Job 5:1-5

“Call out now; is anyone answering you?
    And to whom among the holy ones will you turn?
For anger slays the foolish man,
    and jealousy kills the gullible.
Yes, I saw the foolish taking root,
    and quickly I cursed his dwelling.
May his children be far from safety,
    and may they be crushed in the gate without a deliverer;
whose harvest the hungry eats up,
    and takes it even out of the thorns,
    and the thirsty captures his wealth.
Job 5:1-5 Modern English Version (MEV)
 
****************
 
A very warm dispute being begun between Job and his friends, Eliphaz here makes a fair motion to put the matter to a reference. In all debates perhaps the sooner this is done the better if the contenders cannot end it between themselves. So well assured is Eliphaz of the goodness of his own cause that he moves Job himself to choose the arbitrators (Job_5:1): Call now, if there be any that will answer thee; that is, 1. “If there be any that suffer as thou sufferest. Canst thou produce an instance of any one that was really a saint that was reduced to such an extremity as thou art now reduced to? God never dealt with any that love his name as he deals with thee, and therefore surely thou art none of them.” 2. “If there be any that say as thou sayest. Did ever any good man curse his day as thou dost? Or will any of the saints justify thee in these heats or passions, or say that these are the spots of God's children? Thou wilt find none of the saints that will be either thy advocates or my antagonists. To which of the saints wilt thou turn? Turn to which thou wilt, and thou wilt find they are all of my mind. I have the communis sensus fidelium - the unanimous vote of the faithful on my side; they will all subscribe to what I am going to say.” Observe, (1.) Good people are called saints even in the Old Testament; and therefore I know not why we should, in common speaking (unless because we must loqui cum vulgo - speak as our neighbours), appropriate the title to those of the New Testament, and not say St. Abraham, St. Moses, and St. Isaiah, as well as St. Matthew and St. Mark; and St. David the psalmist, as well as St. David the British bishop. Aaron is expressly called the saint of the Lord. (2.) All that are themselves saints will turn to those that are so, will choose them for their friends and converse with them, will choose them for their judges and consult them. See Psa_119:79. The saints shall judge the world, 1Co_6:1, 1Co_6:2. Walk in the way of good men (Pro_2:20), the old way, the footsteps of the flock. Every one chooses some sort of people or other to whom he studies to recommend himself, and whose sentiments are to him the test of honour and dishonour. Now all true saints endeavour to recommend themselves to those that are such, and to stand right in their opinion. (3.) There are some truths so plain, and so universally known and believed, that one may venture to appeal to any of the saints concerning them. However there are some things about which they unhappily differ, there are many more, and more considerable, in which they are agreed; as the evil of sin, the vanity of the world, the worth of the soul, the necessity of a holy life, and the like. Though they do not all live up, as they should, to their belief of these truths, yet they are all ready to bear their testimony to them.
 
Now there are two things which Eliphaz here maintains, and in which he doubts not but all the saints concur with him: -
 
I. That the sin of sinners directly tends to their own ruin (Job_5:2): Wrath kills the foolish man, his own wrath, and therefore he is foolish for indulging it; it is a fire in his bones, in his blood, enough to put him into a fever. Envy is the rottenness of the bones, and so slays the silly one that frets himself with it. “So it is with thee,” says Eliphaz, “while thou quarrellest with God thou doest thyself the greatest mischief; thy anger at thy own troubles, and thy envy at our prosperity, do but add to thy pain and misery: turn to the saints, and thou wilt find they understand their interest better.” Job had told his wife she spoke as the foolish women; now Eliphaz tells him he acted as the foolish men, the silly ones. Or it may be meant thus: “If men are ruined and undone, it is always their own folly that ruins and undoes them. They kill themselves by some lust or other; therefore, no doubt, Job, thou hast done some foolish thing, by which thou hast brought thyself into this calamitous condition.” Many understand it of God's wrath and jealousy. Job needed not be uneasy at the prosperity of the wicked, for the world's smiles can never shelter them from God's frowns; they are foolish and silly if they think they will. God's anger will be the death, the eternal death, of those on whom it fastens. What is hell but God's anger without mixture or period?
 
II. That their prosperity is short and their destruction certain, Job_5:3-5. He seems here to parallel Job's case with that which is commonly the case of wicked people. 1. Job had prospered for a time, seemed confirmed, and was secure in his prosperity; and it is common for foolish wicked men to do so: I have seen them taking root - planted, and, in their own and others' apprehension, fixed, and likely to continue. See Jer_12:2; Psa_37:35, Psa_37:36. We see worldly men taking root in the earth; on earthly things they fix the standing of their hopes, and from them they draw the sap of their comforts. The outward estate may be flourishing, but the soul cannot prosper that takes root in the earth. 2. Job's prosperity was now at an end, and so has the prosperity of other wicked people quickly been. (1.) Eliphaz foresaw their ruin with an eye of faith. Those who looked only at present things blessed their habitation, and thought them happy, blessed it long, and wished themselves in their condition. But Eliphaz cursed it, suddenly cursed it, as soon as he saw them begin to take root, that is, he plainly foresaw and foretold their ruin; not that he prayed for it (I have not desired the woeful day), but he prognosticated it. He went into the sanctuary, and there understood their end and heard their doom read (Psa_73:17, Psa_73:18), that the prosperity of fools will destroy them, Pro_1:32. Those who believe the word of God can see a curse in the house of the wicked (Pro_3:33), though it be ever so finely and firmly built, and ever so full of all good things; and they can foresee that the curse will, in time, infallibly consume it with the timber thereof, and the stones thereof, Zec_5:4. (2.) He saw, at length, what he had foreseen. He was not disappointed in his expectation concerning him; the event answered it; his family was undone, and his estate ruined. In these particulars he plainly and very invidiously reflects on Job's calamities. [1.] His children were crushed, Job_5:4. They thought themselves safe in their eldest brother's house, but were far from safety, for they were crushed in the gate. Perhaps the door or gate of the house was highest built, and fell heaviest upon them, and there was none to deliver them from perishing in the ruins. This is commonly understood of the destruction of the families of wicked men, by the execution of justice upon them, to oblige them to restore what they have ill-gotten. They leave it to their children; but the descent shall not bar the entry of the rightful owners, who will crush their children, and cast them by due course of law (and there shall be none to help them), or perhaps by oppression, Psa_109:9, etc. [2.] His estate was plundered, Job_5:5. Job's was so. The hungry robbers, the Sabeans and Chaldeans, ran away with it, and swallowed it; and this, says he, I have often observed in others. What has been got by spoil and rapine has been lost in the same way. The careful owner hedged it about with thorns, and then thought it safe; but the fence proved insignificant against the greediness of the spoilers (if hunger will break through the stone walls, much more through thorn hedges), and against the divine curse, which will go through the thorns and briers, and burn them together, Isa_27:4.
 
Matthew Henry’s Commentary on the Whole Bible
 
*******************
 
One of the great dangers we face as believers is our own tendency to see things in black or white. In other words, we see things as clear cut and simple. If a believer is facing some difficulties in life, such as ill health, money problems, etc., it must be due to sin in their lives. Good people are blessed by God, bad people are not. Simple, right?
 

Ecclesiastes 1:14

I have seen everything that is done under the sun, and indeed, all is vanity and like chasing the wind.
Ecclesiastes 1:14 Modern English Version (MEV)
 
****************
 
I have seen all the works that are done under the sun,.... All things done by the Lord, that were on the earth, and in it, and in the sea; he considered them, and endeavoured to search into the nature of them; and did attain to a very great knowledge of them, so that he could speak of them to the instruction of others; see 1Ki_4:33; and all that were done by men, by their head, or by their hands; all that were written or wrought by them; all their philosophical works and experiments, and all their mechanic operations; as well as all their good and bad works, in a moral sense; so the Targum,
"I saw all the deeds of the children of men, which are done under the sun in this world;''
 
and, behold, all is vanity and vexation of spirit; not only the things known, but the knowledge of them; it is mere vanity, there is nothing solid and substantial in it, or that can make a man happy; yea, on the contrary, it is vexatious and distressing; it is not only a weariness to the flesh to obtain it, but, in the reflection of it, gives pain and uneasiness to the mind: it is a "breaking of the spirit" (n) of the man, as the Targum, Jarchi, and Alshech, interpret the phrase; it wastes and consumes his spirit, as well as his time, and all to no purpose; it is, as some ancient Greek versions and others render it, and not amiss, a "feeding on wind" (o); what is useless and unprofitable, and like labouring for that; see Hos_12:1, Ecc_5:16; and so Aben Ezra.
 
(n) רעות רוח "affiictio spiritus", V. L. Junius & Tremellius; "contritio spiritus", so some in Vatablus. (o) νομη ανεμου, Aquila; "pastio venti", Mercerus, Piscator, Gejerus, Amama.
 
John Gill’s Exposition of the Bible
 
*****************
 
Vexation of spirit or chasing the wind. Our lives often seem like that far too often. We do mostly the same things day after day, week after week, month after month, and year after year. Our lives get into such a deep rut that when something different confronts us, we don’t know how to handle it.
 
The trouble is, we can also get so deep into gloomy thinking about it that we begin to think what we’re doing is unimportant. Once we start down that path, depression and so many other maladies can overtake us. When that happens we can begin to sound like the characters from the old American television show, “Hee Haw”:
 
“Gloom, despair, and agony on me,
Deep dark depression, excessive misery,
If it weren’t for bad luck I’d have to luck at all,
Gloom, despair, and agony on me.”