โยบ 22:11 วิจารณ์

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 not God in the height of heaven?.... The heaven is high, it has its name from its height, and is noted for it; some of the heavens are higher than others, as the heaven of heavens, the third heaven, the habitation of angels and glorified saints; and here God dwells, this is the habitation of his holiness, and the high and holy place he inhabits; his throne is in heaven, in the heaven of heavens is his throne, where he in an especial manner manifests his glory, and the lustre of it; he is not indeed continued here, the heaven of heavens cannot contain him, he is everywhere; yet this is his court and palace, where his residence and retinue is and angels behold his face, and wait upon him; and because this is the principal seat of his majesty, it becomes one of his names, Dan 4:26; and the words here will bear to be rendered, "is not God the height of the heavens?" (t) or, as the Vulgate Latin version, "higher than the heavens"; he is above them, more exalted than they, being the Creator of them, see Heb 7:26; and behold the height of the stars, how high they are; or "the head" or "top of the stars" (u), which Ben Gersom interprets of the supreme orb, or that high and vast space in which the fixed stars are, or the highest of them, which are at the greatest distance; according to Mr. Huygens (w) a cannon ball discharged would be twenty five years in passing from the earth to the sun, from, Jupiter to the sun an hundred twenty five years, from Saturn two hundred fifty, and from the sun to the dog star (v) 691,600 years; and if therefore it would be so long going to the nearest of the fixed stars, how great must be the distance of them from our earth, which are so much higher than the dog star as that is from the sun? But, though these are so exceeding high, yet God is higher than they, see Isa 14:13; the truth contained in these words was what both Eliphaz and Job were agreed in, let them be spoken by which they will, some ascribing them to the One, and some to the other; from whence Eliphaz represents Job drawing an inference very impious, blasphemous, and atheistical. (t) "sublimitas coelorum", Bolducius; "altitudo coeli", Michaelis; "altitudo coelorum", Schultens. (u) "capat stellarum", Montanus, Bolaucius, Mercerus, Cocceius; "verticem stellarum", V. L. Tigurine version, Michaelis, Schultens. (w) Cosmotheoros, l. 2. p. 125, 137. (v) (The Dog Star is the brighest star in the heavens when viewed from the earth. It has a visual magnitude of -1.4 and is 8.7 light years from the earth. It is in the constellation Sirius. The closest star to the earth is Centaurus and has a visual magnitude of 0 and is 4.3 light years from the earth. It is several times fainter the the Dog Star but is still quite bright compared to neighbouring stars. 1969 Oberserver's Handbook, p. 74, 75. The Royal Astonomical Society of Canada, Toronto, Ontario. Editor)

Since [Eliphaz] had said that [Job] had sinned not mildly or, so to speak, with feeble strength but greatly and with much force, he now fervently invokes revenge against him, so that it may appear that the crime and the revenge are weighed for him at the same time. “And a sudden terror overwhelms you.” Another version of the text reads, “a sudden force.”“And you thought that you would have not seen the darkness.” You also added this crime to your iniquities—the fact that you believed that revenge would have not followed. If you had thought about it, it would have turned you from the dangerous ways of your actions or frightened you less by being already foreseen.

And thou thoughtest thou wouldest not see darkness; and that thou wouldest not be borne down with the force of overflowing waters. As if he said in plain speech; 'Thou didst promise thyself security of peace in hope, and therefore thou wast glad for thine assurance as for the light, nor ever thoughtest for thyself to be oppressed with tribulation. But see, whilst thou art afflicted with evils coming upon thee, whether what thou maintainest be right, the very darkness of trouble which weighs upon thee makes plain; which same troubles Eliphaz compares to 'overflowing waters,' in that whilst one set rushes in over another, as in swoln waters waves follow waves.

He shows the reason why they come on him suddenly when he then says, "You thought that you would not see darkness," that is, you would not arrive at these doubts in which you do not know what to do, which refers to the snares. Then, as to the fear which throws him into confusion he says, "and you would not be oppressed by the force of flood waters," as if to say: You thought that you would never come to be oppressed by the violence and the great number of adversities coming from above, as 1 Thessalonians says, "When they say: peace and security, sudden destruction will come upon them from above." (5:3)

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.

Or darkness, that thou canst not see - The sense of this passage, in the connection that the particle or gives it with the preceding verse, is not easy to be ascertained. To me it seems very probable that a letter has been lost from the first word; and that או o which we translate Or, was originally אור or Light. The copy used by the Septuagint had certainly this reading; and therefore they translate the verse thus: Το φως σοι εις σκοτος απεβη; Thy Light is changed into darkness; that is, Thy prosperity is turned into adversity. Houbigant corrects the text thus: instead of או חשך לא תראה o chosech lo tireh, or darkness thou canst not see, he reads חשך לא אור תראה chosech lo or tireh, darkness, not light, shalt thou behold; that is, Thou shalt dwell in thick darkness. Mr. Good translates: "Or darkness which thou canst not penetrate, and a flood of waters shall cover thee." Thou shalt either be enveloped in deep darkness, or overwhelmed with a flood. The versions all translate differently; and neither they nor the MSS. give any light, except what is afforded by the Septuagint. Coverdale is singular: Shuldest thou then send darcknesse? Shulde not the water floude runne over the? Perhaps the meaning is: "Thou art so encompassed with darkness, that thou canst not see thy way; and therefore fallest into the snares and traps that are laid for thee."

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.

that--so that thou. abundance--floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (Job 11:16; Job 27:20).