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Commentary on Job 29 verses 1–6
1 ¶ Moreover Job continued his parable, and said,
2 Oh that I were as in months past, as in the days when God preserved me;
3 When his candle shined upon my head, and when by his light I walked through darkness;
4 As I was in the days of my youth, when the secret of God was upon my tabernacle;
5 When the Almighty was yet with me, when my children were about me;
6 When I washed my steps with butter, and the rock poured me out rivers of oil;
Losers may have leave to speak, and there is nothing they speak of more feelingly than of the comforts they are stripped of. Their former prosperity is one of the most pleasing subjects of their thoughts and talk. It was so to Job, who begins here with a wish (Job 29:2): O that I were as in months past! so he brings in this account of his prosperity. His wish is, 1. "O that I were in as good a state as I was in then, that I had as much wealth, honour, and pleasure, as I had then!" This he wishes, from a concern he had, not so much for his ease, as for his reputation and the glory of his God, which he thought were eclipsed by his present sufferings. "O that I might be restored to my prosperity, and then the censures and reproaches of my friends would be effectually silenced, even upon their own principles, and for ever rolled away!" If this be our end in desiring life, health, and prosperity, that God may be glorified, and the credit of our holy profession rescued, preserved, and advanced, the desire is not only natural, but spiritual. 2. "O that I were in as good a frame of spirit as I was in then!" That which Job complained most of now was a load upon his spirits, through God's withdrawing from him; and therefore he wishes he now had his spirit as much enlarged and encouraged in the service of God as he had then and that he had as much freedom and fellowship with him as then thought himself happy in. This was in the days of his youth (Job 29:4), when he was in the prime of his time for the enjoyment of those things and could relish them with the highest gust. Note, Those that prosper in the days of their youth know not what black and cloudy days they are yet reserved for. Two things made the months past pleasant to Job: -
I. That he had comfort in his God. This was the chief thing he rejoiced in, in his prosperity, as the spring of it and the sweetness of it, that he had the favour of God and the tokens of that favour. He did not attribute his prosperity to a happy turn of fortune, nor to his own might, nor to the power of his own hand, but makes the same acknowledgment that David does. Psa 30:7, Thou, by thy favour, hast made my mountain stand strong. A gracious soul delights in God's smiles, not in the smiles of this world. Four things were then very pleasant to holy Job: - 1. The confidence he had in the divine protection. They were the days when God preserved me, Job 29:2. Even then he saw himself exposed, and did not make his wealth his strong city nor trust in the abundance of his riches, but the name of the Lord was his strong tower; in that only he thought himself safe, and to that he ascribed it that he was then safe and that his comforts were preserved to him. The devil saw a hedge about him of God's making (Job 1:10), and Job saw it himself, and owned it was God's visitation that preserved his spirit, Job 10:12. Those only whom God protects are safe and may be easy; and therefore those who have ever so much of this world must not think themselves safe unless God preserve them. 2. The complacency he had in the divine favour (Job 29:3): God's candle shone upon his head, that is, God lifted up the light of his countenance upon him, gave him the assurances and sweet relishes of his love. The best of the communications of the divine favour to the saints in this world is but the candle-light, compared with what is reserved for them in the future state. But such abundant satisfaction did Job take in the divine favour that, by the light of that, he walked through darkness; that guided him in his doubts, comforted him in his griefs, bore him up under his burdens, and helped him through all his difficulties. Those that have the brightest sun-shine of outward prosperity must yet expect some moments of darkness. They are sometimes crossed, sometimes at a loss, sometimes melancholy. But those that are interested in the favour of God, and know how to value it, can, by the light of that, walk cheerfully and comfortably through all the darkness of this vale of tears. That puts gladness into the heart enough to counterbalance all the grievances of this present time. 3. The communion he had with the divine word (Job 29:4): The secret of God was upon my tabernacle, that is, God conversed freely with him, as one bosom-friend with another. He knew God's mind, and was not in the dark about it, as, of late, he had been. The secret of the Lord is said to be with those that fear him, for he shows them that in his covenant which others see not, Psa 25:14. God communicates his favour and grace to his people, and receives the return of their devotion in a way secret to the world. Some read it, When the society of God was in my tabernacle, which Rabbi Solomon understands of an assembly of God's people that used to meet at Job's house for religious worship, in which he presided; this he took a great deal of pleasure in, and the scattering of it was a trouble to him. Or it may be understood of the angels of God pitching their tents about his habitation. 4. The assurance he had of the divine presence (Job 29:5): The Almighty was yet with me. Now he thought God had departed from him, but in those days he was with him, and that was all in all to him. God's presence with a man in his house, though it be but a cottage, makes it both a castle and a palace.
II. That he had comfort in his family. Every thing was agreeable there: he had both mouths for his meat and meat for his mouths; the want of either is a great affliction. 1. He had a numerous offspring to enjoy his estate: My children were about me. He had many children, enough to compass him round, and they were observant of him and obsequious to him; they were about him, to know what he would have and wherein they might serve him. It is a comfort to tender parents to see their children about them. Job speaks very feelingly of this comfort now that he was deprived of it. He thought it an instance of God's being with him that his children were about him; and yet reckon amiss if, when we have lost our children, we cannot comfort ourselves with this, that we have not lost our God. 2. He had a plentiful estate for the support of this numerous family, Job 29:6. His dairy abounded to such a degree that he might, if he pleased, wash his steps with butter; and his olive-yards were so fruitful, beyond expectation, that it seemed as if the rock poured him out rivers of oil. He reckons his wealth, not by his silver and gold, which were for hoarding, but by his butter and oil, which were for use; for what is an estate good for unless we take the good of it ourselves and do good with it to others?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 29:2A
What do the words “he adds at the beginning of his speech” mean? It is not that he completes his speeches, but he comes back to his starting point, without allowing his adversaries to interrupt him or to begin new arguments. What does he say? I would like to live one month of my old happiness in order to shut your mouth and to show you who I was.“One month comparable to a month of my past days.” He calls for nothing extraordinary, only to live his past happiness for thirty days and to enjoy that prosperity with which nobody can provide him anymore. Then he describes it through his words. In fact, since it was impossible now [to live his past happiness], he shows it through his words and says what he did and how he lived before. See the piety of the man: he attributes everything to God. In fact, it is impossible that a person deprived of divine help may ever stand.
Gregory the DialogistAD 604
15. For because a parable is a name for a likeness, it plainly appears that through a form of exterior words he speaks mysteries, who with reference to speaking is recorded to have ‘taken up a parable.’
For when he relates his own circumstances, he is telling all the things that are to come to Holy Church, and through the thing that he himself undergoes he points out what she should undergo. But sometimes he so mixes the words of his own history, that he sounds not of any thing allegorical, while sometimes he so utters his own sorrows as though he were giving utterance in the voice of the sorrowing Church. But in the last part of his discourse, he designates the last time of the Church, when her adversaries, i.e. carnal persons, or heretics and pagans, whom she now busies herself to repress by the authority of wisdom, being set up with unbridled boastfulness, she is obliged to put up with, while derided. Whence in this discourse likewise it is said; But now they that are younger than I have me in derision, whose fathers I would have disdained to put with the dogs of my flock. [Job 30, 1] And the very principle of the arrangement requires that by the last words of blessed Job, the last days of Holy Church should be denoted, when, persecution increasing, she is forced to bear the undisguised voices of heretics, when those motions of their hearts, which they now cover up within the depths of their thoughts, they then disclose in the utterance of error made manifest. For now, as it is said by John, the dragon is imprisoned and held fast in the bottomless pit [Rev. 20, 3], because the wickedness of the devil is hidden from sight in their crafty hearts. But, as is there said, the dragon shall be brought forth out of the bottomless pit, because whatsoever is now covered over from fear, then against the Church openly out of the hearts of the wicked is all that serpent’s venom brought to light. For now the envenomed feeling hides itself from sight under a flattering tongue, and malevolence of craft as it were covers itself with a kind of bottomless pit of dissembling. Now the Lord, as it is expressed by the voice of the Psalmist, gathereth the waters of the sea as in a skin. [Ps. 33, 7] For the ‘skin’ is carnal thinking. So ‘the waters of the sea are gathered in a skin,’ when the bitterness of a froward mind does not burst forth outwardly into the voice of unhallowed liberty. Surely the time shall come, when the froward and the carnal speak forth against her with unreserved voice that which they now go about with secret thought. The time shall come when they shall oppress the Catholic Church not only with unjust words, but with cruel wounds.
16. For from her adversaries the Church suffers persecution in two ways, viz. either by words or by swords. Now when she bears persecution by words, her wisdom is put in exercise, when by swords, her patience. Now persecutions of words we do now too as well daily undergo at the hands of heretics, when heretics themselves flatter us with crafty tongues and with feigned humility, but the persecutions of swords are destined to follow towards the end of the world, that the grains to be stored up in the heavenly granaries may be the more genuinely cleared of the chaff of sins, the more straitly they are bruised with affliction. Then all the Elect, that may be caught in that tribulation, call to mind these times when now the Church secures the peace of the faith, when she holds under the proud necks of heretics, not by the potency of her highness, but by the yoke of reason. They call to mind ourselves, who are passing quiet times of faith, who, though we be straitened in the wars [Alluding to the hostilities of the Lombards especially.] of the nations, yet are not driven to extremity in the sayings of Fathers. Thus blessed Job bearing a type of Holy Church, which is then found in these straits, and yet remembers herself of our tranquillity, as I said, describes the particulars of himself past, and tells the particulars destined to come to others.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 29:1 marks a pivotal moment in the narrative of Job, introducing his final, most comprehensive, and deeply reflective monologue. After enduring profound suffering, engaging in an exhaustive and often frustrating dialogue with his three friends, and wrestling intensely with his understanding of divine justice and his own integrity, Job now takes the floor to deliver an authoritative and deeply personal discourse. This "parable" sets the stage for his ultimate appeal and lament before the direct intervention of God, encapsulating his past blessedness, present desolation, and unwavering commitment to righteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 29:1 employs several key literary devices that enhance its significance and prepare the reader for the profound discourse to follow. Firstly, it functions as a Transitional Marker, clearly signaling a significant shift in the narrative structure from the cyclical, often repetitive, dialogues between Job and his friends to Job's extended, comprehensive monologue. This abrupt shift creates a sense of anticipation and highlights the crucial importance of the forthcoming speech. Secondly, the use of "parable" (Hebrew mashal) is a form of Genre Indicator or Figurative Language. While not a "device" in the sense of metaphor or simile, its specific meaning in the Old Testament context categorizes Job's speech as a Solemn Discourse or Profound Utterance, elevating it above ordinary conversation and imbuing it with authority and wisdom. This choice of word also acts as a powerful form of Foreshadowing, preparing the reader for a speech that will be rich in poetic language, deep reflection, and weighty theological arguments, rather than a simple, straightforward narrative of complaint.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 29:1, by introducing Job's final and most comprehensive "parable," underscores a profound theological truth: the human right to articulate one's suffering, questions, and even accusations before God. Job's insistence on speaking, despite his friends' attempts to silence him or rationalize his pain, highlights the biblical theme of honest lament and the integrity of human experience in the face of divine mystery. It affirms that faith is not merely passive acceptance but often involves wrestling, questioning, and presenting one's case to the Almighty. This deep, reflective discourse becomes a model for how individuals can engage with their suffering, not by denying it, but by bringing their whole selves – their past blessings, present pain, and unwavering convictions – into the divine presence, seeking understanding and vindication. It speaks to the value God places on authentic human expression, even when it challenges conventional piety and theological assumptions.
REFLECTION AND APPLICATION
Job 29:1 invites us into a space of profound personal reflection and articulation. In life, there come moments, often born out of deep suffering, significant transition, or a pressing need for clarity, when we, like Job, feel compelled to gather our thoughts, organize our experiences, and present our "case" – whether to ourselves, to trusted confidantes, or, most importantly, in prayer before God. This verse encourages us to embrace the spiritual discipline of honest self-assessment and to articulate our deepest feelings, convictions, and questions without reservation. It reminds us that our faith journey is not always about neat answers or simplistic explanations, but often about the courageous act of wrestling with mystery, lamenting loss, and affirming integrity even when circumstances seem to contradict it. Job's "parable" is a testament to the enduring human spirit's capacity for profound introspection and its relentless pursuit of meaning and justice, even in the face of overwhelming adversity and the apparent silence of God.
Questions for Reflection
FAQ
Why does the KJV use "parable" for Job's speech, and what does it signify?
Answer: The King James Version's use of "parable" in Job 29:1 translates the Hebrew word māšāl (מָשָׁל). While in modern English, "parable" typically refers to a short, illustrative story (like those told by Jesus in Matthew 13), the Old Testament māšāl has a much broader semantic range. It can denote a proverb, an oracle, a taunt, a lament, or, as is the case here, a weighty, authoritative, and often poetic discourse. In Job's context, it signifies that his upcoming speech (chapters 29-31) is not a casual remark or a simple complaint. Instead, it is a profound, solemn, and deeply reflective pronouncement, characteristic of wisdom literature. It suggests that Job is about to deliver a comprehensive and insightful statement on his life, suffering, and understanding of divine justice, often employing figurative language and deep thought. This choice of word elevates the significance and gravity of Job's final monologue before God directly intervenes in Job 38.
CHRIST-CENTERED FULFILLMENT
Job's "parable" in Job 29:1 serves as a poignant foreshadowing of the ultimate "Word" or "Parable" of God, which is Jesus Christ himself. Job, in his suffering, seeks to articulate his truth and present his case, longing for vindication and a direct encounter with God. This profound human yearning finds its ultimate fulfillment in Christ, who is the Logos, the Word made flesh, the perfect and complete revelation of God to humanity. Jesus, too, endured unjust suffering, yet unlike Job, he was without sin, offering his life as the perfect sacrifice for the sins of the world. His life, ministry, death, and resurrection are the ultimate divine "discourse" – a profound and authoritative statement on God's justice, boundless love, and redemptive plan. Where Job wrestled with the mysteries of suffering and the apparent silence of God, Christ became the very answer to those mysteries, embodying divine wisdom and bringing light into the darkness (John 1:5). Job's longing for a vindicator, a "Redeemer" who would stand upon the earth (Job 19:25), is ultimately realized in Jesus Christ, who not only speaks truth but is the Truth, the Way, and the Life (John 14:6), providing the ultimate vindication for humanity and the definitive answer to the problem of suffering through his finished work on the cross (Hebrews 1:1-3).