Job 22:27

Translation
King James Version
Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.
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KJV (with Strong's)
Thou shalt make thy prayer H6279 unto him, and he shall hear H8085 thee, and thou shalt pay H7999 thy vows H5088.
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Complete Jewish Bible
you will entreat him, and he will hear you, and you will pay what you vowed;
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Berean Standard Bible
You will pray to Him, and He will hear you, and you will fulfill your vows.
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American Standard Version
Thou shalt make thy prayer unto him, and he will hear thee; And thou shalt pay thy vows.
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World English Bible Messianic
You shall make your prayer to him, and he will hear you. You shall pay your vows.
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Geneva Bible (1599)
Thou shalt make thy praier vnto him, and he shall heare thee, and thou shalt render thy vowes.
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Young's Literal Translation
Thou dost make supplication unto Him, And He doth hear thee, And thy vows thou completest.
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See also
Isaiah 58:9Psalms 116:11 John 5:141 John 5:15Psalms 50:14Psalms 50:15Psalms 91:15
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In the KJVVerse 13,417 of 31,102

Study This Verse

SUMMARY

Job 22:27 encapsulates Eliphaz the Temanite's conditional promise to Job: a declaration that if Job would humble himself and return to God, his prayers would be heard, and he would be empowered to fulfill his vows. This verse serves as a culmination of Eliphaz's persistent, albeit flawed, argument for a direct, retributive justice system, wherein righteousness inevitably leads to divine favor and prosperity, while sin results in suffering. It offers Job a seemingly clear pathway to restoration through repentance and adherence to religious duties, yet it ultimately misinterprets the complex nature of Job's blameless suffering, highlighting timeless principles concerning the efficacy of prayer and the sanctity of commitments made to God.

CONTEXT

  • Literary Context: Job 22:27 is embedded within Eliphaz's third and most confrontational discourse (Job 22:1-30). Having previously offered more veiled suggestions of Job's sin, Eliphaz now abandons subtlety, directly accusing Job of specific, egregious wickedness, such as exploiting the poor and withholding water from the thirsty (Job 22:5-11). He asserts that Job's immense suffering is a direct and just consequence of these presumed transgressions. Within this accusatory framework, Eliphaz then pivots to offer a path to restoration, urging Job to "agree with God and be at peace" (Job 22:21). He promises that if Job repents, embraces God's wisdom, and purges himself of iniquity, prosperity and divine favor will return. Verse 27, therefore, functions as a specific assurance within this conditional covenant: a repentant Job will find his prayers answered and his ability to fulfill vows restored, signifying a complete return to a state of blessing and honor. This counsel, though seemingly pious and well-intentioned, fundamentally misrepresents the nature of Job's suffering and God's justice, setting the theological stage for God's later rebuke of the friends' simplistic understanding.
  • Historical & Cultural Context: The ancient Near East, the cultural milieu of the book of Job, was deeply steeped in the concept of retribution theology. This pervasive belief system posited a direct, mechanistic link between human actions and divine responses: righteousness brought blessings and prosperity, while wickedness inevitably led to curses and suffering. While this framework finds echoes in the covenantal blessings and curses outlined in Israelite law (e.g., Deuteronomy 28), it was often applied simplistically, failing to account for the complexities of divine sovereignty, the reality of innocent suffering, or the testing of faith. Alongside this, the practice of making vows—solemn promises to God, often conditional upon divine intervention or as expressions of profound devotion—was a common and deeply ingrained aspect of religious life. Fulfilling these vows was considered a sacred duty, reflecting one's integrity and faithfulness to God, as evidenced in various biblical passages such as Numbers 30:2 and Ecclesiastes 5:4-5. Eliphaz's counsel to Job thus reflects a widely accepted, albeit ultimately incomplete and misapplied, theological and cultural understanding of his time.
  • Key Themes: Job 22:27 contributes significantly to several overarching themes within the book of Job and broader biblical theology. Foremost is the theme of retribution theology, which Eliphaz vigorously champions, asserting that God's justice operates on a strict, observable cause-and-effect basis. The verse also highlights the power and efficacy of prayer, suggesting that God is intimately attentive to the cries of His people, particularly those who approach Him in repentance and humility. Furthermore, it underscores the sanctity and importance of vows, emphasizing that commitments made to God must be honored as a reflection of a believer's integrity and faithfulness. While Eliphaz presents these concepts as a conditional pathway to restoration and blessing, the book of Job ultimately serves as a profound challenge to the simplistic application of these themes. It reveals that God's ways are far more profound, mysterious, and ultimately gracious than human wisdom alone can fully comprehend, especially concerning the suffering of the righteous and the nature of true faith.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Make (Hebrew, ʻâthar', H6279): This primitive root means "to burn incense in worship," which figuratively extends to "intercede" or "entreat." In this context, it signifies the act of earnestly presenting a petition or supplication to God. It implies a direct, fervent, and intentional seeking of divine attention and favor through prayer. Eliphaz's use of this word emphasizes the active role Job must take in initiating communication with God.
  • Hear (Hebrew, shâmaʻ', H8085): This Hebrew verb denotes more than mere auditory perception; it implies listening attentively, understanding, heeding, and ultimately responding. When God "hears" a prayer, it signifies His active engagement with the petitioner, often leading to a favorable response, intervention, or acknowledgment. In Eliphaz's conditional promise, God's "hearing" specifically means He will acknowledge and grant Job's requests if he repents.
  • Vows (Hebrew, neder', H5088): This noun refers to a solemn promise or pledge made to God, often contingent upon a specific divine act (e.g., deliverance from distress) or as an expression of devotion and gratitude. The KJV's "pay" (Hebrew, shâlam, H7999) in conjunction with "vows" means to complete, fulfill, restore, or make whole. Thus, "pay thy vows" refers to the sacred obligation to fulfill a promise made to God, emphasizing the integrity and faithfulness required in one's relationship with the Almighty. The implication is that a restored Job would be able to fulfill any vows made during his distress, perhaps for deliverance, thereby restoring his standing before God and community.

Verse Breakdown

  • "Thou shalt make thy prayer unto him": This opening clause establishes the prerequisite for divine favor, emphasizing the necessity of direct, personal communication with God. Eliphaz urges Job to initiate this dialogue, implying that Job's current suffering is due to his alienation from God and that turning back to Him in earnest prayer is the foundational step toward reconciliation and restoration. It is an invitation to humble supplication.
  • "and he shall hear thee": This phrase presents the promise of divine responsiveness, a core tenet of biblical faith. It assures Job that if he prays with a repentant heart, God will not only listen but will also heed and respond to his supplications. This reflects a fundamental truth about God's attentiveness to His people, though Eliphaz's application here is rigidly tied to his understanding of retribution, suggesting an immediate and positive outcome for Job's material circumstances.
  • "and thou shalt pay thy vows": This final clause outlines both an expected outcome and a subsequent responsibility following God's favorable hearing. It implies that Job, once restored to prosperity and divine favor, will be in a position to fulfill any solemn promises or pledges he has made to God, perhaps vows made in desperation during his affliction or in anticipation of deliverance. This highlights the crucial importance of integrity and faithfulness in keeping one's word to God, a vital aspect of ancient Israelite piety and a sign of a restored relationship.

Literary Devices

Eliphaz's counsel in Job 22:27 is structured using several effective literary devices to convey his message. The primary device, though implied rather than explicitly stated with "if...then," is a Conditional Statement. The sequence of events presented ("Thou shalt make thy prayer... and he shall hear... and thou shalt pay...") functions as a promise contingent upon Job's initial action of prayer and repentance, which Eliphaz has been urging throughout his discourse. There is also prominent Direct Address ("Thou shalt..."), which makes the counsel intensely personal and, in Eliphaz's context, accusatory, placing the onus directly on Job to initiate the path to restoration. Furthermore, the verse functions as a key component of Eliphaz's larger Rhetorical Persuasion, aiming to convince Job of his guilt and to present a seemingly simple, straightforward path to reconciliation with God through confession and adherence to religious duties. The confident and declarative tone of the promises masks the deeper theological complexities and the mystery of God's ways that the book of Job ultimately explores.

THEOLOGICAL AND THEMATIC CONNECTIONS

While Eliphaz's counsel to Job is ultimately proven to be an inadequate and misapplied explanation for Job's suffering, the underlying principles embedded in Job 22:27 resonate with broader, enduring biblical truths about prayer and covenant faithfulness. The idea that God hears the prayers of His people is a consistent and comforting theme throughout Scripture, affirming His relational nature and His attentiveness to those who earnestly seek Him. However, unlike Eliphaz's simplistic view, the Bible teaches that God's hearing and response are not always contingent on a strict quid pro quo, nor do they always result in immediate material prosperity or the removal of suffering. Indeed, suffering can have profound purposes beyond punitive judgment, as powerfully exemplified by Job's experience. Similarly, the emphasis on fulfilling vows underscores the profound importance of integrity, commitment, and faithfulness in one's walk with God, reflecting a covenantal relationship that extends beyond mere transactional piety. True faith involves profound trust in God's character, even when circumstances are inexplicable, and a steadfast commitment to honoring the promises made to Him.

REFLECTION AND APPLICATION

Job 22:27, despite being spoken by a friend whose theological framework was ultimately incomplete, offers profound and enduring insights into the nature of our relationship with God. It serves as a powerful reminder that prayer is an indispensable pathway to the divine, a sacred means by which we can lay our deepest burdens, fears, and petitions before the Almighty with the profound confidence that He listens. Even in times of deep distress, confusion, or inexplicable suffering, we are invited to bring our petitions to the Lord, trusting in His compassionate and attentive ear. Furthermore, the verse serves as a potent reminder of the sacredness of promises made to God. Whether these are explicit vows, solemn pledges, or the implicit commitments we make to live according to His Word and His will, our integrity in fulfilling these obligations reflects the depth of our reverence, faithfulness, and love for Him. While we may not always comprehend the mysterious reasons for suffering, we are consistently called to approach God in humble prayer and to strive to live lives of consistent devotion, fulfilling our commitments to Him not out of a desire to earn His favor, but out of a grateful and loving response to His unfailing grace and steadfast love.

Questions for Reflection

  • How does Eliphaz's conditional view of prayer and restoration in Job 22:27 compare with your own understanding of God's responsiveness to prayer, particularly in times of suffering or when answers are not immediately apparent?
  • What "vows" or commitments, whether explicit or implicit, have you made to God, and how faithfully are you striving to fulfill them in your daily life as an expression of your devotion and integrity?
  • In what ways does the broader narrative of the book of Job challenge a simplistic "cause-and-effect" theology of suffering and prosperity, and how does this impact your approach to prayer and your trust in God's sovereign purposes?

FAQ

Was Eliphaz's advice in Job 22:27 entirely wrong, given God's later rebuke of the friends?

Answer: Eliphaz's advice was not entirely wrong in its individual components, but it was profoundly misapplied to Job's unique situation. The principles that God hears prayer and that vows should be fulfilled are indeed foundational biblical truths (e.g., 1 John 5:14; Numbers 30:2). However, Eliphaz's fundamental error lay in his unyielding assumption that Job's suffering was necessarily a direct, punitive consequence of specific sin, and that repentance would automatically lead to immediate material restoration. He failed to grasp the profound possibility of righteous suffering, divine testing, or God's sovereign purposes that transcend human comprehension. God later rebukes Eliphaz and the other friends for not speaking what was right about Him (Job 42:7), indicating that their theological framework was too narrow, simplistic, and ultimately inaccurate to fully represent God's complex character and His dealings with humanity.

CHRIST-CENTERED FULFILLMENT

Job 22:27, though spoken from a flawed human perspective and within a limited understanding of divine justice, powerfully points forward to the ultimate fulfillment of prayer, divine hearing, and covenantal faithfulness found perfectly in Jesus Christ. Eliphaz's counsel suggests a conditional access to God, where human repentance and vow-keeping are prerequisites for divine favor and restoration. However, in Christ, we find not a conditional, but an unconditional access to God's holy presence, an access granted not based on our imperfect performance or flawed righteousness, but on His perfect sacrifice and unblemished obedience. Jesus Himself is the ultimate "prayer" and High Priest, constantly interceding for His people before the Father's throne (Romans 8:34). Through His atoning work on the cross, He has definitively "paid" the ultimate "vow" of obedience to the Father's will, even unto a humiliating death (Philippians 2:8). We, who are in Christ through faith, are now heard by God not because of our own merit or perfectly kept vows, but because we are clothed in His righteousness and approach the Father through His name and by His authority (John 14:13-14). The promise of being heard by God and the ability to live a life of faithfulness are no longer precarious conditions dependent on our flawless conduct, but gracious gifts secured by the Lamb of God, who takes away the sin of the world (John 1:29). In Him, the brokenness and inadequacy of human vows are overcome by the perfection of God's new covenant, and our prayers ascend to a Father who always hears His beloved Son and those who are eternally united with Him.

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Commentary on Job 22 verses 21–30

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Methinks I can almost forgive Eliphaz his hard censures of Job, which we had in the beginning of the chapter, though they were very unjust and unkind, for this good counsel and encouragement which he gives him in these verses with which he closes his discourse, and than which nothing could be better said, nor more to the purpose. Though he thought him a bad man, yet he saw reason to have hopes concerning him, that, for all this, he would be both pious and prosperous. But it is strange that out of the same mouth, and almost in the same breath, both sweet waters and bitter should proceed. Good men, though they may perhaps be put into a heat, yet sometimes will talk themselves into a better temper, and, it may be, sooner than another could talk them into it. Eliphaz had laid before Job the miserable condition of a wicked man, that he might frighten him into repentance. Here, on the other hand, he shows him the happiness which those may be sure of that do repent, that he might allure and encourage him to it. Ministers must try both ways in dealing with people, must speak to them from Mount Sinai by the terrors of the law, and from Mount Sion by the comforts of the gospel, must set before them both life and death, good and evil, the blessing and the curse. Now here observe,

I. The good counsel which Eliphaz gives to Job; and good counsel it is to us all, though, as to Job, it was built upon a false supposition that he was a wicked man and now a stranger and enemy to God. 1. Acquaint now thyself with God. Acquiesce in God; so some. It is our duty at all times, especially when we are in affliction, to accommodate ourselves to, and quiet ourselves in, all the disposals of the divine Providence. Join thyself to him (so some); fall in with his interests, and act no longer in opposition to him. Our translators render it well, "Acquaint thyself with him; be not such a stranger to him as thou hast made thyself by casting off the fear of him and restraining prayer before him." It is the duty and interest of every one of us to acquaint himself with God. We must get the knowledge of him, fix our affections on him, join ourselves to him in a covenant of friendship, and then set up, and keep up, a constant correspondence with him in the ways he has appointed. It is our honour that we are made capable of this acquaintance, our misery that by sin we have lost it, our privilege that through Christ we are invited to return to it; and it will be our unspeakable happiness to contract and cultivate this acquaintance. 2. "Be at peace, at peace with thyself, not fretful, uneasy, and in confusion; let not thy heart be troubled, but be quiet and calm, and well composed. Be at peace with thy God; be reconciled to him. Do not carry on this unholy war. Thou complainest that God is thy enemy; be thou his friend." It is the great concern of every one of us to make our peace with God, and it is necessary in order to our comfortable acquaintance with him; for how can two walk together except they be agreed? Amo 3:3. This we must do quickly, now, before it be too late. Agree with thy adversary while thou art in the way. This we are earnestly urged to do. Some read it, "Acquaint thyself, I pray thee, with him, and be at peace." God himself beseeches us; ministers, in Christ's stead, pray us to be reconciled. Can we gainsay such entreaties? 3. Receive the law from his mouth, Job 22:22. "Having made thy peace with God, submit to his government, and resolve to be ruled by him, that thou mayest keep thyself in his love." We receive our being and maintenance from God. From him we hope to receive our bliss, and from him we must receive law. Lord, what wilt thou have me to do? Act 9:6. Which way soever we receive the intimations of his will we must have our eye to him; whether he speaks by scripture, ministers, conscience, or Providence, we must take the word as from his mouth and bow our souls to it. Though, in Job's time, we do not know that there was any written word, yet there was a revelation of God's will to be received. Eliphaz looked upon Job as a wicked man, and was pressing him to repent and reform. Herein consists the conversion of a sinner - his receiving the law from God's mouth and no longer from the world and the flesh. Eliphaz, being now in contest with Job, appeals to the word of God for the ending of the controversy. "Receive that, and be determined by it." To the law and to the testimony. 4. Lay up his word in thy heart. It is not enough to receive it, but we must retain it, Pro 3:18. We must lay it up as a thing of great value, that it may be safe; and we must lay it up in our hearts, as a thing of great use, that it may be ready to us when there is occasion and we may neither lose it wholly nor be at a loss for it in a time of need. 5. Return to the Almighty, Job 22:23. "Do not only turn from sin, but turn to God and thy duty. Do not only turn towards the Almighty in some good inclinations and good beginnings, but return to him; return home to him, quite to him, so as to reach to the Almighty, by a universal reformation, an effectual thorough change of thy heart and life, and a firm resolution to cleave to him;" so Mr. Poole. 6. Put away iniquity far from thy tabernacle. This was the advice Zophar gave him, Job 11:14. "Let not wickedness dwell in thy tabernacle. Put iniquity far off, the further the better, not only from thy heart and hand, but from thy house. Thou must not only not be wicked thyself, but must reprove and restrain sin in those that are under thy charge." Note, Family reformation is needful reformation; we and our house must serve the Lord.

II. The good encouragement which Eliphaz gives Job, that he shall be very happy, if he will but take this good counsel. In general, "Thereby good shall come unto thee (Job 22:21); the good that has now departed from thee, all the good thy heart can desire, temporal, spiritual, eternal good, shall come to thee. God shall come to thee, into covenant and communion with thee; and he brings all good with him, all good in him. Thou art now ruined and brought down, but, if thou return to God, thou shalt be built up again, and thy present ruins shall be repaired. Thy family shall be built up in children, thy estate in wealth, and thy soul in holiness and comfort." The promises which Eliphaz here encourages Job with are reducible to three heads: -

1.That his estate should prosper, and temporal blessings should be bestowed abundantly on him; for godliness has the promise of the life that now is. It is promised,

(1.)That he shall be very rich (Job 22:24): "Thou shalt lay up gold as dust, in such great abundance, and shalt have plenty of silver (Job 22:25), whereas now thou art poor and stripped of all." Job had been rich. Eliphaz suspected he got his riches by fraud and oppression, and therefore they were taken from him: but if he would return to God and his duty, [1.] He should have more wealth than ever he had, not only thousands of sheep and oxen, the wealth of farmers, but thousands of gold and silver, the wealth of princes, Job 3:15. Abundantly more riches, true riches, are to be got by the service of God than by the service of the world. [2.] He should have it more sure to him: "Thou shalt lay it up in good hands, and hold that which is got by thy piety by a surer tenure than that which thou didst get by thy iniquity." Thou shalt have silver of strength (for so the word is), which, being honestly got, will wear well - silver like steel. [3.] He should, by the grace of God, be kept from setting his heart so much upon it as Eliphaz thought he had done; and then wealth is a blessing indeed when we are not ensnared with the love of it. Thou shalt lay up gold; but how? Not as thy treasure and portion, but as dust, and as the stones of the brooks. So little shalt thou value it or expect from it that thou shalt lay it at thy feet (Act 4:35), not in thy bosom.

(2.)That yet he shall be very safe. Whereas men's riches usually expose them to danger, and he had owned that in his prosperity he was not in safety (Job 3:26), now he might be secure; for the Almighty shall be thy defender; nay, he shall be thy defence, Job 22:25. He shall be thy gold; so it is in the margin, and it is the same word that is used (Job 22:24) for gold, but it signifies also a strong-hold, because money is a defence, Ecc 7:12. Worldlings make gold their god, saints make God their gold; and those that are enriched with his favour and grace may truly be said to have abundance of the best gold, and best laid up. We read it, "He shall be thy defence against the incursions of neighbouring spoilers: thy wealth shall not then lie exposed as it did to Sabeans and Chaldeans," which, some think, is the meaning of that, Thou shalt put away iniquity far from thy tabernacle, taking it as a promise. "The iniquity or wrong designed against thee shall be put off and shall not reach thee." Note, Those must needs be safe that have Omnipotence itself for their defence, Psa 91:1-3.

2.That his soul should prosper, and he should be enriched with spiritual blessings, which are the best blessings.

(1.)That he should live a life of complacency in God (Job 22:26): "For then shalt thou have thy delight in the Almighty; and thus the Almighty comes to be thy gold by thy delighting in him, as worldly people delight in their money. He shall be thy wealth, thy defence, thy dignity; for he shall be thy delight." The way to have our heart's desire is to make God our heart's delight, Psa 37:4. If God give us himself to be our joy, he will deny us nothing that is good for us. "Now, God is a terror to thee; he is so by thy own confession (Job 6:4; Job 16:9; Job 19:11); but, if thou wilt return to him, then, and not till then, he will be thy delight; and it shall be as much a pleasure to thee to think of him as ever it was a pain." No delight is comparable to the delight which gracious souls have in the Almighty; and those that acquaint themselves with him, and submit themselves entirely to him, shall find his favour to be, not only their strength, but their song.

(2.)That he should have a humble holy confidence towards God, such as those are said to have whose hearts condemn them not, Jo1 3:21. "Then shalt thou lift up thy face to God with boldness, and not be afraid, as thou now art, to draw near to him. Thy countenance is now fallen, and thou lookest dejected; but, when thou hast made thy peace with God, thou shalt blush no more, tremble no more, and hang thy head no more, as thou dost now, but shalt cheerfully, and with a gracious assurance, show thyself to him, pray before him, and expect blessings from him."

(3.)That he should maintain a constant communion with God, "The correspondence, once settled, shall be kept up to thy unspeakable satisfaction. Letters shall be both statedly and occasionally interchanged between thee and heaven," Job 22:27. [1.] "Thou shalt by prayer send letters to God: Thou shalt make thy prayer" (the word is, Thou shalt multiply thy prayers) "unto him, and he will not think thy letters troublesome, though many and long. The oftener we come to the throne of grace the more welcome. Under all thy burdens, in all thy wants, cares, and fears, thou shalt send to heaven for guidance and strength, wisdom, and comfort, and good success." [2.] "He shall, by his providence and grace, answer those letters, and give thee what thou askest of him, either in kind or kindness: He shall hear thee, and make it to appear he does so by what he does for thee and in thee." [3.] "Then thou shalt by thy praises reply to the gracious answers which he sent thee: Thou shalt pay thy vows, and that shall be acceptable to him and fetch in further mercy." Note, When God performs that which in our distress we prayed for we must make conscience of performing that which we then promised, else we do not deal honestly. If we promised nothing else we promised to be thankful, and that is enough, for it includes all, Psa 116:14.

(4.)That he should have inward satisfaction in the management of all his outward affairs (Job 22:28): "Thou shalt decree a thing and it shall be established unto thee," that is, "Thou shalt frame all thy projects and purposes with so much wisdom, and grace, and resignation to the will of God, that the issue of them shall be to thy heart's content, just as thou wouldst have it to be. Thou shalt commit thy works unto the Lord by faith and prayer, and then thy thoughts shall be established; thou shalt be easy and pleased, whatever occurs, Pro 16:3. This the grace of God shall work in thee; nay, sometimes the providence of God shall give thee the very thing thou didst desire and pray for, and give it thee in thy own way, and manner, and time. Be it unto thee even as thou wilt." When at any time an affair succeeds just according to the scheme we laid, and our measures are in nothing broken, nor are we put upon new counsels, then we must own the performance of this promise, Thou shalt decree a thing and it shall be established unto thee. "Whereas now thou complainest of darkness round about thee, then the light shall shine on thy ways;" that is, "God shall guide and direct thee, and then it will follow, of course, that he shall prosper and succeed thee in all thy undertakings. God's wisdom shall be thy guide, his favour thy comfort, and thy ways shall be so under both those lights that thou shalt have a comfortable enjoyment of what is present and a comfortable prospect of what is future," Psa 90:17.

(5.)That even in times of common calamity and danger he should have abundance of joy and hope (Job 22:29): "When men are cast down round about thee, cast down in their affairs, cast down in their spirits, sinking, desponding, and ready to despair, then shalt thou say, There is lifting up. Thou shalt find that in thyself which will not only bear thee up under thy troubles, and keep thee from fainting, but lift thee up above thy troubles and enable thee to rejoice evermore." When men's hearts fail them for fear, then shall Christ's disciples lift up their heads for joy, Luk 21:26-28. Thus are they made to ride upon the high places of the earth (Isa 58:14), and that which will lift them up is the belief of this, that God will save the humble person. Those that humble themselves shall be exalted, not only in honour, but in comfort.

3.That he should be a blessing to his country and an instrument of good to many (Job 22:30): God shall, in answer to thy prayers, deliver the island of the innocent, and have a regard therein to the pureness of thy hands, which is necessary to the acceptableness of our prayers, Ti1 2:8. But, because we may suppose the innocent not to need deliverance (it was guilty Sodom that wanted the benefit of Abraham's intercession), I incline to the marginal reading, The innocent shall deliver the island, by their advice (Ecc 9:14, Ecc 9:15) and by their prayers and their interest in heaven, Act 27:24. Or, He shall deliver those that are not innocent, and they are delivered by the pureness of thy hands; as it may be read, and most probably. Note, A good man is a public good. Sinners fare the better for saints, whether they are aware of it or no. If Eliphaz intended hereby (as some think he did) to insinuate that Job's prayers were not prevailing, nor his hands pure (for then he would have relieved others, much more himself), he was afterwards made to see his error, when it appeared that Job had a better interest in heaven than he had; for he and his three friends, who in this matter were not innocent, were delivered by the pureness of Job's hands, Job 42:8.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–30. Public domain.
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Gregory the DialogistAD 604
26. For they make their prayer to God, but never obtain to be listened to, who set at nought the precepts of the Lord, when He enjoins them. Whence it is written, He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] So long then as Eliphaz believed that blessed Job was not heard, he determined that that person had surely done wrong in his practice. And hence he adds further,
And thou shalt pay thy vows.
He that has vowed vows, but is unable from weakness to pay the same, has it dealt to him in punishment of sin, that whilst willing good, the having the power should be taken away from him. But when in the sight of the interior Judge, the sin which hinders is done away, it is immediately brought to pass, that the being able attends upon the vow.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 16.24-30
“You will abound with delicacies over the Almighty” is to be entirely filled with the banquet of holy Scripture in the love of God. In those words surely we find as many delicacies for our profiting as we obtain diversities of meaning. The bare history should now be our food veiled under the text of the letter, the moral allegory should refresh us from our inmost soul, and, to the deeper things, contemplation should hold us suspended, already, in the darkness of the present life, shining in upon us from the light of eternity.… To “lift up the face” to God means to raise up the heart for searching into what is loftiest. For as by the bodily face we are known and distinguishable to people, so by the interior figure we are known to God. Yet because of the guilt of sin, we are weighed to the earth, and we are afraid to lift the face of our heart to God. When it is not buoyed up by any of the confidence of good works, the mind is too full of fear to gaze upon the highest things, because conscience of itself, it accuses itself. But when by the tears of penance sins are now washed out and lament is completed, a great confidence springs up in the mind for contemplating the joys of the recompense from above; “the face of our heart is lifted up.” …“You will pray to him, and he will hear you,” for they make their prayer to God but never obtain to be listened to, who set at nothing the precepts of the Lord, when he enjoins them. Hence it is written, “He that turns away his ear from hearing the law, even his prayer shall be an abomination.” So long then as Eliphaz believed the blessed Job was not heard, he determined that that person had surely done wrong in his practice. And hence he adds further, “And you will pay your vows.” He that has vowed but is unable from weakness to pay the same, has it dealt to him in punishment of sin, that while willing good, having the power should be taken away from him. But when, in the sight of the interior Judge, the sin that hinders is done away, it is immediately brought to pass that one is able to attend the vow.
It goes on, “You will decide on a matter, and it will be established for you.” This used to be the special conclusion of those going weakly, that in such proportion they esteem a person righteous as they see him obtain all that he desires; whereas, in truth, we know that earthly goods are sometimes withheld from the righteous while they are bestowed with liberal bounty on the unrighteous. When sick people are despaired of, physicians order whatever they need to be supplied. But those whom they foresee may be brought back to health when the things which they long for they refuse to have given them. Now if Eliphaz introduced these declarations with reference to spiritual gifts, it must be known that “a thing is decreed and is established” in a person when the virtue that is longed for in the desire, is, by God’s granting it, happily forwarded by the carrying out of it as well.
And hence it is yet further added, “And the light will shine on your ways.” The light that shines on the ways of the righteous shines by extraordinary deeds of virtue to scatter the tokens of their brightness. Wherever they go in the bent of the mind, from the hearts of those beholding them, they may dispel the might of sin and by the example of their own practice pour into them the light of righteousness. But, whatever justness of practice there may be, in the eye of the interior Judge it is nothing, if pride of the heart uplifts it. Hence it is added, “For he that has been abased shall be in glory, and he that has bent down his eyes shall be saved.” This sentence is not at variance with the mouth of “Truth,” when it says, “For whosoever exalts himself shall be abased, and he that humbles himself shall be exalted.” Therefore, it is said by Solomon, “Before destruction the heart of man is haughty, and before honor is humility.” However, it is properly said, “For he that has bent down his eyes, the same shall be saved.” Insofar as it is to be discovered through the ministering of the members, the first manifestation of pride is with the eyes.…
“The innocent will be saved, but he will be saved by the cleanness of his hands.” This sentence [from Eliphaz], if it is delivered in relation to the recompense of the kingdom of heaven, is supported by truth, in that it is written concerning God, “He renders to every man according to his deeds.” The justice of the eternal Judge saves that person in the last inquest. His mercy sets him free from impure deeds.
But if the person here purported is supposed to be saved by the cleanness of his own hands, that by his own powers he should be made innocent, then assuredly it is an error. For if grace above does not prevent him when faulty, assuredly it will never find any one faultless to recompense without fault. It is said by the truthful voice of Moses, “And no man of himself is innocent in your sight.” So, heavenly pity first works something in us without our help, that, our own free will follows as well, so the good which we now desire may be accomplished. Yet the good that is bestowed by grace, in the last judgment, God rewards to us as if it had come only from ourselves.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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