Job 22:30

“Eliphaz's Call to Repentance and Restoration”· Job 22:21–30Read in context
King James Version
He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
KJV (with Strong's)
He shall deliver H4422 the island H336 of the innocent H5355: and it is delivered H4422 by the pureness H1252 of thine hands H3709.
Complete Jewish Bible
"He delivers even the unclean; so if your hands are clean, you will be delivered."
Berean Standard Bible
He will deliver even one who is not innocent, rescuing him through the cleanness of your hands.”
American Standard Version
He will deliverevenhim that is not innocent: Yea, he shall be delivered through the cleanness of thy hands.
World English Bible Messianic
He will even deliver him who is not innocent. Yes, he shall be delivered through the cleanness of your hands.”
Geneva Bible (1599)
The innocent shall deliuer the yland, and it shalbe preserued by the purenes of thine hands.
Young's Literal Translation
He delivereth the not innocent, Yea, he hath been delivered By the cleanness of thy hands.
Nederlands · STVE
Ja, Hij zal dien bevrijden, die niet onschuldig is, want hij wordt bevrijd door de zuiverheid uwer handen.
Translation
See also
Job 42:7Job 42:8Jakobus 5:15Jakobus 5:16Genesis 18:26Genesis 18:32Psalmen 18:20
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Summary

Job 22:30, a pivotal verse in Eliphaz the Temanite's final address to Job, articulates a conditional promise: should Job repent and embrace a life of purity, he would not only experience personal restoration but would also become a divine instrument for the deliverance of others. This verse, particularly in its King James Version rendering, suggests that the integrity and righteous conduct of an individual can lead to the salvation or rescue of those in dire need, even those who might otherwise be considered beyond hope, thereby underscoring Eliphaz's deeply held belief in a direct, causal relationship between human righteousness and the bestowal of divine favor and influence.

Context

Literary Context

Job 22:30 serves as the culminating promise within Eliphaz's third and final discourse to Job, which encompasses the entirety of Job 22. Throughout this chapter, Eliphaz escalates his accusations, directly implying that Job's profound suffering is an undeniable consequence of unconfessed and significant sin. He earnestly implores Job to reconcile with God, to repent of his wickedness, and to forsake his perceived transgressions, vividly portraying the abundant blessings and comprehensive restoration that would inevitably follow such a turning. This particular verse functions as the rhetorical climax of Eliphaz's argument, offering a compelling incentive for Job to confess and alter his ways, promising not only personal prosperity but also the profound capacity to intercede effectively on behalf of others. It stands in stark contrast to Job's unwavering declarations of innocence and his profound struggle to reconcile his inexplicable suffering with the justice and character of God.

Historical & Cultural Context

The dramatic narrative of the Book of Job is situated in the ancient Near East, a region where a pervasive retribution theology was a dominant intellectual and spiritual framework. This worldview posited a direct, mechanistic correlation between an individual's actions and their ultimate destiny: righteousness was believed to invariably lead to prosperity, blessing, and well-being, while wickedness was seen as the direct cause of suffering, calamity, and misfortune. Job's friends, including Eliphaz, are fervent adherents to this traditional wisdom. Their arguments are firmly rooted in the conviction that God is inherently just and, therefore, must punish the wicked and reward the righteous. Their counsel to Job meticulously reflects this cultural understanding, as they relentlessly urge him to identify and confess the specific sin they are absolutely convinced he has committed. The concept of intercession, where a righteous individual could powerfully plead on behalf of others, was also a recognized and valued aspect of ancient Near Eastern thought, as powerfully exemplified by figures such as Abraham interceding for the city of Sodom.

Key Themes

This verse encapsulates several profound themes that are central to the Book of Job and, specifically, to Eliphaz's speeches. Foremost is the theme of Retribution Theology, which Eliphaz vigorously champions, asserting that divine deliverance and blessing are strictly conditional upon human repentance and "pureness of hands." This perspective stands in sharp theological contrast to the book's ultimate revelation of God's sovereign wisdom and unsearchable grace, which demonstrably transcend simplistic human understandings of cause and effect. Another significant theme is Intercession and Influence, wherein the righteous individual is portrayed as a chosen instrument through whom God actively works deliverance for others. Eliphaz suggests that a restored and righteous Job could even bring salvation to those who are "not innocent," thereby highlighting the far-reaching and transformative impact of a life lived in alignment with God. Finally, the theme of Purity and Righteousness is undeniably central, as Eliphaz emphatically emphasizes blameless conduct and unwavering integrity as indispensable prerequisites for receiving divine favor and exercising effective spiritual influence, resonating deeply with broader biblical calls for clean hands and a pure heart.

Exposition and Analysis

Key Word Analysis

Deliver mâlaṭ' H4422

This verb (H4422) is a primitive root signifying "to be smooth," which by implication leads to the idea of escaping, as if by slipperiness. Causatively, it means "to release or rescue." In the context of Job 22:30, it conveys the active bringing forth of salvation or liberation, implying a divine or divinely-enabled act of rescue from peril or distress.

Island ʼîy' H336

This noun (H336) typically refers to a "coast," "island," or "region." However, its usage in Job 22:30 is highly debated. While the KJV renders it as "island," many scholars propose an alternative derivation from a similar-sounding root, suggesting meanings like "woe," "misfortune," or "one who is not innocent." This ambiguity is central to the verse's interpretation, as it dramatically shifts the identity of those being delivered.

Pureness bôr' H1252

This noun (H1252), derived from a root meaning "to purify," denotes a state of cleanness, purity, or blamelessness. In Eliphaz's argument, it refers to Job's moral and spiritual integrity, suggesting a life free from sin and lived in accordance with divine standards, which Eliphaz insists is the prerequisite for divine favor and the ability to be an agent of deliverance.

Verse Breakdown

"He shall deliver the island of the innocent"

This initial clause presents a promise of divine deliverance. The "He" most naturally refers to God, who is the ultimate source of salvation. The phrase "the island of the innocent" is the primary interpretive challenge. If "island" is taken literally, it suggests a group of people or a place characterized by innocence. However, if the alternative scholarly interpretation of 'îy (H336) as "the guilty" or "one who is not innocent" is adopted, then the clause implies that God will deliver the guilty through the righteous individual (Job). Eliphaz's core assertion is that a repentant and purified Job would become an active agent of divine rescue, extending salvation even to those who might not inherently deserve it.

"and it is delivered by the pureness of thine hands"

This second clause clarifies the means by which the aforementioned deliverance is achieved: "by the pureness of thine hands." This is Eliphaz's explicit conditional statement, directly linking the promised act of deliverance to Job's moral purity and blameless conduct. For Eliphaz, Job's righteous actions and unblemished integrity are the essential conditions for God to work through him to bring about salvation for others. It powerfully emphasizes the human role in facilitating divine activity, a foundational tenet of the friends' retribution theology.

Literary Devices

Job 22:30 prominently features a Conditional Statement, as Eliphaz's promise of deliverance is explicitly contingent upon Job's repentance and the "pureness of thine hands." This structure perfectly encapsulates the friends' legalistic and merit-based framework for understanding God's interactions with humanity. The phrase "pureness of thine hands" functions as a powerful Synecdoche, where "hands" (H3709, kaph) represent not merely physical actions but the entirety of Job's moral conduct, integrity, and spiritual state. Furthermore, the highly debated translation of "the island of the innocent" introduces significant Ambiguity and potential Metaphor. If "island" (H336, ʼîy) is not taken literally, it could metaphorically represent a group of people isolated in their guilt or suffering, desperately in need of rescue, thereby highlighting the universal scope of potential deliverance.

Theological and Thematic Connections

While Eliphaz's theological framework in Job 22:30 is ultimately revealed by God to be flawed and incomplete (Job 42:7), the verse nonetheless touches upon profound biblical truths concerning the power of intercession and the transformative impact of a righteous life. Eliphaz correctly perceives that God does indeed use His people as instruments of blessing and deliverance in the world. However, he errs significantly in presenting this as a transactional outcome of human merit rather than an overflowing expression of divine grace. The verse highlights the inherent tension between human responsibility and divine sovereignty, serving as a poignant reminder that while God calls us to pursue purity and engage in fervent prayer, our ultimate deliverance—and the deliverance of others—rests entirely upon His unmerited favor, not on our earned righteousness. Nevertheless, a life genuinely aligned with God's will undeniably positions an individual to be a more effective and willing vessel for His redemptive purposes.

James 5:16Proverbs 11:11Psalm 66:18

Reflection and Application

Job 22:30, despite the problematic theological underpinnings of Eliphaz's argument, compels us to reflect deeply on the profound influence of a life lived with integrity and unwavering devotion to God. While the New Testament unequivocally teaches that salvation is by grace through faith, not by works, it simultaneously calls believers to a life of holiness and to be active agents of God's love, truth, and justice in a broken world. This verse challenges us to consider how our own "pureness of hands"—our sincere commitment to ethical conduct, genuine faith, and heartfelt prayer—can become a vital channel through which God orchestrates deliverance and pours out His blessings into the lives of others. It serves as a powerful reminder that our spiritual journey is not solely for our individual benefit; it possesses a far-reaching ripple effect, empowering us to intercede fervently for those who are lost, suffering, or desperately in need of God's miraculous intervention. Furthermore, it stands as a crucial caution against judgmentalism, urging us to approach others with profound compassion and a fervent desire for their deliverance, rather than hastily assuming their suffering is a direct consequence of their personal sin.

Questions for Reflection

  1. How does Eliphaz's conditional promise challenge or affirm your understanding of God's grace and human responsibility in the process of deliverance?
  2. In what specific ways might God be calling you to intercede for others in your life, particularly those who seem "guilty" or "without hope"?
  3. Beyond mere outward conformity, what does "pureness of hands" truly mean for your daily life and your ongoing spiritual walk with God?

FAQ

Why does the KJV say "island of the innocent" when other translations differ significantly?

The King James Version's translation of "the island of the innocent" for Job 22:30 is indeed distinctive and has been a consistent subject of extensive scholarly discussion and debate. The underlying Hebrew word in question is 'îy (H336). While 'îy commonly translates to "island," "coast," or "region" in other biblical contexts, many modern scholars and contemporary translations (such as the ESV, NIV, and NASB) interpret it differently within this specific verse. These alternative renderings often translate it as "the guilty," "the one who is not innocent," or "the one for whom no deliverance is found." This alternative understanding typically stems from a proposed etymological connection to a similar-sounding Hebrew root that conveys ideas of "woe" or "misfortune," or by interpreting 'îy here as an elliptical expression referring to someone in a desperate, isolated, or condemned state. The KJV's rendering may reflect a less common, perhaps more poetic or symbolic, interpretation of the word, or it could be based on a different textual tradition or a particular exegetical choice made by the original translators. Regardless of the precise rendering, the overarching message Eliphaz intends to convey is that a righteous person, through their purity and integrity, can serve as a divine instrument for God's deliverance of others, whether those others are perceived as innocent or guilty.

Christ-Centered Fulfillment

Job 22:30, with its profound emphasis on deliverance achieved through "pureness of hands," finds its ultimate, perfect, and complete fulfillment in the person and work of Jesus Christ. While Eliphaz mistakenly posited a human purity as the prerequisite for divine deliverance, the New Testament unequivocally reveals that true and ultimate salvation comes exclusively through the perfect and unblemished purity of Christ Himself. He is the truly "innocent" one who, by His sinless life, sacrificial death, and glorious resurrection, delivers the "guilty"—all of humanity. As 2 Corinthians 5:21 powerfully declares, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God!" Christ's "pureness of hands" was not merely moral integrity but divine perfection, enabling Him to be the Lamb of God, who takes away the sin of the world!. He willingly became our perfect substitute, bearing our guilt and condemnation, so that we might be declared righteous and receive true, eternal deliverance. Furthermore, Jesus is our ultimate and perpetual intercessor, continually pleading for us before the Father, thereby ensuring our ongoing deliverance, sanctification, and ultimate salvation (Hebrews 7:25). Through faith in Him, we are not only delivered from sin and its consequences but are also imputed with His righteousness, enabling us to participate in His divine mission of bringing light, hope, and saving grace to a world desperately in need of His transformative power.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 22:21–30. His four-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 10 verses
Passage under commentJob 22:21–30
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine 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.

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Historical interpretation

Historical Reception

2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

2 quotes · AD 604
AD 604Gregory the DialogistEarly MedievalSourceMORALS 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.
AD 604Gregory the DialogistEarly Medieval
30. Which same sentence now if it be delivered touching the recompense of the kingdom of heaven, is supported by truth, in that whereas it is written concerning God, Who rendereth to every man according to his deeds [Rom. 2, 6], that man in the Last Inquest the justice of the Judge Eternal saveth, whom here His pitifulness sets free from impure deeds. But if a man is to this purport supposed to be here saved by the cleanness of his own hands, that by his own powers he should be made innocent, assuredly it is an error; for if Grace above do not prevent him when faulty, assuredly it will never find anyone faultless to recompense without fault. Whence it is said by the truth-telling voice of Moses; And no man of himself is innocent in Thy sight. [Exod. 34, 7] And so heavenly pity first works something in ourselves without the help of ourselves, that, our own free will following it up as well, the good which we now desire, it may do along with ourselves; yet the good coming by grace bestowed, in the Last Judgment, He so rewards in ourselves, as if it had proceeded only from ourselves. For whereas the Goodness of God prevents us to make us innocent, Paul says, But by the grace of God I am what I am. [1 Cor. 15, 10] And whereas our free will follows that grace, he adds, And His grace which was bestowed upon me was not in vain, but I laboured more abundantly than they all. Who whereas he saw that he was nothing of himself, says, Yet not I, and yet forasmuch as he saw that he was something in union with grace, he added, but the grace of God with me. For he would not have said, with me, if together with preventing grace he had not had free will following it up. Therefore in order to show that he was nothing without grace, he says, Yet not I, but that he might show that along with grace he had worked by free will, he added, but the grace of God with me. Thus ‘the innocent man shall be saved by the cleanness of his hands,’ in that he who is here prevented by the gift, that he may be made innocent, when he is brought to judgment, is rewarded of merit. All which things, as was before said, Eliphaz though he delivered rightly, yet to whom he was delivering them he knew not; because one better than himself it was not his business to teach, but to hear. All which particulars however agree in a figure with the promises of heretics, who when they find any of the faithful afflicted in the present life suppose them stricken for the sin of misbelief, and promise them if they will follow their doctrine the saving health of innocency by cleanness of good works. But the mind of the faithful looks down upon them so much the deeper down, in proportion as it does not see them to possess the innocency which they promise. Whence it is well said by Solomon, Surely in vain the net is spread in the sight of any winged fowl. For the ‘winged fowl’ are the spirits of good men, which whilst in the hope of truth they soar up to the higher regions, shun the nets of bad men set for their deceiving.
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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