Exegetical and Hermeneutical Commentary of Job 5:19
He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
19. “Six” and “seven” are round numbers meaning “many” or “all,” like “three” and “four” and other numbers, elsewhere, cf. Pro 6:16; see Amo 1:3 seq., Mic 5:5. Eliphaz assumes that God’s afflictions will have their due effect on Job, he will turn unto the Lord, whose hands will “make him whole,” and the care and protection specified in this and the following verses shall mark his restored life.
Fuente: The Cambridge Bible for Schools and Colleges
He shall deliver thee in six troubles – Six is used here to denote an indefinite number, meaning that he would support in many troubles. This mode of speech is not uncommon among the Hebrews, where one number is mentioned, so that an extreme number may be immediately added. The method is, to mention a number within the limit, and then to add one more, meaning that in all instances the thing referred to would occur. The limit here is seven, with the Hebrews a complete and perfect number; and the idea is, that in any succession of troubles, however numerous, God was able to deliver. Similar expressions not unfrequently occur. Thus, in Amo 1:3, Amo 1:6,Amo 1:9, Amo 1:11, Amo 1:13; Amo 2:1, Amo 2:4,Amo 2:6 :
Thus saith the Lord:
For three transgressions of Damascus, and for four,
I will not turn away the punishment thereof.
Thus saith the Lord:
For three transgressions of Gaza, and for four,
I will not turn away, the punishment thereof.
Thus saith the Lord:
For three transgressions of Tyrus, and for four,
I will not turn away the punishment thereof.
Thus in Pro 30:15 :
There are three things that are never satisfied,
Yea, four things say not, It is enough.
There be three things that are too wonderful for me,
Yea, four which I know not. Pro 30:18.
For three things the earth is disquieted,
And for four which it cannot bear. Pro 30:21.
There be three things that go well,
Yea, four are comely in going:
A lion which is strongest among beasts,
And turneth not away for any;
A grey-hound;
An he-goat also;
And a king, against whom there is no rising up. Pro 30:29-31.
Compare Homer, Iliad vi. 174:
Ennemar ceinisse kai ennea bous hiereusen.
An enumeration, in regard to number similar to the one before us, occurs in Pro 6:16 :
These six things doth the Lord hate;
Yea, seven are an abomination to him.
There shall no evil touch thee – That is, permanently; for he could not mean that he would not be subjected to calamity at all, since by the very supposition he was a sufferer. But the sense is, that God would save from those calamities.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. He shall deliver thee in six troubles] The numbers six and seven are put here for many. Though a number of troubles should come upon thee all at once, and there should be no hope, humanly speaking, yet God would rid thee out of them all; for he saves as well from many as from few. We may also understand the words, He who hath been thy deliverer in past troubles, will not deny his help in those which are to come.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He shall deliver thee, to wit, if thou seekest to him by prayer and repentance.
Six, i.e. manifold or repeated; as six is used for many, Pro 6:16.
There shall no evil touch thee, to wit, so as to undo or destroy thee, as touching is used, Jos 9:19; Heb 11:28; 1Jo 5:18. See also Gen 26:11,29; 2Sa 14:10; Psa 105:15; Zec 2:8. Thou shalt have a good issue out of all thy troubles, though they are both great and many.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. in six . . . yea, in seven(Pro 6:16; Amo 1:3).The Hebrew idiom fixes on a certain number (here “six”),in order to call attention as to a thing of importance; thenincreases the force by adding, with a “yea, nay seven,” thenext higher number; here “seven,” the sacred and perfectnumber. In all possible troubles; not merely in the precisenumber “seven.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He shall deliver thee in six troubles,…. Behaving as before directed; seeking unto God, committing his cause and case to him, and leaving it with him; and not despising the chastening of the Lord, but receiving and bearing it with reverence, patience, and submission: and then the sense is, that God would deliver out of whatsoever troubles he was or should be in, though they were ever so many; a certain number being put for an uncertain one, Ps 34:19;
yea, seven there shall no evil touch thee; which is a number expressive of multitude and of perfection, and so may denote the multitude and fulness of afflictions: the tribulations of God’s people are many, through which they pass to heaven, and there is a measure of them to be filled up; and when they are come to the height, and the measure is fully up, then the Lord puts a stop to them, and delivers out of all their troubles; and in the midst of them all, so preserves them, that “no evil” shall so much as “touch” them; not the evil of punishment; for, though those troubles and afflictions that attend them are evil things, in a natural or civil sense, they are disagreeable and distressing, yet they are not the effect of vindictive justice; there is not a drop wrath and vengeance in them; and though they do come upon them and unto them, upon their persons and families; yet not so as to do any real hurt, or as to destroy them; see Ps 91:10; some think that seven particular troubles are meant, hereafter mentioned, as Jarchi; as famine, war, an evil tongue, destruction, dearness of provision, the beasts of the earth, and the stones of the field.
Fuente: John Gill’s Exposition of the Entire Bible
(19) In six troubles.The special form of speech here used is characteristic mainly of the Proverbs (see Job. 6:16; Job. 30:15; Job. 30:18; Job. 30:21). Since evil was emphatically touching Job, the actual irony of these words must have been bitter indeed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Six troubles The speaker first incidentally suggests six, but as seven is the number expressive of completeness, he adds “in seven troubles;” that is, in all troubles, God will protect us against evil. He goes on to specify a few, say five, troubles, although Cocceius and Schultens conceive that seven are enumerated. Davidson sees a fine gradation in the ills, and observes that they are coupled together in pairs: First pair: Public national calamity famine and sword, (20.) Second pair: Personal private wrong from the powerful or malevolent calumny, violence, (21.) Third pair: Personal private misfortune hunger, (want from failure,) beasts of the field, (ravages on private property,) (22, 23.) “The number seven was esteemed a holy number also among other peoples, as the Persians, Hindus, and the ancient Germans.” WINER, Rwb. This wondrous word “SEVEN,” according to Cicero, contains the mystery of all things, and tends, as Hippocrates, the ancient philosopher, said, through its occult virtues to the evolution of all things. The identity of the Hebrew word with , “to swear,” “take an oath,” as if men swore by this word seven, shows that from very ancient times it has been associated with a sacred idea.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 455
THE SECURITY OF GODS PEOPLE
Job 5:19-27. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. In famine he shall redeem thee from death: and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. And thou shalt know that thy tabernacle shall be in peace: and thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season. Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
THE friends of Job were men of undoubted piety, and of very deep and extensive knowledge in the things of God. Unhappily they had taken up an erroneous principle in relation to the dealings of God with men in this world; and from that error proceeded all their criminations of Job, together with a continual misapplication of the sublimest truths. This distinction we must ever bear in mind: their general views of divine truth were most sublime and glorious: it was only the particular point of doctrine respecting divine providence in which they were mistaken, and in which their sentiments are not to be depended on. This very speech of Eliphaz is repeatedly quoted in other parts of Scripture as of divine authority. Solomon adopts one part of it [Note: Pro 3:11.]; St. Paul quotes different parts [Note: 1Co 3:19.Heb 12:5.]; St. James also refers to it [Note: Jam 1:12; Jam 5:11.]: we may therefore safely regard the promises recorded in our text as the declarations of God himself; more especially as there is not one expression in them which is not confirmed by a variety of other passages of Holy Writ. Indeed Eliphaz himself lays singular stress upon them, declaring, from the deepest search, his full conviction of their truth; and urging a reliance on them as a most infallible source of good. Regarding them therefore in this light, we shall endeavour to explain, confirm, and improve them.
I.
To explain them
They are very great and comprehensive
[They ensure to every believing soul a full deliverance from all evil. Evils may arise in quick succession, not only six or seven, but to an indefinite extent: the pressure of famine and the calamities of war may be felt by him as well as others; and the scourge of calumny may be directed against him in a more peculiar and exclusive manner: but he shall find such interpositions of God in his favour, either for his exemption from the trial, or for his support under it, as shall sufficiently distinguish him from all others. In the very midst of the trials he shall feel himself like a man in an impregnable fortress, that laughs at the efforts of his bitterest foes. So chained shall all his enemies appear, that he shall feel as if the very stones of the field were in league with him not to wound his foot, and the beasts of the field not to open their mouths against him.
The same sweet assurance also is given him as to an enjoyment of all comfort. Not only is his mind at peace in relation to his own personal concerns; he has equal composure in reference to those of a domestic nature. Whilst he sees his family growing up around him, he knows that they also are under the protection of an all-wise Providence; and that no evil shall befall them. If he visit his habitation, he has no fear that he shall find his family overwhelmed with troubles, or that he shall be disappointed [Note: The word translated sin, is in the margin translated err: and the true sense of the passage is that given above.] in his hopes of seeing them in peace and safety. Nor is it in life only that he is thus blessed, but in death also; to which he shall be brought, when ripe for glory, as a shock of corn, fully meet for the granary of heaven.]
They must however be understood with limitations and restrictions
[Though godliness hath the promise of the life that now is, as well as of that which is to come [Note: 1Ti 4:8.], we are not to imagine, that the temporal promises are on the same precise footing with those which relate to things spiritual and eternal. Grace and glory are secured to the believer at all events; whilst temporal prosperity is secured only so far as shall ultimately conduce to his eternal welfare. To this extent the promises are equally sure: but where the benefit of the soul will be most promoted by circumstances that are painful to flesh and blood, the lesser good gives way to the greater; and God, as a wise Parent, sends us that which he knows to be most for our eternal good. If we do not thus restrict the promises of temporal happiness, we shall be at a loss to account for all the trials that have befallen the saints from the time of Abel until this present hour: but, with that solution, there is not, nor ever has been, the smallest difference between the promises of Gods word, and the dispensations of his providence.]
The promises in our text being thus explained, we proceed,
II.
To confirm them
The whole Scripture bears testimony to the truth of them. Search,
1.
The Law
[Precisely the same promises were made to the Jewish people, if only they would serve their God in sincerity and truth [Note: Lev 26:3-12.] ]
2.
The Prophets
[Not to dwell on each individual promise, we may find the whole collected together in one psalm by the sweet singer of Israel [Note: Psa 91:1-16.] ]
3.
The New Testament
[Not only are we told in general that God is faithful, and will not suffer his people to be tempted above that they are able [Note: 1Co 10:13.], but we find the Apostle actually applying to himself the promises of God to the full extent that they are specified in the text [Note: 2Ti 4:18.], and actually glorying over all the enemies that might be supposed capable of interfering with their accomplishment [Note: Rom 8:35-39.]
In a word, the promises which we have been considering are confirmed by the uniform tenor of the Holy Scriptures; and they are sure to all who truly rely upon them [Note: Rom 4:16.].]
Convinced of the truth of these promises, we are now only concerned,
III.
To improve them
Nothing can exceed the importance of them; since they most forcibly teach us,
1.
Submission in trials
[Be it so, that our afflictions are great and manifold; can we have any reason for complaint, when we know that they are all ordered in number, measure, and duration, for our best and greatest good, according to the counsels of infinite wisdom and love? Can we have reason for complaint when we are assured, that they are the very dispensations which we should choose for ourselves, if we saw the issue of them as clearly as God sees it? It is in this very view that the promises are introduced, namely, to pacify the mind of Job, and to reconcile him to the afflictions which he was called to sustain [Note: ver. 17, 18.]: and, if once we are convinced that God is fulfilling to us the promises of his word, we shall receive even the most painful dispensations as blessings in disguise [Note: See Rom 8:28. 2Co 4:17-18. 1Pe 1:7.].]
2.
Confidence in supplications
[What will he who unsolicited has given us such exceeding great and precious promises, refuse to our earnest petitions? The very end for which he gave them was, that by them we might be partakers of the divine nature [Note: 2Pe 1:4.], and be enabled to perfect holiness in the fear of God [Note: 2Co 7:1.]. Can we ask for any thing more than this? If we can conceive of any thing beyond, he says, Ye shall ask what ye will, and it shall be done unto you: yea, he teaches us to expect that he will do for us exceeding abundantly above all that we can ask or think. Let us then draw nigh to him in full assurance of faith: let us open our mouths wide, that he may fill them; and let us say to him in the confidence of a successful issue, I will not let thee go, except thou bless me.]
3.
Activity in obedience
[Who can hear such promises as God has made to us in our text, and not say, What shall I render unto the Lord? Can any commandment be grievous, that proceeds from him? If dissuaded from any exertion or any sufferings for his sake, should we not instantly reply, What mean ye to weep and to break my heart? for I am ready not only to be bound, but also to die the most cruel death for so unspeakably gracious and good a God [Note: Act 21:13.]. My Brethren, let this unbounded love of His constrain you to live no more unto yourselves, but wholly and unreservedly to him Then indeed will this grace of God have produced its due effect, and, as Eliphaz intimates in our text, we shall have heard and known it for our good.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(19) He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. (20) In famine he shall redeem thee from death: and in war from the power of the sword. (21) Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. (22) At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. (23) For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. (24) And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. (25) Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
This is a most beautiful description, of a soul at peace with GOD; and if read in a spiritual sense, with an eye to CHRIST, riseth to a point of sublimity, beautiful, and gracious indeed. Though six troubles and seven, may and will beset the godly, yet GOD is engaged by his faithfulness in the covenant of redemption, to carry his people safely through them all. War, famine, the pestilence, the sword, the strife of tongues, all are converted into messengers of sanctification, and wisdom to the righteous. They may, like the angel to Peter in the prison, they may smite roughly, but like that messenger they all come commissioned, to bring life, and liberty, and peace. Nay, saith Eliphaz, the very stones of the field, and the beasts of the earth, shall be in league with GOD’S people. Mark this, Reader! so long as a poor sinner is unawakened, unregenerated, and at war with GOD, being an enemy to GOD by wicked work, all creation, and all providences are at war with him. But when that poor sinner hath found peace with GOD, in the blood and righteousness of the LORD JESUS CHRIST, then all nature, and every providence, ministers to his welfare. Let the Reader note that precious declaration of GOD concerning this, which we meet with, Hos 2:18-23 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 5:19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
Ver. 19. He shall deliver thee ] Heb. Snatch thee away, or pull thee out, as a brand out of the fire, or as a prey out of the teeth of a wild beast. Thus God snatched Lot out of Sodom, David out of many waters, Paul out of the mouth of the lion, Jonah out of the belly of hell, &c. As birds flying, so will I defend Jerusalem, Isa 31:5 . A metaphor from the eagle and other birds, which when they fly highest set a watchful eye upon the nest, to rescue their young ones in case of danger.
In six troubles
Yea, in seven
There shall no evil touch thee
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
six. Named in the following verses.
Fuente: Companion Bible Notes, Appendices and Graphics
deliver thee: Psa 34:19, Psa 91:3-7, Pro 24:16, 1Co 10:13, 2Co 1:8, 2Pe 2:9
no evil: Psa 91:7-10
Reciprocal: Gen 7:1 – Come Gen 7:23 – and Noah Gen 22:12 – Lay 2Sa 7:11 – have caused Ezr 8:31 – the hand Job 22:29 – men Psa 33:19 – to keep Psa 91:5 – Thou Psa 121:7 – preserve Psa 129:2 – yet they have Ecc 11:2 – seven Jer 39:11 – gave Jer 39:17 – I will Eze 14:20 – by Dan 3:17 – our God Dan 6:16 – Thy God Amo 1:3 – For Mic 5:5 – seven Act 12:11 – and hath Phi 2:27 – but God 1Ti 4:8 – having 2Ti 3:11 – but
Fuente: The Treasury of Scripture Knowledge
5:19 He shall deliver thee in {s} six troubles: yea, in seven there shall no evil touch thee.
(s) He will send trouble after trouble that his children may not for one time, but continually trust in him: but they sill have a comfortable issue, even in the greatest and the last, which is here called the seventh.