Job 22:2

KJV

Can a man be profitable unto God, as he that is wise may be profitable unto himself?

KJV (with Strong's)

Can a man {H1397} be profitable {H5532} unto God {H410}, as {H3588} he that is wise {H7919} may be profitable {H5532} unto himself?

Complete Jewish Bible

"Can a human be of advantage to God? Can even the wisest benefit him?

Berean Standard Bible

“Can a man be of use to God? Can even a wise man benefit Him?

American Standard Version

Can a man be profitable unto God? Surely he that is wise is profitable unto himself.

Commentary

### SUMMARY
Job 22:2 presents a rhetorical question posed by Eliphaz the Temanite to Job, asserting that human righteousness or wisdom cannot "profit" God in the sense of adding to His divine essence or perfection. Eliphaz uses this premise to argue that since God gains nothing from human goodness, Job's immense suffering cannot be a trial or a means for God's benefit, but must instead be a direct consequence of his own unrighteousness, implying Job has committed hidden sins that warrant such divine judgment.

### CONTEXT
* **Literary Context:** This verse opens Eliphaz's third and final speech to Job, marking a significant escalation in his accusations. Unlike his previous speeches where he offered more general theological principles and veiled criticisms, Eliphaz now moves from subtle insinuation to direct, unfounded charges of specific wickedness against Job (e.g., Job 22:5-9). This rhetorical question in Job 22:2 sets the theological stage for his subsequent accusations, grounding them in the flawed premise that God's absolute self-sufficiency means any human suffering must be punitive, as God would not benefit from testing or refining the righteous. Eliphaz's argument here is a direct challenge to Job's persistent claims of innocence and his lament that God is unjustly afflicting him.
* **Historical & Cultural Context:** The book of Job is set in the ancient Near East, a cultural milieu where a strong belief in retributive justice prevailed. It was commonly held that prosperity was a sign of divine favor and righteousness, while suffering indicated divine punishment for sin. This framework, often referred to as the "Deuteronomic theology" (though not exclusively Israelite), posited a direct, observable correlation between one's actions and one's circumstances. Eliphaz, like Job's other friends, operates entirely within this rigid theological paradigm. They struggle to conceive of suffering that is not directly linked to personal sin, making Job's case—a righteous man suffering—a profound theological dilemma for them. Their arguments reflect a common ancient understanding of how the gods interacted with humanity, where human actions were seen as directly influencing divine blessings or curses.
* **Key Themes:** Job 22:2 encapsulates several pivotal themes explored throughout the book of Job. Firstly, it highlights the theme of **God's Absolute Self-Sufficiency (Aseity)**. Eliphaz correctly asserts that God is not dependent on humanity, a truth echoed in [Psalm 50:12](/psalms/50-12 "Psalm 50:12 - God Owns the World") and [Acts 17:25](/acts/17-25 "Acts 17:25 - God Not Served by Human Hands"). However, Eliphaz misplies this truth, leading to the second theme: **The Misunderstanding of Divine Justice**. He rigidly adheres to a simplistic, mechanistic view of retributive justice, failing to grasp the multifaceted nature of God's purposes in allowing suffering, which can include testing, refining, or revealing His glory, as the narrative of Job ultimately demonstrates (e.g., [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Job's Friends")). Finally, the verse touches on **The Nature of Human Righteousness**, suggesting that while wisdom and righteousness benefit the individual, they do not add to God's perfection, thereby questioning the very purpose of human piety from Eliphaz's limited perspective.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Profitable (Hebrew, _yiskōn'_):** This verb, derived from the root *sākan*, carries the primary meaning of "to be useful," "to be beneficial," "to be advantageous," or "to gain profit." In this context, Eliphaz's rhetorical question, "Can a man be profitable unto God?", implies: "Can a human being truly add anything to God's inherent being, wealth, or power?" The implied answer from his perspective is a resounding "No," emphasizing God's absolute independence and self-sufficiency. It also carries a nuance of "to be able to stand" or "to endure," suggesting that human righteousness cannot establish a claim or leverage over God.
* **Wise (Hebrew, _ḥākām'_):** This adjective refers to one who possesses wisdom, often understood in the biblical sense as practical skill, discernment, and moral insight, leading to a life of flourishing and success. Eliphaz's comparison, "as he that is wise may be profitable unto himself," highlights the self-benefiting nature of human wisdom. A wise person's actions typically lead to personal advantage, well-being, and prosperity. Eliphaz contrasts this with God, asserting that human wisdom or righteousness cannot offer a similar advantage or gain to the Almighty, thus leading him to conclude that Job's suffering must be for his own sin, not for God's purpose or benefit.

#### Verse Breakdown
* **"Can a man be profitable unto God":** This is a rhetorical question, designed by Eliphaz to elicit an obvious "no" from his listeners. It posits the absolute transcendence and self-sufficiency of God, implying that the finite, created human being cannot possibly add anything of value or necessity to the infinite, uncreated Creator. Eliphaz correctly understands God's aseity—His existence independent of and superior to all creation. However, he misapplies this truth by concluding that if God gains nothing, then there's no reason for God to allow a righteous person to suffer, making Job's suffering necessarily punitive.
* **"as he that is wise may be profitable unto himself?":** This clause provides the comparison point for Eliphaz's argument. He observes that human wisdom inherently benefits the wise person; their good decisions and righteous living lead to personal advantage, prosperity, and well-being. By drawing this parallel, Eliphaz implies that since God does not "profit" from human righteousness in the same way a person profits from their own wisdom, there is no divine incentive to bless or protect the righteous from suffering unless that suffering is a deserved consequence of sin. This reveals Eliphaz's transactional view of the divine-human relationship.

#### Literary Devices
Eliphaz's statement in Job 22:2 employs several key literary devices. The most prominent is the **Rhetorical Question**, "Can a man be profitable unto God...?" This question is not meant to be answered but to assert a theological truth—God's absolute independence—as an undeniable premise for Eliphaz's subsequent argument. It forces the listener to agree with the implied negative answer, thereby setting up the foundation for Eliphaz's condemnation of Job. Closely related is **Analogy** or **Comparison**, indicated by the word "as" ("as he that is wise may be profitable unto himself?"). Eliphaz draws a parallel between the self-benefiting nature of human wisdom and the supposed lack of benefit God derives from human righteousness. This comparison, while containing a kernel of truth about God's self-sufficiency, is ultimately flawed in its application, as it limits God's reasons for interacting with humanity solely to "profit." Furthermore, there is a strong element of **Dramatic Irony** at play. The audience (and God Himself, as revealed later in the book) knows that Eliphaz's conclusions are fundamentally incorrect regarding Job's suffering, even though his premise about God's aseity is true. This irony underscores the friends' limited understanding of divine wisdom and justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's question, while spoken from a flawed theological framework concerning the reasons for Job's suffering, nonetheless points to a profound truth about God: His absolute self-sufficiency (aseity). God is not dependent on His creation for His existence, power, or glory. Our righteousness, worship, or service do not add to His perfection or fill any deficiency within Him. This truth liberates us from the idea that we must "earn" God's favor or somehow contribute to His divine essence. Instead, our acts of obedience and worship are responses to His inherent worth and grace, expressions of love, and means by which we align ourselves with His will, bringing benefit to ourselves and others, and ultimately glorifying Him. The error of Eliphaz lies not in the premise of God's self-sufficiency, but in his inability to reconcile this truth with the reality of righteous suffering, leading him to a rigid and unmerciful judgment of Job.

* [Psalm 16:2](/psalms/16-2 "Psalm 16:2 - Our Goodness Does Not Extend to God")
* [Acts 17:25](/acts/17-25 "Acts 17:25 - God Not Served by Human Hands")
* [Romans 11:35](/romans/11-35 "Romans 11:35 - Who Has Given a Gift to God?")

### REFLECTION AND APPLICATION
Job 22:2, despite its problematic origin in Eliphaz's misguided counsel, offers a crucial reminder of God's majestic independence. Understanding that our service, worship, and good deeds do not "profit" God in the sense of adding to His being should cultivate profound humility and gratitude within us. We serve not out of God's need, but out of His grace and our love for Him. This perspective liberates us from performance-based religion, where we might mistakenly believe our actions make God more complete or obligate Him to bless us. Instead, our pursuit of righteousness becomes an act of joyful obedience, a demonstration of our transformed nature, and a means by which God works His purposes in the world through us. It also challenges us to reconsider our own interpretations of suffering, moving beyond simplistic cause-and-effect explanations and trusting in God's sovereign, often mysterious, purposes, even when they defy our limited understanding.

#### Questions for Reflection
* **How does understanding God's absolute self-sufficiency (aseity) impact my motivation for serving Him and pursuing righteousness?**
* **In what ways might I, like Eliphaz, mistakenly believe that my good deeds "profit" God, or that suffering is always a direct punishment for sin?**
* **How does the truth that my righteousness benefits me and glorifies God, rather than adding to His essence, shape my approach to spiritual disciplines and acts of service?**

### FAQ
**Does this verse mean our good deeds are meaningless to God?**

Answer: No, not at all. While Eliphaz's premise that God does not *need* anything from humanity is true (God's self-sufficiency), his conclusion that therefore human righteousness is irrelevant or only for personal gain is false. Our good deeds are not meaningless; they are commanded by God, pleasing to Him, demonstrate our love and obedience, and bring Him glory. [Ephesians 2:10](/ephesians/2-10 "Ephesians 2:10 - Created for Good Works") states that we are "created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." God delights in the obedience of His people, not because it makes Him more divine, but because it reflects His character and fulfills His purposes. Our righteousness benefits us by aligning us with God's will and leading to a life of flourishing, and it glorifies God by showcasing His transformative power in us.

**How does Eliphaz's view here contrast with the book of Job's overall message?**

Answer: Eliphaz's view in Job 22:2, and throughout his speeches, is a prime example of the rigid, simplistic retributive theology that the book of Job fundamentally challenges. Eliphaz believes that suffering is always a direct, punitive consequence of sin, and since God gains nothing from human righteousness, Job's suffering *must* be due to his own wickedness. The book of Job's overall message, however, is that God's ways are far more complex and mysterious than human wisdom can comprehend. It demonstrates that suffering is not always a punishment for sin; it can be a test, a refining process, or a means for God to display His glory and sovereignty. God Himself rebukes Eliphaz and the other friends for their misguided theology at the end of the book, stating, "My wrath is kindled against you and against your two friends, for you have not spoken of me what is right, as my servant Job has" ([Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Eliphaz and His Friends")). The book ultimately affirms God's justice, but also His sovereignty and wisdom beyond human understanding.

### CHRIST-CENTERED FULFILLMENT
Eliphaz's assertion that a man cannot "profit" God finds its profoundest theological fulfillment in the person and work of Jesus Christ. While it is true that the infinite God needs nothing from finite humanity, Christ, being God incarnate, perfectly embodies this divine self-sufficiency while simultaneously becoming the ultimate "profit" *for* humanity. In His pre-existent state, Christ was equal with God, needing nothing, yet He "emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:6-7](/philippians/2-6 "Philippians 2:6-7 - Christ's Humiliation and Obedience")). His life and sacrificial death were not to add to God's glory or power, but to reconcile a fallen humanity to a holy God, demonstrating God's immeasurable love and justice. Our "profit" to God is not in our own works, which are tainted by sin, but in our being found "in Christ," having His perfect righteousness imputed to us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through Christ, we are enabled to live lives that bring glory to God, not because He needs our glory, but because He delights in our transformed hearts and desires to display His grace through us. All things were created through Him and for Him ([Colossians 1:16-17](/colossians/1-16 "Colossians 1:16-17 - All Things Created Through and For Christ")), affirming His ultimate sovereignty and the truth that He is the source of all good, rather than a recipient of human "profit."

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 17:10

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

Galatians 6:7

Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

Galatians 6:8

For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

Job 35:6

If thou sinnest, what doest thou against him? or [if] thy transgressions be multiplied, what doest thou unto him?

Job 35:8

Thy wickedness [may hurt] a man as thou [art]; and thy righteousness [may profit] the son of man.

Proverbs 3:13

¶ Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding.

Proverbs 3:18

She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her.