Will he reprove thee for fear of thee? - Or, rather, will he come into trial, and argue his cause before a tribunal, because he is afraid that his character will suffer, or because he feels himself bound to appear, and answer to the charges which may be brought? The language is all taken from courts of justice, and the object is, to reprove Job as if he felt that it was necessary that God should appear and answer to what he alleged against him.

Will he enter with thee into judgment? - Will he condescend to enter on a trial with one like thee? Will he submit his cause to a trial with man, as if he were an equal, or as if man had any right to such an investigation? It is to be remembered, that Job had repeatedly expressed a desire to carry his cause before God, and that God would meet him as an equal, and not take advantage of his majesty and power to overwhelm him; see Job 13:3, note; Job 13:20-21, notes. Eliphaz here asks, whether God could be expected to meet "a man," one of his own creatures, in this manner, and to go into a trial of the cause. He says that God was supreme; that no one could bring him into court; and that he could not be restrained from doing his pleasure by any dread of man. These sentiments are all noble and correct, and worthy of a sage. Soon, however, he changes the style, and utters the language of severe reproach, because Job had presumed to make such a suggestion. Perhaps, also, in this verse, a special emphasis should be placed on "thee." "Will God enter into trial with thee ... a man whose wickedness is so great, and whose sin is infinite?" Job 22:4-5.

For fear of thee? - Is it because he is afraid that thou wilt do him some injury, that he has stripped thee of thy power and wealth?

Will he reprove thee for fear of thee?.... That is, chastise, correct, and afflict, for fear that hurt should be done unto him; no, he will not; for as the goodness of men does not profit him, the sinfulness of men does not hurt him, see Job 35:6. Kings and civil magistrates sometimes chastise offenders, not only to do justice to them, but through fear of them, lest, if spared or connived at, they should be hurtful to the state, and overturn it; but though sin is an act of hostility against God, and strikes at his being and government, yet he is in no fear of being ruined or dethroned, or of having his government taken out of his hands, and therefore does not chastise men on that account: or "for thy fear" (m), for thy fear of God, thy piety; or "for thy religion", as Mr. Broughton translates the word. Job had often suggested that good men, such that truly feared God, are afflicted by him, and therefore his own afflictions were no objection to his character, as a man that feared God, and eschewed evil, Job 1:1; and in this sense Eliphaz uses the word, Job 4:6; and here he intimates, as if, according to the notion of Job, that God afflicted him, and other good men, because they feared him, and which he observes, as a great absurdity; whereas, on the contrary, he chastised him for his sins, as Job 22:5 shows; but though God does not afflict men for their goodness, but for sins, yet they are only such that fear him, and whom he loves, that he chastises in a fatherly way, see Hebrews 12:6;

will he enter with thee into judgment? that is, will he, in reverence to thee, out of respect to so great a person (speaking ironically), in condescension to one of so much consequence, will he regard thy request, so often made, as to come into judgment with thee, and to admit of thy cause being pleaded before him, and to give the hearing of it, and decide the affair in controversy? or rather, will he not plead against thee, and condemn thee for thy sins, as follow? in this sense it is to be deprecated, and not desired, see Psalm 143:2.

(m) "an de religione tua", Junius & Tremellius; "ob timorem tuum", so some in Drusius; "num ob pietatem tuam", others in Michaelis.

Will he reprove thee for fear {b} of thee? will he enter with thee into judgment?

(b) Lest you should reprove or hurt him?

22:4 Reprove - Punish thee. Because he is afraid, lest if he should let thee alone, thou wouldst grow too great and powerful for him: surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt.

4. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on [512]Job 7:12; [513]Job 7:20; and [514]Job 10:17).

will he enter . into judgment?-Job had desired this (Job 13:3, 21). He ought rather to have spoken as in Ps 143:2.

22:1-4 Eliphaz considers that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him; but Job was far from thinking so. What Eliphaz says, is unjustly applied to Job, but it is very true, that when God does us good it is not because he is indebted to us. Man's piety is no profit to God, no gain. The gains of religion to men are infinitely greater than the losses of it. God is a Sovereign, who gives no account of his conduct; but he is perfectly wise, just, faithful, good, and merciful. He approves the likeness of his own holiness, and delights in the fruits of his Spirit; he accepts the thankful services of the humble believer, while he rejects the proud claim of the self-confident.