Job 22:2 | 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 22:2

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.