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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
Four Centuries of Reception
3 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 is what he means, in my opinion: "Confess your sins; receive from God's mouth his support after your confession; and take his words into your heart." Certainly Eliphaz said these things, as he believed, by making himself equal to Job.… However, he pronounces a correct dogma here. He, in fact, thinks that Job suffers his adversities because of his sins but also so that he will be purified through the endurance of his afflictions. Once he is purified, he will be delivered from any extraneous element and freed from any involvement with iniquity. And like gold refined in a melting pot, he will appear to be tested. If you, he says, endure what has happened to you, God will make you pure, like silver purified with fire.
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.
22. What is denoted by ‘earth’ but weakness in conduct, what by the hardness of the flint but strength, what do we understand by ‘the golden torrents,’ but the instruction of interior brightness? Now to those that turn themselves to Him Almighty God ‘gives for earth the flint,’ in that for weak conduct He bestows the strength of vigorous practice. He also gives ‘for the flint golden torrents,’ in that for vigorous practice He redoubles the instruction of bright preaching, that every converted sinner may from weak be enabled to prove strong, and in his strength rise up even to the uttering forth words of the inner brightness, so that in that person, both weakness of conduct, in which like earth he is crumbled, by strength of good living may be firmly settled, and whereas perception is derived from the life, from that same firmness torrents of gold may run out, seeing that in the mouth of those that live well brightness of teaching runs over.
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Summary
Job 22:24 is a pivotal verse within Eliphaz the Temanite's final and most direct appeal to Job, where he urges repentance from presumed hidden sins and promises an extraordinary restoration of material wealth. This verse employs vivid hyperbole to depict a future where Job's gold would be so abundant it would be considered as common as dust, and the highly prized gold of Ophir as mere river stones, illustrating Eliphaz's conviction that Job's repentance would unlock limitless divine blessing and prosperity.
Context
Literary Context
This verse is deeply embedded within Eliphaz's third and most forceful discourse to Job, found in Job 22. Throughout the book, Job's friends, including Eliphaz, operate under a rigid framework of retribution theology, asserting that suffering is a direct consequence of sin and prosperity is a reward for righteousness. In this particular speech, Eliphaz escalates from subtle accusations to direct charges against Job, listing various hypothetical sins such as oppressing the poor or withholding water from the thirsty. He then presents a clear path to restoration: repentance and a return to God. Verse 24, along with the surrounding verses like Job 22:23 and Job 22:25, serves as the climactic promise of the immense material blessings that Eliphaz believes will inevitably follow Job's presumed return to God. This entire section is crucial for understanding the flawed theological assumptions of Job's friends, which the broader narrative of the book ultimately refutes.
Historical & Cultural Context
In the ancient Near East, material prosperity was widely viewed as a tangible sign of divine favor and blessing. Kings, patriarchs, and righteous individuals were frequently described in terms of their vast herds, silver, and gold, reflecting a pervasive cultural understanding that God blessed those who honored Him with tangible abundance. The specific reference to "gold of Ophir" is particularly significant, as Ophir was a legendary source of the finest and most sought-after gold in the ancient world, frequently mentioned in connection with immense wealth, such as that of King Solomon (e.g., 1 Kings 9:28). This highlights the extreme value placed on such a commodity. Eliphaz's promise taps into this deep-seated cultural aspiration for wealth as a mark of divine approval, presenting it as the ultimate reward for Job's repentance, aligning with the prevailing wisdom tradition of the time which often linked piety with prosperity.
Key Themes
The central theme Eliphaz champions here is retribution theology, the belief that God blesses the righteous with prosperity and punishes the wicked with suffering. This verse exemplifies his unwavering conviction that if Job were truly righteous, or would become so, God would restore him to an even greater state of wealth than before his trials. Another theme, albeit one that Eliphaz misapplies, is the nature of true prosperity; his counsel implies that by detaching himself from the love of gold and treating it as common, Job would paradoxically receive it in superabundance. This reflects a partial truth that God's blessings often flow to those who prioritize Him over material possessions, though Eliphaz's application to Job's situation is flawed. The verse also touches on the theme of divine blessing, albeit from a human perspective that God's blessings are primarily material, a view the book of Job ultimately challenges by demonstrating that true faithfulness endures beyond circumstances and that God's wisdom transcends human understanding of cause and effect, as seen in God's rebuke of Job's friends in Job 42:7.
Exposition and Analysis
Key Word Analysis
The Hebrew word בֶּצֶר (betser), derived from בָּצַר (batsar, "to cut off, clip"), strictly refers to a "clipping" or gold "as dug out." It denotes unrefined gold, ore, or treasure, emphasizing its raw, unworked state. Its use here suggests an abundance of gold in its most basic form, so plentiful that it is treated as common material rather than meticulously crafted or stored. It can also imply "gold defence," hinting at its protective or valuable nature, which is ironically diminished by its proposed abundance.
אוֹפִיר (ʼÔwphîyr) is a proper noun referring to a legendary region renowned in the ancient world for its exceptionally fine and pure gold. Its uncertain derivation points to its mythical or distant quality, making its comparison to "stones of the brooks" a powerful hyperbole. The mention of Ophir elevates the promised gold to the highest possible quality, making its devaluation to common stones all the more striking.
The Hebrew word עָפָר (ʻâphâar) refers to dust (as powdered or gray), and by implication, clay, earth, or mud. It signifies a common, ubiquitous, and often worthless substance. The comparison of precious gold to ʻâphâr highlights the extreme abundance Eliphaz envisions, suggesting that gold would be so plentiful it would lose its preciousness and be trodden underfoot like common dirt, emphasizing its devaluation due to sheer quantity.
Verse Breakdown
"Then shalt thou lay up gold as dust"
This clause presents a paradoxical command and promise. The phrase "lay up" (from the root שִׁית, shiyth) implies setting aside, placing, or appointing. Eliphaz suggests that Job, upon repentance, would not merely acquire gold, but would possess it in such overwhelming quantities that he would treat it with the disdain one shows for common dust. This is a hyperbolic expression of extreme abundance, where the sheer volume of gold would render it valueless in the eyes of its owner. It implies a shift in perspective where the material loses its allure due to its ubiquity.
"and the [gold] of Ophir as the stones of the brooks"
This second clause intensifies the hyperbole. By specifically mentioning "the gold of Ophir," the most prized and pure gold known, and comparing it to "the stones of the brooks" (נַחַל, nachal, referring to a wadi or stream bed), Eliphaz paints an even more extravagant picture. River stones are common, easily accessible, and hold no intrinsic value. The comparison suggests that even the most valuable form of gold would become utterly worthless due to its overwhelming presence, emphasizing the magnitude of the promised restoration.
Literary Devices
Job 22:24 is rich in hyperbole, which is the primary literary device employed to convey Eliphaz's message of extreme prosperity. The exaggeration of comparing gold to dust and the highly prized gold of Ophir to common river stones is not meant to be taken literally, but rather to emphasize the extraordinary scale of the blessings Eliphaz envisions for Job. This hyperbole serves to underscore the radical transformation Eliphaz believes repentance will bring. Additionally, the verse utilizes simile, explicitly drawing comparisons using "as" ("gold as dust," "gold of Ophir as the stones"). These similes create vivid imagery, allowing the listener to grasp the immense quantity and the resulting devaluation of what is normally precious. There is also an element of irony in Eliphaz's statement, as his promise of material abundance is based on a flawed understanding of Job's suffering and God's justice, which the broader narrative of Job ultimately exposes.
Theological and Thematic Connections
Eliphaz's promise in Job 22:24, while seemingly generous, is rooted in a simplistic and ultimately flawed retribution theology that the book of Job systematically dismantles. He believes that material prosperity is the direct and inevitable result of righteousness, and conversely, suffering is the proof of sin. While God does indeed bless His people, the book of Job teaches that His ways are far more complex than a transactional quid pro quo. True godliness is not a means to an end for material gain, nor is suffering always a punishment for specific sin. The New Testament similarly warns against the dangers of placing ultimate value on earthly riches, emphasizing that true treasure is found in a relationship with God and in spiritual blessings.
Reflection and Application
Eliphaz's words, though misapplied to Job, still prompt us to reflect on our own relationship with wealth and divine blessing. Do we, like Eliphaz, subtly or overtly believe that our spiritual standing should directly correlate with our material prosperity? This verse challenges us to examine our motivations: do we seek God primarily for what He can give us, or for who He is? True spiritual maturity involves trusting God's sovereignty and goodness even when circumstances do not align with our expectations of blessing. It calls us to cultivate a heart that values spiritual riches—peace, joy, wisdom, and a right relationship with God—above fleeting material possessions, recognizing that God's provision is often far richer and more profound than mere gold. Our ultimate security and satisfaction are not found in the abundance of our possessions, but in the steadfast love and faithfulness of God.
Questions for Reflection
FAQ
What is the significance of "gold of Ophir" in this verse?
The "gold of Ophir" was renowned in the ancient world as the purest and most valuable gold available. References to it appear in texts like 1 Kings 9:28 and Psalm 45:9, indicating its status as a symbol of immense wealth and luxury. By comparing this exceptionally precious metal to "stones of the brooks," Eliphaz uses hyperbole to emphasize the extraordinary, almost unimaginable, abundance of wealth he believes Job would receive upon repentance. It underscores the lavishness of the promised restoration, where even the most valuable commodity would become common and devalued due to its sheer quantity.
Does Job 22:24 promote a "prosperity gospel"?
While Eliphaz's words in Job 22:24 certainly align with what we might call an ancient form of "prosperity gospel"—the idea that material wealth is a direct reward for righteousness and a sign of God's favor—the book of Job as a whole ultimately refutes this simplistic theology. The book demonstrates that Job's suffering was not due to sin, and God's ways are far more complex than a strict cause-and-effect retribution. God later rebukes Eliphaz and his friends for their misguided counsel (e.g., Job 42:7). Therefore, while the verse itself expresses a "prosperity gospel" perspective from Eliphaz, the overarching message of the book of Job challenges and corrects this view, teaching that true faith endures beyond circumstances and that God's wisdom transcends human understanding of blessings and suffering.
Christ-Centered Fulfillment
While Eliphaz's promise of material abundance in Job 22:24 is rooted in a flawed understanding of God's justice, it points, albeit imperfectly, to a deeper truth found in Christ: the nature of true and lasting treasure. Jesus consistently taught His disciples not to lay up earthly treasures, which are subject to decay and theft, but to store up "treasures in heaven" where they are secure and eternal (e.g., Matthew 6:19-21). He Himself, though Lord of all, "became poor, so that you by His poverty might become rich" (see 2 Corinthians 8:9), demonstrating that ultimate wealth is not material but spiritual. In Christ, believers receive an abundance far greater than gold or silver: the forgiveness of sins, eternal life, adoption as children of God, and the indwelling of the Holy Spirit (e.g., Ephesians 1:3-14). He is the true "gold of Ophir," the most precious and invaluable treasure, whose worth far surpasses any earthly commodity. Through His sacrifice, He provides access to a kingdom where spiritual riches are indeed as common as dust, freely given and inexhaustible, fulfilling the deepest human longings for security, worth, and belonging, not through earthly possessions, but through an eternal relationship with God Himself.