Job 5:18

_FOR HE MAKETH SORE, AND BINDETH UP: HE WOUNDETH, AND HIS HANDS MAKE WHOLE._ For - assigning a motive to induce Job to accept chastisement patiently-namely, God, who chastises us, can and will remove the stroke upon our penitent submission to Him. HE MAKETH SORE, AND BINDETH UP - (Deuteronomy 32:39 - "I wound and I heal;" Hosea 6:1; 1 Samuel 2:6). An image from binding up a wound. The healing art consisted much at that time in external applications....

17-27 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...

Verse Job 5:18. _FOR HE MAKETH SORE, AND BINDETH UP_. Thus nervously rendered by _Coverdale_, _For though he make a wounde, he giveth a_ _medicyne agayne; though he smyte, his honde maketh whole agayne_....

FOR HE MAKETH SORE - That is, he afflicts. AND BINDETH UP - He heals. The phrase is taken from the custom of binding up a wound; see Isaiah 1:6, note; Isaiah 38:21, note. This was a common mode of healing among the Hebrews; and the practice of medicine appears to have been confined much to external applications. The meaning of this verse is, that afflictions come from God, and that he only can support, comfort, and restore. Health is his gift; and all the consolation which we need, and for which we can look, must come from him....

EXPOSITION JOB 5:1 Eliphaz, having narrated his vision, and rehearsed the words which the spirit spoke in his ear, continues in his own person, first (Job 5:1) covertly reproaching Job, and then (verses 8-27) seeking to comfort him by the suggestion that, if he will place himself unreservedly in the hands of God, it is still possible that God may relent, remove his chastening hand, deliver him from his troubles, and even give him back all his former prosperity. The anticipation is in remarkable accordance with the ultimate event (Job 42:10), and shows that Eliphaz, if not a prophet in the higher sense, is at least a sagacious interpreter of God's ways with men, and can very happily forecast the future.

FOR HE MAKETH SORE, AND BINDETH UP,.... Or, "though he maketh sore, yet he bindeth up" d; as a surgeon, who makes a wound the sorer by probing and opening it, to let out the matter and make way for his medicine, and then lays on the plaster, and binds it up: so God causes grief and puts his people to pain, by diseases of body, or by making breaches in, their families and estates, and such like cutting providences; and then he binds up their breach, and heals the stroke of their wound, and in the issue makes all whole again: so in spiritual things; he cuts and wounds, and gives pain and uneasiness, by the sharp twoedged sword of the word, and by his Spirit making use of it; and lays open all the corruption of nature, and brings to repentance and humiliation for all transgressions; and then pours in the oil and wine of pardoning grace and mercy, and binds up the wounds that are made: HE W...

CHAPTER S 4-5 THE FIRST ADDRESS OF ELIPHAZ _ 1. He rebukes Job (Job 4:1)_ 2. The righteous are not cast off (Job 4:6) 3. An awe-inspiring vision (Job 4:12) 4. Experience and exhortation (Job 5:1) 5. Happy is the man whom God correcteth (Job 5:17) With this chapter the long and tedious controversy between Job and his three visitors begins. His pitiful lamentation brings forth the addresses of his friends. Eliphaz and Bildad speak thrice, each answered by Job, and Zophar twice with corresponding rebuttals by Job. Job delivers his last word, the length

Eliphaz advises Job to accept the Divine discipline so that God may again show Himself gracious. As for me, instead of being impatient like a fool, I would seek unto God (_cf._ Job 1:21; Job 2:10). Job 5:9 gives the motive for submission, viz. the omnipotence of God, which is also a reason for hope. God's power is manifest in nature (Job 5:10). He also shows it by the restoration of those who abase themselves (Job 5:11), and equally by crashing the impious (Job 5:12). ...

BINDETH UP... HIS HANDS. Figure of speech _Anthropopatheia._ App-6....

Eliphaz, in Job's place, would seek unto God, all whose ways are marked by one purpose, to do good, and whose chastisements, therefore, but open the way to a richer blessing The passage attaches itself to the picture of man's evil nature just given, and suggests where man should find refuge from himself, even in God. Eliphaz in Job's place would seek unto God for help God who is so great in power, and wonderful in His ways (Job 5:8). His ways are not only surpassingly wonderful, but one purpose of goodness runs through them, for even the thirsty wilderness where no man dwells He satisfies with rain, and sets the humble on high (Job 5:10). So on the other hand He disappoints the devices of the crafty and delivers the poor from their hand, and the end is reached towards which all His working tends: the poor hath hope, and evil, a