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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 22:21–30. His four-level outline is real structure in the source text, so it is rendered as structure.
Methinks I can almost forgive Eliphaz his hard censures of Job, which we had in the beginning of the chapter, though they were very unjust and unkind, for this good counsel and encouragement which he gives him in these verses with which he closes his discourse, and than which nothing could be better said, nor more to the purpose. Though he thought him a bad man, yet he saw reason to have hopes concerning him, that, for all this, he would be both pious and prosperous. But it is strange that out of the same mouth, and almost in the same breath, both sweet waters and bitter should proceed. Good men, though they may perhaps be put into a heat, yet sometimes will talk themselves into a better temper, and, it may be, sooner than another could talk them into it. Eliphaz had laid before Job the miserable condition of a wicked man, that he might frighten him into repentance. Here, on the other hand, he shows him the happiness which those may be sure of that do repent, that he might allure and encourage him to it. Ministers must try both ways in dealing with people, must speak to them from Mount Sinai by the terrors of the law, and from Mount Sion by the comforts of the gospel, must set before them both life and death, good and evil, the blessing and the curse. Now here observe,
I.The good counsel which Eliphaz gives to Job; and good counsel it is to us all, though, as to Job, it was built upon a false supposition that he was a wicked man and now a stranger and enemy to God. 1. Acquaint now thyself with God. Acquiesce in God; so some. It is our duty at all times, especially when we are in affliction, to accommodate ourselves to, and quiet ourselves in, all the disposals of the divine Providence. Join thyself to him (so some); fall in with his interests, and act no longer in opposition to him. Our translators render it well, "Acquaint thyself with him; be not such a stranger to him as thou hast made thyself by casting off the fear of him and restraining prayer before him." It is the duty and interest of every one of us to acquaint himself with God. We must get the knowledge of him, fix our affections on him, join ourselves to him in a covenant of friendship, and then set up, and keep up, a constant correspondence with him in the ways he has appointed. It is our honour that we are made capable of this acquaintance, our misery that by sin we have lost it, our privilege that through Christ we are invited to return to it; and it will be our unspeakable happiness to contract and cultivate this acquaintance. 2. "Be at peace, at peace with thyself, not fretful, uneasy, and in confusion; let not thy heart be troubled, but be quiet and calm, and well composed. Be at peace with thy God; be reconciled to him. Do not carry on this unholy war. Thou complainest that God is thy enemy; be thou his friend." It is the great concern of every one of us to make our peace with God, and it is necessary in order to our comfortable acquaintance with him; for how can two walk together except they be agreed? Amo 3:3. This we must do quickly, now, before it be too late. Agree with thy adversary while thou art in the way. This we are earnestly urged to do. Some read it, "Acquaint thyself, I pray thee, with him, and be at peace." God himself beseeches us; ministers, in Christ's stead, pray us to be reconciled. Can we gainsay such entreaties? 3. Receive the law from his mouth, Job 22:22. "Having made thy peace with God, submit to his government, and resolve to be ruled by him, that thou mayest keep thyself in his love." We receive our being and maintenance from God. From him we hope to receive our bliss, and from him we must receive law. Lord, what wilt thou have me to do? Act 9:6. Which way soever we receive the intimations of his will we must have our eye to him; whether he speaks by scripture, ministers, conscience, or Providence, we must take the word as from his mouth and bow our souls to it. Though, in Job's time, we do not know that there was any written word, yet there was a revelation of God's will to be received. Eliphaz looked upon Job as a wicked man, and was pressing him to repent and reform. Herein consists the conversion of a sinner - his receiving the law from God's mouth and no longer from the world and the flesh. Eliphaz, being now in contest with Job, appeals to the word of God for the ending of the controversy. "Receive that, and be determined by it." To the law and to the testimony. 4. Lay up his word in thy heart. It is not enough to receive it, but we must retain it, Pro 3:18. We must lay it up as a thing of great value, that it may be safe; and we must lay it up in our hearts, as a thing of great use, that it may be ready to us when there is occasion and we may neither lose it wholly nor be at a loss for it in a time of need. 5. Return to the Almighty, Job 22:23. "Do not only turn from sin, but turn to God and thy duty. Do not only turn towards the Almighty in some good inclinations and good beginnings, but return to him; return home to him, quite to him, so as to reach to the Almighty, by a universal reformation, an effectual thorough change of thy heart and life, and a firm resolution to cleave to him;" so Mr. Poole. 6. Put away iniquity far from thy tabernacle. This was the advice Zophar gave him, Job 11:14. "Let not wickedness dwell in thy tabernacle. Put iniquity far off, the further the better, not only from thy heart and hand, but from thy house. Thou must not only not be wicked thyself, but must reprove and restrain sin in those that are under thy charge." Note, Family reformation is needful reformation; we and our house must serve the Lord.
II.The good encouragement which Eliphaz gives Job, that he shall be very happy, if he will but take this good counsel.
In general, "Thereby good shall come unto thee (Job 22:21); the good that has now departed from thee, all the good thy heart can desire, temporal, spiritual, eternal good, shall come to thee. God shall come to thee, into covenant and communion with thee; and he brings all good with him, all good in him. Thou art now ruined and brought down, but, if thou return to God, thou shalt be built up again, and thy present ruins shall be repaired. Thy family shall be built up in children, thy estate in wealth, and thy soul in holiness and comfort." The promises which Eliphaz here encourages Job with are reducible to three heads: -
1.That his estate should prosper, and temporal blessings should be bestowed abundantly on him; for godliness has the promise of the life that now is. It is promised,
(1.)That he shall be very rich (Job 22:24): "Thou shalt lay up gold as dust, in such great abundance, and shalt have plenty of silver (Job 22:25), whereas now thou art poor and stripped of all." Job had been rich. Eliphaz suspected he got his riches by fraud and oppression, and therefore they were taken from him: but if he would return to God and his duty,
[1.]He should have more wealth than ever he had, not only thousands of sheep and oxen, the wealth of farmers, but thousands of gold and silver, the wealth of princes, Job 3:15. Abundantly more riches, true riches, are to be got by the service of God than by the service of the world.
[2.]He should have it more sure to him: "Thou shalt lay it up in good hands, and hold that which is got by thy piety by a surer tenure than that which thou didst get by thy iniquity." Thou shalt have silver of strength (for so the word is), which, being honestly got, will wear well - silver like steel.
[3.]He should, by the grace of God, be kept from setting his heart so much upon it as Eliphaz thought he had done; and then wealth is a blessing indeed when we are not ensnared with the love of it. Thou shalt lay up gold; but how? Not as thy treasure and portion, but as dust, and as the stones of the brooks. So little shalt thou value it or expect from it that thou shalt lay it at thy feet (Act 4:35), not in thy bosom.
(2.)That yet he shall be very safe. Whereas men's riches usually expose them to danger, and he had owned that in his prosperity he was not in safety (Job 3:26), now he might be secure; for the Almighty shall be thy defender; nay, he shall be thy defence, Job 22:25. He shall be thy gold; so it is in the margin, and it is the same word that is used (Job 22:24) for gold, but it signifies also a strong-hold, because money is a defence, Ecc 7:12. Worldlings make gold their god, saints make God their gold; and those that are enriched with his favour and grace may truly be said to have abundance of the best gold, and best laid up. We read it, "He shall be thy defence against the incursions of neighbouring spoilers: thy wealth shall not then lie exposed as it did to Sabeans and Chaldeans," which, some think, is the meaning of that, Thou shalt put away iniquity far from thy tabernacle, taking it as a promise. "The iniquity or wrong designed against thee shall be put off and shall not reach thee." Note, Those must needs be safe that have Omnipotence itself for their defence, Psa 91:1-3.
2.That his soul should prosper, and he should be enriched with spiritual blessings, which are the best blessings.
(1.)That he should live a life of complacency in God (Job 22:26): "For then shalt thou have thy delight in the Almighty; and thus the Almighty comes to be thy gold by thy delighting in him, as worldly people delight in their money. He shall be thy wealth, thy defence, thy dignity; for he shall be thy delight." The way to have our heart's desire is to make God our heart's delight, Psa 37:4. If God give us himself to be our joy, he will deny us nothing that is good for us. "Now, God is a terror to thee; he is so by thy own confession (Job 6:4; Job 16:9; Job 19:11); but, if thou wilt return to him, then, and not till then, he will be thy delight; and it shall be as much a pleasure to thee to think of him as ever it was a pain." No delight is comparable to the delight which gracious souls have in the Almighty; and those that acquaint themselves with him, and submit themselves entirely to him, shall find his favour to be, not only their strength, but their song.
(2.)That he should have a humble holy confidence towards God, such as those are said to have whose hearts condemn them not, Jo1 3:21. "Then shalt thou lift up thy face to God with boldness, and not be afraid, as thou now art, to draw near to him. Thy countenance is now fallen, and thou lookest dejected; but, when thou hast made thy peace with God, thou shalt blush no more, tremble no more, and hang thy head no more, as thou dost now, but shalt cheerfully, and with a gracious assurance, show thyself to him, pray before him, and expect blessings from him."
(3.)That he should maintain a constant communion with God, "The correspondence, once settled, shall be kept up to thy unspeakable satisfaction. Letters shall be both statedly and occasionally interchanged between thee and heaven," Job 22:27. [1.] "Thou shalt by prayer send letters to God: Thou shalt make thy prayer" (the word is, Thou shalt multiply thy prayers) "unto him, and he will not think thy letters troublesome, though many and long. The oftener we come to the throne of grace the more welcome. Under all thy burdens, in all thy wants, cares, and fears, thou shalt send to heaven for guidance and strength, wisdom, and comfort, and good success." [2.] "He shall, by his providence and grace, answer those letters, and give thee what thou askest of him, either in kind or kindness: He shall hear thee, and make it to appear he does so by what he does for thee and in thee." [3.] "Then thou shalt by thy praises reply to the gracious answers which he sent thee: Thou shalt pay thy vows, and that shall be acceptable to him and fetch in further mercy." Note, When God performs that which in our distress we prayed for we must make conscience of performing that which we then promised, else we do not deal honestly. If we promised nothing else we promised to be thankful, and that is enough, for it includes all, Psa 116:14.
(4.)That he should have inward satisfaction in the management of all his outward affairs (Job 22:28): "Thou shalt decree a thing and it shall be established unto thee," that is, "Thou shalt frame all thy projects and purposes with so much wisdom, and grace, and resignation to the will of God, that the issue of them shall be to thy heart's content, just as thou wouldst have it to be. Thou shalt commit thy works unto the Lord by faith and prayer, and then thy thoughts shall be established; thou shalt be easy and pleased, whatever occurs, Pro 16:3. This the grace of God shall work in thee; nay, sometimes the providence of God shall give thee the very thing thou didst desire and pray for, and give it thee in thy own way, and manner, and time. Be it unto thee even as thou wilt." When at any time an affair succeeds just according to the scheme we laid, and our measures are in nothing broken, nor are we put upon new counsels, then we must own the performance of this promise, Thou shalt decree a thing and it shall be established unto thee. "Whereas now thou complainest of darkness round about thee, then the light shall shine on thy ways;" that is, "God shall guide and direct thee, and then it will follow, of course, that he shall prosper and succeed thee in all thy undertakings. God's wisdom shall be thy guide, his favour thy comfort, and thy ways shall be so under both those lights that thou shalt have a comfortable enjoyment of what is present and a comfortable prospect of what is future," Psa 90:17.
(5.)That even in times of common calamity and danger he should have abundance of joy and hope (Job 22:29): "When men are cast down round about thee, cast down in their affairs, cast down in their spirits, sinking, desponding, and ready to despair, then shalt thou say, There is lifting up. Thou shalt find that in thyself which will not only bear thee up under thy troubles, and keep thee from fainting, but lift thee up above thy troubles and enable thee to rejoice evermore." When men's hearts fail them for fear, then shall Christ's disciples lift up their heads for joy, Luk 21:26-28. Thus are they made to ride upon the high places of the earth (Isa 58:14), and that which will lift them up is the belief of this, that God will save the humble person. Those that humble themselves shall be exalted, not only in honour, but in comfort.
3.That he should be a blessing to his country and an instrument of good to many (Job 22:30): God shall, in answer to thy prayers, deliver the island of the innocent, and have a regard therein to the pureness of thy hands, which is necessary to the acceptableness of our prayers, Ti1 2:8. But, because we may suppose the innocent not to need deliverance (it was guilty Sodom that wanted the benefit of Abraham's intercession), I incline to the marginal reading, The innocent shall deliver the island, by their advice (Ecc 9:14, Ecc 9:15) and by their prayers and their interest in heaven, Act 27:24. Or, He shall deliver those that are not innocent, and they are delivered by the pureness of thy hands; as it may be read, and most probably. Note, A good man is a public good. Sinners fare the better for saints, whether they are aware of it or no. If Eliphaz intended hereby (as some think he did) to insinuate that Job's prayers were not prevailing, nor his hands pure (for then he would have relieved others, much more himself), he was afterwards made to see his error, when it appeared that Job had a better interest in heaven than he had; for he and his three friends, who in this matter were not innocent, were delivered by the pureness of Job's hands, Job 42:8.
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.
This means that you will be restored to your former state. And God will be your helper while before it seemed that he had completely neglected the care of your salvation, as if he had been absent.
20. There is the sin of pride in teaching one better than one’s self, which heretics are often guilty of, who touching things which they have wrong notions of, take upon them as if to instruct Catholics. For such they think are then ‘at one with God,’ if it chance for them to assent to their bad ways; and to those thus ‘at one’ they promise peace in that they henceforth cease to quarrel with those who agree with themselves. Now ‘the best fruits’ they promise to those agreeing with themselves, in that they believe that they only do good works, whom they triumph in themselves drawing in to their own tenets; which persons this also suits that he adds, Receive, I pray, the law out of His mouth; because the things they think of their own heads, they fancy proceed from the mouth of God. And lay up His words in thine heart; as if he asserted it in plain words, saying, ‘which up to this present time in thy mouth thou hast held, and not in thine heart.’ For because he [al. Holy Church] rejected their corrupted tenets, they allege against him [al. her, &c.] that the words of God he had held not in the feeling, but in the showing off. Whence, as if under a certain appearance of sweetness, they insinuate the poison of pestilent persuading, so as to admonish the Church to lay up the words of God in the heart; which words, if they had ever departed from her heart, from those persons she would never have heard such things.
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Summary
Job 22:21, spoken by Eliphaz the Temanite to Job, encapsulates a profound, timeless truth about the transformative power of a right relationship with God, despite its misapplication to Job's specific circumstances. It urges a deep, personal "acquaintance" with the Divine as the pathway to holistic peace and the reception of true, comprehensive "good." While Eliphaz erroneously linked Job's suffering to unconfessed sin, the core principle—that intimacy with God brings profound well-being—remains a cornerstone of biblical wisdom, inviting all to draw near to the Creator.
Context
Literary Context
This verse is situated within Eliphaz's third and final speech to Job, marking a crescendo of his accusations. Throughout the book of Job, Eliphaz, Bildad, and Zophar operate under a strict retribution theology, asserting that suffering is a direct consequence of sin, and prosperity is a reward for righteousness. In chapter 22, Eliphaz directly accuses Job of specific, unconfessed sins (e.g., oppressing the poor, withholding water from the weary, as detailed in Job 22:6-9). He presents Job 22:21 as a conditional promise: if Job confesses and returns to God, peace and prosperity will follow. This counsel, while containing a universal spiritual truth, is tragically misapplied to Job, whose suffering is not due to sin but is part of a divine test of his faith and integrity, as revealed in the opening chapters of the book, particularly Job 1.
Historical & Cultural Context
The book of Job is set in a patriarchal, pre-Mosaic era, reflecting ancient Near Eastern wisdom traditions. The concept of shalom (peace) was central to ancient Israelite culture, encompassing not merely the absence of conflict but a holistic state of well-being, completeness, prosperity, and harmony in all aspects of life—spiritual, social, and material. The prevailing cultural understanding of divine justice often aligned with a direct cause-and-effect retribution system, where righteous living led to blessings and wickedness to curses. Eliphaz's advice, therefore, resonates with a common wisdom trope of the time, emphasizing the practical benefits of aligning oneself with the divine order, even if his specific application to Job was flawed and incomplete in light of God's broader purposes.
Key Themes
Job 22:21 encapsulates several key themes within the broader narrative of Job and biblical theology. The primary theme is reconciliation and relationship with God, emphasizing that true well-being stems from intimacy with the Creator. It also touches on the theme of divine justice and human suffering, though from Eliphaz's flawed perspective of retribution theology, which the book ultimately challenges. The verse highlights the concept of peace (shalom) as a comprehensive blessing derived from this relationship. Furthermore, it speaks to the nature of "good" and divine blessing, suggesting that a right relationship with God is the ultimate source of all good, whether material or spiritual, echoing sentiments found in Psalm 34:8 and the profound truth that God is good and does good.
Exposition and Analysis
Key Word Analysis
This verb carries the nuanced meaning of becoming accustomed to, familiar with, or profitable from. It implies a deep, ongoing, and intimate knowledge, not merely intellectual understanding. As a primitive root, it suggests being serviceable to, or being wont, indicating a habitual and beneficial familiarity. In this context, it calls for a profound, experiential familiarity with God, leading to a transformative personal relationship where one adapts to His ways and finds advantage in His presence.
Far more than the absence of conflict, shâlam (from which shalom derives) denotes completeness, soundness, welfare, prosperity, and harmony. It stems from a primitive root meaning "to be safe (in mind, body or estate)" and "to be (causatively, make) completed." When one is "at peace" with God, it means being in right relationship, experiencing inner tranquility, and enjoying the comprehensive blessings of His presence that bring wholeness and completion.
This term is broad, encompassing anything that is beneficial, pleasant, prosperous, or morally right. As an adjective and noun, it describes "good" in the widest sense, including things that are beautiful, bountiful, cheerful, favorable, fine, glad, joyful, kindly, pleasant, precious, and leading to prosperity and welfare. While Eliphaz likely had material prosperity in mind, the "good" that comes from God is ultimately comprehensive, including spiritual blessings, inner contentment, divine favor, and true flourishing that transcends external circumstances.
Verse Breakdown
"Acquaint now thyself with him"
This is an imperative command, urging immediate and decisive action. "Him" refers to God. The call is for a deep, personal, and experiential knowledge of God, moving beyond mere intellectual assent to a transformative relationship characterized by intimacy, submission, and trust. It implies a willingness to learn God's ways, align with His character, and draw near to Him, making His presence a familiar and habitual part of one's life.
"and be at peace"
This clause presents the immediate consequence or outcome of "acquainting oneself with God." The state of "peace" (shalom) is a direct result of being in a right relationship with the Almighty. It signifies a reconciliation, an end to spiritual conflict, and the establishment of harmony and holistic well-being in one's life. This peace is not dependent on external circumstances but flows from an internal alignment and completion found in God.
"thereby good shall come unto thee"
This final clause promises the ultimate benefit of such a relationship. "Thereby" indicates a direct causal link. The "good" that comes is the comprehensive blessing of God—His favor, provision, guidance, and flourishing in all aspects of life. While Eliphaz's theology mistakenly tied this exclusively to material prosperity as a reward for righteousness, the deeper truth is that God's goodness, in its fullest sense, flows to those who are intimately connected with Him, regardless of their immediate external circumstances.
Literary Devices
The verse employs several potent literary devices. The most prominent is Imperative Mood, seen in "Acquaint now thyself" and "be at peace," which conveys a direct, urgent command from Eliphaz to Job, highlighting the perceived necessity of this action. This is followed by Cause and Effect or Conditional Logic, where the "acquaintance" is presented as the cause, leading to "peace" and ultimately "good" as the effects. This structure is typical of Wisdom Literature, which often presents moral and spiritual truths in a concise, propositional manner, emphasizing the practical consequences of choices. The verse also exhibits a form of Parallelism, where the two outcomes ("be at peace" and "good shall come") are closely linked as benefits stemming from the initial action of "acquainting oneself with God," reinforcing the holistic nature of divine blessing.
Theological and Thematic Connections
While spoken from a flawed theological framework, Job 22:21 articulates a profound and consistent biblical truth: intimacy with God is the source of ultimate peace and comprehensive good. The call to "acquaint thyself with him" resonates deeply with the biblical emphasis on knowing God personally, not just knowing about Him. This knowledge leads to shalom, a holistic well-being that transcends earthly circumstances and is rooted in a reconciled relationship with the Creator. The "good" promised is not merely material prosperity, but the full scope of divine blessing—spiritual flourishing, inner contentment, and the assurance of God's presence and favor, even amidst trials. This verse, therefore, serves as a timeless invitation to seek God above all else, recognizing that true life and blessing are found in Him alone.
Reflection and Application
Job 22:21, stripped of Eliphaz's judgmental context, stands as a powerful invitation to cultivate a deeper, more intimate relationship with God. In a world often characterized by anxiety, division, and a relentless pursuit of fleeting "good," this verse redirects our gaze to the ultimate source of peace and true flourishing. It challenges us to move beyond superficial religious observance to a profound, experiential acquaintance with our Creator. This means intentionally seeking His presence through prayer, immersing ourselves in His Word, and actively listening for His voice. True peace, the shalom that God offers, is not merely the absence of conflict but a wholeness of being that comes from aligning our lives with His will and trusting in His character, even when circumstances are challenging. The "good" that follows is not a guarantee of material wealth, but the enduring spiritual blessings of His presence, purpose, and profound contentment that can sustain us through any season.
Questions for Reflection
FAQ
Was Eliphaz's advice entirely wrong, given his flawed understanding of Job's suffering?
While Eliphaz's application of this principle to Job was incorrect and insensitive—as Job was righteous and his suffering was not due to sin—the core principle articulated in Job 22:21 is profoundly true and biblically sound. The book of Job ultimately vindicates Job and rebukes his friends for their false accusations and limited understanding of God's ways (Job 42:7). However, the idea that a deep, personal relationship with God brings peace and good is a consistent theme throughout Scripture, from the wisdom literature to the teachings of Jesus and the apostles. The verse's enduring value lies in its universal spiritual truth, separate from Eliphaz's specific, erroneous diagnosis of Job's situation.
What is the difference between "knowing about" God and "acquainting myself with" Him?
"Knowing about" God is intellectual, involving facts, doctrines, and theological concepts. It's like knowing facts about a famous person from a biography or a historical figure from a textbook. "Acquainting myself with" God, as implied by the Hebrew çâkan, is deeply personal, experiential, and relational. It involves spending time with Him, listening to His voice, submitting to His will, experiencing His presence, and allowing Him to transform your character. It's akin to having an intimate friendship, where knowledge comes from shared experiences, trust, and mutual understanding, leading to a profound transformation of one's inner being. This deeper acquaintance leads to the holistic peace and good mentioned in the verse.
Christ-Centered Fulfillment
Job 22:21, with its call to "acquaint now thyself with him, and be at peace: thereby good shall come unto thee," finds its ultimate and most profound fulfillment in Jesus Christ. Humanity's estrangement from God, caused by sin, broke the very "acquaintance" and peace that Eliphaz speaks of. Jesus, as the incarnate Son of God, is the perfect revelation of God, allowing us to truly "acquaint ourselves with Him" by knowing Christ (John 14:9). Through His atoning sacrifice on the cross, Jesus broke down the wall of hostility, making reconciliation possible and establishing a new covenant of peace between God and humanity (Ephesians 2:14-16). The "peace" promised in Job 22:21 is realized in the New Testament as the peace of God that guards our hearts and minds in Christ Jesus (Philippians 4:7). Furthermore, all "good" ultimately flows from God, and in Christ, we are blessed with every spiritual blessing (Ephesians 1:3). He is the source of eternal life, abundant life, and the true shalom that transcends all understanding, making the ancient call to acquaintance and peace a living reality for all who believe in Him (John 10:10).