Job 22:1-30

Here begins the third cycle in the controversy, and again EIiphaz is the first speaker. His address consisted of two movements. First, he made a definite charge against Job (1-20); and, second, he made his final appeal to Job (21-30). He approached his charge by practically declaring, in a series of questions, first, that a man's righteousness is no direct gain to God, and consequently that it is inconceivable that God punishes a man for his goodness. He then proceeded to declare the sins which, according to his philosophy, would naturally account for the suffering through which Job had passed. By adroit quotation of some of the things Job had said he attempted to account for the sins Job had committed.

Here Eliphaz made his great mistake. Without proof, save such as he was able to deduce from his own reasoning, he had charged Job with the most terrible crimes. Had his deductions been correct, the advice he now gave would indeed have been the highest and the best. What man needs in order himself to be blessed and to be made a blessing is the knowledge of God. This truth is declared, first, by the statement of human condition, and, consequently, by the declaration of the issues of fulfilment. The whole matter is first stated in the great words:

Acquaint now thyself with Him, and be at peace; Thereby good shall come unto thee.

The method by which the conditions are to be fulfilled is described. The law is to be received. There is to be return by putting away unrighteousness. All human treasure is to be abandoned as worthless. Then the answering God is described. Instead of earthly riches, treasure will be possession of the Almighty. In Him there will be delight, and communion with Him; through Him there will come triumph, and the result will be ability to deliver others.