Job 22:8

_BUT AS FOR THE MIGHTY MAN, HE HAD THE EARTH; AND THE HONOURABLE MAN DWELT IN IT._ Mighty - Hebrew, 'man of arm' (Psalms 10:15); namely, Job. HONOURABLE - Hebrew, accepted of countenance (Isaiah 3:3, margin; 2 Kings 5:1, margin); i:e., possessing authority. Eliphaz repeats his charge (Job 15:28; so Zophar, Job 20:19), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (Job 22:7;...

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 22:8. _BUT_ AS FOR _THE MIGHTY MAN, HE HAD THE EARTH_] איש זרוע _ish zeroa, the man of arm_. Finger, hand, and arm, are all emblems of strength and power. The _man of arm_ is not only the _strong man_, but the _man_ of _power_ and _influence_, the man of _rapine_ and _plunder_. _THE HONOURABLE MAN_] Literally, the man whose _face is accepted_, the respectable man, the man of _wealth_. Thou wert an enemy to the _poor_ and _needy_, but thou didst favour and flatter the _rich_ and _great_....

BUT AS FOR THE MIGHTY MAN - Hebrew as in the margin, “man of arm.” The “arm,” in the Scriptures, is the symbol of power; Psalms 10:15, “Break thou the arm of the wicked;” Ezekiel 30:21. “I have broken the arm of Pharaoh;” Psalms 89:13, “Thou hast a mighty arm;” Psalms 97:1, “His holy arm hath gotten him the victory.” The reason of this is, that the sword and spear were principally used in war, and success depended on the force with which they were wielded by the arm. There can be no doubt that this is intended to be applied to Job, and that the meaning is, that he had driven the poor from their possessions, an

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

BUT [AS FOR] THE MIGHTY MAN, HE HAD THE EARTH,.... A large share and portion of it, which Job could not hinder him from the enjoyment of, because mightier than he, or otherwise he would have done it; or Job was content he should have what he had, and gave him more than what of right belonged to him; for when any cause came before him as a judge, or civil magistrate, between a rich man, and a poorer man, relating to a field, or piece of land he always gave the cause to the rich and mighty and so he had the land, as is suggested: AND THE HONOURABLE MAN DWELT IN IT; peaceably, quietly, and undisturbed, though he had no just title to it; or "the man accepted of face" or "countenance" q, who was respected because of his outward circumstances, wealth and riches, power and authority; and so Job is tacitly charged with being a respecter of persons in judgment, which was not good; and in general...

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....

MAN. Hebrew. _'ish._ App-14. 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...