Job 22
This is the last time Eliphaz will speak in the Book of Job. His comments epitomize the height of his arrogance. Eliphaz seems to be distraught over Job’s refusal to accept his advice. Eliphaz will outright accuse Job of some of the most heinous crimes. Further, Eliphaz’s doctrine will be quite evident in what he is stating. Eliphaz believes that God does not want to be an active force in the lives of His people. He seems to set up a wall between God and His people. Overall, Eliphaz is more concerned with the seen as opposed to the unseen.
Job 22:1-2
1Then Eliphaz the Temanite answered and said, 2Can a man be profitable unto God, as he that is wise may be profitable unto himself?
One would think that the answer to this question would be yes. God does find profit and pleasure in the righteous, Isaiah 66:2.
2For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
God will search for the one that is righteous, as God defines righteousness. One that is poor refers to being spiritually poor. In that they cannot get enough of God’s Spirit. Their life is driven in pursuit of God, His Word and His Spirit. A contrite spirit is one whose spirit is broken. It is no longer their will, but that God’s will be done. They have placed God’s plans, purposes and will above their own. “Trembleth at my word”, this is an individual who reverences God so much they are in fear of not properly accomplishing God’s word. This is one that only fears God. They seek to do that which God has put before them. Not because they are scared, it is because they do not want to offend God in the slightest. They are very careful to completely fulfill all God has spoken both in the written and spoken word. This is the one God looks for.
The real answer to Eliphaz’s question is yes. However, that does not seem to be the answer that Eliphaz is looking for. Eliphaz is one that puts God at a distance from man. Not quite as far as Zophar has, but still not critically involved in mankind’s’ everyday lives.
Job 22:3
3Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?
Although it seems that Eliphaz would have us believe that the answer to these questions are no, it is actually yes. Again, Isaiah 66:2.
2For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
God desires that we would be righteous rather than remain in our sin. It is the very reason that Yeshua came to earth. John stated in 1 John 1:7
7But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Yeshua Messiah his Son cleanseth us from all sin.
God brought Yeshua to the earth so that we could have a way to righteousness. It is the central focus of the new covenant, Jeremiah 31:31-34.
31Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.
God brought forth the new covenant so that mankind would not break His law. It was a covenant so that an individual could have a personal relationship with God. A covenant that would lead us to walk in righteousness. So the answer to Eliphaz’s question is yes, God does have pleasure in the righteousness of His people. God does not want us to wallow in the mire. He is looking for us to grow up in Him and be perfect in maturity. It is profitable to God that we are righteous in the eyes of God. God chooses to work through righteous individuals.
For the final question in this series, Job 22:4.
4Will he reprove thee for fear of thee? will he enter with thee into judgment?
The way that Job 22:4 is translated in the KJV is a bit confusing. In the Young’s Literal translation it is:
4Because of thy reverence Doth He reason [with] thee? He entereth with thee into judgment:
Again it seems that Eliphaz is driving for a no; however the answer to these questions should be yes.
God does reason with us based on our response to Him. And yes, God will enter into judgment with us. It may not be quite like Eliphaz is assuming with Job. Isaiah does record in Isaiah 1:18.
18Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow;
God reasons together with humans. Not that we can decide things together; it is to help us understand. From that understanding, it would lead to change in one’s life. First they would repent of their ways and it would ultimately lead to a pursuit of righteousness.
Additionally in the Greek Scriptures, speaking of the future to come, Paul writes in 1 Corinthians 6:2.
2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life?
In the future, judgment is given to the saints. So the answer to all of Eliphaz’s questions is yes. Not based on Eliphaz’s judgment or reasoning, but based on statements made by God.
Based on these questions, either Eliphaz is confused on these subjects because of his doctrine or he is attempting to trap Job in this line of questioning. More than likely, it is because of Eliphaz’s belief system that he would suggest that God would not be involved in the lives of His people.
By asking these questions, Eliphaz shows his contempt for Job. It is doubtful that he has heard much of what Job has said. This is just a warmup for what is to follow.
Job 22:5
5Is not thy wickedness great? and thine iniquities infinite?
Eliphaz does not ask this question expecting Job to answer. Eliphaz has already determined that Job is wicked and has committed great atrocities. Eliphaz is not concerned with Job’s understanding and is more than likely addressing the crowd. Based on Eliphaz’s earlier comments, his contempt for Job is only increasing. Eliphaz has had about all he can stomach of Job. Whereas in the past, Eliphaz had not provided specifics as to what he believes Job has done wrong, he will start to list Job’s iniquities. He will become extremely accusatory and will provide his answer as to why so much calamity has befallen Job, Job 22:6-9.
6For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. 7Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. 8But as for the mighty man, he had the earth; and the honourable man dwelt in it. 9Thou hast sent widows away empty, and the arms of the fatherless have been broken.
It appears that Eliphaz is playing off of Zophar’s earlier comment in Job 20:19
19Because he hath oppressed and hath forsaken the poor; because he hath violently taken away an house which he builded not;
Eliphaz makes these statements, however, there is no known evidence for these. However, there is a strong basis to dispute such accusations. Remember what God stated in Job 2:3.
3And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
It should be incomprehensible to the reader for God to praise Job if Eliphaz’s accusations were true. The accusations that Eliphaz is making are no small crimes against humanity. They go against the very core of God’s nature. Many times, God takes issue concerning how others are treated. It is the overwhelming basis of the Bible. When questioned what is the great commandment, Yeshua stated in Matthew 22:37-38.
37Yeshua said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38This is the first and great commandment. 39And the second is like unto it, Thou shalt love thy neighbour as thyself. 40On these two commandments hang all the law and the prophets.
Loving our neighbors was considered the second greatest commandment. The psalmist stated about God in Psalm 66:4-5.
4Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name Jah, and rejoice before him. 5A father of the fatherless, and a judge of the widows, is God in his holy habitation.
Further God stated in Exodus 22:22-23.
22Ye shall not afflict any widow, or fatherless child. 23If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;
And in Proverbs 23:10-11:
10Remove not the old landmark; and enter not into the fields of the fatherless: 11For their redeemer is mighty; he shall plead their cause with thee.
Eliphaz is making a very serious accusation. It is highly unlikely that Eliphaz could back up his claims with evidence. It is important to keep in mind that God gave Job high praise in the beginning and the end. If Eliphaz’s accusations were true, why would God hold Job in high esteem? Are we to think that God would overlook such obvious sins? It is doubtful God would ever praise one who mistreated the fatherless. Or possibly the one who has accused Job, has committed the atrocity by slandering Job? Eliphaz may be bearing false witness against Job. Later, Job will dispute Eliphaz in Job 29 (specifically Job 29:12-13 and Job 29:15-16).
12Because I delivered the poor that cried, and the fatherless, and him that had none to help him. 13The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.
15I was eyes to the blind, and feet was I to the lame. 16I was a father to the poor: and the cause which I knew not I searched out.
The fact that God is silent on this issue seems to indicate that Eliphaz is mistaken. This is further supported in that Job would dispute Eliphaz and God is still silent. God who makes such an issue of proper treatment of the poor, fatherless and widows, would not praise Job if Eliphaz was correct. Eliphaz is on thin ice with his accusation.
Because of these supposed crimes, Eliphaz describes what will happen in Job 22:10-11.
10Therefore snares are round about thee, and sudden fear troubleth thee; 11Or darkness, that thou canst not see; and abundance of waters cover thee.
What Eliphaz describes here is a good description of what happened to Job. So much happened to Job at one time, it was as if a tidal wave came. Job himself admitted that his spiritual condition was as one who was in darkness. It would seem that Eliphaz chose the crimes to fit the event of Job’s life. Then he categorized the events as punishments.
Job 22:12-14
12Is not God in the height of heaven? and behold the height of the stars, how high they are! 13And thou sayest, How doth God know? can he judge through the dark cloud? 14Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven.
Eliphaz is accusing Job of making statements that he was hidden from God. Job has never stated such things. Eliphaz is reading a meaning into Job’s word that was never there, nor was intended. Eliphaz has really gone out on a limb here. Eliphaz will have wished he had not said such things by Job 42.
Eliphaz is inferring that Job has stated that God does not see nor does God care what happens. This is far from the truth in the Book of Job. It appears that God is quite aware of what is occurring or He could not have offered up Job to the devil. Now there are times that God has chosen not to know certain details. This occurred at the tower of Babel, Genesis 11:5-6.
5And the LORD came down to see the city and the tower, which the children of men builded. 6And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
Prior to going down to take a look, God was unaware of the precise situation that was occurring in Babel. It is not so much that God did not know, He chose to be unaware. We see a similar situation with Sodom and Gomorrah, Genesis 18:20-21.
20And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 21I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.
Again with the situation that was occurring in Sodom and Gomorrah, God chose to not know the exact details. Being that God is omnipotent, He can know all things. With that, God can choose not to know certain things. However, this does not align with what Eliphaz accused Job of stating. Eliphaz has accused Job of stating that God cannot know, that God is far and distant. That God operates in a realm separated from us. This was never stated or even inferred by Job.
Job 22:15-17
15Hast thou marked the old way which wicked men have trodden? 16Which were cut down out of time, whose foundation was overflown with a flood: 17Which said unto God, Depart from us: and what can the Almighty do for them?
Eliphaz is not questioning Job, he is declaring that Job is guilty of these iniquities. He is claiming that Job walks in the ways of the wicked of old. He makes reference to the flood during the time of Noah. Eliphaz is putting Job in the class of the wicked during the time of Noah, when God would no longer strive with man and destroyed the wicked. Eliphaz has gotten quite brazen in his accusation of Job. Eliphaz is not content with Job’s lack of repentance. Eliphaz is determined to fit the crime to the punishment.
In Job 22:18, Eliphaz set himself apart from Job and the wicked.
18Yet he filled their houses with good things: but the counsel of the wicked is far from me.
Eliphaz stated that the counsel of the wicked is far from him. As for Job, Eliphaz is once again insinuating that Job is one of the wicked, who walks in the counsel of the wicked. But it is even more than that, Eliphaz’s inference is that Job is doing the bidding of the wicked and that Job enabled the wicked by supporting their efforts.
Eliphaz is using this as further proof to others why all this evil has befallen Job. Eliphaz, who has no solid evidence beyond circumstantial, is declaring this in the open.
Job 22:19-20
19The righteous see it, and are glad: and the innocent laugh them to scorn. 20Whereas our substance is not cut down, but the remnant of them the fire consumeth.
Note that Eliphaz stated in Job 22:20 “Whereas our”; in effect Eliphaz is saying that he is among the righteous and Job is not. Possibly Eliphaz uses this phrase to include his friends and others he is trying to influence. This may be why Eliphaz and his friends were so determined to prove Job guilty of his punishment. More than likely, there were others present. Possibly the elders of the community were listening. Regardless, it appears that Eliphaz had an ulterior motive.
They never could get Job to admit to any sin or crime, but they were more than willing to place Job among the wicked. This is similar to what so many do today, this is Circumstantial Christianity. What they see determines what they believe the Bible means. For instance, if they pray for something and it happens, therefore their prayer is answered. Never considering that what they prayed for might be outside the will of God. And the reason it happened may just be a random occurrence. Just because a door opens does not mean we should go through it. We ought to live our lives based on the Bible and not interpret the Bible based on our lives.
Job 22:21
21Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.
There seems to be no end to Eliphaz’s belittling of Job. Now Eliphaz is outright accusing Job of not knowing God. Eliphaz infers that if Job had known God, none of the suffering would have occurred. Eliphaz stated that when you know God, good happens.
In the following passage, Eliphaz will add insult to injury as he pleads with Job to change. After he berates Job, it now seems that he is pitying Job. However, that would be out of character for Eliphaz. Possibly, Eliphaz is being sly. He may be attempting to show others his compassionate side to sway them, Job 22:22-23.
22Receive, I pray thee, the law from his mouth, and lay up his words in thine heart. 23If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.
Once again, Eliphaz is putting forth his doctrine. If only Job would repent, God would bless Him. This is referring to more than the sins Eliphaz accused Job of at the beginning of the chapter, mistreating the poor, orphans and widows. This is because Eliphaz has outright accused Job of being wicked. Either way, the issue is that Job more than likely did not commit these sins. As such, Job would be a hypocrite to repent of something he did not do. This, in itself, would be the greater sin. To placate God with false repentance would be to treat God like an idol. God knows better and He is not one to trifle with.
Of an interesting note, when Eliphaz stated the law; it is the Hebrew word Torah (H8451). Torah typically refers to the five books of Moses. The Book of Job is supposed to be the oldest book of the Bible. It therefore predates the five books of Moses. If Eliphaz was referring to Torah as a set of laws that would mean that there was some set of laws even prior to Moses. That would clearly indicate that God’s law was held in reverence long before Moses showed up. It would give some insight to what was referred to in Genesis 18:19.
19For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him.
Prior to this, if one goes strictly by what was stated to Abraham, there was only one basic requirement. God told Abraham to circumcise on the on the eighth day, Genesis 17:9-12.
9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 12And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
Additionally, Noah was aware of the Law prior to Moses. God told Noah in Genesis 7:2.
2Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.
God differentiated between clean and unclean animals. This was prior to the Kosher Laws of Leviticus 11 and Deuteronomy 14. Obviously, Noah and those before him were aware of these differences. Long before there was a written law, God had told the people the law. Possibly, the law was in place long before Moses. It just had not been in written form. Based on what is written in Job, Genesis 7 and 19, it infers that there were much more than just a few laws. We ought to consider this, before we are too quick to discount God’s laws, statues and commandments.
Job 22:24-25
24Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. 25Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.
It is a curious thing that when Eliphaz mentions the benefits of following God he refers to gold and silver. One would wonder what motivates him. This is quite different than what Job stated to his wife in Job 2:10
10But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
For Job, following God had nothing to do with what one would receive. One should question Eliphaz’s motives. We should first and foremost follow God because he is God.
Eliphaz is like so many today who follow God for what they can receive. So many today are more concerned with receiving than serving God’s purposes. Paul admonished believers in 1 Timothy 6:5
5Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 6But godliness with contentment is great gain
Based on Eliphaz’s words, Paul would more than likely tells us to stay away from him.
What follows next seems good; however, it is based on a false doctrine, Job 22:26-30.
26For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 27Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows. 28Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29When men are cast down, then thou shalt say, There is lifting up; and he shall save the humble person. 30He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
It is Job 22:27-28 that may be misleading. According to Eliphaz, if we pay our vows, tithe, and pray to God; He will grant our request. It seems reasonable, it is preached in many churches, if we tithe and believe, our prayers will be granted. Yeshua stated in John 14:13-14.
13And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14If ye shall ask any thing in my name, I will do it.
A lot of people have looked to this and prayed earnestly. However, they have not seen the results that they have desired. Did Yeshua lie or is there more to this. First of all, Yeshua never lied, had He, He could not be the Messiah. John wrote further in 1 John 5:14-15.
14And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.
In the passage above, John provides the element missing in so many prayers. God will grant our petitions and prayers if it is according to His will. So often, our prays are counter to God’s will. Paul writes in Romans 8:28.
28And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
All things are not good, all things work for the good. This means that some will suffer for the goods of others. Not all went well for the apostles. Many of them died painful deaths. Often they went without. Paul stated of his own ministry in 2 Corinthians 11:23-27:
23Are they ministers of Messiah? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24Of the Jews five times received I forty stripes save one. 25Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
Not everything was as fun as many would like it to be. Often the apostles went without or suffered at the hands of unbelievers and sometimes even immature believers. Yet, why today, do so many think otherwise? Have we too, fallen into the same mind set as Eliphaz? We should carefully examine our own motives. Just what does drive us?
It seems that Eliphaz would have one to believe that we return to God for what we receive and not because we are with the Father. When the prodigal son returned it was not for a great blessing, he was happy to be a lowly servant. When we do return, it should be as Solomon stated in 2 Chronicles 7:14.
14If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
It is God’s hope that we would mostly return for His face, His presence.
Eliphaz once again is putting forth a false doctrine. Many cling to it, because it makes them feel good. It is preached in the churches today, because it fills the pews and the coffers. However, it does not help the followers one bit. We must seek his face and not his hand, Psalm 27:8.
8When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.
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