Exegetical and Hermeneutical Commentary of Job 22:5
[Is] not thy wickedness great? and thine iniquities infinite?
5 9. Job’s afflictions are because of his sins sins which Eliphaz now suggests and enumerates. They are such sins as a powerful Oriental ruler naturally falls into, inhumanity, avarice, and abuse of power.
Fuente: The Cambridge Bible for Schools and Colleges
Is not thy wickedness great? – That is, Is it not utter presumption and folly for a man, whose wickedness is undoubtedly so great, to presume to enter into a litigation with God? Eliphaz here assumes it as an undeniable proposition, that Job was a great sinner. This charge had not been directly made before. He and his friends had argued evidently on that supposition, and had maintained that one who was a great sinner would be punished in this life for it, and they had left it to be implied, in no doubtful manner, that they so regarded Job. But the charge had not been before so openly made. Here Eliphaz argues as if that were a point that could not be disputed. The only proof that he had, so far as appears, was, that Job had been afflicted as they maintained great sinners would be, and they, therefore, concluded that he must be such. No facts are referred to, except that he was a great sufferer, and yet, on the ground of this, he proceeds to take for granted that he must have been a man who had taken a pledge for no cause; had refused to give water to the thirsty; had been an oppressor, etc.
And thine iniquities infinite? – Hebrew And there is no end to thine iniquities, that is, they are without number. This does not mean that sin is an infinite evil, or that his sins were infinite in degree; but that if one should attempt to reckon up the number of his transgressions, there would be no end to them. This, I believe, is the only place in the Bible where sin is spoken of, in any respect, as infinite; and this cannot be used as a proof text, to show that sin is an infinite evil, for:
(1) that is not the meaning of the passage even with respect to Job;
(2) it makes no affirmation respecting sin in general; and
(3) it was untrue, even in regard to Job, and in the sense in which Zophar meant to use the phrase.
There is no intelligible sense in which it can be said that sin is an infinite evil; and no argument should be based on such a declaration, to prove that sin demanded an infinite atonement, or that it deserves eternal sufferings. Those doctrines can be defended on solid grounds – they should not be made to rest on a false assumption, or on a false interpretation of the Scriptures.
Fuente: Albert Barnes’ Notes on the Bible
Job 22:5-14
Is not thy wickedness great?
The charge against Job
I. Wrong in relation to man. In regard to the charge which he here brings against Job, it is worthy of note that whilst most expositors regard Eliphaz as speaking in his own name, others, amongst whom Dr. Bernard, regard him as indicating merely the charges which the Almighty might bring against him. What is the charge that he brings? It is Jobs flagrant inhumanity.
1. He was rapacious.
2. He was inhospitable.
3. He was tyrannical.
II. Wrong in relation to God. Is not God in the height of heaven? And behold the height of the stars, how high they are! And thou sayest, How doth God know? Can He judge through the thick cloud? Thick clouds are a covering to Him, that He seeth not; and He walketh in the circuit of heaven. His charge here against Job in relation to God, is a denial of the Divine inspection and superintendence of individual man. This error, which he falsely charges on Job, was the leading error of the old Epicureans, and the leading error of deists in all ages. If all men felt God to be in conscious contact with them, idolatry, immorality, dormancy of soul, could not exist. Many causes have been assigned for mans tendency to regard God as remote, such as–
(1) The mediatory method of Divine operation. He does not deal directly with man.
(2) Mans power of spontaneous action. He is left free, he does not feel the hand of God on the springs of his being.
(3) The unbroken regularity of natural laws. Nature shows no changes, indicates no interruption.
(4) The disorders of the moral world. But the grand cause is dread of God. Men have sinned, and their guilty consciences invest the Almighty with such attributes of vengeance that they turn away in horror from Him. The language of each man is, Depart from me, for I desire not a knowledge of Thee. Learn–
1. That in natural religion the ill-treatment of our fellow men is regarded as a great crime. There is no reason to believe that Eliphaz had any revelation from God but that which nature supplies; and yet in his language to Job he expresses in a strong and unmistakable manner his conviction, that to be, not only cruel, but even inhospitable to our fellow men is wicked. The obligation to be socially sympathetic, loving, and kind, the God of love has written on the human soul.
2. That men often denounce evils in others of which they themselves are guilty. Strong as was the implied denunciation of Eliphaz against unkindness in Job, was he not himself unkind in tantalising him now when he was overwhelmed with suffering, by charges that were utterly false? (Homilist.)
Our sins infinite in number and enormity
Eliphaz was led to ask this question by a suspicion that Job was a hypocrite. He was sure that Job was a wicked man, so he endeavoured to convince him that this was his character. The text is a proper question to be proposed to all who are ignorant of themselves. We must show the meanings which attach to the terms sin and wickedness in the Word of God. By wicked men the Scriptures mean all who are not righteous; and by sin a violation of the Divine law, which requires us to love God with all our hearts, and our neighbour as ourselves. This law branches out into various and numerous precepts, prescribing, with great minuteness, our duties towards all the beings with whom we are connected, and the dispositions which are to be exercised in every situation and relation of life; and the violation and disregard of any of these precepts is a sin. When we do not perfectly obey all Gods commands, in feeling, thought, word, or action, we sin.
1. The sin of our hearts, or of our disposition and feelings. The sins of this class alone are innumerable. Yet most men think nothing of them, if they do not gain expression in overt acts. But what the law of God and the Gospel of Christ principally require is right feelings and dispositions. What they chiefly forbid and condemn is feelings and dispositions that are wrong. If, then, we wish to know the number of our sins, we must look first and chiefly at the feelings and dispositions of our hearts. Then we shall soon be convinced that our sins are numberless.
2. The sinfulness of our thoughts. These are the offspring of the mind, as feelings are the offspring of the heart. Mens characters are determined by their thoughts and purposes. If vain, foolish thoughts are sinful, who can enumerate his sins?
3. The sins of the tongue. Out of the abundance of the heart the mouth speaketh. If sin prevails in the heart, it will flow out through the lips. Of every idle word man shall give account. Every idle word then is a sin. Idle words are all that are unnecessary, and which do not tend to produce good effects. How innumerable then are the sins of the tongue.
4. Our sinful actions. Sins of omission and commission. If mens thoughts, words, and feelings are numberless, so are their sins.
5. Our sins are infinite not only in number, but also in criminality. Every sin is, in fact, infinitely evil, and deserving of infinite punishment.
(1) Because it is committed against an Infinite Being, against God, a Being infinitely powerful, wise, holy, just, and good.
(2) Because it is a violation of an infinitely perfect law.
(3) Because it tends to produce infinite mischief.
(4) Because committed in defiance of motives and obligations infinitely strong.
Inferences–
1. If our sins are thus infinite in number and criminality, then, of course, they deserve an infinite or everlasting punishment.
2. God is perfectly right in inflicting an infinite punishment upon stoners.
3. If it is just to inflict infinite punishment upon impenitent sinners, God is bound by the strongest obligations to inflict it.
4. Hence we see why the atonement made by Christ was necessary. (E. Payson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Is not thy wickedness great?] Thy sins are not only many, but they are great; and of thy continuance in them there is no end, ein kets.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy great sins are the true and only causes of thy misery. The words may very well be rendered thus, Is not thy evil (i.e. thy punishment or affliction, which is frequently expressed by this very word) great, because (the particle and being oft used causally, as it is Gen 18:13; 22:12; 24:56; Isa 34:1; 64:5)
thine iniquities are infinite? Are not thy calamities procured by and proportionable to thy sins? Thy own conscience tells thee they are so. And therefore thou hast no reason to accuse God, nor any person but thyself.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Heretofore Eliphaz had onlyinsinuated, now he plainly asserts Job’s guilt, merely on the groundof his sufferings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Is not thy wickedness great?…. It must be owned it is, it cannot be denied. Indeed, the wickedness of every man’s heart is great, it being desperately wicked, full of sin, abounding with it; out of it comes forth everything that is bad, and the wickedness of actions is very great: some sins are indeed greater than others, as those against God, and the first table of the law, are greater than those against men, or the second table; some are like crimson and scarlet, are beams in the eye, while others are comparatively as motes; yet all are great, as committed against God, and as they are breaches of his law; and especially they appear so to sensible sinners, to whom sin is made exceeding sinful; and they see and own themselves to be the chief of sinners, and as such entreat for pardon on that account, see Ps 25:11;
and thine iniquities infinite? strictly speaking, nothing is infinite but God; sins may be said in some sense to be infinite, because committed against an infinite God, and cannot be satisfied for by a finite creature, or by finite sufferings, only through the infinite value of the blood of Christ; here it signifies, that his iniquities were “innumerable” n, as some versions, they were not to be reckoned up, they were so many; or, more literally, there is “no end of thine iniquities” o, there is no summing of them up; and it may denote his continuance in them; Eliphaz suggests as if Job lived in sin, and allowed himself in it, and was going on in a course of iniquity without end, which was very uncharitable; here he charges him in a general way, and next he descends to particulars.
n , Sept. o “non est finis iniquitatibus tuis”, Pagninus, Montanus, &c.
Fuente: John Gill’s Exposition of the Entire Bible
| Job Accused of Various Crimes. | B. C. 1520. |
5 Is not thy wickedness great? and thine iniquities infinite? 6 For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. 7 Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. 8 But as for the mighty man, he had the earth; and the honourable man dwelt in it. 9 Thou hast sent widows away empty, and the arms of the fatherless have been broken. 10 Therefore snares are round about thee, and sudden fear troubleth thee; 11 Or darkness, that thou canst not see; and abundance of waters cover thee. 12 Is not God in the height of heaven? and behold the height of the stars, how high they are! 13 And thou sayest, How doth God know? can he judge through the dark cloud? 14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven.
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 Chaldeans 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 (ch. xxix. 12, c.) and the character God gave of him, <i>ch. i. 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 (v. 6), Thou hast taken a pledge from thy brother for nought, or, as the LXX. 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 (v. 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, Prov. iii. 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, v. 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 (v. 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 (Luke xiv. 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 (v. 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. iv. 26. Thus Eliphaz proves that a man cannot be profitable to God (v. 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, v. 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 (Ezek. viii. 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 (v. 13), many thick clouds (v. 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, ch. x. 4. The interposing firmament is to him as transparent crystal, Ezek. i. 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 (Ps. xix. 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?
Fuente: Matthew Henry’s Whole Bible Commentary
(5) Is not thy wickedness great?This was mere conjecture and surmise, arising simply from a false assumption: namely, that a just God can only punish the wicked, and that therefore those must be wicked whom He punishes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Iniquities infinite Literally, and no end of thy iniquities? As God has no motive of self-interest for chastising, the cause must be in Job himself. Eliphaz reasons from the severity of Job’s punishment that his sins must have been infinite in number.
Fuente: Whedon’s Commentary on the Old and New Testaments
(5) Is not thy wickedness great? and thine iniquities infinite? (6) For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. (7) Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. (8) But as for the mighty man, he had the earth; and the honourable man dwelt in it. (9) Thou hast sent widows away empty, and the arms of the fatherless have been broken. (10) Therefore snares are round about thee, and sudden fear troubleth thee; (11) Or darkness, that thou canst not see; and abundance of waters cover thee. (12) Is not God in the height of heaven? and behold the height of the stars, how high they are! (13) And thou sayest, How doth God know? can he judge through the dark cloud? (14) Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven. (15) Hast thou marked the old way which wicked men have trodden? (16) Which were cut down out of time, whose foundation was overflown with a flood: (17) Which said unto God, Depart from us: and what can the Almighty do for them? (18) Yet he filled their houses with good things: but the counsel of the wicked is far from me. (19) The righteous see it, and are glad: and the innocent laugh them to scorn. (20) Whereas our substance is not cut down, but the remnant of them the fire consumeth.
In the character of Eliphaz, we behold a mixture of everything unamiable. It should seem by Job’s history, and indeed from the account the LORD himself gave of him, that he was a perfect and an upright man (chap. 1:8.); so that nothing could be more false, unjust, and cruel, than the charge of Eliphaz. It reminds me of Shimei’s cursing David. It reminds me, indeed, of One, compared to whom both Job and David were shades, and darkness complete. Yes! blessed JESUS! thou amidst all thy holy harmless state didst not escape the obloquy of a blasphemer, a gluttonous man, and a wine-bibber; nay, a devil; 2Sa 16:7-8 ; Mat 11:19 . Joh 7:20 . I do not think it necessary to follow Eliphaz through the several charges which he brings against Job, when not one of them could be substantiated; and especially when we call to mind GOD’S testimony to his servant’s uprightness of character , both in respect to GOD, and man. It is enough to observe, that the Temanite loaded him with everything opprobrious; and thereby serves to show the Reader, as the sequel of the history will hereafter more fully manifest, that he had not taken counsel from GOD in what he advanced.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 22:5 [Is] not thy wickedness great? and thine iniquities infinite?
Ver. 5. Is not thy wickedness great? ] Why, no; God of his grace had kept Job innocent of the great transgression, Psa 19:13 , and that wicked one had not touched him, 1Jn 5:18 , sc. with a deadly touch, Tactu qualitativo (Cajetan); had not thrust his sting into him, or transformed him into sin’s image. Had Eliphaz ever found Job to be such a one as here he maketh him? Or doth he not, by these interrogatories, cunningly come over him (in kindness, as we say), to make him confess it? Had all been true that is alleged, Job’s wickedness must needs have been great, and his iniquity infinite. But to be accused is not enough to render a man guilty; for then who should be innocent? Novit sapiens se ad hoc scamma productum, ut depugnet cum iis qui maledictis aluntur, ut venems capreae. Cato was thirty-two times accused, and as often absolved.
And thine iniquities infinite? not thy: Job 4:7-11, Job 11:14, Job 15:5, Job 15:6, Job 15:31-34, Job 21:27, Job 32:3
thine: Psa 19:12, Psa 40:12
Reciprocal: Job 7:20 – I have sinned Job 9:29 – General Job 13:23 – many Job 15:34 – the tabernacles Job 16:17 – Not for Job 29:12 – I delivered Job 33:32 – General Isa 32:6 – empty Isa 54:17 – every Luk 13:2 – Suppose Joh 9:3 – Neither
Job 22:5. Is not thy wickedness great? Thy great sins are the true and only cause of thy misery. Or, the verse may be translated, Is not thy evil (thy affliction or punishment) great, because, , ein ketz, there is no end to thy iniquities? Are not thy calamities procured by, and in proportion to thy sins? Thy conscience tells thee they are so. And therefore thou hast no reason to accuse God, or any person but thyself.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments