Job22
English Standard Version
1Then the and :
2Can a be to ? he who is is himself.
3Is it any to the you are in the , is it to him you your ?
4Is it for your of him that he you and into you?
5Is your ? There is to your .
6 you have of your for and the of their .
7You have to the to , and you have the .
8The with possessed the , and the in it.
9You have away , and the of the were .
10 are all you, and you,
11 , so that you , and a of you.
12Is in the ? the , they are!
13But you , does ? Can he the deep ?
14Thick him, so that he does , and he on the of .
15Will you to the have ?
16 were their ; their was .
17They to , us, and can the to us?
18Yet he their with — but the of the is me.
19The it and are ; the at them,
20saying, our are , and what they the has .
21 God, and be at ; thereby will to you.
22 his , and his in your .
23 you the you will be ; if you your ,
24if you the , and gold of among the of the ,
25then the will be your and your .
26 you will yourself in the and your to .
27You will make your to him, and he will you, and you will your .
28You will on a , and it will be for you, and will your .
29 when they are you , It is because of ; but he the .
30He even the one who is , who will be through the of your .
Study Guide
Public-domain commentary and original-language notes for Job 22.
Chapter Summary
In this chapter: Eliphaz shows that a man's goodness profits not God. (1–4). Job accused of oppression. (5–14). The world before the flood. (15–20). Eliphaz exhorts Job to repentance. (21–30).
vv1-4
Eliphaz considers that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him; but Job was far from thinking so. What Eliphaz says, is unjustly applied to Job, but it is very true, that when God does us good it is not because he is indebted to us. Man's piety is no profit to God, no gain. The gains of religion to men are infinitely greater than the losses of it. God is a Sovereign, who gives no account of his conduct; but he is perfectly wise, just, faithful, good, and merciful. He approves the likeness of his own holiness, and delights in the fruits of his Spirit; he accepts the thankful services of the humble believer, while he rejects the proud claim of the self-confident.
vv5-14
Eliphaz brought heavy charges against Job, without reason for his accusations, except that Job was visited as he supposed God always visited every wicked man. He charges him with oppression, and that he did harm with his wealth and power in the time of his prosperity.
vv15-20
Eliphaz would have Job mark the old way that wicked men have trodden, and see what the end of their way was. It is good for us to mark it, that we may not walk therein. But if others are consumed, and we are not, instead of blaming them, and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God, and take it for a warning.
Key Words
אֱלִיפַז: Eliphaz, the name of one of Job's friends, and of a son of Esau
תֵּימָנִי: a Temanite or descendant of Teman
עָנָה: properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond; by extension to begin to speak; specifically to sing, shout, testify, announce
אָמַר: to say (used with great latitude)
גֶּבֶר: properly, a valiant man or warrior; generally, a person simply
סָכַן: to be familiar with; by implication, to minister to, be serviceable to, be customary
אֵל: strength; as adjective, mighty; especially the Almighty (but used also of any deity)
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
שָׂכַל: to be (causatively, make or act) circumspect and hence, intelligent
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
Cross References
Job 22Direct parallel in Elihu's speech arguing that man's righteousness cannot profit or enrich God.
Supported by Matthew Poole, JFB
The Mosaic law regarding taking a neighbor's raiment/garment as a pledge, which Eliphaz accuses Job of violating.
Supported by Matthew Poole, JFB
Eliphaz mockingly quotes Job's own words back to him regarding the wicked saying 'Depart from us'.
Supported by Matthew Henry, JFB
New Testament parallel affirming that even obedient servants are unprofitable, having only done their duty.
Supported by JFB
The Psalmist declares that his goodness or merit does not extend to profit God.
Supported by JFB
Contrast to Job's desire to enter judgment with God; no man living is justified in His sight.
Supported by JFB
Job directly refutes Eliphaz's charges here by later describing how he delivered the fatherless and widows.
Supported by JFB
Eliphaz's warning to mark the 'old way' of wicked men refers directly to the pre-flood generation.
Supported by Matthew Henry, JFB
Refers to the flood of Noah, where the foundation of the wicked was literally overflown with water.
Supported by JFB
Alludes to Job's own admission that God had compassed him with His net/snares.
Supported by JFB
Contrasts the wicked claim that clouds cover God with the reality that darkness hides nothing from Him.
Supported by JFB
Eliphaz sarcastically echoes Job's previous statement that 'the counsel of the wicked is far from me'.
Supported by JFB
Parallels the righteous seeing the judgment of the wicked and rejoicing in God's uprightness.
Supported by JFB
Parallels the exhortation to receive God's words and lay up His commandments within.
Supported by Matthew Poole
Parallels the concept of having 'delight in the Almighty' and lifting up one's face to Him.
Supported by Matthew Poole