Job 22:1-11 · Bible study
Job 22:1-11 Commentary: Can Man Profit God?
Hebrew · 10 what the commentators say
Meaning in one sentence
Eliphaz argues man cannot profit God, then falsely accuses Job of sin. Study the logic, cultural context, and pastoral warning.
Research Summary
- Meaning: Eliphaz uses the true premise that God is self-sufficient to justify false accusations against Job, revealing the danger of retribution theology.
- Key words: profitable (H5532, to be of use/benefit); man of arm (H2220, symbol of power); fear (H3374, reverence or terror).
- Main debate: Whether Eliphaz’s logic is flawed in its premise or only in its application; most agree the premise is sound but the inference is unwarranted.
- Theological theme: The self-sufficiency of God (aseity) vs. human accountability; God’s justice is not motivated by need.
- Best use: A caution against using theology to explain suffering in ways that add to a person’s pain.
Translation Comparison
BSB Berean Standard Bible 2020
1Then Eliphaz the Temanite replied:
2“Can a man be of use to God? Can even a wise man benefit Him?
3Does it delight the Almighty that you are righteous? Does He profit if your ways are blameless?
4Is it for your reverence that He rebukes you and enters into judgment against you?
5Is not your wickedness great? Are not your iniquities endless?
6For you needlessly demanded security from your brothers and deprived the naked of their clothing.
7You gave no water to the weary and withheld food from the famished,
8while the land belonged to a mighty man, and a man of honor lived on it.
9You sent widows away empty-handed, and the strength of the fatherless was crushed.
10Therefore snares surround you, and sudden peril terrifies you;
11it is so dark you cannot see, and a flood of water covers you.
WEB World English Bible 2000
1Then Eliphaz the Temanite answered,
2“Can a man be profitable to God? Surely he who is wise is profitable to himself.
3Is it any pleasure to the Almighty that you are righteous? Or does it benefit him that you make your ways perfect?
4Is it for your piety that he reproves you, that he enters with you into judgment?
5Isn’t your wickedness great? Neither is there any end to your iniquities.
6For you have taken pledges from your brother for nothing, and stripped the naked of their clothing.
7You haven’t given water to the weary to drink, and you have withheld bread from the hungry.
8But as for the mighty man, he had the earth. The honorable man, he lived in it.
9You have sent widows away empty, and the arms of the fatherless have been broken.
10Therefore snares are around you. Sudden fear troubles you,
11or darkness, so that you can not see, and floods of waters cover you.
KJV King James Version 1769
1Then Eliphaz the Temanite answered and said,
2Can a man be profitable unto God, as he that is wise may be profitable unto himself?
3Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?
4Will he reprove thee for fear of thee? will he enter with thee into judgment?
5Is not thy wickedness great? and thine iniquities infinite?
6For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.
7Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.
8But as for the mighty man, he had the earth; and the honourable man dwelt in it.
9Thou hast sent widows away empty, and the arms of the fatherless have been broken.
10Therefore snares are round about thee, and sudden fear troubleth thee;
11Or darkness, that thou canst not see; and abundance of waters cover thee.
ASV American Standard Version 1901
1Then answered Eliphaz the Temanite, and said,
2Can a man be profitable unto God? Surely he that is wise is profitable unto himself.
3Is it any pleasure to the Almighty, that thou art righteous? Or is it gainto him, that thou makest thy ways perfect?
4Is it for thy fear of him that he reproveth thee, That he entereth with thee into judgment?
5Is not thy wickedness great? Neither is there any end to thine iniquities.
6For thou hast taken pledges of thy brother for nought, And stripped the naked of their clothing.
7Thou hast not given water to the weary to drink, And thou hast withholden bread from the hungry.
8But as for the mighty man, he had the earth; And the honorable man, he dwelt in it.
9Thou hast sent widows away empty, And the arms of the fatherless have been broken.
10Therefore snares are round about thee, And sudden fear troubleth thee,
11Or darkness, so that thou canst not see, And abundance of waters cover thee.
YLT Young's Literal Translation 1898
1And Eliphaz the Temanite answereth and saith: --
2To God is a man profitable, Because a wise man to himself is profitable?
3Is it a delight to the Mighty One That thou art righteous? is it gain, That thou makest perfect thy ways?
4Because of thy reverence Doth He reason with thee? He entereth with thee into judgment:
5Is not thy wickedness abundant? And there is no end to thine iniquities.
6For thou takest a pledge of thy brother for nought, And the garments of the naked Thou dost strip off.
7Thou causest not the weary to drink water, And from the hungry thou withholdest bread.
8As to the man of arm--he hath the earth, And the accepted of face--he dwelleth in it.
9Widows thou hast sent away empty, And the arms of the fatherless are bruised.
10Therefore round about thee are snares, And trouble thee doth fear suddenly.
11Or darkness--thou dost not see, And abundance of waters doth cover thee.
Darby Darby Bible 1890
1And Eliphaz the Temanite answered and said,
2Can a man be profitable to God? surely it is unto himself that the wise man is profitable.
3Is it any pleasure to the Almighty if thou art righteous? And is it gain [to him] that thou makest thy ways perfect?
4Will he reason with thee for fear of thee? Will he enter with thee into judgment?
5Is not thy wickedness great? and thine iniquities without end?
6For thou hast taken a pledge of thy brother for nought, and stripped off the clothing of the naked.
7Thou hast not given water to the fainting to drink, and thou hast withholden bread from the hungry.
8But the powerful man, he had the land; and the man of high rank dwelt in it.
9Widows hast thou sent empty away, and the arms of the fatherless have been broken.
10Therefore snares are round about thee, and sudden fear troubleth thee;
11Or darkness, that thou canst not see, and floods of waters cover thee.
Douay-Rheims Douay-Rheims Bible 1899
1Then Eliphaz the Themanite answered, and said:
2Can man be compared with God, even though he were of perfect knowledge?
3What doth it profit God if thou be just? or what dost thou give him if thy way be unspotted?
4Shall he reprove thee for fear, and come with thee into judgment:
5And not for thy manifold wickedness and thy infinite iniquities?
6For thou hast taken away the pledge of thy brethren without cause, and stripped them naked of their clothing.
7Thou hast not given water to the weary, thou hast withdrawn bread from the hungry.
8In the strength of thy arm thou didst possess the land, and being the most mighty thou holdest it.
9Thou hast sent widows away empty, and the arms of the fatherless thou hast broken in pieces.
10Therefore art thou surrounded with snares, and sudden fear troubleth thee.
11And didst thou think that thou shouldst not see darkness, and that thou shouldst not be covered with the violence of overflowing waters?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Job 22:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Eliphaz’s opening premise in verses 2, 3 is theologically sound: God is utterly self-sufficient and gains nothing from human righteousness. Clarke notes that “God does not afflict thee because thou hast deprived him of any excellency,” and Cambridge adds that “a man’s actions cannot affect God.” Gill similarly states that the goodness of men does not profit God, nor does sin harm Him.
The difficulty lies in how Eliphaz uses that truth. From the premise that God is independent, he leaps to the conclusion that Job’s suffering must be caused by hidden sin. Barnes states plainly that Eliphaz “assumes it as an undeniable proposition that Job was guilty.” The Cambridge commentary observes that “Eliphaz now suggests and enumerates” sins he has no evidence for, simply inferring them from Job’s calamities. The agreed judgment is that Eliphaz’s logic is flawed not in its first step but in its hasty application: a true premise about God does not license false accusations against a neighbour.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Eliphaz correct in principle, wrong in application: God's self-sufficiency is affirmed by Job 35:6-8 and Psalm 16:2; the leap to specific sins is unsupported by the narrative.
- Eliphaz's premise itself is too narrow: Some argue God does take pleasure in righteousness (Psalm 45:7), so Eliphaz's denial of any pleasure may overstate divine transcendence.
- Accusations are entirely fabricated: Job's own testimony in chapters 29-31 directly contradicts each charge; the text offers no evidence for Eliphaz's claims.
What is clear: Eliphaz's speech is an attempt to justify Job's suffering by accusing him of hidden sin, a move the Book of Job repeatedly critiques.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| God's self-sufficiency | Christians across traditions affirm that God does not need human righteousness for His own happiness or completeness. | Whether human actions have any effect on God’s disposition (some traditions emphasize God’s transcendence; others highlight His relational responsiveness, e.g., His delight in obedience). |
| Suffering as punishment for sin | All agree that sin can bring suffering and that God sometimes disciplines through hardship. | Whether all suffering is directly caused by personal sin (retribution principle), a view Eliphaz holds and the Book of Job challenges. |
| Validity of Eliphaz's accusations | Eliphaz levels specific charges of oppressing the poor, neglecting the hungry, and crushing the fatherless. | Whether these charges have any basis in Job's life (the text provides no confirmation; Job’s defenses in chapters 29, 31 contradict them). |
| Nature of true comfort | Job’s friends originally came to comfort him. | Whether it is ever appropriate to confront a sufferer with suspected sin, or whether comfort must first withhold judgment (dialogue between silence and speaking). |
Historical & Cultural Context
Eliphaz’s accusations in Job 22:1, 11 draw on specific cultural practices of the ancient Near East. Hospitality was a sacred duty, especially in arid regions where water was scarce and travellers depended on the generosity of settled communities. To refuse water to the weary or bread to the hungry (v.7) was a grave offence, something Job himself denies in chapter 31. The charge of taking pledges “for nothing” (v.6) references a system where creditors seized collateral from debtors; the Mosaic law later limited this practice (Exodus 22:26, 27), reflecting a long-standing concern for the poor.
The phrase “mighty man” (v.8) translates Hebrew “man of arm” (אִישׁ זְרוֹעַ), a symbol of power and influence. Barnes and Cambridge both note that this refers to Job himself as a wealthy, powerful figure. The accusation implies that Job used his authority to acquire land for himself while neglecting the needy. Care for widows and fatherless (v.9) was a central demand of ancient justice; prophets like Isaiah condemned those who “send widows away empty” (Isaiah 1:17). Eliphaz’s list of sins matches the pattern of a corrupt ruler, yet the Book of Job never corroborates these charges. Instead, Job’s own testimony (chapters 29, 31) portrays a man who actively defended the vulnerable.
Literarily, this third speech of Eliphaz marks a sharp turn from insinuation in earlier rounds to explicit accusation. He no longer hedges; he states directly, “Isn’t your wickedness great?” (v.5). The shift reflects the increasing frustration of Job’s friends as Job refuses to accept their retribution framework.
Textual Notes
The supplied sources note a significant interpretive question in verse 11. The Cambridge Bible suggests the verse should be read as a rhetorical question: “Or seest thou not the darkness, and the floods of waters that cover thee?” rather than a simple statement. This reading puts the verse in the form of an accusation: Job ought to see that his calamities are God’s judgment. The Masoretic text has the second clause as a statement (“or darkness, so that you cannot see”), which is followed by most English translations. No other manuscript variants are mentioned by the consulted commentators.
Reception History
Historically, Job 22:1, 11 has been used to illustrate the danger of applying a strict retribution principle to individual suffering. Early Christian writers such as Gregory the Great saw in Eliphaz a picture of how even the wise can err when they presume to know God’s reasons. During the Reformation, commentators like Calvin emphasised that God’s sovereignty means He is not served by human hands as though He needed anything (Acts 17:25), a point Eliphaz makes correctly. Jewish interpreters in the midrashic tradition noted the irony that Eliphaz’s accusations are precisely the sort Job’s own piety would have prevented. Modern readings frequently use the passage as a caution against judgmental attitudes in pastoral care.
Preaching This Verse
Three-Point Outline
- The flawed premise stretched too far. Eliphaz is right: God does not need our righteousness (vv.2, 3). But he wrongly concludes that suffering must therefore be punishment for hidden sin. A true belief can become a weapon when misapplied.
- The invented sins. Eliphaz lists specific crimes, oppression of the poor, neglect of the hungry, cruelty to widows (vv.6, 9). He has no evidence; he simply assumes these must be Job’s failings because Job suffers. This is the danger of reading backward from circumstances to character.
- The consequences of false accusation. Eliphaz tells Job that “snares are around you” and “fear troubles you” (vv.10, 11). His words double Job’s pain by adding false guilt to genuine grief. The passage warns against using theology to crush an already hurting person.
Five-Point Outline
- A theological truth: God is not made richer by our obedience (vv.2, 3).
- A wrong question: Eliphaz asks if God punishes piety (v.4); he misses that suffering can occur without personal sin.
- An assumption of guilt: “Your wickedness must be great” (v.5).
- A list of unsubstantiated charges (vv.6, 9).
- A prediction of doom (vv.10, 11) that interprets Job’s current darkness as judgment.
Illustration Hooks
- The friend who always says “you must have done something.” When hardship hits, some people instinctively look for the sin that caused it. Like Eliphaz, they start with a true God (He is just) but end with a false accusation (therefore you are guilty).
- Being judged by your worst day. Eliphaz judged Job’s whole life by his season of suffering. If someone examined only the hardest month of your life, what would they wrongly conclude?
Questions Your Congregation Is Asking
- “Is my current suffering God’s punishment for sin I don’t know about?”
- “How can I help a hurting friend without sounding like Eliphaz?”
- “If God doesn’t need my obedience, why does it matter how I live?”
Leading a Discussion
Eliphaz’s speech in Job 22:1, 11 is a powerful case study in how wrong theology can damage relationships. Before you read the passage together, remind the group that Job’s friends came with good intentions (Job 2:11) but their comfort turned into accusation. The goal of the discussion is not to mock Eliphaz, but to see our own tendencies in him.
Discussion Questions
- What is Eliphaz’s main argument in verses 2, 3? Have you ever heard someone use similar reasoning about God?
- In verse 4, Eliphaz implies that God would not punish someone for being pious. Why does this confuse God’s justice with His motives?
- Why does Eliphaz need to accuse Job of specific sins (vv.6, 9) in order to explain his suffering? What would be lost if he simply admitted he did not know?
- Look at the cultural duties Eliphaz lists: hospitality, care for the hungry and widowed. How does the Bible treat these obligations elsewhere (Deuteronomy 10:13; Proverbs 3:13)?
- Job will later defend himself against these very charges (Job 31:16, 22). What does that tell us about Eliphaz’s credibility?
- When have you been tempted to “fill in the blanks” about someone else’s hardship? What would it look like to sit with mystery instead?
- If God does not “profit” from our righteousness, why does He command us to be righteous? (Consider cross-references like Job 35:6, 8 and Psalm 16:2.)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 10:13 | to keep Yahweh’s commandments and statutes, which I command you today for your good? |
| Job 21:15 | What is the Almighty, that we should serve him? What profit should we have, if we pray to him?’ |
| Job 35:6 | If you have sinned, what effect do you have against him? If your transgressions are multiplied, what do you do to him? |
| Job 35:8 | Your wickedness may hurt a man as you are, and your righteousness may profit a son of man. |
| Psalms 16:2 | My soul, you have said to Yahweh, “You are my Lord. Apart from you I have no good thing.” |
| Proverbs 3:13 | Happy is the man who finds wisdom, the man who gets understanding. |
| Proverbs 3:18 | She is a tree of life to those who lay hold of her. Happy is everyone who retains her. |
| Proverbs 4:7 | Wisdom is supreme. Get wisdom. Yes, though it costs all your possessions, get understanding. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that God punishes Job because his sins against justice demand it (אין קץ ein kets) not because he lacks interest in human well being. He sees Job’s suffering as a result of his own actions matching God’s retributive standard.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Eliphaz correctly states God is independent and cannot be benefited by human righteousness. But he highlights Eliphaz's fatal error: inferring from Job's suffering that Job must be a great sinner. Barnes calls this charge wholly gratuitous, based only on the assumption that calamity proves guilt.
Cambridge Bible for Schools and Colleges Anglican 1880
Christians who hold this view point to Job 22:4 while others emphasize Job 22:5. Both seek to be faithful to Scripture. Your hope is found in Christ and the resurrection.
Geneva Bible Notes Reformed 1599
Geneva Bible Notes sees Eliphaz as arguing that a person can be useful to God only if they are wise and act righteously. He believes God does not need righteousness from humans nor benefit from their upright behavior.
Gill's Exposition of the Bible Baptist 1748
Gill argues that Eliphaz takes a true statement—that no human can profit God—and twists it into a weapon against Job, turning theological truth into groundless accusation. Eliphaz resorts to slander rather than reason, charging Job with sins his actual life contradicts.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson Fausset Brown notes that because God’s happiness is not affected by human goodness or badness, he must send suffering to guilty people. He also says Job’s suffering comes from his own sins.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch read verse 4 with the phrase "thy fear of God" taken subjectively, creating a strict antithesis. Since God would not punish a man because he fears Him, Eliphaz reasons that Job's great suffering must prove equally great sin. This logical inference drives the accusation that follows.
Lange's Commentary Reformed 1857
Lange highlights the logical structure of Eliph
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that God does not need human righteousness or service. He is happy without us while we are ruined forever without him. You are troubled either by fear of more suffering or by the deep darkness of your current misery.