Eliphaz here insinuates that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him; but it was a strained innuendo. Job was far from thinking so. What Eliphaz says here is therefore unjustly applied to Job, but in itself it is very true and good,

I.That when God does us good it is not because he is indebted to us; if he were, there might be some colour to say, when he afflicts us, "He does not deal fairly with us." But whoever pretends that he has by any meritorious action made God his debtor, let him prove this debt, and he shall be sure not to lose it, Rom 11:35. Who has given to him, and it shall be recompensed to him again? But Eliphaz here shows that the righteousness and perfection of the best man in the world are no real benefit or advantage to God, and therefore cannot be thought to merit any thing from him. 1. Man's piety is no profit to God, no gain, Job 22:1, Job 22:2. If we could by any thing merit from God, it would be by our piety, our being righteous, and making our way perfect. If that will not merit, surely nothing else will. If a man cannot make God his debtor by his godliness, and honesty, and obedience to his laws, much less can he by his wit, and learning, and worldly policy. Now Eliphaz here asks whether any man can possibly be profitable to God. It is certain that he cannot. By no means. He that is wise may be profitable to himself. Note, Our wisdom and piety are that by which we ourselves are, and are likely to be, great gainers. Wisdom is profitable to direct, Ecc 10:10. Godliness is profitable to all things, Ti1 4:8. If thou be wise, thou shalt be wise for thyself, Pro 9:12. The gains of religion are infinitely greater than the losses of it, and so it will appear when they are balanced. But can a man be thus profitable to God? No, for such is the perfection of God that he cannot receive any benefit or advantage by men; what can be added to that which is infinite? And such is the weakness and imperfection of man that he cannot offer any benefit or advantage to God. Can the light of a candle be profitable to the sun or the drop of the bucket to the ocean? He that is wise is profitable to himself, for his own direction and defence, his own credit and comfort; he can with his wisdom entertain himself and enrich himself; but can he so be profitable to God? No; God needs not us nor our services. We are undone, for ever undone, without him; but he is happy, for ever happy, without us. Is it any gain to him, any real addition to his glory or wealth, if we make our way perfect? Suppose it were absolutely perfect, yet what is God the better? Much less when it is so far short of being perfect. 2. It is no pleasure to him. God has indeed expressed himself in his word well pleased with the righteous; his countenance beholds them and his delight is in them and their prayers; but all that adds nothing to the infinite satisfaction and complacency which the Eternal Mind has in itself. God can enjoy himself without us, though we could have but little enjoyment of ourselves without our friends. This magnifies his condescension, in that, though our services be no real profit or pleasure to him, yet he invites, encourages, and accepts them.

II.That when God restrains or rebukes us it is not because he is in danger from us or jealous of us (Job 22:4): "Will he reprove thee for fear of thee, and take thee down from thy prosperity lest thou shouldst grow too great for him, as princes sometimes have thought it a piece of policy to curb the growing greatness of a subject, lest he should become formidable?" Satan indeed suggested to our first parents that God forbade them the tree of knowledge for fear of them, lest they should be as gods, and so become rivals with him; but it was a base insinuation. God rebukes the good because he loves them, but he never rebukes the great because he fears them. He does not enter into judgment with men, that is, pick a quarrel with them and seek occasion against them, through fear lest they should eclipse his honour or endanger his interest. Magistrates punish offenders for fear of them. Pharaoh oppressed Israel because he feared them. It was for fear that Herod slew the children of Bethlehem and that the Jews persecuted Christ and his apostles. But God does not, as they did, pervert justice for fear of any. See Job 35:5-8.

Then Eliphaz the Temanite answered and said. As Eliphaz was the first that entered the discussion with Job, being perhaps the oldest man, and might be reckoned the wisest, so he gives the lead in every course of disputation; and here, instead of replying to Job's arguments and instances, at which he was very angry, betakes himself to calumny and reproach, and to draw invidious consequences, instead of making use of solid reasons for conviction and confutation.

Then Eliphaz the Temanite answered and said. As Eliphaz was the first that entered the discussion with Job, being perhaps the oldest man, and might be reckoned the wisest, so he gives the lead in every course of disputation; and here, instead of replying to Job's arguments and instances, at which he was very angry, betakes himself to calumny and reproach, and to draw invidious consequences, instead of making use of solid reasons for conviction and confutation.

Job 22:2

job 22:2

job 22:2

job 22:2Can a man be profitable unto God?.... Eliphaz imagined that Job thought so, by his insisting so much on his integrity, and complaining of his afflictions; and that God was beholden to him for his holiness and righteousness, and that instead of afflicting him, should have heaped honours and happiness upon him; whereas there is not anything a man can do, or does, by which God can be profiled; which is a very great truth, though misapplied to Job through a wrong construction of his words and meaning. No man, even the best of men, and by the best things they can do, can be profitable to God; as for bad men, they are altogether unprofitable to themselves and to others, and still less profitable to God; and as for good men, their "goodness extendeth not" to the Lord, Psa 16:2; it comes from him, it is his own previously; it is of no avail and advantage to him, who is perfect and all sufficient; when they have done all that they are commanded, they are bid to say, and very truly, "we are unprofitable servants", Luk 17:10; they do indeed glorify God, and are the means of others glorifying him by their good works; but then they add no glory to him, which he had not before; they only declare the glory of God by the light of their grace and works, as the heavens and luminaries in them do by their light and lustre; they worship God as they ought to do; but then he is not worshipped by them "as though he needed anything" of them, Act 17:25; it is they, and not he, that get by worship; it is good for them, and they find their account in it, to draw near to him, and wait upon him, and worship him; what are all their prayers and praises to him? the benefit redounds to themselves: some men are very serviceable to promote the interest of religion, either by their purses, or by their gifts and talents, fitting for public usefulness; but then, what do they give to God but what is his own? "of thine own have we given thee", says David, Ch1 29:14; or what do they do for him? it is for the good of themselves, and others, Rom 11:35. Some are useful in the conversion of men to God, either by the public ministry of the word, or in private life by discourse and conversation; but then the profit of all this is to men, and not unto God; there is nothing that a man can do, by which he can make God his debtor, or lay him under an obligation to him, which he would, if he could be profitable to him; but whatever he does, it is but his duty, and what God has a prior right unto; and therefore men can merit nothing at the hand of God, no, not the least mercy; it is by the grace of God a good man is what he is, and does what he does; the Targum paraphrases it, "can a man teach God?" and so Mr. Broughton; see Job 21:22;

as he that is wise may be profitable unto himself? or "though", or "indeed, truly he that is wise", &c. (h). A man that is worldly wise is profitable to himself and his family, by gathering wealth and riches; and a man that is wise, and has a large understanding of natural things, may be profitable to himself by enriching his mind with knowledge, increasing the pleasure of it, and getting credit and fame among men by it, and may be profitable to others by communicating his knowledge to them, see Pro 9:12; and one that is spiritually wise, or has the true grace of God, and wisdom in the hidden part, which is no other than real godliness, gets great gain; for godliness is that to him, and is profitable for all things, having the promise of the present and future life; and he that has an interest in Christ, the Wisdom of God, is a happy man indeed, since he has that, the merchandise of which is better than silver, and the gain thereof than fine gold; one that is wise unto salvation, and is a wise professor of religion, and walks wisely and circumspectly, has great advantages; he builds his salvation on the rock Christ, and is safe and sure; he is concerned to have the oil of grace, with the lamp of a profession, and so is always ready to meet the bridegroom; and being careful of his conversation, keeps his garments that his shame is not seen; and so a wise minister of the word, "one that instructs" (i), or gives instructions to others, as the word here signifies; or one that causes to understand, or is the means of causing men to understand, such a man is profitable to himself and to others, see Dan 12:3.

(h) "immo", Beza; "profecto", Schultens. (i)