Job 22:21

Methinks I can almost forgive Eliphaz his hard censures of Job, which we had in the beginning of the chapter, though they were very unjust and unkind, for this good counsel and encouragement which he gives him in these verses with which he closes his discourse, and than which nothing could be better said, nor more to the purpose. Though he thought him a bad man, yet he saw reason to have hopes concerning him, that, for all this, he would be both pious and prosperous. But it is strange that out of the same mouth, and almost in the same breath, both sweet waters and bitter should proceed. Good men, though they may perhaps be put into a heat, yet sometimes will talk themselves into a better temper, and, it may be, sooner than another could talk them into it. Eliphaz had laid before Job the miserable condition of a wicked man, that he might frighten him into repentance. Here, on the other hand, he shows him the happiness which those may be sure of that do repent, that he might allure and encourage him to it. Ministers must try both ways in dealing with people, must speak to them from Mount Sinai by the terrors of the law, and from Mount Sion by the comforts of the gospel, must set before them both life and death, good and evil, the blessing and the curse. Now here observe,

I. The good counsel which Eliphaz gives to Job; and good counsel it is to us all, though, as to Job, it was built upon a false supposition that he was a wicked man and now a stranger and enemy to God. 1. Acquaint now thyself with God. Acquiesce in God; so some. It is our duty at all times, especially when we are in affliction, to accommodate ourselves to, and quiet ourselves in, all the disposals of the divine Providence. Join thyself to him (so some); fall in with his interests, and act no longer in opposition to him. Our translators render it well, "Acquaint thyself with him; be not such a stranger to him as thou hast made thyself by casting off the fear of him and restraining prayer before him." It is the duty and interest of every one of us to acquaint himself with God. We must get the knowledge of him, fix our affections on him, join ourselves to him in a covenant of friendship, and then set up, and keep up, a constant correspondence with him in the ways he has appointed. It is our honour that we are made capable of this acquaintance, our misery that by sin we have lost it, our privilege that through Christ we are invited to return to it; and it will be our unspeakable happiness to contract and cultivate this acquaintance. 2. "Be at peace, at peace with thyself, not fretful, uneasy, and in confusion; let not thy heart be troubled, but be quiet and calm, and well composed. Be at peace with thy God; be reconciled to him. Do not carry on this unholy war. Thou complainest that God is thy enemy; be thou his friend." It is the great concern of every one of us to make our peace with God, and it is necessary in order to our comfortable acquaintance with him; for how can two walk together except they be agreed? Amo 3:3. This we must do quickly, now, before it be too late. Agree with thy adversary while thou art in the way. This we are earnestly urged to do. Some read it, "Acquaint thyself, I pray thee, with him, and be at peace." God himself beseeches us; ministers, in Christ's stead, pray us to be reconciled. Can we gainsay such entreaties? 3. Receive the law from his mouth, Job 22:22. "Having made thy peace with God, submit to his government, and resolve to be ruled by him, that thou mayest keep thyself in his love." We receive our being and maintenance from God. From him we hope to receive our bliss, and from him we must receive law. Lord, what wilt thou have me to do? Act 9:6. Which way soever we receive the intimations of his will we must have our eye to him; whether he speaks by scripture, ministers, conscience, or Providence, we must take the word as from his mouth and bow our souls to it. Though, in Job's time, we do not know that there was any written word, yet there was a revelation of God's will to be received. Eliphaz looked upon Job as a wicked man, and was pressing him to repent and reform. Herein consists the conversion of a sinner - his receiving the law from God's mouth and no longer from the world and the flesh. Eliphaz, being now in contest with Job, appeals to the word of God for the ending of the controversy. "Receive that, and be determined by it." To the law and to the testimony. 4. Lay up his word in thy heart. It is not enough to receive it, but we must retain it, Pro 3:18. We must lay it up as a thing of great value, that it may be safe; and we must lay it up in our hearts, as a thing of great use, that it may be ready to us when there is occasion and we may neither lose it wholly nor be at a loss for it in a time of need. 5. Return to the Almighty, Job 22:23. "Do not only turn from sin, but turn to God and thy duty. Do not only turn towards the Almighty in some good inclinations and good beginnings, but return to him; return home to him, quite to him, so as to reach to the Almighty, by a universal reformation, an effectual thorough change of thy heart and life, and a firm resolution to cleave to him;" so Mr. Poole. 6. Put away iniquity far from thy tabernacle. This was the advice Zophar gave him, Job 11:14. "Let not wickedness dwell in thy tabernacle. Put iniquity far off, the further the better, not only from thy heart and hand, but from thy house. Thou must not only not be wicked thyself, but must reprove and restrain sin in those that are under thy charge." Note, Family reformation is needful reformation; we and our house must serve the Lord.

II. The good encouragement which Eliphaz gives Job, that he shall be very happy, if he will but take this good counsel. In general, "Thereby good shall come unto thee (Job 22:21); the good that has now departed from thee, all the good thy heart can desire, temporal, spiritual, eternal good, shall come to thee. God shall come to thee, into covenant and communion with thee; and he brings all good with him, all good in him. Thou art now ruined and brought down, but, if thou return to God, thou shalt be built up again, and thy present ruins shall be repaired. Thy family shall be built up in children, thy estate in wealth, and thy soul in holiness and comfort." The promises which Eliphaz here encourages Job with are reducible to three heads: -

1. That his estate should prosper, and temporal blessings should be bestowed abundantly on him; for godliness has the promise of the life that now is. It is promised,

(1.) That he shall be very rich (Job 22:24): "Thou shalt lay up gold as dust, in such great abundance, and shalt have plenty of silver (Job 22:25), whereas now thou art poor and stripped of all." Job had been rich. Eliphaz suspected he got his riches by fraud and oppression, and therefore they were taken from him: but if he would return to God and his duty, [1.] He should have more wealth than ever he had, not only thousands of sheep and oxen, the wealth of farmers, but thousands of gold and silver, the wealth of princes, Job 3:15. Abundantly more riches, true riches, are to be got by the service of God than by the service of the world. [2.] He should have it more sure to him: "Thou shalt lay it up in good hands, and hold that which is got by thy piety by a surer tenure than that which thou didst get by thy iniquity." Thou shalt have silver of strength (for so the word is), which, being honestly got, will wear well - silver like steel. [3.] He should, by the grace of God, be kept from setting his heart so much upon it as Eliphaz thought he had done; and then wealth is a blessing indeed when we are not ensnared with the love of it. Thou shalt lay up gold; but how? Not as thy treasure and portion, but as dust, and as the stones of the brooks. So little shalt thou value it or expect from it that thou shalt lay it at thy feet (Act 4:35), not in thy bosom.

(2.) That yet he shall be very safe. Whereas men's riches usually expose them to danger, and he had owned that in his prosperity he was not in safety (Job 3:26), now he might be secure; for the Almighty shall be thy defender; nay, he shall be thy defence, Job 22:25. He shall be thy gold; so it is in the margin, and it is the same word that is used (Job 22:24) for gold, but it signifies also a strong-hold, because money is a defence, Ecc 7:12. Worldlings make gold their god, saints make God their gold; and those that are enriched with his favour and grace may truly be said to have abundance of the best gold, and best laid up. We read it, "He shall be thy defence against the incursions of neighbouring spoilers: thy wealth shall not then lie exposed as it did to Sabeans and Chaldeans," which, some think, is the meaning of that, Thou shalt put away iniquity far from thy tabernacle, taking it as a promise. "The iniquity or wrong designed against thee shall be put off and shall not reach thee." Note, Those must needs be safe that have Omnipotence itself for their defence, Psa 91:1-3.

2. That his soul should prosper, and he should be enriched with spiritual blessings, which are the best blessings.

(1.) That he should live a life of complacency in God (Job 22:26): "For then shalt thou have thy delight in the Almighty; and thus the Almighty comes to be thy gold by thy delighting in him, as worldly people delight in their money. He shall be thy wealth, thy defence, thy dignity; for he shall be thy delight." The way to have our heart's desire is to make God our heart's delight, Psa 37:4. If God give us himself to be our joy, he will deny us nothing that is good for us. "Now, God is a terror to thee; he is so by thy own confession (Job 6:4; Job 16:9; Job 19:11); but, if thou wilt return to him, then, and not till then, he will be thy delight; and it shall be as much a pleasure to thee to think of him as ever it was a pain." No delight is comparable to the delight which gracious souls have in the Almighty; and those that acquaint themselves with him, and submit themselves entirely to him, shall find his favour to be, not only their strength, but their song.

(2.) That he should have a humble holy confidence towards God, such as those are said to have whose hearts condemn them not, Jo1 3:21. "Then shalt thou lift up thy face to God with boldness, and not be afraid, as thou now art, to draw near to him. Thy countenance is now fallen, and thou lookest dejected; but, when thou hast made thy peace with God, thou shalt blush no more, tremble no more, and hang thy head no more, as thou dost now, but shalt cheerfully, and with a gracious assurance, show thyself to him, pray before him, and expect blessings from him."

(3.) That he should maintain a constant communion with God, "The correspondence, once settled, shall be kept up to thy unspeakable satisfaction. Letters shall be both statedly and occasionally interchanged between thee and heaven," Job 22:27. [1.] "Thou shalt by prayer send letters to God: Thou shalt make thy prayer" (the word is, Thou shalt multiply thy prayers) "unto him, and he will not think thy letters troublesome, though many and long. The oftener we come to the throne of grace the more welcome. Under all thy burdens, in all thy wants, cares, and fears, thou shalt send to heaven for guidance and strength, wisdom, and comfort, and good success." [2.] "He shall, by his providence and grace, answer those letters, and give thee what thou askest of him, either in kind or kindness: He shall hear thee, and make it to appear he does so by what he does for thee and in thee." [3.] "Then thou shalt by thy praises reply to the gracious answers which he sent thee: Thou shalt pay thy vows, and that shall be acceptable to him and fetch in further mercy." Note, When God performs that which in our distress we prayed for we must make conscience of performing that which we then promised, else we do not deal honestly. If we promised nothing else we promised to be thankful, and that is enough, for it includes all, Psa 116:14.

(4.) That he should have inward satisfaction in the management of all his outward affairs (Job 22:28): "Thou shalt decree a thing and it shall be established unto thee," that is, "Thou shalt frame all thy projects and purposes with so much wisdom, and grace, and resignation to the will of God, that the issue of them shall be to thy heart's content, just as thou wouldst have it to be. Thou shalt commit thy works unto the Lord by faith and prayer, and then thy thoughts shall be established; thou shalt be easy and pleased, whatever occurs, Pro 16:3. This the grace of God shall work in thee; nay, sometimes the providence of God shall give thee the very thing thou didst desire and pray for, and give it thee in thy own way, and manner, and time. Be it unto thee even as thou wilt." When at any time an affair succeeds just according to the scheme we laid, and our measures are in nothing broken, nor are we put upon new counsels, then we must own the performance of this promise, Thou shalt decree a thing and it shall be established unto thee. "Whereas now thou complainest of darkness round about thee, then the light shall shine on thy ways;" that is, "God shall guide and direct thee, and then it will follow, of course, that he shall prosper and succeed thee in all thy undertakings. God's wisdom shall be thy guide, his favour thy comfort, and thy ways shall be so under both those lights that thou shalt have a comfortable enjoyment of what is present and a comfortable prospect of what is future," Psa 90:17.

(5.) That even in times of common calamity and danger he should have abundance of joy and hope (Job 22:29): "When men are cast down round about thee, cast down in their affairs, cast down in their spirits, sinking, desponding, and ready to despair, then shalt thou say, There is lifting up. Thou shalt find that in thyself which will not only bear thee up under thy troubles, and keep thee from fainting, but lift thee up above thy troubles and enable thee to rejoice evermore." When men's hearts fail them for fear, then shall Christ's disciples lift up their heads for joy, Luk 21:26-28. Thus are they made to ride upon the high places of the earth (Isa 58:14), and that which will lift them up is the belief of this, that God will save the humble person. Those that humble themselves shall be exalted, not only in honour, but in comfort.

3. That he should be a blessing to his country and an instrument of good to many (Job 22:30): God shall, in answer to thy prayers, deliver the island of the innocent, and have a regard therein to the pureness of thy hands, which is necessary to the acceptableness of our prayers, Ti1 2:8. But, because we may suppose the innocent not to need deliverance (it was guilty Sodom that wanted the benefit of Abraham's intercession), I incline to the marginal reading, The innocent shall deliver the island, by their advice (Ecc 9:14, Ecc 9:15) and by their prayers and their interest in heaven, Act 27:24. Or, He shall deliver those that are not innocent, and they are delivered by the pureness of thy hands; as it may be read, and most probably. Note, A good man is a public good. Sinners fare the better for saints, whether they are aware of it or no. If Eliphaz intended hereby (as some think he did) to insinuate that Job's prayers were not prevailing, nor his hands pure (for then he would have relieved others, much more himself), he was afterwards made to see his error, when it appeared that Job had a better interest in heaven than he had; for he and his three friends, who in this matter were not innocent, were delivered by the pureness of Job's hands, Job 42:8.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21. and be at peace] i. e. thus shalt thou have peace, or, safety.

21–30. Eliphaz exhorts Job to reconcile himself with God; assuring him of restoration and great felicity if he will do so.

The passage consists of two parts, first, a series of exhortations, each of which is accompanied by a promise (Job_22:21-25); and second, a series of great promises simply (Job_22:26-30). The exhortations are: (1) that Job should reconcile himself with God and receive His words into his heart—thus should he be in peace and good would come to him (Job_22:21-22); (2) that he should put away his evil—then should he be restored (Job_22:23); (3) that he should set his heart no more on earthly treasure, but fling it to the dust and among the pebbles of the brooks—then should the Almighty be his treasure (Job_22:24-25). The promises are: (1) that, delighting himself in the Almighty, he would be able to lift up his face to God in confidence, unashamed by afflictions (Job_22:26); (2) he would pray unto God with the assurance of being heard, and the vows which he made to God when presenting his request he would have cause to pay, his request being fulfilled (Job_22:27); (3) his purposes in regard to the future would stand and be realized, for the light of God would be on his ways (Job_22:28); (4) any casting down that might happen to him would speedily be turned by God into up-raising, because of his meekness and humility (Job_22:29); and finally, even others who had incurred guilt would be saved through his availing prayer (Job_22:30).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Job 22:21 Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.

Ver. 21. Acquaint now thyself with him] Accommoda te nunc illi, assuesce cum illo. Converse with God in a humble familiarity; set him at the right hand, Psa 16:8, be ever at his hand, ut famulus seu accensus, as attendant upon his person. In all thy ways acknowledge him, and let him direct thy paths, Pro 3:6. Ask counsel at his mouth, aim at his glory, be thou in his fear all the day long, Pro 23:17. Account it thine happiness to be in communion with him, and conformity to him in all parts and points of duty. The Lord is with you if you be with him, 2Ch 15:3.

And be at peace] Return to him by repentance from whom thou hast so deeply revolted, and against whom thou hast so shamefully rebelled. For Eliphaz here takes it for granted that Job had estranged himself from God; and therefore could not possibly be at peace till better acquainted with him, and acquiescing in him, as the Vulgate here hath it. Acquiesce ei. No creature is more fearful than a fish, fleeing at the shadow of a man; yet it feareth not the roaring ocean (which yet lions and other fierce creatures fear), because it is of its own nature and acquaintance. A sheep feareth not his shepherd; nor shall we God, if once acquainted with him. Peace shall be within thy walls, and prosperity within thy tabernacles.

Thereby good shall come unto thee] Happy shalt thou be, and it shall be well with thee, Psa 128:2. A cornucopia, a confluence of all manner of comforts and contentments, shall betide thee; but then thou must humble thyself to walk with thy God, Mic 6:8. By faith walk with God, and by reflection walk with thyself, Compone et emenda vias tuas coram Domino, and then thou needest not say, with the worldling, "Who will show us any good?" Psa 4:6; for God himself will say to thee, as once he did to Moses, when he gave him but a glimpse of himself and his glory, Ostendam tibi omne bonum, "I will make all my goodness pass before thee," Exo 33:19.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Acquaint now thyself with him - Margin, that is, “with God.” Eliphaz takes it for granted now, that Job was a sinner wholly unreconciled to God, and unacquainted with him. This fact, he supposes, was the source of all his calamities. As long as he remained thus unreconciled to God, he must be miserable. He proceeds, therefore, in a most beautiful manner, to exhort him to be at peace with God, and portrays the benefits which would result from such a reconciliation. There are few passages in the Bible of more exquisite beauty than this, and nothing could be sounder advice, on the supposition that Job was, as he supposed, a stranger to God. In this beautiful exhortation, be shows:

(1) what he means by becoming acquainted with God Job 22:21-23; and then

(2) what would be the happy results of such reconciliation, Job 22:24-30.

The word rendered “acquaint thyself” הסכן hasâkan - from סכן sâkan means, properly, “to dwell,” to be familiar with anyone, to associate with one - from the idea of dwelling in the same tent or house; and in the Hiphil, the form used here, to become familiar with anyone, to be on terms of friendship. The meaning here is, “Secure the friendship of God. Become truly acquainted with him. Be reconciled to him. You are now estranged. You have no just views of him. You murmur and complain, and you are suffering under his displeasure as a sinner. But it is not too late to repent, and to return to him; and in so doing you will find peace.” An acquaintance with God, in the sense of this passage, implies:

(1) a correct knowledge of his true character, and

(2) reconciliation with him.

There are two great difficulties among people in regard to God. The first is, that they have no just views of his real character. They think him harsh, stern, tyrannical. They regard his law as severe, and its penalty as unjust. They think his government to be arbitrary, and himself to be unworthy of confidence. This erroneous view must be corrected before people can be reconciled to him - for how can they be brought to lay aside their opposition to him while they regard him as unjust and severe? Secondly, even when the character of God is explained, and his true character is set before people, they are opposed to it. They are opposed to him because he is so holy. Loving sin, they cannot love one who has no sin, and who frowns on evil; and this opposition to the real character of God must be removed before they can be reconciled to him. This requires a change of heart - a change from sin to holiness; and this is the work performed in regeneration.

And be at peace - There can be no peace while you maintain a warfare with God. It is a war against your Maker, where he has control over your conscience, your intellect, your body, and all which can affect your welfare; and while this is maintained, there can be no peace. If the mind is reconciled to him, there will be peace. Peace of mind always follows reconciliation where there has been a variance, and nowhere is the peace so entire and full of joy as when man feels that he is reconciled to God. Eliphaz here has stated a doctrine which has been confirmed by all the subsequent revelations in the Bible, and by the experience of all those who have become reconciled to God; compare the notes at Rom 5:1 : It is peace, as opposed to the agitation and conflict of the mind before; peace resulting from acquiescence in the claims of God; peace in the belief that he is wholly right, and worthy of confidence; and peace in the assurances of his friendship and favor forever. This doctrine, it seems, was thus understood in the early ages of the world, and, indeed, must have been known as early as religion existed after the fall. Man became alienated from God by the apostasy; peace was to be found again only by returning to God, and in reconciliation to him.

Thereby good shall come unto thee - The benefits which he supposed would result from such reconciliation, he proceeds to state in the following verses. They relate chiefly to temporal prosperity, or to proofs of the divine favor in this life. This was in accordance with the views which then prevailed, and especially with their limited and obscure conceptions of the future state. They saw a part - “we” see more; and yet we by no means see all. The “good” which results from reconciliation with God consists in:

(1) pardon of sin;

(2) peace of conscience;

(3) the assurance that we shall have all that is needful in this life;

(4) support in trial;

(5) peace and triumph in death;

(6) a part in the resurrection of the just; and

(7) a crown incorruptible and undefiled in heaven.

No man was ever “injured” by becoming reconciled to God; no one is reconciled to him who is not made a better and a happier man in this life, and who will not be crowned with immortal glory hereafter.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Job_22:21

Acquaint now thyself with Him, and be at peace.

Acquaintance with God

I. What it is, or implies.

1. The knowledge of Gods character and attributes. All true religion rests upon correct views of Gods character. Many persons assume that they naturally know God; but they do not feel the necessity of going to Scripture to learn the character of God. The mistake arises in part from not distinguishing carefully between the existence and the character of God. You must try your notions of Gods character and attributes by Scripture, and see whether they will stand the test.

2. But a mans knowledge may be nothing more than an intellectual knowledge, whilst his heart may be alienated from Him. He may feel no delight in Gods character, and pay no heartfelt obedience to His will.

3. In real acquaintance with God, there is communion. This means participation in something (1Co_10:16). Communion also means intercourse, converse (Psa_4:4). It is a wonderful thought, but it is true, that there can be, and is, communion between the eternal God and the believers spirit. You see some things which are implied in acquaintance with God, or knowledge of Gods character and attributes as revealed in Scripture, reconciliation of heart to Him, and communion with Him. The first requires the exercise of the understanding; the second, the surrender of the will; the third, purity of heart. What blessing is equal to this of acquaintance with God!

II. The results. And be at peace. With reference to Job. Be happy again. Eliphaz urges Job to acquaint himself with God, so that peace and joy may be restored again to his heart. To how many hearts may such words come home! Eliphaz speaks of other results. Thereby good shall come to thee. How much there is in that word good! No doubt Eliphaz thought of temporal blessings. Look at the blessings of the Christian. Sins blotted out; heart renewed; bondage changed into liberty; the power of sin broken; besetting infirmities overcome; his life made a blessing to others; death robbed of its sting. (George Wagner.)

Acquaintance with God

Acquaint. This is a very forceful word; it comes from an old Saxon root, from which we get the word ken--to know. The word cunning comes from the same root--cunnan, to know. Get to know God--to understand Him. One rendering of the text is, Acquiesce in God; another is, Join yourself to God. In the French Bible you will find that the translation is, Attach yourself to God, which is pretty nearly the same thing. Join yourself to Him; attach yourself to Him. Fall in, it seems to say, with His ways, and with His methods. (W. Williams.)

Acquaintance with God

I. Explain the nature of acquaintance with God.

1. It includes knowledge.

2. It includes friendship.

3. It includes communion.

4. It includes confidence.

II. Illustrate the benefits that result from it.

1. Peace--with God and in our own heart.

2. Good--temporal and spiritual.

3. Now--now or never. (G. Brooks.)

Acquaintance with God

I. Its nature. Men are not acquainted with God. They like not to retain God in their thoughts. Lay aside your enmity and your dread, and come and learn something of His mercy and loving kindness. Acquaint yourselves with--

1. His infinite holiness.

2. His perfect justice.

3. His boundless mercy.

4. His everlasting purposes.

II. Its benefits.

1. Peace. There is no true peace except from the knowledge of God.

2. Present and future good. Religions ways are ways of pleasantness, and all her paths are peace. Apply--

(1) The time of attaining it. Not tomorrow, but now.

(2) The means of obtaining it. Devout study of Gods Word.

Devout attendance at the Supper of our Lord. Intercourse with the Lords people. Perusal of good and devotional books. Ask continually for the gift of the Holy Spirit. (C. Clayton, M. A.)

The blessedness of acquaintance with God

I. The exhortation contained in the text. Naturally, we are ignorant of God; we are not at peace with God, but at enmity against Him. To acquaint ourselves with God, we must make ourselves acquainted with the revelation which God has made us respecting Himself and His will. We must make a heartfelt and experimental knowledge of Him the object of our unceasing pursuit. We must seek to be at peace with Him, by laying down our rebellion, asking pardon, and imploring the renewing and sanctifying influences of His Holy Spirit.

II. The promise with which this exhortation is enforced. Good shall come unto thee.

1. Thou shalt have that pardon and reconciliation which thou seekest.

2. Every temporal blessing which is really good for you shall be secured to you.

3. You shall be satisfied that God hears your prayers, and that His blessing rests upon your undertakings.

4. Your case shall serve as an encouragement to others to proceed in those steps which you have found to lead to such inestimable blessings.

5. Your example, and conduct, and prayers will have a tendency to do good to your country, and to bring down Gods blessing upon that.

6. The eternal good shall come to them--that complete deliverance from all evil, and that complete enjoyment of all good, which will be their portion forever. (John Natt, B. D.)

Acquaintance with God the best foundation for peace

I. The way of becoming acquainted with God. There are two kinds of knowledge--speculative and practical, or experimental--resting upon personal acquaintance. Of these two, the experimental is the only solid and satisfactory knowledge; and is as much superior to the ideal as the substance is to the shadow, as the sun in the firmament to a sun painted upon canvas, and as a living man to his picture. The reason of which is that ideal knowledge is not the perception of the things themselves present, but only the forming in our minds the images and pictures of things absent; whereas experimental knowledge is the real perception of the things themselves, present and acting upon us, and communicating themselves and their properties to us. The ideal knowledge which we have of God should excite us to endeavour after the experimental. A penitent sinner, who is sensible of Gods mercy in the forgiveness of his sins, who experiences the Divine favour in speaking peace to his soul, has a much better knowledge of the mercy, power, and goodness of God, than all the ideas of these attributes could give him as long as the world lasts. No ideal knowledge can give us either virtue or happiness. There are four ways of becoming acquainted with any person.

1. If he has written anything, to acquaint ourselves therewith. They are generally the truest and liveliest image of the mind.

2. If he be a great person, to get some opportunity of coming into his presence, and to do this as frequently and constantly as we may be permitted.

3. Readily to embrace all opportunities that are offered to us of eating at his table.

4. Living in the house, and conversing with him continually.

II. The advantages and happy effects of this acquaintance with God. These are the greatest and noblest human nature is capable of enjoying--peace and tranquillity of mind; happiness by the exercising and perfecting the noblest faculties of the soul, the understanding, and the will. The supreme happiness must consist in contemplating and possessing, in loving and enjoying the supreme Perfection, who is Beauty and Love itself, and whom truly, to know is eternal life. All happiness, consists in loving and possessing the object of our love. (V. Nalson.)

Acquaintance with God

The three friends of the patriarch Job often reasoned rightly, but on wrong principles and false assumptions. The best thing which natural religion can effect is the putting awful distances between man and God, the representing Deity as so sublimely inaccessible that the creature can only bow reverently down and adore from afar, with trembling of spirit, the mysterious Being who is the arbiter of his destinies. And it is not the province of revealed religion to take off anything from the mysteries of Godhead, nor to diminish that unmeasured separation which reason tells us must stretch between the infinite and the finite. Without bringing God down to our level, revelation shows man that he may be lifted up into communion with God Himself. Our text prescribes what we are bound to call familiarity with God. But the better I am acquainted with God, the more shall I find to wonder at. The precept, Acquaint thyself with God, would never have found a place amongst the dictates of natural religion. It is not the mere acknowledgment of the existence of God which will cause peace in the human soul. On the contrary, it may be given as a self-evident truth, that until Christ, and the scheme of redemption, through His precious death, are brought under review, the more God reveals Himself, the more will man be disturbed and distressed. Where our acquaintance with God is acquaintance with God in Christ, the closer the acquaintance, the greater will be our peace. (Henry Melvill, B. D.)

A Divine acquaintance

Two things no one will challenge.

1. That most men like to improve their acquaintance, to get familiar with such as show a higher social position, with a similar moral preference and taste to their own.

2. Any such acquaintance, to whom a man may look up, will be no small factor in giving shape and maturity to his character. The text indicates--

I. A distance, a variance of feeling, between heaven and earth. Here nonacquaintance is enmity. Man now is like to the disobedient child, Sin is nothing if it is not a perverted, a wronged, and a wronging relationship--a change on the one side from the natural to the unnatural. There is wrong relationship between heaven and earth. Sin is not only cruel in putting man at a hateful variance with his Divine Father, but it is murderously fatal. It has more than pain, there is peril of perdition.

II. Heaven desires the present and peaceful settlement of the difference.

1. Any estrangement between two who should be friends will always bring the most pain to the one who has the finest and most susceptible nature.

2. The initiative in seeking this readjustment has been taken by heaven. At the Cross He halts for audience and restoration. This He makes the one point for all negotiations--a witness of His love, and a challenge for others love and service.

III. This settlement, when effected, will certainly bring to man the highest blessedness. Thereby good shall come unto thee. Everywhere, with a fever of greed, men are seeking good. Sin pardoned is the true good.

IV. The attainment of this state demands the heartiest efforts of all men. Surely the dignity of this state makes a claim upon men. To be at peace with God will be the noblest, the safest, and the happiest of states. (Edwin D. Green.)

Acquaintance with God

I. Why we should acquaint ourselves with God. The fact is that our very salvation depends upon our knowledge of God and of our Saviour Jesus Christ.

1. That a better acquaintance with God will develop a more intense love for Him. We find a friend, and the more we study his traits of character and learn the true principles of his friendship, the more intense will become our love for him.

2. A closer acquaintance with God will develop in us a deeper work of grace. Grace and the knowledge of God are always associated in the Bible (Eph_4:15; 1Pe_2:2; 2Pe_3:18).

3. In a closer acquaintance with God, our thoughts, and our words, and our very habits of life become assimilated unto the Divine Mind and ways.

4. With our acquaintance with God grows our delight in His service (Psa_1:1-2; Psa_119:35; Psa_119:47; Psa_119:92).

II. How shall we secure this acquaintance with God?

1. Through His Word.

2. We get acquainted with God by living much with Him in prayer.

3. By persistently submitting our wills to His will. Our friends delight to confer and counsel with us so long as they feel that we are putting their counsels to practical use.

4. We get better acquainted with God by carefully noting our experiences in life.

III. What must be the consequences of such an acquaintance with God? Such an acquaintance must result--

1. In a fixedness of purpose.

2. Proficiency in His service.

3. Constant peace and joy. (J. C. Jacoby.)

The peace of knowing God

The study of Gods nature in the page of revelation is oftentimes abused, so as to give a man not peace, but trouble. But we should be aware that this is not the necessary fruit, nay, that it never need be the consequence at all, of meditation on Gospel truth. Acquaint thyself with God. Thou knowest Him not aright by nature; thou art in need of diligent study, constant prayer, frequent meditation. Thy notions of God are far from being what they ought to be. Take pains to know Him as He is. To know that God made us, and at the same time to feel that we therefore owe to Him our own existence, this is to acquaint ourselves with God. To know of the gift of Gods Son as a Saviour from sin, and to know of the Holy Spirit, the Comforter and Sanctifier, this is to acquaint ourselves with God. Then thou shalt be at peace with God and with thyself. And good shall come unto thee. Both now and hereafter. (C. Girdlestone, M. A.)

Acquaintance with God

Peace--where does it dwell? There is peace in nature. But is there peace with man? Why has man no peace? Sin is the destroyer of your peace and mine. As sin is alienation from God, the recovery of that peace is only to be sought in deliverance from sin, and in a return to the knowledge and love of Him.

I. In what sense are we to acquaint ourselves with God? To what kind of knowledge does the text refer? Is it required for our peace that we should know Him as He is? Shall we strain our puny minds to span the countless ages of the eternity of the past? Surely eternity, self-existence, omnipotence, infinite and essential wisdom, holiness and love, these are depths which even angels can only desire to look into. Is it then to know Him in His counsels and ways--to understand His dealings in providence and grace? No. How often have His people to trust and not to trace! How seldom does He vouchsafe to show to them the thing that He does! How then shall man acquaint himself with God? This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent. To know God as a reconciled Father in Christ, is saving, sanctifying, comforting, peace-speaking knowledge of God to your souls and mine. It is a knowledge which changes, warms, strengthens and cheers the heart.

II. By nature we are not thus acquainted with him. We are not talking of an intellectual, but, if I may say so, of a moral, a spiritual, knowledge. Sin must ever involve ignorance of God. The unrenewed heart cannot have the rich, experimental knowledge of the true child of God. Examine well, then, the character of your acquaintance with God, your religious knowledge.

III. The manner in which the more spiritual acquaintance is to be gained. Turn to the Bible. See in Jesus of Nazareth, God with us.

IV. The happy result promised as attendant upon this acquaintance with God. We have peace with God through our Lord Jesus Christ. (John C. Miller, M. A.)

Peace and good by acquaintance with God

These are the words of a heathen thinker. The words are true in substance. They are wise, far-sighted words. This sage made a grand mistake in the application of this truth to his friend Job.

1. Is there such a thing among men as peace--a deep and true peace--without any acquaintance with God? Suppose the case of one possessing high intelligence allied with all the ordinary virtues of human life, but who lacks entirely any personal faith in God as a Person. It is useless to approach such men with arguments for the existence of God, or in favour of any of His attributes. For they are in a state which no abstract argument can well reach. We may take them on the side of the text, and ask, How about peace? Is his whole nature at peace? He says, Yes; I have no fear, no trouble, except that which comes by ignorance or inattention to law. Life is not long. I shall soon be in the dust, and that will be an end of me. If we are to live again, we shall be prepared for it when it comes: why should we trouble about the matter now? Is this answer true? I say it is not. If it be true, then it comes to this, that one man is essentially different from another man. Not merely circumstantially, but in very nature. Any peace a man may have may be calmness, indifference, but cannot be the same thing as comes into a soul, and flows through it, and down into its far depths, as the result of acquaintance with God. Suppose the case of those who have no doubt of the existence of God, but cannot be said, in any true sense, to be acquainted with Him. Are any such at peace? Again the answer is No. Indeed, such imperfect and partial knowledge of God is practically more disturbing and alarming than complete scepticism. Once allow His existence, and it is impossible ever to put that existence anywhere but in the primary place. If God exists, clearly our relations to Him, and His relations to us, are of first importance. Suppose one convinced of the Divine existence, and yet destitute of any true idea of the Divine character, what is the result? It may be this or that, according to temperament, or circumstances, but it never is peace. It may be a silent distrust, or a habitual alienation, or a more active antipathy, or an undefined dread, or an awful, but most uncheerful and uncomfortable sense of solemnity, or a settled despondency, or the falling shadow of a black despair; but it never is peace. Those who are imperfectly acquainted with God look at some of the attributes separately, but never at the centre and essence of the character, where all the attributes meet. They never see that God is love. The text literally means, dwell with God. Dwell with Him in the same tent or home. To come to God in Christ is to come home: to enter the tent of the Divine presence.

2. Thereby good shall come to thee. Good of every kind, and especially of the best kind. In fact, the state itself is the good begun. By far the greatest good that can be done to a man is the making of himself good. This is done by bringing him into intimate acquaintance and reconciliation and friendship with God. No man is good who avoids the society of God. The reconciled soul is the receptive soul, receptive of God, and of His truth and love. This good that comes is, in fact, nothing less than all the benefits and blessings of the Gospel. (A. Raleigh, D. D.)

Acquaintance with God

I. All counsels that a man may give, or his fellow receive, there is none so important as that of cultivating acquaintance with God. Acquaintance signifies more than a bare knowledge. Acquaintance with God is included in three particulars.

1. In a spiritual knowledge of the being of God.

2. In a union of will, and a union of way, with that of God.

3. In a perpetual communion with God.

II. Of all times, seasons, and opportunities, there is no time like the present to cultivate acquaintance with God. Consider--

1. That this matter is important.

2. That there is no time like the present time.

3. That the future is quite uncertain.

4. That the longer a man lives in sin, the farther he goes from God.

III. Of all the benefits which man receives, or God bestows, there are none like those blessings that follow acquaintance with God. Good shall thereby come unto thee.

1. All the good in nature.

2. All good in grace.

3. All the good in glory. How miserable must be the state of that man who has no acquaintance with God. (T. Jones.)

On acquaintance with God

I. The proper methods of acquainting our own selves with God.

1. The first step is to acquire a competent knowledge of His nature, His attributes, and His will. We need not commend an inquiry into the metaphysical essence of the Supreme Being. But a competent knowledge of the moral nature of the Deity is both possible and necessary to us. In nature, and in the Scriptures, Gods infinite wisdom and almighty power, His perfect purity and holiness, His justice and faithfulness, His goodness and mercy, His general and particular providence, His determined resolution finally to punish incorrigible wickedness, and to award sincere though imperfect obedience, are set forth with such plainness that the most moderate understanding may gain all requisite intelligence concerning His Divine nature and attributes. Gods will, and all that He requires from us, is laid down with equal plainness.

2. A sincere repentance of our past transgressions. This is a necessary consequence of the former step toward an acquaintance with God. The result of our inquiries will be, that He is a Being of the most perfect purity and holiness. All unreasonable and vicious conduct must be offensive in His sight. While we continue in impenitence, we have the greatest reason to be overwhelmed with terror and dismay. But the repentance must be sincere and universal, extending to all the particulars of our duty and Gods commands.

II. When we have acquired an acquaintance with God, we must be careful to preserve and improve it, by frequent prayer and devotion. Prayer and religious meditation is the proper food of our souls. This maintains that communion with God without which whatsoever is good in us will quickly languish and decay. (R. Richmond, LL. D.)

The advice of Eliphaz

This is all the three friends could, in substance, say. It is difficult to read the exhortation of another man. We are, indeed, apt to put into all reading our own tone, and thereby sometimes we may do grievous injustice to the authors or speakers whom we seek to interpret. One canon of good reading, however, may surely be this, that when a man so seer-like, so prophet-like as Eliphaz, concluded his controversy with Job, observing the suffering and the sorrow of the patriarch, he would be sure to drop his voice into the music of consolation, and would endeavour, whilst speaking words of apparently legal and mechanical preciseness, to utter them with the tone of the heart, as if in the very sorrow was hidden a gracious Gospel, and as if duty might, by some subtle power, be turned into the most precious of delight. All hortatory words may be spoken with too much voice, with too strong a tone, so as to throw them out of proportion in relation to the hearer, whose sorrow already fills his ears with muffled noises. Let us imagine Eliphaz--eldest of the counsellors, most gracious of the speakers--laying his hand, as it were, gently upon the smitten patriarch, and approaching his ear with all the reverence of affectionate confidence, and giving him these parting instructions. Then the exhortation becomes music. The preacher does not thunder his appeal, but utters it persuasively, so that the heart alone may hear it, and the soul be melted by the plea. May it not be so with us also? We do not need the strong exhortation, but we do need the consolatory appeal and stimulus. You may frighten a man by calling out very loudly when he is within one inch of a brink; the nearer the man is to the precipice, the more subdued, the less startling, should be your appeal: you might whisper to him as if nothing were the matter; you might rather lure his attention than loudly and roughly excite it; and then when you get firm hold of him bring him away to the headland as urgently and strongly as you can. May it not be that some hearts may be so far gone that one rude tone from the preacher would break up what little hope remains? Should we not rather sometimes sit down quite closely to one another and say, softly, Acquaint now thyself with Him, and be at peace? think of what all thy life comes to, poor soul, and see if even now, just at the very last, the flickering lamp cannot be revived, and made strong and bright: come, let us pray. Never regard the Gospel as having come roughly, violently, but as always coming like the dawn, like the dew, like music from afar, which, having travelled from eternity, stops to accommodate itself to the limitations of time. Still the exhortation has the strength within it. Speak it as you may, it is the strongest exhortation that can be addressed to human attention. When the tone is softened it is not that the law has given up the pursuit of the soul, has ceased to press its infinite claims upon the trespasser. Do not mistake the persuasion of the Gospel for the weaknesses of the preacher, and do not regard the errors of the preacher as implying in any degree defect on the part of his message. Eliphaz tells Job what he must do; let us read his bill of directions. Acquaint now thyself with Him. Here is a call to mental action. Job is invited to bethink himself. He is exhorted to put himself at the right point of view. Instead of dealing with social questions and personal details, the seer invites the smitten patriarch to betake himself to the sanctuary and to work out the whole solution in the fear and love of God. There are amongst ourselves questions that are supreme and questions that are inferior. Who would care for the inferior if he could solve the supreme, and fill himself with all the mystery of Deity? What are all our inventions, arts, sciences, and cleverest tricks, and boldest adventures into the region of darkness, compared with the possibility of knowing human thought--the power of removing the veil that separates man from man, and looking into the arcana of another soul? But this is kept back from us. We are permitted to dig foundations, to build towers and temples; we are permitted to span rivers with bridges, and bore our way through rocky hills; but we cannot tell what the least little child is thinking about. All other learning would be contemptible in comparison with an attainment so vast and useful. This is the explanation of men spending their days over crucibles, in hidden places, in darkened dungeons, seeking in the crucible for the particular Something that would dissolve everything that was hard, and reveal everything that was dark. This is the meaning of the quest in which men have been engaged for the Sangreal, the philosophers stone--that marvellous and unnamable something which, if a man had, he would open every kingdom and be at home in every province of the universe. You cannot kill that mysterious ambition of the human heart. It will come up in some form. It is the secret of progress. All this leads to the uppermost thought, namely, that if a man could acquaint himself with God, live with God, would not that be the very highest attainment of all? If he could enter the tabernacles of the Most High, and survey the universe from the altar where burns the Shechinah, what would all other attainments and acquisitions amount to? Yet this is the thing to be aimed at--grow in grace; grow in all life; for it means, in its fruition, acquaintance with God, identification with God, absorption in God, living, moving, having the being in God; taking Gods view of everything; made radiant with Gods wisdom, and calm with Gods peace. Assuming that to be a possibility, how all the kingdoms of the world, and the glory thereof, fade away into the dim distance! How grandly some of the old seers now and again touched the vital point; and how the ages have thrilled with their touch, knowing that at last they had left detail and cloud and mystification, and touched the very pulse of things. Here stands the great truth, the eternal verity: until we have acquainted ourselves with God, by means prescribed in Gods own Book, our knowledge is ignorance, and our mental acquisitions are but so many proofs of our mental incapacity. Eliphaz therefore lifts up the whole discussion to a new level. He will not point to this wound or that, to the sore, boil, or blain, to the withering skin, to the patriarchs pitiful physical condition; he begins now to touch the great mystery of things--namely, that God is in all the cloud of affliction, in all the wilderness of poverty, and that to know His purpose is to live in His tranquillity. (Joseph Parker, D. D.)

Peace through the knowledge of God

Here, if our received version is correct, Eliphaz hits upon one of the profoundest thoughts in religion, the significance and value of which each new step in the revelation of God to men has more and more disclosed. The principle is, that a more true and full knowledge of God is the cure for every phase of human unrest. Spiritual disquiet lies outside of God. He who does not know God as He is at all, lies open to every incursion of religious disquietude; whether through superstitious fear, or through conscience, or through doubt, or through passion, or through discontent, or through any other of the numberless and sometimes nameless alleys by which disturbance is forever assailing the souls of men. On the other hand, the more truly and the more fully anyone knows by acquaintance the personal God, the more is he rid of sources of inward dispeace.

1. Of what sort must our knowledge of God be? It is possible to know as a friend by personal intercourse, one whom we are by no means able fully to understand. A little child knows his father; but he does not comprehend, or embrace in his knowledge, the fulness of that fathers capacities. It is not through the intellect alone, or best, that the Infinite God is knowable by any creature. It is through the personal affections, through conscience, and through the spiritual faculty of faith. There are three stages to be observed in a mans knowledge of God.

(1) Certain true notions respecting the Divine Being and His character must be presupposed, before I can approach Him with that personal approach which is the basis of acquaintanceship.

(2) Given a fairly correct notion of the almighty and righteous God, whose name is Love, the man must not suffer sin to hold him back from moral intercourse with God, else his knowledge will be only a knowledge about God, not a knowing of God. To worship, to love, and to obey, is the road to real acquaintance with Him.

(3) Such a moral acquaintanceship with God ekes out even the imperfection of our intellectual notions regarding Him. Much must forever remain that we cannot know. Intimacy with a good person breeds confidence, and confidence gives peace. Those who know God as a friend will put their trust in Him.

2. Show, by two or three instances, how Gods growing revelation of Himself to man has been followed in experience by a corresponding increase of peace in their souls. Take, for illustration, two items from the Old Testament manifestation of Jehovah to the Hebrew people, and two from the better revelation in His Son, which, as Christians, we enjoy.

(1) The fundamental truth, which it took nearly a thousand years to teach the chosen nation, is the unity of God. So entirely has this splendid truth taken possession of the modern world, Christian, Jewish, and Mohammedan--that we absolutely fail to conceive of the ancient heathen habit of thought on the subject. This doctrine of the unity of God brought a beginning of peace to the worlds heart.

(2) The unrest created by the heathen creed of many gods, with limited powers and overlapping provinces, was immensely increased by the selfish partiality, venality, and passionateness generally ascribed to the Divine character. To the gods were imputed the passions of men, and of very bad men, too; so that anything was worship which could be supposed to influence a fickle, corrupt, or facile will. This wretched degradation of deity bred dispeace of soul. It is impossible to know the secret mind of one who is unfair, or open to unrighteous influence. I cannot count on his friendship. But Jehovah is just, impartial, Consistent. What may be called Gods absolute integrity, embracing His truth or faithfulness; His justice, or the equality of His administration and its coincidence with law; and His unchangeableness, as one inaccessible to unfair influence--this is the grand moral discovery of the Old Testament. To such a God, upright men do not appeal in vain.

(3) Until God was pleased to make, through Christ, a further disclosure of Himself, we never could be perfectly at peace. Through all pre-Christian religions, and in the religion of every man still who has not acquainted himself with the Gospel of Christ, there ran, and there runs, some unquiet effort to solve the problem of atonement. The idea which rules them all, the only idea possible till God taught us better, is that man has to work on God through some means or other, so as to change repulsion or aversion into favour. This false and heathenish notion is still widespread among us. But it brings no peace. We can never be sure that our effort has succeeded. Expiation does not come by our successful efforts to work on Divine placability, or to deserve Divine grace, or to buy off or beg off Divine resentment. It is Gods own act, dictated by His sole charity, wrought by His sole passion.

(4) We are led still nearer to perfect peace by a more recent revelation, that of the Third Person. God is the Holy Ghost, who freely, gladly stoops to inform our warring and sin-sick souls. With infinite patience He stays by us while we fight or sin. God, the Third Person, broods like a dove of peace over the tumultuous chaos of a passionate heart, glimmers like a star of hope in our blackest night. With Him let us acquaint ourselves. Then we shall have the full repose that follows conquest. (J. Oswald Dykes, D. D.)

The highest knowledge and the greatest good

Ignorance of God is the secret of all opposition to God. It is impossible for any man to know God message to those who are ignorant of His name. Do not misjudge His character any longer. Do not blaspheme the name that you would bless, if you did but understand the God that it represents.

I. An exposition of the text. There are two or three translations of this sentence: Acquaint now thyself with Him, or Acquiesce in Him--surrender that will of yours. The first step to salvation is an absolute surrender of the will. Another rendering is, Join yourself to God. The French translation has it: Attach yourself to God. Fall in with His ways, and with His methods. This is particularly practical advice to us as Christian workers. But there is a special force in the Saxon word acquaint, from which we get the word ken, to know. Get to know God--to understand Him. Know Him intellectually, for this is the pioneer of all other blessings. We can only become acquainted with God as He reveals Himself. Become acquainted with Him morally. Yield your hearts to Him. Know Him socially by walking with Him. Know God the Son, as well as God the Father. Your acquaintance with Him must begin at the Cross. And know God the Holy Spirit, as a Sanctifier, Comforter, Teacher, yea, as an abiding, tender Guide, and as a Power to help us in our Christian work.

II. Enforce this exhortation. The text speaks to us individually. And it must be acquaintance with Him--with Himself.

III. The promise of the text. The first good is, Thou shalt be established; the second, Evil shall be removed from thy dwelling; the third is, delight in God, and an uplifted face. (W. Williams.)

Acquaintance with God

I. An acquaintance with God, the best support under afflictions. The exceeding corruption and folly of man is in nothing more manifest than in his averseness to entertain any friendship or familiarity with God. In all cases where the body is affected with pain or sickness, we are forward enough to look out for remedies. Yet notwithstanding that, we find and feel our souls disordered and restless, tossed and disquieted by various passions, and notwithstanding that we are assured from other mens experience, and from our own inward convictions, that the only way of regulating these disorders is to call off our minds from too close an attention to the things of sense, and to employ them often in a sweet intercourse with our Maker, the Author of our being, and Fountain of all our ease and happiness; yet we are strangely backward to lay hold of this safe, this only, method of cure; we go on still nourishing the distemper under which we groan, and choose rather to feel the pain than to apply the remedy.

I. What this Scripture phrase implies. Wherein does the duty consist? We are prone by nature to engage ourselves in too close and strict an acquaintance with the things of this world, which immediately and strongly strike our senses. To check and correct this ill-tendency, it is requisite that we should acquaint ourselves with God, that we should frequently disengage our hearts from earthly pursuits, and fix them on Divine things. This is only general; it may be useful to mention some particulars wherein it chiefly consists. In order to begin and improve human friendships, five things are principally requisite--knowledge, access, a similitude of manners, an entire confidence and love; and by these also the Divine friendship, of which we are treating, must be cemented and upheld.

II. This is the only way to a perfect tranquillity and rest of mind. And be at peace. Honour, profit, and pleasure, are the three great idols to which the men of this world bow, and one or all of these are generally aimed at in every friendship they make; and yet, though nothing can be more honourable, profitable, or pleasing to us, than an acquaintance with God, we stand off from it, and will not be tempted even by these motives, though appearing to us with the utmost advantage, to embrace it. Can anything improve, and purify, and exalt our natures more than such a conversation as this, wherein our spirits, mounting on the wings of contemplation, faith, and love, ascend up to the first principle and cause of all things, see, admire, and taste His surpassing excellence, and feel the quickening power and influence of it? In what conversation can we spend our thoughts and time more profitably than in this?

III. The most proper season for such a religious exercise of our thoughts is when any sore trouble or calamity overtakes us. Now, when the wise Disposer of all things hath thought fit to pour out afflictions upon thee. At such times our soul is most tender and susceptible of religious impressions, most apt to seek God, to delight in approaching Him, and conversing with Him. The kind and chief design of God, in all His severest dispensations, is to melt and soften our hearts to such a degree as He finds necessary in order to the good purposes of His grace. We are, by nature, indigent creatures, incapable of ourselves to content and satisfy ourselves; and therefore are ever looking abroad for somewhat to supply our defects and complete our happiness. How can the pious sons and daughters of affliction better employ themselves than in looking up to Him that hath bruised them, and possessing their souls in patience? Let us, throughout the whole course of our lives, take care to make the thoughts of God so present, familiar, and comfortable to us here, that we may not be afraid of appearing face to face before Him hereafter. (F. Atterbury, D. D.)

The true source of peace of mind

Of all earthly comfort, the firmest basis and the principal constituent is peace of mind. Without this, neither power, nor riches, nor even life itself, can yield any substantial or lasting satisfaction. If our peace of mind be destroyed, all pleasure is destroyed with it. No sufficient remedy was discovered by the efforts of unassisted reason: we may therefore inquire what aid can be derived from Divine revelation.

1. To acquaint ourselves with God, in the sense in which our Scriptures teach, and require the acquaintance, we shall soon perceive to be no difficult task, if we engage in it with zeal and diligence, and take those Scriptures for our instructor and guide. Of the Supreme Being we certainly have not the faculties to comprehend the Eternal power and Godhead. The misfortune is, we attach ourselves so entirely to the business and the pleasures of our present state, that we are unwilling to turn our thoughts to the greater and better objects of our care. Hence negligence produces many of the effects and mischiefs of ignorance. We must not only make God the subject of inquiry and speculation; we must seriously reflect on the relation in which we stand to this Creator and Ruler of the world, and what His providence is doing every day. In the Bible such laws are prescribed for our conduct, as, if duly observed, would render human life a constant scene of virtue, piety, and peace. More than half our sufferings are the effect of our own misconduct. From the Bible we learn that our present state is the time and place of trial for our faith and conduct. When this life has come to an end, then each will be adjudged to an eternal allotment of happiness or misery, proportioned to his vice or virtue, to his piety or his profaneness. Even this is not the whole of our information and advantages. We are offered, upon our repentance and amendment, the pardon of our sins of error and infirmity, through the merits and mediation of a Redeemer.

2. Of this acquaintance with our God, the declared intention, and the promised effect, are to be at peace--at peace in our own minds. The perplexities of life can only be satisfactorily explained, and the afflictions of life patiently endured, by acquainting ourselves with God, and obtaining this acquaintance by the assistance of his own revelation. It is universally allowed that the human mind is never fully satisfied with what human life can bestow upon us. In the midst even of riches, authority, and honours, some want is still felt, something new is still sought, something better is still desired. Even when we know that we have offended God by the transgression of His laws, when our conscience afflicts us with the sense of guilt and the apprehension of its punishment--under these unhappy circumstances, and most especially under these, to acquaint ourselves with God is the only expedient for us to be at peace. It is, indeed, in the hour of calamity, under the pressure of affliction, that this acquaintance with our God is most necessary, and will most avail us. It is when accident or sickness or poverty has deprived us of worldly comfort or of worldly hope, it is then our trust in Providence, and that only, will support our sinking spirits, speak peace to our minds, and teach us that patient submission which must be at once our duty and consolation. It was under such circumstances that Eliphaz gave to Job the advice of the text. (W. Barrow, LL. D.)

God is worthy of confidence

Man became alienated from God by the apostasy, and consequently miserable; and peace was to be found again only by reconciliation with Him. There are two great difficulties in the minds of men. The one is, they have no just views of the character and government of God; and the second is, if His true character is made known to them, they have no pleasure in it, no confidence in it. Both these difficulties must be removed before man can be reconciled to his Maker. No small part of the difficulty will be removed if we can show him that the character of God is such as to deserve his confidence.

I. The liability to error on our part in judging of the character and government of God. The great evil in this world is a want of confidence in God--a want of confidence producing the same disasters there which it does in a commercial community and in the relations of domestic life. The great thing needful to make this a happy world is to restore confidence in the Creator--confidence, the great restorer of happiness everywhere. Now, man can never be reconciled to God unless this confidence shall be restored. In disputes between you and your neighbour, the great thing for you to do is to restore to his mind just confidence in yourself--to explain matters. This is what is to be done in religion. It is to convince men that God is worthy of confidence. Why should a man wish to cherish any hard thoughts of God without the shadow of reason? In our estimate of God, are we in no danger of being influenced by improper feelings? See four sources of danger on this point.

1. We are in danger of being governed in our views of God by mere feeling, rather than by sober judgment and calm investigation.

2. We are often in circumstances where we are in danger of cherishing hard thoughts of God. They may make us feel that His government is severe and arbitrary.

3. We always regard ourselves as the aggrieved and injured party. We do not allow ourselves to suppose it possible that God should be right and we be wrong.

4. Back of all this is the fact that We are not pleased with the character of God when it is understood. By nature we have no pleasure in God. All the views of the Divine character which are formed under influences like these are likely to be wrong.

II. The real difficulties of the case. Such as a man might find who would wish to see such evidence as would enable him to put unwavering confidence in God. There are many things which such a man cannot understand. Such as, that sin should have been allowed to come into the system formed by a holy God. That misery should come into the universe, and that death, with many forms of woe, has been commissioned to cut down one whole race. That the immortal mind should be allowed to jeopard its infinite welfare. That any should suffer forever. That since God can save men, and will save a part, He has not purposed to save all. These, and kindred difficulties, meet the mind when we think on this great subject. They are real, not imaginary difficulties.

III. The evidences that he is worthy of confidence. They are, God Himself as revealed; and the government of God as--

1. One of law.

2. Stable and firm.

3. The arrangements of this government tend to promote the welfare of His subjects.

4. They provide for the evils that arise from the violation of law.

5. In the plan of recovery none are excluded.

6. Those who know Gods character best are found to repose most confidence in Him. (A. Barnes, D. D.)

How good comes to man

These are strange words to be addressed to a man renowned for piety and integrity! Job and the Almighty were by no means strangers to each other. How comes it, then, that Eliphaz says to Job, Acquaint now thyself with Him? God appears to have given him over to Satan for the time being, because that evil spirit had alleged that the piety of Job was maintained only for selfish ends. Dr. Stanley Leathes says: It may be presumed that Satan challenged the Almighty in the case of Job, and that the Almighty accepted his challenge. It must, however, be carefully noted that the reader only, and not the several characters in this discussion, is supposed to be acquainted with this fact: for had it appeared openly at any point of the argument, there would at once have been an end to the discussion, The several speakers were shooting arrows in the dark; the reader only occupies a vantage-ground, in the light afforded by a knowledge of the secret.

I. The fact of estrangement.

1. The witness of conscience. That there is more unrest in the world than there is of peace and contentment, few would deny. What is the cause of the dissatisfaction? The popular replies are, We work at such high pressure. There is so much competition in commercial life that daily toil becomes a daily struggle. There is too much worry, and too little recreation; etc., etc. But are these replies satisfactory? As a matter of experience, does recreation make for contentment? Do our worries cease as our possessions increase? One thing we know, that humanity is adrift from its God. Unacquaintance with Him explains much of the joylessness and impotence in human life today.

2. The witness of the world. To the questions, Why should there be so much mutual suspicion in mens hearts? Why so much strife? The world itself bears witness that it has turned away from its Creator and its King.

3. The witness of God Himself. If God calls, there is a need for the call; and He, with lament and sorrow, says to the children of men, Turn ye, turn ye, for why will ye die?

II. The estrangement may end. Acquaint now thyself with Him. But what things are necessary to a reconciliation that shall be both just and abiding? There are two ways in which sin may be dealt with. First, to condone it; secondly, to forgive it. The Almighty, being a God of Justice, cannot do the former. We see then that--

(1) Reconciliation is based on Divine pardon.

(2) Pardon is assured through the atonement of Christ.

III. The estrangement may end now. Acquaint now thyself with Him. But on certain conditions. And they are--

1. Repentance.

2. The forsaking of sin. (F. Burnett.)

How good comes to man

I. The results of this acquaintanceship, or the effects of reconciliation,--be at peace; thereby good shall come unto thee. What is this good which is as the gateway of peace? Is it a gift or an experience? How does it come? Am I but the passive object of the Divine pity? Have I to stand and wait, or to strive and obtain? The enriching of my life with good is Gods work; it is also my work. There is a human power in the Divine life. I must arise and return to the Father, ere He can receive me.

II. The possession of good is seen in contentment of mind. Discontent is more common than contentment. Is there no such thing as a righteous and justifiable ambition? Our text says that by making the acquaintance of God, we become the possessors of good. Material good or spiritual good? Both. The God who graciously invites my friendship, and offers His, is interested in my whole being. With the Bible--the story of man and his God--before us, and the testimony of men around us, we may reply that man, in making the acquaintance of God, is not a loser, but a gainer. Acquaintance with God has opened unto him the gates of peace and prosperity.

III. The possession of good is seen in an abundance of spiritual life. This life, that is life indeed, includes--

1. Sonship.

2. Joint-heirship with Christ.

3. Daily power for daily need. (F. Burnett.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 22:21. Acquaint now thyself with him — That is, with God, as appears both from Job 22:23, where he is expressed, and from the nature of the matter in hand, there being no other way to happiness. Renew thy acquaintance with God by prayer, and repentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his commands, and diligent care to serve and enjoy him. It is our honour, that we are made capable of this acquaintance; our misery, that by sin we have lost it; our privilege, that through Christ we may return to it; and our unspeakable advantage, to renew and cultivate it. And be at peace — At peace with God, and at peace with thyself; not fretful or uneasy. Good shall come unto thee — All the good thou canst desire, temporal, spiritual, eternal.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Third double strophe — A FINAL ADMONITION TO REPENTANCE — REPENTANCE INSURES RESTORATION OF THE DIVINE FAVOUR, Job_22:21-30.

a. He who lives for God, and sacrifices his all, shall find in God abiding treasures and an inexhaustible mine of bliss, Job_22:21-25.

21. Acquaint now thyself — הסכן. The idea that lies at the root of this verb is, of associating or dwelling together, (GESENIUS. Thes., 953;) thence of friendship, which leads the Germans to render, make friends with God.

Our translators have happily rendered it. acquaint thyself; now, in the sense of entreaty.

And be at peace — With God and with thyself; for the one implies the other. The former verb expresses the making, the latter, the preservation, of peace.

Good — A word bandied in the debate. See note Job_20:21. Also sermons in loc. by Archbishops Atterbury and Sumner.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

21 Make friends now with Him, so hast thou peace;

Thereby good will come unto thee.

22 Receive now teaching from His mouth,

And place His utterances in thy heart.

23 If thou returnest to the Almighty, thou shalt be built up again;

If thou puttest away iniquity far from thy tents.

24 And lay by in the dust the gold ore,

And under the pebbles of the brooks the gold of Ophir.

25 So shall the Almighty be to thee gold ore in abundance,

And silver to thee of the brightest lustre.

The relationship of the verbs סכן, שׁכן, and Arab. sakana, has been already discussed on Job 22:2 : the Hiph. signifies to be on friendly terms with any one; to enter into, or to stand in, an intimate relationship to any one (Psa 139:3); then also (as the Greek φιλεῖν) to get accustomed to, to be used to (Num 22:30). The second imper. is consecutive, as e.g., Pro 3:4 : and have as the result of it peace (Arab. fa'âslam) = so shalt thou have peace, Ges. 130, 2. In Job 22:21 the first thing to be done is to clear up the form תּבואתך or (according to another reading which is likewise well attested) תּבואתך. Olshausen (in Hirz. and in his Gramm.) and Rdiger (in Thes. p. 11, suppl.) explain this form the same as the other forms which come under consideration in connection with it, viz., תּבואתה (veniat), Deu 33:16, and ותּבאתי, Keri ותּבאת (et venisses, addressed to Abigail), Sa1 25:34, as errors in writing; whereas Ew., 191, c, sees in תּבואתך the erroneous form תּבואה = תּבוא with a superfluous feminine termination, in תּבואתה an extension of the double feminine by the unaccented ah of intention, and in תּבאתי a transfer of the inflexion of the perf. to the fut. Confining ourselves to the form which occurs here, we refer to what was said above: תבואתך is not a forma mixta from תּבואך and בּאתך, but the mistaken double feminine תּבואה with suff., the ah of which, although the tone is on the penult., is not He voluntativum, as Isa 5:19, but He femin. The exception of such double feminines is made as certain in Hebrew by the regular form נגלתה ( = נגלת with a second feminine termination), and by examples like Pro 1:20; Eze 23:20, and also Jos 6:17; Sa2 1:26; Amo 4:3 (comp. even Olsh. in his Gramm. S. 449), as the double plural and its further formation by a feminine termination in Arabic. It is therefore unnecessary, with Olsh. and Rd., after the precedent of the ancient versions, to read תּבוּאתך (which is found in 19 Codd. in de Rossi): proventus tuus bonus erit. The suff. in בּהם, as Isa 64:4; Eze 23:18, comp. עליהם, Isa 38:16, is intended as neuter, as the fem. is used elsewhere (e.g., Isa 38:16, בּהן): by it, i.e., by such conduct, good (prosperity) shall come to thee, and indeed, as the בוא construed with the acc. implies, in a sudden change of thy previous lot, coming about without any further effort on thy part. In the certainty that it is God's word which he presents to his friend (the very certainty which Eliphaz also expresses elsewhere, e.g., Job 15:11), he further admonishes him (Job 22:22) to receive instruction from God's mouth (מפּיו as Pro 2:6), and to allow His (God's) utterances a place in his heart, not to let them die away without effect, but to imprint them deeply on his mind.

Job 22:23

If he return to the Almighty (שׁוּב עד as freq., e.g., Isa 19:22, comp. Isa 45:24, instead of the otherwise usual שׁוב אל, of thorough and complete conversion), he will be built up again, by his former prosperity being again raised from its ruins. בּנה, to build, always according to the connection, has at one time the idea of building round about, continuing to build, or finishing building (vid., on Job 20:19); at another of building up again (Job 12:14; Isa 58:12), referred to persons, the idea of increasing prosperity (Mal 3:15), or of the restoration of ruined prosperity (Jer 24:6; Jer 33:7), here in the latter sense. The promissory תּבּנה is surrounded by conditional clauses, for Job 22:23 (comp. Job 11:14) is a second conditional clause still under the government of אם, which is added for embellishment; it opens the statement of that in which penitence must be manifested, if it is to be thorough. The lxx translates ἐὰν δὲ ἐπιστραφῇς καὶ ταπεινώσῃς, i.e., תּענה, which Ewald considers as the original; the omission of the אם (which the poet otherwise in such connections has formerly heaped up, e.g., Job 8:5., Job 11:13) is certainly inconvenient. And yet we should not on that account like to give up the figure indicated in תבנה, which is so beautiful and so suited to our poet. The statement advanced in the latter conditional clause is then continued in Job 22:24 in an independent imperative clause, which the old versions regard as a promise instead of exhortation, and therefore grossly misinterpret. The Targ. translates: and place on the dust a strong city (i.e., thou shalt then, where there is now nothing but dust, raise up such), as if בּצר could be equivalent to בּצּרון or מבצר, - a rendering to which Saadia at least gives a turn which accords with the connection: "regard the stronghold (Arab. 'l-ḥṣn) as dust, and account as the stones of the valleys the gold of Ophir;" better than Eichhorn: "pull down thy stronghold of violence, and demolish (הפיר) the castles of thy valleys." On the other hand, Gecatilia, who understands בצר proportionately more correctly of treasures, translates it as a promise: so shalt thou inherit treasures (Arab. dchâyr) more numerous than dust, and gold ore (Arab. tbr') (more than) the stones of the valleys; and again also Rosenm. (repones prae pulvere argentum) and Welte interpret Job 22:24 as a promise; whereas other expositors, who are true to the imperative שׁית, explain שׁית ni aestimare, and על־עפר pulveris instar (Grot., Cocc., Schult., Dathe, Umbr.), by falsely assigning to על here, as to ל elsewhere, a meaning which it never has anywhere; how blind, on the other hand, since the words in their first meaning, pone super pulverem, furnish an excellent thought which is closely connected with the admonition to rid one's self of unjust possessions. בּצר, like Arab. tibr (by which Abulwalid explains it), is gold and silver ore, i.e., gold and silver as they are broken out of the mine, therefore (since silver is partially pure, gold almost pure, and always containing more or less silver) the most precious metal in its pure natural state before being worked, and consequently also unalloyed (comp. Arab. nḍı̂r and nuḍâr, which likewise signifies aurum argentumve nativum, but not ab excidendo, but a nitore); and "to lay in the dust" is equivalent to, to part with a thing as entirely worthless and devoid of attraction. The meaning is therefore: put away from thee the idol of previous metal with contempt (comp. Isa 2:20), which is only somewhat differently expressed in the parallel: lay the Ophir under the quartz (וּבצוּר agreeing with בצר) of the brooks (such as is found in the beds of empty wdys), i.e., place it under the rubble, after it has lost for thee its previous bewitching spell. As cloth woven from the filaments of the nettle is called muslin, from Mossul, and cloth with figures on it "damask, דּמשׁק" (Amo 3:12), from Damascus,

(Note: We leave it undecided whether in a similar manner silk has its name μέταξα (μάταξα), Armenian metaks, Aramaic מטכסא, מטקסין, from Damascus (Ewald and Friedr. Mller).)

and aloes-wood Arab. mndl, from Coromandel; so the gold from Ophir, i.e., from the coast of the Abhra, on the north coast of the Runn (Old Indian Irina, i.e., Salt Sea), east of the mouth of the Indus,

(Note: Thus אופיר has been explained by Lassen in his pamphlet de Pentapotamia, and his Indische Alterthumskunde (i. 539). The lxx (Cod. Vat.) and Theodot. have Σωφείρ, whence Ges. connects Ophir with Arrian's Οὔππαρα and Edrisi's Sufra in Guzerat, especially since Sofir is attested as the Coptic name for India. The matter is still not settled.)

is directly called אופיר. When Job thus casts from him temporal things, by the excessive cherishing of which he has hitherto sinned, then God himself will be his imperishable treasure, his everlasting higher delight. He frees himself from temporal בּצר; and the Almighty, therefore the absolute personality of God himself, will be to him instead of it בּצרים, gold as from the mine, in rich abundance. This is what the contrast of the plur. (בצרך without Jod plur. is a false reading) with the sing. implies; the lxx, Syriac version, Jerome, and Arabic version err here, since they take the בּ of בּצריך as a preposition.

The ancient versions and lexicographers furnish no explanation of תּועפות. The Targ. translates it תּקוף רוּמא, and accordingly it is explained by both חסן (strength) and גבה (height), without any reason being assigned for these significations. In the passage before us the lxx transl. ἀργύριον πεπυρωμένον from עף, in the Targum signification to blow, forge; the Syriac versions, argentum computationum (חושׁבנין), from עף in the Targum-Talmudic signification to double (= Hebr. כפל). According to the usage of the language in question, יעף, from the Hiph. of which תועפות is formed, signifies to become feeble, to be wearied; but even if, starting from the primary notion, an available signification is attained for the passage before us (fatigues = toilsome excitement, synon. יגיע) and Psa 95:4 (climbings = heights), the use of the word in the most ancient passages citable, Num 23:22; Num 24:8, כּתועפת ראם לו, still remains unexplained; for here the notion of being incapable of fatigue, invincibility, or another of the like kind, is required, without any means at hand for rightly deriving it from יעף, to become feeble, especially as the radical signification anhelare supposed by Gesenius (comp. און from the root אן) is unattested. Accordingly, we must go back to the root וף, יף, discussed on Psa 95:4, which signifies to rise aloft, to be high, and from which יפע, or with a transposition of the consonants יעף (comp. עיף and יעף), acquires the signification of standing out, rising radiantly, shining afar off, since יעף, to become weary, is allied to the Arab. wgf, fut. i; this יעף (יפע), on the other hand, to Arab. yf', ascendere, adolescere, Arab. wf‛, elatum, adultum esse, and Arab. wfâ, eminere, and tropically completum, perfectum esse. Thus we obtain the signification enimentiae for תועפות. In Psa 95:4, as a numerical plur., it signifies the towerings (tops) of the mountains, and here, as in the passages cited from Numbers, either prominent, eminent attributes, or as an intensive plur. excellence; whence, agreeing with Ewald, we have translated "silver of the brightest lustre" (comp. יפעה, eminentia, splendor, Eze 28:7).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Job

KNOWLEDGE AND PEACE

Job 22:21.

In the sense in which the speaker meant them, these words are not true. They mean little more than ‘It pays to be religious.’ What kind of notion of acquaintance with God Eliphaz may have had, one scarcely knows, but at any rate, the whole meaning of the text on his lips is poor and selfish.

The peace promised is evidently only outward tranquillity and freedom from trouble, and the good that is to come to Job is plainly mere worldly prosperity. This strain of thought is expressed even more clearly in that extraordinary bit of bathos, which with solemn irony the great dramatist who wrote this book makes this Eliphaz utter immediately after the text, ‘The Almighty shall be thy defence and-thou shalt have plenty of silver!’ It has not been left for commercial Englishmen to recommend religion on the ground that it produces successful merchants and makes the best of both worlds.

These friends of Job’s all err in believing that suffering is always and only the measure of sin, and that you can tell a man’s great guilt by observing his great sorrows. And so they have two main subjects on which they preach at their poor friend, pouring vitriol into his wounds: first, how wicked he must be to be so haunted by sorrows; second, how surely he will be delivered if he will only be religious after their pattern, that is, speak platitudes of conventional devotion and say, I submit.

This is the meaning of our text as it stands. But we may surely find a higher sense in which it is true and take that to heart.

I. What is acquainting oneself with God?

The first thing to note is that this acquaintance depends on us. So then there must have been a previous objective manifestation on His part. Of course there must be a God to know, and there must be a way of knowing Him. For us Jesus Christ is the Revealer. What men know of God apart from Him is dim, shadowy, indistinct; it lacks certainty, and so is not knowledge. I venture to say that there is nothing between cultivated men and the loss of certain knowledge of God and conviction of His Being, but the historical revelation of Jesus Christ. The Christ reveals the inmost character of God, and that not in words but in deeds. Without Him no man knows God; ‘No man knoweth the Father save the Son, and he to whom the Son will reveal Him.’

So then the objective revelation having been made, we must on our part embrace that revelation as ours. The act of so accepting begins with the familiar act of faith, which includes both an exercise of the understanding, as it embraces the facts of Christ’s revelation of the Father, and of the will as it casts itself upon and submits to Him. But that exercise of faith is but the point which has to be drawn out into a golden line, woven into the whole length of a life. And it is in the continuity of that line that the average Christian so sadly fails, and because of that failure his acquaintance with God is so distant. How little time or thought we give to the character of God as revealed in Jesus Christ! We must be on intimate terms with Him. To know God, as to know a man, we must ‘live with’ Him, must summer and winter with Him, must bring Him into the pettinesses of daily life, must let our love set to Him, must be in sympathy with Him, our wills being tuned to make harmony with His, our whole nature being in accord with His. That is work more than enough for a lifetime, enough to task it, enough to bless it.

II. The peace of acquaintance with God.

Eliphaz meant nothing more than mere earthly tranquillity and exemption from trouble, but his words are true in a far loftier region.

Knowledge of God as He really is brings peace, because His heart is full of love. We do but need to know the actual state of the heart of God towards us to be lapped and folded in peace that nothing outside of God and ourselves can destroy. If we lived under the constant benediction of the deepest truth in the universe, ‘God is love,’ our peace would be full. That is enough, if we believe it to bring peace. The thought of God which alarms and terrifies cannot be a true thought. But, alas! in proportion as we know ourselves, it becomes difficult to believe that God is love. The stings of conscience hiss prophecies to us of that in God which cannot but be antagonistic to that in us which conscience condemns. Only when our thought of God is drawn from the revelation of Him in Jesus Christ, does it become possible for any man to grasp in one act of his consciousness the conviction, I am a sinner, and the conquering conviction, God is Love, and only Love to me. So the old exhortation, ‘Acquaint thyself with God and be at peace,’ comes to be in Christian language: ‘Behold God in Jesus, and thou shalt possess the peace of God to keep thy heart and mind.’

Knowledge of God gives peace, because in it we find the satisfaction of our whole nature. Thereby we are freed from the unrest of tumultuous passions and storms of self-will. The internecine war between the better and the worse selves within ceases to rage, and when we have become God’s friends, that in us which is meant to rule rules, and that in us which is meant to serve serves, and the inner kingdom is no longer torn asunder but is harmonised with itself.

Knowledge of God brings peace amid all changes, for he who has God for his continual Companion draws little of his supplies from without, and can be tranquil when the seas roar and are troubled and the mountains are cast into the midst of the sea. He bears all his treasures with him, and need fear no loss of any real good. And at last the angel of peace will lead us through the momentary darkness and guide us, after a passing shadow on our path, into ‘the land of peace wherein we trusted,’ while yet in the land of warfare. Jesus still whispers the ancient salutation with which He greeted the company in the upper room on the evening of the day of resurrection, as He comes to His servants here, and it will be His welcome to them when He receives them above.

III. The true good from acquaintance with God.

As we have already said, Eliphaz was only thinking, on Old Testament lines, that prosperity in material things was the theocratic reward of allegiance to Jehovah. He was rubbing vitriol into Job’s sores, and avowedly regarding him as a fear-inspiring instance of the converse principle. But we have a better meaning breathed into his words, since Jesus has taught us what is the true good for a man all the days of his life. Acquaintance with God is, not merely procures, good. To know Him, to clasp Him to our hearts as our Friend, our Infinite Lover, our Source of all peace and joy, to mould our wills to His and let Him dominate our whole selves, to seek our wellbeing in Him alone-what else or more can a soul need to be filled with all good? Acquaintance with God brings Him in all His sufficiency to inhabit else empty hearts. It changes the worst, according to the judgment of sense, into the best, transforming sorrow into loving discipline, interpreting its meaning, fitting us to ‘bear it, and securing to us its blessings. To him that is a friend of God,

‘All is right that seems most wrong

If it be His sweet will.’

To be acquainted with God is the quintessence of good. ‘This is life eternal, to know Thee, the only true God, and Jesus Christ whom Thou hast sent.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

He exhorteth Job to repentance, and to return to God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God.

and be--So thou shalt be: the second imperatively expresses the consequence of obeying the first (Psa 37:27).

peace--prosperity and restoration to Job; true spiritually also to us (Rom 5:1; Col 1:20).

good-- (Ti1 4:8).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. Acquaint now thyself with him] Perhaps the verb hasken should be translated here, treasure up, or lay up. Lay up or procure an interest now with him, and be at peace. Get the Divine favour, and then thou wilt be at peace with God, and have happiness in thy own soul.

Thereby good shalt come unto thee.] בהם bahem, "in them," shall good come unto thee. That is, in getting an interest in the Divine favour, and in having thy soul brought into a state of peace with him; thereby, in them, that is, these two things, good will come unto thee. First, thou wilt have an interest in his favour, from which thou mayest expect all blessings; and, secondly, from his peace in thy conscience thou wilt feel unutterable happiness. Get these blessings now, for thou knowest not what a day may bring forth. Reader, hast thou these blessings?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) Acquaint now thyself with him.—As he himself had done in Job 5, and as Zophar had done in Job 11, Eliphaz proceeds to give Job some good advice. “Thereby good shall come unto thee,” or “Thereby shall thine increase be good;” or perhaps he means that peace and rest from the obstinate questionings he was disturbed with would come to him thereby.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Receive, I pray thee, the law from his mouth,.... Not the law of Moses; for it is a question whether that was as yet, or could come to the knowledge of Job; rather any doctrine, as the word signifies, any revelation of the mind and will of God, made unto the patriarchs in former times, and which was handed down from one to another, and was to be received as coming from the mouth of God, not as the word of man, but as the word of God; and as such to be received with meekness and reverence, with readiness, cheerfulness, and gladness; and not only to be attended to but obeyed:

and lay up his words in thine heart: as a rich treasure, very valuable, and preferable to gold, silver, and precious stones, laid up in chests and cabinets because of their value, and that they might not be lost, but be preserved safe and sure, and that they might be come at, and made use of on proper occasions; as the words of God and doctrines of the Scriptures may be, against the temptations of Satan, the lusts of the flesh, and for the instruction of ourselves and others; and therefore should be retained in our minds, hid in our hearts, and dwell richly in us; and, unless they are in the heart, and have a place there, they will be of little avail to have them in the head or on the tongue; but if they come with power into the heart, and have a place there, they work effectually, and influence the life and conversation: these Job had, and had a great value for them; see Job 6:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

With him, i.e. with God, as appears both from Job 22:23, where he is expressed, and from the nature of the thing, there being no other way to happiness. Renew thy acquaintance and converse with God by prayer, which thou hast restrained, Job 15:4. and repentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his commands, and diligent care to serve and enjoy him; and be no longer estranged from God, as thou now art.

Be at peace: this is either,

1. A promise, the imperative being put for the future of the indicative mood, and so thou shalt have peace, i.e. prosperity and happiness. Or rather,

2. A counsel or command; If God be an enemy to thee, as thou sayest he is, reconcile thyself to him by true repentance, and earnestly seek his favour and friendship, and do not provoke him further by thy false and wicked speeches of him, or by thy froward carriage to him: and whereas thou art full of unquietness and rage against God, learn to possess thy soul in patience, give over murmuring against him, and get a composed, and quiet, and submissive mind and heart; which is called peace, Jdg 6:23; 19:20; Isa 57:21. Thus far is the command or exhortation; now followeth the promise.

Thereby, i.e. by following these counsels.

Good shall come unto thee; thou shalt be freed from all thy calamities, and enjoy all the happiness which thy heart can desire.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 21-30. At this point a transition occurs. Eliphaz turns away from reproaches, open or covert, designed to exhibit Job as an example of extreme wickedness, and falls back on those topics which were the main subjects of his first exhortation, (Job_5:8-27) viz. an earnest appeal to Job to return to God, to repent and amend (vers. 21-23) and a lavish outpouring of promises, or prophecies, that in that case he should be delivered from all his troubles, should recover his wealth and prosperity, obtain of God all that he should pray for, succeed in all his enterprises, and be able to help and ease others, even those who might be guilty in God"s sight (vers. 24-30).

Acquaint now thyself with him (i.e. God), and be at peace; or, make, I beseech theea trial of him, and be at peace; i.e. risk everything, throw thyself upon his mercy, and so make thy peace with him. To do so is well worth thy while, for thereby good shall come unto thee. It is a question what sort of "good" is meant. If we are to explain the "good" of this passage by vers. 24, 25 exclusively, Eliphaz will become a mere utilitarian, and he will be rightly characterized as "selfish and sordid" (Cook) an anticipation of the Mammon of Milton. But there seem to be no sufficient grounds for singling out vers. 24, 25 from the rest of the passage, and regarding them as forming its key-note. The "good" which Eliphaz promises to Job includes, besides "the gold of Ophir" and "plenty of silver," such things as "delight in the Almighty," and confident trust in him (ver. 26), God"s hearing of his prayers (ver. 27), the shining of light upon his path (ver. 28), his own payment of his vows (ver. 27), his giving assistance to the poor and needy (ver. 29), and even his deliverance of the guilty by the pureness of his hands (ver. 30); so that other besides material considerations are clearly taken into account, and the worldly prosperity which Eliphaz promises forms a part only of the good result which he anticipates from the patriarch making his peace with the Almighty.

Vers. 21-30. Eliphaz to Job: 3. An uncalled for exhortation.

I THE PATHWAY OF PENITENCE.

1. Acquaintance with God. The word points to such an intimate knowledge of God as might be secured by dwelling with him on familiar terms in the same house. The meaning is that Job required, as a first step towards temporal and spiritual recovery, to disabuse his mind of the obviously false impressions of the Divine character which he entertained, and to get to know God as he really was in the excellence and beauty of his Person. Ignorance of God of his character as a God of love; of his purpose as a purpose of salvation; of his Gift, Christ Jesus, the outcome of his grace; of his gospel, which contains a free invitation to fallen sinners is the fruitful cause of unbelief and sin, (Eph_4:18) as, on the other hand, a thorough appreciation of God"s Name and character as revealed in Christ invariably leads to repentance and faith. (Psa_9:10) Such acquaintanceship with God can only be realized in and through Christ, who, as the "Image of the invisible God" "dwelt among us that men might see his glory; that, so to speak, God might become familiarized to man; that man might be able to get on speaking terms with God, and so come to understand God better than he had ever done before. (Joh_14:7, Joh_14:9)

2. Reconciliation to God. The second clause, though sometimes read as consecutive, may be taken as jussive, and as intimating the second step in the sincere penitent"s return. There naturally rises out of a better acquaintance with God a laying aside of enmity towards him, or a making friends with him. Already God is reconciled to the sinner; (2Co_5:18) or rather, he has objectively and legally set the sinful world in a state of reconciliation towards himself, i.e. he has turned away his judicial wrath from the world, so that now nothing prevents the instantaneous establishment of "peace," friendship, at-one-ment, between God and man, except man"s own disinclination and enmity. The publication of God"s reconciling work is the message of the gospel; (2Co_5:19) the invitation addressed to man to discontinue hostility against God, to lay down the arms of rebellion, to live no more in a state of war against God, but o! amity and peace with God, constitutes the ministry of reconciliation.

3. Instruction from God. Accepting God"s gracious offer of forgiveness and salvation, and entering with him into a covenant of friendship, the penitent must next submit his seal to the Divine teaching (ver. 22). God"s Law, first written on the tablets of the heart; (Rom_2:15) afterwards promulgated from Sinai; (Exo_20:1) at a subsequent period amplified, illustrated, and enforced by the prophets; (Heb_1:1) in the fulness of the times exemplified in the Person, character, and work of Jesus Christ; (Joh_3:2 Heb_1:2) now reaches its find stage when engraven on the renewed heart by the Holy Ghost. (2Co_3:3 Heb_8:10) To this Law God requires submission as one of the imperative conditions of enjoying his friendship; and this submission must be

(1) sincere, proceeding from the heart;

(2) implicit, yielding obedience to the utterances of his mouth;

(3) complete, not to one or two of the utterances, but to all; and

(4) cheerful, laying up his words in the heart with an earnest desire to bring the life into full accord with their instructions.

4. Holiness before God. Equally does the grace of repentance involve a hearty forsaking of sin and a steadfast resolution after new obedience (ver. 23). This sentiment is a repetition from Bildad"s second oration, (Job_11:14; vide homiletics) but is nevertheless true. No man really returns to God who continues to adhere to sin. (Isa_55:7) If a man does return to God, he will "cease to do evil, and learn to do well".Conversion (Isa_1:16) means death to sin, but life to righteousness. (Rom_6:6-22) Follow holiness is the all-comprehensive precept of the gospel. (Heb_12:14) The Christian life is essentially an upward progress towards personal purity. This is assuredly the grand lesson of the grace of God that bringeth salvation. (Tit_2:11, Tit_2:12)

5. Renunciation of all besides God. The genuinely contrite man must complete the evidence of his sincerity by abjuring everything in which he has formerly placed his trust, in particular his riches, even though these should happen to have been justly and honourably acquired, "laying down in the dust his gold, and placing among the pebbles of the brook the gold of Ophir" (ver. 24); i.e. he must esteem them as absolutely worthless in comparison with religion language which seems an anticipation of the sublime utterance of St. Paul. (Php_3:7, 8) So Christ exhorted the rich young ruler to sell all that he had, (Mat_19:21) and called his disciples to leave all. (Mat_4:20) And so must saints still be willing to part with every treasure that might dispute with Christ the supreme affection and control of the heart; (Mat_10:37, 38 16:24 Luk_14:26) in particular, neither trusting in uncertain riches, (1Ti_6:11) nor attempting to serve God and mammon. (Mat_6:24)

II THE REWARD OF PENITENCE.

1. Inward peace. The first effect of such a penitent return to, and reconciliation with, God would, according to Eliphaz, be deliverance from mental disquietude (ver. 21, Authorized Version). Laying down its weapons of rebellion, and closing with the Divine overtures of pardon, the contrite soul would experience a holy calm, "a peace above all earthly dignities, a still and quiet conscience." True peace of mind is unattainable in sin and under condemnation. (Isa_57:21) It is only possible as theresult of acceptance with God. (Job_33:26 Psa_29:11) Hence it is described in the gospel as the first effect of justification, (Rom_5:1) as the great, gift bestowed by Christ upon his people, (Joh_14:27 Joh_20:19) and as the certain experience of every believer. (Rom_8:6 Rom_14:17 Rom_15:13) It is also represented as s peace which the world can neither give nor take away, (Joh_14:27) as a peace which passeth all understanding, (Php_4:7) whether by a saint or by a sinner.

2. Outward good. The subsequent enumeration of blessings attendant on the lowly penitent almost leads to the surmise that Eliphaz was thinking mainly of spiritual good (ver. 21). Yet it is certain that temporal enlargement was not excluded from his contemplation. Probably he intended both; and "good" in the widest acceptation of the term is promised to believing followers of God in both the Old and New Testaments. (Psa_34:10 Psa_84:11 Rom_8:28) Even things that in themselves wear an adverse aspect are transformed into benefits for the child of God. (Heb_12:11) St. Paul gives an inventory of the saint"s "good" things. (1Co_3:21) And these good things come to the saint without his labouring for them, (Mat_6:33) simply as the gift of God.

3. Domestic prosperity. The building up alluded to (ver. 23), while capable of wider reference, may here be understood of family enlargement. Children are like olive plants about the table, i.e. noble sons and fair daughters; and to have many of them was a special mark of Divine favour under the Law. (Psa_128:3) Indeed, all right-thinking persons regard a numerous offspring as a blessing rather than a curse.

4. God for the soul"s Portion. In exchange for the castaway gold and silver, Job is promised that which constitutes the true riches, via. the Almighty himself, who should be to him "gold from the mine, and silver of the brightest lustre" (ver. 25). So God represents himself as his people"s Portion, (Jer_10:16 Jer_51:19) and as such he is claimed by his people. (Psa_16:5 Lam_3:24) His salvation also is depicted as the soul"s true treasure. (Luk_16:11) At this point the recitation of the penitent"s reward may be said to culminate. The undermentioned benefits, though here exhibited as co-ordinate with the foregoing, are really nothing else than the unfolded contents of the last benefit recorded. The man who has God for a Portion will in consequence possess all the privileges that follow.

5. Delight in God"s presence. Instead of sitting melancholy and dejected, sullen and gloomy, before God, like another Cain, he will be able to lift up a serenely joyous face to God as a father reconciled (ver. 26), and will not only exult in his acceptance, (Rom_5:2) but delight in his Portion, i.e. take pleasure in studying God"s character as unveiled in Jesus Christ, (2Co_3:18) in learning God"s will as revealed in the Bible, (Isa_58:2) in obeying God"s Law as promulgated in the gospel, (Rom_5:2) in enjoying God"s society in every situation and phase of life. (1Jn_1:7)

6. Acceptance in prayer. Taking God as his Portion, Job should have

(1) free access to the throne of grace in order to present his petitions;

(2) freedom of utterance in expressing the desires of his heart;

(3) certain assurance that God would listen to his supplications;

(4) sooner or later, answers to his petitions;

(5) a spirit of thankfulness for mercies received and expected, which should lead him to vow an offering to God; and

(6) the needful fidelity to enable him to keep his promise and pay that which he had vowed (ver. 27). Note that all of these are comprehended in the blessings promised to Christ"s believing people. (Php_4:6 Heb_4:16 Heb_10:19-22 1Jn_5:14, 1Jn_5:15) Here again the blessings that ensue are illustrations of the power with God which a good man possesses through believing prayer.

1. Success in his own undertakings. Job, or the penitent, would only need to "decree a thing" and it should be "established" unto him, so that" the light" of prosperity should shine on his ways (ver. 28). The same promise is given to the Old Testament saint (Psa_37:4 Psa_37:6) and the New Testament believer; (Mar_11:22-24) and the promise was verified in the cases of Abraham"s servant, (Gen_24:12) Neh_1:11, Elijah, (1Ki_17:1 Jam_5:16-18) and others.

2. Helpfulness to others in their troubles.

(1) Encouraging the cast-down by his words, saying to them, "Arise" (ver. 29), as St. Paul cheered the crew and passengers of the Alexandrian corn-ship in the storm; (Act_27:21-25)

(2) saving the humble, literally, the downcast of eyes, by his prayers, as doubtless Epaphroditus was restored to health in answer to St. Paul"s entreaties, (Php_2:26, 27) as St. Paul himself expected to be liberated from his Roman confinement in response to Philemon"s supplications, (Phm_1:22) and as the elders of the primitive Church knew that the prayer of faith would save the sick; (Jam_5:15) and even

(3) delivering the ungodly by his intercessions," rescuing the not-guiltless by the pureness of his hands "(ver. 30), as Abraham would have saved Sodom had it only contained ten righteous persons, (Gen_18:23-32) and actually recovered the household of Abimelech, (Gen_20:7, Gen_20:17) and as Job subsequently interceded for his friends. (Job_42:7-9) Thus in all the three ways specified God"s people have power with God in behalf of others, and are honoured to co-operate with God in the noblest work in which a man can engage on earth, that of saving souls.

Learn:

1. That many a noble sermon is preached to the wrong hearers. The discourse of Eliphaz, though lofty in its conceptions and moving in its strains, was not adapted to the case of Job.

2. That men"s creeds are sometimes better than those who hold them. The piety and spirituality of this exhortation stand at a higher elevation than the character of him who uttered it.

3. That more gospel light may be possessed by those outside the Church than those within suspect. Eliphaz"s sermon sounds like an anticipation of New Testament teaching.

4. That there is only one way of salvation for all countries and all times. Eliphaz preached to his listener what St. John Baptist, St. Peter, St. Paul, and St. John proclaimed to their hearers, "Repent and be converted, that your sins may be blotted out.

5. That true happiness can be reached by none who do not first return to God. "There is no peace, saith our God, to the wicked.

6. That the pious poor man is richer than the godless millionaire. God is better as a Portion for the human soul than gold of Ophir.

7. That the royal road to all genuine success in life lies in establishing a friendship with Heaven. The man who delights in God shall have his desires granted, his prayers heard, and his plans fulfilled.

8. That the most influential men on earth are the truly pious. God"s Israels have power with both God and man.

9. That the wicked world is more indebted to the Church of God than it imagines. God"s saints and Christ"s followers are the salt of the earth.

Vers. 21-30. Peace with God.

In clear words reconciliation with God is urged. "Acquaint now thyself with him, and be at peace." Ignorance of God casts men off from the highest good from the fellowship of their truest and best Friend. Deep in the heart of the wicked enmity against God reigns. This is sin"s utmost folly. Men are to be judged by their relation to a pure and true standard. The utmost condemnation lies buried in a repudiation of the highest goodness, the supreme righteousness, the purest benevolence. "What have we to do with thee?" was the expression of a purely devilish mind. The reconciliation of the human soul to God is the noblest and best work of philanthropy. Eliphaz points out

I THE WAY OF RECONCILIATION.

1. The search for the knowledge of God. "Acquaint now thyself with him." The knowledge of God is the basis of peace and the encouragement to it. It is the knowledge that comes of the heart turning to God. To such a heart God turns and manifests himself. Mere intellectual search is insufficient. God is known, as he is seen, by the heart.

2. Receiving teaching from him. The acceptance of his holy Law as the law of the returning life, hiding his words in the heart, taking them up into a loving recognition of them, this is the way of all true peace and blessedness.

3. The putting away iniquity. This, the true repentance, is a departure from evil

4. A return of the soul wholly to God. This is the true conversion. From this issues the utmost good which Eliphaz points out in describing

II THE FRUITS OF PEACE.

1. The restoration of prosperity. "Thou shalt be built up." The blessing of God upon the human life is the highest pledge of true prosperity. Thou shalt lay up gold as dust," may not be a definite promise of riches to every returning one, but it indicates the true effect of righteousness. God will be to him his true gold.

2. Divine protection. "The Almighty shall be thy Defence.

3. A confident and joyous approach to God. "Thou shalt have thy delight in the Almighty." How greatly is the character of life raised by its purer fellowships! The soul brought to find its delight in the highest good is blest indeed.

4. The free access of prayer; and the pledge of a favourable response, "Thou shalt make thy prayer unto him, and he shall hear thee.

5. Prosperity and joy. "Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways." Thus shall it come to pass that he who was "cast down" shall be lifted up, and the lowly shall be saved. Thus the guiltless shall be rescued, and he who has pure hands shall be delivered. The way of the sinner"s approach to God is as of old it is the path of humility, of repentance, of lowly confession, of faith the heart"s whole trust in the Lord and in his word of grace. And the fruits of righteousness are now as always peace and assurance and blessing. R.G.

Peace from the knowledge of God.

Eliphaz has here stumbled on a great truth, which even his wrong-headedness cannot pervert, which is indeed a flash of Divine inspiration. Our unrest springs from our ignorance of God. If we did but know him, we should be at peace.

I HOW PEACE SPRINGS FROM THE KNOWLEDGE OF GOD.

1. From the characteristics of knowledge. There is a restfulness about all knowledge. Vague apprehensions and surprising alarms dog the footsteps of ignorance. We cannot walk tranquilly in a dark night through regions of unknown dangers. Even the knowledge of painful truths is less disturbing than uncertainty about them. When we know the worst the fever of anxiety is allayed, although the lethargy of despair may have taken its place. The higher knowledge induces patience, calmness, strength.

2. From the nature of God. Here is the wonderful truth that comes to the troubled soul like a gospel of peace. Our hard thoughts of God are erroneous. They spring from a complete misconception as to his nature. We have thought him indifferent, or stern, or vindictive. These ideas were born of our own ignorance. If we had but known him we could not have held such views Of his nature. The more we do know him the more we see that his true name is Love. His purposes are gracious. Afar off they appear hard; on a near acquaintance the beauty and goodness of them is made evident to us.

3. From the needs of our soul. We cannot be at peace till we know God. The severance from God is a great cause of unrest. The knowledge of God is life eternal, and we are cut off from that life while we hold aloof from God.

II HOW THE PEACE-GIVING KNOWLEDGE OF GOD IS ACQUIRED.

1. By some effort. We have to acquaint ourselves with God. We do not know God in our condition of sin and sorrow. The world is in ignorance of God. A deep gloom hangs over a large part of heathendom through mistaken beliefs about malignant deities. Christians need to escape from hard thoughts of God. Our despondency, our limited views, our weakness, our consciousness of sin, all make it hard for us to know God in his perfect goodness.

2. Through revelation. In acquainting ourselves with God we have not to feel after him if haply we may find him. He has spoken to us. The Scriptures enlighten us and dispel needless fears as they make known the mercy of the Lord that endureth for ever. The greatest distress is sometimes felt by people dwelling too much in the region of subjective religion. Thus they imagine hard things about God that are contrary to his revelation of himself.

3. In Christ. He is the supreme Revelation of God, and he has come to bring "peace on earth." To see Christ is to know God as favourable to us. He is "our Peace.

4. By means of reconciliation. This further thought is implied in the notion of acquainting ourselves with God. We are estranged by sin, which hides from us the vision of the love of God. We must turn to God submissively, and make practical acquaintance of him by yielding ourselves to his will. Then the intimacy of spiritual communion will be "the peace of God that passeth all understanding. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Him - With God, renew thy acquaintance with God by prayer, and repentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his commands, and diligent care to serve and enjoy him. It is our honour, that we are made capable of this acquaintance, our misery that by sin we have lost it; our privilege, that through Christ we may return to it; and our unspeakable advantage, to renew and cultivate it. And be at peace - At peace with God, and at peace with thyself, not fretful or uneasy. Good shall come unto thee - All the good thou canst desire, temporal, spiritual, eternal.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

An Admonition to Repent

v. 21. Acquaint now thyself with Him, make friends with the Lord while there is yet time, and be at peace; thereby good shall come unto thee, Job would again receive the blessing of the Lord if he would but repent of his wickedness.

v. 22. Receive, I pray thee, the law from His mouth, the instruction from the mouth of God should guide him on the right way, and lay up His words in thy heart, he should keep them like a precious treasure from which he might draw at all times.

v. 23. If thou return to the Almighty, coming close to Him once more by real sorrow and penitence, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles, for that must ever be the result of the true godly sorrow over sins.

v. 24. Then shalt thou lay up gold as dust, casting down the gold ore as it comes from the mines as so much worthless trash, and the gold of Ophir as the stones of the brooks, dropping it among the pebbles of the streams as possessing no lasting value.

v. 25. Yea, the Almighty shall be thy defense, literally, "and shall become the Almighty thy pieces of gold," Job’s one rich treasure, and thou shalt have plenty of silver, silver in bars or heaps, the greatest riches in the possession of God’s mercy.

v. 26. For then shalt thou have thy delight in the Almighty, since in Him is the greatest joy of the righteous, and shalt lift up thy face unto God, with the confidence of a favorite son.

v. 27. Thou shalt make thy prayer unto Him, with a firm trust in God’s willingness to hear, and He shall hear thee, and thou shalt pay thy vows, fulfilling the pledges which he had made in the event of his prayer’s being heard.

v. 28. Thou shalt also decree a thing, planning the doing of it, and it shall be established unto thee, it will surely come to pass; and the light shall shine upon thy ways, his labors would surely be crowned with success.

v. 29. When men are cast down, or "when his ways led downwards," into trouble of any kind, then thou shalt say, There is lifting up, that is, Upward, arise! a call of encouragement; and he shall save the humble person, bringing salvation or deliverance to the man of downcast eyes. Job would, in turn, be able to comfort and inspire all men who might find themselves in trouble.

v. 30. He shall deliver the island of the innocent, rather, "God will rescue him that is not guiltless"; and it is delivered by the pureness of thine hands, God, on account of His high regard for Job, would be gracious even to others who were in need of atonement for their sins. In his zeal Eliphaz overshoots the mark, attributing to Job’s conversion a power which it could never possess. It is the way of professional exhorters to make extravagant statements and to ascribe to men what God alone can perform, and that out of pure grace.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Connecting Statement:

Eliphaz continues speaking to Job.

Now

Eliphaz uses this word to introduce something important he is about to say.

instruction from his mouth

Here "from his mouth" represents what God has spoken. AT: "the instruction that God has spoken" (See: Metonymy)

store up his words

God's words are compared to treasures that Job could keep in a storeroom. AT: "treasure his commands" (See: Idiom)

your heart

Here "heart" refers to Job's thoughts. AT: "your mind" (See: Metonymy)

translationWords

God

peace

beg

instruct

word

heart

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Accustom yourself Accustom yourself to be (wholehearted) with him.

and you will be complete And you will be complete, lacking nothing.

with them With these things.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.