Armenia in comments -- Book: Job (tJob) Յոբ
Searched terms: chald
tJob 22::24 Then shalt thou lay up gold as dust - Margin, or, "on the dust." Dr. Good renders this, "Thou shalt then count thy treasure as dust" - implying that he would have much of it. Noyes, "Cast to the dust thy gold" - implying that he would throw his gold away as of no account, and put his dependence on God alone. Kim-chi, and, after him, Grotius, suppose that it means, "Thy gold thou shalt regard no more than dust, and gold of Ophir no more than the stones of the brook; God shall be to thee better than gold and silver." The editor of the Pictorial Bible supposes that there is here a distinct reference to the sources from which gold was for merly obtained, as being washed down among the stones of the brooks. The word rendered "gold" here בצר betser is from בצר bâtsar - to cut off, Psa 76:12, and was properly applied to the ore of precious metals in the rude state, as cut or dug out of mines.
Hence, it properly refers to the metals in their crude state, and before they were subjected to the fire. Then it comes to mean precious metals, and is parallel with gold of Ophir in the other hemistich. The word occurs only in the following places; Job 22:24; Job 36:19, where it is rendered "gold," and Job 22:25, where it is rendered "defense." The literal translation here would be, "Cast to the dust the precious metals; on the stones of the brooks (the gold of) Ophir." The Vulgate renders it, "He shall give for earth flint, and for flint golden torrents." The Septuagint, "Thou shalt be placed on a mount in a rock, and as a rock of the torrent of Ophir." Chald:aen: "And thou shalt place upon the dust thy strong tower תקיף כרך, and as a rock of the torrents the gold of Ophir." The word here is probably synonymous with "precious treasure," whether consisting in gold or silver; and the idea is, that he should cast to the dust all that treasure, or regard it as valueless; that he should cease to make it an object of solicitude to gain it, and "then" the Almighty would be to him a treasure of more value than gold. According to this, the idea is, not that he would be recompensed with gold and silver as the consequence of returning to God, but that God would afford him more happiness than he had found in the wealth which he had sought, and on which Eliphaz supposed his heart had been set. He regarded Job as covetous of property, as mourning over that which he had lost, and he entreats him now to cease to grieve on account of that, and to come and put his trust in God.
And the gold of Ophir as the stones of the brooks - Or, rather, "Cast the gold of Ophir to the stones of the valley, or let it remain in its native valley among the stones of the brook, as of no more value than they are." There is, probably, allusion here to the fact, that gold was then commonly found in such places, as it is often now. It was washed down by mountain torrents, and lodged among the stones of the valley, and was thence collected, and the sand being washed out, the gold remained. Ophir is uniformly mentioned in the Scriptures as a place abounding in gold, and as well known; see Kg1 9:28; Ch2 8:18; Ch2 9:10; Kg1 10:11; Kg1 22:48; Ch1 29:4. Much perplexity has been felt in reference to its situation, and the difficulty has not been entirely removed. In regard to the opinions which have been held on the point, the reader may consult the notes at Isa 13:12, the note in the Pictorial Bible on Ch2 20:36, and the Dissertation of Martin Lipenius "de Ophir," in Ugolin's Thesaur. Sacr. Ant. Tom. vii. pp. 262-387; also, the Dissertation of John C. Wichmanshausen, "de navigatione Ophiritica," and Reland's Dissertation "de Ophir" in the same volume. From the mention of this place at a period so early as the time of Job, it is reasonable to suppose that it was not a very remote region, as there is no evidence that voyages were made then to distant countries, or that the knowledge of geography was very extensive. The presumption would be, that it was in the vicinity of Arabia. Job 22:25 tJob 22::30 He shall deliver the island of the innocent - Margin, "the innocent shall deliver the island." Never was there a more unhappy translation than this; and it is quite clear that our translators had no intelligible idea of the meaning of the passage. What can be meant by "saving the island of the innocent?" The word rendered island (אי 'ı̂y) commonly means, indeed, an island, or a maritime country; see Isa 20:6, note. It is, however, used as a "negative" in Sa1 4:21, in the name "I-chabod" - אי־כבוד 'ı̂y-kâbôd. "And she named the child I-chabod (margin, that is, "where is the glory?" or, there is "no glory"), saying, the glory is departed from Israel." This sense is frequent in the Rabbinic Hebrew, where it is used as connected with an adjective in a privative sense, like the English "un." It is probably an abbreviated form of (אין 'ayı̂n) "not, nothing;" and is used here as a "negative" to qualify the following word, "He shall deliver even him that is not innocent."
So it is rendered by the Chald:ee, by Le Clerc, Rosenmuller, Gesenius, Noyes, and others. The Vulgate and the Septuagint render it, "He shall deliver the innocent." The sense is, that the man who returns to God, and who is regarded by him as his friend, will be able to intercede for the guilty, and to save them from the punishment which they deserved. His prayers and intercessions will be heard in their behalf, and on his account layouts will be shown to them, even when they did not personally deserve them. This sentiment accords with that expressed in Gen 18:26, "If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes;" Eze 14:14, "Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls;" compare Eze 22:30; Jer 5:1. The sentiment, also, had a beautiful illustration, though one which Eliphaz did not here think of, in his own case and that of his friends, where this very Job, to whom he was giving this counsel, was directed to intercede for them; Job 42:7-8. The sentiment, indeed, is found every where in the Scriptures, that the righteous are permitted to pray for others, and that they are thus the means of bringing down important blessings on them. In answer to those prayers, multitudes are saved from calamity here, and will be brought to eternal life hereafter.
And it is delivered by the pureness of thine hands - Or, rather, he, i. e., the wicked, for whom you pray, will be delivered by the pureness of thine hands. That is, God will save him in answer to the prayers of a righteous man. Your upright and holy life; your pure hands stretched out in supplication, shall be the means of saving him. No one can tell how many blessings are conferred on wicked people because the righteous pray for them. No one can tell how many a wicked son is spared, and ultimately saved, in answer to the intercessions of a holy parent; nor can the wicked world yet know how much it owes its preservation, and the numberless blessings which it enjoys, to the intercessions of the saints. It is one of the innumerable blessings of being a child of God thus to be permitted to be the means of bringing down blessings on others, and saving sinners from ruin. All the friends of God may thus confer unspeakable benefits to others; and they who have "an interest at the throne of grace" should plead without ceasing for the salvation of guilty and dying people. Next: Job Chapter 23
tJob 22::10
Therefore snares are round about thee,.... Not what occasion sin, draw into it, and issue in it, as inward corruptions, the temptations of Satan, and the things of this world, but punishments; because of the above sins charged upon Job, therefore evils, calamities, and distresses of various kinds, came upon, him, beset him, and encompassed him all around, so that there was no way left for him to escape; it may refer to the Sabeans and Chald:eans seizing on his cattle, and carrying them away; to the fire that fell from heaven upon his sheep, and consumed them; to the great wind that blew down the house in which his children were, and destroyed them; and to the boils and ulcers that were all over his body: and sudden fear troubleth thee; those things, at least some of them, were what he feared, and they came suddenly upon him, and gave him great trouble and distress, Job 3:25; and present fear frequently, on a sudden, darted into his mind, and gave him fresh trouble; he was afraid of his present sorrows, and of further and future ones, Job 9:28; and perhaps Eliphaz might think he was afraid of hell and damnation, and of sudden destruction from the Almighty coming upon him, Job 31:23; see Isa 24:17. Job 22:11 tJob 22::20
Whereas our substance is not cut down,.... As yours is; Noah and his family were preserved in the ark, and the creatures with him, and sufficient sustenance was laid up for them all, when everything relating to the wicked was destroyed: but this may be thought too restrictive, as well as what follows too subtle, that this should respect the human species not being cut down and utterly destroyed in the flood, but preserved in and restored by Noah and his family; it may perhaps be thought better to interpret these words as the words of Eliphaz and his friends, joining with the righteous and the innocent, putting themselves in their number, and rejoicing with them at the destruction of the wicked, and as having a particular regard to Job's case, and the difference between him and them; his substance being cut down, and he stripped of all; whereas they were not deprived of theirs, but it continued with them, and they in the full possession of it; the reason of which difference was, he was a wicked man, and they righteous and innocent; but by others, who also take them to be the words of the righteous triumphing over the wicked, they are rendered thus; "is not he cut off that rose up against us?" (g) Our enemy and adversary, he is no more, he can do us no more hurt, and we are delivered out of his hand: but the remnant of them the fire consumes; which Aben Ezra, Ben Gersom, and others, interpret of the destruction of Sodom and Gomorrah, and the other cities, by fire; which would have had some appearance of truth, if the destruction had been of the whole world, and as general as the flood was, or more so, and had cleared the world of the remnant of the ungodly, whereas it was only of a few cities: rather it may be Eliphaz glances at the case of Job, as different from him and his friends, that when their substance was untouched, the remnant of Job's was consumed by fire; what were left by the Chald:eans and Sabeans were destroyed by fire from heaven; though if it could be thought that Eliphaz had knowledge of the general conflagration at the last day, and had that in view, it would afford a better sense; but it may be he does not mean material, but metaphorical fire, the fire of divine wrath, which will consume the wicked, root and branch, and leave them nothing. (g) "annon exscinditur qui insurgit contra nos", Schmidt, Michaelis. Job 22:21 tJob 22::25
Yea, the Almighty shall be thy defence,.... In temporal things, secure the plenty of gold and silver possessed of; surround and protect by his providence, that there shall be no danger of the Sabeans and Chald:eans, or others, breaking in and stealing it away; and, in spirituals, preserve from all enemies, sin, Satan, and the world; be a wall of fire about him, his fortress, his tower, and place of defence; or keep him as in a garrison, through faith unto salvation; or, as others render the words, "and let the Almighty be", or "he shall be thy gold", or "golds" (o); all thy gold, the same word being used as in Job 22:24; treat earthly riches, gold and silver, with contempt, and reckon God to be thy truest riches: esteem him as gold, and more precious than that, and put thy confidence in him; his grace is compared to gold, for its lustre, value, and duration, and is more precious than gold that perisheth, Rev 3:18; the righteousness of Christ is, for its excellency, called the gold of Ophir, and clothing of wrought gold, Psa 45:9; and he himself is much more precious than the gold of Ophir, and the gain that comes by him than fine gold, Sol 5:11; the doctrines of the grace of God are comparable to gold, silver, and precious stones; yea, to be preferred unto them, Co1 3:12. God is instead of all riches to his people; and they that have an interest in him share in the riches of grace, and are entitled to the riches of glory; all are theirs: and thou shall have plenty of silver; or God shall be, or "let him be to thee silver of strength" (p); or instead of silver, which is the strength of men, in which they confide for business or war; but God is to his people infinitely more than what silver or gold can be to them. (o) "lectissimum aurum tuum", Junius & Tremellius, Piscator; so Vatablus, Schmidt, Schultens; so R. Sol. Urbin. Ohel Moed, fol. 23. 2. (p) "et argentum fortitudinum tibi", Montanus, Cocceius, Schmidt. Job 22:26
tJob 22::5 Eliphaz and his companions had condemned Job, in general, as a wicked man and a hypocrite; but none of them had descended to particulars, nor drawn up any articles of impeachment against him, until Eliphaz did so here, where he positively and expressly charges him with many high crimes and misdemeanours, which, if he had really been guilty of them, might well have justified them in their harsh censures of him. "Come," says Eliphaz, "we have been too long beating about the bush, too tender of Job and afraid of grieving him, which has but confirmed him in his self-justification. It is high time to deal plainly with him. We have condemned him by parables, but that does not answer the end; he is not prevailed with to condemn himself. We must therefore plainly tell him, Thou art the man, the tyrant, the oppressor, the atheist, we have been speaking of all this while. Is not thy wickedness great? Certainly it is, or else thy troubles would not be so great. I appeal to thyself, and thy own conscience; are not thy iniquities infinite, both in number and heinousness?" Strictly taken, nothing is infinite but God; but he means this, that his sins were more than could be counted and more heinous than could be conceived. Sin, being committed against Infinite Majesty, has in it a kind of infinite malignity. But when Eliphaz charges Job thus highly, and ventures to descend to particulars too, laying to his charge that which he knew not, we may take occasion hence, 1. To be angry at those who unjustly censure and condemn their brethren. For aught I know, Eliphaz, in accusing Job falsely, as he does here, was guilty of as great a sin and as great a wrong to Job as the Sabeans and Chald:eans that robbed him; for a man's good name is more precious and valuable than his wealth. It is against all the laws of justice, charity, and friendship, either to raise or receive calumnies, jealousies, and evil surmises, concerning others; and it is the more base and disingenuous if we thus vex those that are in distress and add to their affliction. Eliphaz could produce no instances of Job's guilt in any of the particulars that follow here, but seems resolved to calumniate boldly, and throw all the reproach he could on Job, not doubting but that some would cleave to him. 2. To pity those who are thus censured and condemned. Innocency itself will be no security against a false and foul tongue. Job, whom God himself praised as the best man in the world, is here represented by one of his friends, and he a wise and good man too, as one of the greatest villains in nature. Let us not think it strange if at any time we be thus blackened, but learn how to pass by evil report as well as good, and commit our cause, as Job did his, to him that judgeth righteously.
Let us see the particular articles of this charge.
I. He charged him with oppression and injustice, that, when he was in prosperity, he not only did no good with his wealth and power, but did a great deal of hurt with them. This was utterly false, as appears by the account Job gives of himself (Job 29:12, etc.) and the character God gave of him, ch. 1. And yet,
1. Eliphaz branches out this charge into divers particulars, with as much assurance as if he could call witnesses to prove upon oath every article of it. He tells him, (1.) That he had been cruel and unmerciful to the poor. As a magistrate he ought to have protected them and seen them provided for; but Eliphaz suspects that he never did them any kindness, but all the mischief his power enabled him to do, - that, for an inconsiderable debt, he demanded, and carried away by violence, a pawn of great value, even from his brother, whose honesty and sufficiency he could not but know (Job 22:6), Thou hast taken a pledge from thy brother for nought, or, as the Septuagint reads it, Thou hast taken thy brethren for pledges, and that for nought, imprisoned them, enslaved them, because they had nothing to pay, - that he had taken the very clothes of his insolvent tenants and debtors, so that he had stripped them naked, and left them so (the law of Moses forbade this, Exo 22:26, Deu 24:13), - he had not been charitable to the poor, no, not to poor travellers, and poor widows: "Thou hast not given so much as a cup of cold water (which would have cost thee nothing) to the weary to drink, when he begged for it (Job 22:7) and was ready to perish for want of it, nay, thou hast withholden bread from the hungry in their extremity, hast not only not given it, but hast forbidden the giving of it, which is withholding good from those to whom it is really due, Pro 3:27. Poor widows, who while their husbands were living troubled nobody, but now were forced to seek relief, thou hast sent away empty from thy doors with a sad heart, Job 22:9. Those who came to thee for justice, thou didst send away unheard, unhelped; nay, though they came to thee full, thou didst squeeze them, and send them away empty; and, worst of all, the arms of the fatherless have been broken; those that could help themselves but little thou hast quite disabled to help themselves." This which is the blackest part of the charge, is but insinuated: The arms of the fatherless have been broken. He does not say, "Thou has broken them," but he would have it understood so, and if they be broken, and those who have power do not relieve them, they are chargeable with it. "They have been broken by those under thee, and thou hast connived at it, which brings thee under the guilt." (2.) That he had been partial to the rich and great (Job 22:8): "As for the mighty man, if he was guilty of any crime, he was never questioned for it: he had the earth; he dwelt in it. If he brought an action ever so unjustly, or if an action were ever so justly brought against him, yet he was sure to carry his cause in thy courts. The poor were not fed at thy door, while the rich were feasted at thy table." Contrary to this is Christ's rule for hospitality (Luk 14:12-14); and Solomon says, He that gives to the rich shall come to poverty.
2. He attributes all his present troubles to these supposed sins (Job 22:10, Job 22:11): "Those that are guilty of such practices as these commonly bring themselves into just such a condition as thou art now in; and therefore we conclude thou hast been thus guilty." (1.) "The providence of God usually crosses and embarrasses such; and snares are, accordingly, round about thee, so that, which way soever thou steppest or lookest, thou findest thyself in distress; and others are as hard upon thee as thou hast been upon the poor." (2.) "Their consciences may be expected to terrify and accuse them. No sin makes a louder cry there than unmercifulness; and, accordingly, sudden fear troubles thee; and, though thou wilt not own it, it is guilt of this kind that creates thee all this terror." Zophar had insinuated this, Job 20:19, Job 20:20. (3.) "They are brought to their wits' end, so amazed and bewildered that they know not what to do, and that also is thy case; for thou art in darkness that thou canst not see wherefore God contends with thee nor what is the best course for thee to take, for abundance of waters cover thee," that is, "thou art in a mist, in the midst of dark waters, in the thick clouds of the sky." Note, Those that have not shown mercy may justly be denied the comfortable hope that they shall find mercy; and then what can they expect but snares, and darkness, and continual fear?
II. He charged him with atheism, infidelity, and gross impiety, and thought this was at the bottom of his injustice and oppressiveness: he that did not fear God did not regard man. He would have it thought that Job was an Epicurean, who did indeed own the being of God, but denied his providence, and fancied that he confined himself to the entertainments of the upper world and never concerned himself in the inhabitants and affairs of this.
1. Eliphaz referred to an important truth, which he thought, if Job had duly considered it, would have prevented him from being so passionate in his complaints and bold in justifying himself (Job 22:12): Is not God in the height of heaven? Yes, no doubt he is. No heaven so high but God is there; and in the highest heavens, the heavens of the blessed, the residence of his glory, he is present in a special manner. There he is pleased to manifest himself in a way peculiar to the upper world, and thence he is pleased to manifest himself in a way suited to this lower world. There is his throne; there is his court: he is called the Heavens, Dan 4:26. Thus Eliphaz proves that a man cannot be profitable to God (Job 22:2), that he ought not to contend with God (it is his folly if he does), and that we ought always to address ourselves to God with very great reverence; for when we behold the height of the stars, how high they are, we should, at the same time, also consider the transcendent majesty of God, who is above the stars, and how high he is.
2. He charged it upon Job that he made a bad use of this doctrine, which he might have made so good a use of, Job 22:13. "This is holding the truth in unrighteousness, fighting against religion with its own weapons, and turning its own artillery upon itself: thou art willing to own that God is in the height of heaven but thence thou inferrest, How doth God know?" Bad men expel the fear of God out of their hearts by banishing the eye of God out of the world (Eze 8:12), and care not what they do if they can but persuade themselves that God does not know. Eliphaz suspected that Job had such a notion of God as this, that, because he is in the height of heaven, (1.) It is therefore impossible for him to see and hear what is done at so great a distance as this earth, especially since there is a dark cloud (Job 22:13), many thick clouds (Job 22:14), that come between him and us, and are a covering to him, so that he cannot see, much less can he judge of, the affairs of this lower world; as if God had eyes of flesh, Job 10:4. The interposing firmament is to him as transparent crystal, Eze 1:22. Distance of place creates no difficulty to him who fills immensity, any more than distance of time to him who is eternal. Or, (2.) That it is therefore below him, and a diminution to his glory, to take cognizance of this inferior part of the creation: He walks in the circuit of heaven, and has enough to do to enjoy himself and his own perfections and glory in that bright and quiet world; why should he trouble himself about us? This is gross absurdity, as well as gross impiety, which Eliphaz here fathers upon Job; for it supposes that the administration of government is a burden and disparagement to the supreme governor and that the acts of justice and mercy are a toil to a mind infinitely wise, holy, and good. If the sun, a creature, and inanimate, can with his light and influence reach this earth, and every part of it (Psa 19:6), even from that vast height of the visible heavens in which he is, and in the circuit of which he walks, and that through many a thick and dark cloud, shall we question it concerning the Creator? Job 22:15 tJob 22::21 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 Chald:eans," 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. Next: Job Chapter 23