Job 22:4

22:1-4 Eliphaz considers that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him; but Job was far from thinking so. What Eliphaz says, is unjustly applied to Job, but it is very true, that when God does us good it is not because he is indebted to us. Man's piety is no profit to God, no gain. The gains of religion to men are infinitely greater than the losses of it. God is a Sovereign, who gives no account of his conduct; but he is perfectly wise, just, faithful, good, and merciful. He approves the likeness of his own holiness, and delights in the fruits of his Spirit; he accepts the thankful services of the humble believer, while he rejects the proud claim of the self-confident.

Will he reprove thee for fear of thee?.... That is, chastise, correct, and afflict, for fear that hurt should be done unto him; no, he will not; for as the goodness of men does not profit him, the sinfulness of men does not hurt him, see Job 35:6 . Kings and civil magistrates sometimes chastise offenders, not only to do justice to them, but through fear of them, lest, if spared or connived at, they should be hurtful to the state, and overturn it; but though sin is an act of hostility against God, and strikes at his being and government, yet he is in no fear of being ruined or dethroned, or of having his government taken out of his hands, and therefore does not chastise men on that account: or "for thy fear" (m), for thy fear of God, thy piety; or "for thy religion", as Mr. Broughton translates the word.

Job had often suggested that good men, such that truly feared God, are afflicted by him, and therefore his own afflictions were no objection to his character, as a man that feared God, and eschewed evil, Job 1:1 ; and in this sense Eliphaz uses the word, Job 4:6 ; and here he intimates, as if, according to the notion of Job, that God afflicted him, and other good men, because they feared him, and which he observes, as a great absurdity; whereas, on the contrary, he chastised him for his sins, as Job 22:5 shows; but though God does not afflict men for their goodness, but for sins, yet they are only such that fear him, and whom he loves, that he chastises in a fatherly way, see Hebrews 12:6 ; will he enter with thee into judgment? that is, will he, in reverence to thee, out of respect to so great a person (speaking ironically), in condescension to one of so much consequence, will he regard thy request, so often made, as to come into judgment with thee, and to admit of thy cause being pleaded before him, and to give the hearing of it, and decide the affair in controversy? or rather, will he not plead against thee, and condemn thee for thy sins, as follow? in this sense it is to be deprecated, and not desired, see Psalm 143:2. (m) "an de religione tua", Junius & Tremellius; "ob timorem tuum", so some in Drusius; "num ob pietatem tuam", others in Michaelis.

Job 22:4 . Will he reprove thee — That is, rebuke, chastise, or punish thee; for fear of thee? — Because he is afraid lest, if he should let thee alone, thou wouldst grow too great and powerful for him: surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt.

4 . God’s treatment of men being for their sakes and according to what they are, it is inconceivable that He should chastise them for their piety. for fear of thee ] Rather, for thy (godly) fear , thy piety; comp. ch. Job 4:6 , Job 15:4 for this use of the word fear by Eliphaz. The words scarcely contain the idea that if God derived advantage from men’s piety He might be supposed to afflict them in order to increase their godliness (Ew.). The simple thought is that man’s conduct does not affect God. If God deals with man it is on account of man himself. Can it be supposed then that God would afflict a man because he is pious? ( Job 22:4 ). This is too extravagant a suggestion, therefore if Job is afflicted it is for his sins ( Job 22:5 ). Job 22:4 forms a mere foreground to Job 22:5 seq ., in order to suggest by contrast the real cause of Job’s calamities.

Verse 4. - Will he reprove thee for fear of thee? rather, Is it for thy fear of him that he reproveth thee? Surely not. If he reproves thee, it must be because thou fearest him not. The fact of thy reproof is sure evidence of the fact of thy guilt. Will he enter with thee into judgment? rather, that he entereth with thee into judgment (see the Revised Version). Job 22:4

Will, or doth , or would he reprove thee, i.e. punish thee? For this word is frequently used of real rebukes or chastisements, as hath been oft noted. For fear of thee; because he is afraid, lest if he should let thee alone, thou wouldst grow too great and powerful for him, as princes ofttimes crush those subjects of whom they are afraid. Surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt. Or, for thy piety or religion , which is commonly called by the name of fear . Doth he punish thee because thou fearest and servest him, as thou dost insinuate? No surely, but for thy sins, as it follows. Will he enter with thee into judgment, and condemn thee? to wit, for the reason last mentioned, as appears from the Hebrew text, where the words lie thus, Will he for fear of thee reprove thee, or enter with thee into judgment?

Will he reprove thee for fear of thee? - Or, rather, will he come into trial, and argue his cause before a tribunal, because he is afraid that his character will suffer, or because he feels himself bound to appear, and answer to the charges which may be brought? The language is all taken from courts of justice, and the object is, to reprove Job as if he felt that it was necessary that God should appear and answer to what he alleged against him. Will he enter with thee into judgment? - Will he condescend to enter on a trial with one like thee? Will he submit his cause to a trial with man, as if he were an equal, or as if man had any right to such an investigation? It is to be remembered, that Job had repeatedly expressed a desire to carry his cause before God, and that God would meet him as an equal, and not take advantage of his majesty and power to overwhelm him; see Job 13:3, note; Job 13:20-21, notes. Eliphaz here asks, whether God could be expected to meet "a man," one of his own creatures, in this manner, and to go into a trial of the cause. He says that God was supreme; that no one could bring him into court; and that he could not be restrained from doing his pleasure by any dread of man. These sentiments are all noble and correct, and worthy of a sage. Soon, however, he changes the style, and utters the language of severe reproach, because Job had presumed to make such a suggestion.