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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 29:7–17. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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See how these miracles are worthy of the apostles. Job was not able to give sight back to them, because that charisma did not yet exist, but he provided them with light, even though they remained blind, whereas now we even make blind those who are able to see. He did not say, I employed my servants to do that, but I, he says, corrected the errors of nature, not only the errors that derived from the action of people but also those coming from nature itself.
47. Oh what a spoil did “he take from the mouth of the devil, when by converting she carried off Saul himself the spoiler; when still breathing threats he was on his way to Damascus, having received letters, and whereas by persecuting the faithful he was gathering prey for the devil, he was, by being made acquainted with the faith, himself gathered to Christ. [Acts 9, 12] As many times did the Church ‘pluck the spoil out of the mouth of the wicked,’ as often as by preaching she snatched off a soul from the gripe of error. For who can be more truly called a wicked one than the devil? whose ‘jaws we break,’ as often as by arguing against his deceits, we bring to light his secret contrivances. And so we ‘pluck the spoil out of his teeth,’ because the soul, which he had already bitten by breaking it to sin, by converting we recover to the saving health of life. Since by ‘the jaws’ are exhibited his hidden plots, while by the teeth the now open commission of sin. Of which same jaws and teeth it is said by the Psalmist; But God shall break their teeth in their mouth; the Lord shall break the jaw bones of the lions. [Ps. 58, 6] But the holy man declares Himself to ‘break the jaws’ first that he might afterwards be able to ‘carry away the spoil from the teeth’ of that one; because we then truly snatch the prey from his teeth, when we first know how to break his jaws. For it is necessary first to bring to light the secret artifices of his contrivances, that afterwards we may be able to recover the soul of our hearer from open falling. The jaws of this wicked one the chief pastor of the Church himself did by preaching break in pieces, when he said, Be sober, be vigilant, because your adversary the devil as a roaring lion goeth about seeking whom he may devour; whom resist, stedfast in the faith. [1 Pet. 5, 8. 9.] Against this ‘lion’ Holy Church, because she sees his plottings, guards the folds of the faith. Whose ‘jaws she breaks’ as often as she destroys the arguments of heretics, and as many times ‘seizes the spoil out of his teeth,’ as she by preaching converts a man from error. And because there shall then be many of the just, who reckoned that they would depart out of this world in the time of the Church’s peace, blessed Job, while he tells his own case, likewise points out the voices of the just coming after him.
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Summary
Job 29:17 vividly portrays Job's former role as a righteous and authoritative figure who actively combated injustice. Through powerful, predatory imagery, Job recounts how he decisively intervened to disarm the wicked and reclaim what they had unjustly plundered, thereby restoring justice and protecting the vulnerable in his community. This verse stands as a poignant testament to his past integrity, influence, and unwavering commitment to upholding righteousness, sharply contrasting with his present suffering and perceived abandonment.
Context
Literary Context
Job 29:17 is situated within Job's third and final monologue, which spans Job 29-31. This specific chapter, Job 29, serves as a deeply moving reminiscence of Job's past prosperity, honor, and profound influence, creating a stark contrast with his current state of suffering and isolation. Having patiently endured the accusations of his friends and the perplexing silence of God, Job now appeals directly to divine justice, meticulously recounting his blameless life and righteous deeds. Verses Job 29:12-17 specifically detail his active benevolence, portraying him as a champion of the poor, the fatherless, the widow, the blind, and the lame. Within this sequence, verse 17 stands out as a powerful declaration of his decisive judicial action against oppressors, illustrating his commitment not just to charity but to active, confrontational justice, setting the stage for his subsequent oath of innocence in Job 31.
Historical & Cultural Context
In the ancient Near East, the role of a community leader, patriarch, or elder often encompassed significant judicial responsibilities. Such esteemed figures were expected to arbitrate disputes, protect the weak, and ensure that justice prevailed, especially in societies where formal legal systems might be nascent, inaccessible, or non-existent for the common person. Job, as a man of immense wealth and standing in the land of Uz, would have naturally assumed such a prominent position. The vivid imagery of "breaking jaws" and "plucking spoil" resonates deeply with the harsh realities of a world where the strong often preyed on the weak, much like a predator seizing its defenseless prey. Job's actions reflect the ideal of a righteous leader who not only provided for the needy (as seen in Job 29:15-16) but also actively dismantled the power of those who exploited others, embodying a societal expectation of justice that predates formal legal codes. This aligns with broader biblical principles found in texts like Deuteronomy 16:18-20 which emphasize the crucial importance of righteous judgment.
Key Themes
Job 29:17 contributes significantly to several overarching themes within the profound narrative of the book of Job. Firstly, it underscores the theme of Righteous Leadership and Justice. Job presents himself not merely as a benevolent benefactor but as an active, courageous agent of justice, willing to confront and incapacitate the wicked. This highlights the biblical ideal of leaders who use their authority and influence to protect the vulnerable and uphold societal order, reflecting God's own character as a just judge. Secondly, the verse powerfully reinforces the theme of Protection of the Vulnerable. The "wicked" are those who exploit the defenseless, and Job's intervention directly addresses their predatory actions, aligning with the broader biblical mandate to care for the marginalized and voiceless (Proverbs 31:8-9). Lastly, it speaks to the pervasive theme of Divine Justice and Human Suffering. Job's recounting of his past righteous actions serves as a powerful, albeit implicit, argument against the perceived injustice of his current suffering, subtly implying that his blameless conduct should have merited continued divine favor, not affliction. His past role as a decisive dispenser of justice contrasts sharply with his present experience of what he perceives as divine injustice, setting up the central tension and theological dilemma of the entire book.
Exposition and Analysis
Key Word Analysis
From the primitive root H7665, meaning "to burst (literally or figuratively); break (down, off, in pieces, up), crush, destroy." This verb signifies a decisive, forceful, and often violent action that results in the complete destruction or incapacitation of something. In Job's context, it emphasizes his absolute power and effectiveness in dismantling the wicked's ability to inflict harm, not merely weakening them but rendering them utterly powerless.
Properly meaning "a biter, i.e. a tooth; cheek (jaw) tooth, jaw." This term specifically refers to the molars or jawbones, particularly those of a predatory animal. Its use here vividly evokes the image of a beast of prey using its powerful jaws to seize and tear apart its victim. By "breaking" these jaws, Job metaphorically describes rendering the oppressor unable to continue their predatory exploitation, signifying a complete and permanent incapacitation.
Meaning "something torn, i.e. a fragment, prey, food; leaf, meat, prey, spoil." This term refers to "prey" or "plunder," often that which has been violently seized or torn by a wild animal. In this metaphorical sense, it represents the unjust gains, property, or dignity that the wicked had violently taken from the vulnerable. Job's action of "plucking the spoil" signifies the restoration of justice and the recovery of what was wrongfully taken, rescuing the victim from total devastation.
Verse Breakdown
"And I brake the jaws of the wicked"
This clause powerfully establishes Job's active and authoritative role as a dispenser of justice. The imagery is a vivid metaphor: just as one would break the jaws of a dangerous predator to prevent it from devouring its prey, Job decisively incapacitated the wicked. This implies a direct, forceful, and effective intervention that stripped oppressors of their power to exploit and harm the vulnerable. It speaks to Job's courage and his willingness to confront evil directly, rather than merely offering passive sympathy or charity.
"and plucked the spoil out of his teeth."
This second clause complements the first, illustrating the immediate and tangible outcome of Job's decisive action. "Spoil" refers to the plunder or prey that the wicked had seized. By "plucking" it from their "teeth," Job demonstrates his success in rescuing the victims and recovering what was unjustly taken. This highlights his role not only in preventing further harm but also in actively restoring justice and restitution to those who had been wronged. It signifies a complete victory over the oppressor and a tangible deliverance for the oppressed, emphasizing the completeness of his intervention.
Literary Devices
Job 29:17 is rich in Imagery and Metaphor, drawing heavily on the animal kingdom to convey Job's decisive actions. The wicked are depicted as predatory beasts, specifically through the mention of "jaws" and "teeth," which are instruments of tearing and devouring. This Zoomorphism effectively communicates the destructive, violent, and exploitative nature of the oppressors, portraying them as dangerous predators. Job, in turn, is presented as a powerful, almost superhuman force capable of confronting and disarming these "beasts." The act of "breaking the jaws" is a vivid Metaphor for incapacitating the wicked, rendering them harmless and unable to continue their predatory behavior. Similarly, "plucking the spoil out of his teeth" is another powerful Metaphor for rescuing the victims and restoring what was unjustly taken. This imagery creates a strong visual and visceral impression, emphasizing both the severity of the injustice and the absolute effectiveness of Job's intervention. The language also contains an element of Hyperbole, as Job is not literally breaking jaws, but the exaggerated imagery underscores the absolute and decisive nature of his justice, magnifying his past authority and power.
Theological and Thematic Connections
Job 29:17 powerfully illustrates a core biblical principle: the active pursuit of justice and the zealous protection of the vulnerable. Job's actions reflect God's own character as a righteous judge who defends the oppressed, hears the cry of the needy, and brings down the proud. Throughout Scripture, there is a consistent and unwavering call for leaders and individuals to embody this divine attribute, to speak for the voiceless, and to dismantle systems of exploitation and oppression. Job's lament here serves not only as a personal defense of his past integrity but also as a profound reminder of the ideal of righteous governance and compassionate engagement with a broken world—a standard against which he implicitly measures his own inexplicable suffering and God's perplexing silence.
Reflection and Application
Job's vivid recollection in Job 29:17 serves as a profound challenge for contemporary believers, calling us beyond passive empathy to active, courageous engagement in the pursuit of justice. While we may not literally "break jaws" or "pluck spoil" in the physical sense, the spirit of Job's action compels us to identify and dismantle the systems, attitudes, and behaviors that exploit, oppress, or marginalize others in our modern contexts. This might involve advocating for the poor and disenfranchised, supporting legal aid for the unjustly accused, speaking out against discrimination and systemic inequalities, or working tirelessly to reform societal structures that perpetuate injustice. Our faith is not merely about personal piety or individual spiritual disciplines, but about actively reflecting God's heart for justice in the world, courageously confronting those who prey upon the vulnerable, and seeking to restore dignity, equity, and flourishing where it has been stripped away.
Questions for Reflection
FAQ
Was Job's action of "breaking jaws" literal or metaphorical?
The imagery in Job 29:17, "And I brake the jaws of the wicked, and plucked the spoil out of his teeth," is almost certainly metaphorical. It is a powerful and vivid way for Job to describe his decisive and effective judicial actions against oppressors. In the ancient Near East, a leader's role often included arbitrating disputes and protecting the vulnerable. Job is portraying himself as a strong, righteous judge who disarmed the wicked and rescued their victims, much like one would incapacitate a predatory animal to save its prey. This aligns with his other descriptions of being "eyes to the blind" and "feet to the lame" (Job 29:15), which are also metaphorical expressions of his active benevolence and justice.
Christ-Centered Fulfillment
While Job's actions in Job 29:17 represent the pinnacle of human righteousness and a profound commitment to justice, they ultimately foreshadow the perfect and ultimate deliverer, Jesus Christ. Job, in his limited human capacity, could only break the jaws of individual wicked men and reclaim specific spoils. Christ, however, came to confront the ultimate oppressor—Satan—and to plunder his dominion over humanity. Through His death and resurrection, Jesus "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). He is not only the Lamb of God who takes away the sin of the world, but also the Lion of Judah who decisively defeats the spiritual forces of wickedness that hold humanity captive. He rescues us from the "spoil" of sin and death, not merely restoring earthly possessions but granting eternal life and true freedom (John 8:36). Thus, Job's righteous justice, impressive as it was, points to the far greater, redemptive justice of Christ, who delivers us from the very teeth of spiritual death and restores us to fellowship with God (Romans 5:8), offering a complete and eternal salvation that Job's temporary actions could only dimly reflect.