Job 22:20

_WHEREAS OUR SUBSTANCE IS NOT CUT DOWN, BUT THE REMNANT OF THEM THE FIRE CONSUMETH._ Whereas our substance is not cut down. The triumphant speech of the pious. If "substance" be retained translate, rather, as the Septuagint, 'Has not their substance been taken away, and?' etc. But the Hebrew is rather, 'Truly х_ `IM_ (H5973) _ LO'_ (H3808): not, whereas ... not] our adversary х_ QIYMAANUW_ (H7009)] is cut down' (Gesenius). The learned Cocceius supports the English version. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary): this forms the groundwork of the book (Job 1:1; Job 2:1;...

15-20 Eliphaz would have Job mark the old way that wicked men have trodden, and see what the end of their way was. It is good for us to mark it, that we may not walk therein. But if others are consumed, and we are not, instead of blaming them, and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God, and take it for a warning....

Verse Job 22:20. _WHEREAS OUR SUBSTANCE IS NOT CUT DOWN_] We, who fear the Lord, still continue in health and peace; whereas they who have departed from him are destroyed even to their very remnant. Mr. _Good_ thinks that קימנו _kimanu_, which we translate _our_ _substance_, is the same as the Arabic [Arabic] _our people_ or _tribe;_ and hence he translates the clause thus: "For our tribe is not cut off; while even the remnant of these a conflagration consumed." The reference here is supposed to be to the destruction of the men of Sodom and Gomorrah. A judgment by a _flood_ took off the world of the ungodly in the days of _Noah_. Their remnant, those who lived in the same ungodly way, were taken off by a judgment of fire, in the days of _Lot_. Eliphaz introduces these two examples in order to terrify Job into a compliance with the

WHEREAS OUR SUBSTANCE IS NOT CUT DOWN - Margin, or, “Estate” Gesenius supposes that this means our adversary or enemy. The word used here (קים _qı̂ym_) he regards as derived from קוּם _qûm_ - to rise, to rise up; and, hence, it may have the sense of rising up against, or an enemy. So Noyes understands it, and renders it: “Truly, our adversary is destroyed; And fire hath consumed his abundance.” Rosemmuller accords with this, and it seems to me to be the correct view. According to this, it is the language of the righteous Job 22:19 when exciting over the punishment of the wicked, saying, “Our foe is cut down.” Jerome renders it, Nonne succisa est erec

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

WHEREAS OUR SUBSTANCE IS NOT CUT DOWN,.... As yours is; Noah and his family were preserved in the ark, and the creatures with him, and sufficient sustenance was laid up for them all, when everything relating to the wicked was destroyed: but this may be thought too restrictive, as well as what follows too subtle, that this should respect the human species not being cut down and utterly destroyed in the flood, but preserved in and restored by Noah and his family; it may perhaps be thought better to interpret these words as the words of Eliphaz and his friends, joining with the righteous and the innocent, putting themselves in their number, and rejoicing with them at the destruction of the wicked, and as having a particular regard to Job's case, and the difference between him and them; his substance being cut down, and he stripped of all; whereas they were not deprived of theirs, but it con...

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....

WHEREAS. Supply Ellipsis (App-6), "[and say] Surely", &c. See translation below....

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...