Job 22:20

KJV

Whereas our substance is not cut down, but the remnant of them the fire consumeth.

KJV (with Strong's)

Whereas {H518} our substance {H7009} is not cut down {H3582}, but the remnant {H3499} of them the fire {H784} consumeth {H398}.

Complete Jewish Bible

'Indeed, our substance has not been not cut off, but the fire has consumed their wealth.'

Berean Standard Bible

‘Surely our foes are destroyed, and fire has consumed their excess.’

American Standard Version

Saying, Surely they that did rise up against us are cut off, And the remnant of them the fire hath consumed.

Commentary

### SUMMARY
Job 22:20 presents Eliphaz the Temanite's staunch assertion of a rigid retribution theology, a core tenet of his and his friends' arguments against Job. In this verse, Eliphaz contrasts the presumed enduring prosperity and security of the righteous, which he attributes to himself and his companions, with the complete and fiery destruction awaiting the wicked. This statement serves as a direct, albeit flawed, accusation against Job, implying that his immense suffering is irrefutable proof of his profound sin and divine judgment.

### CONTEXT
* **Literary Context:** Job 22:20 is situated within Eliphaz's third and final discourse (Job 22:1-30), which marks a significant intensification of his accusations against Job. Unlike his earlier, more veiled suggestions, Eliphaz here directly charges Job with specific sins (Job 22:5-9), abandoning any pretense of gentle admonition. This verse, therefore, is not merely a general theological statement but a pointed rhetorical weapon. It immediately follows Eliphaz's questioning of God's benefit from human righteousness (Job 22:2-3) and precedes his call for Job to repent and return to God for restoration (Job 22:21-30). The verse acts as a stark contrast, setting up the "us" (the righteous, preserved) against "them" (the wicked, consumed), thereby placing Job squarely in the latter category based on his outward circumstances. The friends' dialogues began after Job's initial laments, as seen in [Job 2:11-13](/job/2-11 "Job 2:11-13 - The Arrival of Job's Friends").
* **Historical & Cultural Context:** The ancient Near East, including Israel, operated largely within a wisdom tradition that often linked moral conduct directly to material outcomes. This framework, sometimes called "retribution theology," posited that the gods (or God, in Israel's case) dispensed justice immediately and visibly: blessing for obedience, curse for disobedience. This belief system provided a sense of order and predictability in a chaotic world. Eliphaz, a Temanite, likely drew from a well-established regional wisdom tradition that emphasized this direct correlation. While the Mosaic covenant certainly outlined blessings and curses for national obedience and disobedience (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")), the friends misapplied this principle to individual suffering, failing to account for the complexities of divine sovereignty and the reality of righteous suffering. Their worldview struggled to reconcile Job's piety with his calamity.
* **Key Themes:** This verse powerfully encapsulates several key themes prevalent in the Book of Job, particularly from the perspective of Job's friends. **Retribution Theology** is paramount; Eliphaz's statement is a quintessential expression of the belief that God rewards the righteous with prosperity and punishes the wicked with suffering, a rigid framework that the entire book ultimately challenges. The phrase "the fire consumeth" vividly illustrates **Divine Judgment**, serving as a potent metaphor for God's swift, absolute, and annihilating wrath against sin, leaving nothing behind for the unrighteous. This imagery resonates with other biblical descriptions of divine wrath, such as the destruction of Sodom and Gomorrah in [Genesis 19:24](/genesis/19-24 "Genesis 19:24 - Destruction of Sodom and Gomorrah"). Furthermore, the verse establishes a sharp **Contrast Between the Righteous and the Wicked**, reinforcing the friends' dualistic worldview where individuals are clearly categorized by their outward circumstances as either blessed or cursed by God. This stark dichotomy is central to their argument against Job, who, by their logic, must be wicked due to his suffering.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Substance (Hebrew, _ḥêl_):** This Hebrew term (חֵיל) is rich in meaning, encompassing strength, wealth, property, resources, and even an army or valor. In this context, Eliphaz uses it to refer to the material well-being, security, and accumulated prosperity of the righteous. It speaks to their enduring stability and the preservation of their assets, implying divine favor and protection.
* **Cut down (Hebrew, _nikhchad_):** The Hebrew verb (נִכְחַד), derived from the root *kḥd*, means to be hidden, cut off, destroyed, or utterly removed. When Eliphaz states "our substance is not cut down," he is asserting that their prosperity is not diminished, hidden, or annihilated. Conversely, for the wicked, their "remnant" is not just diminished but completely eradicated, leaving no trace.
* **Fire consumeth (Hebrew, _ʾēš tōʾḵēl_):** This powerful phrase (אֵשׁ תֹּאכֵל) uses the noun "fire" (אֵשׁ) and the verb "to eat/consume" (אָכַל). It is a vivid and common biblical metaphor for divine judgment, wrath, and complete destruction. It signifies an overwhelming, purifying, and annihilating force that leaves nothing behind. This imagery is often associated with God's holiness and His consuming nature (e.g., [Hebrews 12:29](/hebrews/12-29 "Hebrews 12:29 - God is a Consuming Fire")).

#### Verse Breakdown
* **"Whereas our substance is not cut down":** This clause reveals Eliphaz's self-righteous and judgmental stance. He speaks for himself and his friends, asserting their presumed righteousness and the resulting divine protection over their wealth and well-being. It implies a direct correlation between their perceived piety and their material prosperity, a core tenet of their flawed retribution theology. This statement is a direct contrast to Job's experience of having his "substance" (wealth, family, health) utterly "cut down."
* **"but the remnant of them the fire consumeth":** This second clause describes the antithetical fate of the wicked. "The remnant of them" refers to whatever little might be left of the wicked after initial misfortune. The powerful imagery of "the fire consumeth" signifies a complete and final annihilation, leaving nothing behind. This is not just a reduction but a total obliteration, serving as the ultimate consequence of divine judgment against those deemed wicked. By juxtaposing this fate with his own "uncut down" substance, Eliphaz subtly but forcefully implies that Job's current state is precisely that of the wicked, consumed by divine fire.

#### 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 "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 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 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 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.

* [Psalm 73:1-12](/psalms/73-1 "The Prosperity of the Wicked")
* [Jeremiah 12:1-4](/jeremiah/12-1 "Jeremiah's Complaint About the Wicked")
* [Malachi 3:18](/malachi/3-18 "Distinction Between Righteous and Wicked")

### 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?

#### Questions for Reflection
* **How does Eliphaz's rigid theology challenge or affirm your own understanding of divine justice in the face of suffering?**
* **In what ways might we, like Eliphaz, be tempted to judge others' circumstances as a direct indicator of their spiritual standing or hidden sin?**
* **What does the Book of Job, in its entirety, teach us about God's sovereignty and our limited human understanding of His ways, especially concerning suffering?**

### 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.

**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](/matthew/25-41 "Matthew 25:41 - Eternal Fire for the Wicked")). 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). The "substance" that is "not cut down" for believers is not 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](/1_peter/1-4 "1 Peter 1:4 - An Imperishable Inheritance")). 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](/isaiah/53-5 "Isaiah 53:5 - He Was Pierced for Our Transgressions")). Through Christ, those who believe pass from death to life, escaping the condemnation that Eliphaz so readily assigned to the "wicked" ([John 5:24](/john/5-24 "John 5:24 - Passed from Death to Life")). 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](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")), and our ultimate vindication is guaranteed not by our own perfect performance, but by His finished work.

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

Job 1:16

While he [was] yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.

Job 20:26

All darkness [shall be] hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle.

2 Peter 2:6

And turning the cities of Sodom and Gomorrha into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly;

2 Peter 2:7

¶ And delivered just Lot, vexed with the filthy conversation of the wicked:

Job 21:27

¶ Behold, I know your thoughts, and the devices [which] ye wrongfully imagine against me.

Job 21:28

For ye say, Where [is] the house of the prince? and where [are] the dwelling places of the wicked?

Job 4:7

¶ Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off?