Job 22:1

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

“AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; Ch1 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.”

“22:1–26:14 In this third round of speeches, Job’s friends explicitly accuse Job of being among the wicked and sharing their fate.”

“1 Then began Eliphaz the Temanite, and said: 2 Is a man profitable unto God? No, indeed! the intelligent man is profitable to himself. 3 Hath the Almighty any profit if thou art righteous, Or gain if thou strivest to walk uprightly? 4 Will He reprove thee for thy fear of God, Will He go with thee into judgment? 5 Is not thy wickedness great, Thine iniquities infinite? The verb סכן, in the signification to be profitable, is peculiar to the book of Job (although also סכן and סכנת elsewhere, according to its primary signification, does not differ from מועיל, מועילה, by which it is explained by Kimchi); the correct development of the notion of this verb is to be perceived from the Hiph., which…”