mighty- Hebrew, "man of arm" ( Psalms 10:15 namely, Job). Hospitality to the weary traveller is regarded in the East as a primary duty ( Isaiah 21:14 ).Ĩ. Here the case is not quite the same Job is charged with taking a pledge where he had no just claim to it and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not "changes of raiment" (a common constituent of wealth in the East), but was poorly clad-"naked" ( Matthew 25:36, 2:15 ) a sin the more heinous in a rich man like Job.ħ. The Mosaic law ( Exodus 22:26, Deuteronomy 24:10 ) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.Ħ. He ought rather to have spoken as in Psalms 143:2. into judgment?-Job had desired this ( Job 13:3 Job 13:21 ). Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied pleasure-accession of happiness God has pleasure in man's righteousness ( Psalms 45:7 ), but He is not dependent on man's character for His happiness.Ĥ. So "understanding" or "wise"- pious ( Daniel 12:3 Daniel 12:10, Psalms 14:2 ). as he that is wise-rather, yea the pious man profiteth himself. Eliphaz, instead of meeting the facts, tries to show that it could not be so.Ģ. So Job's calamities must arise from guilt. Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage the cause of the goods and ills sent must lie in the men themselves ( Psalms 16:2, Luke 17:10, Acts 17:25, 1 Chronicles 29:14 ). Let us examine whether there may not be some colour for the slander, and walk watchfully, so as to be clear of all appearances of evil.ġ. Let us beware of slandering our brethren and if it be our lot to suffer in this manner, let us remember how Job was treated yea, how Jesus was reviled, that we may be patient. The counsel Eliphaz here gives is good, though, as to Job, it was built upon a false supposition that he was a stranger and enemy to God. Verses 21-30 The answer of Eliphaz wrongly implied that Job had hitherto not known God, and that prosperity in this life would follow his sincere conversion. But if others are consumed, and we are not, instead of blaming them, and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God, and take it for a warning. It is good for us to mark it, that we may not walk therein. Verses 15-20 Eliphaz would have Job mark the old way that wicked men have trodden, and see what the end of their way was. He charges him with oppression, and that he did harm with his wealth and power in the time of his prosperity. Verses 5-14 Eliphaz brought heavy charges against Job, without reason for his accusations, except that Job was visited as he supposed God always visited every wicked man. He approves the likeness of his own holiness, and delights in the fruits of his Spirit he accepts the thankful services of the humble believer, while he rejects the proud claim of the self-confident. God is a Sovereign, who gives no account of his conduct but he is perfectly wise, just, faithful, good, and merciful. The gains of religion to men are infinitely greater than the losses of it. Man's piety is no profit to God, no gain. What Eliphaz says, is unjustly applied to Job, but it is very true, that when God does us good it is not because he is indebted to us. Verses 1-4 Eliphaz considers that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him but Job was far from thinking so. (15-20) Eliphaz exhorts Job to repentance. Eliphaz shows that a man's goodness profits not God.
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