Job 22:21

_ACQUAINT NOW THYSELF WITH HIM, AND BE AT PEACE: THEREBY GOOD SHALL COME UNTO THEE._ Eliphaz takes it for granted, Job is not yet 'acquainted' with God; literally, become a companion of God. Turn with familiar confidence to God. AND BE - so thou shalt be. The second imperative expresses the consequence of obeying the first (Psalms 37:27). PEACE - prosperity and restoration to Job; true, spiritually, also to us (Romans 5:1; Colossians 1:20). GOOD - (1 Timothy 4:8)....

21-30 The answer of Eliphaz wrongly implied that Job had hitherto not known God, and that prosperity in this life would follow his sincere conversion. The counsel Eliphaz here gives is good, though, as to Job, it was built upon a false supposition that he was a stranger and enemy to God. Let us beware of slandering our brethren; and if it be our lot to suffer in this manner, let us remember how Job was treated; yea, how Jesus was reviled, that we may be patient. Let us examine whether there may not be some colour for the slander, and walk watchfully, so as to be clear of all appearances of evil....

Verse Job 22:21. _ACQUAINT NOW THYSELF WITH HIM_] Perhaps the verb _hasken_ should be translated here, _treasure up_, or _lay up_. _Lay_ _up_ or procure an _interest now with him, and be at peace_. Get the Divine favour, and then thou wilt be at peace with God, and have happiness in thy own soul. _THEREBY GOOD SHALT COME UNTO THEE._] בהם _bahem_, "in them," shall good come unto thee. That is, in getting an interest in the Divine favour, and in having thy soul brought into a state of peace with him; thereby, in them, that is, these two things, good will come unto thee. First, thou wilt have an interest in his favour, from which thou mayest expect all blessings; and, secondly, from his peace in thy conscience thou wilt feel unutterable happiness. Get these blessings _now_, for thou knowest not what a day may bring forth. Rea

ACQUAINT NOW THYSELF WITH HIM - Margin, that is, “with God.” Eliphaz takes it for granted now, that Job was a sinner wholly unreconciled to God, and unacquainted with him. This fact, he supposes, was the source of all his calamities. As long as he remained thus unreconciled to God, he must be miserable. He proceeds, therefore, in a most beautiful manner, to exhort him to be at peace with God, and portrays the benefits which would result from such a reconciliation. There are few passages in the Bible of more exquisite beauty than this, and nothing could be sounder advice, on the supposition that Job was, as he supposed, a stranger to God. In this beautiful exhortation, be shows: (1) what he means by becoming acquainted with God Job 22:21; and then (2) what would be the happy results of such re

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

ACQUAINT NOW THYSELF WITH HIM, AND BE AT PEACE,.... Not with the righteous and innocent, but with God, as Job 22:22 show: from severe charges and censures, Eliphaz proceeds to advice and exhortations, and seems to be in a better temper, and to talk in a more kind and gentle manner, only he goes upon a false supposition and mistaken notion, that Job was a bad man; had he had a proper object to have directed his discourse to, it would have been excellently said; and, as it is, is not without its use: this first exhortation supposes unacquaintance with God, and an estrangedness from him; which is the case of every man from the womb, and in a state of nature and unregeneracy. Acquaintance with God begins at conversion, when he is made known, not only as the God of nature and providence, but as the God of grace and peace in Christ; and it is carried on by prayer, which is a converse with God,...

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....

ACQUAINT. This is the false theology of Eliphaz. Compare Job 42:8. GOOD. blessing. Most codices, with Aramaean, Septuagint, Syriac, and UNTO. upon. Vulgate, read "thy gain shall be blessing"....

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...