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Eliphaz here leads on a third attack upon poor Job, in which Bildad followed him, but Zophar drew back, and quitted the field. It was one of the unhappinesses of Job, as it is of many an honest man, to be misunderstood by his friends. He had spoken of the prosperity of wicked men in this world as a mystery of Providence, but they took it for a reflection upon Providence, as countenancing their wickedness; and they reproached him accordingly. In this chapter, I. Eliphaz checks him for his complaints of God, and of his dealings with him, as if he thought God had done him wrong (Job 22:2-4). II. He charges him with many high crimes and misdemeanours, for which he supposes God was now punishing him. 1. Oppression and injustice (Job 22:5-11). 2. Atheism and infidelity (Job 22:12-14). III. He compares his case to that of the old world (Job 22:15-20). IV. He gives him very good counsel, assuring him that, if he would take it, God would return in mercy to him and he should return to his former prosperity (Job 22:21-30).

INTRODUCTION TO JOB 22 This chapter contains the third and last reply of Eliphaz to Job, in which he charges him with having too high an opinion of himself, of his holiness and righteousness, as if God was profited by it, and laid thereby under obligation to him, whereas he was not, Job 22:1; and as if he reproved and chastised him, because of his fear of him, whereas it was because of his sins, Job 22:4; an enumeration of which he gives, as of injustice, oppression, cruelty to the poor, and even of atheism and infidelity, for which snares and fears were around him, and various calamities, Job 22:6; and compares his way and course of life to that of the men of the old world, and the inhabitants of Sodom and Gomorrah, and suggests that his end would be like theirs, unless he repented, Job 22:15; and then concludes with an exhortation to him to return to God by repentance, and to reform, when he should see happy times again, and enjoy much outward and inward prosperity, and be an instrument of doing much good to many, Job 22:21.

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. (k) "quod justifices te", Junius & Tremellius. (l) "Quum Justus es apud teipsum", Schmidt; "quod tibi justus esse videris", Michaelis.

The things that are administered by the Holy Spirit are worthy of description. Therefore, they are described, so that the reader may take advantage of the things being read. If the speeches of those three who came to Job were not useful, so that the reader might gain nothing from what was said to Job through them, to be sure the divine Providence would have not reported the speeches of those three in the book of Job. It is possible, therefore, to obtain a certain advantage from their speeches by observing carefully their doctrine.Notice that the fault in their speeches is singular: every time they accuse Job, they believe that he is suffering his misfortunes because he had sinned. They do not see that there are many reasons why adversities happen to people. It was established that these are the things that happen, both good and bad, or whatever you want to call them. “Is it not the Lord that teaches understanding and knowledge?” This statement is wise. Indeed, the true doctor of virtue cannot be a person. “He that teaches man knowledge” is also mentioned in the psalms and is no one else but God. And the prophet says, “Teach me your ordinances,” because he knows that God is the true and perfect doctor. In truth God teaches, by lighting the soul of the pupil from him and by illuminating his mind with his light, his truthful word. For this reason, the righteous men, who received the grace of teaching, teach us.

“Then Eliphaz the Temanite answered and said, ‘Is it not the Lord who teaches understanding and knowledge?’ ” After being defeated, Eliphaz eventually agrees with this. Then, since what had been said allowed everyone to come to the conclusion that Job was not impious and that the conduct of a person could not be judged on the basis of his punishments, notice the perfidy at which he almost arrives to suppress the role of Providence.

Can a man be compared unto God, even when he has perfect knowledge? By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent?

When blessed Job had finished speaking, Eliphaz did not understand his words according to the intention with which they were spoken. Indeed, when Job had spoken first about the exalted character of the matter, he said "Is my debate against man," (21:4) Eliphaz takes this to have been said in such a way as if to dispute contentiously with God, and so accuses him of presumption for three reasons. First, one is provoked to discussion or dispute with another when one sees him comparable to himself in knowledge of the truth, so that from mutual discussion something hidden may be brought to light. However, it is especially presumptuous for man to dare to compare his knowledge to divine knowledge, and so he says, "Can man be compared to God, even if he is perfect in knowledge?" as if to say: "No" because the knowledge of God is infinite.

A good reputation. The rich and the poor. The idle. Good habits formed in infancy. Injustice and its effects. The providence of God. The lewd woman. The necessity of timely correction. Exhortation to wisdom. Rob not the poor. Be not the companion of the frowward. Avoid suretyship. Be honest. The industrious shall be favored.

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.

AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; Ch1 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.

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].