Job 22:11

_OR DARKNESS, THAT THOU CANST NOT SEE; AND ABUNDANCE OF WATERS COVER THEE._ That - so that thou canst not see. ABUNDANCE - floods. Dauger by floods is a less frequent image in this book than in the rest of the Old Testament (Job 11:16; Job 27:20). Overwhelming calamities are meant (Psalms 18:16; Psalms 32:6)....

5-14 Eliphaz brought heavy charges against Job, without reason for his accusations, except that Job was visited as he supposed God always visited every wicked man. He charges him with oppression, and that he did harm with his wealth and power in the time of his prosperity....

Verse Job 22:11. _OR DARKNESS_, THAT _THOU CANST NOT SEE_] The sense of this passage, in the connection that the particle _or_ gives it with the preceding verse, is not easy to be ascertained. To me it seems very probable that a letter has been lost from the first word; and that או _o_ which we translate OR, was originally אור _or_ LIGHT. The copy used by the _Septuagint_ had certainly this reading; and therefore they translate the verse thus: Το φως σοι εις σκοτος απεβη; _Thy LIGHT is changed into darkness_; that is, Thy _prosperity_ is turned into _adversity_. _Houbigant_ corrects the text thus: instead of או חשך לא תראה _o_ _chosech lo tireh_, or _darkness thou canst not see_, he reads חשך לא אור תראה _chosech lo or tireh, darkness, not light, shalt thou_ _behold_; that is, Thou shalt dwel

OR DARKNESS - Darkness and night in the Scriptures are emblems of calamity. THAT THOU CANST NOT SEE - Deep and fearful darkness; total night, so that nothing is visible. That is, the heaviest calamities had overwhelmed him. AND ABUNDANCE OF WATERS - An emblem, also, of calamities; Job 27:20; Psalms 69:1; Psalms 73:10....

EXPOSITION JOB 22:1 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 (verses l, 2), and on the slight importance of Job's case (verse 3). After this weak prelude, however, there is more vigour in his assault. In verses 4-9 he directly charges Job with a number of specified sins, and in verses 10, 11 declares his sufferings to be the consequence of them. He then proceeds to accuse him of denying God's omniscience (verses 12-14), and, alter some not very successful attempts to retort on him his own words (verses 15-20), finally recurs to his favourite devices (see Job 5:17) of exhorting Job to submission and repentance, and promising him restoration to God's favour and a ret

OR DARKNESS, [THAT] THOU CANST NOT SEE,.... Or darkness is round about thee, thou art enveloped in it; meaning either judicial blindness, and darkness, and stupidity of mind, which must be his case, if he could not see the hand of God upon him, or the snares that were about him, or was not troubled with sudden fear; or else the darkness of affliction and calamity, which is often signified hereby, see Isaiah 8:22; afflictive dispensations of Providence are sometimes so dark, that a man cannot see the cause and reason of them, or why it is he is brought into them; which was Job's case, and therefore desires God would show him wherefore he contended with him, Job 10:9; nor can he see, perceive, or enjoy any light of comfort; he is in inward darkness of soul, deprived of the light of God's countenance, as well

THE THIRD SERIES OF CONTROVERSIES CHAPTER 22 The Third Address of Eliphaz _ 1. Is not thy wickedness great? (Job 22:1)_ 2. In what Job had sinned (Job 22:6) 3. The omniscience of God and the ways of the wicked (Job 22:12) 4. Eliphaz's exhortation and promise (Job 22:21) Job 22:1. The third cycle of addresses begins again with Eliphaz, the wise man from Teman. He tries to maintain his dignity and lofty conception, but he proves too well that Job's accusation of insincerity is well-founded. He starts out with reminding Job of the majesty

JOB 22. THIRD SPEECH OF ELIPHAZ. The only new thing that Eliphaz has to say, is definitely to describe the sin of Job! Yet his mildness makes him end with bright promises. JOB 22:1. Is it not to Job's advantage to be pious? Will God chasten him for anything else but sin? Eliphaz would point out that it is Job s advantage to be pious, but he completes his statement by adding that it is no advantage to God. He means that God is too exalted to take any interest in man, except to reward and punish him. Hence the cause of man's calamities cannot be in God, but only in man (Job 22:6). Job 22:6 ascribes to Job the sins typical of the rich man....

The Third Circle of Speeches In the first round of speeches the three friends exhausted the argument from the general conception of God. In the second they exhausted the argument from the operation of His providence in the world, as observed in the fate of the wicked. To the last Job had replied by a direct contradiction, adducing facts and testimony in proof that the fate of the wicked man in God's providence was in no way so uniformly miserable as the three friends had represented (ch. 21.) There is, manifestly, now left but one weapon in the hands of the three friends, namely, to express openly what they had hinted at formerly in a veiled manner, and charge Job directly with great sins. This charge is made by Eliphaz in the opening speech of the third round of debate (ch. 22.) As in the two preceding circles of debate, Job's mind is too much absorbed in the contemplation of the grea...

OR DARKNESS— _Thou beholdest darkness, and not light._ Houbigant. Heath renders it, _Or is it dark, that thou canst not see?_ Observing that the path of the wicked man is here represented as covered with darkness, so that he cannot see the snares which are laid for him, but falls into them: in antithesis to which, the path of the righteous man is represented in the 28th verse as all light; _The light shall shine upon thy ways?_ Houbigant renders the last cause of the 9th verse, _and thou hast broken the arms of the fatherless._...