April 9, 2024

Is Eliphaz's advice to Job good?

Job 22

Ivan Illarramendi
Tuesday's Devo

April 9, 2024

Tuesday's Devo

April 9, 2024

Tuesday's Devo

April 9, 2024

Tuesday's Devo

April 9, 2024

Big Book Idea

God is at work even when we can't see it.

Key Verse | Job 22:21

"Agree with God, and be at peace;
thereby good will come to you."

Job 22

Eliphaz Speaks: Job's Wickedness Is Great

1 Then Eliphaz the Temanite answered and said:

2  “Can a man be profitable to God?
    Surely he who is wise is profitable to himself.
3  Is it any pleasure to the Almighty if you are in the right,
    or is it gain to him if you make your ways blameless?
4  Is it for your fear of him that he reproves you
    and enters into judgment with you?
5  Is not your evil abundant?
    There is no end to your iniquities.
6  For you have exacted pledges of your brothers for nothing
    and stripped the naked of their clothing.
7  You have given no water to the weary to drink,
    and you have withheld bread from the hungry.
8  The man with power possessed the land,
    and the favored man lived in it.
9  You have sent widows away empty,
    and the arms of the fatherless were crushed.
10  Therefore snares are all around you,
    and sudden terror overwhelms you,
11  or darkness, so that you cannot see,
    and a flood of water covers you.

12  Is not God high in the heavens?
    See the highest stars, how lofty they are!
13  But you say, ‘What does God know?
    Can he judge through the deep darkness?
14  Thick clouds veil him, so that he does not see,
    and he walks on the vault of heaven.’
15  Will you keep to the old way
    that wicked men have trod?
16  They were snatched away before their time;
    their foundation was washed away. 1 22:16 Or their foundation was poured out as a stream (or river)
17  They said to God, ‘Depart from us,’
    and ‘What can the Almighty do to us?’ 2 22:17 Hebrew 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;
    the innocent one mocks at them,
20  saying, ‘Surely our adversaries are cut off,
    and what they left the fire has consumed.’

21  Agree with God, and be at peace;
    thereby good will come to you.
22  Receive instruction from his mouth,
    and lay up his words in your heart.
23  If you return to the Almighty you will be built up;
    if you remove injustice far from your tents,
24  if you lay gold in the dust,
    and gold of Ophir among the stones of the torrent-bed,
25  then the Almighty will be your gold
    and your precious silver.
26  For then you will delight yourself in the Almighty
    and lift up your face to God.
27  You will make your prayer to him, and he will hear you,
    and you will pay your vows.
28  You will decide on a matter, and it will be established for you,
    and light will shine on your ways.
29  For when they are humbled you say, ‘It is because of pride’; 3 22:29 Or you say, It is exaltation
    but he saves the lowly.
30  He delivers even the one who is not innocent,
    who will be delivered through the cleanness of your hands.”

Footnotes

[1] 22:16 Or their foundation was poured out as a stream (or river)
[2] 22:17 Hebrew them
[3] 22:29 Or you say, ‘It is exaltation’
Table of Contents
Introduction to Job

Introduction to Job

Timeline

Author and Date

The unknown Israelite author of this book presents Job as a person living in Uz (see note on 1:1). Job’s godliness (1:1) matches the ideals of Israelite wisdom literature. He clearly knows Yahweh (1:21). The events of the book seem to be set in the times of the patriarchs (Abraham, Isaac, and Jacob).

Theological Themes

The book of Job concerns itself with the question of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? The book shows that the reasons for human suffering often remain a secret to human beings.

In the book of Job, God seems both too close and too far away. On the one hand, Job complains that God is watching him every moment so that he cannot even swallow his spit (7:19). On the other hand, Job finds God elusive (9:11). Though God is greatly concerned about humans, he does not always answer their most agonizing questions.

At the same time, Job’s friends offer no real help. They come to “comfort” him (2:11), but Job ends up declaring them “miserable comforters” who would console him “with empty nothings” (21:34). These friends represent an oversimplified view of faith. They think that all human troubles are divine punishments for wrongdoing. Their “comfort” consists largely of urging Job to identify his sin and repent of it. These friends are negative examples of how to comfort those who are suffering.

The book illustrates that one does not need to fully understand God’s will in order to be faithful while suffering. Those who suffer need not be afraid to express to God their confusion and questions.

Purpose

The book of Job was written to those who struggle with the question of how God can be good when the world is filled with suffering.

The author does not provide a formal defense of God’s justice. Rather, as Job’s friends offer their inadequate answers, the author shows how their reasoning fails. Then, in chs. 38–41, the Lord speaks in his own defense, bringing Job to fuller understanding (ch. 42).

Even during his suffering and confusion, before God finally speaks, Job can triumphantly declare, “I know that my Redeemer lives” (19:25).

Outline

  1. Prologue: Job’s Character and the Circumstances of His Test (1:1–2:13)
  2. Dialogue: Job, His Suffering, and His Standing before God (3:1–42:6)
    1. Job: despair for the day of his birth (3:1–26)
    2. The friends and Job: can Job be right before God? (4:1–25:6)
      1. First cycle (4:1–14:22)
      2. Second cycle (15:1–21:34)
      3. Third cycle (22:1–25:6)
    3. Job: the power of God, place of wisdom, and path of integrity (26:1–31:40)
    4. Elihu: suffering as a discipline (32:1–37:24)
    5. Challenge: the Lord answers Job (38:1–42:6)
  3. Epilogue: The Vindication, Intercession, and Restoration of Job (42:7–17)
The Global Message of Job

The Global Message of Job

Universal Questions

With its story of one man’s life and suffering, the book of Job raises universal questions. Why do people suffer, especially godly people? Where is God in suffering? Can God be trusted amid suffering? Job’s friends try to answer such questions with superficial and simplistic solutions, eventually earning God’s rebuke (Job 42:7–9).

Ultimately we learn from Job that we can hope steadfastly in our sovereign God. Instead of providing easy answers to hard questions, this incomparably glorious, all-knowing, and almighty God presents to people in all places and in all times the simplest, most powerful, and most universal answer to these questions. God’s answer to human suffering has everything to do with his own infinite goodness and care for his creation.

Suffering in a Fallen World

In the life of Job we see the breadth and depth of human suffering. We see suffering in health (Job 2:7), suffering in the loss of property (1:14–17), and suffering in the tragic death of family members (1:18–19). In Job we also listen in on a discussion in the heavenly courtroom between God and Satan (1:6–12; 2:1–7), in which God delights in the upright life of Job. There we are given a window into the normally invisible reasons for our trials and suffering.

Sin and suffering. Suffering is universal, though the kind of suffering differs from circumstance to circumstance. Sometimes we suffer because of our own sin. There is no such thing as sin without consequences. Sometimes God himself directly chastises his people for their sins. However, Job’s friends are wrong to assume that his suffering is a direct result of disobedience (Job 8:4), and it would likewise be wrong to conclude that all or even most suffering in the world today is divine punishment for specific sins. The speeches of Eliphaz (chs. 4; 5; 15; 22), Bildad (chs. 8; 18; 25), and Zophar (chs. 11; 20) reflect such wrong assumptions.

Common suffering. Another type of suffering is what we might call “common suffering.” This is suffering that affects all people without distinction. It is simply the result of living in a fallen world. It includes health problems from colds to cancer. It includes bad weather, earthquakes, and typhoons. It includes financial struggles, and even death itself. Each tragic incident in Job’s life includes an element of this common suffering.

Godliness and suffering. Not only are godly people afflicted with suffering just as others are, but the godly experience some kinds of suffering due specifically to their godliness (Matt. 10:24–33; Acts 14:22; 2 Tim. 3:12). Faithfulness to Christ will bring insult and at times persecution—suffering that could be avoided if we were not disciples of Christ. We see this principle in Job, for it was precisely Job’s uprightness that prompted God to single him out to Satan and then led Satan to seek to afflict him (Job 1:8–12).

Devastating suffering. Job’s suffering is uniquely profound and painful. Some suffering, we learn, defies any category. We discover in Job that Satan has a hand in some of the suffering of God’s people (Job 1:6–12; 2:1–7; compare 2 Cor. 12:1–10). But even such demonically instigated suffering is not outside of God’s sovereignty. Nor should our focus be on Satan when we suffer but rather on persisting in steadfast faith amid such God-ordained pain. At the very least a lesson to be learned from Job is that our vision and insight into suffering is severely limited. What is not limited, however, is God’s perfect understanding and sovereign control over every event in our lives. In the “Yahweh speeches” of Job (chs. 38–41), God does not engage Job in the details of his questions and complaints. Rather, God reminds Job that God is God and Job is not. God laid the foundation of the earth (38:4); he is God over the seas (38:8, 16), over the stars (38:31–33), and over every creature (39:1–30; 40:15–41:34).

A Global Message of Comfort and Hope

The almighty, all-good God. Despite its focus on challenges and sufferings, the book of Job speaks a message of great hope to the world. We live in a world longing for comfort and hope, and such hope is found in the sovereign God who sees, who is good, and who is faithful. We are not victims of random fate or uncontrolled circumstances. We are loved faithfully and passionately by a sovereign God who works all things for our good (Rom. 8:28). The suffering global church can take comfort amid suffering, knowing that God is pleased with our faithfulness to him, even as God expressed delight in “my servant Job” (Job 1:6–8; 2:3). James 5:11 reminds us that God will fulfill his good purposes and is indeed compassionate and merciful toward his people.

No neat formulas. Living an upright life of faith in God does not exempt us from suffering. This was the fundamental misunderstanding of Job’s friends (Job 8:6) and the reason that their “comfort” was so “miserable” (16:2). Indeed, in Job and in all of Scripture we see that suffering is a part of the experience of godly people, and that suffering is also a means for our sanctification. Suffering is a blessing as through it we learn that God’s ways and purposes are much greater than we can know (chs. 40–41). His purposes and faithfulness are much greater than the achievement of ease and a comfortable life; the global church must not make an idol out of worldly comfort and earthly abundance.

The sufferings of the Savior. Job confessed faith in the living Redeemer (Job 19:25). That Redeemer would one day come and suffer for us on a cross. Here we have yet another kind of suffering, the atoning sufferings of Christ. He suffered for our salvation, bearing the penalty for our sin. It is also our great privilege to share in his suffering (2 Cor. 1:5; 2 Tim. 1:8; 2:3; 1 Pet. 4:13). These are not the sufferings of health problems or bad weather or the consequences of our own folly. These are sufferings that flow from our union with and loyalty to Christ. There is a global attack on the righteous, but God will continue to provide sufficient grace to his people (2 Cor. 12:9).He will grow both his people and his kingdom through such suffering as it is endured in faith.

Our Intercession and Mission of Hope

Though God’s righteous anger burned against the three friends of Job, their folly was forgiven in response to the righteous intervention of Job’s prayers (Job 42:7–9). What then is the Christian response to those who suffer—and to those who cause suffering?

We are to intercede for the world, both in prayer and in life. We are to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:4). This comfort must find expression in our ministry and service to those in need both where we live as well as around the world—to orphans, widows, and all those who suffer.

This comfort is most gloriously and eternally known as the church ministers the gospel of new hope in Christ to the world—to the lost, to the downtrodden, and even to our enemies (Matt. 5:44). For the greatest suffering in this world is not the loss of property or even family; it is to be lost in sin, without the living Redeemer.

Proverbs Fact #1: Wisdom

Fact: Wisdom

Wisdom is a key term in Job, Proverbs, and Ecclesiastes. The word can mean “skilled at making sound decisions in life.” Proverbs 9:10 states that “the fear of the LORD is the beginning of wisdom.”

Job Fact #1: Comfort

Fact: Comfort

Comfort is a key word in the book of Job. When faced with personal tragedies, Job receives no comfort from his friends (16:2). But when God answers him (see chs. 38–41), he finds the comfort he needs.

Job Fact #7: Three cycles of conversations

Fact: Three cycles of conversations

The book of Job includes three cycles of conversations in which the friends of Job offer their comfort and advice, and then listen as Job responds. The first cycle covers chs. 4–14.

Job Fact #15: Elihu

Fact: Elihu

Elihu is the only character in the book of Job with a Hebrew name.

Job Fact #11: Pledge

Fact: Pledge

A pledge (22:6) was an object of worth given as a down payment on a debt. Israelites were not to take in pledge essential items such as clothing (Ex. 22:26) or tools a person needed for their work (Deut. 24:6).

Eliphaz, Bildad, and Zophar

Eliphaz, Bildad, and Zophar

After the Lord allowed Satan to afflict Job, three of his friends, Eliphaz, Bildad, and Zophar, came to comfort him. However, all three wrongly assumed that Job’s suffering was the result of some hidden sin. Each man urged Job to repent so that God would have mercy on him. But Job insisted that he was innocent. Although it is true that some suffering is a result of sin, Eliphaz, Bildad, and Zophar oversimplified this truth. They believed that all troubles are punishments for wrongdoing, which was not the case for Job. The wrong actions of Job’s three friends should remind believers today to be wise and sensitive when dealing with people in distress. The Lord rebuked Job’s three friends and instructed Job to pray for them. (Job 42:7–9)

Study Notes

Job 22:2–4 Eliphaz argues that there could be no purpose for suffering other than to indicate judgment and a need to repent (v. 4).

Study Notes
Job Fact #11: Pledge

Fact: Pledge

A pledge (22:6) was an object of worth given as a down payment on a debt. Israelites were not to take in pledge essential items such as clothing (Ex. 22:26) or tools a person needed for their work (Deut. 24:6).

Study Notes

Job 22:9 Eliphaz assumes that Job has mistreated widows and the fatherless. He speaks in terms similar to the warnings in the law (see Ex. 22:22; Deut. 24:17) and the prophets (see Isa. 1:17; Jer. 22:3; Ezek. 22:7) about such behavior.

Study Notes

Job 22:5–11 Eliphaz assumes that Job’s circumstances reveal significant evil in his life. He describes the likely ways that Job has sinned.

Study Notes

Job 22:13 you say, . . . Can he judge through the deep darkness? Eliphaz accuses Job of saying that God is so far above humans that he is unable to know about their lives.

Study Notes

Job 22:16–18 Within these verses, Eliphaz essentially quotes Job’s words from 21:14–16. However, while Job was arguing that the wicked prosper in spite of their rebellion against God, Eliphaz says that the prosperity of the wicked is only temporary, and they are snatched away before their time. Likewise, while Job said, “the counsel of the wicked is far from me” (21:16) to distance himself from their wicked practices, Eliphaz uses the same words, the counsel of the wicked (22:18), to describe Job’s position.

Study Notes

Job 22:21 When he urges Job to “Agree with God,” Eliphaz assumes that his own interpretation of Job’s circumstances matches God’s viewpoint.

Study Notes

Job 22:1–30 In his final speech, Eliphaz once more calls Job to repent.

Job 22:30 Eliphaz suggests that, if Job would repent of his supposed sin, he would be able to intercede even for one who is not innocent. Eliphaz does not realize that he himself stands in need of the very intercession he describes. In fact, forgiveness will later be granted to Eliphaz through Job’s intercession on his behalf (see 42:7–9).

S3:068 Job 22

Listen Now

Dive Deeper | Job 22

If you've ever kicked a friend who was down and then followed up with some bad advice, you may have felt a bit like Eliphaz. I relate to this scenario. Before having a good understanding of God, I seemed to have a critical perspective toward suffering Christians, and that includes myself. Without having a firm understanding of who God is, it may be easy for us to look at someone that is going through waves of pain and difficulties in life and think, "They must not agree with God."

Eliphaz does just that: his advice is based on the presumption that Job is not in agreement with God, which we know was not the case (Job 42:7). 

Eliphaz had already accused Job of not fearing God, and now he goes on to say that peace and good would come to Job if he only agreed with God. The irony is that Eliphaz himself does not agree with God in these moments. He has a false sense of peace and believes good has come to him for all the wrong reasons. If Eliphaz had a do-over, he would probably tell his friend Job that he is an example of what it means to reach a fearful level of unconditional trust that God loves him in the middle of his pain. Eliphaz would also say that once we're in God, we can fully trust that He is for us and not against us. Finally, Eliphaz would encourage Job by reminding him that once these two things are embedded in our hearts, only then will we have a sense of peace that surpasses all understanding. 

In spite of Eliphaz's terrible advice, God has mercy on him as He hears Job's prayers that God would not deal with Eliphaz according to his folly (Job 42:8). I'm sure Eliphaz never saw that coming, but God is always working to help us better understand who He is so that we may speak the truth about Him to others. Our counsel may not always hit the mark, but it should always point toward God's goodness and love.

This month's memory verse

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.

– Galatians 5:22-23

Discussion Questions

1. Who in your life is going through pain and difficulty that needs to be reminded of God's love and kindness today? Take time to pray for each of them before sharing this reminder with them.

2. Does your peace come from your good circumstances, or is it based on the fear of the Lord?

3. What have you learned about God through the good and bad advice that you've given or received?

Respond to Today's Passage

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MS

Michael Scaman

Job addresses many themes common to the struggles on man. Fyodor Dostoevsky's writes about similar themes as tis chapter and a Russian Literature expert might address a Biblical literary society on Job 22 saying: Ladies and gentlemen, Eliphaz means God is pure gold, but his advice falls short of his name. In examining the timeless dialogue encapsulated within the Book of Job, we find ourselves confronted with profound questions that resonate deeply with the human experience. Fyodor Dostoevsky, renowned for his penetrating exploration of the human psyche and the complexities of existence, would undoubtedly find resonance in Job's relentless interrogation of suffering and the apparent eclipse of real justice in this world. Much like Dostoevsky's characters, Job engages in an existential confrontation with the problem of evil, challenging simplistic explanations and delving into the depths of human experience. Job's courageous questioning serves as a rejection of moral and religious dogma, advocating instead for a deeper, more nuanced understanding of the divine and the complexities of existence. The unpredictability of life and the paradoxical prosperity of the wicked, as depicted in Job's speeches, echo themes found throughout Dostoevsky's works. In his exploration of the absurd and irrational aspects of existence, Dostoevsky invites us to grapple with the inherent tensions between faith and doubt, righteousness and suffering. In essence, Job's profound meditation on morality, suffering, and the search for meaning mirrors the existential inquiries that permeate Dostoevsky's literary canon. Through Job's voice, we are compelled to confront the fundamental questions that have plagued humanity for centuries, inviting us to delve deeper into the complexities of the human condition. Like Job we hope not for an e-lipse of justice, an obscuration of justice. but the opposite an apo-clipse, an unvealing of what is good, just and glorious. Thank you.
MS

Michael Scaman

If Professor Kingsly, fictional law professor form Harvard, graded Eliphaz for his arguments as if in a mock trial competition. He might do it like this: Subject: Feedback on Your Arguments in the Mock Trial exersise with Job and 'Friends' Dear Eliphaz, I wanted to provide you with some feedback on your arguments presented during our recent mock court session. While you demonstrated a strong command of rhetoric and conviction in your beliefs, there are areas where I believe you could improve to strengthen your case. Firstly, I observed that your arguments lacked substantial evidentiary support. It's crucial in any legal or moral discourse to provide concrete evidence to support your claims. Without such evidence, your assertions may come across as speculative rather than grounded in fact. Furthermore, I noticed a tendency towards presumption of guilt on your part. It's essential to approach any case with an open mind and a willingness to consider alternative explanations. Rushing to judgment without thoroughly examining the facts can undermine the credibility of your arguments. I also encourage you to cultivate a greater sense of fairness and empathy towards opposing viewpoints. Legal and moral debates thrive on intellectual exchange and mutual respect for differing perspectives. By acknowledging and engaging with counterarguments, you can enrich your own understanding and strengthen your position. Lastly, I urge you to avoid overreliance on dogma and traditional interpretations. While faith and belief are important, they should not overshadow critical thinking and intellectual curiosity. Embrace the opportunity to explore new ideas and challenge your assumptions, as this will ultimately enrich your understanding and strengthen your arguments. Overall, I commend your passion and commitment to your beliefs. However, I believe there is room for growth and refinement in your approach. I encourage you to reflect on this feedback and continue striving for excellence in your legal and moral reasoning. While your name Eliphaz may mean God is pure Gold, your relentless use of repent, repent, repent, repent might be better if tempered wiith the words from Kind David the "The Lord is good therefor he instructs sinners in the way" or you may be mindul that even the name John as in John the Baptist preacher of repentence name means gracious. While God's grace may be seen in declaiing someone to repent as it was in the days of Jonah, but your approach is too argumentatively harsh even with a friend of yours. You come to me with minds full of mush and I send you out thinking like lawyers. Graciously yours,, Professor Kingsly Harvard Law School
GJ

greg jones

Some great insights on Job 22 today. Eliphaz and his friends hold fast to their belief in who God is and how God acts. Job holds fast to his life experiences and the changing of his mind concerning who God is and how God acts. If it were available to them at the time how would each interpret Proverbs 3:5-6 to defend their different stances?
SB

Sue Bohlin

Thank you, Ivan. As the unbased hammering of blameless Job continues (and we're barely over the halfway point! Ugh!), what strikes me today is God's goodness in including this book in His canon of scripture. He knows what it is to be misunderstood and judged unfairly. He puts on display how JOB knew what is to be misunderstood and judged unfairly. So when it happens to us, we can go to God's holy and eternal word for encouragement. We can hear the Lord's soothing encouragement: "I know, I know. It's hard, it's unfair. I've been on the receiving end of it too. Keep your eyes on Me. I know how to make everything turn out better than all right in the end. And I will."
AL

Amy Lowther

1. Everyone can use reminders of God’s love and kindness everyday. They provide light where there may be darkness. Prayer: God, thank you for your the unconditional love and kindness you give everyone. They are priceless gifts we all should appreciate and value as we live everyday. Amen. 2. My peace comes from knowing the Lord is good and knowing the Lord supports me in everything I do. 3. Sharing ideas about God with others helps me realize and value what I know. It also helps me realize things I didn’t know (before we shared) and need to know. Ivan - Thank you for sharing your ideas. You make a good point in saying, “Without having a firm understanding of who God is, it may be easy for us to look at someone that is going through waves of pain and difficulties in life and think, "They must not agree with God." A little study of God’s Word everyday through listening to sermons or reading in the Bible increases our knowledge of God and prepares us to help others when needed (reducing misunderstandings).