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Commentary on Job 22 verses 5–14
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.
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?
Eliphaz pronounces a serious accusation of impiety and madness against Job. “In fact,” he says, “you committed iniquities, as if [God] did not realize they were [committed] in the land of the Lord, but as if he judged in darkness. That is, as if, in judging, he did not see what happened in his land. You said, in fact, that since he is invisible and separates himself with clouds from what happens among us, and only goes around the circle of heaven, he does not deem it worthy to take care of earthly things.” This is what the pagan philosophers thought, when they said that God does not take care of what is under the moon.
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SUMMARY
Job 22:13 presents a deeply flawed and misinformed accusation from Eliphaz the Temanite against Job. In this verse, Eliphaz cynically attributes to Job the impious belief that God is too remote, too exalted, or too obscured by "dark clouds" to truly perceive or justly judge human actions, particularly those committed in secrecy. This charge is a profound misrepresentation of Job's actual laments, which, while questioning God's mysterious ways and the reason for his suffering, never doubted His ultimate knowledge, power, or justice. Eliphaz's words instead reveal his rigid adherence to a retribution theology, where suffering is always a direct consequence of sin, leading him to conclude that Job must harbor hidden iniquity and thus deny God's omniscience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Eliphaz's statement in Job 22:13 employs several potent literary devices. The most prominent is the Rhetorical Question, "How doth God know? can he judge through the dark cloud?" These are not genuine inquiries but accusations framed as questions, designed to imply Job's supposed impious beliefs and to provoke agreement from the listeners (and perhaps Job himself) regarding the absurdity of such a notion. This device allows Eliphaz to attribute a blasphemous thought to Job without directly stating "Job believes God does not know," making the accusation more insidious and difficult for Job to refute directly. Secondly, Metaphor is evident in the phrase "dark cloud" ('araphel). This term, often associated with God's majestic and sometimes hidden presence, is here repurposed by Eliphaz to metaphorically represent a barrier or obscurity that he claims Job believes prevents God from seeing human actions. It underscores the perceived distance between the divine and human realms, a distance Eliphaz suggests Job is exploiting. Finally, there is a strong element of Irony at play. Eliphaz, in his rigid adherence to traditional theology, completely misrepresents Job's true sentiments. Job, despite his profound suffering and questioning, never truly doubts God's ultimate knowledge or justice, but rather the reason for his suffering. Eliphaz's accusation, therefore, ironically reveals more about his own flawed understanding of God and Job than about Job's actual faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's accusation in Job 22:13, though false, inadvertently highlights core theological truths about God's nature. It underscores the biblical affirmation of God's absolute omniscience and omnipresence, challenging any human tendency to believe that actions, thoughts, or intentions can be hidden from Him. The very idea that God might be limited in His perception or ability to judge is antithetical to His divine attributes as revealed throughout Scripture. This verse serves as a stark reminder that God's knowledge is not constrained by physical distance, human secrecy, or any "dark cloud" of obscurity; He is intimately aware of all things, from the grand cosmic order to the deepest recesses of the human heart. This comprehensive knowledge forms the foundation for His perfect and righteous judgment, ensuring that justice will ultimately prevail, even if its timing and methods are beyond human comprehension.
REFLECTION AND APPLICATION
Job 22:13, despite being a false accusation, offers profound opportunities for reflection on our own understanding of God and our walk with Him. It challenges us to examine any lingering doubts we might harbor about God's intimate knowledge of our lives, our struggles, and our hidden thoughts. Do we sometimes act as if God doesn't see, or that our private sins are truly private? This verse calls us to live with the constant awareness of God's omnipresence and omniscience, recognizing that nothing is hidden from His sight. Such an awareness should not primarily induce fear but rather inspire reverence, integrity, and comfort. It reminds us that God truly knows our hearts, understands our deepest pains, and will ultimately bring all things into the light, ensuring perfect justice. It also serves as a caution against the judgmental spirit exemplified by Eliphaz, reminding us to approach others' suffering with humility and compassion rather than rigid theological assumptions, acknowledging that God's ways are often higher and more complex than our limited human understanding.
Questions for Reflection
FAQ
Is Eliphaz accurately quoting Job in Job 22:13?
Answer: No, Eliphaz is not accurately quoting Job. Instead, he is attributing a cynical and impious thought to Job, twisting Job's laments and questions about the reason for his suffering into a direct challenge against God's omniscience and ability to judge. Throughout the book, Job expresses bewilderment and a desire for an audience with God, as seen in Job 13:3, but he never denies God's knowledge or power. Eliphaz's statement is a rhetorical device to condemn Job based on Eliphaz's own rigid retribution theology.
What does the "dark cloud" symbolize in this verse?
Answer: The "dark cloud" (Hebrew: ʻărâphel') in Job 22:13 symbolizes a perceived barrier or obscurity that Eliphaz suggests Job believes prevents God from seeing or judging human actions. While ʻărâphel' can refer to the thick darkness of God's majestic presence, as when God descended in a thick cloud on Mount Sinai, here Eliphaz uses it to imply that Job thinks God is too far removed or too veiled to discern secret sins. It represents a supposed limitation on God's perception, reinforcing the false accusation that Job doubts divine omniscience.
How does this verse relate to the broader theme of divine justice in the Bible?
Answer: Although Eliphaz's accusation is misguided, Job 22:13 highlights the critical link between God's knowledge and His justice. If God were not omniscient, He could not be perfectly just, as true justice requires complete awareness of all facts, intentions, and circumstances. The Bible consistently affirms that God's knowledge is absolute, and therefore, His judgment is always righteous and true, as declared in Psalm 9:8. This verse, by falsely questioning God's knowledge, inadvertently underscores the foundational biblical truth that God's justice is unimpeachable precisely because He knows all things.
CHRIST-CENTERED FULFILLMENT
Job 22:13, with its false accusation regarding God's knowledge and judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Eliphaz's misguided notion that God might be distant or obscured by a "dark cloud" is utterly dispelled by the Incarnation, where God Himself "dwelt among us" (John 1:14). Jesus, being God incarnate, perfectly embodies divine omniscience and justice. He is the one who "knew all people and needed no one to tell him what was in people's hearts, for he himself knew what was in everyone" (John 2:24-25). Furthermore, the New Testament reveals that all judgment has been committed to the Son (John 5:22), demonstrating that God's judgment is not hindered by any "dark cloud" but is perfectly executed through Christ, who will judge both the living and the dead (2 Timothy 4:1). Thus, the very attributes of God that Eliphaz falsely accused Job of denying—omniscience and righteous judgment—are perfectly revealed and enacted in Jesus, the Lamb of God who takes away the sin of the world and knows every heart.