Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - Job 22:1 - 22:30
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Eliphaz returns to the attack, but with observations that are at first strangely pointless and irrelevant, e.g. on the unprofitableness of man to God (verses l, 2), and on the slight importance of Job's case (verse 3). After this weak prelude, however, there is more vigour in his assault. In verses 4-9 he directly charges Job with a number of specified sins, and in verses 10, 11 declares his sufferings to be the consequence of them. He then proceeds to accuse him of denying God's omniscience (verses 12-14), and, alter some not very successful attempts to retort on him his own words (verses 15-20), finally recurs to his favourite devices (see Job_5:17-26) of exhorting Job to submission and repentance, and promising him restoration to God's favour and a return of prosperity (verses 21-30).
Job_22:1, Job_22:2
Then Eliphaz the Temanite answered and said, Can a man be profitable unto God? Job had said nothing upon this point; but perhaps Eliphaz thinks his complaints and expostulations to imply a higher value in man, and a greater claim to consideration at God's hands, than can rightly be challenged. Certainly God does not depend on man for profit or advantage of any kind. Neither our wisdom nor our goodness "extendeth to him." As he that is wise may be profitable unto himself; rather, truly he that is wise is profitable unto himself; i.e. to himself only, and not to God. Man's intelligence and researches can add nothing to God's knowledge.
Job_22:3
Is it any pleasure to the Almighty, that thou art righteous? As "our goodness extendeth not to God," and as his all-perfect happiness knows neither increase nor diminution, we cannot he said to advantage him by our goodness. Still "good works, which are the fruits of faith, and follow after justification, are pleasing and acceptable to God in Christ;" and God himself condescends to say that he "takes pleasure in his people," "in them that fear him" (Psa_147:11; Psa_149:4). Or is it gain to him that thou makest thy ways perfect? Of course, the "gain" is to the man himself, and not to God. He saves his soul alive. God has one more worshipper in the courts of heaven, one more voice added to the choir which hymns his praise for evermore, But what is one drop added to an ocean?
Job_22:4
Will he reprove thee for fear of thee? rather, Is it for thy fear of him that he reproveth thee? Surely not. If he reproves thee, it must be because thou fearest him not. The fact of thy reproof is sure evidence of the fact of thy guilt. Will he enter with thee into judgment? rather, that he entereth with thee into judgment (see the Revised Version).
Job_22:5
Is not thy wickedness great? Judging from the greatness of Job's punishment, Eliphaz concludes, logically from his premisses, that his wickedness must be commensurate. He must have been guilty of almost every form of ill-doing. And thine iniquities infinite? literally, and is there not no end to thine iniquities? These general conclusions seem to Eliphaz to justify him in proceeding to the enumeration of details.
Job_22:6
For thou hast taken a pledge from thy brother for nought; i.e. thou hast lent to thy brother on pledge, without reasonable cause, when thou weft rich enough to need no security (comp. Neh_5:2-11). And stripped the naked of their clothing. When thy brother, on borrowing from thee, pledged his raiment, thou didst retain it, and so didst leave him to shiver all night without covering (see Exo_22:26, Exo_22:27). We may, perhaps, gather from this that the Mosaic Law on the subject was founded on an anterior custom widely prevalent in SouthWestern Asia.
Job_22:7
Thou hast not given water to the weary to drink. To give water to the thirsty was regarded in the East as one of the most elementary duties of man to man. The self-justification of the dead in the Egyptian Hades contained the following passage: "I gave my bread to the hungry, and drink to him that was athirst; I clothed the naked with garments; I sheltered the wanderer" ('Ritual of the Dead,' ch. CXXV. § 38). The same claim appears continually on Egyptian tombs. "All men respected me," we read on one; "I gave water to the thirsty; I set the wanderer in his path; I took away the oppressor, and put a stop to violence". In the proverbs assigned to Solomon, "which the men of Hezekiah copied out" (Pro_25:1), the duty was declared to be one owed even to enemies (see Pro_25:21, "If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink"). Isaiah notices it as praiseworthy in the Temanites (Eliphaz's people), that they "brought water to him that was thirsty' and prevented with their bread him that fled" (Isa_21:14). Jael is praised for going further than this: He asked water, and she gave him milk; she brought forth butter in a lordly dish" (Jdg_5:25). And thou hast withholden bread from the hungry. Later on Job absolutely denies this, as well as many of the other charges. "If I have withheld," he says, "the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof," then let mine arm fall from my shoulder-blade, and mine arm be broken from the bone" (Job_31:16-22).
Job_22:8
But as for the mighty man, he had the earth; literally, as for the man of arm; i.e. the man strong of arm. Job's retainers are probably meant, whom Eliphaz supposes to have been allowed by Job to oppress the poor, and have their own way in the world. This charge was doubtless as baseless as the others (comp. Job_29:16, Job_29:17). And the honourable man dwelt in it; of the accepted man—"the favoured man," i.e. those of whom Job approved and whom he favoured.
Job_22:9
Thou hast sent widows away empty. Job, on the contrary, declares that he "caused the widow s heart to sing for joy" (Job_29:13). The sin of oppressing widows was one of which Job deeply felt the heinousness. He is certainly a priori not likely to have committed it (Job_1:1; Job_4:3, Job_4:4), and the prejudiced testimony of Eliphaz will scarcely convince any dispassionate person to the contrary. And the arms of the fatherless have been broken; i.e. the strength of the fatherless has been (by thy fault) taken flora them. Job has allowed them to be oppressed and ruined. The reply of Job is, "When the ear heard, then it blessed me; and when the eye saw, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him" (Job_29:11, Job_29:12; see also Job_31:21, Job_31:22).
Job_22:10
Therefore snares are round about thee. As Bildad had threatened (Job_18:8-10), and as Job himself had acknowledged (Job_19:6). And sudden fear troubleth thee (comp. Job_3:25; Job_7:14; Job_13:21, etc.).
Job_22:11
Or darkness, that thou canst not see. Job had complained of the "darkness" that was "set in his paths" (Job_19:8), meaning probably his inability to discover the cause of his afflictions. And abundance of waters cover thee. The comparison of severe affliction to an overwhelming flood is very common in Scripture (see Psa_42:7; Psa_69:1-3, Psa_69:14, Psa_69:15; Psa_124:4, Psa_124:5; Lam_3:54, etc.). So Shakespeare speaks of "a sea of troubles."
Job_22:12
Is not God in the height of heaven? From taxing Job with definite open sins, Eliphaz proceeds to accuse him of impious thoughts and principles. He does not acknowledge, Eliphaz says, either the majesty or the omniscience of God. Here he has, at any rate, some tangible ground for his reproaches. Job's words have been over-bold, over-venturesome. He has seemed to forget the distance between God and man (Job_9:30-33; Job_10:2, Job_10:3; Job_13:3, etc.), and to call in question either God's omniscience or his regard for moral distinctions (Job_9:22, Job_9:23; Job_21:7-13, Job_21:23-26). Hence Eliphaz is enabled to take a high tone and ask, "Hast thou forgotten that God is in the height of heaven, far up above all us poor wretched mortals? Dost thou need to be reminded of this? He is above the stars, and yet behold the height of the stars, how high they are! Even they are infinitely above men, yet how far below him!" (comp. Job_35:5).
Job_22:13
And thou sayest, How doth God know? Job had not said this in so many words, but, by equalizing the godly and the wicked (Job_9:22; Job_21:23-26), he might be supposed to mean that God took no note of men's conduct, and therefore had not a perfect knowledge of all things. The psalmist implies that many men so thought (Psa_10:11; Psa_73:11; Psa_94:7). Can he judge through the dark cloud? rather, through the thick darkness. God was supposed to dwell remote from man, in the highest heaven, and, according to many, "clouds and darkness were round about him" (Psa_97:2)—he "dwelt in the thick darkness" (1Ki_8:12)—he "made darkness his secret place; his pavilion round about him was waters, and thick clouds of the skies" (Psa_18:11). The imagery was, no doubt, at first used in reference to man's inability to see and know God; but when men became familiar with it, they turned the metaphor round, and questioned God's ability to see and know anything about man. Job had not really ever shared in these doubts; but it suits Eliphaz's purpose to malign and misrepresent him.
Job_22:14
Thick clouds are a covering to him, that he seeth not (see the comment on the preceding verse); and he walketh in the circuit of heaven; or, on the circumference of the heavens. The heavens are regarded as a solid vault, outside which is the place where God dwells.
Job_22:15
Hast thou marked the old way which wicked men have trodden? rather, Wilt thou keep the old way' etc.? (see the Revised Version). Eliphaz assumes that it is Job's intention to cast in his lot with these persons whose prosperous wickedness he has described in the preceding chapter (verses 7-15). And this notwithstanding Job's final protest, "Be the counsel of the wicked far from me" (verse 16). He calls the mode of life pursued by these wicked persons "the old way," either with allusion to the seed of Cain before the Flood, who "corrupted their way" (Gen_6:12), or perhaps with reference to the descendants of Nimrod after it.
Job_22:16
Which were cut down (rather, swept or snatched away) out of time; i.e. before their time, prematurely. Whose foundation was overflown with a flood. Some suppose an allusion to the general destruction of mankind by the Noachian Deluge; but perhaps no more is meant than that the supports of the wicked are ordinarily loosened and carried away by a flood of calamity. No single event need be referred to.
Job_22:17
Who said unto God, Depart from us (comp. Job_21:14). Eliphaz tries, though with no very great success, to turn Job's words against him. And, What can the Almighty do for them? i.e. and ask what the Almighty can do for them. A change from the second to the third person, without any change of subject, is not unusual in Hebrew. The wicked renounce God, and bid him depart from them—conduct which they justify by asking what good he could do them if they acted otherwise. The idea is the same as that of Job_21:15, though not expressed so pointedly. What Eliphaz thinks to gain by echoing Job's words is not very apparent.
Job_22:18
Yet he filled their houses with good things. The "he" is emphatic ( äåÌà ). Translate, Yet it was he that filled their houses with good things; and comp. Job_21:16, where the prosperity of the wicked is said not to have proceeded from themselves. But the counsel of the wicked is far from me; or, but let the counsel of the wicked be far from me. Again, Job's words in Job_21:16 are echoed, perhaps that Eliphaz may show himself to be at least as pious as Job.
Job_22:19
The righteous see it, and are glad; i.e. "the righteous see both the short-lived prosperity (Job_22:18) and the ultimate destruction (Job_22:16) of the wicked, and rejoice over them. especially over the latter" (comp. Psa_58:10; Psa_107:40-42; Pro_11:10). And the innocent laugh them to scorn (comp. Psa_2:6). Scorn and derision are the just portion of the wicked, and in Old Testament times even saints did not scruple to pour them out on those who deserved them. But the gospel spirit is different.
Job_22:20
Whereas our substance is not cut down. It is best to take these as the words of the righteous in their triumph over the wicked; but they can scarcely bear the interpretation given them in the Authorized Version. The clause is not really negative but affirmative, and the word ÷Äéí . does not mean "substance," but "adversary." Translate, Surely they that rose up against us (or, our adversaries) are cut off; and compare the Revised Version. The "adversaries" of the righteous are the "wicked men" who have been "snatched away before their time," and have had their "foundation overflown with a flood" (Job_22:16). But the remnant of them the fire consumeth; rather, and the remnant of them hath the fire consumed (see the Revised Version). The "fire" here, like the "flood" in Job_22:16, is a metaphor, and therefore not to be pressed. All that is essential is that the wicked are destroyed. Over this the "righteous" and the "innocent" rejoice.
Job_22:21-30
At this point a transition occurs. Eliphaz turns away from reproaches, open or covert, designed to exhibit Job as an example of extreme wickedness, and falls back on those topics which were the main subjects of his first exhortation (Job_5:8-27), viz. an earnest appeal to Job to return to God, to repent and amend (verses 21-23) and a lavish outpouring of promises, or prophecies, that in that case he should be delivered from all his troubles, should recover his wealth and prosperity, obtain of God all that he should pray for, succeed in all his enterprises, and be able to help and ease others, even those who might be guilty in God's sight (verses 24-30).
Job_22:21
Acquaint now thyself with him (i.e. God), and be at peace; or, make, I beseech thee' a trial of him, and be at peace; i.e. risk everything, throw thyself upon his mercy, and so make thy peace with him. To do so is well worth thy while, for thereby good shall come unto thee. It is a question what sort of "good" is meant. If we are to explain the "good" of this passage by Job_22:24, Job_22:25 exclusively, Eliphaz will become a mere utilitarian, and he will be rightly characterized as "selfish and sordid" (Cook)—an anticipation of the Mammon of Milton. But there seem to be no sufficient grounds for singling out Job_22:24, Job_22:25 from the rest of the passage, and regarding them as forming its key-note. The "good" which Eliphaz promises to Job includes, besides "the gold of Ophir" and "plenty of silver," such things as "delight in the Almighty," and confident trust in him (verse 26), God's hearing of his prayers (verse 27), the shining of light upon his path (verse 28), his own payment of his vows (verse 27), his giving assistance to the poor and needy (verse 29), and even his deliverance of the guilty by the pureness of his hands (verse 30); so that other besides material considerations are clearly taken into account, and the worldly prosperity which Eliphaz promises forms a part only of the good result which he anticipates from the patriarch making his peace with the Almighty.
Job_22:22
Receive, I pray thee, the law from his mouth; or, receive now instruction from his mouth. The supposition of some commentators, that the "Law of Moses" is intended, is negatived by the entire absence from the Book of any allusion to the details of the Mosaic legislation, as well as by the primitive character of the life depicted in the book, and the certainty that no one of the interlocutors is an Israelite. The Hebrew úÌåÉøä , without the article prefixed, is properly "instruction," and is only to be assumed as meaning "the Law" when the context shows this meaning to be probable. The "instruction" to which Eliphaz here points, and which he regards as instruction from God's mouth, is probably the teaching of religious men, such as himself, which he considered to have come from God originally, though, perhaps, he could not have explained how. And lay up his words in thine heart. This is a mere variant of the preceding clause, and adds no fresh idea.
Job_22:23
If thou shalt return to the Almighty. Eliphaz, like Bildad in Job_8:5, and Zophar in Job_11:13, taxes Job with having fallen away from God, almost with having apostatized. All his prophecies of future prosperity rest upon the assumption that Job, having fallen away, is now about to turn to God, repent of his misdoings, and be again received with favour. Thou shall be built up; i.e. "restored, re-established! Thou shalt put away iniquity far from thy tabernacles (comp. Job_11:14, where Zophar implies that Job's tents have ill-gotten gains concealed in them).
Job_22:24
Then shalt thou lay up gold as dust; rather, then shalt thou lay thy treasure in the dust; i.e. hold it in slight esteem, because of its abundance. And the gold of Ophir (literally, and Ophir) shall be to thee as the stones of the brooks,. "Ophir" stands, no doubt, for untold wealth, being the great gold- producing country (see 1Ki_9:28; 1Ki_10:11; 1Ki_22:48, 1Ch_29:1-30 :41; Psa_45:9; Isa_13:12).
Job_22:25
Yea, the Almighty shall be thy defense; rather, thy treasure. The word is the same as that used in the first clause of Job_22:24, It properly signifies "ore." The general meaning of the passage seems to be, "However rich thou mayest be in the precious metals, thy true treasure—that which thou wilt value most—will be the Almighty himself." And thou shalt have plenty of silver; or, and he shall be previous silver unto thee (see the Revised Version).
Job_22:26
For then shalt thou have thy delight in the Almighty. God shall no longer be a terror and alarm to thee, as he is at present (Job_7:17-20; Job_9:17, Job_9:34; Job_10:15-17; Job_13:21; Job_19:6-13, etc.), but a source of rejoicing and joy. Thou shalt have blessings at his hands instead of sufferings, rewards instead of punishments. Therefore shalt thou delight in him, and shalt lift up thy rites unto God; i.e. "shalt turn towards him, like the sunflower towards the sun, end bask in the light of his countenance.''
Job_22:27
Thou shalt make thy prayer unto him, and he shall hear thee. Now Job prays, but is not heard; he asks for death, but it does not come; he begs for a respite from suffering, but it is refused him; he beseeches God to enter into argument with him (Job_9:32-34; Job_10:2), but God vouchsafes no answer. Let him follow Eliphaz's advice, "return to the Almighty" (verse 23), humble himself in the dust, repent and "put away his iniquity" (verse 23), and then, Eliphaz promises him, all shall be changed—God will become gracious to him, will listen to him, and grant his requests, will remove his heavy hand, and crown him with mercy and loving-kindness. Then, he adds, thou shalt pay thy vows. Thou shalt have wealth enough, and strength enough, to pay any vows that thou hast made, which now in thy afflicted state thou canst not do. Vows are part of natural religion, and were widely prevalent over all the East in ancient times. The performance of vows, which was strictly enjoined in the Mosaic Law (Deu_23:21), must at all times have been felt as obligatory by the natural conscience.
Job_22:28
Thou shalt also decree a thing, and it shall be established unto thee. Whatever thou resolvest on, i.e; God shall ratify with his authority, and bring to pass in due time for thy benefit—a promise which has certainly "a touch of audacity" about it (Cook). David is less bold, but intends to give the same sort of encouragement when he says, "Delight thyself in the Lord, and he shall give thee the desires of thine heart; commit thy way unto the Lord; trust also in him; and he shall bring it to pass (Psa_37:4, Psa_37:5). And the light shall shine upon thy ways. Job had complained of the "darkness" by which his path was shadowed (Job_19:8). Eliphaz promises that this cause of complaint shall be removed. Job's way shall be "made plain before his face." A bright light shall illumine it—a light that shall ever "shine more and more unto the perfect day" (Pro_4:18).
Job_22:29
When men are cast down, then thou shalt say, There is lifting up; rather, when men cast down' and thou shalt say, Let there be lifting up; i.e. when oppressors have cast a man down, and thou appealest to God, and prayest for his lifting up, then he (i.e. God) shall save the humble person. God shall hear thy, prayer, and the oppressed person shall be rescued and saved.
Job_22:30
He shall deliver the island of the innocent; rather, he shall deliver even him that is not innocent (see the Revised Version). It is now generally admitted that àé in this place is for àéï , as in 1Sa_4:21; Pro_31:4. The meaning seems to be that God will deliver, at Job's prayer, even guilty persons, who will be delivered by the pureness of Job's hands. Eliphaz thus prophesies his own deliverance and that of his two friends from God's wrath at the intercession of Job, as actually came to pass afterwards (see Job_42:7-9).
1. Not by expectation of advantage. (Verses 2, 3.) Here is:
(1) An admission; that a wise man, rightly exercising his faculties in the sphere of natural life, may effectually promote his own advantage—a proposition incontrovertible by reason, since wisdom in this sense signifies superior discernment and ability, the capacity of employing means to accomplish ends (Ecc_10:10); and abundantly confirmed by experience, which attests that "by wisdom there is profit to them that see the sun" (Ecc_7:11), that "through wisdom is an house builded, and its chambers filled with all precious and pleasant riches" (Pro_24:3, Pro_24:4), and that "wisdom strengtheneth the wise more than ten mighty men which are in the city" (Ecc_7:19).
(2) An implication; that the same law holds good in the higher realm of religion; that a man acting wisely, i.e. living under the influence of that wisdom which cometh from above (Jas_3:17), filling his heart with that fear of the Lord which is the beginning of wisdom (Job_28:28; Psa_111:10; Pro_1:7;, Ecc_12:13), and shaping his ways in accordance with its instructions (Job_28:28; Pro_3:7; Pro_16:6), shall also advance his highest interests (Pro_4:8)—a sentiment likewise endorsed by Scripture (1Ti_4:8; 1Ti_6:6) and experience.
(3) An admonition; that the above law does not apply to man's relations to his Creator; that a man even in his best estate (Geber), which is wholly vanity (Psa_39:5), clothing himself in righteousness, and striving, with apparent success, to make his ways perfect, as Job somewhat boldly asserted he had done (Job_9:21; Job_13:15), can center nothing in the shape of increase or profit upon God; that his piety, which may be useful to himself (Pro_19:8) and helpful to his neighbors (Ecc_9:15), does not reach as far as God in the way of bestowing advantage (Job_35:7; Psa_16:2), neither augmenting his felicity nor enhancing his sufficiency (Rom_11:35), and therefore cannot enter into God's calculations in the distribution of rewards and punishments among his subjects, as certainly it should not mingle with man's cogitations about himself (Luk_17:10).
(4) A qualification. Nevertheless, God not only expresses himself as it' the piety of his people did contribute to his felicity (Num_14:8; 1Ki_10:9; Psa_37:23; Psa_147:11) and advantage (Matthew' Mat_21:41), but pathetically complains that sinful men are "together become unprofitable" (Rom_3:12).
2. Not by fear of damage. (Verse 4.) Eliphaz appears to mean that God has as little reason to dread loss from man's wickedness (Job_35:6) as to expect gain from his godliness, and therefore no need to defend himself against man by either punishing him with undeserved calamities, or weakening him through unmerited rebukes. The sentiment may remind us
(1) of man's weakness, which can do nothing against God, who sits enthroned in heaven far beyond the reach of man's puny arm;
(2) of sin's folly, which by all its craft and contrivance can succeed in inflicting damage only on itself;
(3) of God's greatness, which remains unaffected by all the conspiracies of men and devils against his throne, his Law, his grace, his Person;
(4) of affliction's design, which is not to crush but to convert man, not to reduce him to weakness but to bring him to repentance, not to evince the Divine indignation against him bat to attest the Divine love and compassion towards him.
II. THE MISTAKEN INFERENCE. That Job was a sinner.
1. The inference appeared obvious.
(1) It was evident that Job was a great sufferer.
(2) It was self-contradictory to suppose that God was chastising him on account of his piety. So some read the words, "Will he reprove thee for fear of thee?" literally, "for, or on account of, thy fear," i.e. thy piety? No, verily.
(3) It was inconceivable that God could be punishing him from any interested motive. Hence
(4) it was a natural inference that Job's calamities were judicial visitations on account of sins. Therefore
(5) Job, in spite of appearances to the contrary, must be a great sinner—in fact, a criminal of gigantic proportions, as Eliphaz next proceeds to show (verses 5-9). Nevertheless:
2. The inference was wrong. Since
(1) Job was not a sinner in the sense intended by his accuser, but, as his conscience testified and God had declared, a perfect man and an upright, one that feared God and eschewed evil.
(2) Besides strict judicial retribution, and infliction of suffering from interested motives, there was a third alternative, of which Eliphaz appeared to be ignorant, viz. chastisement for the individual's good (Heb_12:10)—the view of suffering subsequently brought into prominence by Elihu (Job_33:14-30), and constantly exhibited in the gospel. And
(3) in point of fact, Job was not being treated Penally on account of any personal transgression. Hence
(4) the inference of Eliphaz, though on his premisses correct, was essentially fallacious.
Learn:
1. That the best saint has no more claim on God's grace and favour than the worst sinner.
2. That God's salvation of sinful men can in the case of none be of work and merit, but in the case of all must be of faith and grace.
3. That, as a special mark of condescension and kindness, God is pleased to accept and reward the services of his people as if they had been profitable unto himself.
4. That if God has no need of man's righteousness, man has infinite need of God's.
5. That, notwithstanding God derives no advantage from the piety of his creatures, he commands all men to make their ways perfect,
6. That, though God never reproves men out of fear, he sometimes does out of love.
7. That good people's piety is sometimes better than their logic.
Job_22:5-20
1. Generally preferred. (Verse 5.) All sin may be justly characterized as great, being committed against a great God, a great Law, great light, great love, great obligations, and great penalties; and every man's iniquities may be styled "without an end," i.e. numberless, since David says of his, "They are more than the hairs of mine head" (Psa_40:12); but Eliphaz designs to represent Job's wickedness as exception ally flagrant in comparison with that of ordinary sinners, and a fortiori of such good people as Bildad, Zophar, and himself (cf. Luk_18:11), and Job's crimes as not only already beyond computation, but, probably, as even then not terminated (Carey).
2. Specifically detailed. More abominable wickedness can scarcely be imagined.
(1) Merciless extortion (verse 6). Job had exacted in pledge from his unhappy creditor the large upper garment of Orientals, and had not restored it at sundown, as was afterwards commanded by Moses (Exo_22:26, Exo_22:27)—a sin in Job's case aggravated by several considerations, as e.g. that his creditor was his" brother," i.e. either a relative or, at any rate, a fellow-countryman, and not a stranger; that he was poor, and would be rendered comparatively destitute without his upper raiment; and that the pledge had been taken from him "for nought," or without cause, i.e. either had been exacted though the debt was small, such as rich Job might have overlooked, or the pledge had in value greatly exceeded the debt, or it had been retained after the debt was paid.
(2) Heart less inhospitality (verse 7). It was regarded in Oriental countries, especially in early times, as both a dictate of nature and a mark of piety, to provide kindly entertainment and comfortable shelter for famished and hungry travellers (Gen_18:4, Gen_18:5; Gen_19:2; Gen_21:14, Gen_21:15; Gen_29:13; Exo_2:20). Nevertheless, according to Elihu, Job had "not given water to the weary to drink," and "bad withholden bread from the hungry"—a charge which, though unjustly preferred against Job (Job_31:17, Job_31:32), will yet be righteously advanced against not a few professing Christians (Mat_25:44), who are enjoined by the gospel to "use hospitality without grudging".
(3) Barefaced robbery (verse 8). Conceiving that the land was made for the rich and the mighty and the noble—a delusion which has survived in the minds of the earth's "mighties" and "honourables" from Job's day to this (Psa_115:16)—Job, "the man of the arm," had by force or by fraud dispossessed the poor of their possessions and acquired them for himself. The wickedness is the same whether a man robs his neighbour with the help of the law or in defiance of it; and legislation tending to drive the poor from the soil is legalized robbery.
(4) Pitiless oppression (verse 9). Instead of proving a shield and defender of helpless widows and orphans, a duty prompted by humanity and prescribed by religion (Exo_22:22; Jas_1:27), in imitation of God himself (Psa_68:5), Job, Elihu says, not only turned a deaf ear to their cries of distress and solicitations for aid, like the unjust judge in the parable (Luk_18:2-5), but, like the Pharisees who devoured widows' houses, took advantage of their friendless and helpless condition to defraud them of the last fragment of their possessions, thus "breaking the arms of the fatherless," i.e. taking away everything on which they relied. The crime of robbing the poor because he is poor is one that God will avenge (Pro_22:22, Pro_22:23). Orphans and widows are God's peculiar care.
3. Plausibly constructed. The charge preferred by Eliphaz had this mark of truthfulness, that the crimes specified were such as a rich and powerful prince might naturally have been supposed to commit. Men's vices as well as their virtues usually adjust themselves to external surroundings as well as to internal dispositions. All men have their characteristic and besetting sins, while there are other forms of wickedness which they cannot commit. A person may shun burglary and yet perpetrate forgery. He who cannot steal a purse may yet appropriate an inheritance. A man may avoid the vulgar sin of drunkenness and yet fall into the greater wickedness of whoredom.
4. Ostensibly proved. Eliphaz could point to Job'8 calamities as evidence that what he had alleged was true. That calamity had been
(1) sudden in its coming, it had caught him like a snare; it was
(2) terrifying in its effects, filling the mind of Job with inward fears;
(3) unavoidable in its endurance—out of the darkness that encompassed him no way of escape could be detected;
(4) overwhelming in its measure, being likened to a multitude of waters; and it would be
(5) fatal in its end, there being no hope of other issue, so far as Eliphaz could see, but that Job should be submerged in the sea of trouble that surged around him. It was useless, then, to say that proof was wanting. Yet was the charge of Eliphaz:
5. Wholly imagined. It was purely a creation of the Arabian seer's fancy. Not only did Job declare it untrue, but Eliphaz himself must have known it to be baseless (cf. Job_4:3, Job_4:4). Either Eliphaz had allowed his excited and wrathful imagination to beguile his judgment, which was not like a seer, or he had taken up a slanderous report against Job, in spite of his better knowledge, which was not like a saint. But passion can disperse piety and confound reason, while malice will constrain even good people to believe lies. Envying and strife are the parents of confusion and every evil work (Jas_3:16).
II. A CHARGE OF PRACTICAL ATHEISM.
1. The import of this form of infidelity. It denies not the existence, but the overruling providence of God—in this respect differing from theoretical atheism. It places the Supreme at an infinite distance from the universe which he has called into being, setting him "in the height of heaven," banishing him, as it were, beyond the stars, where "he walketh in the circuit of the heavens," wrapped about by "clouds" which "veil him that he seeth not," alike ignorant of, and unconcerned about, anything that transpires in this lower sphere, and, of course, never interfering in any way with "the work of his hands," which, like a perfect piece of mechanism, goes without inspection or repair—in all this contradistinguished from pantheism, which believes in a God at hand, but at the same time confounds the Creator with his works. Practical atheism says, "The Almighty was once here present, but he has withdrawn ages ago; nature reigns, and all physical phenomena are the necessary result of mechanical laws" (Pearson on 'Infidelity,' Job_3:1-26.).
2. The antiquity of this form of infidelity. This was the creed of the men of the antediluvian world, "the old way of the wicked, who were cut down out of time" (i.e. before their time), "whose foundation was overflown by a flood" (literally, "a river poured out was their firm foundation")—"a strong but suitable expression, referring probably to Noah's flood" (Umbreit). Though not the faith of Job, it was that of some of Job's contemporaries (Job_21:14), as afterwards of some of David's (Psa_10:11) and Asaph's (Psa_73:11), and at a later time of many Hebrews before and during the exile (Isa_29:15; Eze_8:12). Among Greek philosophers it was the teaching of Epicurus and the atomists. The French encyclopaedists, the English deists of the last, and the Comtists of the present century, all concur in this opinion. It is the latest finding of modern materialistic science.
3. The origin of this form of infidelity.
(1) Intellectual pride. The belief that man can, or ought to be able to, explain everything has as its correlative the astounding assumption that nothing can exist which man does not understand. Practically this is the fundamental article in the modern scientific religion of agnosticism, which consigns to the limbo of the unknowable everything outside the domain of the senses and the reason, among other things such a doctrine as that of an overruling providence. The human mind discerns an insuperable difficulty in harmonizing the theory of a continual Divine interposition with the scientific dogma of the reign of law—"How doth God know? can he judge through the dark?"—with the insignificance of this earth, which, in comparison with the boundless universe, is but as a drop to the ocean, and in particular with the majesty of God, whose Divine perfections and glory are thought not to admit of such a condescension to details as is implied in an overruling providence.
(2) Heart-depravity. Even more than in intellectual obliquity does practical atheism take its rise in moral perversion. It is the doctrine of "the wicked," of the moral fool, of those whose hearts are alienated from God by wicked works, who are so destitute of spiritual life that they have nothing the Almighty can do for them, and who desire nothing more earnestly than to have no further thought of God, to be left alone to their own infidelity and sin.
4. The wickedness of this form of infidelity. Were there no indications of God's overruling providence discernible, such amazing incredulity might in part at least be excusable. But proof in abundance existed which these atheists might have studied had they been willing, for "he had filled their houses with good things." So Paul told the men of Lystra that God had never left himself without a witness (Act_14:17), and the Athenians that he was not far to seek, or find, from any one who looked upon the world with open eye and honest mind (Act_17:26-28). Hence such infidelity is criminal, and to be held in abhorrence by all good men, as well as by Eliphaz and Job (Job_21:16).
5. The find doom of this form of infidelity. In opposition to Job, who maintained that men of atheistical principles flourished and were happy all their lives, Eliphaz contends that their common fate is rather that of the sinners who were engulfed by the Deluge (verse 16); which fate, though often
(1) invisible to them, coming on them at the moment when they are saying, "Depart from us," as it did on the infidels of Noah's day (Luk_17:26, Luk_17:27), is
(2) progressing towards them, the righteous being able to discern its approach, though they, the wicked, cannot, "the secret of the Lord being with them that fear him," and "the Lord showing them what he is about to do," as he did to Abraham (Gen_47:17) and Pharaoh (Gen_41:28), and will ultimately prove
(3) unavoidable by them, the fire of retribution being as certain to devour their abundance as it did that of the Sodomites (Luk_17:29), as well as
(4) ignominious for them, the innocent mocking at them and exulting in their destruction, just as the worshippers of the beast shall yet be tormented with fire and brimstone in the presence of the holy angels and of the Lamb (Rev_14:11).
Learn:
1. That good men may tell lies.
2. That saints should be chary in preferring charges against one another.
3. That no cause can be permanently advanced by an untruth.
4. That atheism is an old sin, and is commonly associated with immorality.
5. That neither distance nor darkness can hide from God.
6. That the Almighty can do more for, or against men, than unbelievers imagine.
7. That God's goodness does not always lead the ungodly to repentance.
8. That they who now scorn the righteous will eventually be scorned by the righteous.
9. That God must reign until all his adversaries are overthrown.
Job_22:21-30
1. Acquaintance with God. The word points to such an intimate knowledge of God as might be secured by dwelling with him on familiar terms in the same house. The meaning is that Job required, as a first step towards temporal and spiritual recovery, to disabuse his mind of the obviously false impressions of the Divine character which he entertained, and to get to know God as he really was in the excellence and beauty of his Person. Ignorance of God—of his character as a God of love; of his purpose as a purpose of salvation; of his Gift, Christ Jesus, the outcome of his grace; of his gospel, which contains a free invitation to fallen sinners—is the fruitful cause of unbelief and sin (Eph_4:18), as, on the other hand, a thorough appreciation of God's Name and character as revealed in Christ invariably leads to repentance and faith (Psa_9:10). Such acquaintanceship with God can only be realized in and through Christ, who, as the "Image of the invisible God" "dwelt among us'" that men might see his glory; that, so to speak, God might become familiarized to man; that man might be able to get on speaking terms with God, and so come to understand God better than he had ever done before (Joh_14:7, Joh_14:9).
2. Reconciliation to God. The second clause, though sometimes read as consecutive, may be taken as jussive, and as intimating the second step in the sincere penitent's return. There naturally rises out of a better acquaintance with God a laying aside of enmity towards him, or a making friends with him. Already God is reconciled to the sinner (2Co_5:18); or rather, he has objectively and legally set the sinful world in a state of reconciliation towards himself, i.e. he has turned away his judicial wrath from the world, so that now nothing prevents the instantaneous establishment of "peace," friendship, at-one-ment, between God and man, except man's own disinclination and enmity. The publication of God's reconciling work is the message of the gospel (2Co_5:19); the invitation addressed to man to discontinue hostility against God, to lay down the arms of rebellion, to live no more in a state of war against God, but o! amity and peace with God, constitutes the ministry of reconciliation.
3. Instruction from God. Accepting God's gracious offer of forgiveness and salvation, and entering with him into a covenant of friendship, the penitent must next submit his seal to the Divine teaching (verse 22). God's Law, first written on the tablets of the heart (Rom_2:15); afterwards promulgated from Sinai (Exo_20:1); at a subsequent period amplified, illustrated, and enforced by the prophets (Heb_1:1); in the fulness of the times exemplified in the Person, character, and work of Jesus Christ (Joh_3:2; Heb_1:2); now reaches its find stage when engraven on the renewed heart by the Holy Ghost (2Co_3:3; Heb_8:10). To this Law God requires submission as one of the imperative conditions of enjoying his friendship; and this submission must be
(1) sincere, proceeding from the heart;
(2) implicit, yielding obedience to the utterances of his mouth;
(3) complete, not to one or two of the utterances, but to all; and
(4) cheerful, laying up his words in the heart with an earnest desire to bring the life into full accord with their instructions.
4. Holiness before God. Equally does the grace of repentance involve a hearty forsaking of sin and a steadfast resolution after new obedience (verse 23). This sentiment is a repetition from Bildad's second oration (Job_11:14; vide homiletics), but is nevertheless true. No man really returns to God who continues to adhere to sin (Isa_55:7). If a man does return to God, he will "cease to do evil, and learn to do well" (Isa_1:16). Conversion means death to sin, but life to righteousness (Rom_6:6-22). Follow holiness is the all-comprehensive precept of the gospel (Heb_12:14). The Christian life is essentially an upward progress towards personal purity. This is assuredly the grand lesson of the grace of God that bringeth salvation (Tit_2:11, Tit_2:12).
5. Renunciation of all besides God. The genuinely contrite man must complete the evidence of his sincerity by abjuring everything in which he has formerly placed his trust, in particular his riches, even though these should happen to have been justly and honourably acquired, "laying down in the dust his gold, and placing among the pebbles of the brook the gold of Ophir" (verse 24); i.e. he must esteem them as absolutely worthless in comparison with religion—language which seems an anticipation of the sublime utterance of St. Paul (Php_3:7, Php_3:8). So Christ exhorted the rich young ruler to sell all that he had (Mat_19:21), and called his disciples to leave all (Mat_4:20). And so must saints still be willing to part with every treasure that might dispute with Christ the supreme affection and control of the heart (Mat_10:37, Mat_10:38; Mat_16:24; Luk_14:26); in particular, neither trusting in uncertain riches (1Ti_6:11), nor attempting to serve God and mammon (Mat_6:24).
II. THE REWARD OF PENITENCE.
1. Inward peace. The first effect of such a penitent return to, and reconciliation with, God would, according to Eliphaz, be deliverance from mental disquietude (verse 21, Authorized Version). Laying down its weapons of rebellion, and closing with the Divine overtures of pardon, the contrite soul would experience a holy calm, "a peace above all earthly dignities, a still and quiet conscience." True peace of mind is unattainable in sin and under condemnation (Isa_57:21). It is only possible as the result of acceptance with God (Job_33:26; Psa_29:11). Hence it is described in the gospel as the first effect of justification (Rom_5:1), as the great, gift bestowed by Christ upon his people (Joh_14:27; Joh_20:19), and as the certain experience of every believer (Rom_8:6; Rom_14:17; Rom_15:13). It is also represented as s peace which the world can neither give nor take away (Joh_14:27), as a peace which passeth all understanding (Php_4:7), whether by a saint or by a sinner.
2. Outward good. The subsequent enumeration of blessings attendant on the lowly penitent almost leads to the surmise that Eliphaz was thinking mainly of spiritual good (verse 21). Yet it is certain that temporal enlargement was not excluded from his contemplation. Probably he intended both; and "good" in the widest acceptation of the term is promised to believing followers of God in both the Old and New Testaments (Psa_34:10; Psa_84:11; Rom_8:28). Even things that in themselves wear an adverse aspect are transformed into benefits for the child of God (Heb_12:11). St. Paul gives an inventory of the saint's "good" things (1Co_3:21). And these good things come to the saint without his labouring for them (Mat_6:33), simply as the gift of God.
3. Domestic prosperity. The building up alluded to (verse 23), while capable of wider reference, may here be understood of family enlargement. Children are like olive plants about the table, i.e. noble sons and fair daughters; and to have many of them was a special mark of Divine favour under the Law (Psa_128:3). Indeed, all right-thinking persons regard a numerous offspring as a blessing rather than a curse.
4. God for the soul's Portion. In exchange for the castaway gold and silver, Job is promised that which constitutes the true riches, via. the Almighty himself, who should be to him "gold from the mine, and silver of the brightest lustre" (verse 25). So God represents himself as his people's Portion (Jer_10:16; Jer_51:19), and as such he is claimed by his people (Psa_16:5; Lam_3:24). His salvation also is depicted as the soul's true treasure (Luk_16:11). At this point the recitation of the penitent's reward may be said to culminate. The undermentioned benefits, though here exhibited as co-ordinate with the foregoing, are really nothing else than the unfolded contents of the last benefit recorded. The man who has God for a Portion will in consequence possess all the privileges that follow.
5. Delight in God's presence. Instead of sitting melancholy and dejected, sullen and gloomy, before God, like another Cain, he will be able to lift up a serenely joyous face to God as a father reconciled (verse 26), and will not only exult in his acceptance (Rom_5:2), but delight in his Portion, i.e. take pleasure in studying God's character as unveiled in Jesus Christ (2Co_3:18), in learning God's will as revealed in the Bible (Isa_58:2), in obeying God's Law as promulgated in the gospel (Rom_5:1-21 :22), in enjoying God's society in every situation and phase of life (1Jn_1:7).
6. Acceptance in prayer. Taking God as his Portion, Job should have
(1) free access to the throne of grace in order to present his petitions;
(2) freedom of utterance in expressing the desires of his heart;
(3) certain assurance that God would listen to his supplications;
(4) sooner or later, answers to his petitions;
(5) a spirit of thankfulness for mercies received and expected, which should lead him to vow an offering to God; and
(6) the needful fidelity to enable him to keep his promise and pay that which he had vowed (verse 27). Note that all of these are comprehended in the blessings promised to Christ's believing people (Php_4:6; Heb_4:16; Heb_10:19-22; 1Jn_5:14, 1Jn_5:15). Here again the blessings that ensue are illustrations of the power with God which a good man possesses through believing prayer.
7. Success in his own undertakings. Job, or the penitent, would only need to "decree a thing" and it should be "established" unto him, so that" the light" of prosperity should shine on his ways (verse 28). The same promise is given to the Old Testament saint (Psa_37:4 6) and the New Testament believer (Mar_11:22-24); and the promise was verified in the cases of Abraham's servant (Gen_24:12), Neh_1:11, Elijah (1Ki_17:1; Jas_5:16-18), and others.
8. Helpfulness to others in their troubles.
(1) Encouraging the cast-down by his words, saying to them, "Arise" (verse 29), as St. Paul cheered the crew and passengers of the Alexandrian corn-ship in the storm (Act_27:21-25);
(2) saving the humble, literally, the downcast of eyes, by his prayers, as doubtless Epaphroditus was restored to health in answer to St. Paul's entreaties (Php_2:26, Php_2:27), as St. Paul himself expected to be liberated from his Roman confinement in response to Philemon's supplications (Phm_1:22), and as the elders of the primitive Church knew that the prayer of faith would save the sick (Jas_5:15); and even
(3) delivering the ungodly by his intercessions," rescuing the not-guiltless by the pureness of his hands "(verse 30), as Abraham would have saved Sodom had it only contained ten righteous persons (Gen_18:23-32), and actually recovered the household of Abimelech (Gen_20:7, Gen_20:17), and as Job subsequently interceded for his friends (Job_42:7-9). Thus in all the three ways specified God's people have power with God in behalf of others, and are honoured to co-operate with God in the noblest work in which a man can engage on earth, that of saving souls.
Learn:
1. That many a noble sermon is preached to the wrong hearers. The discourse of Eliphaz, though lofty in its conceptions and moving in its strains, was not adapted to the case of Job.
2. That men's creeds are sometimes better than those who hold them. The piety and spirituality of this exhortation stand at a higher elevation than the character of him who uttered it.
3. That more gospel light may be possessed by those outside the Church than those within suspect. Eliphaz's sermon sounds like an anticipation of New Testament teaching.
4. That there is only one way of salvation for all countries and all times. Eliphaz preached to his listener what St. John Baptist, St. Peter, St. Paul, and St. John proclaimed to their hearers, "Repent and be converted, that your sins may be blotted out."
5. That true happiness can be reached by none who do not first return to God. "There is no peace, saith our God, to the wicked."
6. That the pious poor man is richer than the godless millionaire. God is better as a Portion for the human soul than gold of Ophir.
7. That the royal road to all genuine success in life lies in establishing a friendship with Heaven. The man who delights in God shall have his desires granted, his prayers heard, and his plans fulfilled.
8. That the most influential men on earth are the truly pious. God's Israels have power with both God and man.
9. That the wicked world is more indebted to the Church of God than it imagines. God's saints and Christ's followers are the salt of the earth.
I. ACCUSATION OF JOB AS A GREAT SINNER. (Verses 2-10.)
1. These questions taken together (verses 2-5) form a syllogism (Zockler). The major premiss (verses 2, 3) expresses the thought: in God, the all-sufficing One, who is not affected by man's good or evil, the cause of Job's unhappiness cannot lie; the minor premiss shows that if Job himself bears the blame, this cannot possibly be because of his reverence for God (verse 4); and the conclusion is drawn to the prejudice of the moral character of Job (verse 5). "Does man bring profit to God? No, the man of sense profits himself." God needs nothing, and gains nothing, whether man's conduct be wise or foolish; therefore if he has acted wisely, man is but cousulting his own interest. "Is it an advantage to the Almighty, if thou art just? or a gain, if thou makest thy ways sound?' i.e. pure and free from blame and punishment. Therefore it cannot be selfish or arbitrary motives which determine God to afflict men. "Will he chastise thee for thy reverence, go with thee to judgment?" If the reason of your doom is to be found in yourself, can it be reverence to him for which he punishes you? It must be the very opposite. Then comes the conclusion, "Is thy wickedness not great, and of thy transgressions no end?" On the rigid principles of Eliphaz and his companions, no other conclusion can be drawn. "The things said are good, but they are carnally understood. For the wisdom of the flesh thinks that blessing outwardly belongs in this world to the godly, and to the ungodly, curses; but the truth teaches that the godly enjoy blessing in this life under the guise of cursing, life in death, salvation in seeming condemnation; but, on the contrary, the ungodly are cursed under the show of blessing, are dead while they live, are condemned though in seeming safety" (Brenz).
2. Enumeration of Job's supposed sins (verses 6-10). They are the sins of the rich and powerful, such as Job had been. "For thou didst take a pledge of thy brother without cause," thine abundance rendering such measures against a poor neighbour unnecessary. Note the indignation with which the Bible ever treats sins against the poor and needy. "And stripped off the clothes of the naked," i.e. the ragged, the scantily clothed. Common humanity would forbid the taking of the last garment of such in pledge; and the Law of Moses strictly, prohibited it (Exo_22:25,. sqq.; Deu_24:6, Deu_24:10, sqq.) "Thou gavest … not the thirsty water to drink, and didst refuse the hungry bread;" comp. Isa_58:10, and the beautiful contrast in the words of Christ concerning giving the cup of cold water to the little one (Mat_10:42). "And the powerful man [literally, 'the man of arm'], his was the land, and the man of consideration was to dwell in it." A picture, as the speaker supposes, true to the life of what Job had been. "Widows thou didst send empty away, and the arms of the orphans were crushed'" i.e. their rights and their resources, all that they could rely on (Psa_37:17; Eze_30:22). "Therefore snares are round about thee, and terror comes upon thee suddenly" (comp. Job_18:11; Pro_3:25). The truth of God's special care over widows and orphans, over the poor, the prisoners, and the oppressed is thus incidentally brought out with force. Sins against them are amongst the vilest that cry to Heaven (Sirach 35:14, 15, 18, sqq.).
II. WARNING OF FURTHER PUNISHMENT. (Verses 11-20.)
1. "Or darkness that thou canst not see, and a flood of waters covers thee"—the night of woe and the deep misery which have come upon him in consequence of his sins (verse 1). "Is not Eloah heaven-high?"—infinitely exalted—"and do but behold the head [or, 'highest'] of the stars, how exalted they are!" (verse 12). Then how idle is every thought of the limitation of his power, and every doubt of the absolute justice of his doings! In verses 13,14 Job's doubts of the justice of God's government are construed by the speaker as denials of God's knowledge of earthly things and his providence over mankind, like the Epicureans in ancient and the deists in modern times. "And thou sayest, What knoweth God? will he judge through the dark clouds? clouds are his covering, that he seeth not; and he walketh on the circumference of the heaven," deigning not to give heed to this little and insignificant earth. Similar expressions of ancient scepticism are found in Psa_73:11; Psa_94:7; Isa_29:15; Eze_8:12. Its refutation is in the words of Jer_23:23, sqq.. God is not afar off, but near to every creature—not far from every one of us (Jer_23:27, Jer_23:28; Act_17:1-34.). To think that God is too exalted to attend to our mean affairs, is to set out on the road of unbelief, sin, and ruin. Rather, because God is so exalted, nothing is hidden from him. He is as manifest in the microscopic dust as in the planetary worlds. He knows our most secret deeds, our inmost feelings, our sufferings that most retire from the notice of others (Jer_23:23, Jer_23:24; Psa_139:1, sqq.; Mat_6:8; 1Jn_3:20).
2. The overthrow of the godless. (Jer_23:15-20.) "Wilt thou observe the way of the old world, which men of perdition trod?"—alluding, perhaps, to those before the Deluge (2Pe_2:5). Swept away before their time, their foundation was poured away like a stream, so that they could not remain (Jer_23:16). These ungodly ones ha