Job Chapter 22 verse 1 Holy Bible
Then answered Eliphaz the Temanite, and said,
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Then Eliphaz the Temanite made answer and said,
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And Eliphaz the Temanite answered and said,
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Then Eliphaz the Temanite answered and said,
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Then Eliphaz the Temanite answered and said,
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Then Eliphaz the Temanite answered,
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And Eliphaz the Temanite answereth and saith: --
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Pulpit Commentary
Pulpit CommentaryVerses 1-30. - Eliphaz returns to the attack, but with observations that are at first strangely pointless and irrelevant, e.g. on the unprofitableness of man to God (vers. l, 2), and on the slight importance of Job's case (ver. 3). After this weak prelude, however, there is more vigour in his assault. In vers. 4-9 he directly charges Job with a number of specified sins, and in vers. 10, 11 declares his sufferings to be the consequence of them. He then proceeds to accuse him of denying God's omniscience (vers. 12-14), and, alter some not very successful attempts to retort on him his own words (vers. 15-20), finally recurs to his favourite devices (see Job 5:17-26) of exhorting Job to submission and repentance, and promising him restoration to God's favour and a return of prosperity (vers. 21-30). Verses 1, 2. - Then Eliphaz the Temanite answered and said, Can a man be profitable unto God? Job had said nothing upon this point; but perhaps Eliphaz thinks his complaints and expostulations to imply a higher value in man, and a greater claim to consideration at God's hands, than can rightly be challenged. Certainly God does not depend on man for profit or advantage of any kind. Neither our wisdom nor our goodness "extendeth to him." As he that is wise may be profitable unto himself; rather, truly he that is wise is profitable unto himself; i.e. to himself only, and not to God. Man's intelligence and researches can add nothing to God's knowledge.
Ellicott's Commentary
Ellicott's Commentary for English ReadersXXII.(1) Then answered Eliphaz.--Eliphaz proceeds to reply in a far more exaggerated and offensive tone than he has yet adopted, accusing Job of definite and specific crimes. He begins by asserting that the judgment of God cannot be other than disinterested, that if, therefore, He rewards or punishes, there cannot be anything personal in it.