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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 22:5–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Eliphaz and his companions had condemned Job, in general, as a wicked man and a hypocrite; but none of them had descended to particulars, nor drawn up any articles of impeachment against him, until Eliphaz did so here, where he positively and expressly charges him with many high crimes and misdemeanours, which, if he had really been guilty of them, might well have justified them in their harsh censures of him. "Come," says Eliphaz, "we have been too long beating about the bush, too tender of Job and afraid of grieving him, which has but confirmed him in his self-justification. It is high time to deal plainly with him. We have condemned him by parables, but that does not answer the end; he is not prevailed with to condemn himself. We must therefore plainly tell him, Thou art the man, the tyrant, the oppressor, the atheist, we have been speaking of all this while. Is not thy wickedness great? Certainly it is, or else thy troubles would not be so great. I appeal to thyself, and thy own conscience; are not thy iniquities infinite, both in number and heinousness?" Strictly taken, nothing is infinite but God; but he means this, that his sins were more than could be counted and more heinous than could be conceived. Sin, being committed against Infinite Majesty, has in it a kind of infinite malignity. But when Eliphaz charges Job thus highly, and ventures to descend to particulars too, laying to his charge that which he knew not, we may take occasion hence, 1. To be angry at those who unjustly censure and condemn their brethren. For aught I know, Eliphaz, in accusing Job falsely, as he does here, was guilty of as great a sin and as great a wrong to Job as the Sabeans and Chaldeans that robbed him; for a man's good name is more precious and valuable than his wealth. It is against all the laws of justice, charity, and friendship, either to raise or receive calumnies, jealousies, and evil surmises, concerning others; and it is the more base and disingenuous if we thus vex those that are in distress and add to their affliction. Eliphaz could produce no instances of Job's guilt in any of the particulars that follow here, but seems resolved to calumniate boldly, and throw all the reproach he could on Job, not doubting but that some would cleave to him. 2. To pity those who are thus censured and condemned. Innocency itself will be no security against a false and foul tongue. Job, whom God himself praised as the best man in the world, is here represented by one of his friends, and he a wise and good man too, as one of the greatest villains in nature. Let us not think it strange if at any time we be thus blackened, but learn how to pass by evil report as well as good, and commit our cause, as Job did his, to him that judgeth righteously.
Let us see the particular articles of this charge.
I.He charged him with oppression and injustice, that, when he was in prosperity, he not only did no good with his wealth and power, but did a great deal of hurt with them. This was utterly false, as appears by the account Job gives of himself (Job 29:12, etc.) and the character God gave of him, ch. 1. And yet,
1.Eliphaz branches out this charge into divers particulars, with as much assurance as if he could call witnesses to prove upon oath every article of it. He tells him, (1.) That he had been cruel and unmerciful to the poor. As a magistrate he ought to have protected them and seen them provided for; but Eliphaz suspects that he never did them any kindness, but all the mischief his power enabled him to do, - that, for an inconsiderable debt, he demanded, and carried away by violence, a pawn of great value, even from his brother, whose honesty and sufficiency he could not but know (Job 22:6), Thou hast taken a pledge from thy brother for nought, or, as the Septuagint reads it, Thou hast taken thy brethren for pledges, and that for nought, imprisoned them, enslaved them, because they had nothing to pay, - that he had taken the very clothes of his insolvent tenants and debtors, so that he had stripped them naked, and left them so (the law of Moses forbade this, Exo 22:26, Deu 24:13), - he had not been charitable to the poor, no, not to poor travellers, and poor widows: "Thou hast not given so much as a cup of cold water (which would have cost thee nothing) to the weary to drink, when he begged for it (Job 22:7) and was ready to perish for want of it, nay, thou hast withholden bread from the hungry in their extremity, hast not only not given it, but hast forbidden the giving of it, which is withholding good from those to whom it is really due, Pro 3:27. Poor widows, who while their husbands were living troubled nobody, but now were forced to seek relief, thou hast sent away empty from thy doors with a sad heart, Job 22:9. Those who came to thee for justice, thou didst send away unheard, unhelped; nay, though they came to thee full, thou didst squeeze them, and send them away empty; and, worst of all, the arms of the fatherless have been broken; those that could help themselves but little thou hast quite disabled to help themselves." This which is the blackest part of the charge, is but insinuated: The arms of the fatherless have been broken. He does not say, "Thou has broken them," but he would have it understood so, and if they be broken, and those who have power do not relieve them, they are chargeable with it. "They have been broken by those under thee, and thou hast connived at it, which brings thee under the guilt." (2.) That he had been partial to the rich and great (Job 22:8): "As for the mighty man, if he was guilty of any crime, he was never questioned for it: he had the earth; he dwelt in it. If he brought an action ever so unjustly, or if an action were ever so justly brought against him, yet he was sure to carry his cause in thy courts. The poor were not fed at thy door, while the rich were feasted at thy table." Contrary to this is Christ's rule for hospitality (Luk 14:12-14); and Solomon says, He that gives to the rich shall come to poverty.
2.He attributes all his present troubles to these supposed sins (Job 22:10, Job 22:11): "Those that are guilty of such practices as these commonly bring themselves into just such a condition as thou art now in; and therefore we conclude thou hast been thus guilty." (1.) "The providence of God usually crosses and embarrasses such; and snares are, accordingly, round about thee, so that, which way soever thou steppest or lookest, thou findest thyself in distress; and others are as hard upon thee as thou hast been upon the poor." (2.) "Their consciences may be expected to terrify and accuse them. No sin makes a louder cry there than unmercifulness; and, accordingly, sudden fear troubles thee; and, though thou wilt not own it, it is guilt of this kind that creates thee all this terror." Zophar had insinuated this, Job 20:19, Job 20:20. (3.) "They are brought to their wits' end, so amazed and bewildered that they know not what to do, and that also is thy case; for thou art in darkness that thou canst not see wherefore God contends with thee nor what is the best course for thee to take, for abundance of waters cover thee," that is, "thou art in a mist, in the midst of dark waters, in the thick clouds of the sky." Note, Those that have not shown mercy may justly be denied the comfortable hope that they shall find mercy; and then what can they expect but snares, and darkness, and continual fear?
II.He charged him with atheism, infidelity, and gross impiety, and thought this was at the bottom of his injustice and oppressiveness:
he that did not fear God did not regard man. He would have it thought that Job was an Epicurean, who did indeed own the being of God, but denied his providence, and fancied that he confined himself to the entertainments of the upper world and never concerned himself in the inhabitants and affairs of this.
1.Eliphaz referred to an important truth, which he thought, if Job had duly considered it, would have prevented him from being so passionate in his complaints and bold in justifying himself (Job 22:12): Is not God in the height of heaven? Yes, no doubt he is. No heaven so high but God is there; and in the highest heavens, the heavens of the blessed, the residence of his glory, he is present in a special manner. There he is pleased to manifest himself in a way peculiar to the upper world, and thence he is pleased to manifest himself in a way suited to this lower world. There is his throne; there is his court: he is called the Heavens, Dan 4:26. Thus Eliphaz proves that a man cannot be profitable to God (Job 22:2), that he ought not to contend with God (it is his folly if he does), and that we ought always to address ourselves to God with very great reverence; for when we behold the height of the stars, how high they are, we should, at the same time, also consider the transcendent majesty of God, who is above the stars, and how high he is.
2.He charged it upon Job that he made a bad use of this doctrine, which he might have made so good a use of, Job 22:13. "This is holding the truth in unrighteousness, fighting against religion with its own weapons, and turning its own artillery upon itself: thou art willing to own that God is in the height of heaven but thence thou inferrest, How doth God know?" Bad men expel the fear of God out of their hearts by banishing the eye of God out of the world (Eze 8:12), and care not what they do if they can but persuade themselves that God does not know. Eliphaz suspected that Job had such a notion of God as this, that, because he is in the height of heaven,
(1.)It is therefore impossible for him to see and hear what is done at so great a distance as this earth, especially since there is a dark cloud (Job 22:13), many thick clouds (Job 22:14), that come between him and us, and are a covering to him, so that he cannot see, much less can he judge of, the affairs of this lower world; as if God had eyes of flesh, Job 10:4. The interposing firmament is to him as transparent crystal, Eze 1:22. Distance of place creates no difficulty to him who fills immensity, any more than distance of time to him who is eternal. Or,
(2.)That it is therefore below him, and a diminution to his glory, to take cognizance of this inferior part of the creation: He walks in the circuit of heaven, and has enough to do to enjoy himself and his own perfections and glory in that bright and quiet world; why should he trouble himself about us? This is gross absurdity, as well as gross impiety, which Eliphaz here fathers upon Job; for it supposes that the administration of government is a burden and disparagement to the supreme governor and that the acts of justice and mercy are a toil to a mind infinitely wise, holy, and good. If the sun, a creature, and inanimate, can with his light and influence reach this earth, and every part of it (Psa 19:6), even from that vast height of the visible heavens in which he is, and in the circuit of which he walks, and that through many a thick and dark cloud, shall we question it concerning the Creator?
Historical interpretation
Four Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
All these things are accusations, and certainly very reproachful ones. But they are not true with regard to Job and are unjustly pronounced against him. These things happen in times of hardship. Sometimes, when one has only a piece of bread, even though he does not have an entire loaf, we take it away from him by saying, “You are in debt.”
A criminal act not only causes harm but also denies any benefit. Therefore, notice to what point our benevolence must be extended. As there is a certain crime, when those thirsty do not drink, so we have a reward for a glass of cool water, according to the truthful voice of the Savior.
8. Heretics in proportion as they hold not the solid substance of truth, so sometimes they busy themselves, that they may appear full of discourse, and against the faith of Catholics they are boastful as of the knowledge of learning; all that they see they seek to draw to them by their wicked discoursings, and by the very same act, whereby they are joining others to themselves for destruction, they think themselves doing something conducive to life. Now we call those ‘weary’ that are worn down under the wearisome load of this world. And hence Truth saith by Himself, Come unto Me, all ye that labour and are heavy laden, and will give you rest. Matt. 11, 28] And so whereas heretics never cease to preach their own doctrines, they mock at Holy Church as if for ignorance. Thou hast not given water to the weary, and thou hast withholden bread from the hungry. For themselves they think they ‘give water to the weary’ when to persons travailing under their earthly load they supply the cup of their own error. And they look upon it that they themselves have not ‘withholden bread from the hungry,’ in that when questioned even touching things invisible and incomprehensible, they answer with pride and boldness; and they then set themselves down as learned above all men, when they most miserably presume to speak on things unknown. But Holy Church when she sees anyone hungering for that which it would not be for his good to get, either on the one hand if they be things already known to her keeps them back with reserve, or if they appear to be unknown as yet, confesses it with humility; and such she recalls to a sense of well-regulated humility, when she bids everyone of them by her Preacher, not to be wise of himself above that he ought to think, but to think soberly. [Rom. 12, 3] And again, Be not highminded, but fear. [Rom. 11, 20] And again, Seek not out the things that are too deep for thee; neither search the things that are above thy strength. [Ecclus. 3, 21] And again, Hast thou found honey? eat so much as is sufficient for thee, lest perchance thou be filled therewith, and vomit it. [Rrov. 25, 16] For to ‘find honey,’ is to taste the sweetness of holy intelligence. Which is eaten enough of then, when our perception according to the measure of our faculty is held tight under control. For he is ‘filled with honey, and vomits it,’ who in seeking to dive deeper than he has capacity for loses that too from whence he might have derived nourishment. And so, seeing that Holy Church forbids it to feeble minds to dive into deep truths, it is said to blessed Job, And thou hast withholden bread from the hungry.
9. And her greatness also because heretics envy, because she keeps the companies of people every where in the true faith, when they meet with a season of earthly prosperity, they launch out against her in terms of pride, and by their upbraiding disclose how greatly before they secretly envied her power.
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Summary
Job 22:7 delivers Eliphaz the Temanite's most direct and cutting accusation against Job, asserting that Job callously denied essential provisions—water to the weary and bread to the hungry. This verse marks a critical shift in Eliphaz's third speech, moving from abstract theological arguments to specific, unsubstantiated charges of social injustice. Driven by a rigid belief in retributive justice, which posits that Job's immense suffering must be a direct consequence of such egregious sins, Eliphaz's accusation is deeply ironic, as it stands in stark contradiction to Job's well-documented character and later self-defense, powerfully highlighting the profound misunderstanding and judgmentalism of Job's friends.
Context
Literary Context
Job 22:7 is situated within Eliphaz's third and arguably most aggressive discourse, representing a significant escalation in the friends' accusations against Job. Having failed to compel a confession through general theological principles (e.g., God punishes the wicked), Eliphaz pivots to direct, specific charges of moral depravity and social injustice. This speech, particularly from Job 22:5 onward, becomes a relentless indictment of Job's character, accusing him of a litany of sins including oppressing the poor, the naked, and the fatherless. The verse immediately precedes Eliphaz's exhortation for Job to "acquaint now thyself with him, and be at peace" in Job 22:21, indicating Eliphaz's conviction that Job's confession and repentance of these very sins are the sole pathway to restoration. This confrontational stance amplifies the dramatic tension, setting the stage for Job's continued vehement defense of his integrity and the eventual divine intervention.
Historical & Cultural Context
In the ancient Near East, the practices of hospitality and compassionate care for the vulnerable were not merely social conventions but profound moral and religious imperatives. Denying water and food to a weary traveler or a hungry poor person was considered a grave offense, often viewed as a violation of both human decency and divine law. The agrarian and nomadic societies of the time inherently understood the precariousness of life and the absolute necessity of communal support and mutual aid. Furthermore, the prevailing theological framework, particularly among Job's friends, was a strict form of retributive justice: righteousness inevitably led to blessing, while wickedness invariably resulted in suffering. Within this worldview, Job's catastrophic losses and debilitating physical affliction could only be explained by hidden, severe sin. Eliphaz's accusation in Job 22:7 skillfully leverages these deeply held cultural values and theological assumptions, portraying Job as a wealthy man who callously disregarded the most fundamental ethical responsibilities.
Key Themes
Job 22:7 powerfully contributes to several overarching themes within the book of Job. Firstly, it vividly illustrates the theme of false accusation and profound misjudgment. Eliphaz's charges are later revealed to be utterly unfounded, directly contradicting Job's own detailed account of his righteous conduct and generosity towards the poor and needy in Job 29:16 and Job 31:17. This highlights the inherent danger of assuming a direct, simplistic correlation between suffering and sin. Secondly, the verse underscores the biblical imperative of compassion and social justice. Even though Eliphaz misplies the principle in this instance, the underlying moral obligation to care for the vulnerable—the hungry, the thirsty, the weary—is a pervasive and foundational theme throughout the entire biblical narrative, reflecting God's own character and His divine commands found, for example, in Deuteronomy 15. Finally, it reinforces the theme of retribution theology's inadequacy. The friends' rigid adherence to this doctrine blinds them to the complexities of suffering and leads them to unjustly condemn an innocent man, ultimately proving their understanding of God's intricate ways to be profoundly flawed.
Exposition and Analysis
Key Word Analysis
This term refers to water, a fundamental necessity for life, especially in the arid climate of the ancient Near East. Figuratively, it can also denote juice or even bodily fluids. In this context, it signifies the most basic form of refreshment and sustenance, without which life cannot be sustained, emphasizing the severity of withholding it.
This word describes someone who is languid, faint, or thirsty, often due to exhaustion from travel or labor. It highlights a state of extreme physical vulnerability and distress, where the need for water is immediate and critical for survival. The "weary" are not merely tired but are at risk of collapse or death, underscoring the cruelty of denying them refreshment.
This primitive root means to debar (negatively or positively) from benefit or injury; to deny, keep back, refrain, or restrain. Eliphaz uses this verb to imply a deliberate, active act of holding back or refusing aid. It suggests not an accidental oversight but a conscious, malicious decision on Job's part to prevent relief, making the accusation far more severe than a mere failure to notice or assist.
This term refers to someone suffering from a lack of food, experiencing hunger. It signifies a fundamental human need and a state of desperation. To withhold bread from the hungry is to deny the most basic sustenance, an act of profound inhumanity and a violation of the most basic ethical codes.
Verse Breakdown
"Thou hast not given water to the weary to drink"
This initial clause accuses Job of a grave failure in hospitality and compassion. In the parched ancient Near East, offering water to a weary traveler was a universal expectation, often a matter of life and death. The accusation implies a cold-hearted indifference to the suffering of others, specifically those physically drained and in desperate need of immediate refreshment. Eliphaz paints Job as someone who observed distress but chose not to alleviate it.
"and thou hast withholden bread from the hungry"
This second clause intensifies the accusation, escalating from a failure to give to a deliberate act of withholding. Bread was the staple of life, and denying it to someone suffering from hunger was an act of extreme cruelty. By employing the verb "withholden," Eliphaz suggests a conscious, active decision on Job's part to deny sustenance, implying a deep-seated lack of charity, a disregard for human life, and a deliberate act of oppression.
Literary Devices
Job 22:7 employs several potent literary devices to convey Eliphaz's scathing accusation. The most prominent is Parallelism, specifically synonymous parallelism, where the two clauses express similar ideas using different but reinforcing words ("not given water to the weary to drink" and "hast withholden bread from the hungry"). This structural repetition emphasizes the severity and breadth of the alleged offenses, reinforcing the image of Job's supposed profound lack of compassion. Irony is also a dominant device, as Eliphaz's accusation stands in stark contrast to Job's well-established reputation for righteousness and generosity, a fact later affirmed by Job himself and ultimately by God. This profound ironic twist highlights the friends' deep misunderstanding and misjudgment of Job's character. Furthermore, the verse is a prime example of Invective, as Eliphaz's speech is a direct, harsh, and personal attack, designed to condemn Job and provoke a confession rather than to offer comfort or understanding. The accusations themselves are likely Hyperbole or outright fabrication, serving Eliphaz's rigid theological agenda rather than reflecting any objective reality.
Theological and Thematic Connections
Eliphaz's accusation in Job 22:7, though demonstrably false in its application to Job, nevertheless echoes a profound and consistent biblical theme: God's deep and abiding concern for the poor, the vulnerable, and the marginalized, and humanity's corresponding ethical obligation to care for them. From the Mosaic Law's detailed provisions for the gleaner, the stranger, and the widow, to the prophets' impassioned cries for social justice and condemnation of oppression, Scripture repeatedly condemns the neglect and exploitation of the needy while exalting acts of compassion and generosity. God identifies intimately with the suffering of the poor, viewing acts of kindness towards them as service rendered directly to Himself. Eliphaz's fundamental error was not in identifying the importance of such acts, but in falsely attributing their neglect to Job and in using suffering as a simplistic, direct indicator of sin, thus distorting the true nature of God's complex justice and the multifaceted reality of human righteousness.
Reflection and Application
While Eliphaz's specific charges against Job were unjust and utterly unfounded, the underlying principles of compassion and active care for the vulnerable remain timeless and critically important for believers today. This verse, in its negative formulation, serves as a powerful and convicting reminder of our ongoing call to practical love and mercy, especially towards those in desperate need. It challenges us to deeply examine our own hearts and actions: Do we genuinely see the "weary" and the "hungry" in our communities, both near and far? Do we actively seek opportunities to provide water, food, and other necessities, or do we "withhold" out of indifference, busyness, or self-interest? Furthermore, the context of false accusation warns us profoundly against the dangers of judgmentalism and the temptation to assume the moral character of others based solely on their circumstances. We must be exceedingly careful not to attribute suffering simplistically to sin. Instead, we are called to extend grace, offer genuine support, and practice spiritual discernment, remembering that true righteousness is demonstrated not by condemning others, but by embodying Christ's compassion in tangible, self-giving ways.
Questions for Reflection
FAQ
Why does Eliphaz make such specific and harsh accusations against Job?
Eliphaz, along with Job's other friends, operates under a rigid system of retributive theology, which posits that God always punishes the wicked and blesses the righteous. Since Job is suffering immensely and inexplicably, they conclude he must have committed grievous, hidden sins. By the time of Job 22, Eliphaz has grown frustrated by Job's steadfast refusal to confess. He resorts to specific, fabricated accusations (like those in Job 22:7) as a desperate attempt to force Job into admitting guilt, believing that such a confession is the prerequisite for Job's restoration. He is not presenting facts but rather constructing a scenario that fits his theological framework, hoping to break Job's resistance and compel repentance.
Was Job actually guilty of withholding water and bread from the needy?
No, the biblical text strongly indicates that Job was innocent of these specific charges. The book of Job begins by stating that Job was "perfect and upright, and one that feared God, and eschewed evil" (Job 1:1). Later, in his own impassioned defense, Job meticulously describes his extensive acts of charity and care for the poor, the fatherless, and the widow, directly contradicting Eliphaz's accusations. For instance, in Job 29:16, he states, "I was a father to the poor," and in Job 31:17, he affirms, "Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof." Eliphaz's accusations are therefore false, serving to highlight the friends' flawed understanding of God's justice and their inability to comprehend suffering outside of a direct sin-punishment paradigm.
Christ-Centered Fulfillment
While Eliphaz's accusation against Job was a tragic misjudgment of an innocent man, the principles embedded in Job 22:7 find their ultimate and perfect fulfillment in the person and ministry of Jesus Christ. Jesus is the very embodiment of the compassion that Eliphaz falsely accused Job of lacking. He consistently "gave water to the weary to drink" and "gave bread to the hungry," not only through literal miracles like the feeding of the five thousand (Matthew 14:13-21) and the four thousand (Mark 8:1-9), but more profoundly by offering the living water of eternal life (John 4:10-14) and the bread of life (John 6:35) to spiritually famished and weary souls. His entire earthly ministry was characterized by an unwavering commitment to the poor, the sick, the marginalized, and the outcast, culminating in His teaching that true service to Him is found in caring for "the least of these" (Matthew 25:35-40). Furthermore, Jesus Himself, like Job, was the righteous sufferer, utterly innocent yet falsely accused and ultimately condemned. He, "who knew no sin, was made to be sin for us" (2 Corinthians 5:21), enduring the ultimate "withholding" of divine favor on the cross so that humanity might receive abundant life and eternal sustenance. In Him, the call to compassion is not merely a moral imperative but a reflection of God's very nature, perfectly revealed in the one who "suffered being tempted, he is able to succour them that are tempted" (Hebrews 2:18).