Job 22:5

KJV

¶ [Is] not thy wickedness great? and thine iniquities infinite?

KJV (with Strong's)

Is not thy wickedness {H7451} great {H7227}? and thine iniquities {H5771} infinite {H7093}?

Complete Jewish Bible

Isn't it because your wickedness is great? Aren't your iniquities endless?

Berean Standard Bible

Is not your wickedness great? Are not your iniquities endless?

American Standard Version

Is not thy wickedness great? Neither is there any end to thine iniquities.

Commentary

### SUMMARY
Job 22:5 is a sharp rhetorical question posed by Eliphaz the Temanite, one of Job's three friends, in the midst of his escalating accusations against the suffering patriarch. Eliphaz, operating from a rigid framework of retribution theology, implies that Job's immense suffering can only be explained by an equally immense, boundless wickedness and infinite iniquities. This verse encapsulates the friends' fundamental misunderstanding of Job's situation and God's ways, serving as a pivotal moment in their misguided counsel, which the Book of Job ultimately refutes.

### CONTEXT
* **Literary Context:** Job 22:5 appears in Eliphaz's third and final speech to Job, marking a significant escalation in his accusations. Following his initial, more subtle suggestions of Job's sin (chapters 4-5) and his intensified claims in chapter 15, Eliphaz now directly and rhetorically asserts Job's profound wickedness. This direct accusation follows Job's lament in chapter 21, where he questions why the wicked often prosper, seemingly challenging the very premise of retribution theology that Eliphaz and his friends champion. Eliphaz's speech in chapter 22 is characterized by a series of direct challenges and assumptions about Job's character and actions, culminating in a call for Job to repent and return to God, based on the friends' flawed understanding of divine justice. This verse is a prime example of their judgmental and uncompassionate approach, contrasting sharply with Job's persistent declarations of innocence and his desperate pleas for an audience with God.

* **Historical & Cultural Context:** The Book of Job is set in the patriarchal period, likely in the land of Uz, an area outside of Israel but within the broader ancient Near East. The cultural milieu reflects a deep concern with divine justice and the order of the cosmos. Retribution theology, the belief that God blesses the righteous and punishes the wicked in this life, was a prevalent and deeply ingrained theological framework across the ancient Near East, including early Israelite thought. This belief provided a seemingly logical explanation for suffering and prosperity, offering a sense of predictability in a world often marked by chaos. Eliphaz, as a "Temanite" (likely from Teman, a region known for its wisdom tradition), represents the pinnacle of this conventional wisdom. His accusations against Job are not malicious in intent but rather a logical conclusion drawn from his deeply held, yet ultimately flawed, theological system. The book itself serves as a profound challenge to the simplistic application of this theology, demonstrating that suffering can occur for reasons beyond direct punishment for sin.

* **Key Themes:** Job 22:5 is central to several major themes explored throughout the Book of Job. Firstly, it highlights the **misguided nature of human judgment** and the dangers of applying rigid theological frameworks to complex human experiences. Eliphaz's accusation is a stark example of how even well-intentioned individuals can misinterpret suffering and wrongly condemn the innocent. Secondly, the verse directly engages with the **problem of suffering** and the **limitations of retribution theology**. The entire narrative of Job, particularly God's ultimate vindication of Job in [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes the Friends"), serves to dismantle the simplistic notion that all suffering is a direct consequence of sin. Job's story illustrates that the righteous can suffer, often for reasons unknown to them or as part of a divine plan that transcends human comprehension. Thirdly, it underscores the theme of **human wisdom versus divine wisdom**. Eliphaz presumes to know the mind of God and the reasons for Job's affliction, demonstrating the arrogance that can arise from rigid theological certainties, contrasting with God's later revelation of His inscrutable power and wisdom in [Job 38-41](/job/38 "Job 38-41 - God's Speeches to Job").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wickedness (Hebrew, _rasha'_):** This term (רָשָׁע) refers to a state of being unrighteous, guilty, or morally corrupt. It often denotes actions that are contrary to God's law or established moral order. In Eliphaz's usage, it's not merely about isolated acts but implies a pervasive, inherent moral depravity that would justify Job's extreme suffering. It suggests a fundamental deviation from what is right and just in God's eyes.
* **Iniquities (Hebrew, _ʿawon'_):** The Hebrew word (עָוֹן) carries the nuance of twistedness, perversity, or deviation from the straight path. It refers to moral crookedness or guilt, often implying the burden or consequence of sin. While similar to "wickedness," "iniquities" often emphasizes the perversion of character or the culpability that results from sin. Eliphaz uses it to emphasize the depth and twisted nature of Job's supposed transgressions.
* **Infinite (Hebrew, _ʾein qetz'_):** This phrase (אֵין קֵץ) literally means "no end" or "without limit." When applied to Job's iniquities, it signifies that Eliphaz perceives Job's moral corruption as immeasurable, boundless, and utterly vast. This hyperbole is meant to shock and to logically connect Job's perceived boundless sin with the boundless nature of his suffering, from Eliphaz's perspective.

#### Verse Breakdown
* **"Is not thy wickedness great?"**: This is a rhetorical question, designed not to elicit an answer but to assert a self-evident truth in the speaker's mind. Eliphaz is not asking for Job's confirmation but is emphatically declaring his conviction that Job's wickedness is undeniably immense. The question carries a tone of accusation and certainty, reflecting Eliphaz's firm belief that Job's suffering must be directly proportional to his sin.
* **"and thine iniquities infinite?"**: This clause continues the rhetorical assertion, intensifying the accusation. By describing Job's iniquities as "infinite" or "without limit," Eliphaz pushes his condemnation to the extreme. He suggests that Job's moral corruption is not merely extensive but boundless, thereby attempting to justify the unparalleled nature of Job's calamities. This statement reveals the extent of Eliphaz's judgmentalism and his rigid adherence to a simplistic retribution theology.

#### Literary Devices
Job 22:5 powerfully employs several literary devices to convey Eliphaz's accusatory stance. The primary device is a **Rhetorical Question**, "Is not thy wickedness great? and thine iniquities infinite?" This is not a genuine inquiry but a forceful assertion, designed to make Job's guilt seem self-evident and undeniable. Eliphaz uses this to corner Job, implying that the answer is so obvious it doesn't need to be spoken. Coupled with this is **Hyperbole**, particularly in the phrase "thine iniquities infinite." Eliphaz exaggerates the extent of Job's supposed sin, claiming it is boundless, to match the perceived enormity of Job's suffering. This overstatement emphasizes the depth of Eliphaz's conviction and the severity of his judgment. Finally, there is a profound layer of **Irony** at play. From the perspective of the entire Book of Job, which reveals Job's righteousness and God's ultimate vindication of him, Eliphaz's confident assertion of Job's infinite wickedness is deeply ironic. The very thing he declares as an undeniable truth is, in fact, a profound falsehood, highlighting the limitations of human judgment and the mystery of God's ways.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 22:5 stands as a stark example of the dangers of misapplied theology and human presumption in the face of divine mystery. Eliphaz's accusation, rooted in a simplistic understanding of divine retribution, fails to grasp the multi-faceted nature of suffering and God's sovereign purposes. Theologically, this verse challenges believers to move beyond a transactional view of God's justice, where blessings are always rewards for good deeds and suffering is always punishment for sin. It underscores that God's ways are higher than human ways, and His justice encompasses more than immediate, observable cause-and-effect. The Book of Job, through this and similar exchanges, ultimately teaches humility in judgment, compassion for the afflicted, and a deeper trust in God's wisdom even when His actions are inscrutable to human understanding.

* [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Eliphaz and Friends")
* [John 9:3](/john/9-3 "John 9:3 - Jesus on Suffering and Sin")
* [Romans 11:33](/romans/11-33 "Romans 11:33 - The Depth of God's Wisdom")

### REFLECTION AND APPLICATION
Job 22:5 serves as a profound cautionary tale for all who seek to understand and respond to suffering, both in their own lives and in the lives of others. It compels us to exercise immense caution and humility when interpreting the circumstances of others, especially when they are in distress. Eliphaz's confident, yet utterly false, accusation reminds us that external appearances and even deeply held theological frameworks can lead us to profoundly misjudge a person's character or God's purposes. Instead of rushing to diagnose sin as the cause of suffering, we are called to cultivate empathy, offer compassionate presence, and extend grace. The verse challenges us to resist the human tendency to impose simplistic explanations on complex realities, particularly when it comes to the mystery of suffering. It encourages us to trust in God's ultimate justice and goodness, even when we cannot discern the immediate reasons for affliction, and to remember that our role is often to comfort, not to condemn.

#### Questions for Reflection
* **How do I typically respond when I see someone suffering? Is my first inclination to offer comfort or to discern a reason for their pain?**
* **In what ways might I be tempted to apply a rigid "retribution theology" in my own life or when judging others?**
* **What does Job 22:5 teach me about the limits of human wisdom in understanding God's ways?**
* **How can I cultivate greater empathy and humility when encountering those who are experiencing hardship?**

### FAQ
**Was Eliphaz correct in his assessment of Job's wickedness?**

Answer: No, Eliphaz was profoundly incorrect. The entire narrative of the Book of Job, particularly the prologue in [Job 1-2](/job/1 "Job 1-2 - Satan's Challenge and Job's Suffering") and God's ultimate pronouncement in [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes the Friends"), makes it clear that Job was a righteous man, "blameless and upright, one who feared God and turned away from evil" ([Job 1:1](/job/1-1 "Job 1:1 - Job's Character")). His suffering was not a consequence of his sin but rather a test of his faith and a demonstration of God's sovereignty, which ultimately served to deepen Job's understanding of God. Eliphaz and his friends were rebuked by God for not speaking what was right about Him, unlike Job.

### CHRIST-CENTERED FULFILLMENT
Job 22:5, with its unjust accusation against an innocent sufferer, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Job, though righteous, was still a sinner in need of a redeemer, but his suffering foreshadows the perfect, innocent suffering of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Jesus, who "committed no sin, neither was deceit found in his mouth" ([1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Sinlessness")), was accused of the greatest wickedness by human authorities and religious leaders, despite His absolute purity. He bore the infinite iniquities of humanity, not His own, becoming "sin for us, who 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 Our Righteousness")). Unlike Job, whose suffering was a test, Christ's suffering on the cross was the atoning sacrifice, the ultimate answer to the problem of human sin and suffering. He is the divine sufferer who perfectly endured the unjust accusations and the full weight of God's wrath against sin, thereby bringing about salvation and vindication for all who believe in Him, ultimately fulfilling the deepest longings expressed in Job's cries for a mediator and a redeemer ([Job 9:33](/job/9-33 "Job 9:33 - Job's Desire for a Mediator"), [Job 19:25](/job/19-25 "Job 19:25 - Job's Redeemer")).

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

Psalms 40:12

For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.

Job 11:6

And that he would shew thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].

Job 4:7

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

Job 4:11

The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.

Job 32:3

Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job.

Psalms 19:12

Who can understand [his] errors? cleanse thou me from secret [faults].

Job 15:5

For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.