1A odpovídaje Elifaz Temanský, řekl: 2Zdaliž Bohu silnému co prospěšný býti může člověk, když sobě nejmoudřeji počíná? 3Zdaliž se kochá Všemohoucí v tom, že ty se ospravedlňuješ? Aneb má-liž zisk, když bys dokonalé ukázal býti cesty své? 4Zdali, že by se tebe bál, tresce tě, mstě nad tebou? 5Zdali zlost tvá není mnohá? Anobrž není konce nepravostem tvým. 6Nebo jsi brával základ od bratří svých bez příčiny, a roucha z nahých jsi svláčel. 7Vody ustalému jsi nepodal, a hladovitému zbraňovals chleba. 8Ale muži boháči přál jsi země, tak aby ten, jehož osoba vzácná, v ní seděl. 9Vdovy pak pouštěl jsi prázdné, ačkoli ramena sirotků potřína byla. 10A protož obkličuji tě osídla, a děsí tě strach nenadálý, 11Aneb tma, abys neviděl, anobrž rozvodnění přikrývá tě. 12Říkáš: Zdaž Bůh není na výsosti nebeské? Ano shlédni vrch hvězd, jak jsou vysoké. 13Protož pravíš: Jak by věděl Bůh silný? Skrze mrákotu-liž by soudil? 14Oblakové jsou skrýše jeho, tak že nevidí; nebo okršlek nebeský obchází. 15Šetříš-liž stezky věku předešlého, kterouž kráčeli lidé marní? 16Kteříž vypléněni jsou před časem, potok vylit jest na základ jejich. 17Kteříž říkali Bohu silnému: Odejdi od nás. Což by tedy jim učiniti měl Všemohoucí? 18On zajisté domy jejich naplnil dobrými věcmi, (ale rada bezbožných vzdálena jest ode mne). 19Což vidouce spravedliví, veselí se, a nevinný posmívá se jim, 20Zvlášť když není vypléněno jmění naše, ostatky pak jejich sežral oheň. 21Přivykejž medle s ním choditi, a pokojněji se míti, skrze to přijde tobě všecko dobré. 22Přijmi, prosím, z úst jeho zákon, a slož řeči jeho v srdci svém. 23Navrátíš-li se k Všemohoucímu, vzdělán budeš, a vzdálíš-li nepravost od stanů svých, 24Tedy nakladeš na zemi zlata, a místo kamení potočního zlata z Ofir. 25Nebo bude Všemohoucí nejčistším zlatem tvým, a stříbrem i silou tvou. 26A tehdáž v Všemohoucím kochati se budeš, a pozdvihna k Bohu tváři své, 27Pokorně modliti se budeš jemu, a vyslyší tě; pročež sliby své plniti budeš. 28Nebo cožkoli začneš, budeť se dařiti, anobrž na cestách tvých svítiti bude světlo. 29Když jiní sníženi budou, tedy díš: Jáť jsem povýšen. Nebo toho, kdož jest očí ponížených, Bůh spasena učiní. 30Vysvobodí i toho, kterýž není bez viny, vysvobodí, pravím, čistotou rukou tvých.
Jamieson Fausset Brown Bible Commentary 1 AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30)
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 (
Ps 16:2;
Luke 17:10;
Acts 17:25;
1Chr 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
2 as he that is wise--rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious (
Dan 12:3,
Dan 12:10;
Ps 14:2) [MICHAELIS].
3 pleasure--accession of happiness; God has pleasure in man's righteousness (
Ps 45:7), but He is not dependent on man's character for His happiness.
4 Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on
Job 7:12;
Job 7:20; and
Job 10:17).
will he enter . . . into judgment?-- Job had desired this (
Job 13:3,
Job 13:21). He ought rather to have spoken as in
Ps 143:2.
5 Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.
6 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. The Mosaic law (
Exod 22:26;
Deut 24:10) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. 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" (
Matt 25:36;
Jas 2:15); a sin the more heinous in a rich man like Job.
7 Hospitality to the weary traveller is regarded in the East as a primary duty (
Isa 21:14).
8 mighty--Hebrew, "man of arm" (
Ps 10:15; namely, Job).
honourable--Hebrew, "eminent, or, accepted for countenance" (
Isa 3:3;
2Kgs 5:1); that is, possessing authority. Eliphaz repeats his charge (
Job 15:28; so Zophar,
Job 20:19), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (
Job 22:7,
Job 22:9) [MICHAELIS].
9 empty--without their wants being relieved (
Gen 31:42). The Mosaic law especially protected the widow and fatherless (
Exod 22:22); the violation of it in their case by the great is a complaint of the prophets (
Isa 1:17).
arms--supports, helps, on which one leans (
Hos 7:15). Thou hast robbed them of their only stay. Job replies in
Job 29:11-
Job 29:16.
10 snares--alluding to Job's admission (
Job 19:6; compare
Job 18:10;
Pro 22:5).
11 that--so that thou.
abundance--floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (
Job 11:16;
Job 27:20).
12 Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here.
height--Hebrew, "head of the stars"; that is, "elevation" (
Job 11:8).
13 Rather, And yet thou sayest, God does not concern Himself with ("know") human affairs (
Ps 73:11).
14 in the circuit of heaven--only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment (
Lam 3:44;
Isa 29:15;
Isa 40:27;
Jer 23:24;
Ezek 8:12;
Ps 139:12).
15 marked--Rather, Dost thou keep to? that is, wish to follow (so Hebrew,
2Sam 22:22). If so, beware of sharing their end.
the old way--the degenerate ways of the world before the flood (
Gen 6:5).
16 cut down--rather, "fettered," as in
Job 16:8; that is, arrested by death.
out of time--prematurely, suddenly (
Job 15:32;
Eccl 7:17); literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood (
Gen 7:11).
17 Eliphaz designedly uses Job's own words (
Job 21:14-
Job 21:15).
do for them--They think they can do everything for themselves.
18 "Yet" you say (see on
Job 21:16) that it is "He who filled their houses with good"--"their good is not in their hand," but comes from God.
but the counsel . . . is--rather, "may the counsel be," &c. Eliphaz sarcastically quotes in continuation Job's words (
Job 21:16). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," &c.
19 Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (
Ps 107:42;
Rev 15:3;
Rev 16:7;
Rev 19:1-
Rev 19:2).
20 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 (
2Pet 3:5-7).
21 Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God.
and be--So thou shalt be: the second imperatively expresses the consequence of obeying the first (
Ps 37:27).
peace--prosperity and restoration to Job; true spiritually also to us (
Rom 5:1;
Col 1:20).
good-- (
1Tim 4:8).
22 lay up-- (
Ps 119:11).
23 Built up--anew, as a restored house.
thou shalt put away--rather, "If thou put away" [MICHAELIS].
24 Rather, containing the protasis from the last clause of
Job 22:23, "If thou regard the glittering metal as dust"; literally, "lay it on on the dust"; to regard it of as little value as the dust on which it lies. The apodosis is at
Job 22:25, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust.
gold--rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [UMBREIT and MAURER].
Ophir--derived from a Hebrew word "dust," namely, gold dust. HEEREN thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs.
stones of the brooks--If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.
25 Apodosis.
Yea--rather, Then shall the Almighty be, &c.
defence--rather, as the same Hebrew means in
Job 22:24 (see on
Job 22:24) --Thy precious metals; God will be to thee in the place of riches.
plenty of silver--rather, "And shall be to thee in the place of laboriously-obtained treasures of silver" [GESENIUS]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (Job 28:12-28). But [MAURER] "the shining silver."
26 lift up . . . face, &c.--repeated from Zophar (
Job 11:15).
27 (
Isa 58:9,
Isa 58:14).
pay thy vows--which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.
28 light--success.
29 Rather, When (thy ways; from
Job 22:28) are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [MAURER].
he--God.
humble--Hebrew, "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (
Jas 4:6;
1Pet 5:5 probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the proud." When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself for attributing Job's calamities to his pride. "Giveth grace to the humble," answers to the second clause.
30 island--that is, "dwelling." But the Hebrew expresses the negative (
1Sam 4:21); translate "Thus He (God) shall deliver him who was not guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself (
Job 22:29); an oblique attack on Job, even to the last.
and it--Rather, "he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as
Gen 18:26, &c.). [MAURER]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (
Job 42:7-
Job 42:8).
