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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.”
29. Great mercifulness these deeds are proofs of, to ‘deliver the poor that crieth,’ to minister aid to the ‘fatherless,’ to rescue one on the point to perish, to ‘cheer the heart of the widow.’ For above it was said what he put forth in respect of instruction. For he says; The ear hearing blessed me; but now he relates what he rendered in respect of mercifulness, saying, Because I delivered the poor that cried, and the fatherless, and him that had none to help him. Since the voice along with the deed of necessity accords with itself.
These things blessed Job both exhibited to those under him, and thus notwithstanding represented them as destined to be exhibited by Holy Church. Who doth now unceasingly enact both one and the other, that is to say, that her children she should at once feed by speaking, and protect by shielding, so that she should at once by words replenish the good, and by her patronage defend them from the evil. Now it is well written; Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind. [Gen. 1, 11] Which really and truly happened in such a way, that it was a sign of something really and truly to happen, For by ‘the earth’ the Church is represented, which both regales us with the provender of the word, and keeps us safe by the shadow of her patronage; which both by speaking feeds and by aiding protects, so that she should not only bring forth the herb of refreshment, but also along with the fruit of the deed, the tree of protection.
30. I see that it also deserves to be well considered by those who head the governments of the common herds, that in saying above, The young men saw me and hid themselves; he now affirms, I comforted the widow’s heart. What great discipline of rule, that before his presence ‘the young men’ should ‘hide themselves!’ What great mildness of pitying that by him ‘the widows’ hearts should be cheered!’ For there are some persons so severe that they lose even all gentleness of kindly affection, and there are some so mild, that they part with the lights of strict rule. Whence by all rulers both are with all diligence to be maintained, that neither in the rigorousness of discipline they abandon the loving-kindness of a mild disposition, not again in gentleness abandon severity of discipline, so that they may neither grow hard to the fellow-feeling of pitifulness, when they chastise the contumacious, nor enervate the strong arm of discipline when they cheer the hearts of the weak. Thus, then, let vigour of discipline control mildness, and mildness adorn vigour, and so let the one be recommended by the other, that neither vigour become hard, nor mildness unstrung.
31. Now these works of pitifulness, which we have named above, Holy Church at once exhibits corporally, and ceases not to exhibit spiritually. For she ‘delivers the poor that crieth,’ when to the sinner imploring pardon she remits those sins which he has been guilty of. Since it is of such poor that it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. [Matt. 5, 3] And the cry of such poor ones is the cry of those saying in the voice of the Psalmist, Let Thy tender mercy speedily prevent us; for we are made very poor. [Ps. 79, 8] Now she ‘delivers the fatherless who hath no helper,’ in that everyone who now flying the desires of a persecuting world, his old father the devil being dead, runneth to the bosom of Holy Church, finds therein the help of exhortation. It may be that by the title of ‘the fatherless,’ any believer may be understood even with reference to the death of a good father, of the sight of whom he is deprived for a while, though not deprived of solace. And ‘the blessing’ too ‘of him that was ready to perish’ comes upon her, when she anticipates the destruction of a sinner, and when by holy admonitions she brings him back from the pit of sin. Whence it is written; He that converteth a sinner from the error of his way, shall save his soul from death, and shall hide a multitude of sins. [Jam. 5, 20] For if it is a thing of great recompense to rescue from death the flesh sooner or later to die, of what high merit is it to free the soul from death, to live without end in the heavenly country? Now ‘the heart of the widow’ she ‘comforteth,’ in that to each faithful soul he that describes the recompenses of the Lord, as it were recalls to remembrance the blessings of her husband. Unto Whom as the soul is spiritually united, He being dead, she is called ‘a widow,’ but is cheered by the declarations of Holy Church in consequence of His Resurrection. Great consolation therefore doth the heart of the widow receive, when the faithful soul learns by the words of the Church somewhat concerning the Coming of Him, to Whom she is spiritually united.
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SUMMARY
Job 29:12 serves as a pivotal moment in Job's final monologue, offering a profound glimpse into his former life of exemplary righteousness and compassionate leadership. This verse highlights Job's proactive and unwavering commitment to social justice, portraying him not merely as a man of immense wealth but as an active defender of the most vulnerable members of society—the poor who cried out for help, the fatherless, and those utterly devoid of support. It underscores his deep-seated integrity and esteemed standing within the community, providing a powerful counter-narrative to the accusations of hidden sin that his friends have leveled against him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job's monologue in Job 29 is replete with literary devices that amplify its emotional resonance and persuasive power. In verse 12, Parallelism is prominently featured through the listing of distinct yet related categories of the vulnerable ("the poor that cried," "the fatherless," "him that had none to help him"). This cumulative enumeration effectively emphasizes the broad scope and profound depth of Job's compassionate actions, creating a comprehensive portrait of his benevolence. The strong element of Pathos is evident, as Job recounts his past deeds of mercy, evoking sympathy for himself by contrasting his former state of active righteousness with his current inexplicable suffering and abandonment. The imagery of "delivering" suggests an active, almost heroic intervention, positioning Job as a Savior-figure within his community. Furthermore, the verse functions as a powerful form of Self-Vindication, where Job presents concrete, undeniable evidence of his righteousness, implicitly challenging the baseless accusations of his friends and appealing to a higher standard of divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job's actions in this verse resonate deeply with the very character of God revealed throughout Scripture. The Lord is consistently portrayed as the ultimate deliverer, protector, and advocate for the oppressed, the poor, and the fatherless. Job's commitment to justice and mercy reflects a divine expectation for humanity, particularly for those entrusted with power, influence, or resources. His proactive care for the helpless is a tangible expression of what it truly means to "fear God and eschew evil," demonstrating that genuine piety is inextricably linked to ethical conduct and social responsibility. This verse serves as a powerful reminder that authentic faith is not merely intellectual assent or ritualistic observance but active compassion that seeks to alleviate suffering and uphold justice for the marginalized, thereby mirroring God's own heart for the vulnerable and His commitment to righteousness in the world.
REFLECTION AND APPLICATION
Job 29:12 offers a timeless and challenging paradigm for how believers are called to engage with the world, particularly concerning those in profound need. It compels us to move beyond passive sympathy to active, deliberate, and often sacrificial intervention. Job did not wait for the vulnerable to seek him out; he heard their cries, sought them out, and "delivered" them. This implies a proactive stance—identifying those who are poor, isolated, or without help, and then diligently using whatever resources, influence, or voice we possess to bring about their relief and justice. In a world still marked by pervasive poverty, systemic injustice, and profound social isolation, Job's example compels us to consider how we can embody God's heart for the marginalized. It is an invitation to steward our time, talents, and material resources not merely for personal comfort or gain, but for the betterment of others, reflecting the very character of God who consistently defends the defenseless. Our compassion should be practical, our justice tangible, and our advocacy unwavering for those who cannot advocate for themselves, recognizing that true faith is demonstrated through loving action.
Questions for Reflection
FAQ
How does Job's self-defense here relate to his overall argument with God?
Answer: Job's meticulously detailed account of his past righteousness in Job 29 serves as a powerful vindication of his character, directly countering the accusations of his friends who insisted his suffering must be due to hidden sin. By meticulously listing his acts of justice and compassion, Job is not only defending his integrity before his human accusers but also implicitly appealing to God's justice. He believes his blameless life should have merited continued blessing, not inexplicable suffering. This monologue sets the stage for his direct confrontation with God in Job 30 and Job 31, where he demands an explanation for his plight, confident that his past actions prove his innocence and that God, as the ultimate Judge, will eventually vindicate him.
Is Job's boasting here acceptable?
Answer: While Job's detailed self-praise might initially appear as boasting, it is crucial to understand its specific context and purpose. This is not arrogant self-aggrandizement for personal glory but a desperate and necessary defense against false accusations that threaten his reputation, his understanding of God, and his very sanity. Job is not boasting to elevate himself above others in pride but to establish his innocence and integrity in the face of profound injustice. He is presenting undeniable evidence of a life lived in accordance with divine principles, demonstrating that his suffering is not a consequence of unrighteousness. Furthermore, his actions align perfectly with God's own heart for justice and mercy, suggesting that he is merely articulating a truth about his character that God Himself had already affirmed in Job 1:8. His "boasting" is thus a plea for justice, not a display of hubris.
How does this verse inform our understanding of true righteousness?
Answer: Job 29:12 profoundly informs our understanding of true righteousness by demonstrating that it is not merely about avoiding evil or performing religious rituals, but actively pursuing justice and showing tangible compassion for the vulnerable. Job's righteousness was practical and relational; it involved "delivering" those in distress, caring for the "fatherless," and helping "him that had none to help him." This aligns with the consistent emphasis throughout the prophetic tradition in the Old Testament, which teaches that true piety is evidenced by ethical conduct and social justice (e.g., Isaiah 1:17 and Micah 6:8). It reveals that a righteous life is one that actively reflects God's own character of mercy and justice in tangible ways within the community, making it a powerful testament to holistic and active faith.
CHRIST-CENTERED FULFILLMENT
While Job's actions in Job 29:12 exemplify a profound commitment to justice and compassion, they find their ultimate and perfect fulfillment in the person and work of Jesus Christ. Job, as a human deliverer and advocate for the helpless within his community, foreshadows the divine Deliverer who came to rescue humanity from the most profound forms of poverty and helplessness—the bondage of sin and the curse of death. Jesus is the true "Lamb of God, who takes away the sin of the world!" (John 1:29). Throughout His earthly ministry, He consistently identified with the poor, the marginalized, and those "who had none to help them," proclaiming good news to them and healing their infirmities (Luke 4:18-19). He did not merely deliver from physical distress but offered spiritual liberation, healing, and the promise of eternal life. As our great High Priest, Jesus is our ultimate advocate, perpetually interceding for us before the Father (Hebrews 7:25). His entire ministry, culminating in His sacrificial death on the cross and triumphant resurrection, embodies the perfect fulfillment of active compassion and divine justice, demonstrating God's ultimate deliverance for all who are lost, without hope, and in need of a Savior (Romans 5:8).