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 any occasion to torment him with sufferings unjustly.” But if the personal profit, which is denied, is one that grows out of the piety of the man, the personal harm, which is denied as one which God by punishment will keep far from Himself, is to be thought of as growing out of the sin of the man; and the logical relation of Job 22:5 to Job 22:4 is not suited to this, for. Job 22:5 assigns the reason of the chastisement to the sin, and denies, as it runs, not merely any motive whatever in connection with the sin, but that the reason can lie in the opposite of sin, as it appears according to Job's assertion that, although guiltless, he is still suffering from the wrath of God. Thus, then, the suff. of המיראתך is to be taken subjectively: on account of thy fear of God, as Eliphaz has used יראתך twice already, Job 4:6; Job 15:4. By this subjective rendering Job 22:4 and Job 22:5 form a true antithesis: Does God perhaps punish thee on account of thy fear of God? Does He go (on that account) with thee into judgment? No (it would be absurd to suppose that); therefore thy wickedness must be great (in proportion to the greatness of thy suffering), and thy misdeeds infinitely many. If we now look at what precedes, we shall have to put aside the thought drawn into Job 22:2 and Job 22:3 by Ewald (and also by Hahn): whether God, perhaps with the purpose of gaining greater advantage from piety, seeks to raise it by unjustly decreed suffering; for this thought has nothing to indicate it, and is indeed certainly false, but on account of the force of truth which lies in it (there is a decreeing of suffering for the godly to raise their piety) is only perplexing. First of all, we must inquire how it is that Eliphaz begins his speech thus. All the exhortations to penitence in which the three exhaust themselves, rebound from Job without affecting him. Even Eliphaz, the oldest among them, full of a lofty, almost prophetic consciousness, has with the utmost solicitude allured and terrified him, but in vain. And it is the cause of God which he brings against him, or rather his