17 "Behold, happy is the man whom God corrects. Therefore do not despise the chastening of the Almighty.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Behold, happy is the man whom God correcteth - This verse commences a new argument, designed to show that afflictions are followed by so important advantages as to make it proper that we should submit to them without a complaint. The sentiment in this verse, if not expressly quoted, is probably alluded to by the apostle Paul in Hebrews 12:5. The same thought frequently occurs in the Bible: see James 1:12; Proverbs 3:11-12. The sense is plain, that God confers a favor on us when he recalls us from our sins by the corrections of his paternal hand - as a father confers a favor on a child whom he restrains from sin by suitable correction. The way in which this is done, Eliphaz proceeds to state at length. He does it in most beautiful language, and in a manner entirely in accordance with the sentiments which occur elsewhere in the Bible. The word rendered "correcteth" (יכח yâkach) means to argue, convince, reprove, punish, and to judge.
It here refers to any of the modes by which God calls people from their sins, and leads them to walk in the paths of virtue. The word "happy" here, means that the condition of such an one is blessed (אשׁרי 'ēshrēy); Greek μακάριος makarios - not that there is happiness in the suffering. The sense is, that it is a favor when God recalls his friends from their wanderings, and from the error of their ways, rather than to suffer them to go on to ruin. He does me a kindness who shows me a precipice down which I am in danger of falling; he lays me under obligation to him who even with violence saves me from flames which would devour me. Eliphaz undoubtedly means to be understood as implying that Job had been guilty of transgression, and that God had taken this method to recall him from the error of his ways. That he had sinned, and that these calamities had come as a consequence, he seems never once to doubt; yet he supposes that the affliction was meant in kindness, and proceeds to state that if Job would receive it in a proper manner, it might be attended still with important benefits.
Therefore despise not thou the chastening of the Almighty - "Do not regret (תמאס tı̂m'ās). Septuagint, μή ἀπανάινου mē apanainou - the means which God is using to admonish you." There is direct allusion here undoubtedly to the feelings which Job had manifested Job 3; and the object of Eliphaz is, to show him that there were important benefits to be derived from affliction which should make him willing to bear it without complaining. Job had exhibited, as Eliphaz thought, a disposition to reject the lessons which afflictions were designed to teach him, and to spurn the admonitions of the Almighty. From that state of mind he would recall him, and would impress on him the truth that there were such advantages to be derived from those afflictions as should make him willing to endure all that was laid upon him without a complaint.
Behold, happy is the man - הנח hinneh, behold, is wanting in five of Kennicott's and De Rossi's MSS., and also in the Syriac, Vulgate, and Arabic. We have had fathers of our flesh, who corrected us for their pleasure, or according to their caprices, and we were subject to them: how much more should we be subject to the Father of spirits, and live? for he corrects that we may be partakers of his holiness, in order that we may be rendered fit for his glory. See Hebrews 12:5; James 1:12; and Proverbs 3:12.
Behold, happy is the man whom God correcteth,.... Reproves, rebukes, convinces by his word, which is profitable for correction of men's minds and manners; and by his messengers, the prophets and ministers, who are sent as reprovers of the people, and to rebuke them sharply, that they may be sound in their principles, and sober in their conversation; and by his Spirit, which makes the correction of the word and ministers effectual, and who reproves and convinces of sin, righteousness, and judgment; and sometimes this is done by afflictive providences, by blows as well as words, which are the rod of correction God makes use of with his children; for this is not the correction of a judge reproving, condemning, and chastising malefactors and criminals, but of a father correcting his children, in love, in judgment, and in measure, for faults committed; Proverbs 3:12; so God's corrections are for sin, to bring his people to a sense of it, to humiliation and repentance for it, and to an acknowledgment of it; and often for remissness in duty, private or public, and when they set too high a value on the creature, and creature enjoyments, trust in them, and glory of them, to the neglect of the best things: now such persons are happy who are corrected by God in this manner; for these corrections are fruits and evidences of the love of God to them, and of their relation to God as children; he grants them his presence in them, he sympathizes with them, supplies and supports them under them, and delivers out of them; he makes them work for their good, spiritual and eternal; by these he prevents and purges sin, tries and brightens their graces; makes them more partakers of his holiness; weans them from this world, and fits them for another: and this account is introduced with a "behold", as a note of attention, exciting it in Job and others; thereby suggesting that it was worthy of notice and regard, and a matter of moment and importance; and as a note of admiration, it being a wonderful thing, a mere paradox with natural men especially, and contrary to all their notions and things, that an afflicted man should be a happy man, who generally reckon good men to be unhappy men, because of their afflictions, reproaches, and persecutions; and as a note of asseveration, affirming the truth and certainty of the assertion, and which is confirmed by after testimonies, and by the experience of the saints, Psalm 94:19; the Targum restrains this to Abraham; but it is true of every good man whom God afflicts in a fatherly way:
therefore despise not thou the chastening of the Almighty; who is able to save and to destroy to take off his hand, or lay it heavier it not regarded, to bear up his people under all their afflictions, or to deliver them out of them; or of Shaddai (z), God all sufficient, who has a sufficiency in himself, and needs not anything from his creatures; whose grace is sufficient for his people, to supply them in all their straits and difficulties; or of him who is all nourishing, who has breasts of consolation to draw out to his people in distress, the word (a) used coming from one that signifies a pap, or breast, as some think; hence mention is made of the blessings of the breast, when he is spoken of under this character, Genesis 49:25; now this chastising of his is not to be understood of chastisement in a way of vindictive wrath and justice, and as a proper punishment for sin, for this is laid on Christ, the surety of his people, Isaiah 53:5; and to inflict this on them would be a depreciating the satisfaction of Christ, be contrary to the justice of God, and to his everlasting and unchangeable love; but this is the chastening of a father, and in love, and for the good of his people, in when he deals with them as with children: the word signifies "instruction" (b); affliction is a school of instruction, in which the saints learn much of the mind and will of God, and more of his love, grace, and kindness to them; and are enriched with a larger experience of divine and spiritual things: and therefore such chastening should not be "despised" or rejected as nauseous and loathsome, as the word signifies: indeed no affliction is joyous; the bread of affliction, and water of adversity, are not palatable or grateful to flesh and blood; yea, are even a bitter and disagreeable potion, as the cup of sorrow was to the human nature of Christ; but yet should not be rejected, but drank, for the same reason he gives, it being the cup given by his heavenly Father, ; nor should it be despised as useless and unprofitable, as the word is used in Psalm 118:22; seeing afflictions are of great use for humiliation for sin, for the increase of grace and holiness; the chastening of the Father of spirits is for profit now, and works a far more exceeding and eternal weight of glory, Hebrews 12:10; this passage seems to be referred to by Solomon, Proverbs 3:11; and is quoted by the apostle, in Hebrews 12:5; where he uses a word (c) by which he translates this, which signifies to "make little of"; and as on the one hand afflictions should not be magnified too much, as if there were none, nor ever had been any but them; so, on the other hand, they should not be slighted and overlooked, and no notice taken of them, as if they were trifling and insignificant, and answered no end or purpose; the hand of God should be observed in them, and acknowledged; and men should humble themselves under his mighty hand, and quietly and patiently bear it; and, instead of despising, should bless him for it, it being for their good, and many salutary ends being answered by it.
(z) Symmachus; Saddai, Montanus, Drusius; "omnisufficientis", Cocceius. (a) "Alii a mamma deducunt quae" Ebraeis, "q. mammosum dieas, quod omnia alat", Drusius. (b) Sept. "eruditionem", Cocceius. (c)
Eliphaz gives to Job a word of caution and exhortation: Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the Father's love, and is for the child's good; and notice it as a messenger from Heaven. Eliphaz also encourages Job to submit to his condition. A good man is happy though he be afflicted, for he has not lost his enjoyment of God, nor his title to heaven; nay, he is happy because he is afflicted. Correction mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees. Though God wounds, yet he supports his people under afflictions, and in due time delivers them. Making a wound is sometimes part of a cure. Eliphaz gives Job precious promises of what God would do for him, if he humbled himself. Whatever troubles good men may be in, they shall do them no real harm. Being kept from sin, they are kept from the evil of trouble. And if the servants of Christ are not delivered from outward troubles, they are delivered by them, and while overcome by one trouble, they conquer all. Whatever is maliciously said against them shall not hurt them. They shall have wisdom and grace to manage their concerns. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin. They shall finish their course with joy and honour. That man lives long enough who has done his work, and is fit for another world. It is a mercy to die seasonably, as the corn is cut and housed when fully ripe; not till then, but then not suffered to stand any longer. Our times are in God's hands; it is well they are so. Believers are not to expect great wealth, long life, or to be free from trials. But all will be ordered for the best. And remark from Job's history, that steadiness of mind and heart under trial, is one of the highest attainments of faith. There is little exercise for faith when all things go well. But if God raises a storm, permits the enemy to send wave after wave, and seemingly stands aloof from our prayers, then, still to hang on and trust God, when we cannot trace him, this is the patience of the saints. Blessed Saviour! how sweet it is to look unto thee, the Author and Finisher of faith, in such moments!
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 (Hebrews 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 Hebrews 12:5; so James 1:12; Proverbs 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.
17 Behold, happy is the man whom Eloah correcteth;
So despise not the chastening of the Almighty!
18 For He woundeth, and He also bindeth up;
He bruiseth, and His hands make whole.
19 In six troubles He will rescue thee,
And in seven no evil shall touch thee.
20 In famine He will redeem thee from death,
And in war from the stroke of the sword.
21 When the tongue scourgeth, thou shalt be hidden;
And thou shalt not fear destruction when it cometh.
The speech of Eliphaz now becomes persuasive as it turns towards the conclusion. Since God humbles him who exalts himself, and since He humbles in order to exalt, it is a happy thing when He corrects (הוכיח) us by afflictive dispensations; and His chastisement (מוּסר) is to be received not with a turbulent spirit, but resignedly, yea joyously: the same thought as Proverbs 3:11-13; Psalm 94:12, in both passages borrowed from this; whereas Job 5:18 here, like Hosea 6:1; Lamentations 3:31., refers to Deuteronomy 32:39. רפא, to heal, is here conjugated like a הל verb (Ges. 75, rem. 21). Job 5:19 is formed after the manner of the so-called number-proverbs (Proverbs 6:16; Proverbs 30:15, Proverbs 30:18), as also the roll of the judgment of the nations in Amos 1-2: in six troubles, yea in still more than six. רע is the extremity that is perhaps to be feared. In Job 5:20, the praet. is a kind of prophetic praet. The scourge of the tongue recalls the similar promise, Psalm 31:21, where, instead of scourge, it is: the disputes of the tongue. שׁוד, from שׁדד violence, disaster, is allied in sound with שׁוט. Isaiah has this passage of the book of Job in his memory when he writes Job 28:15. The promises of Eliphaz now continue to rise higher, and sound more delightful and more glorious.
Behold - Eliphaz concludes his discourse, with giving Job a comfortable hope, if he humbled himself before God. Happy - Hebrews. Blessednesses (various and great happiness) belong to that man whom God rebukes. The reason is plain, because afflictions are pledges of God's love, which no man can buy too dear; and are necessary to purge out sin, and thereby to prevent infinite and eternal miseries. Without respect to this, the proposition could not be true. And therefore it plainly shews, that good men in those ancient times, had the belief, and hope of everlasting blessedness. Despise not - Do not abhor it as a thing pernicious, refuse it as a thing useless, or slight it as an unnecessary thing. But more is designed than is exprest. Reverence the chastening of the Lord: have an humble, aweful regard to his correcting hand, and study to answer the design of it. The Almighty - Who is able to support and comfort thee in thy troubles, and deliver thee out of them: and also to add more calamities to them, if thou art obstinate and incorrigible.
*More commentary available at chapter level.