Job 14:3(v4)Do you open your eyes on such a one, and bring me into judgment with you?
Proverbs 15:8(v3)The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
Luke 17:10(v2)Even so you also, when you have done all the things that are commanded you, say, ‘We are unworthy servants. We have done our duty.’ ”
2 Corinthians 7:1(v3)Having therefore these promises, beloved, let’s cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear…
Psalms 143:2(v4)Don’t enter into judgment with your servant, for in your sight no man living is righteous.
Show all 50 cross-references
Psalms 147:10-11(v3)He doesn’t delight in the strength of the horse. He takes no pleasure in the legs of a man. Yahweh takes pleasure in those who fear him, in…
Proverbs 11:1(v3)A false balance is an abomination to Yahweh, but accurate weights are his delight.
Proverbs 12:22(v3)Lying lips are an abomination to Yahweh, but those who do the truth are his delight.
Galatians 6:7-8(v2)Don’t be deceived. God is not mocked, for whatever a man sows, that he will also reap. For he who sows to his own flesh will from the flesh…
Job 35:6-8(v2)If you have sinned, what effect do you have against him? If your transgressions are multiplied, what do you do to him? If you are…
1 Chronicles 29:17(v3)I know also, my God, that you try the heart, and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly…
Job 23:10-12(v3)But he knows the way that I take. When he has tried me, I will come out like gold. My foot has held fast to his steps. I have kept his way,…
Psalms 16:2(v2)My soul, you have said to Yahweh, “You are my Lord. Apart from you I have no good thing.”
Psalms 39:1(v3)I said, “I will watch my ways, so that I don’t sin with my tongue. I will keep my mouth with a bridle while the wicked is before me.”
Psalms 119:3-6(v3)Yes, they do nothing wrong. They walk in his ways. You have commanded your precepts, that we should fully obey them. Oh that my ways were…
Psalms 119:59(v3)I considered my ways, and turned my steps to your statutes.
Proverbs 3:13-18(v2)Happy is the man who finds wisdom, the man who gets understanding. For her good profit is better than getting silver, and her return is…
Proverbs 11:20(v3)Those who are perverse in heart are an abomination to Yahweh, but those whose ways are blameless are his delight.
Isaiah 3:14-15(v4)Yahweh will enter into judgment with the elders of his people and their leaders: “It is you who have eaten up the vineyard. The plunder of…
Malachi 2:17(v3)You have wearied Yahweh with your words. Yet you say, ‘How have we wearied him?’ In that you say, ‘Everyone who does evil is good in…
Acts 24:16(v3)In this I also practice always having a conscience void of offense toward God and men.
Revelation 3:19(v4)As many as I love, I reprove and chasten. Be zealous therefore, and repent.
Job 7:12(v4)Am I a sea, or a sea monster, that you put a guard over me?
Job 9:19(v4)If it is a matter of strength, behold, he is mighty! If of justice, ‘Who,’ says he, ‘will summon me?’
Job 9:32(v4)For he is not a man, as I am, that I should answer him, that we should come together in judgment.
Job 15:5-6(v5)For your iniquity teaches your mouth, and you choose the language of the crafty. Your own mouth condemns you, and not I. Yes, your own lips…
Job 16:21(v4)that he would maintain the right of a man with God, of a son of man with his neighbor!
Job 19:29(v4)be afraid of the sword, for wrath brings the punishments of the sword, that you may know there is a judgment.”
Job 21:15(v2)What is the Almighty, that we should serve him? What profit should we have, if we pray to him?’
Job 23:6-7(v4)Would he contend with me in the greatness of his power? No, but he would listen to me. There the upright might reason with him, so I should…
Job 34:23(v4)For he doesn’t need to consider a man further, that he should go before God in judgment.
Psalms 39:11(v4)When you rebuke and correct man for iniquity, you consume his wealth like a moth. Surely every man is but a breath.”
Psalms 40:12(v5)For innumerable evils have surrounded me. My iniquities have overtaken me, so that I am not able to look up. They are more than the hairs…
Psalms 76:6(v4)At your rebuke, God of Jacob, both chariot and horse are cast into a dead sleep.
Psalms 80:16(v4)It’s burned with fire. It’s cut down. They perish at your rebuke.
Psalms 130:3-4(v4)If you, Yah, kept a record of sins, Lord, who could stand? But there is forgiveness with you, therefore you are feared.
Philippians 4:18(v3)But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance,…
Job 4:7-11(v5)“Remember, now, whoever perished, being innocent? Or where were the upright cut off? According to what I have seen, those who plow…
Job 11:6(v5)that he would show you the secrets of wisdom! For true wisdom has two sides. Know therefore that God exacts of you less than your iniquity…
Job 11:14(v5)If iniquity is in your hand, put it far away. Don’t let unrighteousness dwell in your tents.
Job 15:31-34(v5)Let him not trust in emptiness, deceiving himself; for emptiness will be his reward. It will be accomplished before his time. His branch…
Job 21:27(v5)“Behold, I know your thoughts, the plans with which you would wrong me.
Job 32:3(v5)Also his wrath was kindled against his three friends, because they had found no answer, and yet had condemned Job.
Psalms 19:12(v5)Who can discern his errors? Forgive me from hidden errors.
Proverbs 4:7-9(v2)Wisdom is supreme. Get wisdom. Yes, though it costs all your possessions, get understanding. Esteem her, and she will exalt you. She will…
Proverbs 9:12(v2)If you are wise, you are wise for yourself. If you mock, you alone will bear it.
Ecclesiastes 7:11-12(v2)Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun. For wisdom is a defense, even as money is a…
Ecclesiastes 12:14(v4)For God will bring every work into judgment, with every hidden thing, whether it is good, or whether it is evil.
Matthew 5:29(v2)If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your…
Deuteronomy 10:13(v2)to keep Yahweh’s commandments and statutes, which I command you today for your good?
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv2, 4Though man were just, yet God could have no…
Though man were just, yet God could have no profit of this his justice: and therefore when he punished him, he hath no regard to his justice, but to his sin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv2–5Job 22:2 Can a man be profitable unto God,…
Job 22:2 Can a man be profitable unto God, as he that is wise may be profitable unto himself?
Ver. 2. Can a man be profitable unto God] No, neither doth Job say he can, but the contrary, Job 21:22. Howbeit the God of glory, as he is called, Act 7:2, although his glory is as himself, infinite and eternal, and, therefore, not capable of our addition or detraction (the sun would shine though all the world were blind), yet, to try how we prize his glory, and what we will do for him, he hath declared that he accounteth himself made glorious by us when we get so far as to conceive of him above all creatures.
Read full note →
As he that is wise may be profitable unto himself?] Or, But he that is wise, &c. See Pro 9:12, which Solomon seemeth to have taken hence. Natural reason taught Plautus to bring in a countryman animating his son cheerfully to follow his business thus, Thou ploughest, harrowest, sowest, and reapest for thyself; to thee shall this labour bring in joy. The word here rendered wise sometimes signifieth prosperous, quod prudentibus omnia feliciter cedant, because prudent persons do usually prosper. Prudentiam felicitas fere sequitur, Isa 52:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv2–5Be profitable unto God, i.e. add any thing to…
Be profitable unto God, i.e. add any thing to his perfection or felicity, to wit, by his righteousness, as the next verse shows. Why then dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it, or as if he could not without injury afflict thee? who supposest thyself to be a righteous person, though indeed thou art not so, as he saith, Job 22:5,6, &c.; but if thou wert really so, God is not thy debtor for it.
As; or, because; or, but; or, yea rather: so this latter clause is to be read without an interrogation, and the former with it.
Read full note →
He that is wise may be profitable to himself: a wise or good man (for these in Scripture use are one and the same) doth much good to himself; he promotes his own peace, and honour, and happiness by his goodness; and having so great a reward for his virtue, God is not indebted to him, but he is indebted to God for it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v5Eliphaz and his companions had condemned Job, in general,…
Eliphaz and his companions had condemned Job, in general, as a wicked man and a hypocrite; but none of them had descended to particulars, nor drawn up any articles of impeachment against him, until Eliphaz did so here, where he positively and expressly charges him with many high crimes and misdemeanours, which, if he had really been guilty of them, might well have justified them in their harsh censures of him. "Come," says Eliphaz, "we have been too long beating about the bush, too tender of Job and afraid of grieving him, which has but confirmed him in his self-justification. It is high time to deal plainly with him. We have condemned him by parables, but that does not answer the end; he is not prevailed with to condemn himself. We must therefore plainly tell him, Thou art the man, the tyrant, the oppressor, the atheist, we have been speaking of all this while. Is not thy wickedness great? Certainly it is, or else thy troubles would not be so great. I appeal to thyself, and thy own conscience; are not thy iniquities infinite, both in number and heinousness?" Strictly taken, nothing is infinite but God; but he means this, that his sins were more than could be counted and more heinous than could be conceived. Sin, being committed against Infinite Majesty, has in it a kind of infinite malignity. But when Eliphaz charges Job thus highly, and ventures to descend to particulars too, laying to his charge that which he knew not, we may take occasion hence, 1. To be angry at those who unjustly censure and condemn their brethren. For aught I know, Eliphaz, in accusing Job falsely, as he does here, was guilty of as great a sin and as great a wrong to Job as the Sabeans and Chaldeans that robbed him; for a man's good name is more precious and valuable than his wealth. It is against all the laws of justice, charity, and friendship, either to raise or receive calumnies, jealousies, and evil surmises, concerning others; and it is the more base and disingenuous if we thus vex those that are in distress and add to their affliction. Eliphaz could produce no instances of Job's guilt in any of the particulars that follow here, but seems resolved to calumniate boldly, and throw all the reproach he could on Job, not doubting but that some would cleave to him. 2. To pity those who are thus censured and condemned. Innocency itself will be no security against a false and foul tongue. Job, whom God himself praised as the best man in the world, is here represented by one of his friends, and he a wise and good man too, as one of the greatest villains in nature. Let us not think it strange if at any time we be thus blackened, but learn how to pass by evil report as well as good, and commit our cause, as Job did his, to him that judgeth righteously.
Let us see the particular articles of this charge.
Read full note →
I. He charged him with oppression and injustice, that, when he was in prosperity, he not only did no good with his wealth and power, but did a great deal of hurt with them. This was utterly false, as appears by the account Job gives of himself (Job 29:12, etc.) and the character God gave of him, ch. 1. And yet,
1. Eliphaz branches out this charge into divers particulars, with as much assurance as if he could call witnesses to prove upon oath every article of it. He tells him, (1.) That he had been cruel and unmerciful to the poor. As a magistrate he ought to have protected them and seen them provided for; but Eliphaz suspects that he never did them any kindness, but all the mischief his power enabled him to do, - that, for an inconsiderable debt, he demanded, and carried away by violence, a pawn of great value, even from his brother, whose honesty and sufficiency he could not but know (Job 22:6), Thou hast taken a pledge from thy brother for nought, or, as the Septuagint reads it, Thou hast taken thy brethren for pledges, and that for nought, imprisoned them, enslaved them, because they had nothing to pay, - that he had taken the very clothes of his insolvent tenants and debtors, so that he had stripped them naked, and left them so (the law of Moses forbade this, Exo 22:26, Deu 24:13), - he had not been charitable to the poor, no, not to poor travellers, and poor widows: "Thou hast not given so much as a cup of cold water (which would have cost thee nothing) to the weary to drink, when he begged for it (Job 22:7) and was ready to perish for want of it, nay, thou hast withholden bread from the hungry in their extremity, hast not only not given it, but hast forbidden the giving of it, which is withholding good from those to whom it is really due, Pro 3:27. Poor widows, who while their husbands were living troubled nobody, but now were forced to seek relief, thou hast sent away empty from thy doors with a sad heart, Job 22:9. Those who came to thee for justice, thou didst send away unheard, unhelped; nay, though they came to thee full, thou didst squeeze them, and send them away empty; and, worst of all, the arms of the fatherless have been broken; those that could help themselves but little thou hast quite disabled to help themselves." This which is the blackest part of the charge, is but insinuated: The arms of the fatherless have been broken. He does not say, "Thou has broken them," but he would have it understood so, and if they be broken, and those who have power do not relieve them, they are chargeable with it. "They have been broken by those under thee, and thou hast connived at it, which brings thee under the guilt." (2.) That he had been partial to the rich and great (Job 22:8): "As for the mighty man, if he was guilty of any crime, he was never questioned for it: he had the earth; he dwelt in it. If he brought an action ever so unjustly, or if an action were ever so justly brought against him, yet he was sure to carry his cause in thy courts. The poor were not fed at thy door, while the rich were feasted at thy table." Contrary to this is Christ's rule for hospitality (Luk 14:12-14); and Solomon says, He that gives to the rich shall come to poverty.
2. He attributes all his present troubles to these supposed sins (Job 22:10, Job 22:11): "Those that are guilty of such practices as these commonly bring themselves into just such a condition as thou art now in; and therefore we conclude thou hast been thus guilty." (1.) "The providence of God usually crosses and embarrasses such; and snares are, accordingly, round about thee, so that, which way soever thou steppest or lookest, thou findest thyself in distress; and others are as hard upon thee as thou hast been upon the poor." (2.) "Their consciences may be expected to terrify and accuse them. No sin makes a louder cry there than unmercifulness; and, accordingly, sudden fear troubles thee; and, though thou wilt not own it, it is guilt of this kind that creates thee all this terror." Zophar had insinuated this, Job 20:19, Job 20:20. (3.) "They are brought to their wits' end, so amazed and bewildered that they know not what to do, and that also is thy case; for thou art in darkness that thou canst not see wherefore God contends with thee nor what is the best course for thee to take, for abundance of waters cover thee," that is, "thou art in a mist, in the midst of dark waters, in the thick clouds of the sky." Note, Those that have not shown mercy may justly be denied the comfortable hope that they shall find mercy; and then what can they expect but snares, and darkness, and continual fear?
II. He charged him with atheism, infidelity, and gross impiety, and thought this was at the bottom of his injustice and oppressiveness: he that did not fear God did not regard man. He would have it thought that Job was an Epicurean, who did indeed own the being of God, but denied his providence, and fancied that he confined himself to the entertainments of the upper world and never concerned himself in the inhabitants and affairs of this.
1. Eliphaz referred to an important truth, which he thought, if Job had duly considered it, would have prevented him from being so passionate in his complaints and bold in justifying himself (Job 22:12): Is not God in the height of heaven? Yes, no doubt he is. No heaven so high but God is there; and in the highest heavens, the heavens of the blessed, the residence of his glory, he is present in a special manner. There he is pleased to manifest himself in a way peculiar to the upper world, and thence he is pleased to manifest himself in a way suited to this lower world. There is his throne; there is his court: he is called the Heavens, Dan 4:26. Thus Eliphaz proves that a man cannot be profitable to God (Job 22:2), that he ought not to contend with God (it is his folly if he does), and that we ought always to address ourselves to God with very great reverence; for when we behold the height of the stars, how high they are, we should, at the same time, also consider the transcendent majesty of God, who is above the stars, and how high he is.
2. He charged it upon Job that he made a bad use of this doctrine, which he might have made so good a use of, Job 22:13. "This is holding the truth in unrighteousness, fighting against religion with its own weapons, and turning its own artillery upon itself: thou art willing to own that God is in the height of heaven but thence thou inferrest, How doth God know?" Bad men expel the fear of God out of their hearts by banishing the eye of God out of the world (Eze 8:12), and care not what they do if they can but persuade themselves that God does not know. Eliphaz suspected that Job had such a notion of God as this, that, because he is in the height of heaven, (1.) It is therefore impossible for him to see and hear what is done at so great a distance as this earth, especially since there is a dark cloud (Job 22:13), many thick clouds (Job 22:14), that come between him and us, and are a covering to him, so that he cannot see, much less can he judge of, the affairs of this lower world; as if God had eyes of flesh, Job 10:4. The interposing firmament is to him as transparent crystal, Eze 1:22. Distance of place creates no difficulty to him who fills immensity, any more than distance of time to him who is eternal. Or, (2.) That it is therefore below him, and a diminution to his glory, to take cognizance of this inferior part of the creation: He walks in the circuit of heaven, and has enough to do to enjoy himself and his own perfections and glory in that bright and quiet world; why should he trouble himself about us? This is gross absurdity, as well as gross impiety, which Eliphaz here fathers upon Job; for it supposes that the administration of government is a burden and disparagement to the supreme governor and that the acts of justice and mercy are a toil to a mind infinitely wise, holy, and good. If the sun, a creature, and inanimate, can with his light and influence reach this earth, and every part of it (Psa 19:6), even from that vast height of the visible heavens in which he is, and in the circuit of which he walks, and that through many a thick and dark cloud, shall we question it concerning the Creator?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv2–5Is it any pleasure to the Almighty that thou…
Is it any pleasure to the Almighty that thou art righteous?.... It is not; the Lord indeed takes pleasure in his people, not as sinners, but as righteous; and as they are considered such in Christ, he is well pleased for his righteousness' sake, and with it, being agreeable to his nature, will, and law; and with his people in Christ, in whom they are accepted, having imputed the righteousness of his Son unto them, and so they stand before him unblamable and irreprovable, and he takes pleasure in the work of his own hands upon them, called the good pleasure of his will, in the new man formed after his image in righteousness and true holiness, in the graces of his Spirit, and in the exercise of them, faith, hope, love, humility, fear of God, &c. it is a pleasure to him to hear their prayers and praises, and to observe their ready and cheerful obedience to his will; but then all this gives him no new pleasure, or adds anything to the complacency of his mind; he would have had as much delight and pleasure within himself, if there had never been an holy angel in heaven, or a righteous man on earth; he has no such pleasure in either as to be made more happy thereby, or so as to receive any "gain" or profit from it, as the next clause explains it. Some render it, "that thou justifiest thyself" (k), or "that thou art just", or "seemest to be righteous to thyself" (l); a self-righteous person is not pleasing to God; it is no pleasure to him when a man seeks for justification by his own works, or reckons them his righteousness; the publican that confessed his sin was rather justified with God than the Pharisee that applauded his own righteousness; such that are conceited of their own righteousness, and despise others, are an offence to God, a "smoke in his nose", Isa 65:5; for the righteousness of such is not real righteousness in the account of God, and according to his law; it has only the shadow and appearance of one, but is not truly so; and besides, to seek righteousness this way is going contrary to the revealed will of God, to the Gospel scheme of justification by faith in Christ's righteousness, without the works of the law, and is a setting aside his righteousness, and frustrating and making null and void the death of Christ, and therefore can never be pleasing in the sight of God:
or is it gain to him that thou makest thy ways perfect? no man's ways are perfect before God, even the best of men have detects in their works, and failings in their walk and conversations: some men's ways are indeed clean in their own eyes, and perfect in their own conceit; and if Eliphaz thought Job such an one, he was mistaken, see Job 9:20; there are others, who are in a sense unblamable in their walk and conversation; that is, are not guilty of any notorious crime, but exercise a conscience void of offence towards God and man, walk in all the commandments and ordinances of the Lord blameless; and yet this is no "gain" to God; for what does such a man give to him? or what does he receive of his hands? see Job 35:7. This was indeed Job's case and character.
Read full note →
(k) "quod justifices te", Junius & Tremellius. (l) "Quum Justus es apud teipsum", Schmidt; "quod tibi justus esse videris", Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv2–5Can, &c. - Why dost thou insist so much…
Can, &c. - Why dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv2–5Verse 2. Can a man be profitable unto God]…
Verse 2. Can a man be profitable unto God] God does not afflict thee because thou hast deprived him of any excellency. A man may be profitable to a man, but no man can profit his Maker. He has no interest in thy conduct; he does not punish thee because thou hast offended and deprived him of some good. Thy iniquities are against justice, and justice requires thy punishment.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv2–5Job 22:2. Can a man be profitable unto God…
Job 22:2. Can a man be profitable unto God — That is, add any thing to his perfection or felicity? namely, by his righteousness, as the next verse shows. Why then dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it; or, as if he could not, without injustice, afflict thee, who supposest thyself to be a righteous person? As, or because, he that is wise — He that is a truly righteous and good man; may be profitable to himself — Does much good to himself; promotes his own peace, and honour, and happiness, by his goodness. Because a wise man receives great benefit by his virtue, shall we think that God is a gainer by it too?
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv2–5Can a man be profitable unto God? - Can…
Can a man be profitable unto God? - Can a man confer any favor on God, so as to lay him under obligation? Eliphaz supposes that Job sets up a “claim” to the favor of God, because he was of service to him, or because God had something to fear if he was cut off. He maintains, therefore, that a man can confer no favor on God, so as to lay him under obligation. God is independent and supreme. He has nothing to gain if man is righteous - he has nothing to apprehend if he is punished. He is not dependent at all on man.
As he that is wise - Margin, or, “if he may be profitable, doth his goodness depend thereon.” The meaning of the passage is, a wise man may promote his own advantage, but he cannot be of advantage to God. All the result of his wisdom must terminate on himself, and not on God; compare Psa 16:2. Of the correctness of this sentiment there can be no doubt. It accords with reason, and with all that is said in the Scriptures. God is too great to be benefited by man. He is infinite in all his perfections; he is the original fountain of blessedness; he is supremely wise; he has all resources in himself, and he cannot be dependent on his creatures. He cannot, therefore, be deterred from punishing them by any dread which he has of losing their favor - he cannot be induced to bless them because they have laid him under obligation. Eliphaz meant this as a reply to what Job had said. He had maintained, that God did “not” treat people according to their character in this life, but that, in fact, the wicked were often prospered, and suffered to live long. Eliphaz at once “infers,” that if this were so, it must be because they could render themselves “serviceable” to God, or because he must have something to dread by punishing them. In the general sentiment, he was right; in the “inference” he was wrong - since Job had not affirmed that they are spared from any such cause, and since many other “reasons” may be assigned.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv2–5Knowledge. How then canst thou dispute with God?
Knowledge. How then canst thou dispute with God?
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv2–5as he that is wise--rather, yea the pious man…
as he that is wise--rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious (Dan 12:3, Dan 12:10; Psa 14:2) [MICHAELIS].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv2–5Hitzig divides the chapter into three double strophes. First…
Hitzig divides the chapter into three double strophes. First double strophe — THE BILL OF ACCUSATIONS, Job_22:2-11.
a. A syllogistic proof that Job’s sufferings are the merited punishment of his sins, Job_22:2-5.
Read full note →
2. As — כי, but, or nay but. Zockler finds in this series of questions a perfect syllogism, of which Job_22:2-3 form the major premiss; Job_22:4 the minor premiss; Job_22:5 the conclusion, to wit, that Job must be a great sinner. The fallacy lies in the minor premiss. All trust in works of merit is rooted in the idea that man can profit God.
Wise… profitable unto himself — The second clause implies a negative answer to the question of profitableness, and should be rendered, the wise man profiteth himself. He is the gainer, not God. Scott cites a like sentiment from Sophocles: “What good man is not a friend to himself.” See sermon, in loc., by Dr. South, on “The Impossibility of Man’s Meriting of God.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv2–52. This verse reads,
2. This verse reads,
Can a man be profitable unto God?
Read full note →
Nay, he that is wise is profitable unto himself.
A man’s actions cannot affect God; the advantage of wisdom, that is, prudent and right conduct, can only accrue to a man himself.
2–5. God’s treatment of men cannot be due to any respect which He has to Himself, for He is too lofty to be affected by anything human. He deals with men according to their ways, and Job’s afflictions can be due only to his sin.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv2, 4, 5(2) As he that is wise.—It is probably an…
(2) As he that is wise.—It is probably an independent statement: “Surely he that is wise is profitable, &c.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv2–5HOMILIES BY R. GREEN Vers. 2-11. The impartiality of…
HOMILIES BY R. GREEN Vers. 2-11. The impartiality of the Divine judgment.
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
Read full note →
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.
HOMILIES BY W.F. ADENEY Ver. 2. Whether man can be profitable to God.
Here is a question to which Eliphaz only expects a negative answer. Let us look at the grounds of the question, its difficulties, and the possible solution of it.
I THE GROUNDS OF THE QUESTION. With many persons such a question never occurs. They do not dream of becoming profitable to God, nor do they wish to be of real service to him. Their only desire is that they may be profitable to them. Even in religion their great idea is to save their own souls. When they think of God at all, it is to consider what they may get from him for their own advantage. Any idea of sacrificing themselves to God and rendering him disinterested service has never dawned upon their consciousness. But when a true Christian spirit is aroused in the heart of a man, he must look beyond himself; he must desire to show his gratitude to God by some act of service; he must wish in some way to be profitable to God. It will be a pain to him to find that he can only receive bounties from God and can never render him any return. Thus there will arise within him an earnest question as to whether indeed he can do anything that will really be useful to God.
II THE DIFFICULTIES OF THE QUESTION. These come from two main sources from man"s littleness, and from God"s greatness.
1. Man"s littleness.
(1) In knowledge. How can we discover what will be profitable to God? Have not men often done for religion what has really neither pleased God nor helped his cause?
(2) In power. We are limited, imperfect, feeble creatures. All We have is directly derived from the goodness of God. How, then, can we find means with which to give him beck any service?
(3) In goodness. Sin mars all we touch. Our sacrifice is defiled, our service is corrupt. We do not approach him with clean hands and pure hearts. How, then, can he accept our service?
2. God"s greatness. It would seem that our slight service would be simply lost in the vast sea of Divine activities. It would be like a drop of water added to the ocean. Indeed, it would be no real addition; for God is infinite, his resources are boundless. He can do all things without an effort. Therefore he cannot need our service.
III THE POSSIBLE SOLUTION OF THE QUESTION. Even if we cannot find this we should believe that it exists, because God calla us to serve him, and he would not do so if effective service were impossible. He could not desire us to waste our strength in work which was exhausting to ourselves and yet not useful to him, while we were simply aiming at serving him in obedience to his command. That would be a cruel mockery. Therefore we must believe that God does account our service profitable. Further, there are some ways in which we can see that it is so.
1. Through the love of God. The parent is delighted to receive the small ministries of his child, though he does not absolutely need them, and though they may really cost him more in first furnishing the means and then helping the accomplishment, than they are worth when regarded from a commercial standpoint. But love adds a value of its own. God delights to receive the service of his children. He waits for it and makes it valuable by the condescension which gives it a place in his plans.
2. By helping our fellow-men. We serve God when we serve our human brothers. Though in the infinity of his resources he does not lack anything, they lack many things. Yet God rejoices in what benefits any of his creatures. Thus we may become profitable to God by being profitable to our neighbours. W.F.A. (Mat_25:40)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv3, 5Is it any pleasure to the Almighty that thou…
Job_22:3
Is it any pleasure to the Almighty that thou art righteous?
Read full note →
Gods pleasure in mans righteousness
To this Eliphaz we cannot take kindly. There is so much in him that reminds us of the Pharisee of our Lords day. With all his conscientiousness--and it is remarkable what sins against God and our brother are committed under the garb of conscientiousness--he seems to be one of those who speak wickedly for God. Looking at the argument of the Temanite in this chapter, it is, at best, a piece of sophistry. The words of the text seem humble words, so calculated to move us in the direction of self-repression; but we are not required to build humility upon a lie.
1. This verse is but an expansion of the thought contained in the previous verse, which reads thus, Can a man be profitable unto God, as he that is wise may be profitable unto himself? The force of this comparison tends to disarm criticism, for the least taught among Christian people can never think they are doing God the service they are rendering themselves. In those cases in which men think they are in some way doing God a splendid service, their presumption is its own condemnation. But such a thought does not enter Christian believing minds. What are they to say to the challenge of the next verse? Is there not something true within us that rises up against its merciless and terrible conclusion? A man may be far from as profitable to God as unto himself. He must feel that all the weight of obligation is on his side, since God alone is the source of all his goodness and power; and yet he may, I think he must, if he have a spark of the Divine life and light in him, resist so fearful and disheartening a conclusion as that God has no pleasure in his rectitude, and that he is all loss and no gain to God.
(1) Such a conclusion is most disheartening to endeavours after goodness. Practically carried into the inner life of men, it would be fatal to that goodness. There can be little faith in a goodness that is not nurtured by love and fed by willing cheerfulness. The difference between a Divine compulsion and the sort of thing called compulsion among men, is that the former is made up of affection, the other of necessity. A Divine compulsion, beginning with love, creates an obedience which becomes more and more congenial and native to the soul of the subject of it. We all need educating in virtue and goodness. Human nature has to be raised and sanctified by the energy of Divine grace. The righteous man is the creation of that Divine grace which comes to the aid of the struggling one in his contest with dark, evil forces. And the more successful will he be in that contest, the more clearly he discerns what that Divine force is which is helping him. Most discouraging is it to all endeavours after a better life that we should doubt the pleasure of the Eternal in those endeavours. If we do so, we misjudge our relation to the Infinite. It will be as new life to us when we learn to believe in the words of Jesus about the Father. Against the unfaith of men in this Divine Fatherhood, we have constantly to contend.
(2) Such a conclusion is also dishonouring to God. It is against the entire scope and tone of Divine revealings from age to age, up to the day when John, the latest seer of the New Testament, spoke of the God of love. It dishonours Him, because it takes away from Him some of those finer instincts which all men worthy of the name have. We take pleasure in endeavours to please us--else we are scarcely human. We allow for infirmity and frailty; and it were indeed a hard and cruel faith about God to deny Him such instincts. And surely God must be pleased with that work into which He throws most of His own pure soul and Spirit. The more of the Divine self in anyone, the truer and more complete the Divine satisfaction.
2. Consider what of truth we can find in these words.
(1) It would be vastly mischievous were we to come to look upon that righteousness as our own, and so try to sever the stream from the fount. It is ours only because it is Gods gift. All our righteousness is of God.
(2) There may be a high-mindedness in Christian service which finds needed correction in the thought that God is not so much served by us as we are served by Him.
3. We need to feel that all the weight of obligations is on our side. When we think of the Divine pleasure and gain, we cannot but think how beneficent that pleasure is. We cannot serve God without a recompense. Yet there are many who shrink from God, as though He were the receiver, instead of the Giver, of all good. They start back from duty as though it would be fatal to their joy. Nothing He commands but for your good. Nothing He orders but for your eternal delight. (G. J. Proctor.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v4Connecting Statement:
Connecting Statement:
Eliphaz continues speaking to Job.
Read full note →
Is it because of your reverence for him that he rebukes you and takes you to judgment? Is not your wickedness great? Is there no end to your iniquities?
Eliphaz uses questions to scold Job and accuse him of committing terrible sins. AT: "It is certainly not because you have been devoted to him that God rebukes you and takes you to judgment! No, as you know, he judges you because your wickedness is great and you keep on sinning!" (See: Rhetorical Question)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v222:2-3 Eliphaz did not understand that God would gain…
22:2-3 Eliphaz did not understand that God would gain pleasure from Job’s righteousness (1:8; 2:3), as he does from every righteous person (1 Chr 29:17; Ps 147:10-11; Prov 11:1, 20; 12:22). God would also gain glory from Job’s steadfast faith, which emphasized the lie behind Satan’s challenge (Job 1:9-12; 2:4-6). • Job steadfastly claimed that he was perfect (23:10-12), as did God himself (1:1, 8; 2:3).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv2, 4 Though man were just, yet God could have no…
Though man were just, yet God could have no profit of this his justice: and therefore when he punished him, he hath no regard to his justice, but to his sin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–5 Job 22:2 Can a man be profitable unto God,…
Job 22:2 Can a man be profitable unto God, as he that is wise may be profitable unto himself?
Ver. 2. Can a man be profitable unto God] No, neither doth Job say he can, but the contrary, Job 21:22. Howbeit the God of glory, as he is called, Act 7:2, although his glory is as himself, infinite and eternal, and, therefore, not capable of our addition or detraction (the sun would shine though all the world were blind), yet, to try how we prize his glory, and what we will do for him, he hath declared that he accounteth himself made glorious by us when we get so far as to conceive of him above all creatures.
Read full note →
As he that is wise may be profitable unto himself?] Or, But he that is wise, &c. See Pro 9:12, which Solomon seemeth to have taken hence. Natural reason taught Plautus to bring in a countryman animating his son cheerfully to follow his business thus, Thou ploughest, harrowest, sowest, and reapest for thyself; to thee shall this labour bring in joy. The word here rendered wise sometimes signifieth prosperous, quod prudentibus omnia feliciter cedant, because prudent persons do usually prosper. Prudentiam felicitas fere sequitur, Isa 52:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–5 Be profitable unto God, i.e. add any thing to…
Be profitable unto God, i.e. add any thing to his perfection or felicity, to wit, by his righteousness, as the next verse shows. Why then dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it, or as if he could not without injury afflict thee? who supposest thyself to be a righteous person, though indeed thou art not so, as he saith, Job 22:5,6, &c.; but if thou wert really so, God is not thy debtor for it.
As; or, because; or, but; or, yea rather: so this latter clause is to be read without an interrogation, and the former with it.
Read full note →
He that is wise may be profitable to himself: a wise or good man (for these in Scripture use are one and the same) doth much good to himself; he promotes his own peace, and honour, and happiness by his goodness; and having so great a reward for his virtue, God is not indebted to him, but he is indebted to God for it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v5 Eliphaz and his companions had condemned Job, in general,…
Eliphaz and his companions had condemned Job, in general, as a wicked man and a hypocrite; but none of them had descended to particulars, nor drawn up any articles of impeachment against him, until Eliphaz did so here, where he positively and expressly charges him with many high crimes and misdemeanours, which, if he had really been guilty of them, might well have justified them in their harsh censures of him. "Come," says Eliphaz, "we have been too long beating about the bush, too tender of Job and afraid of grieving him, which has but confirmed him in his self-justification. It is high time to deal plainly with him. We have condemned him by parables, but that does not answer the end; he is not prevailed with to condemn himself. We must therefore plainly tell him, Thou art the man, the tyrant, the oppressor, the atheist, we have been speaking of all this while. Is not thy wickedness great? Certainly it is, or else thy troubles would not be so great. I appeal to thyself, and thy own conscience; are not thy iniquities infinite, both in number and heinousness?" Strictly taken, nothing is infinite but God; but he means this, that his sins were more than could be counted and more heinous than could be conceived. Sin, being committed against Infinite Majesty, has in it a kind of infinite malignity. But when Eliphaz charges Job thus highly, and ventures to descend to particulars too, laying to his charge that which he knew not, we may take occasion hence, 1. To be angry at those who unjustly censure and condemn their brethren. For aught I know, Eliphaz, in accusing Job falsely, as he does here, was guilty of as great a sin and as great a wrong to Job as the Sabeans and Chaldeans that robbed him; for a man's good name is more precious and valuable than his wealth. It is against all the laws of justice, charity, and friendship, either to raise or receive calumnies, jealousies, and evil surmises, concerning others; and it is the more base and disingenuous if we thus vex those that are in distress and add to their affliction. Eliphaz could produce no instances of Job's guilt in any of the particulars that follow here, but seems resolved to calumniate boldly, and throw all the reproach he could on Job, not doubting but that some would cleave to him. 2. To pity those who are thus censured and condemned. Innocency itself will be no security against a false and foul tongue. Job, whom God himself praised as the best man in the world, is here represented by one of his friends, and he a wise and good man too, as one of the greatest villains in nature. Let us not think it strange if at any time we be thus blackened, but learn how to pass by evil report as well as good, and commit our cause, as Job did his, to him that judgeth righteously.
Let us see the particular articles of this charge.
Read full note →
I. He charged him with oppression and injustice, that, when he was in prosperity, he not only did no good with his wealth and power, but did a great deal of hurt with them. This was utterly false, as appears by the account Job gives of himself (Job 29:12, etc.) and the character God gave of him, ch. 1. And yet,
1. Eliphaz branches out this charge into divers particulars, with as much assurance as if he could call witnesses to prove upon oath every article of it. He tells him, (1.) That he had been cruel and unmerciful to the poor. As a magistrate he ought to have protected them and seen them provided for; but Eliphaz suspects that he never did them any kindness, but all the mischief his power enabled him to do, - that, for an inconsiderable debt, he demanded, and carried away by violence, a pawn of great value, even from his brother, whose honesty and sufficiency he could not but know (Job 22:6), Thou hast taken a pledge from thy brother for nought, or, as the Septuagint reads it, Thou hast taken thy brethren for pledges, and that for nought, imprisoned them, enslaved them, because they had nothing to pay, - that he had taken the very clothes of his insolvent tenants and debtors, so that he had stripped them naked, and left them so (the law of Moses forbade this, Exo 22:26, Deu 24:13), - he had not been charitable to the poor, no, not to poor travellers, and poor widows: "Thou hast not given so much as a cup of cold water (which would have cost thee nothing) to the weary to drink, when he begged for it (Job 22:7) and was ready to perish for want of it, nay, thou hast withholden bread from the hungry in their extremity, hast not only not given it, but hast forbidden the giving of it, which is withholding good from those to whom it is really due, Pro 3:27. Poor widows, who while their husbands were living troubled nobody, but now were forced to seek relief, thou hast sent away empty from thy doors with a sad heart, Job 22:9. Those who came to thee for justice, thou didst send away unheard, unhelped; nay, though they came to thee full, thou didst squeeze them, and send them away empty; and, worst of all, the arms of the fatherless have been broken; those that could help themselves but little thou hast quite disabled to help themselves." This which is the blackest part of the charge, is but insinuated: The arms of the fatherless have been broken. He does not say, "Thou has broken them," but he would have it understood so, and if they be broken, and those who have power do not relieve them, they are chargeable with it. "They have been broken by those under thee, and thou hast connived at it, which brings thee under the guilt." (2.) That he had been partial to the rich and great (Job 22:8): "As for the mighty man, if he was guilty of any crime, he was never questioned for it: he had the earth; he dwelt in it. If he brought an action ever so unjustly, or if an action were ever so justly brought against him, yet he was sure to carry his cause in thy courts. The poor were not fed at thy door, while the rich were feasted at thy table." Contrary to this is Christ's rule for hospitality (Luk 14:12-14); and Solomon says, He that gives to the rich shall come to poverty.
2. He attributes all his present troubles to these supposed sins (Job 22:10, Job 22:11): "Those that are guilty of such practices as these commonly bring themselves into just such a condition as thou art now in; and therefore we conclude thou hast been thus guilty." (1.) "The providence of God usually crosses and embarrasses such; and snares are, accordingly, round about thee, so that, which way soever thou steppest or lookest, thou findest thyself in distress; and others are as hard upon thee as thou hast been upon the poor." (2.) "Their consciences may be expected to terrify and accuse them. No sin makes a louder cry there than unmercifulness; and, accordingly, sudden fear troubles thee; and, though thou wilt not own it, it is guilt of this kind that creates thee all this terror." Zophar had insinuated this, Job 20:19, Job 20:20. (3.) "They are brought to their wits' end, so amazed and bewildered that they know not what to do, and that also is thy case; for thou art in darkness that thou canst not see wherefore God contends with thee nor what is the best course for thee to take, for abundance of waters cover thee," that is, "thou art in a mist, in the midst of dark waters, in the thick clouds of the sky." Note, Those that have not shown mercy may justly be denied the comfortable hope that they shall find mercy; and then what can they expect but snares, and darkness, and continual fear?
II. He charged him with atheism, infidelity, and gross impiety, and thought this was at the bottom of his injustice and oppressiveness: he that did not fear God did not regard man. He would have it thought that Job was an Epicurean, who did indeed own the being of God, but denied his providence, and fancied that he confined himself to the entertainments of the upper world and never concerned himself in the inhabitants and affairs of this.
1. Eliphaz referred to an important truth, which he thought, if Job had duly considered it, would have prevented him from being so passionate in his complaints and bold in justifying himself (Job 22:12): Is not God in the height of heaven? Yes, no doubt he is. No heaven so high but God is there; and in the highest heavens, the heavens of the blessed, the residence of his glory, he is present in a special manner. There he is pleased to manifest himself in a way peculiar to the upper world, and thence he is pleased to manifest himself in a way suited to this lower world. There is his throne; there is his court: he is called the Heavens, Dan 4:26. Thus Eliphaz proves that a man cannot be profitable to God (Job 22:2), that he ought not to contend with God (it is his folly if he does), and that we ought always to address ourselves to God with very great reverence; for when we behold the height of the stars, how high they are, we should, at the same time, also consider the transcendent majesty of God, who is above the stars, and how high he is.
2. He charged it upon Job that he made a bad use of this doctrine, which he might have made so good a use of, Job 22:13. "This is holding the truth in unrighteousness, fighting against religion with its own weapons, and turning its own artillery upon itself: thou art willing to own that God is in the height of heaven but thence thou inferrest, How doth God know?" Bad men expel the fear of God out of their hearts by banishing the eye of God out of the world (Eze 8:12), and care not what they do if they can but persuade themselves that God does not know. Eliphaz suspected that Job had such a notion of God as this, that, because he is in the height of heaven, (1.) It is therefore impossible for him to see and hear what is done at so great a distance as this earth, especially since there is a dark cloud (Job 22:13), many thick clouds (Job 22:14), that come between him and us, and are a covering to him, so that he cannot see, much less can he judge of, the affairs of this lower world; as if God had eyes of flesh, Job 10:4. The interposing firmament is to him as transparent crystal, Eze 1:22. Distance of place creates no difficulty to him who fills immensity, any more than distance of time to him who is eternal. Or, (2.) That it is therefore below him, and a diminution to his glory, to take cognizance of this inferior part of the creation: He walks in the circuit of heaven, and has enough to do to enjoy himself and his own perfections and glory in that bright and quiet world; why should he trouble himself about us? This is gross absurdity, as well as gross impiety, which Eliphaz here fathers upon Job; for it supposes that the administration of government is a burden and disparagement to the supreme governor and that the acts of justice and mercy are a toil to a mind infinitely wise, holy, and good. If the sun, a creature, and inanimate, can with his light and influence reach this earth, and every part of it (Psa 19:6), even from that vast height of the visible heavens in which he is, and in the circuit of which he walks, and that through many a thick and dark cloud, shall we question it concerning the Creator?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–5 Is it any pleasure to the Almighty that thou…
Is it any pleasure to the Almighty that thou art righteous?.... It is not; the Lord indeed takes pleasure in his people, not as sinners, but as righteous; and as they are considered such in Christ, he is well pleased for his righteousness' sake, and with it, being agreeable to his nature, will, and law; and with his people in Christ, in whom they are accepted, having imputed the righteousness of his Son unto them, and so they stand before him unblamable and irreprovable, and he takes pleasure in the work of his own hands upon them, called the good pleasure of his will, in the new man formed after his image in righteousness and true holiness, in the graces of his Spirit, and in the exercise of them, faith, hope, love, humility, fear of God, &c. it is a pleasure to him to hear their prayers and praises, and to observe their ready and cheerful obedience to his will; but then all this gives him no new pleasure, or adds anything to the complacency of his mind; he would have had as much delight and pleasure within himself, if there had never been an holy angel in heaven, or a righteous man on earth; he has no such pleasure in either as to be made more happy thereby, or so as to receive any "gain" or profit from it, as the next clause explains it. Some render it, "that thou justifiest thyself" (k), or "that thou art just", or "seemest to be righteous to thyself" (l); a self-righteous person is not pleasing to God; it is no pleasure to him when a man seeks for justification by his own works, or reckons them his righteousness; the publican that confessed his sin was rather justified with God than the Pharisee that applauded his own righteousness; such that are conceited of their own righteousness, and despise others, are an offence to God, a "smoke in his nose", Isa 65:5; for the righteousness of such is not real righteousness in the account of God, and according to his law; it has only the shadow and appearance of one, but is not truly so; and besides, to seek righteousness this way is going contrary to the revealed will of God, to the Gospel scheme of justification by faith in Christ's righteousness, without the works of the law, and is a setting aside his righteousness, and frustrating and making null and void the death of Christ, and therefore can never be pleasing in the sight of God:
or is it gain to him that thou makest thy ways perfect? no man's ways are perfect before God, even the best of men have detects in their works, and failings in their walk and conversations: some men's ways are indeed clean in their own eyes, and perfect in their own conceit; and if Eliphaz thought Job such an one, he was mistaken, see Job 9:20; there are others, who are in a sense unblamable in their walk and conversation; that is, are not guilty of any notorious crime, but exercise a conscience void of offence towards God and man, walk in all the commandments and ordinances of the Lord blameless; and yet this is no "gain" to God; for what does such a man give to him? or what does he receive of his hands? see Job 35:7. This was indeed Job's case and character.
Read full note →
(k) "quod justifices te", Junius & Tremellius. (l) "Quum Justus es apud teipsum", Schmidt; "quod tibi justus esse videris", Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–5 Can, &c. - Why dost thou insist so much…
Can, &c. - Why dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–5 Verse 2. Can a man be profitable unto God]…
Verse 2. Can a man be profitable unto God] God does not afflict thee because thou hast deprived him of any excellency. A man may be profitable to a man, but no man can profit his Maker. He has no interest in thy conduct; he does not punish thee because thou hast offended and deprived him of some good. Thy iniquities are against justice, and justice requires thy punishment.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2–5 Job 22:2. Can a man be profitable unto God…
Job 22:2. Can a man be profitable unto God — That is, add any thing to his perfection or felicity? namely, by his righteousness, as the next verse shows. Why then dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it; or, as if he could not, without injustice, afflict thee, who supposest thyself to be a righteous person? As, or because, he that is wise — He that is a truly righteous and good man; may be profitable to himself — Does much good to himself; promotes his own peace, and honour, and happiness, by his goodness. Because a wise man receives great benefit by his virtue, shall we think that God is a gainer by it too?
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–5 Can a man be profitable unto God? - Can…
Can a man be profitable unto God? - Can a man confer any favor on God, so as to lay him under obligation? Eliphaz supposes that Job sets up a “claim” to the favor of God, because he was of service to him, or because God had something to fear if he was cut off. He maintains, therefore, that a man can confer no favor on God, so as to lay him under obligation. God is independent and supreme. He has nothing to gain if man is righteous - he has nothing to apprehend if he is punished. He is not dependent at all on man.
As he that is wise - Margin, or, “if he may be profitable, doth his goodness depend thereon.” The meaning of the passage is, a wise man may promote his own advantage, but he cannot be of advantage to God. All the result of his wisdom must terminate on himself, and not on God; compare Psa 16:2. Of the correctness of this sentiment there can be no doubt. It accords with reason, and with all that is said in the Scriptures. God is too great to be benefited by man. He is infinite in all his perfections; he is the original fountain of blessedness; he is supremely wise; he has all resources in himself, and he cannot be dependent on his creatures. He cannot, therefore, be deterred from punishing them by any dread which he has of losing their favor - he cannot be induced to bless them because they have laid him under obligation. Eliphaz meant this as a reply to what Job had said. He had maintained, that God did “not” treat people according to their character in this life, but that, in fact, the wicked were often prospered, and suffered to live long. Eliphaz at once “infers,” that if this were so, it must be because they could render themselves “serviceable” to God, or because he must have something to dread by punishing them. In the general sentiment, he was right; in the “inference” he was wrong - since Job had not affirmed that they are spared from any such cause, and since many other “reasons” may be assigned.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–5 Knowledge. How then canst thou dispute with God?
Knowledge. How then canst thou dispute with God?
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–5 as he that is wise--rather, yea the pious man…
as he that is wise--rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious (Dan 12:3, Dan 12:10; Psa 14:2) [MICHAELIS].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–5 Hitzig divides the chapter into three double strophes. First…
Hitzig divides the chapter into three double strophes. First double strophe — THE BILL OF ACCUSATIONS, Job_22:2-11.
a. A syllogistic proof that Job’s sufferings are the merited punishment of his sins, Job_22:2-5.
Read full note →
2. As — כי, but, or nay but. Zockler finds in this series of questions a perfect syllogism, of which Job_22:2-3 form the major premiss; Job_22:4 the minor premiss; Job_22:5 the conclusion, to wit, that Job must be a great sinner. The fallacy lies in the minor premiss. All trust in works of merit is rooted in the idea that man can profit God.
Wise… profitable unto himself — The second clause implies a negative answer to the question of profitableness, and should be rendered, the wise man profiteth himself. He is the gainer, not God. Scott cites a like sentiment from Sophocles: “What good man is not a friend to himself.” See sermon, in loc., by Dr. South, on “The Impossibility of Man’s Meriting of God.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–5 2. This verse reads,
2. This verse reads,
Can a man be profitable unto God?
Read full note →
Nay, he that is wise is profitable unto himself.
A man’s actions cannot affect God; the advantage of wisdom, that is, prudent and right conduct, can only accrue to a man himself.
2–5. God’s treatment of men cannot be due to any respect which He has to Himself, for He is too lofty to be affected by anything human. He deals with men according to their ways, and Job’s afflictions can be due only to his sin.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 4, 5 (2) As he that is wise.—It is probably an…
(2) As he that is wise.—It is probably an independent statement: “Surely he that is wise is profitable, &c.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–5 HOMILIES BY R. GREEN Vers. 2-11. The impartiality of…
HOMILIES BY R. GREEN Vers. 2-11. The impartiality of the Divine judgment.
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
Read full note →
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.
HOMILIES BY W.F. ADENEY Ver. 2. Whether man can be profitable to God.
Here is a question to which Eliphaz only expects a negative answer. Let us look at the grounds of the question, its difficulties, and the possible solution of it.
I THE GROUNDS OF THE QUESTION. With many persons such a question never occurs. They do not dream of becoming profitable to God, nor do they wish to be of real service to him. Their only desire is that they may be profitable to them. Even in religion their great idea is to save their own souls. When they think of God at all, it is to consider what they may get from him for their own advantage. Any idea of sacrificing themselves to God and rendering him disinterested service has never dawned upon their consciousness. But when a true Christian spirit is aroused in the heart of a man, he must look beyond himself; he must desire to show his gratitude to God by some act of service; he must wish in some way to be profitable to God. It will be a pain to him to find that he can only receive bounties from God and can never render him any return. Thus there will arise within him an earnest question as to whether indeed he can do anything that will really be useful to God.
II THE DIFFICULTIES OF THE QUESTION. These come from two main sources from man"s littleness, and from God"s greatness.
1. Man"s littleness.
(1) In knowledge. How can we discover what will be profitable to God? Have not men often done for religion what has really neither pleased God nor helped his cause?
(2) In power. We are limited, imperfect, feeble creatures. All We have is directly derived from the goodness of God. How, then, can we find means with which to give him beck any service?
(3) In goodness. Sin mars all we touch. Our sacrifice is defiled, our service is corrupt. We do not approach him with clean hands and pure hearts. How, then, can he accept our service?
2. God"s greatness. It would seem that our slight service would be simply lost in the vast sea of Divine activities. It would be like a drop of water added to the ocean. Indeed, it would be no real addition; for God is infinite, his resources are boundless. He can do all things without an effort. Therefore he cannot need our service.
III THE POSSIBLE SOLUTION OF THE QUESTION. Even if we cannot find this we should believe that it exists, because God calla us to serve him, and he would not do so if effective service were impossible. He could not desire us to waste our strength in work which was exhausting to ourselves and yet not useful to him, while we were simply aiming at serving him in obedience to his command. That would be a cruel mockery. Therefore we must believe that God does account our service profitable. Further, there are some ways in which we can see that it is so.
1. Through the love of God. The parent is delighted to receive the small ministries of his child, though he does not absolutely need them, and though they may really cost him more in first furnishing the means and then helping the accomplishment, than they are worth when regarded from a commercial standpoint. But love adds a value of its own. God delights to receive the service of his children. He waits for it and makes it valuable by the condescension which gives it a place in his plans.
2. By helping our fellow-men. We serve God when we serve our human brothers. Though in the infinity of his resources he does not lack anything, they lack many things. Yet God rejoices in what benefits any of his creatures. Thus we may become profitable to God by being profitable to our neighbours. W.F.A. (Mat_25:40)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 5 Is it any pleasure to the Almighty that thou…
Job_22:3
Is it any pleasure to the Almighty that thou art righteous?
Read full note →
Gods pleasure in mans righteousness
To this Eliphaz we cannot take kindly. There is so much in him that reminds us of the Pharisee of our Lords day. With all his conscientiousness--and it is remarkable what sins against God and our brother are committed under the garb of conscientiousness--he seems to be one of those who speak wickedly for God. Looking at the argument of the Temanite in this chapter, it is, at best, a piece of sophistry. The words of the text seem humble words, so calculated to move us in the direction of self-repression; but we are not required to build humility upon a lie.
1. This verse is but an expansion of the thought contained in the previous verse, which reads thus, Can a man be profitable unto God, as he that is wise may be profitable unto himself? The force of this comparison tends to disarm criticism, for the least taught among Christian people can never think they are doing God the service they are rendering themselves. In those cases in which men think they are in some way doing God a splendid service, their presumption is its own condemnation. But such a thought does not enter Christian believing minds. What are they to say to the challenge of the next verse? Is there not something true within us that rises up against its merciless and terrible conclusion? A man may be far from as profitable to God as unto himself. He must feel that all the weight of obligation is on his side, since God alone is the source of all his goodness and power; and yet he may, I think he must, if he have a spark of the Divine life and light in him, resist so fearful and disheartening a conclusion as that God has no pleasure in his rectitude, and that he is all loss and no gain to God.
(1) Such a conclusion is most disheartening to endeavours after goodness. Practically carried into the inner life of men, it would be fatal to that goodness. There can be little faith in a goodness that is not nurtured by love and fed by willing cheerfulness. The difference between a Divine compulsion and the sort of thing called compulsion among men, is that the former is made up of affection, the other of necessity. A Divine compulsion, beginning with love, creates an obedience which becomes more and more congenial and native to the soul of the subject of it. We all need educating in virtue and goodness. Human nature has to be raised and sanctified by the energy of Divine grace. The righteous man is the creation of that Divine grace which comes to the aid of the struggling one in his contest with dark, evil forces. And the more successful will he be in that contest, the more clearly he discerns what that Divine force is which is helping him. Most discouraging is it to all endeavours after a better life that we should doubt the pleasure of the Eternal in those endeavours. If we do so, we misjudge our relation to the Infinite. It will be as new life to us when we learn to believe in the words of Jesus about the Father. Against the unfaith of men in this Divine Fatherhood, we have constantly to contend.
(2) Such a conclusion is also dishonouring to God. It is against the entire scope and tone of Divine revealings from age to age, up to the day when John, the latest seer of the New Testament, spoke of the God of love. It dishonours Him, because it takes away from Him some of those finer instincts which all men worthy of the name have. We take pleasure in endeavours to please us--else we are scarcely human. We allow for infirmity and frailty; and it were indeed a hard and cruel faith about God to deny Him such instincts. And surely God must be pleased with that work into which He throws most of His own pure soul and Spirit. The more of the Divine self in anyone, the truer and more complete the Divine satisfaction.
2. Consider what of truth we can find in these words.
(1) It would be vastly mischievous were we to come to look upon that righteousness as our own, and so try to sever the stream from the fount. It is ours only because it is Gods gift. All our righteousness is of God.
(2) There may be a high-mindedness in Christian service which finds needed correction in the thought that God is not so much served by us as we are served by Him.
3. We need to feel that all the weight of obligations is on our side. When we think of the Divine pleasure and gain, we cannot but think how beneficent that pleasure is. We cannot serve God without a recompense. Yet there are many who shrink from God, as though He were the receiver, instead of the Giver, of all good. They start back from duty as though it would be fatal to their joy. Nothing He commands but for your good. Nothing He orders but for your eternal delight. (G. J. Proctor.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v4 Connecting Statement:
Connecting Statement:
Eliphaz continues speaking to Job.
Read full note →
Is it because of your reverence for him that he rebukes you and takes you to judgment? Is not your wickedness great? Is there no end to your iniquities?
Eliphaz uses questions to scold Job and accuse him of committing terrible sins. AT: "It is certainly not because you have been devoted to him that God rebukes you and takes you to judgment! No, as you know, he judges you because your wickedness is great and you keep on sinning!" (See: Rhetorical Question)
translationWords
revere
rebuke
judge
evil
iniquity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v2 22:2-3 Eliphaz did not understand that God would gain…
22:2-3 Eliphaz did not understand that God would gain pleasure from Job’s righteousness (1:8; 2:3), as he does from every righteous person (1 Chr 29:17; Ps 147:10-11; Prov 11:1, 20; 12:22). God would also gain glory from Job’s steadfast faith, which emphasized the lie behind Satan’s challenge (Job 1:9-12; 2:4-6). • Job steadfastly claimed that he was perfect (23:10-12), as did God himself (1:1, 8; 2:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.