Job 22 3

Job 22:3 kjv

Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?

Job 22:3 nkjv

Is it any pleasure to the Almighty that you are righteous? Or is it gain to Him that you make your ways blameless?

Job 22:3 niv

What pleasure would it give the Almighty if you were righteous? What would he gain if your ways were blameless?

Job 22:3 esv

Is it any pleasure to the Almighty if you are in the right, or is it gain to him if you make your ways blameless?

Job 22:3 nlt

Is it any advantage to the Almighty if you are righteous?
Would it be any gain to him if you were perfect?

Job 22 verses

Job 22 3 Meaning

Job 22:3 is spoken by Eliphaz the Temanite to Job. Eliphaz, convinced of Job's hidden sin as the cause of his suffering, rhetorical asks if God gains anything from human righteousness. He questions whether God experiences pleasure or profit from Job being righteous or leading a blameless life. This verse serves as a preamble to Eliphaz's harsh accusations against Job, implying that since God gains nothing, He has no incentive to overlook sin and must therefore be punishing Job for his iniquity, as God’s justice is absolute and impartial, and suffering points to wrongdoing.

Job 22 3 Context

Job 22:3 marks the beginning of Eliphaz's third and final discourse in the book of Job. This is the point where the friends' arguments intensify and become explicitly accusatory rather than merely theoretical. Unlike his previous speeches, Eliphaz moves from general pronouncements about the nature of God's justice to specific (though false) charges against Job, listed in subsequent verses (Job 22:4-11). The entire chapter 22 serves as Eliphaz's attempt to pressure Job into confessing sin, asserting that God's justice is a simple equation of sin leading to suffering, and righteousness leading to prosperity. Within the literary structure of the book of Job, Eliphaz's perspective represents a rigid, retribution theology prevalent in the ancient Near East, where prosperity indicated divine favor and suffering implied divine wrath due to transgression. The verse highlights this theology, positing that God is utterly self-sufficient and therefore has no "need" for Job's piety, hence His judgment is purely based on Job's actions.

Job 22 3 Word analysis

• Is it any pleasure (הַחֵפֶץ – ha-ḥephĕṣ): Word Level: `Ḥepheṣ` means delight, pleasure, desire, purpose. The interrogative `ha-` turns it into a question. Significance: Eliphaz asks if God derives "delight" or "satisfaction" from Job's perceived righteousness. He seems to dismiss the idea, subtly contradicting what other scriptures teach about God's pleasure in righteousness (e.g., Ps 11:7, Prov 11:20). Eliphaz here uses it in a transactional sense, implying that God wouldn't 'need' Job's good deeds.
• to the Almighty (לְשַׁדַּי – lə-Shadday): Word Level: `Shaddai` (El Shaddai) is often translated "God Almighty." It conveys the idea of divine power, might, and sufficiency, particularly in covenant contexts. Significance: This divine name is commonly used by Eliphaz and the other friends (and in Job's responses). By invoking `Shaddai`, Eliphaz emphasizes God's omnipotence and self-sufficiency, framing Him as One who cannot be benefited or manipulated by human actions. It underscores the infinite chasm between God's majesty and human limitation. Eliphaz appeals to this divine authority to underpin his flawed accusation against Job.
• that you are righteous (כִּי תִצְדָּק – kī tiṣdəq): Word Level: `Tiṣdəq` comes from the root `ṣādaq`, meaning to be righteous, just, or vindicated. `Kī` introduces the dependent clause, "that." Significance: This phrase refers to Job's upright character. While Job 1:1 describes Job as "blameless and upright," Eliphaz questions the value of such righteousness to God, given Job's suffering. He challenges the very concept that Job's righteousness would prevent divine judgment, further hinting at the transactional (and incorrect) view that God has no reason not to punish sin simply because someone claims righteousness.
• Or is it gain (אִם תִּכּוֹן – ʾim tikkōn): Word Level: `ʾIm` means "if" or "or." `Tikkōn` is related to `kûn`, meaning to be firm, established, or to gain profit/advantage. Significance: Eliphaz rhetorical questions if Job's blamelessness brings "profit" or "advantage" to God. This phrase employs commercial language, likening divine interaction to a business transaction. This idea reflects pagan notions of gods being appeased or empowered by human actions, a polemic against which this verse (unwittingly on Eliphaz's part) also speaks. God does not gain materially or essentially from human service.
• to Him (לָּוֹ – lāh): Word Level: The pronominal suffix refers back to `Shaddai`. Significance: Reaffirms that Eliphaz's questions are about God's benefit.
• that you make your ways blameless (תָּמִים דַּרְכֶּךָ – tāmīm darkekeāh): Word Level: `Tāmīm` means complete, blameless, perfect, whole, of integrity. `Darek` means way, path, course of life. Significance: This directly echoes the description of Job in Job 1:1 as "blameless and upright." Eliphaz implicitly acknowledges Job's renowned character but discounts its value in averting calamity. It also serves as a subtle accusation, challenging whether Job truly is as blameless as he seems or claims, implying hidden faults. Eliphaz uses this against Job's argument for innocence, asserting that such blamelessness yields God no benefit.

Job 22 3 Bonus section

Eliphaz's reasoning here, though flawed in its application to Job, contributes to a foundational understanding of God's character. His emphasis on God's "Almightiness" (Shaddai) speaks to divine transcendence. This term for God, appearing frequently in Job, portrays God as powerful, all-sufficient, and not dependent on human beings. This distinguishes the biblical God from many ancient Near Eastern deities who were often depicted as needy or subject to human manipulation through rituals and offerings. While Eliphaz uses this truth to accuse Job, it establishes a crucial theological principle that God's ultimate motivation is not self-benefit from creation, but His own perfect will and nature. This truth, that God gains nothing from our actions, actually magnifies the depth of His grace and love for humanity—He asks for righteousness not for His sake, but for our own holiness and blessedness, and He desires a relationship with His blameless children.

Job 22 3 Commentary

Eliphaz's statement in Job 22:3 presents a theological truth wrapped in a mistaken application. He correctly asserts that God, being the Almighty (Shaddai), is entirely self-sufficient and receives no inherent "pleasure" or "gain" (in a needing, transactional sense) from human righteousness. God does not need our piety to exist, thrive, or fulfill His purposes, unlike pagan deities thought to be dependent on human worship and offerings. This truth underscores God's absolute sovereignty and independence. However, Eliphaz then errs profoundly by misapplying this truth to accuse Job. He implies that because God "gains nothing," Job's suffering must inevitably stem from hidden wickedness, as God would have no reason to spare him otherwise.

Eliphaz overlooks or dismisses the biblical truth that while God does not need human righteousness, He nonetheless delights in it and calls His people to it for their own good and for the manifestation of His character in the world. God is pleased when His creatures walk in uprightness because it reflects His own holy nature and leads to their flourishing. Eliphaz's rigid retribution theology cannot comprehend a righteous person suffering for reasons other than sin. Thus, Job 22:3 serves as a pivotal point where the friends' misguided understanding of divine justice reaches its apex, contrasting sharply with God's later revelation in Job 38-41.