Job 22:5














Eliphaz knows of no tense for suffering but sin. Doubtless sin - transgression of Divine laws - does lie deeply buried in the causes of human suffering. This is the fruitful seed from which widespread harvests of suffering grow. But it is not within the power of man to fix on the actual offender. Suffering occurs in a thousand instances where not the sufferer but another is the offender. To charge home, therefore, upon every sufferer the cause of his sufferings is an error. Into this error Job's friends foil. But Eliphaz proclaims a great truth in affirming the judgment of God to be unbiassed. No unworthy motives move him in his decisions. They are true and righteous altogether. The impartiality of the Divine judgments is -

I. ASSURED BY THE INVIOLABILITY OF THE DIVINE RIGHTEOUSNESS. The character of the Most High is the utmost refuge of the human thought. It is the basis of human confidence. That Name is absolutely unimpeachable. No difficulty in the Divine ways or in our interpretation of them can for a moment check our assurance of the Divine sanctity and justice. On this rock all hope is built. As now we repose on it, so in our thoughts of the future. The final as the present judgments of God are and can be only true and righteous. The sanctity of the Divine Name is the assurance of the unimpeachable rectitude of the Divine ways. The impartiality of the Divine judgments is therefore -

II. A GROUND OF CONFIDENT APPEAL BY THE UNJUSTLY ACCUSED. In calmness he may wait who knows himself to be unrighteously accused, slandered. It is hard to bear the unjust accusations of men, and all the more if we have no means at hand by which to vindicate ourselves. To the final adjudication we may safely appeal. There justice will be done. There the righteousness of the righteous shall shine out as the sun, or as the stars in the Black night. The human judgment errs; it is swayed by false words, by base motive, by ignorance, by want of integrity. But high above the imperfectness of the human rises the Divine judgment, calm and profound, pure as a sea of glass. To that judgment Job has again referred himself now in strong Confidence, now in fear; though, in moments of weakness, he has seemed to impugn it. The impartiality of the Divine judgment is -

III. A SOURCE OF TRUE COMFORT FOR TEE SORROWFUL. Ever there lies deep in the heart of the suffering the hope that some counterbalancing good shall follow. To the full round of scriptural teaching we are indebted for the clear light that we have on this subject. "There is a God that judgeth in the earth." "There is a reward for the righteous." Weeping may endure through life, and turn it into a long night, but a morning of joy breaketh, when tears shall be wiped away. Though men are tried, yet shall they come forth as gold purified in the fire. To the final Divine award, when God will render to every man according to his works, the patient sufferer may commit himself in calmness of hope. The impartiality of the Divine judgment stands in contrast to the error and imperfection of all human judgment. The human knowledge is partial, the human motives liable to be warped; therefore the human decisions are often unjust. Thus was it with Job. His friend accused him in severe terms. "Is not thy wickedness great? and thine iniquities infinite?" Then in severe words he names his offences, and adds," Therefore snares are round about thee, and sudden fear troubleth thee." Such was not the Divine judgment, as the sequel declares. Hence shines forth the lesson to the sufferer and the falsely accused, to abide calmly in hope of the righteous judgment of God. - R.G.

Is not thy wickedness great?
Homilist.
I. Wrong in relation to MAN. In regard to the charge which he here brings against Job, it is worthy of note that whilst most expositors regard Eliphaz as speaking in his own name, others, amongst whom Dr. Bernard, regard him as indicating merely the charges which the Almighty might bring against him. What is the charge that he brings? It is Job's flagrant inhumanity.

1. He was rapacious.

2. He was inhospitable.

3. He was tyrannical.

II. Wrong in relation to GOD. "Is not God in the height of heaven? And behold the height of the stars, how high they are! And thou sayest, How doth God know? Can He judge through the thick cloud? Thick clouds are a covering to Him, that He seeth not; and He walketh in the circuit of heaven." His charge here against Job in relation to God, is a denial of the Divine inspection and superintendence of individual man. This error, which he falsely charges on Job, was the leading error of the old Epicureans, and the leading error of deists in all ages. If all men felt God to be in conscious contact with them, idolatry, immorality, dormancy of soul, could not exist. Many causes have been assigned for man's tendency to regard God as remote, such as —(1) The mediatory method of Divine operation. He does not deal directly with man.(2) Man's power of spontaneous action. He is left free, he does not feel the hand of God on the springs of his being.(3) The unbroken regularity of natural laws. Nature shows no changes, indicates no interruption.(4) The disorders of the moral world. But the grand cause is dread of God. Men have sinned, and their guilty consciences invest the Almighty with such attributes of vengeance that they turn away in horror from Him. The language of each man is, "Depart from me, for I desire not a knowledge of Thee." Learn —

1. That in natural religion the ill-treatment of our fellow men is regarded as a great crime. There is no reason to believe that Eliphaz had any revelation from God but that which nature supplies; and yet in his language to Job he expresses in a strong and unmistakable manner his conviction, that to be, not only cruel, but even inhospitable to our fellow men is wicked. The obligation to be socially sympathetic, loving, and kind, the God of love has written on the human soul.

2. That men often denounce evils in others of which they themselves are guilty. Strong as was the implied denunciation of Eliphaz against unkindness in Job, was he not himself unkind in tantalising him now when he was overwhelmed with suffering, by charges that were utterly false?

(Homilist.)

Eliphaz was led to ask this question by a suspicion that Job was a hypocrite. He was sure that Job was a wicked man, so he endeavoured to convince him that this was his character. The text is a proper question to be proposed to all who are ignorant of themselves. We must show the meanings which attach to the terms sin and wickedness in the Word of God. By wicked men the Scriptures mean all who are not righteous; and by sin a violation of the Divine law, which requires us to love God with all our hearts, and our neighbour as ourselves. This law branches out into various and numerous precepts, prescribing, with great minuteness, our duties towards all the beings with whom we are connected, and the dispositions which are to be exercised in every situation and relation of life; and the violation and disregard of any of these precepts is a sin. When we do not perfectly obey all God's commands, in feeling, thought, word, or action, we sin.

1. The sin of our hearts, or of our disposition and feelings. The sins of this class alone are innumerable. Yet most men think nothing of them, if they do not gain expression in overt acts. But what the law of God and the Gospel of Christ principally require is right feelings and dispositions. What they chiefly forbid and condemn is feelings and dispositions that are wrong. If, then, we wish to know the number of our sins, we must look first and chiefly at the feelings and dispositions of our hearts. Then we shall soon be convinced that our sins are numberless.

2. The sinfulness of our thoughts. These are the offspring of the mind, as feelings are the offspring of the heart. Men's characters are deter. mined by their thoughts and purposes. If vain, foolish thoughts are sinful, who can enumerate his sins?

3. The sins of the tongue. Out of the abundance of the heart the mouth speaketh. If sin prevails in the heart, it will flow out through the lips. Of every idle word man shall give account. Every idle word then is a sin. Idle words are all that are unnecessary, and which do not tend to produce good effects. How innumerable then are the sins of the tongue.

4. Our sinful actions. Sins of omission and commission. If men's thoughts, words, and feelings are numberless, so are their sins.

5. Our sins are infinite not only in number, but also in criminality. Every sin is, in fact, infinitely evil, and deserving of infinite punishment.(1) Because it is committed against an Infinite Being, against God, a Being infinitely powerful, wise, holy, just, and good.(2) Because it is a violation of an infinitely perfect law.(3) Because it tends to produce infinite mischief.(4) Because committed in defiance of motives and obligations infinitely strong.Inferences —

1. If our sins are thus infinite in number and criminality, then, of course, they deserve an infinite or everlasting punishment.

2. God is perfectly right in inflicting an infinite punishment upon stoners.

3. If it is just to inflict infinite punishment upon impenitent sinners, God is bound by the strongest obligations to inflict it.

4. Hence we see why the atonement made by Christ was necessary.

(E. Payson, D. D.)

People
Eliphaz, Job, Ophir
Places
Ophir, Uz
Topics
Abundant, Endless, Evil-doing, Infinite, Iniquities, Isn't, Sins, Wickedness
Outline
1. Eliphaz shows that man's goodness profits not God
5. He accuses Job of various sins
21. He exhorts him to repentance, with promises of mercy

Dictionary of Bible Themes
Job 22:4-6

     5444   pledges

Job 22:4-11

     8779   materialism, nature of

Job 22:5-9

     5310   exploitation

Library
December 29 Morning
Understanding what the will of the Lord is.--EPH. 5:17. This is the will of God, even your sanctification.--Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.--This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.--We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal
Anonymous—Daily Light on the Daily Path

Knowledge and Peace
'Acquaint now thyself with Him, and be at peace: thereby good shall come unto thee.'--JOB xxii. 21. In the sense in which the speaker meant them, these words are not true. They mean little more than 'It pays to be religious.' What kind of notion of acquaintance with God Eliphaz may have had, one scarcely knows, but at any rate, the whole meaning of the text on his lips is poor and selfish. The peace promised is evidently only outward tranquillity and freedom from trouble, and the good that is to
Alexander Maclaren—Expositions of Holy Scripture

What Life May be Made
'For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 27. Thou shalt make thy prayer unto Him, and He shall hear thee, and thou shalt pay thy vows. 28. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29. When men are cast down, then thou shalt say, ... lifting up; and He shall save the humble person.'--JOB xxii. 26-29. These words are a fragment of one of the speeches of Job's friends, in which
Alexander Maclaren—Expositions of Holy Scripture

Whether all Things are under Divine Providence
Whether All Things are under Divine Providence We proceed to the second article thus: 1. It seems that not all things are under divine providence. For nothing that is ordained happens contingently, and if all things were provided by God, nothing would happen contingently. There would then be no such thing as chance or fortune. But this is contrary to common opinion. 2. Again, every wise provider, so far as he is able, preserves those in his care from defect and from evil. But we see many evils in
Aquinas—Nature and Grace

Whether God is Everywhere by Essence, Presence and Power?
Objection 1: It seems that the mode of God's existence in all things is not properly described by way of essence, presence and power. For what is by essence in anything, is in it essentially. But God is not essentially in things; for He does not belong to the essence of anything. Therefore it ought not to be said that God is in things by essence, presence and power. Objection 2: Further, to be present in anything means not to be absent from it. Now this is the meaning of God being in things by His
Saint Thomas Aquinas—Summa Theologica

Whether Everything is Subject to the Providence of God?
Objection 1: It seems that everything is not subject to divine providence. For nothing foreseen can happen by chance. If then everything was foreseen by God, nothing would happen by chance. And thus hazard and luck would disappear; which is against common opinion. Objection 2: Further, a wise provider excludes any defect or evil, as far as he can, from those over whom he has a care. But we see many evils existing. Either, then, God cannot hinder these, and thus is not omnipotent; or else He does
Saint Thomas Aquinas—Summa Theologica

The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY
Rev. William Evans—The Great Doctrines of the Bible

The Case of the Christian under the Hiding of God's Face.
1. The phrase scriptural.--2. It signifies the withdrawing the tokens of the divine favor.--3 chiefly as to spiritual considerations.--4. This may become the case of any Christian.--5. and will be found a very sorrowful one.--6. The following directions, therefore, are given to those who suppose it to be their own: To inquire whether it be indeed a case of spiritual distress, or whether a disconsolate frame may not proceed from indisposition of body,--7. or difficulties as to worldly circumstances.--8,
Philip Doddridge—The Rise and Progress of Religion in the Soul

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious
Charles Hadden Spurgeon—Till He Come

A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

Epistle xxxix. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners? As often, too, as I recall in
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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