Job 22:1-11 | KingComments | STEP | We might think that through Job’s last speech the friends have now realized their mistake. They don’t want to admit that right away, but perhaps they will now remain silent. But no. Eliphaz straightens his back again and replies Job in a third speech. And how. He throws off all caution. The brakes go off and without hesitation he accuses Job of the worst sins. The accusations are no longer hidden in his words, they are no longer insinuations or suggestions. In a rock-hard way, he lists the crimes he believes Job committed. He makes no attempt to refute Job’s arguments (Job 21). In his argument he insists on ‘your own fault, big nose’ as proof of the justice and lawfulness of God’s retribution. In his opinion, his friendship for Job is demonstrated by the fact that, at the end of his argument, he tries again to make him repent ( ). Eliphaz takes the floor again to answer Job ( ). He first asks a series of rhetorical questions. He starts with a question about the relationship of “a vigorous man” – with whom he means Job – to God ( ). Eliphaz asks the question whether a man would be “of use” to God, because Job insists on his righteousness. As if he is doing God a service. At the same time he complains about his misery. The question contains the answer. Job, with all his righteousness, is of no use to God. He shouldn’t think that God is in need of him. As if God is obliged to honor him for his supposed righteousness instead of disciplining him by pouring disasters upon him. If Job already thinks he is “wise”, it is only of use to himself. God does not depend on him and does not need the wisdom of Job. God doesn’t need anyone, no man. The opposite is true, that man needs God. Job adds nothing to the joy of the Almighty by stating that he is righteous ( ). He had better drop this claim to his righteousness. Nor does God gain anything if he “makes” his ways “perfect”, always doing everything better to please God. Eliphaz merely gives a cold impression of God, as if He were not interested in us. If we remember what God says in Job 1-2 of His servant Job, we can see how badly Eliphaz knows God. By his doings and dealings, Job was a joy to God (cf. ). Although what a man does, does not give God any profit in itself, He does have joy in righteousness. The testimony of the Spirit about Job in the first chapters of this book shows that Job did not serve God because he believed that he was useful to God or because God gained something by it, that He was better off. Job feared and served God because He is God. God appreciates this very much. With some sarcasm in his voice, Eliphaz asks Job if God perhaps reproves him because of his reverence for God and “enters into judgment against” him ( ). God of course brings a lawsuit against Job because he serves Him so faithfully. In his first speech, Eliphaz still saw Job’s fear of God as something present with him ( ), but now he no longer believes anything of it. By his sarcastic way of speaking he wants to convince Job of the opposite. Surely it must be clear to Job that God does not punish a man if he fears Him, but only if that man sins against Him. Then Eliphaz takes off. He openly accuses Job of “wickedness” and “iniquities” ( ). With “your” wickedness and “your” iniquities Job is addressed directly. He also leaves no room for misunderstanding that it is more than a little wickedness and an occasional iniquity. It is about nothing less than “great” wickedness and “endless” iniquity. Eliphaz is now exaggerating in order to reinforce his argument. Although Eliphaz has no proof for this, he throws these overwhelming accusations at Job. He doesn’t care that, before such a thing can be said, there must first be self-judgment. This is lacking in him as well as in his friends ( ). What he does is not wash Job’s feet ( ). Job has ventured to resist their oh so valuable call to repentance. Job has ventured to resist their oh so precious call to repentance. He has done so in terms about God that are extremely inappropriate, they think. It is further proof that Job is completely wrong. This is all they need. Job is guilty.

‏ Job 22:1-11

Introduction

We might think that through Job’s last speech the friends have now realized their mistake. They don’t want to admit that right away, but perhaps they will now remain silent. But no. Eliphaz straightens his back again and replies Job in a third speech. And how. He throws off all caution. The brakes go off and without hesitation he accuses Job of the worst sins. The accusations are no longer hidden in his words, they are no longer insinuations or suggestions. In a rock-hard way, he lists the crimes he believes Job committed.

He makes no attempt to refute Job’s arguments (Job 21). In his argument he insists on ‘your own fault, big nose’ as proof of the justice and lawfulness of God’s retribution. In his opinion, his friendship for Job is demonstrated by the fact that, at the end of his argument, he tries again to make him repent (Job 22:21-30).

The Greatness of Jobs Sin

Eliphaz takes the floor again to answer Job (Job 22:1). He first asks a series of rhetorical questions. He starts with a question about the relationship of “a vigorous man” – with whom he means Job – to God (Job 22:2). Eliphaz asks the question whether a man would be “of use” to God, because Job insists on his righteousness. As if he is doing God a service. At the same time he complains about his misery. The question contains the answer. Job, with all his righteousness, is of no use to God. He shouldn’t think that God is in need of him. As if God is obliged to honor him for his supposed righteousness instead of disciplining him by pouring disasters upon him.

If Job already thinks he is “wise”, it is only of use to himself. God does not depend on him and does not need the wisdom of Job. God doesn’t need anyone, no man. The opposite is true, that man needs God. Job adds nothing to the joy of the Almighty by stating that he is righteous (Job 22:3). He had better drop this claim to his righteousness. Nor does God gain anything if he “makes” his ways “perfect”, always doing everything better to please God.

Eliphaz merely gives a cold impression of God, as if He were not interested in us. If we remember what God says in Job 1-2 of His servant Job, we can see how badly Eliphaz knows God. By his doings and dealings, Job was a joy to God (cf. Acts 10:35). Although what a man does, does not give God any profit in itself, He does have joy in righteousness. The testimony of the Spirit about Job in the first chapters of this book shows that Job did not serve God because he believed that he was useful to God or because God gained something by it, that He was better off. Job feared and served God because He is God. God appreciates this very much.

With some sarcasm in his voice, Eliphaz asks Job if God perhaps reproves him because of his reverence for God and “enters into judgment against” him (Job 22:4). God of course brings a lawsuit against Job because he serves Him so faithfully. In his first speech, Eliphaz still saw Job’s fear of God as something present with him (Job 4:6), but now he no longer believes anything of it. By his sarcastic way of speaking he wants to convince Job of the opposite. Surely it must be clear to Job that God does not punish a man if he fears Him, but only if that man sins against Him.

Then Eliphaz takes off. He openly accuses Job of “wickedness” and “iniquities” (Job 22:5). With “your” wickedness and “your” iniquities Job is addressed directly. He also leaves no room for misunderstanding that it is more than a little wickedness and an occasional iniquity. It is about nothing less than “great” wickedness and “endless” iniquity. Eliphaz is now exaggerating in order to reinforce his argument.

Although Eliphaz has no proof for this, he throws these overwhelming accusations at Job. He doesn’t care that, before such a thing can be said, there must first be self-judgment. This is lacking in him as well as in his friends (Mt 7:1-5). What he does is not wash Job’s feet (Jn 13:3-6). Job has ventured to resist their oh so valuable call to repentance. Job has ventured to resist their oh so precious call to repentance. He has done so in terms about God that are extremely inappropriate, they think. It is further proof that Job is completely wrong. This is all they need. Job is guilty.

The Direct Charge

Eliphaz is going to mention examples of Job’s wickedness and iniquity. He makes the harshest accusations without any foundation. Evidence or witnesses are missing. This goes far beyond imputations – and how quickly we become guilty of this. Eliphaz accuses Job of social injustice. Job may think that he is in God’s favor and that he is pure, but how is that possible when he has wronged his nearest and dearest? That is why God brings these disasters upon him, Eliphaz says, who cannot think of any other explanation for suffering.

If someone has misfortune in his business, sickness in his family, loses a loved one, then a conclusion is simply drawn. How cruel this is. It also goes against the clear indication that only on the basis of two or three witnesses any case is to be confirmed (2Cor 13:1). Later, Job will emphatically deny and refute all these accusations (Job 31).

Eliphaz deduces from the situation in which Job finds himself what crimes Job has undoubtedly been guilty of. He argues according to the principle ‘an eye for an eye, a tooth for a tooth’. God punishes Job with the same things he was guilty of. Job is now without any possessions and without clothing. This means that he must have taken possessions from others and stripped men naked (Job 22:6).

Eliphaz does not shy away from sketching the situation as if he has been an eyewitness to it. Job lent his brothers, his relatives, money and took a pledge for it. When they failed to repay the loan, he stripped them to their bare bodies (Exo 22:26; Deu 24:6 ; 17). He presents Job as someone who unscrupulously robs the vulnerable, even if it concerns his family.

According to Eliphaz, Job not only robbed people, i.e. took something from them, but also did not give people what they needed (Job 22:7). He did not give those in need of refreshment any water to drink. He didn’t give bread to the hungry. This shows his criminal, heartless attitude toward the needy. That is why he himself is now tormented by thirst and hunger.

Yes, he has given something to others (Job 22:8). But this happened out of the same self-interest as why he gave nothing to some. Job has given “a mighty man” land. After all, he himself could benefit from that. The honorable person who lived there would certainly reward the generous Job by using his influence for him when he needed something. You shouldn’t think that Job knew charity. He was one of those people of whom it is sometimes said: ‘They lick up and kick down.’ That is, they flatter some people who are above them in power or prestige, and they despise other people who are powerless and without prestige.

Those powerless, insignificant people include widows and orphans (Job 22:9). God’s special care goes out to them. He is “a father of the fatherless and a judge for the widows” (Psa 68:5a). But Job did not care about that. When a widow came to him and asked him for a favor, he sent her away empty-handed. He was even more ruthless with the orphans. He crushed “the strength of the orphans”, which means that he took away everything the orphans still possessed and which gave them some support in life. How ruthless!

Therefore Job should not be surprised that “snares surround” him, that he is a prisoner of the consequences of his sins (Job 22:10). It is precisely “therefore”, because of all those terrible sins he has committed. That is the reason why he has been suddenly overcome by dread. Eliphaz is referring to the terrible disasters that struck Job, and that God took everything from him.

Or is Job blind to the reason for the darkness in which he finds himself (Job 22:11)? Surely that will not be true? It is as clear as the day he brought this suffering upon himself because of his sins. The “abundance of water” that covers him speaks of the sorrows and pains that have engulfed him. If only Job didn’t think all this happened for no reason. Of course, this is a call from God that he must confess his sins.