. 3. the foolish—The wicked, I have seen the sinner spread his roots wide In prosperity, yet clrcum Blanceii ruddenly occurred which gave occasion for his
18.) iVwrtp (Psalm 73. 9). 22. famine tliou shalt langli— Not, in spite of destruction and famine, which is true 313