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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.
19. For here the wicked are erected, in that they are lifted up in bad deeds. For they both do wickedly, and yet for their wicked deeds they are not stricken. They sin and thrive, they add to their sins, and multiply earthly good. But ‘their erecting is cut down’ then, when they are either dragged from the present life to destruction, or from the sight of the Eternal Judge to the eternal burning of hell. Which people, though here they quit their dead flesh, yet that same in the resurrection they receive again, that together with that flesh they may burn, in which flesh they did their sin. For as their sin was in mind and body, so the punishment shall be in spirit and flesh alike. Therefore, whereas not even that shall be quit of torment to them, which here they leave dead, it is rightly said now, the remnant of them the fire hath consumed.
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 22:20 encapsulates Eliphaz the Temanite's unyielding adherence to a rigid retribution theology, forming a central pillar of his and his friends' arguments against Job. In this verse, Eliphaz starkly contrasts the perceived enduring prosperity and security of the righteous—which he attributes to himself and his companions—with the absolute and fiery destruction awaiting the wicked. This pronouncement functions as a pointed, though ultimately flawed, accusation against Job, implying that his profound suffering is irrefutable evidence of his deep sin and the just manifestation of divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 22:20 is rich in Contrast, a primary literary device employed by Eliphaz to underscore his argument. He sets up a stark dichotomy between "our substance" (that of the righteous, which remains intact and secure) and "the remnant of them" (the wicked, which is utterly destroyed). This sharp opposition serves to highlight the perceived justice of God's dealings based on a simplistic cause-and-effect theology. Furthermore, the phrase "the fire consumeth" functions as a powerful Metaphor for divine judgment and complete annihilation. Fire, in biblical literature, often symbolizes God's holiness, wrath, and the purifying or destructive power of His presence. The use of this metaphor evokes a sense of finality and overwhelming power. Finally, there is a profound Irony embedded in Eliphaz's statement, especially when viewed from the comprehensive perspective of the entire Book of Job. While Eliphaz asserts a rigid system of divine justice, the very narrative of Job demonstrates that suffering is not always a direct consequence of sin, and that God's ways are far more complex and mysterious than human wisdom can comprehend. Eliphaz's confident assertion ultimately proves to be a misapplication of truth, making his statement ironically untrue in Job's specific case.
THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's declaration in Job 22:20, while deeply flawed in its application to Job, taps into a broader biblical theme concerning divine justice and the ultimate fate of the wicked. The Old Testament often speaks of God's judgment against unrighteousness and the eventual vindication of the righteous. However, the Book of Job profoundly challenges the simplistic, immediate, and purely material understanding of this principle, demonstrating that suffering is not always punitive and that God's ways are inscrutable. The tension between the prosperity of the wicked and the suffering of the righteous is a recurring lament throughout Scripture, forcing believers to grapple with the timing and nature of God's justice, often pointing to an eschatological resolution where true justice will be fully revealed.
REFLECTION AND APPLICATION
Eliphaz's confident assertion in Job 22:20 serves as a powerful cautionary tale against simplistic theological frameworks and judgmental attitudes. While it is true that God is just and that sin ultimately leads to destruction, this verse reminds us that we must be exceedingly humble and cautious when interpreting the circumstances of others. We are prone to assume a direct, immediate correlation between suffering and sin, just as Eliphaz did with Job. This can lead to false accusations, a lack of compassion, and a distorted view of God's complex sovereignty. True spiritual prosperity is not solely measured by material wealth or the absence of suffering, but by an enduring relationship with God, faith in His character, and the peace that transcends understanding, even amidst trials. This verse challenges us to examine our own hearts: do we truly trust God's justice, even when it doesn't align with our expectations, or do we, like Job's friends, impose our limited understanding on His infinite wisdom, inadvertently adding to the suffering of those already afflicted?
Questions for Reflection
FAQ
How does Job 22:20 reflect the "retribution theology" of Job's friends?
Answer: Job 22:20 is a quintessential example of the retribution theology held by Job's friends. Eliphaz explicitly states that "our substance is not cut down," implying that their prosperity and security are proof of their righteousness and God's favor. In stark contrast, he asserts that "the remnant of them the fire consumeth," referring to the wicked whose very last vestiges are utterly destroyed by divine judgment. This statement directly applies their belief that God immediately rewards good deeds with blessings and punishes sin with suffering. For Eliphaz, Job's immense suffering and loss were irrefutable evidence that he belonged to the category of the wicked, deserving of the "fire" of God's wrath, despite Job's consistent claims of innocence. This rigid framework leaves no room for righteous suffering or for God's sovereign purposes beyond human comprehension, such as the testing of faith or the display of divine glory.
Is Eliphaz's statement true in a broader biblical sense, or is it flawed?
Answer: Eliphaz's statement contains a partial truth but is ultimately flawed in its application and scope. Biblically, it is true that God is just and that ultimate judgment awaits the wicked, often depicted with fiery imagery (e.g., Matthew 25:41). There are indeed consequences for sin, and God does bless obedience. However, Eliphaz's flaw lies in his simplistic, immediate, and universal application of this principle to individual circumstances. The Book of Job itself is a profound theological challenge to this rigid retribution theology, demonstrating that righteous people can suffer immensely without direct sin being the cause. The book reveals that God's ways are often mysterious, His purposes extend beyond human understanding, and suffering can serve various purposes, including purification, testing, and revealing God's glory. Therefore, while divine judgment is real, Eliphaz's black-and-white view fails to account for the complexities of God's dealings with humanity and the reality of righteous suffering in a fallen world.
CHRIST-CENTERED FULFILLMENT
Eliphaz's flawed theology in Job 22:20, which presumes that suffering is always a direct consequence of sin and that the righteous enjoy unfailing material prosperity, finds its ultimate and profound correction in the person and work of Jesus Christ. While Eliphaz spoke of the "fire consumeth" for the wicked, it was Christ, the only truly righteous One, who bore the consuming fire of God's wrath and judgment for the sins of humanity on the cross. He became sin for us, though He knew no sin, so that in Him we might become the righteousness of God (2 Corinthians 5:21). The "substance" that is "not cut down" for believers is not primarily material wealth, but the eternal inheritance and spiritual blessings found in Christ, an inheritance that is imperishable, undefiled, and unfading, kept in heaven (1 Peter 1:4). The suffering of Job, a righteous man, foreshadows the suffering of Christ, the perfectly righteous Lamb of God who endured the ultimate suffering not for His own sin, but for ours (Isaiah 53:5). Through Christ, those who believe pass from death to life, escaping the condemnation that Eliphaz so readily assigned to the "wicked" (John 5:24). Our true "substance" and security are found in being united with Him, where there is now no condemnation for those who are in Christ Jesus (Romans 8:1), and our ultimate vindication is guaranteed not by our own perfect performance, but by His finished work on the cross.