Job 22

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Job 22 is the third and last speech of Eliphaz, and the point at which Job's friends stop arguing in general terms and start accusing him of specific crimes. Since God gains nothing from piety, Eliphaz reasons, the only explanation for Job's suffering is great wickedness, and he lists it: pledges taken from brothers, the naked stripped, the hungry refused, widows sent away empty, orphans crushed. Job thinks God cannot see through the clouds, like the wicked of old who were swept away. The speech ends with an invitation: return to the Almighty, put your gold in the dust, and God will be your gold and hear your prayers.

장 주석 열기

Job 22 is where a friend becomes a prosecutor. Eliphaz has spoken twice already, first gently, then more sharply, and both times he has argued in general terms that the innocent do not suffer and the guilty do. Job has refused the argument, and now, in his last speech, Eliphaz does what a man does when his system will not bend: he supplies the evidence. Is not your wickedness great? he asks, and then he lists it as if he had seen it. You took your brothers' cloaks as security for nothing. You let the weary go thirsty and the hungry go without bread. You sent widows away with empty hands and broke the arms of orphans. None of it is true; the reader knows from the first chapter that God himself called Job blameless. Eliphaz then accuses Job of thinking God cannot see through the clouds and compares him to the generation swept away by the flood. And yet the speech ends with an invitation so lovely that it is quoted on its own to this day. Make peace with God. Receive his teaching. Throw your gold into the dust, and the Almighty will be your gold. Pray, and he will hear you. Your decisions will stand and light will shine on your roads, and you will even be able to rescue the guilty through the cleanness of your hands. Every sentence is orthodox, and the whole speech is wrong, because it is aimed at a man who has done nothing, by a friend who would rather accuse him than admit that he does not understand. At the end of the book, Job will pray for Eliphaz, and the last verse will come true in a way Eliphaz never intended.

핵심 본문

Job 22:1-5 Job 22:6-11 Job 22:21-30 Job 31:16-23 Job 42:7-9 Job 1:8

Historical and literary context

The book of Job is a poetic dialogue set in the land of Uz, outside Israel, in a patriarchal age, and probably composed between the seventh and fourth centuries BC. Eliphaz the Temanite comes from Edom, a region famous for wisdom, and he speaks first and most gently in the earlier cycles, appealing to a night vision and to experience. By the third cycle the friends' theology, that suffering is punishment for sin, has run out of general arguments, so Eliphaz supplies particulars. The crimes he names are the standard sins of the powerful in the prophets and the law: taking garments in pledge, withholding food and water, oppressing widows and orphans. Job will answer them point by point in chapter 31, and God will rebuke Eliphaz by name in chapter 42.

How the chapter unfolds

Verses 1 to 5 argue that God gains nothing from human righteousness, so Job's suffering must be punishment for great wickedness. Verses 6 to 11 charge Job with specific abuses of the poor and link them to the snares and darkness now around him. Verses 12 to 20 accuse Job of thinking God cannot see through the clouds, and compare him with the wicked of the flood generation, snatched away before their time while the righteous laughed. Verses 21 to 30 are the appeal: be reconciled to God, accept his instruction, lay your gold in the dust, and God will restore you, hear your prayers, light your path, and let you deliver even the guilty through your clean hands.

Why this chapter matters

Eliphaz's closing appeal contains some of the most beautiful lines in the friends' speeches: "Reconcile now and be at peace with Him," "the Almighty will be your gold," "you will pray to Him, and He will hear you," and they are often quoted as Scripture's own invitation, which in a sense they are and in a sense they are not, since God will say Eliphaz did not speak rightly. The chapter is the Bible's sharpest example of a true theology misapplied, of comfort turned into accusation, and of the way a system that has no room for innocent suffering ends by inventing guilt. Its last verse, that a righteous man's clean hands can rescue the guilty, is fulfilled ironically when Job prays for Eliphaz.

Interpretive tension to watch

Everything Eliphaz says about God is orthodox, and much of it is repeated elsewhere in Scripture, yet the book condemns him, which forces readers to ask how right words become wrong. His accusations against Job are fabricated, which the prologue has already told the reader, so the chapter must be read with knowledge Eliphaz does not have. Verse 30, "He will deliver even one who is not innocent," is textually difficult and has been translated in opposite senses. And the beauty of verses 21 to 28 tempts readers to lift them out of a speech the book treats as a failure.

이 장을 위한 질문

Eliphaz invents crimes to make his theology fit Job's suffering. When have you seen a good belief defended by a bad accusation?
"The Almighty will be your gold." Eliphaz says it to the wrong man for the wrong reason. Is it still true, and how would you know?
God later says Eliphaz did not speak rightly about him. What was wrong with a speech in which nearly every sentence is orthodox?

Study with context

Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.

노트에 추가

1 A odpovídaje Elifaz Temanský, řekl: 2 Zdaliž Bohu silnému co prospěšný býti může člověk, když sobě nejmoudřeji počíná? 3 Zdaliž se kochá Všemohoucí v tom, že ty se ospravedlňuješ? Aneb má-liž zisk, když bys dokonalé ukázal býti cesty své? 4 Zdali, že by se tebe bál, tresce tě, mstě nad tebou? 5 Zdali zlost tvá není mnohá? Anobrž není konce nepravostem tvým. 6 Nebo jsi brával základ od bratří svých bez příčiny, a roucha z nahých jsi svláčel. 7 Vody ustalému jsi nepodal, a hladovitému zbraňovals chleba. 8 Ale muži boháči přál jsi země, tak aby ten, jehož osoba vzácná, v ní seděl. 9 Vdovy pak pouštěl jsi prázdné, ačkoli ramena sirotků potřína byla. 10 A protož obkličuji tě osídla, a děsí tě strach nenadálý, 11 Aneb tma, abys neviděl, anobrž rozvodnění přikrývá tě. 12 Říkáš: Zdaž Bůh není na výsosti nebeské? Ano shlédni vrch hvězd, jak jsou vysoké. 13 Protož pravíš: Jak by věděl Bůh silný? Skrze mrákotu-liž by soudil? 14 Oblakové jsou skrýše jeho, tak že nevidí; nebo okršlek nebeský obchází. 15 Šetříš-liž stezky věku předešlého, kterouž kráčeli lidé marní? 16 Kteříž vypléněni jsou před časem, potok vylit jest na základ jejich. 17 Kteříž říkali Bohu silnému: Odejdi od nás. Což by tedy jim učiniti měl Všemohoucí? 18 On zajisté domy jejich naplnil dobrými věcmi, (ale rada bezbožných vzdálena jest ode mne). 19 Což vidouce spravedliví, veselí se, a nevinný posmívá se jim, 20 Zvlášť když není vypléněno jmění naše, ostatky pak jejich sežral oheň. 21 Přivykejž medle s ním choditi, a pokojněji se míti, skrze to přijde tobě všecko dobré. 22 Přijmi, prosím, z úst jeho zákon, a slož řeči jeho v srdci svém. 23 Navrátíš-li se k Všemohoucímu, vzdělán budeš, a vzdálíš-li nepravost od stanů svých, 24 Tedy nakladeš na zemi zlata, a místo kamení potočního zlata z Ofir. 25 Nebo bude Všemohoucí nejčistším zlatem tvým, a stříbrem i silou tvou. 26 A tehdáž v Všemohoucím kochati se budeš, a pozdvihna k Bohu tváři své, 27 Pokorně modliti se budeš jemu, a vyslyší tě; pročež sliby své plniti budeš. 28 Nebo cožkoli začneš, budeť se dařiti, anobrž na cestách tvých svítiti bude světlo. 29 Když jiní sníženi budou, tedy díš: Jáť jsem povýšen. Nebo toho, kdož jest očí ponížených, Bůh spasena učiní. 30 Vysvobodí i toho, kterýž není bez viny, vysvobodí, pravím, čistotou rukou tvých.

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