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Commentary on Job 5 verses 6–16
Eliphaz, having touched Job in a very tender part, in mentioning both the loss of his estate and the death of his children as the just punishment of his sin, that he might not drive him to despair, here begins to encourage him, and puts him in a way to make himself easy. Now he very much changes his voice (Gal 4:20), and speaks in the accents of kindness, as if he would atone for the hard words he had given him.
I. He reminds him that no affliction comes by chance, nor is to be attributed to second causes: It doth not come forth of the dust, nor spring out of the ground, as the grass doth, Job 5:6. It doth not come of course, at certain seasons of the year, as natural productions do, by a chain of second causes. The proportion between prosperity and adversity is not so exactly observed by Providence as that between day and night, summer and winter, but according to the will and counsel of God, when and as he thinks fit. Some read it, Sin comes not forth out of the dust, nor iniquity of the ground. If men be bad, they must not lay the blame upon the soil, the climate, or the stars, but on themselves. If thou scornest, thou alone shalt bear it. We must not attribute our afflictions to fortune, for they are from God, nor our sins to fate, for they are from ourselves; so that, whatever trouble we are in, we must own that God sends it upon us and we procure it to ourselves: the former is a reason why we should be very patient, the latter why we should be very penitent, when we are afflicted.
II. He reminds him that trouble and affliction are what we have all reason to expect in this world: Man is brought to trouble (Job 5:7), not as man (had he kept his innocency he would have been born to pleasure), but as sinful man, as born of a woman (Job 14:1), who was in the transgression. Man is born in sin, and therefore born to trouble. Even those that are born to honour and estate are yet born to trouble in the flesh. In our fallen state it has become natural to us to sin, and the natural consequence of that is affliction, Rom 5:12. There is nothing in this world we are born to, and can truly call our own, but sin and trouble; both are as the sparks that fly upwards. Actual transgressions are the sparks that fly out of the furnace of original corruption; and, being called transgressors from the womb, no wonder that we deal very treacherously, Isa 48:8. Such too is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles also thence arise as naturally as the sparks fly upwards - so many are they, so thick and so fast does one follow another. Why then should we be surprised at our afflictions as strange, or quarrel with them as hard, when they are but what we are born to? Man is born to labour (so it is in the margin), is sentenced to eat his bread in the sweat of his face, which should inure him to hardness, and make him bear his afflictions the better.
III. He directs him how to behave himself under his affliction (Job 5:8): I would seek unto God; surely I would: so it is in the original. Here is, 1. A tacit reproof to Job for not seeking to God, but quarrelling with him: "Job, if I had been in thy case, I would not have been so peevish and passionate as thou art. I would have acquiesced in the will of God." It is easy to say what we would do if we were in such a one's case; but when it comes to the trial, perhaps it will be found not so easy to do as we say. 2. Very good and seasonable advice to him, which Eliphaz transfers to himself in a figure: "For my part, the best way I should think I could take, if I were in thy condition, would be to apply to God." Note, We should give our friends no other counsel than what we would take ourselves if we were in their case, that we may be easy under our afflictions, may get good by them, and may see a good issue of them. (1.) We must by prayer fetch in mercy and grace from God, seek to him as a Father and friend, though he contend with us, as one who is alone able to support and succour us. His favour we must seek when we have lost all we have in the world; to him we must address ourselves as the fountain and Father of all good, all consolation. Is any afflicted? let him pray. It is heart's-ease, a salve for every sore. (2.) We must by patience refer ourselves and our cause to him: To God would I commit my cause; having spread it before him, I would leave it with him; having laid it at his feet, I would lodge it in his hand. "Here I am, let the Lord do with me as seemeth him good." If our cause be indeed a good cause, we need not fear committing it to God, for he is both just and kind. Those that would seek so as to speed must refer themselves to God.
IV. He encourages him thus to seek to God, and commit his cause to him. It will not be in vain to do so, for he is one in whom we shall find effectual help.
1.He recommends to his consideration God's almighty power and sovereign dominion. In general, he doeth great things (Job 5:9), great indeed, for he can do any thing, he doth do every thing, and all according to the counsel of his own will - great indeed, for the operations of his power are, (1.) Unsearchable, and such as can never be fathomed, can never be found out from the beginning to the end, Ecc 3:11. The works of nature are mysterious; the most curious searches come far short of full discoveries and the wisest philosophers have owned themselves at a loss. The designs of Providence ar much more deep and unaccountable, Rom 11:33. (2.) Numerous, and such as can never be reckoned up. He doeth great things without number; his power is never exhausted, nor will all his purposes ever be fulfilled till the end of time. (3.) They are marvellous, and such as never can be sufficiently admired; eternity itself will be short enough to be spent in the admiration of them. Now, by the consideration of this, Eliphaz intends, [1.] To convince Job of his fault and folly in quarrelling with God. We must not pretend to pass a judgment upon his works, for they are unsearchable and above our enquiries; nor must we strive with our Maker, for he will certainly be too hard for us, and is able to crush us in a moment. [2.] To encourage Job to seek unto God, and to refer his cause to him. What more encouraging than to see that he is one to whom power belongs? He can do great things and marvellous for our relief, when we are brought ever so low.
2.He gives some instances of God's dominion and power.
(1.)God doeth great things in the kingdom of nature: He gives rain upon the earth (Job 5:10), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness, Act 14:17. Observe, When he would show what great things God does he speaks of his giving rain, which, because it is a common thing, we are apt to look upon as a little thing, but, if we duly consider both how it is produced and what is produced by it, we shall see it to be a great work both of power and goodness.
(2.)He doeth great things in the affairs of the children of men, not only enriches the poor and comforts the needy, by the rain he sends (Job 5:10), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for Job 5:11 is to be joined to Job 5:12. Compare with Luk 1:51-53. He hath scattered the proud in the imagination of their hearts, and so hath exalted those of low degree, and filled the heart with good things. See,
[1.]How he frustrates the counsels of the proud and politic, Job 5:12-14. There is a supreme power that manages and overrules men who think themselves free and absolute, and fulfils its own purposes in spite of their projects. Observe, First, The froward, that walk contrary to God and the interests of his kingdom, are often very crafty; for they are the seed of the old serpent that was noted for his subtlety. They think themselves wise, but, at the end, will be fools. Secondly, The Froward enemies of God's kingdom have their devices, their enterprises, and their counsels, against it, and against the loyal faithful subjects of it. They are restless and unwearied in their designs, close in their consultations, high in their hopes, deep in their politics, and fast-linked in their confederacies, Psa 2:1, Psa 2:2. Thirdly, God easily can, and (as far as is for his glory) certainly will, blast and defeat all the designs of his and his people's enemies. How were the plots of Ahithophel, Sanballat, and Haman baffled! How were the confederacies of Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek, against God's Israel, the kings of the earth and the princes against the Lord and against his anointed, broken! The hands that have been stretched out against God and his church have not performed their enterprise, nor have the weapons formed against Sion prospered. Fourthly, That which enemies have designed for the ruin of the church has often turned to their own ruin (Job 5:13): He takes the wise in their own craftiness, and snares them in the work of their own hands, Psa 7:15, Psa 7:16; Psa 9:15, Psa 9:16. This is quoted by the apostle (Co1 3:19) to show how the learned men of the heathen were befooled by their own vain philosophy. Fifthly, When God infatuates men they are perplexed, and at a loss, even in those things that seem most plain and easy (Job 5:14): They meet with darkness even in the day-time: nay (as in the margin), They run themselves into darkness by the violence and precipitation of their own counsels. See Job 12:20, Job 12:24, Job 12:25.
[2.]How he favours the cause of the poor and humble, and espouses that. First, He exalts the humble, Job 5:11. Those whom proud men contrive to crush he raises from under their feet, and sets them in safety, Psa 12:5. The lowly in heart, and those that mourn, he advances, comforts, and makes to dwell on high, in the munitions of rocks, Isa 33:16. Sion's mourners are the sealed ones, marked for safety, Eze 9:4. Secondly, He delivers the oppressed, Job 5:15. The designs of the crafty are to ruin the poor. Tongue, and hand, and sword, and all, are at work in order to this; but God takes under his special protection those who, being poor and unable to help themselves, being his poor and devoted to his praise, have committed themselves to him. He saves them from the mouth that speaks hard things against them and the hand that does hard things against them; for he can, when he pleases, tie the tongue and wither the hand. The effect of this is (Job 5:16), 1. That weak and timorous saints are comforted: So the poor, who began to despair, has hope. The experiences of some are encouragement to others to hope the best in the worst of times; for it is the glory of God to send help to the helpless and hope to the hopeless. 2. That daring threatening sinners are confounded: Iniquity stops her mouth, being surprised at the strangeness of the deliverance, ashamed of its enmity against those who appear to be the favourites of Heaven, mortified at the disappointment, and compelled to acknowledge the justice of God's proceedings, having nothing to object against them. Those that domineered over God's poor, that frightened them, menaced them, and falsely accused them, will not have a word to say against them when God appears for them. See Psa 76:8, Psa 76:9; Isa 26:11; Mic 7:16.
What do these words mean? Eliphaz insults Job, who should be a crafty man. He has a desire for justice, without doing anything for which he boasts with real justice. However, God does not stand still without penetrating such schemes, and “the schemes of the wily are brought to a quick end.”
27. The minds of the lost are ever awake to evil imaginations, but very often the Providence above counteracts them, and though not even when they are crushed with adversities do they amend the wickedness of their counsel, yet that they may never prevail against the good, He puts a check upon their power. And against these it is brought to pass by marvellous retribution, that whilst the effect of their evil doing is lacking to them, still conscience gives them over convicted to the just sentence of the Judge. Whereas then they devise evil things, they show what they themselves are about; but, whereas they cannot ‘perform their enterprize,’ they, against whom it was imagined, are protected.
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SUMMARY
Job 5:12, a declaration by Eliphaz the Temanite, asserts God's absolute power to nullify the cunning schemes of the wicked, rendering their malicious intentions and efforts utterly ineffective. This verse encapsulates a fundamental truth about divine sovereignty: no human design, however shrewdly conceived or malevolently purposed, can ultimately succeed if it stands in opposition to God's righteous will, ensuring that the enterprise of the crafty is brought to nothing by His hand.
CONTEXT
Literary Context: This verse is embedded within Eliphaz's first speech to Job, found in Job 4 and Job 5. Eliphaz, one of Job's three friends, attempts to explain Job's immense suffering through the lens of traditional wisdom theology, which posits a direct correlation between sin and suffering. In this particular section, Eliphaz is articulating God's active role in the world, specifically in bringing down the proud and frustrating the plans of those who scheme with cunning and malice. He uses general statements about God's justice to subtly imply that Job's suffering must stem from some hidden sin, suggesting that God is "disappointing" Job's own "devices." The verse serves as a general affirmation of divine control over human endeavors, particularly those driven by selfish or malicious intent, aiming to reassure Job (from Eliphaz's perspective) that God deals justly with the wicked and will ultimately deliver the righteous.
Historical & Cultural Context: The Book of Job is a masterpiece of wisdom literature, set in the ancient Near East, likely during a patriarchal period. The cultural backdrop emphasizes a strong belief in divine retribution, where prosperity is seen as a sign of God's favor and suffering as a consequence of sin. This worldview, shared by Job's friends, was prevalent in the region, though the book itself challenges its simplistic application. The "crafty" (Hebrew, ʻârûwm, H6175) would have been understood as those who use their intelligence for self-serving or malicious ends, often through deceit or manipulation, in contrast to true wisdom (Hebrew, chokmah), which aligns with divine principles. The concept of God actively intervening in human affairs to uphold justice and thwart evil was a cornerstone of their understanding of the divine order, reflecting a world where divine power was seen as immediate and tangible.
Key Themes: The verse powerfully contributes to several key themes within the Book of Job and broader biblical theology. Foremost is Divine Sovereignty, emphasizing God's absolute authority and control over all circumstances and human designs. No human scheme, however well-conceived or cunning, can ultimately succeed if it stands contrary to God's will or righteous purposes, as illustrated throughout Scripture, for example, in the tower of Babel narrative in Genesis 11. Another crucial theme is Divine Justice and Intervention, highlighting God's active role in upholding justice by frustrating the designs of the wicked. This suggests that God directly intervenes to protect the innocent and ensure that evil plots fail, a truth echoed in Psalm 37. Finally, the verse underscores the Futility of Human Craftiness, vividly portraying the ultimate uselessness of human cunning, deceit, and manipulation when confronted by divine power. Those who plot with shrewdness or malice ("the crafty") find their efforts rendered completely ineffective by God's hand, a concept frequently found in the wisdom literature, such as Proverbs 21:30.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Eliphaz employs several literary devices to underscore his point about God's sovereignty. Personification is subtly present as "hands" are depicted as having the ability (or inability) to "perform," representing the agents themselves. Metonymy is also at play, where "hands" stand in for the power, effort, or agency of the crafty individuals, and "enterprise" stands for their entire planned undertaking. The verse also utilizes Contrast, implicitly setting God's omnipotent power against the impotence of human cunning when it opposes His will. This highlights the vast disparity between divine wisdom and human craftiness. Furthermore, the phrasing "cannot perform" carries an element of Hyperbole, emphasizing the absolute and complete failure of the crafty, rather than merely a partial or temporary setback.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 5:12 articulates a profound theological truth: God's sovereignty extends over all human plans, particularly those conceived with malice or cunning. This verse assures us that while evil may devise intricate schemes, God ultimately holds the power to thwart them, ensuring that His righteous purposes prevail. It speaks to the futility of relying on human manipulation or deceit, reminding us that true wisdom and lasting success come only through alignment with God's will. This theme is consistently woven throughout Scripture, affirming God's ultimate control over history and human destiny, providing comfort to the righteous and a warning to those who plot evil.
REFLECTION AND APPLICATION
For believers, Job 5:12 offers profound comfort and encouragement. It assures us that even when facing cunning adversaries, deceitful plots, or seemingly insurmountable obstacles orchestrated by human malice, God is ultimately in control. We can trust that He will frustrate the plans of those who work against His righteous purposes and His people. This truth liberates us from anxiety and the temptation to resort to our own "crafty devices" to navigate difficult situations. Instead, it calls us to rely on God's wisdom, justice, and perfect timing, rather than human cleverness or manipulation. For those who might be tempted to use manipulation, deceit, or ungodly strategies to achieve their goals, the verse serves as a powerful warning: their "enterprise" will ultimately fail because it stands against a sovereign God who "disappointeth the devices of the crafty." It compels us to walk in integrity, knowing that God's way is the only path to true and lasting success.
Questions for Reflection
FAQ
Is this verse a promise that all evil plans will immediately fail?
Answer: Not necessarily immediately, but it is a declaration of God's ultimate control and the futility of plans against His will. Evil may temporarily appear to succeed, and the wicked may seem to prosper for a time, but Job 5:12 speaks to God's overarching sovereignty and the assured failure of any enterprise that fundamentally opposes His divine purpose. It's a statement of divine principle, assuring that God's ultimate purpose will prevail, and that the "crafty" will find their efforts ultimately brought to nothing, even if the timeline is not always immediate. This truth is reinforced by passages like Psalm 73.
How does Eliphaz's statement here relate to Job's suffering?
Answer: Eliphaz, operating under the traditional belief that suffering is a direct consequence of sin, uses this general truth about God's justice to imply that Job's immense suffering must be a result of some hidden "crafty device" or sin on Job's part. He suggests that God is now "disappointing" Job's supposed hidden wickedness. While the verse itself declares a profound truth about God's character, Eliphaz misapplies it to Job's specific situation, failing to understand that Job's suffering was not due to sin but was part of a larger divine test, as revealed in Job 1.
CHRIST-CENTERED FULFILLMENT
Job 5:12 finds its ultimate fulfillment in the person and work of Jesus Christ, where God's sovereign power to thwart the "devices of the crafty" is most profoundly demonstrated. The greatest "enterprise" of the crafty, orchestrated by Satan and human malice, was the crucifixion of Jesus, intended to destroy God's plan of redemption. Yet, in God's divine wisdom, this very act became the means of salvation, turning the ultimate evil into the ultimate good. As Colossians 2:15 declares, Christ "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross." The "wisdom of this world," which plotted against God's Son, was made foolish by the "foolishness" of the cross, as 1 Corinthians 1:27-28 explains, "God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong." From the protoevangelium in Genesis 3:15, foreshadowing the crushing of the serpent's head, to Jesus' triumph over death and the grave, God continually "disappoints the devices" of the enemy, ensuring that His kingdom will ultimately prevail and that no scheme against His eternal purpose can stand. Through Christ, the power of sin and death, the ultimate "enterprise" of the crafty one, has been utterly nullified, fulfilling the promise of Job 5:12 in the most glorious way.