Job 22:6
For you needlessly demanded security from your brothers and deprived the naked of their clothing.
For you demanded security
The phrase "demanded security" refers to the practice of taking a pledge or collateral from someone as a guarantee for a loan or obligation. In the Hebrew context, this was a common practice, but it was expected to be done with fairness and compassion, especially towards one's fellow Israelites. The Hebrew word for "security" is "עֲרֻבָּה" (arubbah), which implies a binding agreement. In the conservative Christian perspective, this phrase highlights the importance of integrity and righteousness in financial dealings, emphasizing that one should not exploit others, especially those in vulnerable positions.

from your brothers
The term "brothers" here is significant as it denotes a close relationship, not just familial but also communal, as the Israelites were considered a covenant community. The Hebrew word "אָח" (ach) can mean a literal brother or a fellow member of the community. This phrase underscores the expectation of mutual care and responsibility within the community of believers. It serves as a reminder that Christians are called to love and support one another, reflecting the unity and compassion that should characterize the body of Christ.

without cause
"Without cause" suggests an unjust or unwarranted action. The Hebrew word "חִנָּם" (chinnam) means "freely" or "for nothing," indicating that there was no legitimate reason for the demand. This phrase challenges believers to examine their motives and actions, ensuring that they are just and righteous. It serves as a caution against exploiting others for personal gain and calls for a heart aligned with God's justice and mercy.

stripping off their clothes
This phrase paints a vivid picture of humiliation and deprivation. In ancient times, clothing was a basic necessity and a symbol of dignity. The act of stripping someone of their clothes was not only a physical deprivation but also a social and emotional one. The Hebrew word "פָּשַׁט" (pashat) means to strip or remove, often used in contexts of plundering or taking by force. This imagery serves as a powerful reminder of the call to protect and uphold the dignity of others, reflecting the Christian value of loving one's neighbor as oneself.

and leaving them naked
"Naked" in this context symbolizes vulnerability and exposure. The Hebrew word "עָרוֹם" (arom) conveys a state of being without protection or covering. In the biblical narrative, nakedness often represents shame and helplessness. This phrase challenges believers to consider how their actions may leave others exposed or vulnerable and calls for a response of compassion and protection. It echoes the biblical mandate to clothe the naked and care for those in need, reflecting the heart of God for justice and mercy.

Persons / Places / Events
1. Job
A wealthy and righteous man from the land of Uz, who undergoes severe trials and suffering.

2. Eliphaz the Temanite
One of Job's three friends who comes to comfort him but ends up accusing him of wrongdoing.

3. Uz
The land where Job lived, often associated with the region east of Israel.

4. The Accusation
Eliphaz accuses Job of unjustly taking security from his brothers, leaving them destitute.

5. The Dialogue
Part of the larger discourse between Job and his friends, where they debate the reasons for Job's suffering.
Teaching Points
Understanding Misplaced Accusations
Eliphaz's accusation against Job serves as a reminder that human judgment can be flawed. We must be cautious in making assumptions about others' circumstances.

The Importance of Compassionate Justice
The Bible consistently teaches that justice should be tempered with mercy. We are called to act justly and love mercy, ensuring that our actions do not harm others, especially the vulnerable.

Reflecting on Our Own Actions
This verse challenges us to consider how we treat others, particularly in financial dealings. Are we acting with integrity and compassion, or are we inadvertently causing harm?

The Role of Friends in Times of Suffering
Job's friends intended to comfort him but ended up adding to his distress. This highlights the importance of offering support and understanding rather than judgment in times of others' suffering.
Bible Study Questions
1. How does Eliphaz's accusation reflect a misunderstanding of Job's character and situation? What can this teach us about making assumptions about others?

2. In what ways do the laws in Exodus 22:26-27 and Deuteronomy 24:10-13 inform our understanding of justice and compassion in financial dealings?

3. How can we ensure that our actions align with the biblical principle of justice tempered with mercy, especially in our interactions with those who are vulnerable?

4. Reflect on a time when you were quick to judge someone else's situation. How might this study of Job 22:6 change your perspective or actions in the future?

5. How can we be better friends to those who are suffering, ensuring that our words and actions provide comfort rather than additional burden?
Connections to Other Scriptures
Exodus 22:26-27
This passage discusses the law regarding taking a neighbor's cloak as a pledge, emphasizing the importance of returning it by sunset to ensure the neighbor's well-being.

Deuteronomy 24:10-13
These verses provide laws about taking pledges, highlighting the need for compassion and justice in dealings with others.

Proverbs 22:22-23
Warns against exploiting the poor or taking advantage of the vulnerable, promising that the Lord will plead their cause.
Censorious and Uncharitable ReasoningE. Johnson Job 22:1-30
The Impartiality of the Divine JudgmentR. Gree Job 22:2-11
Our Sins Infinite in Number and EnormityE. Payson, D. D.Job 22:5-14
The Charge Against JobHomilistJob 22:5-14
People
Eliphaz, Job, Ophir
Places
Ophir, Uz
Topics
Brother, Brothers, Brother's, Cause, Clothing, Debt, Exacted, Garments, Goods, Hast, Leaving, Naked, Naught, Nothing, Nought, Pledge, Pledges, Reason, Security, Strip, Stripped, Takest
Dictionary of Bible Themes
Job 22:6

     5233   borrowing
     5274   credit
     5329   guarantee

Job 22:4-6

     5444   pledges

Job 22:4-11

     8779   materialism, nature of

Job 22:5-9

     5310   exploitation

Library
December 29 Morning
Understanding what the will of the Lord is.--EPH. 5:17. This is the will of God, even your sanctification.--Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.--This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.--We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal
Anonymous—Daily Light on the Daily Path

Knowledge and Peace
'Acquaint now thyself with Him, and be at peace: thereby good shall come unto thee.'--JOB xxii. 21. In the sense in which the speaker meant them, these words are not true. They mean little more than 'It pays to be religious.' What kind of notion of acquaintance with God Eliphaz may have had, one scarcely knows, but at any rate, the whole meaning of the text on his lips is poor and selfish. The peace promised is evidently only outward tranquillity and freedom from trouble, and the good that is to
Alexander Maclaren—Expositions of Holy Scripture

What Life May be Made
'For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 27. Thou shalt make thy prayer unto Him, and He shall hear thee, and thou shalt pay thy vows. 28. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29. When men are cast down, then thou shalt say, ... lifting up; and He shall save the humble person.'--JOB xxii. 26-29. These words are a fragment of one of the speeches of Job's friends, in which
Alexander Maclaren—Expositions of Holy Scripture

Whether all Things are under Divine Providence
Whether All Things are under Divine Providence We proceed to the second article thus: 1. It seems that not all things are under divine providence. For nothing that is ordained happens contingently, and if all things were provided by God, nothing would happen contingently. There would then be no such thing as chance or fortune. But this is contrary to common opinion. 2. Again, every wise provider, so far as he is able, preserves those in his care from defect and from evil. But we see many evils in
Aquinas—Nature and Grace

Whether God is Everywhere by Essence, Presence and Power?
Objection 1: It seems that the mode of God's existence in all things is not properly described by way of essence, presence and power. For what is by essence in anything, is in it essentially. But God is not essentially in things; for He does not belong to the essence of anything. Therefore it ought not to be said that God is in things by essence, presence and power. Objection 2: Further, to be present in anything means not to be absent from it. Now this is the meaning of God being in things by His
Saint Thomas Aquinas—Summa Theologica

Whether Everything is Subject to the Providence of God?
Objection 1: It seems that everything is not subject to divine providence. For nothing foreseen can happen by chance. If then everything was foreseen by God, nothing would happen by chance. And thus hazard and luck would disappear; which is against common opinion. Objection 2: Further, a wise provider excludes any defect or evil, as far as he can, from those over whom he has a care. But we see many evils existing. Either, then, God cannot hinder these, and thus is not omnipotent; or else He does
Saint Thomas Aquinas—Summa Theologica

The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY
Rev. William Evans—The Great Doctrines of the Bible

The Case of the Christian under the Hiding of God's Face.
1. The phrase scriptural.--2. It signifies the withdrawing the tokens of the divine favor.--3 chiefly as to spiritual considerations.--4. This may become the case of any Christian.--5. and will be found a very sorrowful one.--6. The following directions, therefore, are given to those who suppose it to be their own: To inquire whether it be indeed a case of spiritual distress, or whether a disconsolate frame may not proceed from indisposition of body,--7. or difficulties as to worldly circumstances.--8,
Philip Doddridge—The Rise and Progress of Religion in the Soul

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious
Charles Hadden Spurgeon—Till He Come

A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

Epistle xxxix. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners? As often, too, as I recall in
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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