King James Version
Job 5
27 verses with commentary
Eliphaz Continues: God Disciplines Those He Loves
Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? turn: or, look?
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Eliphaz challenges Job: 'Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?' The Hebrew 'qadosh' (saints/holy ones) likely refers to angels rather than deceased righteous humans. Eliphaz sarcastically suggests Job's situation is so hopeless that even angelic intervention won't help—a cruel mockery of Job's suffering. This reveals how religious people can use theology as a weapon to wound rather than a balm to heal.
For wrath killeth the foolish man, and envy slayeth the silly one. envy: or, indignation
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Eliphaz warns, 'For wrath killeth the foolish man, and envy slayeth the silly one.' The Hebrew 'ka'as' (wrath/vexation) and 'qin'ah' (envy/jealousy) describe self-destructive emotions. Eliphaz implies Job's angry response to suffering proves his foolishness and will lead to his death. This is victim-blaming—telling the sufferer that his emotional response to injustice is the real problem. Scripture affirms that righteous anger exists (Ephesians 4:26) and lament is legitimate (Psalms).
I have seen the foolish taking root: but suddenly I cursed his habitation.
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Eliphaz claims personal observation: 'I have seen the foolish taking root: but suddenly I cursed his habitation.' The Hebrew 'root' suggests temporary stability, while 'suddenly' indicates swift judgment. Eliphaz implies he's watched people like Job—outwardly prosperous but inwardly wicked—receive sudden divine judgment. The phrase 'I cursed' could mean 'I pronounced judgment on' or 'I saw it become cursed.' Either way, Eliphaz categorizes Job among the foolish wicked receiving deserved judgment.
His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
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Eliphaz describes the wicked's fate: 'His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.' The 'gate' was where legal judgments occurred in ancient cities. Eliphaz implies Job's children died because of Job's hidden sin—a particularly cruel accusation given Job's grief. This shows how false theology not only misdiagnoses suffering but adds guilt and shame to pain, whereas true gospel comfort separates suffering from automatic judgment.
Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
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Eliphaz continues describing divine judgment: 'Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.' The imagery depicts total loss of possessions to others—exactly what Job experienced. Eliphaz explicitly connects Job's losses to the pattern of divine judgment on the wicked. This demonstrates how even accurate observations (the wicked do suffer judgment) can be wrongly applied to individual cases without divine revelation.
Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground; affliction: or, iniquity
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Eliphaz declares, 'Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground.' The Hebrew 'aven' (affliction/trouble) and 'amal' (labor/trouble) suggest hardship doesn't arise randomly. Eliphaz's point is sound—suffering has causes—but he wrongly assumes all suffering directly results from personal sin. Reformed theology affirms God's sovereignty over all events while distinguishing between suffering as judgment, testing, sanctification, or participating in Christ's sufferings (1 Peter 4:12-13).
Yet man is born unto trouble, as the sparks fly upward. trouble: or, labour sparks: Heb. the sons of the burning coal lift up to fly
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Eliphaz declares 'man is born unto trouble, as the sparks fly upward' (adam le-amal yullad, אָדָם לְעָמָל יוּלָּד). The word amal (עָמָל) means toil, trouble, or misery—human existence inevitably includes suffering. The comparison to sparks flying upward (bene reshef, בְּנֵי־רֶשֶׁף, literally 'sons of flame') suggests natural inevitability. This observation contains wisdom: we live in a fallen world where suffering is universal. However, Eliphaz uses this truth to minimize Job's specific suffering and suggest he should simply accept it without complaint.
I would seek unto God, and unto God would I commit my cause:
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Eliphaz's advice 'I would seek unto God' assumes Job hasn't already done so, adding insult to injury. The counsel itself is sound - seeking God in trouble aligns with Scripture - but the implication that Job's suffering stems from prayerlessness reveals the friends' fundamental misunderstanding.
Which doeth great things and unsearchable ; marvellous things without number: unsearchable: Heb. there is no search without: Heb. till there be no number
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Eliphaz praises God: 'Which doeth great things and unsearchable; marvellous things without number.' The Hebrew 'gadol' (great), 'ein cheqer' (unsearchable—no investigation), and 'pele' (marvellous/wonderful) acknowledge God's incomprehensible wisdom. This is true theology—God's ways transcend human understanding (Romans 11:33). Ironically, Eliphaz uses this truth to support false conclusions. The fact that God's ways are unsearchable should humble us from dogmatic pronouncements about others' suffering, not embolden them.
Who giveth rain upon the earth, and sendeth waters upon the fields: fields: Heb. outplaces
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Eliphaz continues: 'Who giveth rain upon the earth, and sendeth waters upon the fields.' Rain represents God's providential care and blessing (Deuteronomy 11:14). Eliphaz uses creation theology to support his retribution theology—if God sends rain (blessing) faithfully, He must also send drought (curse) for sin. This assumes a mechanistic relationship between righteousness and prosperity that Jesus explicitly denies (Matthew 5:45). God's providence is gracious, not merely retributive.
To set up on high those that be low; that those which mourn may be exalted to safety.
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Eliphaz declares God 'setteth up on high those that be low; that those which mourn may be exalted to safety.' The Hebrew 'rum' (set high/exalt) and 'yesha' (safety/salvation) describe God's pattern of lifting the humble. This is true—God does exalt the humble (James 4:10, 1 Peter 5:6). But Eliphaz wrongly implies that Job's continued low estate proves he's not truly humble, and that genuine humility would have already brought restoration. This ignores that God's timing differs from human expectations.
He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. their enterprise: or, any thing
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Eliphaz praises God who 'disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.' The Hebrew 'parar' (break/frustrate) and 'tushiyah' (enterprise/wisdom) describe God's sovereign disruption of wicked plans. This is true theology (Psalm 33:10), but Eliphaz subtly implies Job must be among the 'crafty' whose plans God frustrated. True application would recognize that God sometimes allows the righteous to suffer while ultimately ensuring the wicked's plans fail.
He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
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Divine Reversal of Human Wisdom: The Hebrew "taketh" (lakad) means "to capture," "ensnare," or "seize," suggesting God uses the wise person's own schemes as a trap that springs shut on them. "Craftiness" (ormah) refers to shrewd cunning, cleverness, or subtlety, often with negative connotations of manipulation and deceptive scheming. This is the same word used of the serpent in Genesis 3:1, indicating cunning employed for evil purposes rather than godly wisdom.
Speed of Divine Justice: The phrase "carried headlong" (nimhar) means "hastened," "brought to a swift end," or "rushed forward," emphasizing how quickly God can dismantle even the most elaborate, carefully constructed schemes. The "froward" (nipthalim) refers to those who are twisted, perverted, or crooked in their dealings and counsel. Eliphaz quotes this principle to argue that the wicked receive swift justice, though Job's case demonstrates that suffering isn't always direct punishment for personal sin. Notably, Paul quotes this verse in 1 Corinthians 3:19, applying it to worldly wisdom versus God's wisdom, showing its enduring theological significance across both testaments and demonstrating how God regularly frustrates human schemes that oppose His purposes.
Speed of Divine Justice: The phrase "carried headlong" (nimhar) means "hastened," "brought to a swift end," or "rushed forward," emphasizing how quickly God can dismantle even the most elaborate, carefully constructed schemes. The "froward" (nipthalim) refers to those who are twisted, perverted, or crooked in their dealings and counsel. Eliphaz quotes this principle to argue that the wicked receive swift justice, though Job's case demonstrates that suffering isn't always direct punishment for personal sin. Notably, Paul quotes this verse in 1 Corinthians 3:19, applying it to worldly wisdom versus God's wisdom, showing its enduring theological significance across both testaments and demonstrating how God regularly frustrates human schemes that oppose His purposes.
They meet with darkness in the daytime, and grope in the noonday as in the night. meet: or, run into
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Eliphaz describes the wicked's fate: 'They meet with darkness in the daytime, and grope in the noonday as in the night.' The imagery reverses natural order—darkness during day represents divine judgment and confusion. The Hebrew 'mashash' (grope) suggests blind fumbling. Eliphaz implies Job's confusion and inability to understand his suffering proves he's among the wicked experiencing divine judgment. Yet Scripture shows that even the righteous sometimes walk in darkness (Isaiah 50:10), trusting God despite lack of understanding.
But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
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Eliphaz continues: 'But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.' God delivers the vulnerable from violence ('sword'), slander ('mouth'), and oppression ('hand of the mighty'). This is true—God defends the defenseless (Psalm 82:3-4). But Eliphaz wrongly implies that Job's suffering proves he's not among the poor/righteous God saves. This ignores that God sometimes permits His people to suffer before eventual deliverance (Hebrews 11:35-38).
So the poor hath hope, and iniquity stoppeth her mouth.
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Eliphaz concludes: 'So the poor hath hope, and iniquity stoppeth her mouth.' The poor receive hope because God acts on their behalf, while wickedness ('iniquity') is silenced. This beautiful theology becomes a weapon when Eliphaz implies Job's continuing suffering and vocal lament prove he's not among the hopeful poor but rather the silenced wicked. True Reformed theology affirms that God's people have hope even in continued suffering (Romans 5:3-5) and that lament is legitimate (Lamentations).
Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
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Eliphaz pronounces a beatitude: 'Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty.' The word ashre (אַשְׁרֵי, happy/blessed) opens many Psalms (1:1, 32:1), suggesting spiritual wellbeing. The term yakach (יָכַח, correcteth) means to reprove, rebuke, or discipline. Musar (מוּסָר, chastening) refers to instruction through discipline. Eliphaz's theology sees all suffering as corrective discipline, assuming Job has sinned and God is teaching him. While discipline is indeed a mark of God's love (Hebrews 12:5-11), not all suffering is disciplinary.
For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
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God 'maketh sore, and bindeth up; he woundeth, and his hands make whole' - Eliphaz correctly identifies God's sovereignty over suffering and healing. This truth appears throughout Scripture (Deuteronomy 32:39, Hosea 6:1), yet Eliphaz misapplies it by assuming Job's repentance will immediately end his suffering.
He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
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Eliphaz promises: 'He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.' The numbers six and seven represent completeness—God delivers from all troubles. This is true theology (Psalm 34:19), but Eliphaz misapplies it as promise of immediate relief if Job repents. Reformed theology affirms that God does deliver His people, but often through suffering rather than from it (2 Corinthians 1:9-10), and that final deliverance comes at glorification, not necessarily in this life.
In famine he shall redeem thee from death: and in war from the power of the sword. power: Heb. hands
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Eliphaz lists deliverances: 'In famine he shall redeem thee from death: and in war from the power of the sword.' The Hebrew 'padah' (redeem) indicates God's ransoming deliverance. Eliphaz's promise is conditionally true—God does often deliver His people—but falsely promises immediate relief upon repentance. This ignores that God's servants sometimes die in famine and war (Hebrews 11:37), not because God failed them, but because God's purposes include martyrdom and suffering witness.
Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. from: or, when the tongue scourgeth
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Eliphaz promises: 'Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid when destruction cometh.' The 'scourge of the tongue' refers to slander and false accusation—ironically what Eliphaz himself inflicts on Job. The promise of being hidden ('chaba') from verbal attacks reflects God's protection (Psalm 31:20), but Eliphaz's conditional promise denies that God sometimes allows His servants to be slandered for His purposes (Matthew 5:11-12).
At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
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Eliphaz continues: 'At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.' To 'laugh' at destruction suggests complete confidence that it cannot harm you. This promise reflects faith in God's sovereign protection (Psalm 91:13), but Eliphaz wrongly makes it conditional on Job repenting from supposed sin. True Reformed theology affirms God's sovereign protection while acknowledging that protection sometimes means preservation through suffering rather than exemption from it.
For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
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Eliphaz continues his counsel to Job with promises of covenant blessing for the righteous. The phrase "thou shalt be in league" (ki im-avnei hassadeh veriteka) literally means "your covenant shall be with the stones of the field." The Hebrew berit (covenant/league) indicates a formal, binding relationship of peace.
The subject is striking: "stones of the field"—typically obstacles to farming. In ancient agriculture, rocky soil was a constant challenge. The promise that even stones would be in covenant suggests miraculous harmony with creation itself. The parallel statement reinforces this: "the beasts of the field shall be at peace with thee" (vechayat hassadeh hoshlmah lak). The verb shalam means to be complete, whole, or at peace—the same root as shalom.
This imagery recalls Edenic harmony before the fall, when creation existed in perfect peace. Eliphaz promises that the righteous will experience restoration of this harmony—stones won't hinder work, wild animals won't threaten. This represents complete security and divine favor manifested in the natural world. However, the irony is that Eliphaz applies this incorrectly to Job, assuming Job's suffering proves unrighteousness.
The subject is striking: "stones of the field"—typically obstacles to farming. In ancient agriculture, rocky soil was a constant challenge. The promise that even stones would be in covenant suggests miraculous harmony with creation itself. The parallel statement reinforces this: "the beasts of the field shall be at peace with thee" (vechayat hassadeh hoshlmah lak). The verb shalam means to be complete, whole, or at peace—the same root as shalom.
This imagery recalls Edenic harmony before the fall, when creation existed in perfect peace. Eliphaz promises that the righteous will experience restoration of this harmony—stones won't hinder work, wild animals won't threaten. This represents complete security and divine favor manifested in the natural world. However, the irony is that Eliphaz applies this incorrectly to Job, assuming Job's suffering proves unrighteousness.
And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. thy tabernacle: or, peace is thy tabernacle sin: or, err
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Eliphaz promises: 'And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.' The 'tabernacle' (tent/dwelling) represents home and family security. 'Not sin' could mean 'not miss' or 'not come to harm.' Eliphaz promises domestic tranquility and the security of finding everything intact when Job returns home. This is cruel given that Job's children are dead and his household destroyed—Eliphaz offers restoration contingent on admitting guilt for tragedies Job didn't cause.
Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. great: or, much
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Eliphaz promises: 'Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.' Numerous descendants represented divine blessing (Genesis 15:5). For Job, who has lost all ten children, this promise of future children is particularly painful. Eliphaz implies Job can have a new family if he repents, treating Job's deceased children as replaceable and their deaths as deserved. This reveals profound pastoral insensitivity and theological error.
Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. cometh in: Heb. ascendeth
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Eliphaz concludes: 'Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.' The imagery pictures death as natural harvest at the proper time—a full, blessed life ending peacefully. The Hebrew 'kelach' (full age/maturity) contrasts with premature death. Eliphaz promises Job will die peacefully in old age if he repents, implying his current suffering threatens premature death because of sin. This contradicts God's own assessment of Job's righteousness (Job 1:8).
Lo this, we have searched it, so it is; hear it, and know thou it for thy good. for: Heb. for thyself
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Eliphaz concludes with certainty: 'we have searched it, so it is; hear it, and know thou it for thy good.' His dogmatic confidence reveals pride in human wisdom that cannot comprehend divine mystery. The book's resolution shows that all three friends must repent of their presumption (42:7-9).