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Commentary on Job 22 verses 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.
18. The righteous when they see the unrighteous erring here cannot be glad for the error of persons ruining themselves. For if they rejoice in errings, they cease to be righteous. Again, if in the feeling of triumph they be glad, for this that they are not such as they see others are, they are altogether full of pride. Hence the Pharisee lost his justification, because being glad he set himself above the merits of the Publican, saying, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Again, if we say that the righteous can triumph with a perfect joy over the death of the wicked, what sort of thing is joy for vengeance on sinners in this world, wherein the life of the righteous is still uncertain? Let us then distinguish between the times of trembling and exulting. For the righteous see the unrighteous now, and pine at their wickedness; and when they see those smitten, they are made distrustful touching their own life too. When then shall the righteous see the destruction of the wicked and be glad, saving when with the strict Judge they incorporate henceforth with perfect sureness of triumphing, when in that final Inquest they shall see the condemnation of those, and shall now no longer have aught to fear for themselves? Now therefore they see the children of perdition and groan, then they shall see them and laugh them to scorn, because in triumphing they shall set at nought those, whom now they neither see doing wickedness without groaning nor dying for their wickedness without fearing. Hence by that which is added it is proved that the thing is spoken as concerning their final condemnation.
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
Job 22:19, voiced by Eliphaz the Temanite, articulates a widely held ancient Near Eastern conviction that divine justice is demonstrably enacted: the downfall of the wicked elicits joy and scorn from the righteous and innocent. This verse serves as a cornerstone of Eliphaz's persistent accusation against Job, positing that Job's profound suffering must be a direct consequence of unconfessed sin, while, conversely, the righteous are visibly vindicated and gladdened by the observable punishment of evildoers. It encapsulates a prevalent, albeit oversimplified, understanding of God's justice that the broader narrative of the Book of Job ultimately challenges, refines, and transcends.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Eliphaz's statement in Job 22:19 employs several literary devices to convey his rigid theological perspective. Parallelism is prominently featured in the verse's structure, where "the righteous" is paralleled by "the innocent," and "are glad" by "laugh them to scorn," thereby intensifying the reaction of the upright. This is a clear instance of synonymous parallelism, where the second line reiterates and amplifies the meaning of the first. The verse also utilizes contrast, implicitly juxtaposing the fate of the wicked (their destruction, described previously) with the reaction of the righteous. The act of "laughing to scorn" takes on a layer of irony within the broader narrative of Job, as Eliphaz himself will later be rebuked by God, making his confident assertion of who is righteous and who is wicked ultimately ironic. The entire passage functions as a didactic statement, aiming to instruct Job on the supposed principles of divine justice, though it ultimately proves to be a flawed teaching.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 22:19, while reflecting a common Old Testament understanding of retributive justice, must be interpreted within the broader biblical narrative, especially the Book of Job itself. Eliphaz's assertion that the righteous rejoice at the downfall of the wicked highlights a human desire for justice to be visibly served and for the moral order to be affirmed. This sentiment is echoed in various psalms and prophetic texts where God's ultimate judgment on sin is celebrated. However, the Book of Job profoundly challenges the simplistic application of this principle, demonstrating that not all suffering is a direct consequence of personal sin, and that God's ways are far more complex than human wisdom can grasp. The true vindication of the righteous often comes not through gloating over others' misfortunes, but through enduring faithfulness and God's sovereign intervention.
REFLECTION AND APPLICATION
Eliphaz's words in Job 22:19 serve as a profound cautionary tale for believers today. While it is undeniably true that God is just and will ultimately bring all things into account, this verse, particularly when viewed through the lens of the entire Book of Job, warns against a simplistic, immediate, and judgmental interpretation of suffering or prosperity. We are prone to assume we understand God's dealings based on outward circumstances, which can lead to a lack of compassion for those who suffer and a self-righteous gloating over the misfortunes of others. Instead of delighting in the downfall of perceived "wicked" individuals, our call is to extend grace, empathy, and prayer, recognizing that God's justice operates on a timeline and in ways often hidden from human sight. Our focus should be on living righteously ourselves, trusting God's perfect wisdom, and leaving judgment to Him, rather than finding satisfaction in the struggles of others.
Questions for Reflection
FAQ
Does Job 22:19 accurately represent God's view of justice?
Answer: While Job 22:19 reflects a common ancient Near Eastern belief in retributive justice, and elements of divine retribution are certainly present throughout Scripture, Eliphaz's application of this principle to Job is ultimately deemed flawed by God Himself. The Book of Job, as a whole, challenges the simplistic notion that all suffering is a direct result of personal sin. God later rebukes Eliphaz and his friends for their misguided counsel in Job 42:7, indicating that their understanding of justice was incomplete and misapplied to Job's unique situation. Therefore, the verse accurately represents Eliphaz's human (and limited) theological perspective, not necessarily the full scope of divine justice.
CHRIST-CENTERED FULFILLMENT
While Job 22:19 speaks of the righteous finding gladness and scorn in the downfall of the wicked, the ultimate Christ-centered fulfillment of justice and vindication transcends human gloating. Jesus Christ, the perfectly righteous One, endured immense suffering not for His own sin, but for the sins of humanity (2 Corinthians 5:21). His crucifixion, seemingly a triumph for the wicked, was in fact the ultimate defeat of sin and death, a profound divine irony. The true vindication for the righteous is not found in witnessing the immediate downfall of their enemies, but in the resurrection of Christ, which guarantees the future resurrection and eternal life for all who believe (1 Corinthians 15:20-22). Furthermore, the New Testament calls believers to a higher standard than scorn: to love their enemies and pray for those who persecute them, reflecting the compassion of God rather than human retribution. Ultimately, the joy of the redeemed will be in the full establishment of God's kingdom and the final triumph of righteousness, not in deriding the lost, but in the glory of God's perfect justice and mercy revealed in Christ (Revelation 21:3-4).