Job 22:9

KJV

Thou hast sent widows away empty, and the arms of the fatherless have been broken.

KJV (with Strong's)

Thou hast sent {H7971} widows {H490} away empty {H7387}, and the arms {H2220} of the fatherless {H3490} have been broken {H1792}.

Complete Jewish Bible

you sent widows away empty-handed and left the arms of orphans crushed.

Berean Standard Bible

You sent widows away empty-handed, and the strength of the fatherless was crushed.

American Standard Version

Thou hast sent widows away empty, And the arms of the fatherless have been broken.

Commentary

### SUMMARY
Job 22:9 captures a severe, yet false, accusation leveled by Eliphaz the Temanite against Job, asserting that Job had callously mistreated the most vulnerable members of society—widows and orphans. This verse serves as a stark illustration of Eliphaz's misguided theology of retribution, where he assumes Job's immense suffering must be a direct consequence of hidden, grave sins, specifically social injustice, despite Job's unblemished character attested by God himself.

### CONTEXT
* **Literary Context:** Job 22:9 is embedded within Eliphaz's third and final speech to Job, marking a significant escalation in the friends' accusations. Unlike previous speeches that offered general theological principles, Eliphaz here moves to direct, specific, and deeply personal charges against Job's character and conduct. This speech, particularly chapters 22-24, represents the climax of the friends' attempts to force Job into confession, abandoning their earlier pretense of comfort for outright condemnation. The accusations in this verse are particularly heinous because they target Job's integrity concerning the most defenseless in society, a direct challenge to his claim of righteousness and a stark contrast to his own later defense in [Job 29:12-17](/job/29-12 "Job's Righteousness and Care for the Needy"). The verse thus highlights the dramatic tension between Job's persistent assertion of innocence and his friends' rigid, unyielding theological framework.

* **Historical & Cultural Context:** In ancient Near Eastern societies, and particularly in Israel, widows and orphans occupied the lowest rung of the social ladder. Lacking a male protector (husband or father), they were often without legal standing, economic means, or social support, making them acutely susceptible to exploitation and injustice. Biblical law and prophetic teaching consistently emphasized the community's, and especially the leaders', responsibility to protect and provide for these vulnerable groups. Laws regarding the gleaning of fields ([Deuteronomy 24:19-21](/deuteronomy/24-19 "Deuteronomy 24:19-21 - Provisions for the Poor")) and the prohibition against oppressing them ([Exodus 22:22-24](/exodus/22-22 "Exodus 22:22-24 - Do Not Oppress the Vulnerable")) underscore their special status in God's covenant. To "send widows away empty" or "break the arms of the fatherless" would have been considered an egregious violation of both divine law and fundamental societal ethics, representing the epitome of heartless oppression.

* **Key Themes:** This verse powerfully contributes to several key themes within the book of Job. Firstly, it underscores the theme of **false accusation**, as Eliphaz's charges are entirely baseless and contrary to Job's true character, which the narrative itself affirms in [Job 1:1](/job/1-1 "Job 1:1 - Job's Blameless Character"). Secondly, it highlights the profound biblical emphasis on **care for the vulnerable**. Even though the accusation is false, its severity demonstrates the high value placed on justice and compassion for the marginalized in Israelite society, a theme echoed throughout the Law and Prophets (e.g., [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed")). Finally, the verse serves as a prime example of the **misguided theology of retribution** held by Job's friends. Their belief that suffering is always a direct consequence of sin leads them to invent sins for Job, rather than grapple with the complexities of divine sovereignty and unmerited suffering, which is a central theological problem explored in [the entire book of Job](/job/1 "The Book of Job").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Empty (Hebrew, רֵיקָם _reqam'_):** This adverb signifies "empty-handed," "without anything," or "in vain." When applied to widows, it implies that they were denied what was rightfully theirs, or what they desperately needed for survival. It suggests a complete lack of provision, justice, or compassion, leaving them destitute and without hope.
* **Broken (Hebrew, דכא _daka'_):** The verb means "to crush," "to oppress," "to break in pieces," or "to be bruised." In this context, it vividly describes a violent act of oppression that renders the fatherless utterly helpless and without recourse. It's not merely a physical breaking but a shattering of their ability to function, defend themselves, or find support.
* **Arms (Hebrew, זְרֹעוֹת _zero'ot'_):** While literally referring to physical limbs, "arms" frequently serve as a metaphor for strength, power, support, or the means by which one acts or provides. To "break the arms" of the fatherless is to metaphorically strip them of their strength, their ability to work, their means of defense, and any potential for self-sufficiency or external support. It implies a deliberate act of rendering them utterly powerless and vulnerable.

#### Verse Breakdown
* **"Thou hast sent widows away empty":** This clause accuses Job of actively denying justice, sustenance, or aid to widows. It implies a deliberate act of neglect or exploitation, where those who came seeking help or their rightful due were dismissed without receiving anything, thereby exacerbating their already precarious situation. This would have been a profoundly unrighteous act in ancient Israel, where widows were under divine protection.
* **"and the arms of the fatherless have been broken":** This second clause intensifies the accusation, suggesting a more active and violent form of oppression. By "breaking their arms," Job is accused of rendering the fatherless utterly helpless, stripping them of their means of support, defense, or even the capacity to appeal for justice. It paints a picture of severe injustice and cruelty, leaving the most vulnerable without any hope or ability to fend for themselves.

#### Literary Devices
Eliphaz's accusation in Job 22:9 employs powerful **metaphor** and **hyperbole** to convey the severity of the alleged crimes. The phrase "the arms of the fatherless have been broken" is a vivid **metaphor** for rendering someone utterly powerless and unable to help themselves; it's not a literal breaking of bones but a symbolic destruction of their capacity for life and self-preservation. This metaphor, combined with the accusation of sending widows away "empty," creates a picture of extreme heartlessness and injustice. The entire statement functions as a form of **invective**, a direct and harsh accusation intended to condemn and shame Job. The use of such strong imagery also contributes to the **dramatic irony** of the book, as the reader knows, unlike Eliphaz, that Job is innocent of these charges, making Eliphaz's words a testament to his own flawed understanding rather than Job's sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 22:9, despite being a false accusation, powerfully echoes a core theological principle throughout Scripture: God's profound concern for the vulnerable and the imperative for His people to uphold justice for them. The Law of Moses, the Prophets, and the Wisdom Literature consistently command compassion and protection for the widow, the orphan, and the sojourner, viewing their mistreatment as a direct affront to God Himself. Eliphaz's accusation, therefore, taps into a deeply ingrained moral code within Israel, highlighting the gravity of such offenses. The friends' error lies not in the *content* of what constitutes sin, but in their rigid application of a retribution theology that assumes suffering *must* equal sin, thus leading them to invent transgressions for Job. This verse thus serves as a stark reminder of both God's heart for the marginalized and the dangers of judgmentalism rooted in a simplistic understanding of divine justice.

* [Exodus 22:22-24](/exodus/22-22 "Exodus 22:22-24 - Do Not Oppress the Vulnerable")
* [Deuteronomy 24:17](/deuteronomy/24-17 "Deuteronomy 24:17 - Justice for the Sojourner, Fatherless, and Widow")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed")

### REFLECTION AND APPLICATION
Job 22:9, while a false charge against a righteous man, compels us to reflect on our own ethical responsibilities and theological frameworks. It serves as a potent reminder of the enduring biblical call to actively care for the marginalized and oppressed in our societies. How do we, as individuals and communities, ensure that those who lack power, voice, or resources are not "sent away empty" or have their "arms broken" by systemic neglect or direct exploitation? This verse challenges us to examine our hearts for any judgmental attitudes, particularly towards those experiencing hardship. It cautions against the simplistic assumption that suffering is always a direct consequence of personal sin, urging us instead to approach others with empathy, humility, and a willingness to listen rather than condemn. True faith is demonstrated not by theological certainty about others' struggles, but by compassionate action and the unwavering pursuit of justice for all, especially the most vulnerable.

#### Questions for Reflection
* **In what ways might I, or my community, inadvertently "send widows away empty" or "break the arms of the fatherless" through inaction, indifference, or systemic injustice?**
* **How does the story of Job challenge my own assumptions about the relationship between suffering and sin?**
* **What practical steps can I take to advocate for or directly support the vulnerable and marginalized in my sphere of influence?**
* **When I see someone suffering, is my first inclination to offer judgment or compassion and practical help?**

### FAQ
**Was Eliphaz's accusation against Job true?**

Answer: No, Eliphaz's accusation in Job 22:9 was entirely false. The book of Job opens with God Himself attesting to Job's blameless and upright character, stating that "there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil" ([Job 1:8](/job/1-8 "Job 1:8 - God's Testimony of Job")). Furthermore, Job himself later defends his record of caring for the poor, the fatherless, and the widow in [Job 29:12-17](/job/29-12 "Job 29:12-17 - Job's Righteousness and Compassion")). Eliphaz's charges stem from his flawed theological premise that Job's immense suffering *must* be due to some hidden sin, rather than an accurate assessment of Job's conduct.

### CHRIST-CENTERED FULFILLMENT
While Job 22:9 stands as a false accusation against a righteous man, it inadvertently highlights the very standard of justice and compassion that finds its ultimate fulfillment in Jesus Christ. The Old Testament's repeated commands to care for widows and orphans ([Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Vulnerable")) reveal God's heart for the vulnerable, a heart perfectly embodied by Christ. Jesus consistently ministered to the marginalized, healed the sick, fed the hungry, and welcomed those cast out by society, demonstrating a radical compassion that never "sent anyone away empty" but rather filled them with grace and truth ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). He is the true advocate for the fatherless, offering adoption into God's family through His sacrifice ([Ephesians 1:5](/ephesians/1-5 "Ephesians 1:5 - Adoption as Sons Through Christ")). Unlike Eliphaz, who wrongly accused the innocent, Jesus, the truly innocent Lamb of God, willingly bore the false accusations and the brokenness of humanity on the cross, becoming poor so that we might become rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). His perfect life and atoning death ensure that those who are spiritually "empty" and "broken" by sin can find complete fullness and restoration in Him, the ultimate Defender and Provider.

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 24:3

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

Job 24:21

He evil entreateth the barren [that] beareth not: and doeth not good to the widow.

Ezekiel 22:7

In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.

Job 31:21

If I have lifted up my hand against the fatherless, when I saw my help in the gate:

Isaiah 10:2

To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless!

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Psalms 37:17

For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.