Who giveth rain upon the earth - In the previous verse, Eliphaz had said, in general, that God did wonderful things - things which are fitted to lead us to put our trust in him. In this and the succeeding verses, he descends to particulars, and specifies those things which show that God is worthy to be confided in. This enunciation continues to Job 5:16, and the general scope is, that the agency of God is seen everywhere; and that his providential dealings are adapted to impress man with elevated ideas of his justice and goodness. Eliphaz begins with the rain, and says that the fact that God sends it upon the earth was fitted to lead man to confide in him. He means, that while the sun, and moon, and seasons have stated times, and are governed by settled laws, the rain seems to be sent directly by God, and is imparted at such times as are best. It is wholly under his control, and furnishes a constant evidence of his benevolence. Without it, every vegetable would dry up, and every animal on the earth would soon die. The word earth here refers probably to the cultivated part of the earth - the fields that are under tillage. Thus, Eichhorn renders it, Angebauten Feldern. On the interest which the phenomena of rain excited among the ancient sages of Idumea, and the laws by which it is produced, see Job 37:6, note; Job 37:15-16, note; Job 38:22-28, note.

And sendeth waters - That is, showers.

Upon the fields - Margin, "out-places." Hebrew חוצוּת chûtsôt - out of doors, outside, abroad, meaning the fields out of cities and towns. Eichhorn renders it, "the pastures," auf Triften. The meaning is, that the whole country is watered; and the fact that God gives rain in this manner, is a reason why we should put confidence in him. It shows that he is a benevolent Being, since it contributes so essentially to human life and happiness, and since no other being but God can cause it.

Who giveth rain upon the earth - The Chaldee gives this verse a fine turn: "Who gives rain on the face of the land of Israel, and sends waters on the face of the provinces of the people." Similar to our Lord's saying, which is expressed in the half of the compass: Your Father which is in heaven - Sendeth Rain on the Just and on the Unjust; Matthew 5:45.

Sendeth waters upon the fields - The term חצות chutsoth, which we translate fields, and generally signifies streets, may here mean those plantations which are laid out in ridges or plats, in an orderly, regular manner. God does not only send rain upon the earth in a general manner, but, by an especial providence, waters the cultivated ground, so that not one ridge is destitute of its due proportion of fructifying moisture.

Who giveth rain upon the earth,.... Not upon the land of Israel only, as the Targum and Jarchi, see Deuteronomy 11:11; but upon the whole earth; this is particularly mentioned as being of God, and which none of the vanities of the Gentiles can give; and it is a free gift of his, which tarries not for the desert of men, and is bestowed on the godly and ungodly; and is a great blessing of goodness, which enriches the earth, makes it fruitful, and through it, it produces plenty of good things for man and beast:

and sendeth water upon the fields; or "out places" (i); places outside of cities and towns, such as gardens, fields, and deserts, where showers of rain are sent of God to water them, many of which are not under the care of man, but are under the providence of God; the Targum and Jarchi interpret this of Gentile lands, as distinct from the land of Israel, to whom God "gives" rain, and to the other "sends" it; some render it, "upon the streets" (k), that is, upon persons that lie in the streets, and have no houses to dwell in, and to whom rain in hot and dry countries was welcome.

(i) "in geuere significat loca quae sunt foris", Piscator; "exteriora", Mercerus; "open fields", Broughton; "faciem viarum", Beza. (k) "Super faciem platearum", Pagninus, Mercerus, Boldueius, Cocceius, Schultens; "super facies platearum", Montanus, Schmidt; "super plateas", Vatablus, Michaelis.

Who {m} giveth rain upon the earth, and sendeth waters upon the fields:

(m) He shows by particular examples what the works of God are.

5:10 Rain - He begins with this ordinary work of God, in which he implies that there is something wonderful, as indeed there is in the rise of it from the earth, in the strange hanging of that heavy body in the air, and in the distribution of it as God sees fit; and how much more in the hidden paths of Divine Providence?

fields: Heb. outplaces

5:6-16 Eliphaz reminds Job, that no affliction comes by chance, nor is to be placed to second causes. The difference between prosperity and adversity is not so exactly observed, as that between day and night, summer and winter; but it is according to the will and counsel of God. We must not attribute our afflictions to fortune, for they are from God; nor our sins to fate, for they are from ourselves. Man is born in sin, and therefore born to trouble. There is nothing in this world we are born to, and can truly call our own, but sin and trouble. Actual transgressions are sparks that fly out of the furnace of original corruption. Such is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles arise thence as the sparks fly upward; so many are they, and so fast does one follow another. Eliphaz reproves Job for not seeking God, instead of quarrelling with him. Is any afflicted? let him pray. It is heart's ease, a salve for every sore. Eliphaz speaks of rain, which we are apt to look upon as a little thing; but if we consider how it is produced, and what is produced by it, we shall see it to be a great work of power and goodness. Too often the great Author of all our comforts, and the manner in which they are conveyed to us, are not noticed, because they are received as things of course. In the ways of Providence, the experiences of some are encouragements to others, to hope the best in the worst of times; for it is the glory of God to send help to the helpless, and hope to the hopeless. And daring sinners are confounded, and forced to acknowledge the justice of God's proceedings.