Job 22:24

KJV

Then shalt thou lay up gold as dust, and the [gold] of Ophir as the stones of the brooks.

KJV (with Strong's)

Then shalt thou lay up {H7896} gold {H1220} as {H5921} dust {H6083}, and the gold of Ophir {H211} as the stones {H6697} of the brooks {H5158}.

Complete Jewish Bible

if you lay your treasure down in the dust and the gold of Ofir among the rocks in the vadis,

Berean Standard Bible

and consign your gold to the dust and the gold of Ophir to the stones of the ravines,

American Standard Version

And lay thou thy treasure in the dust, Andthe gold ofOphir among the stones of the brooks;

Commentary

### SUMMARY
Job 22:24 is part of Eliphaz the Temanite's final and most forceful appeal to Job, urging him to repent of presumed hidden sins and promising 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 belief that Job's repentance would unlock limitless divine blessing and prosperity.

### CONTEXT
* **Literary Context:** This verse is embedded within Eliphaz's third and final discourse (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 moves from subtle accusation to direct charges against Job, listing various hypothetical sins (e.g., oppressing the poor, withholding water from the thirsty) and then presenting a clear path to restoration: repentance and turning to God. Verse 24, along with the surrounding verses like [Job 22:23](/job/22-23 "Job 22:23 - Eliphaz's Call to Return to God") and [Job 22:25](/job/22-25 "Job 22:25 - God as Job's Gold"), serves as the climactic promise of the immense material blessings that Eliphaz believes will follow Job's presumed return to God. This entire section highlights the flawed theological assumptions of Job's friends, which the book ultimately refutes.
* **Historical & Cultural Context:** In the ancient Near East, material prosperity was often seen 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 cultural understanding that God blessed those who honored Him with tangible abundance. The 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, mentioned in connection with King Solomon's wealth (e.g., [1 Kings 9:28](/1_kings/9-28 "1 Kings 9:28 - Solomon's Fleet and Ophir Gold")). 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 conviction that if Job were truly righteous, or would become so, God would restore him to an even greater state of wealth. Another theme is the **nature of true prosperity**; Eliphaz's 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 misapplies it to Job's situation. 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 [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Job's Friends").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Gold (Hebrew, _betser'_):** The Hebrew word בֶּצֶר (betser) refers to unrefined gold, ore, or treasure. Its use here, distinct from other Hebrew words for gold like _zahav_, might suggest gold in its raw, unworked state, emphasizing its abundance as something found readily, like dust, rather than something meticulously crafted or stored. It underscores the idea of a vast, almost unmanageable quantity.
* **Ophir (Hebrew, _'Ophir'_):** אוֹפִיר ('Ophir) denotes a specific, renowned region known for its exceptionally fine and pure gold. Its precise location is debated, but it was universally recognized in the ancient world as the source of the highest quality gold, making its comparison to "stones of the brooks" a powerful statement of extreme abundance and devaluation.
* **Dust (Hebrew, _'aphar'_):** The Hebrew word עָפָר ('aphar) refers to dry earth, dust, or powder. This common, ubiquitous substance serves as a stark contrast to gold, highlighting the hyperbole. The imagery suggests that gold would be so plentiful that it would lose its preciousness and be trodden underfoot like common dirt.

#### 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, _shit_) implies setting aside or placing. 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.

* [Matthew 6:19-21](/matthew/6-19 "Matthew 6:19-21 - Lay Up Treasures in Heaven")
* [1 Timothy 6:9-10](/1_timothy/6-9 "1 Timothy 6:9-10 - The Love of Money")
* [Proverbs 3:9-10](/proverbs/3-9 "Proverbs 3:9-10 - Honor God with Your Wealth")

### 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
* **How does Eliphaz's understanding of prosperity compare with your own beliefs about God's blessings?**
* **In what ways might we, like Eliphaz, inadvertently promote a transactional view of faith where obedience is primarily for material gain?**
* **What does it mean to "lay up gold as dust" in a spiritual sense, and how can we cultivate a heart detached from the idolatry of wealth?**
* **How does the broader narrative of Job challenge simplistic views of suffering and prosperity, and what implications does this have for our faith journey?**

### FAQ
**What is the significance of "gold of Ophir" in this verse?**

Answer: 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](/1_kings/9-28 "1 Kings 9:28 - Solomon's Fleet to Ophir") and [Psalm 45:9](/psalms/45-9 "Psalm 45:9 - Queen in Gold of Ophir"), 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"?**

Answer: 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](/job/42-7 "Job 42:7 - God Rebukes Job's Friends")). 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](/matthew/6-19 "Matthew 6:19-21 - Lay Up Treasures in Heaven")). He Himself, though Lord of all, "became poor, so that you by His poverty might become rich" (see [2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")), 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](/ephesians/1-3 "Ephesians 1:3-14 - Spiritual Blessings in Christ")). 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.

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

1 Kings 9:28

And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought [it] to king Solomon.

Isaiah 13:12

I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.

Job 31:25

If I rejoiced because my wealth [was] great, and because mine hand had gotten much;

2 Chronicles 9:27

And the king made silver in Jerusalem as stones, and cedar trees made he as the sycomore trees that [are] in the low plains in abundance.

2 Chronicles 9:10

And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum trees and precious stones.

Psalms 45:9

Kings' daughters [were] among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

1 Kings 10:21

And all king Solomon's drinking vessels [were of] gold, and all the vessels of the house of the forest of Lebanon [were of] pure gold; none [were of] silver: it was nothing accounted of in the days of Solomon.