Job 22:2














Eliphaz knows of no tense for suffering but sin. Doubtless sin - transgression of Divine laws - does lie deeply buried in the causes of human suffering. This is the fruitful seed from which widespread harvests of suffering grow. But it is not within the power of man to fix on the actual offender. Suffering occurs in a thousand instances where not the sufferer but another is the offender. To charge home, therefore, upon every sufferer the cause of his sufferings is an error. Into this error Job's friends foil. But Eliphaz proclaims a great truth in affirming the judgment of God to be unbiassed. No unworthy motives move him in his decisions. They are true and righteous altogether. The impartiality of the Divine judgments is -

I. ASSURED BY THE INVIOLABILITY OF THE DIVINE RIGHTEOUSNESS. The character of the Most High is the utmost refuge of the human thought. It is the basis of human confidence. That Name is absolutely unimpeachable. No difficulty in the Divine ways or in our interpretation of them can for a moment check our assurance of the Divine sanctity and justice. On this rock all hope is built. As now we repose on it, so in our thoughts of the future. The final as the present judgments of God are and can be only true and righteous. The sanctity of the Divine Name is the assurance of the unimpeachable rectitude of the Divine ways. The impartiality of the Divine judgments is therefore -

II. A GROUND OF CONFIDENT APPEAL BY THE UNJUSTLY ACCUSED. In calmness he may wait who knows himself to be unrighteously accused, slandered. It is hard to bear the unjust accusations of men, and all the more if we have no means at hand by which to vindicate ourselves. To the final adjudication we may safely appeal. There justice will be done. There the righteousness of the righteous shall shine out as the sun, or as the stars in the Black night. The human judgment errs; it is swayed by false words, by base motive, by ignorance, by want of integrity. But high above the imperfectness of the human rises the Divine judgment, calm and profound, pure as a sea of glass. To that judgment Job has again referred himself now in strong Confidence, now in fear; though, in moments of weakness, he has seemed to impugn it. The impartiality of the Divine judgment is -

III. A SOURCE OF TRUE COMFORT FOR TEE SORROWFUL. Ever there lies deep in the heart of the suffering the hope that some counterbalancing good shall follow. To the full round of scriptural teaching we are indebted for the clear light that we have on this subject. "There is a God that judgeth in the earth." "There is a reward for the righteous." Weeping may endure through life, and turn it into a long night, but a morning of joy breaketh, when tears shall be wiped away. Though men are tried, yet shall they come forth as gold purified in the fire. To the final Divine award, when God will render to every man according to his works, the patient sufferer may commit himself in calmness of hope. The impartiality of the Divine judgment stands in contrast to the error and imperfection of all human judgment. The human knowledge is partial, the human motives liable to be warped; therefore the human decisions are often unjust. Thus was it with Job. His friend accused him in severe terms. "Is not thy wickedness great? and thine iniquities infinite?" Then in severe words he names his offences, and adds," Therefore snares are round about thee, and sudden fear troubleth thee." Such was not the Divine judgment, as the sequel declares. Hence shines forth the lesson to the sufferer and the falsely accused, to abide calmly in hope of the righteous judgment of God. - R.G.

Hast thou marked the old way which wicked men have trodden?
It is commonly remarked, how little advantage mankind make of each other's experience. This is surely a striking proof of the folly and presumption of our nature. Eliphaz here is reasoning on the principle stated. Though he misapplied the admonition conveyed in his question, the admonition itself is important, for without marking this way of the wicked, how shall we have knowledge of it; and without knowing it, how shall we avoid it?

I. SOME PARTICULARS CONCERNING THE WAY OF THE WICKED.

1. The sameness, or oneness, of the way. There are, indeed, many different kinds of sin in which the wicked are living. But they are all turning their backs on the same objects; they are all proceeding in the same direction; they are all tending to the same end.

2. This way is the old way. Eliphaz so called it in the time of Job. It is a way as old as the fall of man.

3. It is a trodden way. This word gives the idea of a way which has been much used and frequented; a beaten road, in which many passengers are always to be found.

II. A MORE EXACT DESCRIPTION OF THE WAY ITSELF. By the wicked, in the Bible, are meant all who are devoid of an inward principle of godliness; who, whatever their lives and characters in the sight and judgment of the world may be, are yet in the sight of God without any practical fear and love of Him in their hearts. The way of the wicked is the way of practical ungodliness. Here men are all guilty. They forget God, and walk after the course of this world.

III. THE END TO WHICH THE WAY OF WICKED MEN LEADS. Our Saviour says, "It leadeth to destruction." The end resembles that of the sinners in the days of Noah and Lot. Learn, that you may not be an open sinner, and yet you may be walking in the way of the wicked, as you live a mere sensual, worldly life, without any habitual regard to the will and glory of God.

(E. Cooper.)

Homilist.
1. It is a history of ancient date. It is an old way — the "track of old."

2. It is a history of terrible calamities. "Which were cut down out of time," etc. There are personal, social, material calamities.

3. It is a history of practical atheism.

(1)A guilty conscience makes men dread God.

(2)Dread of God makes men hate Him.

(3)Hating God prompts men to repel Him.

4. It is a history liable to misinterpretation. Men make misapplication of the history of wickedness —

(1)When they conclude that God is indifferent in relation to the moral character of men.

(2)When they conclude that, because God does not punish wicked men at once, He will not punish them at all.Yet this history has lessons of great significance.

(1)It teaches the vastness of man's power.

(2)It teaches the greatness of man's patience.

(3)It teaches the energy of human influence.

(4)It teaches the magnitude of Christ's work.

(Homilist.)

I. THE WAY ITSELF. Eliphaz calla it an "old way." It is almost as old as the human race, or as the world which they inhabit. In the account of the conduct of the first sinner, we see selfishness, or Eve's preference of herself to God. We see also pride, which produced discontent. We see sensuality, or a disposition to be governed and guided by her senses, and to seek their gratification in an unlawful manner. We see unbelief, a distrust of God's Word, and a consequent belief of the tempter's suggestions. She could believe the tempter's falsehood. From the conduct of Adam and Eve at the close of the day, we may obtain further acquaintance with the way in which sinners walk. They exhibited sullen hardness of heart, impenitence, and despair of forgiveness. They expressed no sorrow, nor penitence, nothing like brokenness of heart. They made no confession of sin; they uttered no cries for mercy; they expressed no wish to be restored to the favour of their offended Judge. They displayed a self-justifying temper. They showed a disposition to reflect" upon God as the cause of their disobedience. In a manner precisely similar have sinners ever since acted.

II. ITS TERMINATION. It leads to destruction. That it does so, we might infer from what has taken place in the world. Application —

1. Whether some of you are not walking in this way?

2. Should any of you be convinced that you are in this dangerous way, permit me to urge you to forsake it without delay.

(E. Payson, D. D.)

"Hast thou marked the old way?" Antiquity is no guarantee for truth. It was the old way, but it was the wrong way. It was an old way, but they who ran in it perished in it just as surely as if it had been a new way of sinning entirely of their own invention: antiquity will be no consolation to those who perish by following evil precedents.

I. THE WAY. First, what it was. There is no doubt that Eliphaz is here alluding to those who sinned before the flood. He is looking to what were ancient days to him.

1. Now this way, in the first place, was a way of rebellion against God.

2. In the next place, the old way was a way of selfishness.

3. The old way was a way of pride. Our mother Eve rebelled against God because she thought she knew better than God did.

4. The old way which wicked men have trodden is a way of self-righteousness. If Abel kneels by the altar, Cain will kneel by the altar also. Beware, I entreat you, for this is the old way of the Pharisee when he thanked God that he was not as other men.

5. The old way which wicked men have trodden was, in the next place, a way of unbelief. Noah was sent to tell those ancient sinners that the world would be destroyed by a flood. They thought him an old dotard, and mocked him to scorn.

6. The old way which wicked men have trodden is a way of worldliness and carelessness and procrastination. What did those men before the flood? They married and were given in marriage till the flood came and swept them all away. Eliphaz says, "Hast thou marked the way?"I want you to stop a little while, and look at that road again, and mark it anew.

1. The first thing I observe as I look into it is, that it is a very broad way.

2. Observe that it is a very popular road. The way downward to destruction is a very fashionable one, and it always will be.

3. It is a very easy way, too. You need not trouble yourself about finding the entrance into it, you can find it in the dark.

4. This old way, if you look at it, is the way in which all men naturally run. For all that, it is a most unsatisfactory road.

5. One thing more, across it here and there Divine mercy has set bars. The angel of mercy stands before you now, and bids you tarry. Why will ye die?

II. THE END: "Which were cut down out of time, whose foundation was overflown with a flood." The end of these travellers was not according to their unbelief, but according to the despised truth. They would not believe Noah, but the flood came. Remember this, then, unbelief will not, laugh as it may, remove one jot of the penalty. The flood, like the destroying fire which will come upon ungodly men, was total in its destructiveness. It did not sweep away some of them, but all, and the punishments of God will not be to a few rebels, but to all. It will find out the rich in their palaces, as well as the poor in their hovels. Moreover, it was a final overthrow. The text gives us two pictures, and these two may suffice to bring out the meaning of Eliphaz. First, he says, they were "cut down out of time." The representation here is that of a tree with abundant foliage and wide-spreading boughs, to which the woodman comes. Such is the sinner in his prosperity, spreading himself like a green bay tree; birds of song are amongst his branches, and his fruit is fair to look upon; but the axe of death is near, and where the tree falleth there it must forever lie; fixed is its everlasting state. The other picture of the text is that of a building which is utterly swept away. Here I would have you notice that Eliphaz does not say that the flood came and swept away the building of the wicked, but swept away their very foundations. If in the next world the sinner only lost his wealth or his health, or his outward comforts of this life, it would be subject for serious reflection; but when it comes to this, that he loses his soul, his very self; then it becomes a thing to consider with all one's reason, and with something more of the enlightenment which God's Spirit can add to our reason. Oh that we would but be wise and think of this:

III. THE WARNING: "Am I or am I not treading in that broad way?" "Ah!" saith one, "I do not know." I will help thee to answer it. Are you travelling in the narrow way in which believers in Christ are walking? "I cannot say that," say you. Well, then, I can tell you without hesitation that you are treading in the broad way, for there are but two ways. As for you who confessedly are in the old way, would you turn, would you leave it? Then the turning point is at yonder cross, where Jesus hangs a bleeding sacrifice for the sons of men.

( C. H. Spurgeon.)

People
Eliphaz, Job, Ophir
Places
Ophir, Uz
Topics
Benefit, Man's, Possible, Profit, Profitable, Surely, Useful, Vigorous, Wisdom, Wise
Outline
1. Eliphaz shows that man's goodness profits not God
5. He accuses Job of various sins
21. He exhorts him to repentance, with promises of mercy

Dictionary of Bible Themes
Job 21:32-33

     4290   valleys

Library
December 29 Morning
Understanding what the will of the Lord is.--EPH. 5:17. This is the will of God, even your sanctification.--Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.--This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.--We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal
Anonymous—Daily Light on the Daily Path

Knowledge and Peace
'Acquaint now thyself with Him, and be at peace: thereby good shall come unto thee.'--JOB xxii. 21. In the sense in which the speaker meant them, these words are not true. They mean little more than 'It pays to be religious.' What kind of notion of acquaintance with God Eliphaz may have had, one scarcely knows, but at any rate, the whole meaning of the text on his lips is poor and selfish. The peace promised is evidently only outward tranquillity and freedom from trouble, and the good that is to
Alexander Maclaren—Expositions of Holy Scripture

What Life May be Made
'For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 27. Thou shalt make thy prayer unto Him, and He shall hear thee, and thou shalt pay thy vows. 28. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29. When men are cast down, then thou shalt say, ... lifting up; and He shall save the humble person.'--JOB xxii. 26-29. These words are a fragment of one of the speeches of Job's friends, in which
Alexander Maclaren—Expositions of Holy Scripture

Whether all Things are under Divine Providence
Whether All Things are under Divine Providence We proceed to the second article thus: 1. It seems that not all things are under divine providence. For nothing that is ordained happens contingently, and if all things were provided by God, nothing would happen contingently. There would then be no such thing as chance or fortune. But this is contrary to common opinion. 2. Again, every wise provider, so far as he is able, preserves those in his care from defect and from evil. But we see many evils in
Aquinas—Nature and Grace

Whether God is Everywhere by Essence, Presence and Power?
Objection 1: It seems that the mode of God's existence in all things is not properly described by way of essence, presence and power. For what is by essence in anything, is in it essentially. But God is not essentially in things; for He does not belong to the essence of anything. Therefore it ought not to be said that God is in things by essence, presence and power. Objection 2: Further, to be present in anything means not to be absent from it. Now this is the meaning of God being in things by His
Saint Thomas Aquinas—Summa Theologica

Whether Everything is Subject to the Providence of God?
Objection 1: It seems that everything is not subject to divine providence. For nothing foreseen can happen by chance. If then everything was foreseen by God, nothing would happen by chance. And thus hazard and luck would disappear; which is against common opinion. Objection 2: Further, a wise provider excludes any defect or evil, as far as he can, from those over whom he has a care. But we see many evils existing. Either, then, God cannot hinder these, and thus is not omnipotent; or else He does
Saint Thomas Aquinas—Summa Theologica

The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY
Rev. William Evans—The Great Doctrines of the Bible

The Case of the Christian under the Hiding of God's Face.
1. The phrase scriptural.--2. It signifies the withdrawing the tokens of the divine favor.--3 chiefly as to spiritual considerations.--4. This may become the case of any Christian.--5. and will be found a very sorrowful one.--6. The following directions, therefore, are given to those who suppose it to be their own: To inquire whether it be indeed a case of spiritual distress, or whether a disconsolate frame may not proceed from indisposition of body,--7. or difficulties as to worldly circumstances.--8,
Philip Doddridge—The Rise and Progress of Religion in the Soul

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious
Charles Hadden Spurgeon—Till He Come

A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

Epistle xxxix. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners? As often, too, as I recall in
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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