This chapter is a continuation of Eliphaz's comments.

5:6-8 Eliphaz suggests that though affliction is not a chance happening all men are subject to so Job ought to pray to God. However notice his conciliatory approach.

v.17 - This statement is very true. Not everything spoken by Job's friends follows scripture correctly as they seem to come at it from an angle which does not understand the forgiveness and mercy of God, but here we have a statement which is repeated elsewhere - Psa. 94:12, Prov.3:11-12

Eliphaz instructed Job to respect God. Of-course Job was doing this anyway. It’s interesting to note that this comment in Job 5:17, about not despising God’s chastening is repeated by Solomon in Prov 3:11.

V.5 "even out of the thorns" Even when part of the grain remains hanging on the thorn bushes (or "it is growing among thorns" Matt 13:7), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked. 

Eliphaz' statement is correct in essence: Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty (v.17). But, Eliphaz' assumption is that Job must have done something wrong to displease the LORD. Job, the man whom God calls upright (1:1), is not aware that he has committed any offence against the LORD. Eliphaz' rush to judgement should not be our own when we see a brother or sister experiencing calamity. Rather, we should rally around to help and comfort without analysis or judgement. As we will see, this is Job's request of his friends.

5:13  In telling Job that God ‘taketh the wise …’ he is implying that this is Job’s problem. That Job thinks he is so clever that he does not understand what is happening. Now there is no evidence in the text to indicate that Job thought of himself as ‘wise’ in the way that Eliphaz is accusing him. Therefore Eliphaz’s comments are groundless.

5:1 Maybe the ‘saints’ RV holy ones – are other esteemed elders in the area. Maybe Eliphaz is challenging Job saying if you will not listen to us see if you can find someone else who will agree with you.

5:17   Eliphaz’s comment about chastening, whilst correct, was not the most helpful thing to say to Job. Job was n a dire situation and all his friend can say is ‘enjoy your troubles because they are for your good’. We do well to realise that there are times when saying the obvious is not necessarily the best thing to say.

5:2 Eliphaz sees Job as the one showing ‘wrath’ and is counselling him to remember that such wrath is not good. However there is no evidence that Eliphaz’s comment have any basis in reality. We can so easily make assumptions about others and then use that assumption to form a judgement about what should be done without realising that our views are just assumptions.

5:8 Eliphaz actually tells Job that if we were in Job’s position he would call on God, implying that he felt that Job did not call upon God.

1:2 'to the people' 'from his holy temple' 2 Chronicles 27:2 Jotham 'entered not into the temple of the Lord and the people did yet corruptly'
Or in the reign of Ahaz Because things got much worse in Ahaz's reign 2 Kings 16:14 Ahaz moved the brazen altar - To curry favour with the king of Assyria.
'Hear O Ye People' draws on the last word of Michaiah 1 Kings 22:28

1:6 The overthrow of Samaria took place when the Babylonians took Hoshea captive during the reign of Hezekiah.

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Micah (or Micaiah) means who is like the LORD.  He prophesied in the reigns of two essentially good kings Jotham and Hezekiah, and one bad king, Ahaz.  We do not know how long he prophesied, but the maximum time span would have been 59 years (756-697 BC) if it is counted from the ascension of Jotham through to the death of Hezekiah.  The minimum time span would have been 16 years (742-726 BC) if it is counted from the death of Jotham to the ascension of Hezekiah. Micah was contemporary with Hosea and Amos. Some mark his prophesying at around 700 BC which would be the time that Sennacherib troubled Jerusalem (2Kin 18:13-19).  Micah preached about the destruction of Samaria, which was taken by Shalmaneser and levelled.  He also preached to Judah, warning them of coming retribution which would come from the Babylonians.

1:3 Israel were caused to ‘tread upon the high places of the earth’ Deut 32:13 Now God is going to tread those same places – but now in judgment against Israel and Judah .

1:5  Doubtless Judah, as they heard the condemnation of Samaria, would have felt smug but then distressed when the prophet turned to speak of them. We do well to be careful that we do not look at what we perceive to be the faults of others and not see our own faults.

1:1   Micah prophesied to both Judah and Israel. He was contemporary with Hosea and Isaiah as can be seen by examining the first verse of both of those prophesies.  So we should be looking for similarities between what Micah and those prophets say.

This chapter contains one of the most exciting overlaps between the Bible narrative and archeaological findings. The British Museum has a whole room dedicated to stone reliefs found in the South-West palace of Sennacherib, which detail the Assyrian seige of Lachish. There is also a “prism” inscribed with an Assyrian account of the campaign. Details can be found on the following link:

http://www.britishmuseum.org/explore/galleries/middle_east/room_10b_assyria_siege_of_la.aspx 

Lachish was just outside Jerusalem, so when v12-13 speak about disaster from the LORD coming "to the gates" of Jerusalem, it is speaking of the seige of Lachish. It is also described in 2Chron 32:9.

1:7 Israel – the Northern kingdom – has always had evil kings who did not worship Yahweh but chose false gods and idols that they made for themselves. So now the prophet, speaking of the overthrow of the Northern kingdom condemns the idols to destruction as well.

Micah was of Morosheth (30 miles SW of Jerusalem) in Judah. He spoke in the days of Jotham, Ahaz and Hezekiah concerning Judah and Israel. Micah was more of a commoner than his contemporary Isaiah, an inhabitant of Jerusalem, who concerned himself more with Judah and spoke in the days of Uzziah, Jotham, Ahaz and Hezekiah. Oded was another prophet of Judah who spoke in the days Ahaz and Pekah. Amos was a prophet of Israel in the days of Jereboam II and Uzziah. Hosea was a prophet of Israel in the days of Jeroboam II and Uzziah, Jotham, Ahaz and Hezekiah.

Mic 1:3-4,6,8-16 -- V3- "high places" were places of idol worship. V4- mountains and valleys probably meant rulers of high estate and the common people. V6- The Assyrians took but did not destroy Samaria in 721 BC. In 128 BC Maccabean John Hyrcanus demolished what was left and according to historian Porter, "the stones of the temples and palaces of Samaria had been...thrown together in heaps and rolled down into the valley below". V8- Micah weeped and rent his clothes to mourn and depict the nakedness of Israel. V9- Her (Israel's) wound [(4347) Heb. "Makkah" translated "wound" is the same word used for "plagues" in Egypt (Deut 28:59, 61)] is incurable (i.e. Israel is incapable of repentance). The corruption of Samaria is now coming to Judah. V10- We have some plays on words with the following locations: Declare it not in Gath (i.e. "Tell-town") while the Septuagint reads, "weep not in weep-town". The Philistines would be happy to hear of bad news for their enemy Israel . The house of Aphrah means house of dust (this city and the cities of Judah in vs 11 were taken by Sennacherib in 701 BC) and it would roll in the dust. V11- Saphir means beauty or pleasant (it would be shamed in nakedness), Zaanan means flocks or march or come out as a flock (it would not come forth), Bethezel (means near house or neighborly) "its protection is taken from you" (NIV). V12- Maroth (means bitter) waited in vain for relief. V13- Lachish (a word sounding much like "rechesh" which means "swift steed" or "team" as in a chariot team of horses). V14- "presents" (as in bridal gifts or something given away to another) to Moresheth (means betrothed, possession or dowry of) Gath (Micah was from this town). Achzib (means a lie, false, or a failed brook and thus unreliable) shall be a lie to the kings of Israel. V15- Sargon would take Mareshah (means head place or crest of a hill). Adullam was the cave where David sought refuge (i.e. the glory of Israel would be reduced to hiding like David). V16- Shaved heads (a sign of great distress such as the death of new relatives). Children to go into exile.

1:12 The ‘evil’ that came from the Lord echoes the words of the contemporary prophet – Amos 3:6

Faith

Heb 11:6 - the importance of faith. Rom 10:17 - how to get faith

Promises

Heb 11:13,16,39 - men of old had faith they would receive the promises even though they died not having received them. Gen 12:1,2,3,7; Gen 13:14-17; Gen 15:4-5; 2Sam 7:10-16 - the promises to Abraham and David. Gal 3:26-29 - Those in Christ are heirs to the promises. 

Resurrection

Heb 11:17-19 - Abraham reasoned God could raise the dead

For note on v.5, please see my Heb. 11 entry for June 4th.

11:10 Abraham’s outlook contrasts significantly with the view of those who lived in Canaan at that time. They lived in cities which, from a human perspective, had foundations. Do we live like Abraham or do we see the cities of this world as stable and continuing. It is so easy to be deceived into thinking that this order is permanent. It certainly is not.

11:40 ‘made perfect’ is a phrase occurring three times in Hebrews. (5:9, 11:40, 12:23) and it traces a progression from Jesus being made perfect through a multitude in the past and then onto those whoa re now alive in Christ.

11:25-26         Notice the comparison is between affliction and the treasures of Egypt. Not the kingdom and the treasures of Egypt. Moses esteemed persecution better than the wealth this world offers.

V.1 Gives a definition of faith.  However, that faith does not work unless a person adds action (James 2:26).  Notice that all the faithful people mentioned in this chapter did something to demonstrate their faith.  We must do the same.  Action can, of course, be something spectacular, but it need not be.  Following the commands of Jesus diligently throughout each day is an act of faith.  There, faith is brought alive by the action of service.

11:21 The faith that Joseph had that God would bring Israel out of Egypt was in a specific promise that God had made to Abraham – Gen 15:13-16

Faith (lesson 2 of 20 from "Outline of Basic Bible Teachings" by Wes Booker)

I. Is it important to have faith? Heb 11:6. Associated with belief - same root word "pistis".

II. What is it? Heb 11:1. How does it come? Rom 10:17

III. Other verses on faith, belief: A. Rom 1:16-17 - the righteous will live by faith  B. John 20:24-31 - blessed are those who have not seen and yet believed  C. John 3:16 - Eternal life, the result of our faith in God and Jesus  D. Mark 16:15-16 - What must we believe? the gospel  E. James 2:5 - the rich in faith

IV. True scriptural faith implies action that will demonstrate that faith:  A. Heb 11:4,7,8, etc. Note action verbs: "offered...prepared...obeyed".  B. James 2:14-26 - faith without works is dead  C. 2Pet 1:4-11 - faith, the foundation on which all other Christian qualities are built

V. Unbelief is evil and will disqualify us for eternal life:  A. Heb 3:12-13;4:11 (KJV) - an unbelieving heart is a sinful one and will cause one to fail to enter "the rest".  B. Rev 21:7-8 - Unbelief brings about the second death.

Have you ever listened to a chapter being read out in public where the reader actually starts in the previous chapter? It takes you by surprise - but is useful because for some reason the preceding verses are needed to set the scene. In the case of Hebrews 11, we need to do this at the start and the end!

Next time you read Ch.11 try starting at 10v34 and finishing in 12v3.

11:28,29 Notice that whilst it was Moses who had faith at the passover Israel had grown to have faith when they passed through the Red Sea.