Job 22:6

KJV

For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.

KJV (with Strong's)

For thou hast taken a pledge {H2254} from thy brother {H251} for nought {H2600}, and stripped {H6584} the naked {H6174} of their clothing {H899}.

Complete Jewish Bible

"For you kept your kinsmen's goods as collateral for no reason, you stripped the poorly clothed of what clothing they have,

Berean Standard Bible

For you needlessly demanded security from your brothers and deprived the naked of their clothing.

American Standard Version

For thou hast taken pledges of thy brother for nought, And stripped the naked of their clothing.

Commentary

### SUMMARY
In Job 22:6, Eliphaz the Temanite, one of Job's three friends, levels a severe and unsubstantiated accusation against Job, claiming he has exploited the vulnerable by taking pledges without cause and stripping the naked of their clothing. This charge serves as a specific example within Eliphaz's broader argument that Job's immense suffering must be a direct consequence of unconfessed sin, reflecting a rigid retribution theology that fails to comprehend the true nature of Job's trials.

### CONTEXT
* **Literary Context:** Job 22 marks the third and final speech of Eliphaz, representing the culmination of the friends' increasingly harsh and personal attacks against Job. Having exhausted general theological arguments, Eliphaz now resorts to specific, albeit false, accusations of social injustice. This speech immediately follows Job's lament in [Job 21](/job/21 "Job 21 - Job's Lament and Questioning of Retribution"), where Job challenges the friends' simplistic view of divine justice by pointing out that the wicked often prosper in this life. Eliphaz's response in [Job 22](/job/22 "Job 22 - Eliphaz's Final Accusation") is a desperate attempt to force Job into confession, moving from abstract principles to concrete, scandalous charges, despite Job's consistent assertions of his innocence and his earlier descriptions of his own righteousness in [Job 29:12-17](/job/29-12 "Job 29:12-17 - Job's Former Righteousness and Care for the Poor").
* **Historical & Cultural Context:** The accusations in Job 22:6 resonate deeply with the social and legal norms of the ancient Near East, particularly those found in the Mosaic Law. Taking a pledge (a security for a loan) was a common practice, but specific regulations existed to protect the poor and vulnerable. For instance, the cloak of a poor person, if taken as a pledge, had to be returned by nightfall so they could stay warm ([Exodus 22:26-27](/exodus/22-26 "Exodus 22:26-27 - Law Regarding Pledges") and [Deuteronomy 24:10-13](/deuteronomy/24-10 "Deuteronomy 24:10-13 - Rules for Pledges")). To take a pledge "for nought" or to strip the naked of their clothing was an act of extreme cruelty and a direct violation of both humanitarian principles and divine law, signaling a profound lack of compassion and an abuse of power against the most destitute members of society.
* **Key Themes:** This verse powerfully contributes to several key themes within the book of Job. It highlights the pervasive theme of **injustice and oppression**, specifically the abuse of power against the vulnerable, which is consistently condemned throughout Scripture. It underscores the **vulnerability of the poor**, depicting them as those most susceptible to exploitation. Crucially, the verse exemplifies the **misguided nature of the friends' accusations** and their flawed **retribution theology**, which posits a direct, simplistic correlation between sin and suffering. Eliphaz's confident pronouncements about God's justice are misapplied to Job's situation, revealing their profound misunderstanding of divine providence and the complexities of human suffering, a central dramatic irony of the book.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Pledge (Hebrew, _chabol'_):** Refers to something given as security for a loan, often a garment or a tool. While taking a pledge was a legitimate practice, biblical law placed strict limitations on it to prevent the exploitation of the poor. The accusation here is not merely that Job took a pledge, but that he did so "for nought," implying an unjust or unnecessary seizure, or taking more than was owed, thereby oppressing the debtor.
* **For nought (Hebrew, _chinnam'_):** This adverb means "without cause," "gratuitously," "undeservedly," or "for no reason." In this context, it implies that Job's actions were unprovoked, unjust, or excessive, lacking any legitimate basis for taking the pledge, or perhaps taking it from someone who owed nothing. It emphasizes the arbitrary and cruel nature of the alleged act.
* **Stripped (Hebrew, _pashat'_):** This verb means "to strip off," "to pull off," or "to divest." Here, it refers to forcibly removing the clothing from someone. Coupled with "the naked," it paints a vivid picture of extreme destitution and vulnerability, where even the most basic covering for warmth and modesty is cruelly taken away. This act was a grave offense against the poor in ancient society.

#### Verse Breakdown
* **"For thou hast taken a pledge from thy brother for nought":** Eliphaz accuses Job of violating the sacred trust and communal responsibility owed to a "brother" (fellow Israelite or neighbor). The phrase "for nought" implies that Job took a pledge unjustly, perhaps without a legitimate debt, or seized an item essential for survival without cause, thereby oppressing the poor and violating the spirit of the law that protected the vulnerable from such exploitation.
* **"and stripped the naked of their clothing":** This second accusation intensifies the first, depicting an even more egregious act of cruelty. "The naked" refers to the utterly destitute, those without even basic clothing. To strip them of what little they possessed would leave them exposed to the elements and public shame, demonstrating a profound lack of compassion and a complete disregard for human dignity, directly contradicting the biblical mandate to care for the poor.

#### Literary Devices
Eliphaz's accusation in Job 22:6 employs several powerful literary devices. The primary device is **Accusation**, where Eliphaz directly and personally charges Job with specific acts of social injustice, moving beyond general theological principles to concrete alleged sins. This is coupled with **Hyperbole**, as the charges are likely exaggerated and certainly false in Job's case, designed to shock and shame Job into confession. The verse also utilizes vivid **Imagery**, particularly in "stripped the naked of their clothing," which evokes a strong emotional response by painting a picture of extreme vulnerability and cruel exploitation. This imagery serves to underscore the severity of the alleged crimes and to highlight the moral depravity Eliphaz attributes to Job.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 22:6, though a false accusation against a righteous man, paradoxically highlights profound biblical truths about God's character and humanity's responsibility. It underscores God's deep concern for justice and His unwavering compassion for the poor and vulnerable. The Old Testament law, prophets, and wisdom literature consistently condemn the exploitation of the needy, viewing it as an affront to God Himself. Eliphaz's charges, while misdirected, reflect a societal understanding that such actions are an abomination. The verse, therefore, serves as a powerful reminder of the divine imperative to act with integrity, mercy, and generosity, especially towards those who are most susceptible to oppression.

* [Exodus 22:26-27](/exodus/22-26 "Exodus 22:26-27 - Law Regarding Pledges")
* [Deuteronomy 24:10-13](/deuteronomy/24-10 "Deuteronomy 24:10-13 - Rules for Pledges")
* [Ezekiel 18:12](/ezekiel/18-12 "Ezekiel 18:12 - Condemnation of Oppression")

### REFLECTION AND APPLICATION
Job 22:6 invites us to reflect not only on the dangers of false accusation and misguided theology but also on the enduring biblical call to social justice and compassion. While Eliphaz's words were untrue for Job, they echo a timeless warning against abusing power, exploiting the vulnerable, or turning a blind eye to the suffering of others. We are challenged to examine our own hearts and actions: Do we genuinely care for the poor and marginalized? Are we quick to judge others' circumstances, or do we extend empathy and support? The passage also serves as a potent reminder that suffering is not always a direct consequence of sin, urging us to approach those in distress with humility and grace, rather than condemnation. Our faith calls us to actively pursue justice, to defend the defenseless, and to ensure that our conduct, both personal and corporate, reflects God's heart for the oppressed.

#### Questions for Reflection
* **How does this verse challenge my assumptions about the relationship between suffering and sin?**
* **In what ways might I, perhaps unknowingly, contribute to or overlook the exploitation of vulnerable people in my community or in the wider world?**
* **How can I better embody God's concern for justice and compassion in my daily life and interactions?**
* **When faced with someone else's suffering, am I more inclined to offer judgment or genuine empathy and practical help?**

### FAQ

**Why does Eliphaz accuse Job of these specific sins, given Job's known righteousness?**

Answer: Eliphaz accuses Job of these specific sins, despite Job's known righteousness, because he operates under a rigid and flawed retribution theology. In this worldview, suffering is always a direct consequence of sin, and prosperity is a sign of righteousness. Since Job is experiencing immense suffering, Eliphaz and the other friends conclude, by their logic, that Job must have committed grievous, unconfessed sins. They are unable to reconcile Job's suffering with his proclaimed innocence, so they invent specific transgressions, particularly those related to social injustice (like exploiting the poor, as mentioned in [Job 22:6-9](/job/22-6 "Job 22:6-9 - Eliphaz's Specific Accusations")), which were considered serious offenses against God and humanity in their culture. These accusations are not based on evidence but on their theological presuppositions, serving as a desperate attempt to force Job into confession and validate their own understanding of divine justice.

### CHRIST-CENTERED FULFILLMENT
While Job 22:6 presents a false accusation against Job, it powerfully foreshadows the true and ultimate fulfillment of justice and compassion found in Jesus Christ. The very sins Eliphaz falsely attributes to Job—exploiting the poor and stripping the naked—are antithetical to the character and mission of Christ. Jesus consistently identified with the marginalized and vulnerable, declaring that acts of mercy shown to "the least of these" are acts done to Him ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Serving the Least of These")). He did not take pledges from the poor but gave Himself as the ultimate pledge, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering His own life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Christ's life and ministry perfectly embody the righteous care for the vulnerable that Eliphaz wrongly claimed Job violated, and His atoning sacrifice provides the true solution to human sin and injustice, fulfilling the very righteousness that Job, in his limited capacity, sought to uphold. Ultimately, Christ, the perfectly innocent one, suffered not for His own sin but for the sins of humanity, including the very acts of oppression described in this verse, thereby bringing true justice and mercy to a broken world.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 22:26

If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:

Ezekiel 18:16

Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, [but] hath given his bread to the hungry, and hath covered the naked with a garment,

Ezekiel 18:12

Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,

Job 24:3

They drive away the ass of the fatherless, they take the widow's ox for a pledge.

Deuteronomy 24:10

When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.

Deuteronomy 24:18

But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.

Deuteronomy 24:6

No man shall take the nether or the upper millstone to pledge: for he taketh [a man's] life to pledge.