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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.
Look! This is what God does, so the weak may hope for happiness and the powerful may not become proud. In fact, he said above, “Call for help in order to see whether you will be listened to,” so that you may not think that there are things that escape providence.… Eliphaz dedicates the beginning of his speech to the defeat of Job. Indeed, God is accustomed to exalt the weak, to bring the powerful down and to confound the cunning. Now draw your own conclusions.
34. They ‘meet with darkness in the day-time,’ for in the very presence of Truth, they were blinded by the deceitfulness of unbelief. For we see clearly in the day-time, but in the night the pupil of our eye is dimmed. Therefore whilst the persecutors beheld the miracles of Divine Power, and yet doubted of His Divine Nature, they were subjected to ‘darkness in the day-time,’ for they lost their eyesight in the light. Hence it is that ‘Light’ Itself admonishes them, saying, Walk while ye have the light, lest darkness come upon you. [John 12, 35] It is hence that it is said of Judaea, Her sun is gone down, while it was yet day. [Jer. 15, 9] It is hence that the Prophet again took up in himself the strain of persons in a state of penitence, in these words, We stumble at noonday as in the night, we are in dismal places as dead men. [Is. 59, 10] Hence again He says, Watchman, what of the night [b]? Watchman, what of the night? The watchman said, The morning cometh, and also the night. [Is. 21, 11. 12] For ‘the watchman came by night,’ in that the Guardian of the human race even showed Himself manifest in the flesh, and yet Judaea, being close pressed by the darkness of her faithlessness, never knew Him. Where it is well added in the voice of the watchman, The morning cometh, and also the night. For by His presence hath a new light shone out upon the world, and yet the former darkness remained in the hearts of unbelievers. And it is well said, They shall grope in the noonday as in the night; for we search out by groping that which we do not see with our eyes. Now the Jews had seen His undisguised miracles, and yet they still went on seeking Him, as it were groping for Him, when they said, How long dost Thou make us to doubt? If Thou be the Christ, tell us plainly. [John 10, 24] See, the light of miracles was before their eyes, yet stumbling in the darkness of their own hearts, they continued to grope in seeking for Him. And this same blindness of theirs burst out into cruelty, and their cruelty even to the extent of overt acts of persecution. But the Redeemer of mankind could not for long be held by the hands of His persecutors.
38. It is good to run through these points in a moral sense, putting aside the signification of the Jewish people, and to trace out in what manner they are transacted by wicked men in general. For the minds of the wicked, when they see some things done well by their neighbours, are strained upon the stretched rack of their jealousy, and they undergo the grievous chastisement of their own malice, when with a consuming heart they see good in others. Therefore it is well said, They meet with darkness in the day time. For when their mind is grieved for the superiority of another, there is an overshadowing from the ray of the light; for oftentimes while they view the unconcealed good qualities in their neighbours, they look closely if there be any evil points lying concealed from sight, and they busy themselves in eager scrutinies, if they may chance to find somewhat with which they may be able to charge them. Sound limbs indeed are all they see, but, with the eyes of the heart closed, they seek by feeling to find a sore. And hence it is rightly subjoined, And grope in the noonday as in the night. The day of good deeds shines outwardly in a neighbour, but they ‘grope as it were in the night,’ because inwardly they are under the darkness of their jealous feeling. They busy themselves to get to some points which they may censure, they seek out an opening for detraction, but forasmuch as they are unable to find this, they search about in blindness without. Which is well set forth in that occasion, when from the Angels protecting Lot, the inhabitants of Sodom could not find the doorway in his house, as it is written, And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. And they smote the men that were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door. [Gen. 19, 9-11] What does it mean that, when the wicked are up in arms against him, Lot is brought back into the house, and defended, but that every righteous man, while he encounters the assaults of evil ones, is brought back into his interior, and abides undismayed. But the men of Sodom cannot find the door in Lot's house, because the corrupters of souls detect no opening of accusation against the life of the righteous man. For, stricken with blindness, they as it were go round and round the house, who, under the influence of envy scrutinize words and deeds; but because in the life of the just, strong and praiseworthy conduct fronts them every way, groping at random they feel nothing else than the wall. Therefore it is well said, And grope in the noonday as in the night. For while the good, which they see, it is out of their power to impeach, being blinded by wickedness, they search out for impeachment evil which they see nothing of.
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SUMMARY
Job 5:14, delivered by Eliphaz the Temanite, functions as a potent metaphor within his initial discourse to Job, asserting that divine justice inevitably confounds the wicked. This verse vividly portrays the utter disorientation and futility experienced by those who operate outside of God's wisdom and moral order, illustrating how their schemes, even those meticulously planned, are rendered ineffective, plunging them into a state of profound confusion akin to blindness in broad daylight. It underscores the principle that human cunning is no match for divine sovereignty, leading to a divinely imposed intellectual and spiritual obscurity.
CONTEXT
Literary Context: Job 5:14 is situated within Eliphaz's first major speech, which spans Job 4 and Job 5. In the verses immediately preceding, Eliphaz details God's active intervention to frustrate the plans of the cunning and expose the deceit of the wicked. Specifically, Job 5:12 declares that God "disappointeth the devices of the crafty," and Job 5:13 adds that He "taketh the wise in their own craftiness." Verse 14 then serves as a direct, vivid consequence and illustration of this divine judgment. It describes the resultant state of those whose self-reliant and often malevolent schemes are divinely thwarted, emphasizing their inability to navigate even seemingly clear circumstances, a direct outcome of God's sovereign hand rendering their wisdom foolish. This verse thus climaxes Eliphaz's argument about God's righteous frustration of human evil.
Historical & Cultural Context: The book of Job is set in the ancient Near East, a region where wisdom literature flourished, exploring themes of divine justice, the nature of suffering, and the pursuit of wisdom. Within this cultural backdrop, there was a prevalent belief, particularly among Job's friends, in the principle of divine retribution: that righteousness leads to prosperity and wickedness to suffering. Eliphaz's arguments, including the sentiment in Job 5:14, reflect this conventional wisdom theology. The imagery of "darkness" and "groping" was a common biblical motif to describe judgment, confusion, and spiritual blindness, seen in texts like Deuteronomy 28:29 where it describes a curse, or Isaiah 59:10 depicting the spiritual state of a sinful nation. The "noonday" was universally understood as the time of greatest clarity and visibility, making the disorientation described in the verse particularly striking and indicative of a profound, supernaturally imposed affliction.
Key Themes: This verse powerfully contributes to several key themes within Eliphaz's speech and the broader book of Job. Firstly, it underscores Divine Sovereignty and Judgment, highlighting God's ultimate control over human affairs and His ability to confound even the most astute human plans. It asserts that no human wisdom or cunning can escape His scrutiny or overpower His will, reinforcing the idea that God is the supreme arbiter of justice, as also seen in Psalm 33:10-11. Secondly, it vividly illustrates Spiritual Blindness, using the imagery of "darkness in the daytime" and "groping in the noonday" to convey a state of profound spiritual and intellectual disorientation. This suggests that even in circumstances where clarity should be abundant, those alienated from God's truth are unable to find their way or make sound judgments, a concept echoed in the New Testament concerning those who prefer darkness to light, as seen in John 3:19. Finally, the verse emphasizes the Futility of Wicked Schemes, demonstrating the ultimate failure of those who devise evil or manipulative plans. Their attempts to gain advantage or deceive others are exposed and rendered ineffective by divine wisdom, leading to their own confusion and downfall, thereby affirming the principle that human craftiness is no match for divine wisdom.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 5:14 is rich in literary devices that enhance its impact and convey its profound message. The most prominent is Irony, as the verse describes individuals experiencing darkness and confusion precisely "in the daytime" and "in the noonday," the times of greatest light and clarity. This stark contrast highlights the unnatural and divinely orchestrated nature of their disorientation, emphasizing that their blindness is not circumstantial but a direct consequence of their actions and God's judgment. Metaphor is also central, as "darkness" and "groping" serve as metaphors for spiritual and intellectual confusion, a lack of divine wisdom, and the futility of human schemes when opposed to God's will. The physical act of groping in the dark symbolizes their inability to discern truth or find a path forward in life. Furthermore, vivid Imagery is employed to create a powerful mental picture of utter helplessness and disorientation. The sensory details of "darkness," "daytime," "groping," and "noonday" combine to evoke a strong sense of bewilderment and the terrifying experience of being lost even when all should be clear, powerfully communicating the divine frustration of human craftiness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly speaks to the theological principle of divine justice and the futility of human wisdom apart from God. It asserts that God is sovereign over all human endeavors, capable of turning the schemes of the wicked into their own undoing. The "darkness in the daytime" symbolizes a spiritual blindness that prevents those who rely on their own cunning from perceiving divine truth or navigating life according to God's righteous standards. This disorientation is not merely a natural consequence but a divine judgment, demonstrating that true wisdom and clear direction come only from God. It serves as a warning against self-reliance and a testament to God's unyielding control over the destinies of individuals and nations, affirming that His light alone can truly illuminate the path.
REFLECTION AND APPLICATION
Job 5:14 offers a timeless and sobering reminder that true wisdom and clear guidance flow exclusively from God. For believers, it serves as an encouragement to cultivate a deep reliance on divine insight, rather than trusting in human cleverness, manipulation, or self-serving strategies. It underscores the profound truth that attempting to navigate life or achieve goals apart from God's principles inevitably leads to profound disorientation, confusion, and the ultimate collapse of even the most meticulously planned human endeavors. This verse challenges us to examine the sources of our wisdom and the foundations of our plans. Are we seeking God's light, found in His Word and through prayer, to illuminate our path? Or are we, even inadvertently, relying on our own limited understanding, risking a spiritual blindness that renders us unable to discern truth even in the clearest of circumstances? To walk with clarity, purpose, and genuine success, especially amidst life's complexities, we must continually seek God's illuminating presence and His divine wisdom, allowing Him to be the true compass for our lives.
Questions for Reflection
FAQ
Does Eliphaz's statement in Job 5:14 accurately describe Job's situation?
Answer: While Eliphaz's description of the wicked meeting with darkness and groping in the noonday is a powerful theological statement about divine justice, it does not accurately describe Job's specific situation. Eliphaz, like Job's other friends, operates under the assumption of a direct, one-to-one correlation between sin and suffering. He believes Job's immense suffering must be a consequence of some hidden wickedness, and thus, Job is experiencing the "darkness in the daytime" due to his sin. However, the book of Job ultimately refutes this simplistic theology of retribution. The narrative reveals that Job is righteous, and his suffering is part of a divine test, not a punishment for sin. Therefore, while the verse speaks to a general principle of divine judgment against the truly wicked who rely on their own craftiness, applying it directly to Job's innocent suffering is a misapplication within the context of the book's larger theological message, which explores the complexities of suffering beyond simple cause-and-effect.
CHRIST-CENTERED FULFILLMENT
Job 5:14, with its vivid portrayal of spiritual blindness and the futility of human wisdom apart from God, finds its ultimate fulfillment and counterpoint in the person and work of Jesus Christ. The "darkness in the daytime" that befalls the wicked speaks to humanity's inherent inability to perceive divine truth without divine illumination. Humanity, in its fallen state, often "grope[s] in the noonday as in the night," unable to find true purpose or direction despite the light of creation and conscience. Christ, however, declares Himself to be the "light of the world" (John 8:12), who illuminates every person coming into the world (John 1:9). He came to scatter the darkness of sin and ignorance, offering true sight to those who were spiritually blind (John 9:5). The wisdom of this world, which Eliphaz describes as being confounded by God, is indeed foolishness in God's sight (1 Corinthians 1:20). In Christ, "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is the true wisdom of God (1 Corinthians 1:24), who perfectly embodies divine insight and reveals the path of life, preventing those who follow Him from stumbling in darkness (John 12:46). Thus, what Job 5:14 describes as a judgment upon the wicked, Christ transforms into an invitation to walk in His illuminating truth, overcoming the spiritual blindness that afflicts humanity and guiding believers into eternal light.