Job 22:15 says, Hast thou marked the old way which wicked men have trodden?  I believe that Eliphaz was asking Job to look at the history of evil people being destroyed for their sins.  Though many were destroyed, there were also many who were not.  Verse sixteen says, Which were cut down out of time, whose foundation was overflown with a flood:  Eliphaz was probably referring to the flood as an example of God's direct punishment of evil people in the world.  When God acted to directly destroy evil, He made it known that is was His action that caused the destruction.  Verse seventeen states, Which said unto God, Depart from us: and what can the Almighty do for them?  The flood came because people had decided that they did not need God, if He even existed.  Job never questioned the existence and sovereignty of God.  Verse eighteen states, Yet he filled their houses with good things: but the counsel of the wicked is far from me.  Eliphaz was again attributing all material wealth to being a direct action of God.  He was implying that God had allowed Job to become rich, as did many people in the past, but that since Job had not truly followed God's will for his life that he had been struck down just like sinners of old who had been destroyed by God.  Verse nineteen says, The righteous see it, and are glad: and the innocent laugh them to scorn.  Eliphaz said that when the righteous saw evil people being destroyed that they delighted in their destruction and laughed at them.  This would be the view that they got what they deserved, and would justify Eliphaz's attitude about Job.  Instead of rejoicing at the destruction of evil people we should be heartbroken by their going away to everlasting punishment.  In verse twenty Eliphaz declares, Whereas our substance is not cut down, but the remnant of them the fire consumeth.  Eliphaz was still contending that the wealth of the righteous would never fail, but that the wealth of the wicked would be consumed by the fire of God, as it was with Sodom and Gommorah.  This is once more a prosperity gospel, stating that God would bless His people with wealth while destroying the wealth of the wicked.  In verse twenty one Eliphaz says, Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.  Eliphaz was telling Job that Job needed to acquaint himself with God, the implication being that Job until this point had been hypocritical about his relationship with God.  He said if Job did this, Job would be at peace and good things would come to Him.  We cannot promise riches to those who come to God in faith, nor can we promise destruction to those who won't come to Him.  Verse twenty two advised Job, Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.  I believe that Eliphaz was still judging Job to be a hypocrite and was telling him that he really needed to make things right between God and himself.  Verse twenty three states, If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.  Eliphaz told Job that if he would return to God, he would once again be built up, or be prosperous.  He said that Job would then need to remove sin from his life.  This still assumes Job was being punished for his sins and that being faithful to God always brought material rewards, when both assumptions were wrong.  We cannot judge people's relationship to God on material possessions, nor can we promise them prosperity if they follow God's will for their lives.  Verse twenty four says, Then shalt thou lay up gold as dust, band the gold of Ophir as the stones of the brooks.  Then verse twenty five continues, Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.  These two verses continue to express the idea that serving God always brings material wealth.  Verse twenty six says, For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. I believe that Eliphaz was saying that once Job was prosperous again, then he would praise God.  If we base our praise of God on material wealth, then we are doomed to failure.  Nothing can come between God and us if we are truly His.  Verse twenty seven declares, Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.  Eliphaz stated that when Job was restored to a prosperous state and prayed that God would hear him, if Job fulfilled his vows to God.  This once more bases God's forgiveness on our actions, and not on the action of God.  We cannot become right with God based on anything other than our faith in Him.  Verse twenty eight declares, Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways.  This is a name it and claim it declaration.  Eliphaz was saying that when Job was in the right relationship with God that all he had to do is declare what he wanted and he would get it.  We know that this is not what God promised.  God promises to meet our needs and not our wants and desires.  We must align our needs with God's will, and never claim that all we have to do is desire something strongly enough and God will give it to us.  Verse twenty nine says, When men are cast down, then thou shalt say, There is lifting up; and he shall save the humble person.  I believe that Eliphaz was saying that once Job was restored that he could attest to those who were cast down that if they would humble themselves before God that they would be restored to material wealth.  Eliphaz was basically telling Job that he would then understand that Eliphaz was right in what he was saying.  Verse thirty concludes, He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.  Eliphaz said that God would deliver the innocent based on the pureness of their hands, or works.  As followers of Christ, we know that none is innocent, and also that we cannot become pure enough by our own abilities to be restored to a right relationship with God.  Only God can restore us, and that is only possible by our faith in Christ as our Savior and Lord.