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Job 22:20
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A.W. TozerSummary
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- Adam Clarke
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Adam Clarke Bible Commentary
Whereas our substance is not cut down - We, who fear the Lord, still continue in health and peace; whereas they who have departed from him are destroyed even to their very remnant. Mr. Good thinks that קימנו kimanu, which we translate our substance, is the same as the Arabic (Arabic) our people or tribe; and hence he translates the clause thus: "For our tribe is not cut off; while even the remnant of these a conflagration consumed." The reference here is supposed to be to the destruction of the men of Sodom and Gomorrah. A judgment by a flood took off the world of the ungodly in the days of Noah. Their remnant, those who lived in the same ungodly way, were taken off by a judgment of fire, in the days of Lot. Eliphaz introduces these two examples in order to terrify Job into a compliance with the exhortation which immediately follows.
Jamieson-Fausset-Brown Bible Commentary
The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and . . . ?" But the Hebrew is rather, "Truly our adversary is cut down" [GESENIUS]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2:13; Gen 3:15). remnant--all that "is left" of the sinner; repeated from Job 20:26, which makes UMBREIT'S rendering "glory" (Margin), "excellency," less probable. fire--alluding to Job (Job 1:16; Job 15:34; Job 18:15). First is mentioned destruction by water (Job 22:16); here, by fire (Pe2 3:5-7).
John Gill Bible Commentary
Acquaint now thyself with him, and be at peace,.... Not with the righteous and innocent, but with God, as Job 22:22 show: from severe charges and censures, Eliphaz proceeds to advice and exhortations, and seems to be in a better temper, and to talk in a more kind and gentle manner, only he goes upon a false supposition and mistaken notion, that Job was a bad man; had he had a proper object to have directed his discourse to, it would have been excellently said; and, as it is, is not without its use: this first exhortation supposes unacquaintance with God, and an estrangedness from him; which is the case of every man from the womb, and in a state of nature and unregeneracy. Acquaintance with God begins at conversion, when he is made known, not only as the God of nature and providence, but as the God of grace and peace in Christ; and it is carried on by prayer, which is a converse with God, and by attendance on his worship and ordinances, in which men walk before him, and have fellowship with him: this is sometimes interrupted and dropped for a while, through temptation or sin; when there arises on account thereof a shyness and backwardness to draw nigh unto God, until he calls and invites them to take with them words, and return unto him; an acquaintance with God is not kept up when prayer before him is restrained; which Eliphaz charges Job with, Job 15:4; and when saints forsake the assembling of themselves together, or neglect public worship, or grow indifferent to it; and it is renewed again by prayer, and a fresh attendance on the above things; in which frequent visits are made between God and his people, mutual secrets communicated, a holy freedom, familiarity, and boldness contracted, and communion with God enjoyed: men may also acquaint themselves with him yet more and more by the contemplation of his works, by reading and hearing his word, and by conversation with good men, ministers, and others. The Jewish commentators (h) generally interpret it, "use" or "accustom thyself with him", to walk in his ways, and observe his commands: "and be at peace"; not make his peace with God, which a creature cannot do; only Job's living Redeemer could do that, and he has done it; but be easy and still under the afflicting hand of God, quietly submit to it, and patiently endure it, and not murmur at it; or, as Aben Ezra interprets it, as a promise of God, "thou shalt be in peace", or "thou shalt have peace"; all outward prosperity and happiness, which is often signified by this word; or inward peace of mind, which comes from God, and through an acquaintance with him, and from Christ, his blood, righteousness, and sacrifice, by whom the acquaintance with God is opened and maintained; and it is had in a way of duty, in attendance on the ordinances of God, which are paths of peace; and also eternal peace hereafter, when acquaintance with God will be no more dropped, nor interrupted, but continue for ever: thereby good shall come unto thee: temporal good things, necessary and convenient, the promise of which is annexed to godliness, or an acquaintance with God; spiritual good things, the blessings of grace, all things pertaining to life and godliness, and eternal good things; that far more exceeding and eternal weight of glory, which afflictions, peaceably and patiently borne, work for and bring unto. (h) Aben Ezra, Ben Gersom, Bar Tzemach.
Job 22:20
Eliphaz: Can a Man Be of Use to God?
19The righteous see it and are glad; the innocent mock them: 20‘Surely our foes are destroyed, and fire has consumed their excess.’
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Whereas our substance is not cut down - We, who fear the Lord, still continue in health and peace; whereas they who have departed from him are destroyed even to their very remnant. Mr. Good thinks that קימנו kimanu, which we translate our substance, is the same as the Arabic (Arabic) our people or tribe; and hence he translates the clause thus: "For our tribe is not cut off; while even the remnant of these a conflagration consumed." The reference here is supposed to be to the destruction of the men of Sodom and Gomorrah. A judgment by a flood took off the world of the ungodly in the days of Noah. Their remnant, those who lived in the same ungodly way, were taken off by a judgment of fire, in the days of Lot. Eliphaz introduces these two examples in order to terrify Job into a compliance with the exhortation which immediately follows.
Jamieson-Fausset-Brown Bible Commentary
The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and . . . ?" But the Hebrew is rather, "Truly our adversary is cut down" [GESENIUS]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2:13; Gen 3:15). remnant--all that "is left" of the sinner; repeated from Job 20:26, which makes UMBREIT'S rendering "glory" (Margin), "excellency," less probable. fire--alluding to Job (Job 1:16; Job 15:34; Job 18:15). First is mentioned destruction by water (Job 22:16); here, by fire (Pe2 3:5-7).
John Gill Bible Commentary
Acquaint now thyself with him, and be at peace,.... Not with the righteous and innocent, but with God, as Job 22:22 show: from severe charges and censures, Eliphaz proceeds to advice and exhortations, and seems to be in a better temper, and to talk in a more kind and gentle manner, only he goes upon a false supposition and mistaken notion, that Job was a bad man; had he had a proper object to have directed his discourse to, it would have been excellently said; and, as it is, is not without its use: this first exhortation supposes unacquaintance with God, and an estrangedness from him; which is the case of every man from the womb, and in a state of nature and unregeneracy. Acquaintance with God begins at conversion, when he is made known, not only as the God of nature and providence, but as the God of grace and peace in Christ; and it is carried on by prayer, which is a converse with God, and by attendance on his worship and ordinances, in which men walk before him, and have fellowship with him: this is sometimes interrupted and dropped for a while, through temptation or sin; when there arises on account thereof a shyness and backwardness to draw nigh unto God, until he calls and invites them to take with them words, and return unto him; an acquaintance with God is not kept up when prayer before him is restrained; which Eliphaz charges Job with, Job 15:4; and when saints forsake the assembling of themselves together, or neglect public worship, or grow indifferent to it; and it is renewed again by prayer, and a fresh attendance on the above things; in which frequent visits are made between God and his people, mutual secrets communicated, a holy freedom, familiarity, and boldness contracted, and communion with God enjoyed: men may also acquaint themselves with him yet more and more by the contemplation of his works, by reading and hearing his word, and by conversation with good men, ministers, and others. The Jewish commentators (h) generally interpret it, "use" or "accustom thyself with him", to walk in his ways, and observe his commands: "and be at peace"; not make his peace with God, which a creature cannot do; only Job's living Redeemer could do that, and he has done it; but be easy and still under the afflicting hand of God, quietly submit to it, and patiently endure it, and not murmur at it; or, as Aben Ezra interprets it, as a promise of God, "thou shalt be in peace", or "thou shalt have peace"; all outward prosperity and happiness, which is often signified by this word; or inward peace of mind, which comes from God, and through an acquaintance with him, and from Christ, his blood, righteousness, and sacrifice, by whom the acquaintance with God is opened and maintained; and it is had in a way of duty, in attendance on the ordinances of God, which are paths of peace; and also eternal peace hereafter, when acquaintance with God will be no more dropped, nor interrupted, but continue for ever: thereby good shall come unto thee: temporal good things, necessary and convenient, the promise of which is annexed to godliness, or an acquaintance with God; spiritual good things, the blessings of grace, all things pertaining to life and godliness, and eternal good things; that far more exceeding and eternal weight of glory, which afflictions, peaceably and patiently borne, work for and bring unto. (h) Aben Ezra, Ben Gersom, Bar Tzemach.