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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
Historical Reception
One surviving comment on this verse from the historical church.
10. The common multitudes that are brought under to heretics on their preaching by a carnal understanding conceive the corrupt seeds of their false doctrine, and are joined to them in their condemnation. But when the preachers of errors themselves, Holy Church either receives into her bosom subdued by reason, or binds in under the fetters of her discipline, being hardened by attachment to evil; heretics, being deserted, when they see that the people remain left with themselves without preachers, what else do they but lament the ‘widows’ left empty by Holy Church? And whereas when the masters of heretics are withdrawn, they imagine that their disciples are enfeebled in their practice, they complain that the arms of the fatherless are broken by Holy Church as it were. Or in another way, because when Holy Church receives persons coming to her from heretics, it is plain without a doubt that she stands up against their former error. Thus there are some that are so attached to virginity of the flesh, that they condemn marriage, and there are some who so extol abstinence, that they abhor those that take necessary nourishment. Concerning whom it is said by Paul, Forbidding to marry, and commanding to abstain, from meats, which God hath created to be received with thanksgiving of them which believe. [1 Tim. 4, 5] Those persons then seeing she recalls from the carnal bias of their superstitious belief, when heretics see such living otherwise than they taught them, they bear witness that to the way of acting which they before maintained, their ‘arms are broken’ by Holy Church. And hence in this period of discipline, if any piece of misfortune chance to befall her, they suppose that it has come in meet retribution for her sins.
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Summary
Job 22:9 presents Eliphaz the Temanite's harsh and baseless accusation against Job, asserting that Job had callously exploited and neglected the most vulnerable members of society: widows and orphans. This verse is a pivotal moment in the book, serving as a stark illustration of Eliphaz's rigid and misguided retribution theology, which compelled him to invent grave sins for Job as the supposed cause of his immense suffering, despite God's own testimony to Job's blameless character.
Context
Literary Context
Job 22:9 is situated within Eliphaz's third and final speech, marking a dramatic escalation in the friends' accusations against Job. Moving beyond general theological principles, Eliphaz now launches direct, specific, and deeply personal charges concerning Job's moral character and conduct. This speech, particularly Job 22, represents the climax of the friends' relentless attempts to force Job into a confession of sin, abandoning their initial pretense of comfort for outright condemnation. The accusations in this verse are especially heinous because they target Job's integrity regarding the most defenseless in society, directly challenging his persistent claims of righteousness and standing in stark contrast to his own later defense of his character and care for the needy in Job 29:12-17. The verse thus intensifies the profound tension between Job's unwavering assertion of innocence and his friends' unyielding, simplistic theological framework.
Historical & Cultural Context
In ancient Near Eastern societies, and particularly within 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 its leaders', solemn responsibility to protect and provide for these vulnerable groups. Laws regarding the gleaning of fields (Deuteronomy 24:19-21) and the explicit prohibition against oppressing them (Exodus 22:22-24) underscore their special status under 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 and a profound betrayal of covenantal responsibility.
Key Themes
This verse powerfully contributes to several foundational themes within the book of Job. Firstly, it underscores the pervasive 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. 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 consistently echoed throughout the Law and Prophets (e.g., Isaiah 1:17). Finally, the verse serves as a prime example of the misguided theology of retribution held by Job's friends. Their rigid belief that suffering is always a direct consequence of sin leads them to invent transgressions for Job, rather than grapple with the complexities of divine sovereignty and unmerited suffering, which is the central theological problem explored throughout the entire book of Job.
Exposition and Analysis
Key Word Analysis
This term refers to a woman whose husband has died, leaving her without the primary source of protection and provision in ancient patriarchal societies. The accusation of sending them "empty" implies a deliberate denial of their rightful claims, sustenance, or compassionate aid, leaving them destitute and vulnerable to further hardship.
This adverb means "emptily," "without anything," or "in vain." When applied to the act of sending widows away, it signifies that they received no help, no justice, and no provision, despite their profound need. It conveys a sense of utter destitution and the complete failure of compassion or legal obligation.
While literally referring to physical limbs, "arms" frequently serve as a powerful metaphor for strength, power, support, or the means by which one acts, works, 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, rendering them utterly powerless.
This verb means "to crush," "to oppress," "to break in pieces," or "to bruise." In this context, it vividly describes a violent act of oppression that renders the fatherless utterly helpless and without recourse. It signifies not merely a physical injury but a shattering of their capacity to function, defend themselves, or find support, implying a deliberate act of rendering them 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 their care was a mark of true piety.
"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 is 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, emotionally charged imagery also contributes to the profound 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 and judgmentalism rather than Job's sin.
Theological and Thematic Connections
Job 22:9, despite being a false accusation, powerfully echoes a core theological principle woven throughout the fabric of Scripture: God's profound and unwavering 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 in the eyes of God and society. The friends' fundamental error lies not in the content of what constitutes sin (for oppressing the vulnerable is indeed sin), but in their rigid and simplistic 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 compassionate heart for the marginalized and the inherent dangers of judgmentalism rooted in a simplistic understanding of divine justice and the complexities of human suffering.
Reflection and Application
Job 22:9, while a false charge against a righteous man, compels us to engage in profound self-reflection regarding our own ethical responsibilities and the theological frameworks through which we interpret suffering. It serves as a potent reminder of the enduring biblical call to actively care for the marginalized and oppressed in our societies. We are challenged to consider: 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, direct exploitation, or even subtle indifference? This verse also cautions us 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 and support rather than condemn. True faith is demonstrated not by theological certainty about others' struggles, but by compassionate action, a commitment to justice, and the unwavering pursuit of human dignity for all, especially the most vulnerable among us.
Questions for Reflection
FAQ
Was Eliphaz's accusation against Job true?
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). Furthermore, Job himself later defends his impeccable record of caring for the poor, the fatherless, and the widow in Job 29:12-17, directly refuting the kind of charges Eliphaz levies. 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 actual conduct or God's sovereign purposes.
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 compassionate care that finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament's repeated commands to care for widows and orphans (Deuteronomy 10:18) reveal God's profound heart for the vulnerable, a heart perfectly embodied by Christ Himself. 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). He is the true advocate for the fatherless, offering adoption into God's family through His atoning sacrifice (Ephesians 1:5). Unlike Eliphaz, who wrongly accused the innocent, Jesus, the truly innocent Lamb of God (John 1:29), willingly bore the false accusations and the brokenness of humanity on the cross, becoming poor so that we might become spiritually rich (2 Corinthians 8:9). His perfect life and atoning death ensure that those who are spiritually "empty" and "broken" by sin can find complete fullness, restoration, and eternal security in Him, the ultimate Defender, Provider, and Redeemer of all who are truly helpless.