Job 22:7

KJV

Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.

KJV (with Strong's)

Thou hast not given water {H4325} to the weary {H5889} to drink {H8248}, and thou hast withholden {H4513} bread {H3899} from the hungry {H7457}.

Complete Jewish Bible

you didn't give water to the weary to drink, you withheld food from the hungry.

Berean Standard Bible

You gave no water to the weary and withheld food from the famished,

American Standard Version

Thou hast not given water to the weary to drink, And thou hast withholden bread from the hungry.

Commentary

### SUMMARY
Job 22:7 presents Eliphaz the Temanite's direct and harsh accusation against Job, alleging that Job deliberately withheld essential provisions—water from the weary and bread from the hungry. This verse is a pivotal moment in Eliphaz's third speech, where he abandons general theological arguments for specific, unsubstantiated charges, driven by his rigid belief in retributive justice, which posits that Job's immense suffering must be a direct consequence of such egregious sins. The accusation is deeply ironic, as it directly contradicts Job's demonstrated character and later self-defense, highlighting the profound misunderstanding and judgmentalism of Job's friends.

### CONTEXT
* **Literary Context:** Job 22:7 is embedded within Eliphaz's third and most aggressive speech to Job, marking a significant escalation in the friends' accusations. Having failed to elicit a confession from Job through more general theological pronouncements (e.g., God punishes the wicked), Eliphaz shifts tactics from indirect insinuation to direct, specific charges of social injustice. This speech, particularly from verse 5 onward, becomes a relentless attack on Job's moral character, accusing him of a litany of sins, including oppression of 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" [Job 22:21](/job/22-21 "Job 22:21 - Eliphaz's Counsel to Job"), suggesting that Eliphaz believes Job's confession and repentance of these specific sins are the only path to restoration. This aggressive posture sets the stage for Job's continued defense of his integrity and the eventual divine intervention.

* **Historical & Cultural Context:** In the ancient Near East, hospitality and care for the vulnerable were not merely social niceties but deeply ingrained moral and religious obligations. Denying water and food to the weary traveler or the hungry poor was considered a grave offense, often seen as a violation of both human decency and divine law. The nomadic and agrarian societies of the time understood the precariousness of life and the absolute necessity of communal support. Furthermore, the prevailing theological framework, particularly among Job's friends, was a strict form of retributive justice: righteousness led to blessing, and wickedness led to suffering. Within this worldview, Job's catastrophic losses and physical affliction could only be explained by hidden, severe sin. Eliphaz's accusation in Job 22:7 taps into these deeply held cultural values and theological assumptions, presenting Job as a wealthy man who callously disregarded the most fundamental ethical responsibilities.

* **Key Themes:** Job 22:7 powerfully contributes to several key themes within the book of Job. Firstly, it exemplifies the theme of **false accusation and misjudgment**. Eliphaz's charges are later revealed to be completely unfounded, directly contradicting Job's own detailed account of his righteous conduct and generosity towards the poor and needy in [Job 29:16](/job/29-16 "Job 29:16 - Job's Generosity to the Poor") and [Job 31:17](/job/31-17 "Job 31:17 - Job's Care for the Fatherless"). This highlights the danger of assuming a direct correlation between suffering and sin. Secondly, the verse underscores the **biblical imperative of compassion and social justice**. Even though Eliphaz misapplies the principle, the underlying moral obligation to care for the vulnerable—the hungry, the thirsty, the weary—is a pervasive theme throughout Scripture, reflecting God's own character and commands. 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 ways to be flawed.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **withholden (Hebrew, _māna'_):** This verb implies a deliberate act of holding back, restraining, or refusing. It's not an accidental oversight but a conscious decision. Eliphaz uses this word to suggest that Job intentionally and maliciously denied aid to those in dire need, making the accusation far more severe than a mere failure to notice or assist. It paints Job as actively preventing relief rather than passively neglecting it.
* **weary (Hebrew, _'āyēf'_):** This term describes someone who is exhausted, faint, or parched, often from travel or labor. It highlights a state of extreme vulnerability and physical distress, where the need for water is immediate and critical for survival. The "weary" are not just tired but are at risk, emphasizing the cruelty of denying them refreshment.
* **hungry (Hebrew, _rā'ēv'_):** This word directly refers to someone suffering from 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 clause accuses Job of failing in a fundamental act of hospitality and compassion. In the arid ancient Near East, offering water to a weary traveler was a universal expectation and a matter of life and death. The accusation implies a cold-hearted indifference to the suffering of others, specifically those physically drained and in 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, moving 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 using "withholden," Eliphaz suggests a conscious, active decision on Job's part to deny sustenance, implying a deep-seated lack of charity and a disregard for human life.

#### Literary Devices
Job 22:7 employs several powerful 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 words ("not given water to the weary" and "withholden bread from the hungry"). This repetition emphasizes the severity and breadth of the alleged offenses, reinforcing the image of Job's supposed 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 by God. This ironic twist highlights the friends' profound misunderstanding and misjudgment. Furthermore, the verse uses **Invective**, as Eliphaz's speech is a direct, harsh, and personal attack, designed to condemn and provoke a confession rather than to offer comfort or understanding. The accusations are likely **Hyperbole** or outright fabrication, serving Eliphaz's theological agenda rather than reflecting reality.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's accusation in Job 22:7, though false in its application to Job, echoes a profound and consistent biblical theme: God's deep concern for the poor, the vulnerable, and the marginalized, and humanity's corresponding ethical obligation to care for them. From the Mosaic Law's provisions for the gleaner and the stranger to the prophets' impassioned cries for social justice, Scripture repeatedly condemns the oppression of the needy and exalts acts of compassion. God identifies with the suffering of the poor, viewing acts of kindness towards them as service rendered to Himself. Eliphaz's 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 indicator of sin, thus distorting the true nature of God's justice and human righteousness.

* [Deuteronomy 15:7-8](/deuteronomy/15-7 "Deuteronomy 15:7-8 - Command to Open Hand to the Poor"): "If there be among you a poor man of one of thy brethren... thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him..."
* [Proverbs 19:17](/proverbs/19-17 "Proverbs 19:17 - Lending to the Lord by Helping the Poor"): "He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again."
* [Isaiah 58:7](/isaiah/58-7 "Isaiah 58:7 - True Fasting and Social Justice"): "Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?"

### REFLECTION AND APPLICATION
While Eliphaz's specific charges against Job were unjust and unfounded, the underlying principles of compassion and care for the vulnerable remain timeless and critically important for believers today. This verse, in its negative formulation, serves as a powerful reminder of our ongoing call to practical love and mercy, especially towards those in desperate need. It challenges us to examine our own hearts and actions: Do we genuinely see the "weary" and the "hungry" in our communities? 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 against the dangers of judgmentalism. We must be careful not to assume the moral character of others based on their circumstances or to attribute suffering solely to sin. Instead, we are called to extend grace, offer support, and practice discernment, remembering that true righteousness is demonstrated not by condemning others, but by embodying Christ's compassion in tangible ways.

#### Questions for Reflection
* **In what practical ways can I "give water to the weary" and "give bread to the hungry" in my own sphere of influence?**
* **How might I be tempted to judge others' suffering, and what steps can I take to cultivate a more compassionate and less judgmental perspective?**
* **What resources or opportunities exist in my community to serve those who are most vulnerable, and how can I become more actively involved?**

### FAQ

**Why does Eliphaz make such specific and harsh accusations against Job?**

Answer: Eliphaz, along with Job's other friends, operates under a rigid system of retributive theology, believing that God always punishes the wicked and blesses the righteous. Since Job is suffering immensely, they conclude he must have committed grievous sins, even if hidden. By Job 22, Eliphaz has grown frustrated by Job's 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.

**Was Job actually guilty of withholding water and bread from the needy?**

Answer: 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](/job/1-1 "Job 1:1 - Introduction to Job's Character"). Later, in his own 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](/job/29-16 "Job 29:16 - Job's Generosity to the Poor"), he states, "I was a father to the poor," and in [Job 31:17](/job/31-17 "Job 31:17 - Job's Commitment to Sharing"), 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 Jesus Christ. Jesus is the 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](/matthew/14-13 "Matthew 14:13-21 - Feeding the Five Thousand")) but also by offering the living water of eternal life ([John 4:10-14](/john/4-10 "John 4:10-14 - Jesus Offers Living Water")) and the bread of life ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")) to spiritually famished souls. His ministry was characterized by an unwavering commitment to the poor, the sick, 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](/matthew/25-35 "Matthew 25:35-40 - Jesus on Serving the Least of These")). Furthermore, Jesus Himself, like Job, was the righteous sufferer, innocent yet falsely accused and condemned. He, "who knew no sin, was made to be sin for us" ([2_corinthians/5-21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")), enduring the ultimate "withholding" of divine favor on the cross so that humanity might receive abundant life. 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](/hebrews/2-18 "Hebrews 2:18 - Christ's Empathy")).

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

Job 31:17

Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;

Isaiah 58:7

[Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

Matthew 25:42

For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

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 18:7

And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;

Deuteronomy 15:7

If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:

Deuteronomy 15:11

For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.