Chapter 22

1 Eliphaz sheweth that man’s goodness profiteth not God. 5 He accuseth Job of divers sins. 21 He exhorteth him to repentance, with promises of mercy.

1. Then Eliphaz. The distinctive feature of this third speech of Eliphaz is that he accuses Job of specific sins against his fellow men. Although Eliphaz is the kindest of the friends, he seems in this discourse to be desperate in his endeavor to defend his position. He closes this speech, as he did his first, with an appeal to Job to change his ways in order that he may be delivered from his sufferings.

2. Profitable. This verse contains the first of four questions that, taken together, have been viewed as a syllogism. According to such a scheme the first two questions (vs. 2, 3) constitute the major premise; the third question (v. 4), the minor premise; and the fourth question (v. 5), the conclusion. In v. 2 Eliphaz admits that a wise man may promote his own advantage, but he denies that any man can confer any favor upon God. He infers that Job considers God as under obligation to him, an inference that he believes is not justified.

3. Is it any pleasure? Eliphaz makes God appear extremely impersonal. He states that man’s righteousness or perfection brings neither pleasure nor gain to God. He seems to be endeavoring to show that the motives that impel God to inflict suffering are neither selfish nor arbitrary. However, in endeavoring to prove his point, Eliphaz fails to do justice to the character of God. The psalmist had a more adequate conception of God (Ps. 147:11; 149:4).

4. For fear of thee. Two interpretations, presenting two different meanings, have been given to this passage: (1) Eliphaz is asking Job whether he thinks God is afraid of him; (2) Eliphaz is inquiring, “Is it for your fear of God that He reproves you?” The latter question implies a negative answer, “Surely not! If He reproves you, it must be because you do not fear Him. The fact that you are reproved is positive evidence of your guilt.” “Fear” is used in the sense of piety: “Surely God does not afflict a man because he is pious!”

Judgment. Job had repeatedly expressed a desire to bring his case directly to God (see ch. 13:3). Eliphaz considers such an idea absurd.

5. Wickedness great. This is Eliphaz’ introduction to an enumeration of what he considered to be Job’s sins.

6. Taken a pledge. A “pledge” is that which is given by a debtor to a creditor for security. The crime here charged against Job was that he had exacted such pledges without just reason: that is, where there was no debt, where the debt was paid, or where the security was far beyond the value of the debt (see Neh. 5:2–11). According to the Levitical code, clothing taken as a pledge must be returned by the going down of the sun (Ex. 22:26, 27). It was also prohibited to take millstones as pledges (Deut. 24:6). Taking unfair advantage of the poor has been a common failing of mankind in all ages.

The sins of which Eliphaz accuses Job are the misdeeds that are often committed by men of wealth and influence. Most of the verbs in vs. 6–9 are in a tense that suggests the idea of frequency, indicating that Eliphaz represented these sins as Job’s regular manner of life. The only evidence he had that Job had committed these sins as far as is known was the fact of his suffering. Terrible misfortune, according to Eliphaz’ philosophy, implied grave sins.

7. Water. To give water to the thirsty was regarded in the East as one of the most elementary duties of man to his fellow men (Prov. 25:21). Isaiah commended the Temanites (Eliphaz’ people) because they “brought water to him that was thirty, they prevented with their bread him that fled” (Isa. 21:14).

8. Mighty man. Literally, “man of arm.” The “arm” in the Scripture is a symbol of power (Ps. 10:15; 89:13; 98:1; Eze. 30:21). Some take this verse as an intentional reference to Job. If such was the intent, Eliphaz meant that Job had dispossessed the poor and had taken forcible occupancy of the earth. Others believe that the “mighty” and “honourable” men may refer to Job’s friends and retainers.

9. Sent widows away. The oppression of these classes is considered in the Scriptures as a grievous crime (Deut. 27:19; Jer. 7:6; 22:3). Job could not let such an accusation go unchallenged (see his rebuttal in Job 29:13; 31:21, 22).

10. Therefore. Eliphaz takes no chances on Job’s misinterpreting his statements. He makes his conclusions specific. Job’s misfortunes result directly, Eliphaz emphasizes, from his gross mistreatment of the weak and needy.

Snares. Compare Bildad’s threat in ch. 18:8–10, and Job’s own acknowledgement in ch. 19:6.

Sudden fear. See ch. 7:14; 13:21.

11. Darkness. An emblem of confusion and calamity (see chs. 19:8; 23:17).

Waters. A common Scriptural figure for calamity (see Job 27:20; Ps. 42:7; Ps. 69:1, 2; 124:4, 5; Isa. 43:2; Lam. 3:54).

Verses 10 and 11 are a transition from the accusation in the preceding section to the warning that follows.

12. In the height. Eliphaz calls attention to the transcendence and omnipotence of God. This is merely a repetition of the oft-repeated argument of Job’s friends. They placed great emphasis on the sovereignty of God. To a degree many of their statements were correct, but eventually the very God whom they described in such exalted words rebuked them for what they had said ch. 42:7). Statement of abstract facts is not sufficient. Correct application of such facts is essential. In ch. 21, Job had rested his case on observable, undeniable facts. Instead of meeting these facts, Eliphaz reproached Job for denying divine providence, and sought to obscure what God actually does, by calling attention to what God is able to do.

Many since Eliphaz’ time have fallen into similar error. What God chooses to do is of infinitely greater significance than what He is theoretically able to do. Job is seeking to understand God, whereas Eliphaz is merely trying to defend God. In the long run the person who tries to make clear the mysteries of God’s dealings defends God more effectively than the person who is content with mere expressions of submission. Of course the human mind cannot fathom all God’s ways, but that which may be understood concerning God should be diligently sought after.

It is entirely right and proper that we should exert our best energies to understand what God has seen fit to reveal concerning His ways of dealing with His creatures. The very fact that He has seen fit to make certain information available is evidence that He intends it to be known. But man sets out on a path fraught with peril when he presumes to fathom that which God has not seen fit to reveal. Here is where many have lost their way and made shipwreck of their souls. Let us therefore be content with what God has seen fit to reveal, but diligent in our efforts to understand as much as finite minds can.

13. The dark cloud. In vs. 13 and 14 Eliphaz is putting words into Job’s mouth. He did not see how Job could maintain his opinions without denying the possibility of God’s awareness of conditions on this earth (see Ps. 10:11; 73:11; 94:7; Isa. 29:15; Eze. 8:12). Job is being accused of believing that God could not see through the dark clouds that surround Him (see Ps. 18:11; 97:2).

14. Circuit. Heb. chug, literally, “a circle,” as in Isa. 40:22.

15. Hast thou marked the old way? Literally, “Wilt thou keep the old way?” Eliphaz assumes that it is Job’s intention to cast his lot with those persons whose prosperous wickedness he has described in the previous chapter (vs. 7–15). Some believe there is a reference to the antediluvians (see ch. 22:16).

16. Flood. Eliphaz stresses the insecurity of the wicked.

17. Depart from us. Job had previously ascribed this saying to the prosperous wicked (ch. 21:14, 15).

For them. The LXX and the Syriac here read, “for us,” thus making the sentence a further expression of arrogance.

18. Filled their houses. Perhaps the phrase is intended to be ironical: “Do you mean to say that He filled their houses with good things!” Or Eliphaz may be trying to express what seems to him the contrast between the sudden judgment that overtakes the wicked, and the long season of prosperity preceding it, which gives to them the appearance of exemption from punishment. In ch. 21 Job stressed the prosperity of the ungodly. Eliphaz stresses their sure destruction.

Counsel. The last line of v. 18 re-echoes Job’s statement in ch. 21:16. Job had used the expression after his description of the prosperous sinners. Eliphaz, having also described the wicked, among whom he apparently ranks Job, repeats the same expression in an affirmation of his piety.

19. Glad. The righteous are described as rejoicing at the destruction of the wicked. If this be an appropriate reaction, why should not Job’s friends rejoice when God chose to punish one so wicked as they supposed Job to be?

There is a legitimate sense in which good men may rejoice in the punishment of the wicked. They do not rejoice that the sin was committed. Neither do they rejoice in the misery incident to punishment. They rejoice in the fact that evil is being eradicated, that ultimately the good will triumph.

20. Our substance. Heb. qimanu, literally, “our uprising.” Some translate this word, “our adversaries.” They consider the verse a statement by “the innocent” of the previous verse and have them declare, “Surely they that rose up against us are cut off.” The rendering “substance” follows the LXX.

Fire. Another symbol of the destruction of the wicked.

21. Acquaint. This verse begins Eliphaz’ appeal to Job to mend his ways. Eliphaz takes it for granted that Job is a sinner, wholly unreconciled to God and unacquainted with Him. The appeal is beautiful but incorrectly applied.

Peace. See Rom. 5:1.

Good. An analysis of the “good” that results from communion with God reveals that it includes the following: (1) pardon of sin, (2) assurance of salvation, (3) peace of conscience, (4) victory over sin, (5) support in trial, (6) joy of service, (7) citizenship in the kingdom of glory.

22. The law. Heb. torah. This is the only occurrence of the word in the book of Job. Torah basically means “instruction.” Part of the experience of dwelling with God is receiving His instruction and cherishing His words.

23. Built up. This seems to be a promise of rebuilding and restoration, contingent upon return to God. Some adopt the reading of the LXX and translate the first part of the sentence, “If thou shalt turn and humble thyself before the Lord.”

Thy tabernacles. Or, “thy tents.” Compare ch. 11:14, where Zophar implied the existence of ill-gotten gains in Job’s tents.

24. As dust. Either a description of the blessings that Eliphaz believed would follow Job’s repentance or a statement that gold was an inferior consideration—one that could be cast to the dust—in comparison to communion with the Almighty.

25. Defense. Heb. beser, the word translated “gold” in v. 24. The word also means “fortress,” but since it is connected so closely with the preceding thought, it is more natural to translate it “gold.” The statement would then read, “Let the Almighty be thy gold and thy precious silver.” Compare Job’s reply ch. 31:24, 25.

26. Shalt … have … delight. Instead of complaining about God, such a communion with Him would bring happiness and confidence. Compare Job’s complaints about God in chs. 7:17–20; 9:17, 34; 10:15–17; 13:21; 14:6–13.

27. He shall hear thee. Job feels that there is a strange gulf between him and God. In previous times he had prayed, and God had heard him. Now God seems far away. Eliphaz promises that the old intimacy will be restored if Job will repent.

29. Humble. See Matt. 23:12.

30. Island. Heb. Хi, at times meaning “island.” It is also a negative particle. Assigning to Хi the function of the negative yields the translation “He delivers the non-innocent.” The meaning seems to be, God will deliver, at Job’s request, even the guilty.

The LXX gives an altogether different sense by translating, “He shall deliver the innocent.” According to this, Eliphaz was merely affirming one of his basic promises, namely, that God prospers the upright.

It. Rather, “he.” The LXX reads “thou.”

ellen g.white comments

12  MH 434

21   AA 126; Ed 14; MB 188; ML 336; 5T 742

21, 22  MH 410

22   ML 28

25–29MH 410