Job 22 and Book of Job

Job's direct assault on retributionist theology in Chapter 21 elicits the sternest rebuke that Eliphaz musters in his three speeches. Eliphaz has seemingly been Job's most sympathetic friend. He has been most mild in his criticism of Job (4:2-6); he has boldly predicted the return of Job's accustomed blessings (5:19-26); his description of the fate of the wicked probably excludes Job (15:17-35). In this chapter Eliphaz holds out hope for Job if he "return[s] to the Almighty (22:23)." Yet now he begins with an attack.

You, Job, Have Done Evil (5-11)

The gloves are off. Eliphaz lists a catalogue of Job's missteps. They follow in such rapid order (vv. 6-9) that the reader is to think that Eliphaz has long meditated on Job's shortcomings. Note that all Job's failings fall into the moral realm and relate to Job's favoring the powerful rather than the poor. All the accusations are in the second person. You exact pledges from family members, leaving them naked (v. 6).* You also withhold needed water and food from the hungry (v. 7). You prey on the most vulnerable members of society while deferring to the powerful (vv. 8-9).

[*A person would give his garment in pledge of a debt owed. Exodus 22:26-27 forbade an Israelite from holding a pledged garment overnight, lest the owner of the garment be naked against the elements. Exodus says, "In what else shall that person sleep?"]

You, Job, Doubt that God Watches You (12-20)

'Your real problem,' Eliphaz opines, 'is that you don't think God sees you. You believe that the majestic God is enshrouded in such deep darkness and clouds that he is unable to descry what you are about, Job.' (22:12-15). How could Eliphaz have concluded that from any of Job's statements? Isn't it rather the case that Job felt that God is too close to him (cf. 7:19)? Yet, Job is of two minds. On the one hand, God is very close; but, on the other, as he will even say in his next speech, "If I go forward, he is not there; or backward, I cannot perceive him (23:8)." But Eliphaz has given Job's words a gentle twist; even if God is absent, it is not because Job wants it so.

You, Job, Can Still Repent (21-30)

The words are, by now, predictable. Though there are some clever turns of phrase (vv. 24-25, where Job is urged to exchange the "gold of Ophir" for the gold which is "the Almighty"), the advice to repent is getting rather tiresome by this point. Eliphaz has tempered his optimism about Job, though he concludes with a note no doubt directed to Job, "He will deliver even those who are guilty (v. 30)." 'Now is the time, Job,' Eliphaz intones. 'It is time to make peace with God.'

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