Why does Eliphaz accuse Job of taking pledges from his brothers in Job 22:6? Canonical Text (Berean Standard Bible, Job 22:6) “For you demanded security from your brothers without cause, stripping off their clothes and leaving them naked.” Immediate Literary Context Job 22 opens Eliphaz’s third—and most caustic—speech. He can find no logical explanation for Job’s suffering except hidden, grievous sin (22:4 – 5). Verse 6 lists the first of seven specific accusations. By naming a concrete social crime—seizing pledges unjustly—Eliphaz tries to anchor his doctrine of retributive justice in alleged evidence: “You must be suffering because you preyed on the vulnerable.” Ancient Near-Eastern Legal Background of “Pledge” 1. Hebrew term: ḥăbōl (חָבַל) “to take a pledge, exact collateral.” 2. Mosaic legislation: • Exodus 22:26 – 27—garment pledged must be returned by sunset. • Deuteronomy 24:6, 10 – 13—forbids seizing millstones or entering a debtor’s home to collect collateral. 3. Archaeological witness: tablets from Nuzi and the Code of Hammurabi §§ 117, 241 limit creditor power, confirming the practice and ethical restrictions of holding pledges. Eliphaz accuses Job of violating both common law and divine law by retaining garments overnight, leaving men “naked”—an egregious social injustice. Theological Framework Driving Eliphaz Eliphaz’s worldview is mechanical retribution: righteousness → blessing; wickedness → calamity (cf. Job 4:7). His logic: Premise 1—God is just and cannot wrongly afflict (22:2 – 3). Premise 2—Job is manifestly afflicted. Conclusion—Job must be guilty of covenant-level crimes. Thus he invents plausible sins typical of wealthy landowners: extorting collateral (22:6), neglecting the poor (22:7), crushing widows and orphans (22:9). Assessment of the Accusation 1. Scriptural refutation. Job later swears the opposite: • “I rescued the poor who cried for help” (29:12). • “If I have kept my bread to myself… let my shoulder fall from the socket” (31:16 – 22). 2. Divine verdict. God twice calls Job “blameless and upright” (1:8; 2:3) and rebukes Eliphaz’s misrepresentation (42:7). 3. Narrative function. The false charge exposes the inadequacy of works-retribution and prepares readers for God’s sovereign answer (chs. 38 – 42). Ethical and Social Implications In Israelite society clothing was critical for night warmth (Exodus 22:27). Retaining a garment pledge overnight weaponized debt, publicly shaming and physically endangering the poor. Scripture repeatedly identifies this abuse as symptomatic of systemic unrighteousness (Amos 2:8). Christological Trajectory Job suffers though innocent, prefiguring Christ, “who committed no sin, and no deceit was found in His mouth” (1 Peter 2:22). Both endure wrongful accusations; both ultimately vindicated—Job by restoration, Christ by resurrection (1 Corinthians 15:4). Eliphaz foreshadows the Sanhedrin’s false witnesses (Mark 14:56 – 59). Practical Application 1. Beware doctrinal systems that leave no room for innocent suffering. 2. Guard against assuming hidden sin when encountering another’s trials. 3. Uphold equity in lending and commerce; God defends the poor. 4. Look to the Mediator Job longed for (Job 9:33), revealed fully in Jesus Christ, for true justification. Conclusion Eliphaz accuses Job of taking pledges to validate his retributive theology. The charge is groundless, serving the narrative to expose human misjudgment and highlight God’s greater wisdom. Job’s integrity—and ultimate vindication—anticipates the perfect righteousness and public vindication of the risen Christ, the One to whom all Scripture consistently testifies. |
    |