Job 5:16

Job 5:16 So the poor hath hope, and iniquity stoppeth her mouth.

Ver. 16. So the poor hath hope] How should it be otherwise? experience will breed confidence. Thou hast, thou wilt, is an ordinary Scriptural medium, Psa 85:1-4 2Co 1:10. So, the poor, helpless, hopeless person, who is pined away, spent and utterly exhausted and wasted, both for health and wealth, he hath hope ( spem maiorum et meliorum, greater and better, as Alexander said when he had given away all); and this holds head above water, makes wants plenitudes, and beguiles calamity, as good company doth the way. Neither is hope ever more highly elevated than when our state in all men’s eyes is at its lowest. I was brought low (or drawn dry, the same word as here), and he helped me, Psa 116:6. "So he will regard the prayer of the destitute," Psa 102:17. The Hebrew word there signifies a poor shrub that is in the wilderness low and slender, trod upon by beasts, unregarded, worthless; such a one looketh unto God and is lightened, Psa 34:5, conceiveth lively hope, hope unfailable through faith unfeigned, having earnest expectation (as the word signifieth) of strong consolation; so that he can truly say with St Paul, When I am weak, then am I strong, 2Co 12:10. Such prisoners of hope can turn them to the strong holds, Zec 9:12.

And iniquity stoppeth her mouth] Iniquity, that is, the workers of iniquity, those worst sort of sinners (the word importeth men of manifold perverseness, Maligni et nocendi studiosi. Aquinas), amazed at godly men’s good successes, contrary to their expectations, shall stand speechless, as he did, Mat 22:12, convicted of their wickedness, and confounded at God’s wonderful works. See the like Isa 52:15 Psa 107:42 Mic 7:16 Jer 8:14. Thus Jannes and Jambres were silenced and convinced, but not converted. No more are many today, who yet have as little to say as they. The full accomplishment of this promise is not to be looked for till the last day.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_5:16

So the poor hath hope.

The expediency of preventive wisdom

By Gods different treatment of men, according to their different characters, the afflicted receive comfort, and the unrighteous are silenced and restrained. So the poor hath hope, and iniquity stoppeth her mouth. The words recommend--

I. A careful imitation of the divine goodness, by showing a compassionate regard to those who are really destitute and afflicted. The amiable perfection of the great Original, the excellence and beauty of unlimited goodness, if duly regarded, must prove a sufficient persuasive to study this resemblance; the rational and delightful resemblance of that Divine bounty which is good to all, and whose tender mercies are over all His works. An example so perfect may justly warm our hearts to attempt the nearest imitation which human frailty can accomplish; to be merciful as our Father, our Creator, Preserver, Redeemer, our kindest Friend, our constant Benefactor.

II. The restraint and correction of the disorderly and the wicked. And iniquity stoppeth her mouth. How affecting it is to consider that so many thousand wretched creatures are now actually employed in multiplying distempers, now swallowing those deadly potions, that, by slower degrees indeed, but with the certainty of a bullet, must soon fatally end their days. How infectious, how shameless is this horrible vice! These things ought not so to be. What then is to be done to stop, to remedy this growing evil? Inattention cannot do it. Despair cannot do it. Public communities and private persons, everyone in his respective station must exert his zealous, honest endeavours in this important cause; the cause of religion and humanity, the cause of our country, and the cause of God. Once resolve upon the good work--and resolve to pursue it--with Gods blessing, it is half accomplished. (Lord Bishop of Worcester, 1750.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 5:16. So the poor, &c. — Hebrews ותהי לדל, vatehi ladal, even to the poor there is hope: Dal signifies one who is deprived of his strength or power, either by poverty or sickness: in Arabic, He who is submissive, and humbles himself in a low, abject manner. Here the interpretation seems to be, Even the abject, contemptible man hath hope; that is, obtains what he hoped for from God, to whom he had committed his cause. And iniquity — Iniquitous men, the abstract term being put for the concrete, as pride, deceit, injustice, are put for proud, deceitful, unrighteous men, Jer 13:9; 2Pe 3:13. Stoppeth her mouth — They are silenced and confounded, finding not only the poor are got out of their snares, but that the oppressors themselves are insnared in them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

If the wicked be compelled at God’s works to stop their mouths, much more they that profess God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the poor hath hope--of the interposition of God.

iniquity stoppeth her mouth-- (Psa 107:42; Mic 7:9-10; Isa 52:15). Especially at the last day, through shame (Jde 1:15; Mat 22:12). The "mouth" was the offender (Job 5:15), and the mouth shall then be stopped (Isa 25:8) at the end.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. So the poor] דל dal, he who is made thin, who is wasted, extenuated; hath hope - he sees what God is accustomed to do, and he expects a repetition of gracious dealings in his own behalf; and because God deals thus with those who trust in him, therefore the mouth of impiety is stopped.

Religion is kept alive in the earth, because of God's signal interventions in behalf of the bodies and souls of his followers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) Iniquity stoppeth her mouth.—See Psa_107:42, where the same phrase occurs.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. The end contemplated and reached by the all-embracing sweep of God’s benevolent purpose and providence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So the poor hath hope,.... Who observing this and that and the other poor man crying to the Lord and saved, hopes that he may be saved by him also; and having had experience of salvation out of one trouble or more, even out of six troubles, as in Job 5:19, entertains a comfortable hope he shall be saved out of the seventh, or whatsoever he is in: the word (y) used signifies one that is weak and feeble, attenuated, and exhausted of his strength, wealth, and substance; and may be applied to one spiritually poor, and in a very destitute and forlorn condition in himself; and yet, through the revelation of the grace and mercy of God to him, has hope of safety in Christ, the strong hold and hope set before him to flee unto; and of salvation by him, it being in him, and for the chief of sinners, and altogether free; and of eternal life through him, as being promised of God, that cannot lie: the free gift of God through Christ, and in his hands to dispose of:

and iniquity stoppeth her mouth: that is, iniquitous men: very wicked men, who are iniquity and wickedness itself; these shall stop their mouths, through shame at what they have said concerning the poor that God saves, see Mic 7:9; and through admiration at the goodness of God in saving them, Isa 52:15; having nothing to say against the ways and dispensations of Divine Providence, they are apt to quarrel with, Psa 107:40; and especially at the last day such shall have their mouths stopped, and shall not be able to open them against the Lord or his people, being convinced of their hard speeches which they have spoken against them, Jde 1:15; and will be like the man at the feast without a wedding garment, speechless, or muzzled, and his mouth stopped, Mat 22:12.

(y) "tenai", Montanus, Vatablus, Junius, Tremellius, Piscator, Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

So the poor hath hope - From the interposition of God. They are not left in a sad and comfortless condition. They are permitted to regard God as their protector and friend, and to look forward to another and a better world. This sentiment accords with all that is elsewhere said in the Scriptures, that the offers of mercy are specially made to the poor, and that they are especially the objects of the divine compassion.

And iniquity stoppeth her mouth - That is, the wicked are confounded when they see all their plans foiled, and find themselves entangled in the snares which they have laid for others. A similar sentiment occurs in Psa 107:41-42 :

Yet setteth he the poor on high from affliction,

And maketh him families like a flock.

The righteous shall see it and rejoice,

And all iniquity shall stop her mouth.”

It is to be remembered that Eliphaz states this as the result of his own observation, and as clearly demonstrating in his view that there is a superintending and overruling Providence. A careful observation of the course of events would lead undoubtedly to the same conclusion, and this has been embodied in almost every language by some proverbial sentiment. We express it by saying that “honesty is the best policy;” a proverb that is undoubtcdly founded in wisdom. The sentiment is, that if a man wishes long to prosper, he should pursue a straight-forward and an honest course; that cunning, intrigue, underhanded dealing, and mere management, will sooner or later defeat itself, and recoil on the head of him who uses it; and that, therefore, if there were no higher motive than self-interest, a man should be honest, frank, and open. See this argument stated at greater length, and with great beauty, in Ps. 37.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

So this poor man obtaineth what he in some measure hoped or expected from God, to whom he committed his cause; and other poor men will be encouraged by his example to place their hope in God.

Iniquity, i. e. wicked men; the abstract for the concrete, as pride, deceit, injustice, are put for proud, deceitful, and unrighteous men, Jer 13:9; 2Pe 3:13.

Stoppeth her mouth, i.e. they are silenced and confounded, being convicted of their own wickedness and folly, and finding that not only the poor are got out of their nets and snares, in which they thought that they had them fast, but also the oppressors themselves are insnared in them; and all this by sudden and unexpected means.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. So the poor hath hope — As the poor are God’s special care, Heaven’s proteges, it is particularly said of them, that they have hope. Eliphaz sublimely declares the care of the poor, the lowly, and the suffering ones of this world to be the ulterior end of the natural and moral worlds; to this end converge all the arrangements of nature and of grace, with all their criss-cross and apparently contradictory motions. In harmony with our thought is the pleasing one of Whewell, (Bridgewater Tr., chap. 3,) who “considers the whole mass of the earth, from pole to pole and from center to circumference, as employed in keeping a snow-drop in the position most suited to the promotion of its vegetable health.” The verse is a grand climactical close to this sublime description of God. Comp. Luk_7:22, with a similar climax — “The poor have the gospel preached to them.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

So the poor hath hope. With the fall of each crafty oppressor, the poor man"s hopes revive. He feels that "God ruleth in Jacob, and unto the ends of the world". (Psa_59:13) He recognizes the fact that the Almighty "maintains the cause of the afflicted, and the right of the poor", (Psa_140:12) that he is "a Refuge for the oppressed, a Refuge in times of trouble". (Psa_9:9) And iniquity stoppeth her mouth. (Psa_107:42) Either "the oppressors themselves are struck dumb, recognizing the fact that God is against them;" or "those who perversely question God"s ways are struck dumb, seeing his retributive justice." If we understand the passage in the latter sense, we may see in it a reproof of Job"s murmurs against his treatment by God. (Job_3:11-26)

The poor man"s hope.

I GREAT IN ITS EXPECTATIONS. Looking for salvation.

II DIVINE IN ITS ORIGIN. Being implanted by God.

III FIRM IN ITS FOUNDATION. Resting, not upon his own piety or strength, but upon God"s gracious interposition on his behalf.

IV PRESENT IN ITS ENJOYMENT. The poor hath hope; it forms a principle within them now.

V SUSTAINING IN ITS OPERATION. Upholding in trouble.

VI CERTAIN IN ITS END. Arriving at ultimate fulfilment.

I CHASTENING ITS NATURE.

1. Its subject. Man, as a fallen being; for, though affliction cannot always be connected with particular transgressions as their immediate punishment, it is still true that man"s sinfulness is the fundamental reason of his being subjected to correction.

2. Its Author. God. A thought full of comfort to the chastened; since, God being just, their correction will never be allowed to exceed their deserts; being merciful, it will never be administered with undue severity; being wise, it will never be inflicted without an adequate design; and being powerful, it will never fail, where piously accepted, to accomplish its end.

3. Its instrument. Calamity, trouble, affliction, such as Job had experienced, and such as men undergo on earth. Those who suffer may derive consolation from the thought that the rod which smites them is not in the devil"s hand (except by Divine permission) or in the hand of blind, unfeeling fate, but in the hand of a loving and sympathetic God.

4. Its purpose. Man"s reformation. It is doubtful if any of the sufferings of this life are purely punitive and judicial, while there is reason to believe that all are corrective and remedial in their design. According to Eliphaz, they are meant to chastise man for his iniquity, to bring him to repentance, and to reduce him to obedient submission under God. (cf. Job_33:17, 19 Psa_94:12, 13 Pro_3:11 Heb_12:7-11)

II CHASTENING ITS IMPROVEMENT.

1. The wrong use of affliction. To despise it. Men do so when they

(1) turn from it with aversion, loathing it as a nauseating physic, and evincing repugnance to submit themselves to its infliction;

(2) receive it with indignation, raging against God for smiting them, challenging his goodness, impeaching his integrity, and questioning his wisdom in so plunging them into tribulation;

(3) bear it with impatience, murmuring against its painfulness fretting over its continuance, and inordinately longing for its removal;

(4) regard it with contempt, esteeming it as useless and unprofitable, and making no attempt to either find out or fall in with God"s special purpose in their correction; and

(5) issue from it in impenitence, with the heart no softer and the spirit no humbler than when it was cast into the furnace. Such failure to improve the Divine chastisement, while common in the case of wicked men, is also not impossible to good men.

2. The right use of affliction. To receive it

(1) with meek submission, recognizing our need of Divine chastisement in consequence of sin still remaining in us, if not in visitation for actual wickedness performed by us, and acknowledging the sovereignty and righteousness of God in laying on us such rebukes;

(2) with patient endurance, remaining dumb and opening not our mouths, because God has done it, (Psa_39:9) or, if we do speak, adopting the language of Eli, (1Sa_3:18) of Job, (Job_1:21) of St. Paul, (Act_21:14) or of Christ; (Mat_26:39)

(3) with holy gratitude, remembering the gracious purpose God has inseparably connected with affliction, (Rom_5:3, 4 8:28 Heb_12:11) and the representation he has given of affliction as a token of his love; (Rev_3:19 Heb_12:6) and

(4) with intelligent co-operation, seeking, so far as in us lies, by self-examination, by repentance and faith, by laying aside every known sin, and by praying against all sin, to further God"s gracious designs in our correction.

III CHASTENING ITS CONSOLATION.

1. Divine healing.

(1) The wounds requiring to be bound up and healed are those lacerations of spirit, painful and deep, which have been previously inflicted by the hand of God through the sharp instrument of affliction. That these wounds, however keen and incisive, are not designed to be mortal or suffered to continue open, but, after accomplishing their purpose, are to be closed should prove a source of comfort to the saint.

(2) The Physician by whom the binding up and healing are to be effected is God, as Eliphaz declares (ver. 18), and David testifies, (Psa_103:3) as Jehovah himself promised, (Exo_15:26) and as Christ taught. (Mat_9:12 Luk_4:18, Luk_4:23) This a second ground of comfort for the chastened spirit; since God, having caused the wounds, will best understand how to cure them, and God never makes a sore that he cannot heal, or inflicts a stroke that he cannot mend; and since God is possessed of all the qualities that are needful to constitute a successful chirurgeon, having "an eagle"s eye, an all-seeing eye, seven eyes of providence and wisdom to look through our sores, and into all our distempers; a lady"s hand, soft and tender, to dress our wounds and pain us little; and a lion"s heart, infinite courage and strength of spirit, to undertake the most ghastly wounds or swollen, putrefied sores" (Caryl).

(3) The bandages employed in the operation are the doctrines, promises, and consolations of the gospel. (Psa_107:20)

2. Divine protection. Generally, from whatever troubles may assail, from six, ay, from seven, i.e. from all possibilities of trouble; then particularly from:

(1) Public calamity (ver. 20). From famine, by causing the earth to yield its increase so as to avert famine, (Psa_67:6) by miraculous interposition so as to support in the midst of famine, (Exo_16:15, manna; 1Ki_17:14, the widow"s barrel; 1Ki_19:7, Elijah"s feast) by spiritual consolations should his people die of famine; (Hab_3:17) and from the sword, by removing occasions of war, by shielding while engaged in lawful war (if he so please in his wisdom), and by conducting safely out of war.

(2) Private wrong (ver. 21). From slander, by enabling the good man to escape it through blamelessness of character and life, as Daniel; (Dan_6:5) or by vindicating him against it through some favourable turn in providence, (Psa_37:6) as was the case with Jeremiah; (Jer_20:10, Jer_20:11) or through miraculous interposition, as happened to the three Hebrew children; (Dan_3:25) or by rewarding him on account of it should it bring him hurt, as he did with St. Stephen; (Act_6:11) and from violence, i.e. the injuries and injustices perpetrated by the strong against the weak, not by preventing them altogether, for it is implied that they will come, but by keeping the soul from sinking under them through terror.

(3) From personal misfortune; such as hunger, i.e. private destitution; and violence, viz., ravages of wild beasts on personal property; God enabling the saint, instead of regarding these with stoical indifference, to triumph over them as a means of effecting his highest good, (Rom_5:3) since all things, even the stones and the wild boasts, will be in league with him, and contribute to his peace. (Rom_8:28)

3. Divine blessing.

(1) Health. "Thou shalt know that it is well with thy tent;" i.e. the inhabitants of thy home will be in safety from others, in harmony amongst themselves, and, generally speaking, in the enjoyment of peace and felicity. Domestic happiness one of the greatest blessings a good man can enjoy.

(2) Prosperity. "Thou shalt oversee thy household, and not err," or "count thy cattle, and miss none." The success attending ordinary avocations comes from God; yet it cannot now, as then, be deemed a proof of Divine favour, though it is still true that piety tends to sharpen the mind"s faculties, and to increase the hand"s diligence, thereby making godliness profitable for this life as well as that which is to come.

(3) Posterity. "Thy seed will be many," and "thine offspring like the grass of the land." A numerous family one of the blessings of the old, a gracious family one of the blessings of the new, dispensation. (Isa_44:3-5)

(4) Length of days. "Thou shalt come to thy grave in a full ripe age," indicating many years of living, so many as to fully mature the graces of the (Psa_92:14) and to satisfy the saint"s desire for living (Psa_91:16) a promise first made to Abraham, (Gen_15:15) and afterwards given generally to the godly; (Psa_91:16) a promise also whose fulfilment is promoted by holy living. (Pro_3:16 Psa_34:12)

(5) A peaceful death. "Thou shalt come to thy grave," willingly, quietly, peacefully, feeling dissolution to be no curse.

(6) An honoured burial. "As the shock of corn is carried in its season" so shalt thou be reverently and respectfully consigned to the tomb. A peaceful grave and a decent burial esteemed by Orientals, who regarded the want of them as a token of Divine anger, which it sometimes was. (Deu_28:26 Jer_22:18, 19 36:30)

Learn:

1. "Happy are we if we receive chastening; for then God dealeth with us as sons.

2. "No chastening for the present seemeth to be joyous, but rather grievous; nevertheless afterwards it bringeth forth the peaceable fruits of righteousness.

3. The soonest way to escape from chastening is to "hear the rod and him who hath appointed it.

4. It is better to be chastened as God"s children than condemned as God"s enemies.

5. "Many are the afflictions of the righteous, but God delivereth him out of them all.

6. The best alliance against the ills of life is the friendship of the living God.

7. If God be for his people, nothing can be really against them.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

So - So he obtains what he hoped for from God, to whom he committed his cause. Iniquity - Wicked men. Stoppeth - They are silenced and confounded, finding that not only the poor are got out of their snares, but the oppressors themselves are ensnared in them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

and libel Heb. ועלתה. The libel (עלילה) and the wickedness, as (Ps. 64:7), “They search for false charges,” equivalent to עלילות, libels.

shut Heb. קפצה, shut, as (Deut. 15:7), “nor shut (תקפץ).”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.