Chapters 21—31
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Scripture Reading: Job 21; Job 22
In this message we will consider the word of Job in chapter twenty-one and the word of Eliphaz in chapter twenty-two.
In 21:1-6 Job spoke a calming word to his friends. First he said that they should listen carefully to his word and let it be their consolations. Then he told them to bear with him and let him speak, and afterward they could mock on. Next, he asked them if his complaint was to man and why his spirit should not be impatient. Following this Job said, "Look at me and be appalled;/And put your hand over your mouth./Even when I remember, I am troubled,/And horror takes hold of my flesh" (vv. 5-6). In such speaking there was not any politeness.
In his conclusion concerning the prosperity of the wicked (vv. 7-16), the first thing Job pointed out was that the wicked live a long time and become mighty in riches (v. 7).
Job said that the wicked multiply in offspring and that their offspring live a happy and rejoicing life (vv. 8, 11-12).
According to Job, the houses of the wicked are free from dread, and the rod of God is not upon them (v. 9).
Job continued by speaking concerning the cattle belonging to the wicked. Job said that their bull breeds and does not fail and that their cow calves and does not miscarry (v. 10).
Job went on to say that the wicked spend their days in prosperity until in a moment they go down into Sheol (v. 13).
Next, Job told his friends that the wicked forsake God and do not desire to know God's ways. Furthermore, the wicked do not serve the almighty God and do not pray to Him for any profit (vv. 14-15).
Finally, Job concluded that the prosperity of the wicked is not in their own hand and that their counsel is far from God (v. 16).
I believe that, in general, Job's conclusion concerning the prosperity of the wicked was right. His word here was not according to good and evil, for he said concerning the wicked not only that they have prosperity but also that their offspring live a happy life. Such a situation is not according to the principle of good and evil.
In verses 17 through 34 Job asked a number of questions concerning God's recompense to the wicked.
Job began his questions by asking how often the lamp of the wicked is put out, so that their calamity comes upon them and God distributes sorrows in His anger (v. 17).
Job continued by asking whether the wicked become like straw before the wind and like chaff that the storm carries off (v. 18). Job would probably answer this question by saying that the wicked do not become like such straw and chaff.
Whereas some said that God stores up the punishment of the iniquity of the wicked for his children, Job said that God should recompense the wicked, so that he knows it (v. 19). Job continued by saying that the eyes of the wicked should see his destruction and that the wicked one should drink the wrath of the Almighty. After asking if someone will teach knowledge to God, seeing that He judges those who are on high, Job went on to say that the one who dies in his full strength and the one who dies in bitterness of soul both lie down in the dust, and the worm covers them (vv. 20-26).
Speaking to his friends, Job said that he knew their thoughts and devices to wrong him by saying, "Where is the house of the prince?/Where is the tent of the dwellings of the wicked?" (vv. 27-28). Then Job said that the travelers on the roads are the evidence that the wicked man is spared in the day of calamity and they are led forth in the day of overflowing wrath. Next, Job asked who would declare the way of the wicked one to his face and who would repay him what he has done. According to Job, when the wicked is borne to the grave and kept by a watch, the clods of the valley are sweet to him. Moreover, all men go in procession after him, and those who went before him are without number (vv. 29-33).
In verse 34 Job asked his friends why they comforted him with vanity, for their responses left only falsehood behind. This was the final word of Job's conclusion concerning prosperity and calamity in human life.
In chapter twenty-two we see Eliphaz's logic concerning the recompense of good and evil.
In his wrong word of accusations against Job (vv. 1-11), Eliphaz asked him, "Can a man of might be of any use to God?/No, a man of insight is of use only to himself./Is it a matter of delight to the Almighty that you are righteous? /Or is it a gain to Him that you make your ways perfect?/Is it because of your fear of Him that He reproves you,/That He enters into judgment with you?/Is not your wickedness great,/And is there no end to your iniquities?" (vv. 2-5). Then Eliphaz accused Job of taking pledges from his brothers without cause, stripping the naked of their clothing, not giving water to the weary, withholding bread from the hungry, and sending widows away empty. As a result, according to Eliphaz's logic, snares were around Job, dread and darkness troubled him, and an abundance of waters covered him (vv. 6-11).
In verses 12 through 20 the main point of Eliphaz's speaking is that the God-forsaking wicked were snatched away before they died and that the remnant of them was devoured by fire.
Eliphaz continued by charging Job to be well disposed to God, to be at peace with Him, to receive instruction from Him, and lay up His words in his heart. The main point in verses 21 through 30 is that, according to Eliphaz's logic, the God-seeking righteous man will be blessed and delivered by God.
The teaching of Eliphaz may seem to be very good; however, its source is not divine revelation but human logic. Furthermore, this teaching is based upon the principle of good and evil, which principle is the principle of the tree of the knowledge of good and evil.
