Is not thy wickedness great? - That is, "Is it not utter presumption and folly for a man, whose wickedness is undoubtedly so great, to presume to enter into a litigation with God?" Eliphaz here "assumes" it as an undeniable proposition, that Job was a great sinner. This charge had not been directly made before. He and his friends had argued evidently on that supposition, and had maintained that one who was a great sinner would be punished in this life for it, and they had left it to be implied, in no doubtful manner, that they so regarded Job. But the charge had not been before so openly made. Here Eliphaz argues as if that were a point that could not be disputed. The only "proof" that he had, so far as appears, was, that Job had been afflicted as they maintained great sinners "would be," and they, therefore, concluded that he must be such. No facts are referred to, except that he was a great sufferer, and yet, on the ground of this, he proceeds to take for granted that he "must have been" a man who had taken a pledge for no cause; had refused to give water to the thirsty; had been an oppressor, etc.
And thine iniquities infinite? - Hebrew "And there is no end to thine iniquities," that is, they are without number. This does not mean that sin is an "infinite evil," or that his sins were infinite in degree; but that if one should attempt to reckon up the number of his transgressions, there would be no end to them. This, I believe, is the only place in the Bible where sin is spoken of, in any respect, as "infinite;" and this cannot be used as a proof text, to show that sin is an infinite evil, for:
(1) that is not the meaning of the passage even with respect to Job;
(2) it makes no affirmation respecting sin in general; and
(3) it was untrue, even in regard to Job, and in the sense in which Zophar meant to use the phrase.
There is no intelligible sense in which it can be said that sin is "an infinite evil;" and no argument should be based on such a declaration, to prove that sin demanded an infinite atonement, or that it deserves eternal sufferings. Those doctrines can be defended on solid grounds - they should not be made to rest on a false assumption, or on a false interpretation of the Scriptures.

Is not thy wickedness great? - Thy sins are not only many, but they are great; and of thy continuance in them there is no end, אין קץ ein kets.

Is not thy wickedness great?.... It must be owned it is, it cannot be denied. Indeed, the wickedness of every man's heart is great, it being desperately wicked, full of sin, abounding with it; out of it comes forth everything that is bad, and the wickedness of actions is very great: some sins are indeed greater than others, as those against God, and the first table of the law, are greater than those against men, or the second table; some are like crimson and scarlet, are beams in the eye, while others are comparatively as motes; yet all are great, as committed against God, and as they are breaches of his law; and especially they appear so to sensible sinners, to whom sin is made exceeding sinful; and they see and own themselves to be the chief of sinners, and as such entreat for pardon on that account, see Psalm 25:11;
and thine iniquities infinite? strictly speaking, nothing is infinite but God; sins may be said in some sense to be infinite, because committed against an infinite God, and cannot be satisfied for by a finite creature, or by finite sufferings, only through the infinite value of the blood of Christ; here it signifies, that his iniquities were "innumerable" (n), as some versions, they were not to be reckoned up, they were so many; or, more literally, there is "no end of thine iniquities" (o), there is no summing of them up; and it may denote his continuance in them; Eliphaz suggests as if Job lived in sin, and allowed himself in it, and was going on in a course of iniquity without end, which was very uncharitable; here he charges him in a general way, and next he descends to particulars.
(n) Sept. (o) "non est finis iniquitatibus tuis", Pagninus, Montanus, &c.

Eliphaz brought heavy charges against Job, without reason for his accusations, except that Job was visited as he supposed God always visited every wicked man. He charges him with oppression, and that he did harm with his wealth and power in the time of his prosperity.

Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.

Evil - Is not thy evil, thy affliction, are not thy calamities procured by, and proportionable to thy sins.