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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 22:15–20.
Eliphaz, having endeavoured to convict Job, by setting his sins (as he thought) in order before him, here endeavours to awaken him to a sight and sense of his misery and danger by reason of sin; and this he does by comparing his case with that of the sinners of the old world; as if he had said, "Thy condition is bad now, but, unless thou repent, it will be worse, as theirs was - theirs who were overflown with a flood, as the old world (Job 22:16), and theirs the remnant of whom the fire consumed" (Job 22:20), namely, the Sodomites, who, in comparison of the old world, were but a remnant. And these two instances of the wrath of God against sin and sinners are more than once put together, for warning to a careless world, as by our Saviour (Luk 17:26, etc.) and the apostle, Pe2 2:5, Pe2 2:6. Eliphaz would have Job to mark the old way which wicked men have trodden (Job 22:15) and see what came of it, what the end of their way was. Note, There is an old way which wicked men have trodden. Religion had but newly entered when sin immediately followed it. But though it is an old way, a broad way, a tracked way, it is a dangerous way and it leads to destruction; and it is good for us to mark it, that we may not dare to walk in it. Eliphaz here puts Job in mind of it, perhaps in opposition to what he had said of the prosperity of the wicked; as if he had said, "Thou canst find out here and there a single instance, it may be, of a wicked man ending his days in peace; but what is that to those two great instances of the final perdition of ungodly men - the drowning of the whole world and the burning of Sodom?" destructions by wholesale, in which he thinks Job may, as in a glass, see his own face. Observe, 1. The ruin of those sinners (Job 22:16): They were cut down out of time; that is, they were cut off in the midst of their days, when, as man's time then went, many of them might, in the course of nature, have lived some hundreds of years longer, which made their immature extirpation the more grievous. They were cut down out of time, to be hurried into eternity. And their foundation, the earth on which they built themselves and all their hopes, was overflown with a flood, the flood which was brought in upon the world of the ungodly, Pe2 2:5. Note, Those who build upon the sand choose a foundation which will be overflown when the rains descend and the floods come (Mat 7:27), and then their building must needs fall and they perish in the ruins of it, and repent of their folly when it is too late. 2. The sin of those sinners, which brought that ruin (Job 22:17): They said unto God, Depart from us. Job had spoken of some who said so and yet prospered, Job 21:14. "But these did not (says Eliphaz); they found to their cost what it was to set God at defiance. Those who were resolved to lay the reins on the neck of their appetites and passions began with this; they said unto God, Depart; they abandoned all religion, hated the thoughts of it, and desired to live without God in the world; they shunned his word, and silenced conscience, his deputy. And what can the Almighty do for them?" Some make this to denote the justness of their punishment. They said to God, Depart from us; and then what could the Almighty do with them but cut them off? Those who will not submit to God's golden sceptre must expect to be broken to pieces with his iron rod. Others make it to denote the injustice of their sin: But what hath the Almighty done against them? What iniquity have they found in him, or wherein has he wearied them? Mic 6:3; Jer 2:5. Others make it to denote the reason of their sin: They say unto God, Depart, asking what the Almighty can do to them. "What has he done to oblige us? What can he do in a way of wrath to make us miserable, or in a way of favour to make us happy?" As they argue, Zep 1:12. The Lord will not do good, neither will he do evil. Eliphaz shows the absurdity of this in one word, and that is, calling God the Almighty; for, if he be so, what cannot he do? But it is not strange if those cast off all religion who neither dread God's wrath nor desire his favour. 3. The aggravation of this sin: Yet he had filled their houses with good things, Job 22:18. Both those of the old world and those of Sodom had great plenty of all the delights of sense; for they ate, they drank, they bought, they sold, etc. (Luk 17:27), so that they had no reason to ask what the Almighty could do for them, for they lived upon his bounty, no reason to bid him depart from them who had been so kind to them. Many have their houses full of goods but their hearts empty of grace, and thereby are marked for ruin. 4. The protestation which Eliphaz makes against the principles and practices of those wicked people: But the counsel of the wicked is far from me. Job had said so (Job 21:16) and Eliphaz will not be behind him. If they cannot agree in their own principles concerning God, yet they agree in renouncing the principles of those that live without God in the world. Note, Those that differ from each other in some matters of religion, and are engaged in disputes about them, yet ought unanimously and vigorously to appear against atheism and irreligion, and to take care that their disputes do not hinder either their vigour or unanimity in that common cause of God, that righteous cause. 5. The pleasure and satisfaction which the righteous shall have in this. (1.) In seeing the wicked destroyed, Job 22:19. They shall see it, that is, observe it, and take notice of it (Hos 14:9); and they shall be glad, not to see their fellow-creatures miserable, or any secular turn of their own served, or point gained, but to see God glorified, the word of God fulfilled, the power of oppressors broken, and thereby the oppressed relieved - to see sin shamed, atheists and infidels confounded, and fair warning given to all others to shun such wicked courses. Nay, they shall laugh them to scorn, that is, they justly might do it, they shall do it, as God does it, in a holy manner, Psa 2:4; Pro 1:26. They shall take occasion thence to expose the folly of sinners and show how ridiculous their principles are, though they call themselves wits. Lo, this is the man that made not God his strength; and see what comes of it, Psa 52:7. Some understand this of righteous Noah and his family, who beheld the destruction of the old world and rejoiced in it, as he had grieved for their impiety. Lot, who saw the ruin of Sodom, had the same reason to rejoice, Pe2 2:7, Pe2 2:8. (2.) In seeing themselves distinguished (Job 22:20): "Whereas our substance is not cut down, as theirs was, and as thine is; we continue to prosper, which is a sign that we are the favourites of Heaven, and in the right." The same rule that served him to condemn Job by served him to magnify himself and his companions by. His substance is cut down; therefore he is a wicked man; ours is not; therefore we are righteous. But it is a deceitful rule to judge by; for none knows love or hatred by all that is before him. If others be consumed, and we be not, instead of censuring them and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God and take it for a warning to ourselves to prepare for similar calamities.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
16. That this too blessed Job had said, who can doubt? But what we have unfolded in his words, on account of wearying the reader, we forbear to repeat. [Job 21, 14] It goes on;
And as though the Almighty could do nothing, so reckoned concerning Him.
In this part likewise the wording, and not the statement, is changed. For what was expressed by blessed Job; What is the Almighty that we should serve Him? [Job 21, 15] is expressed by Eliphaz, And as though the Almighty could do nothing, so reckoned concerning Him.
These words mean, “You imitate the actions of the ancestors.” [The author] is alluding to the Cainites, those who lived at the time of the deluge, to the Sodomites, etc.; these are those whom he calls “the way of the world.”
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Summary
Eliphaz the Temanite, in his final and most scathing address to Job, accuses the wicked of profound spiritual rebellion, subtly but pointedly aiming his indictment at Job. This verse vividly portrays individuals who not only actively reject God's presence and authority, commanding Him to "Depart from us," but also contemptuously dismiss His omnipotence with the rhetorical question, "and what can the Almighty do for them?" This statement encapsulates Eliphaz's rigid theology of divine retribution, wherein suffering is a direct consequence of such defiant sin, thereby positioning Job's calamities as evidence of his own unconfessed rebellion against the Most High.
Context
Literary Context
Job 22:17 is situated within Eliphaz's third and final speech to Job, which begins in Job 22. By this point in the dialogue, the friends' patience has worn thin, and their arguments have grown increasingly harsh and accusatory. Eliphaz, who initiated the cycle of speeches, now abandons the subtle insinuations of his earlier addresses (e.g., Job 4-5) and directly charges Job with specific, egregious sins, including exploiting the poor, withholding water from the thirsty, and oppressing widows and orphans (e.g., Job 22:6-9). Verse 17 is part of a broader indictment of the wicked, whom Eliphaz describes as those who live in prosperity despite their godlessness, attributing Job's suffering to his presumed alignment with such individuals. This verse serves as a climactic expression of the friends' conviction that Job's calamities are a just punishment for his unacknowledged rebellion against God.
Historical & Cultural Context
The book of Job is set in the ancient Near East, likely during the patriarchal period, though its exact dating is debated. The cultural backdrop emphasizes a strong belief in divine justice, where righteousness was expected to lead to prosperity and wickedness to suffering. This "retribution theology" was a dominant worldview, particularly within wisdom literature, and formed the basis of Job's friends' arguments. They operated under the assumption that God's governance was always immediately discernible in earthly fortunes. Therefore, Job's immense suffering, despite his previously acknowledged righteousness, presented a profound theological dilemma for them. The idea of telling a deity to "depart" would have been an act of extreme hubris and defiance, akin to a subject commanding a king to leave their presence, a direct challenge to ultimate authority and power. This cultural understanding amplifies the gravity of Eliphaz's accusation.
Key Themes
This verse contributes significantly to several overarching themes in the book of Job. Firstly, it highlights the flawed theology of divine retribution, which the friends rigidly adhere to, failing to account for suffering that is not a direct consequence of sin. Secondly, it underscores the theme of human presumption and arrogance in attempting to dictate terms to God or to question His omnipotence. The "Depart from us" attitude represents the pinnacle of human rebellion and self-sufficiency, contrasting sharply with the humility and submission that God truly desires (e.g., Micah 6:8). Thirdly, it touches upon the mystery of God's ways and the limitations of human understanding, a central tension throughout the book, as Job grapples with a God whose actions do not fit his friends' simplistic theological framework. Finally, the verse implicitly raises questions about the nature of true wisdom, contrasting the friends' conventional, yet ultimately incorrect, wisdom with the profound, God-given wisdom that Job eventually attains through his suffering and encounter with God (e.g., Job 28).
Exposition and Analysis
Key Word Analysis
This primitive root is broadly used to mean "to say," "to speak," or "to utter," but often carries the nuance of declaring, appointing, or even commanding. In Job 22:17, it denotes a deliberate and active verbalization of defiance. The wicked are not merely thinking these things; they are articulating a direct challenge to God, emphasizing the audacity of their rebellion.
This verb signifies "to turn off," "to turn aside," "to remove," or "to withdraw." As an imperative command in this context ("Depart from us!"), it expresses a forceful and intentional rejection of God's presence, authority, and influence. It implies a desire for complete autonomy and self-governance, a willful severance of any relationship or submission to the divine. This is not passive indifference but an active expulsion of the divine from their lives.
This is one of the most ancient and frequently used divine names in the book of Job, appearing 31 times. It emphasizes God's absolute power, self-sufficiency, and omnipotence. While its root meaning is debated (possibly "mountain" for strength, or "breast" for sustenance), it consistently conveys God's overwhelming might and ability to accomplish His will without hindrance. By questioning "what can the Almighty do for them?", Eliphaz portrays the wicked as not merely rejecting God's presence but also mocking His very nature as the all-powerful, sovereign Lord.
Verse Breakdown
"Which said unto God, Depart from us"
This clause describes the profound spiritual rebellion of those Eliphaz condemns. It is a direct, defiant command issued to the Creator of the universe. It signifies a desire to live without divine interference, guidance, or judgment. This attitude is the epitome of human hubris, an assertion of independence from the very source of life and being. It implies a rejection of God's moral law, His providential care, and His ultimate sovereignty over human affairs.
"and what can the Almighty do for them?"
This rhetorical question immediately follows the command to depart, intensifying the defiance. It expresses utter contempt and skepticism regarding God's power and relevance. The wicked, as portrayed by Eliphaz, do not merely wish God gone; they also believe He is impotent or inconsequential. They see no benefit in His presence and no threat in His absence. This question reveals a profound spiritual blindness and a complete underestimation of the Creator's capacity to act, intervene, or judge. It is a challenge to God's very nature as Shadday, the All-Powerful.
Literary Devices
Eliphaz's statement in Job 22:17 employs several potent literary devices to convey his condemnation. The most prominent is Rhetorical Question, "and what can the Almighty do for them?", which is not meant to elicit an answer but to express a strong, contemptuous assertion of God's perceived powerlessness by the wicked. This question highlights the profound arrogance and spiritual blindness Eliphaz attributes to those he condemns. There is also a strong element of Accusation and Invective, as Eliphaz uses this generalized description of the wicked to subtly but clearly indict Job, implying that Job's suffering is a direct consequence of such a rebellious attitude. The verse also contains Irony, as Eliphaz, in his attempt to defend God's justice, misrepresents God's character and Job's situation, becoming himself an example of flawed human judgment, a central theme of the book.
Theological and Thematic Connections
Job 22:17, though spoken from a flawed theological premise, powerfully illustrates the essence of human rebellion against God. The attitude of telling God to "Depart from us" and questioning His power reflects the core of sin: a desire for autonomy from the Creator and a denial of His rightful authority and omnipotence. This sentiment is not unique to the "wicked" Eliphaz describes but is a pervasive human tendency to assert self-sufficiency and dismiss divine sovereignty. Biblically, such rebellion is met with consequences, not always in the simplistic manner the friends propose, but ultimately in the divine judgment that awaits those who persistently reject God. Conversely, the Scriptures consistently affirm God's absolute power and His active involvement in the world, often in ways that defy human expectation or understanding, inviting humility and trust rather than defiance.
Reflection and Application
Job 22:17 serves as a profound mirror, inviting us to examine the subtle ways we might, consciously or unconsciously, echo the defiant sentiments of the wicked Eliphaz describes. Do we, in moments of challenge or desire for control, tell God to "depart" from certain areas of our lives—our finances, relationships, career, or personal ambitions? Do we question His ability to intervene, provide, or bring about good in seemingly impossible situations, effectively asking, "what can the Almighty do for them (or for me)?" This verse calls us to a posture of radical humility and unwavering trust. True faith acknowledges God's absolute sovereignty and omnipotence, recognizing that His ways are higher than ours and His power limitless. It also warns against the danger of rigid theological frameworks that lead to judgmentalism; Eliphaz's error reminds us that suffering is complex and not always a direct indicator of sin. Instead, we are called to empathy, compassion, and a humble reliance on God's wisdom, especially when His purposes are beyond our comprehension.
Questions for Reflection
FAQ
What does Eliphaz mean by "Depart from us"?
When Eliphaz says "Depart from us," he is describing the attitude of the wicked, whom he believes Job resembles. This phrase signifies a deliberate and defiant rejection of God's presence, authority, and influence in one's life. It's not merely indifference but an active command for God to remove Himself, indicating a desire for complete autonomy and self-governance apart from any divine oversight. It reflects a profound spiritual rebellion and a refusal to acknowledge God's rightful place as sovereign, echoing the human tendency to suppress the truth about God, as described in Romans 1:18-20.
Why does Eliphaz question "what can the Almighty do for them?"
This rhetorical question, "and what can the Almighty do for them?", is Eliphaz's portrayal of the wicked's contempt for God's power. It expresses extreme skepticism or outright dismissal of God's ability to act, intervene, or affect their lives. In the eyes of the wicked, as Eliphaz describes them, God is either impotent or irrelevant, rendering Him inconsequential in human affairs. This question challenges God's very nature as Shadday (the Almighty), implying a belief that God is incapable of either blessing or punishing them, thus justifying their rebellious lifestyle. It underscores the profound arrogance and spiritual blindness that Eliphaz attributes to those who defy God, and by extension, to Job. This attitude stands in stark contrast to the biblical affirmation of God's boundless power, as seen in passages like Jeremiah 32:27.
Christ-Centered Fulfillment
While Job 22:17 describes the epitome of human rebellion and defiance against God, it ultimately points to the profound need for a Savior who perfectly embodies submission and reestablishes humanity's relationship with the Almighty. The "Depart from us" attitude is the essence of humanity's fallen state, a rejection of the Creator that began in the Garden of Eden and persists in every heart that seeks autonomy from God (Romans 3:10-12). The rhetorical question, "what can the Almighty do for them?", highlights the spiritual blindness that fails to recognize God's boundless power and His redemptive plan. In stark contrast to this rebellion, Jesus Christ is the one who never said "Depart from us" to the Father. Instead, He perfectly submitted to the divine will, even unto death on a cross (Philippians 2:8). He is the true "Almighty" (Revelation 1:8), who not only demonstrates God's power but also wields it for salvation, taking away the sin of the world for those who turn to Him (John 1:29). Through His atoning sacrifice, Christ bridges the chasm created by human rebellion, allowing us to draw near to God rather than commanding Him to depart, and revealing that the Almighty can indeed do everything necessary for our reconciliation and eternal life (Hebrews 7:25 and Ephesians 2:13).