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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.
“The blessing of the one about to die will come upon me,” that is, the blessings of the poor, who, being without a coat, was about to die, will come upon me, as I provided him with a garment. In a different sense, you may suggest that the person about to die is he who is dead to the world and its wealth; when the world is dead together with the things that are in it, the one who said, “Whoever lost his soul for me will find it” will come to him. The blessing of this poor, Job says, will come upon me.
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SUMMARY
Job 29:13 encapsulates a poignant moment in Job's final monologue, where he vividly recounts his past life of profound honor, prosperity, and unwavering righteousness, contrasting it sharply with his inexplicable present suffering. This verse specifically underscores his deep commitment to social justice and compassionate care for the most vulnerable in society, illustrating how his benevolent actions brought forth genuine blessings from those he aided and transformed the sorrow of the distressed, particularly the widow, into overflowing joy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey Job's past righteousness. The phrase "him that was ready to perish" utilizes hyperbole to emphasize the extreme desperation and dire circumstances of those Job helped, though it also points to a literal state of near-death or utter ruin from which he rescued them. The vivid expression "caused the widow's heart to sing for joy" employs metonymy, where "heart" represents the entirety of the person's emotional, spiritual, and even intellectual state, signifying a complete inner transformation. This phrase also relies heavily on potent imagery, evoking a powerful sensory experience of profound gladness replacing deep sorrow, allowing the reader to viscerally grasp the depth of Job's compassion and the radical positive change he effected. Furthermore, the entire verse functions as a form of testimony, where Job presents his past actions as irrefutable evidence of his integrity and righteousness, serving as a powerful counter-argument to the accusations of his friends and implicitly appealing to God's ultimate knowledge of his blameless character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 29:13 stands as a profound testament to the biblical emphasis on practical righteousness and compassionate justice. It powerfully illustrates that genuine godliness is not merely an internal state of belief or adherence to ritual, but a dynamic, outward expression of love and mercy actively extended towards those in dire need. Job's actions reflect the very character of God Himself, who is consistently portrayed throughout Scripture as a steadfast defender of the oppressed, the widow, and the orphan. This verse underscores the theological truth that our treatment of the vulnerable is a direct and tangible reflection of our relationship with God, and that acts of selfless service bring profound blessings, both to the recipient and, intrinsically, to the giver. It embodies the principle that active compassion and justice are not peripheral but are core attributes of a life aligned with divine will and the heart of God.
REFLECTION AND APPLICATION
Job's poignant recollection in Job 29:13 offers a profound challenge and enduring inspiration for believers today. It calls us beyond a passive or merely intellectual piety to an active, engaged compassion that diligently seeks out and alleviates suffering within our communities and beyond. In a world still rife with vulnerability—from the economically marginalized to the socially isolated, the physically ailing to the emotionally broken—Job's example serves as a potent reminder that true faith is tangibly demonstrated through concrete acts of love, justice, and mercy. We are invited to identify those who are "ready to perish" in our own spheres of influence—whether due to poverty, illness, loneliness, injustice, or spiritual despair—and to prayerfully consider how we might become instruments of God's grace in their lives. Just as Job brought profound joy to the widow's heart, we are called to bring hope, dignity, and practical assistance, transforming despair into delight. This verse encourages us to engage in honest self-reflection: Are we merely hearers of the Word, or do we actively embody its radical call to mercy and compassion? Our willingness to serve the least of these is a direct measure of our Christ-like character and an unparalleled opportunity to experience the unique and profound blessing that flows from selfless, sacrificial giving.
Questions for Reflection
FAQ
Was Job's righteousness unique, or was it expected of all people in his time?
Answer: While Job's exceptional level of active compassion and justice, as meticulously described in Job 29:13 and the surrounding verses, certainly set him apart as a truly righteous and exemplary man, the underlying principles of caring for the vulnerable were indeed expected in varying degrees across ancient Near Eastern societies, and were foundational within the broader biblical tradition. Many ancient law codes and wisdom texts emphasized the moral imperative to protect the weak and ensure justice for the oppressed, though the specific motivations and the extent of such care might differ. For ancient Israel, the Mosaic Law explicitly commanded and reiterated the importance of caring for the widow, the orphan, and the sojourner (e.g., Deuteronomy 24:17). Job's actions, therefore, demonstrate a universal moral compass that transcended specific legal codes, reflecting a deep personal commitment to justice and mercy that mirrored God's own character, making his righteousness not merely typical, but profoundly exemplary.
How does Job's "blessing" differ from the prosperity gospel?
Answer: Job's "blessing" in this verse refers primarily to the profound gratitude, heartfelt good wishes, and deep spiritual satisfaction he received from those he helped, rather than a transactional accumulation of material wealth or physical health as a direct, guaranteed result of his good deeds. The phrase "The blessing of him that was ready to perish came upon me" speaks to the positive impact and recognition from the beneficiaries of his compassion, and the intrinsic, internal joy of knowing he had made a life-altering difference. This stands in stark contrast to the prosperity gospel, which often teaches that material wealth and physical health are guaranteed outcomes of faith and obedience, implying a direct, often contractual, exchange for godliness. Job's subsequent and inexplicable suffering, despite his unwavering righteousness, directly challenges the simplistic "cause-and-effect" theology often found in prosperity teachings. His experience highlights that true blessing, in its deepest sense, can be found in selfless service, a clear conscience, and steadfast integrity, even amidst profound adversity and the loss of all material possessions and health, as powerfully depicted in Job 1:21.
CHRIST-CENTERED FULFILLMENT
Job 29:13, though deeply rooted in the Old Testament narrative of a righteous man, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Job's compassionate acts of rescuing the "ready to perish" and bringing joy to the widow's heart are but a poignant shadow of the radical, transformative, and eternally redemptive work of the Son of God. Humanity, in its fallen state, was truly "ready to perish," condemned by sin and facing eternal separation from God. Jesus, the ultimate Lamb of God, came not merely to alleviate earthly suffering but to rescue humanity from the very brink of spiritual death, offering eternal life and reconciliation through His perfect sacrifice on the cross, as powerfully declared in John 3:16. Throughout His earthly ministry, Jesus consistently demonstrated His profound care for the vulnerable, healing the sick, feeding the hungry, and extending grace, dignity, and forgiveness to the marginalized and outcast, embodying the very essence of active compassion that Job exemplified. Moreover, Jesus is the one who truly causes the "widow's heart to sing for joy"—and indeed, the hearts of all who mourn, are burdened by sin, or are oppressed by life's sorrows—by offering the comfort of the Holy Spirit, the promise of resurrection, and the hope of everlasting joy, as promised in John 16:22. His ministry was a perfect and complete embodiment of the justice and mercy Job aspired to, culminating in the ultimate act of self-giving love that brings true blessing, spiritual restoration, and eternal life to all who believe, fulfilling the deepest longings of the human heart and perfectly satisfying the righteous demands of God, as articulated by the Apostle Paul in 2 Corinthians 5:21.