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 ([Psa 9:15]). Haman was hanged on the gallows he prepared for Mordecai ([Es 5:14]; ).
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 ([De 28:29]; [Is 59:10]; [Joh 9:39]).
15. "From the sword" which proceedeth "from their mouth" ([Psa 59:7]; ).
16. the poor hath hope--of the interposition of God.
iniquity stoppeth her mouth--([Psa 107:42]; [Mi 7:9], ; [Is 52:15]). Especially at the last day, through shame (Jude 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 [Jas 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--([De 32:39]; [Ho 6:1]; [1Sa 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--([Jr 5:12]). Hebrew, "hands."
of the sword--([Eze 35:5], Margin). Hands are given to the sword personified as a living agent.
21. ([Psa 31:20]; [Jr 18:18]). Smite (Psalm 73. 9).
22. famine thou shalt laugh--Not, in spite of destruction and famine, which is true ([Ha 3:17], ), 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], ; [Ho 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 ([Jud 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--([Psa 72:16]). Properly, "herb-bearing seed" ([Ge 1:11], ).
26. in a full age--So "full of days" ([Job 42:17]; [Ge 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 ([Psa 91:16]; [Ex 20:12]), and premature death the lot of the wicked ([Psa 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" ([Psa 111:2]; [Pr 2:4]; ).
Chapter 6
FIRST SERIES CONTINUED.
Job 6:1-30. Reply of Job to Eliphaz
2. throughly weighed--Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.
3. the sand--([Pr 27:3]).
are swallowed up--See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."
4. arrows ... within me--have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows ([Psa 38:2], ). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body.
set themselves in array--a military image ([Jud 20:33]). All the terrors which the divine wrath can muster are set in array against me ([Is 42:13]).
5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of [Job 6:7]). But he should have remembered a rational being should evince a better spirit than the brute.
6. unsavoury--tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.
the white--literally, "spittle" ([1Sa 21:13]), which the white of an egg resembles.
7. To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [Umbreit]. ([Psa 42:3]; ; ). No wonder, then, I complain.
8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.
9. destroy--literally, "grind" or "crush" ([Is 3:15]).
let loose his hand--God had put forth His hand only so far as to wound the surface of Job's flesh ([Job 1:12]; 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally.
cut me off--metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom ([Is 38:12]).
10. I would harden myself in sorrow--rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."
concealed--I have not disowned, in word or deed, the commands of the Holy One ([Psa 119:46]; [Ac 20:20]). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy ([Le 19:2]).
11. What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [Umbreit]. Umbreit and Rosenmuller not so well translate the last words "to be patient."
12. Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on [Job 5:11]).
13. Is not my help in me?--The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."
14. pity--a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in [Pr 3:3], for they together form the essence of moral perfection [Umbreit]. It is the spirit of Christianity ([1Pe 4:8]; [1Co 13:7]; [Pr 10:12]; ). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty ([Jas 2:13]).
15. Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought--wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" ([Is 58:11], Margin).