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Commentary on Job 29 verses 7–17
We have here Job in a post of honour and power. Though he had comfort enough in his own house, yet he did not confine himself to that. We are not born for ourselves, but for the public. When any business was to be done in the gate, the place of judgment, Job went out to it through the city (Job 29:7), not in an affectation of pomp, but in an affection to justice. Observe, Judgment was administered in the gate, in the street, in the places of concourse, to which every man might have a free access, that every one who would might be a witness to all that was said and done, and that when judgment was given against the guilty others might hear and fear. Job being a prince, a judge, a magistrate, a man in authority, among the children of the east, we are here told,
I. What a profound respect was paid to him by all sorts of people, not only for the dignity of his place, but for his personal merit, his eminent prudence, integrity, and good management. 1. The people honoured him and stood in awe of him, v. 8. The gravity and majesty of his looks and mien, and his known strictness in animadverting upon every thing that was evil and indecent, commanded all about him into due decorum. The young men, who could not keep their countenances, or, it may be, were conscious to themselves of something amiss, hid themselves, and got out of his way; and the aged, though they kept their ground, yet would not keep their seats: they arose and stood up to do homage to him; those who expected honour from others gave honour to him. Virtue and piety challenge respect from all, and usually have it; but those that not only are good, but do good, are worthy of double honour. Modesty becomes those that are young and in subjection as much as majesty becomes those that are aged and in power. Honour and fear are due to magistrates, and must be rendered to them, Rom 13:7. But, if a great and good man was thus reverenced, how is the great and good God to be feared! 2. The princes and nobles paid great deference to him, Job 29:9, Job 29:10. Some think that these were inferior magistrates under him, and that the respect they paid him was due to his place, as their sovereign and supreme. It should rather seem that they were his equals in place, and joined in commission with him, and that the peculiar honour they gave him was gained by his extraordinary abilities and services. It was agreed that he excelled them all in quickness of apprehension, soundness of judgment, closeness of application, clearness and copiousness of expression; and therefore he was among his fellows an oracle of law, and counsel, and justice, and what he said all attended to and acquiesced in. When he came into court, especially when he stood up to speak to any business, the princes refrained talking, the nobles held their peace, that they might the more diligently hearken to what he said and might be sure to understand his meaning. Those that had been forward to speak their own thoughts, loved to hear themselves talk, and cared not much what any body else said, yet, when it came to Job's turn to speak, were as desirous to know his thoughts as ever they had been to vent their own. Those that suspected their own judgment were satisfied in his, and admired with what dexterity he split the hair and untied the knots which puzzled them and which they knew not what to make of. When the princes and nobles wrangled among themselves all agreed to refer the matters in dispute to Job and to abide by his judgment. Happy the men that are blessed with such eminent gifts as these; they have great opportunities of honouring God and doing good, but have great need to watch against pride. Happy the people that are blessed with such eminent men; it is a token for good to them.
II. What a great deal of good he did in his place. He was very serviceable to his country with the power he had; and here we shall see what it was which Job valued himself by in the day of his prosperity. It is natural to men to have some value for themselves, and we may judge something of our own character by observing what that is upon which we value ourselves. Job valued himself, not by the honour of his family, the great estate he had, his large income, his full table, the many servants he had at his command, the ensigns of his dignity, his equipage and retinue, the splendid entertainments he gave, and the court that was made to him, but by his usefulness. Goodness is God's glory, and it will be ours; if we are merciful as God is, we are perfect as he is.
1.He valued himself by the interest he had in the esteem, affections, and prayers, of sober people; not by the studied panegyrics of the wits and poets, but the unconstrained praises of all about him. All that heard what he said, and saw what he did, how he laid out himself for the public good with all the authority and tender affection of a father to his country, blessed him, and gave witness to him, Job 29:11. Many a good word they said of him, and many a good prayer they put up for him. He did not think it an honour to make every body fear him (Oderint dum metuant - Let them hate, provided they also fear) nor to be arbitrary, and to have his own will and way, not caring what people said of him; but, like Mordecai, to be accepted of the multitude of his brethren, Est 10:3. He did not so much value the applauses of those at a distance as the attestations of those that were the witnesses of his conduct, that constantly attended him, saw him, and heard him, and could speak of their own knowledge, especially theirs who had themselves been the better for him and could speak by their own experience: such was the blessing of him who was ready to perish (Job 29:13) and who by Job's means was rescued from perishing. Let great men, and men of estates, thus do good, and they shall have praise of the same; and let those who have good done to them look upon it as a just debt they owe to their protectors and benefactors to bless them and give witness to them, to use their interest on earth for their honour and in heaven for their comfort, to praise them and pray for them. Those are ungrateful indeed who grudge these small returns.
2.He valued himself by the care he took of those that were least able to help themselves, the poor and the needy, the widows and fatherless, the blind and the lame, who could not be supposed either to merit his favour or ever to be in a capacity to recompense it. (1.) If the poor were injured or oppressed, they might cry to Job, and, if he found the allegations of their petitions true, they had not only his ear and his bowels, but his hand too: He delivered the poor that cried (Job 29:12) and would not suffer them to be trampled upon and run down. Nay (Job 29:16), he was a father to the poor, not only a judge to protect them and to see that they were not wronged, but a father to provide for them and to see that they did not want, to counsel and direct them, and to appear and act for them upon all occasions. It is no disparagement to the son of a prince to be a father to the poor. (2.) The fatherless that had none to help them found Job ready to help them, and, if they were in straits, to deliver them. He helped them to make the best of what little they had, helped them to pay what they owed and to get in what was owing to them, helped them out into the world, helped them into business, helped them to it, and helped them in it; thus should the fatherless be helped. (3.) Those that were ready to perish he saved from perishing, relieving those that were hungry and ready to perish for want, taking care of those that were sick, that were outcasts, that were falsely accused, or in danger of being turned out of their estates unjustly, or, upon any other account, were ready to perish. The extremity of the peril, as it quickened Job to appear the more vigorously for them, so it made his seasonable kindness the more affecting and the more obliging, and brought their blessings the more abundantly upon him. (4.) The widows that were sighing for grief, and trembling for fear, he made to sing for joy, so carefully did he protect them and provide for them, and so heartily did he espouse their interest. It is a pleasure to a good man, and should be so to a great man, to give those occasion to rejoice that are most acquainted with grief. (5.) Those that were upon any account at a loss Job gave suitable and seasonable relief to (Job 29:15): I was eyes to the blind, counselling and advising those for the best that knew not what to do, and feet to the lame, assisting those with money and friends that knew what they should do, but knew not how to compass it. Those we best help whom we help out in that very thing wherein they are defective and most need help. We may come to be blind or lame ourselves, and therefore should pity and succour those that are so, Isa 35:3, Isa 35:4; Heb 12:13.
3.He valued himself by the conscience he made of justice and equity in all his proceedings. His friends had unjustly censured him as an oppressor. "So far from that," says he, "I always made it my business to maintain and support right." (1.) He devoted himself to the administration of justice (Job 29:14): I put on righteousness and it clothed me, that is, he had an habitual disposition to execute justice and put on a fixed resolution to do it. It was the girdle of his lions, Isa 11:5. It kept him tight and steady in all his motions. He always appeared in it, as in his clothing, and never without it. Righteousness will clothe those that put it on; it will keep them warm, and be comfortable to them; it will keep them safe, and fence them against the injuries of the season; it will adorn them, and recommend them to the favour both of God and man. (2.) He took pleasure in it, and, as I may say, a holy delight. He looked upon it as his greatest glory to do justice to all and injury to none: My judgment was as a robe and a diadem. Perhaps he did not himself wear a robe and a diadem; he was very indifferent to those ensigns of honour; those were most fond of them who had least intrinsic worth to recommend them. But the settled principles of justice, by which he was governed and did govern, were to him instead of all those ornaments. If a magistrate do the duty of his place, that is an honour to him far beyond his gold or purple, and should be, accordingly, his delight; and truly if he do not make conscience of his duty, and in some measure answer the end of his elevation, his robe and diadem, his gown and cap, his sword and mace, are but a reproach, like the purple robe and crown of thorns with which the Jews studied to ridicule our Saviour; for, as clothes on a dead man will never make him warm, so robes on a base man will never make him honourable. (3.) He took pains in the business of his place (Job 29:16): The cause which I knew not I searched out. He diligently enquired into the matters of fact, patiently and impartially heard both sides, set every thing in its true light, and cleared it from false colours; he laid all circumstances together, that he might find out the truth and the merits of every cause, and then, and not until then, gave judgment upon it. He never answered a matter before he heard it, nor did he judge a man to be righteous, however he seemed, for his being first in his own cause, Pro 18:17.
4.He valued himself by the check he gave to the violence of proud and evil men (Job 29:17): I broke the jaws of the wicked. He does not say that he broke their necks. He did not take away their lives, but he broke their jaws, he took away their power of doing mischief; he humbled them, mortified them, and curbed their insolence, and so plucked the spoil out of their teeth, delivered the persons and estates of honest men from being made a prey of by them. When they had got the spoil between their teeth, and were greedily swallowing it down, he bravely rescued it, as David did the lamb out of the mouth of the lion, not fearing, though they roared and raged like a lion disappointed of his prey. Good magistrates must thus be a terror and restraint to evil-doers and a protection to the innocent, and, in order to this, they have need to arm themselves with zeal, and resolution, and an undaunted courage. A judge upon the bench has as much need to be bold and brave as a commander in the field.
In order to explain why they proclaimed him to be blessed, he mentions his good works. “I have saved,” he says, “the poor from the hand of the powerful,” but it is after attributing to God the merit of protecting and watching him that “he is glorified in the Lord.”
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SUMMARY
Job 29:10 powerfully depicts the unparalleled respect and moral authority Job commanded in his community before his profound trials. It vividly portrays how even the most influential members of society, the "nobles," were rendered utterly silent in his presence, their tongues seemingly stuck to the roofs of their mouths. This striking imagery underscores the immense weight of Job's words and the deep reverence his wisdom and integrity inspired, establishing a stark contrast with his subsequent humiliation and suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 29:10 employs several powerful literary devices to convey Job's former authority and the profound impact of his presence. The most prominent is Hyperbole, seen in the phrase "their tongue cleaved to the roof of their mouth." This is an exaggeration used for dramatic emphasis, vividly portraying an extreme, almost physical, inability to speak, rather than a literal physiological condition. This hyperbole functions as a Metaphor, where the profound silence and inability to speak are compared to a tongue literally stuck, to convey the depth of their awe, conviction, or respectful submission. The verse also utilizes rich Imagery, painting a clear mental picture of the scene: the powerful nobles, usually vocal and assertive, now utterly still and silent, their tongues seemingly paralyzed by Job's commanding presence. This combination of devices powerfully underscores the extraordinary respect and commanding presence Job once held in his community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 29:10 offers profound insights into the nature of true authority and the impact of righteous living. It suggests that genuine respect is not merely a product of social status or coercive power, but is earned through integrity, wisdom, and a life lived in accordance with divine principles. Job's ability to command such profound silence from the "nobles" speaks to the inherent power of truth and the compelling nature of a blameless character. This verse implicitly teaches that when wisdom is spoken and lived out, it possesses an intrinsic weight that can quiet even the most boisterous voices, compelling attention and reflection. This kind of authority, rooted in character rather than coercion, resonates deeply with biblical ideals of leadership and influence, where wisdom and righteousness are paramount.
REFLECTION AND APPLICATION
Job 29:10 invites us to consider the nature of true influence and the impact of our own lives and words. In a world often characterized by noise and the clamor for attention, Job's example reminds us that genuine authority is often quiet, earned through consistent integrity, wisdom, and compassionate action. It challenges us to cultivate a character that speaks louder than words, a life lived with such conviction and righteousness that it commands respect not through force, but through its inherent goodness. This verse also highlights the virtue of listening, especially to wisdom. The nobles' silence serves as a powerful reminder that true humility often manifests in the ability to quiet our own voices and truly hear, absorb, and reflect upon the insights of others, particularly those who embody wisdom and integrity. It prompts us to consider what kind of presence we cultivate and whether our lives inspire genuine reverence or merely polite acknowledgement.
Questions for Reflection
FAQ
Why is the silence of the nobles so significant in Job 29:10?
Answer: The silence of the nobles is profoundly significant because these were individuals of high social standing and often outspoken influence in ancient Near Eastern societies. Public discourse and the assertion of one's opinion were common among leaders at city gates and public assemblies. For them to "hold their peace" and for their "tongue" to be "cleaved to the roof of their mouth" indicates an extraordinary level of respect, awe, and deference towards Job. It suggests that Job's wisdom, integrity, and the gravity of his words were so compelling that they rendered even the most eloquent and powerful individuals utterly speechless. This highlights Job's unparalleled moral and intellectual authority in his community, contrasting sharply with the later disdain and mockery he experienced (see Job 30:1-8).
Does this verse suggest Job was arrogant or boasting about his past status?
Answer: While Job is indeed recounting his past glory, the context of chapters 29-31 is a defense and lament, not an act of arrogance or self-aggrandizement. Job is not boasting in a prideful way, but rather presenting a factual and poignant account of his former esteemed position to underscore the profound injustice and inexplicable nature of his current suffering. He is demonstrating to his friends and to God that his life was one of integrity, compassion, and public service (as detailed in Job 29:12-17), thus making his present humiliation all the more perplexing and seemingly undeserved. His recollection serves to highlight the stark contrast between how he was honored and how he is now scorned, which is central to his argument against his friends' accusations and his plea for divine understanding.
CHRIST-CENTERED FULFILLMENT
While Job's earthly wisdom and integrity commanded a profound, almost involuntary silence from human nobles, this foreshadows the infinitely greater and divine authority of Jesus Christ. Job's influence was a reflection of his righteous character, but Christ's authority stems from His very nature as the eternal Word of God, through whom all things were made and in whom all things hold together (John 1:1-3; Colossians 1:17). Where Job's words silenced men, Jesus' words silenced the very forces of nature, commanding the wind and waves to be still with a mere word (Mark 4:39). He silenced demons who recognized His divine identity and authority (Mark 1:27), and His profound teaching left even His adversaries speechless, unable to answer His questions or find fault in His wisdom (Matthew 22:46; Luke 20:26). Ultimately, the ultimate silence commanded by Christ was over sin and death itself, as He, the Lamb of God, took away the sin of the world (John 1:29) and conquered the grave, ensuring that every tongue will one day confess His Lordship, whether in willing worship or compelled submission, and every knee will bow before Him (Philippians 2:10-11). Job's temporary, human authority, though remarkable, pales in comparison to the eternal, cosmic authority of Christ, who truly embodies all wisdom, righteousness, and divine power.