TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 29:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
Losers may have leave to speak, and there is nothing they speak of more feelingly than of the comforts they are stripped of. Their former prosperity is one of the most pleasing subjects of their thoughts and talk. It was so to Job, who begins here with a wish (Job 29:2): O that I were as in months past! so he brings in this account of his prosperity. His wish is, 1. "O that I were in as good a state as I was in then, that I had as much wealth, honour, and pleasure, as I had then!" This he wishes, from a concern he had, not so much for his ease, as for his reputation and the glory of his God, which he thought were eclipsed by his present sufferings. "O that I might be restored to my prosperity, and then the censures and reproaches of my friends would be effectually silenced, even upon their own principles, and for ever rolled away!" If this be our end in desiring life, health, and prosperity, that God may be glorified, and the credit of our holy profession rescued, preserved, and advanced, the desire is not only natural, but spiritual. 2. "O that I were in as good a frame of spirit as I was in then!" That which Job complained most of now was a load upon his spirits, through God's withdrawing from him; and therefore he wishes he now had his spirit as much enlarged and encouraged in the service of God as he had then and that he had as much freedom and fellowship with him as then thought himself happy in. This was in the days of his youth (Job 29:4), when he was in the prime of his time for the enjoyment of those things and could relish them with the highest gust. Note, Those that prosper in the days of their youth know not what black and cloudy days they are yet reserved for. Two things made the months past pleasant to Job: -
I.That he had comfort in his God.
This was the chief thing he rejoiced in, in his prosperity, as the spring of it and the sweetness of it, that he had the favour of God and the tokens of that favour. He did not attribute his prosperity to a happy turn of fortune, nor to his own might, nor to the power of his own hand, but makes the same acknowledgment that David does. Psa 30:7, Thou, by thy favour, hast made my mountain stand strong. A gracious soul delights in God's smiles, not in the smiles of this world. Four things were then very pleasant to holy Job: - 1. The confidence he had in the divine protection. They were the days when God preserved me, Job 29:2. Even then he saw himself exposed, and did not make his wealth his strong city nor trust in the abundance of his riches, but the name of the Lord was his strong tower; in that only he thought himself safe, and to that he ascribed it that he was then safe and that his comforts were preserved to him. The devil saw a hedge about him of God's making (Job 1:10), and Job saw it himself, and owned it was God's visitation that preserved his spirit, Job 10:12. Those only whom God protects are safe and may be easy; and therefore those who have ever so much of this world must not think themselves safe unless God preserve them. 2. The complacency he had in the divine favour (Job 29:3): God's candle shone upon his head, that is, God lifted up the light of his countenance upon him, gave him the assurances and sweet relishes of his love. The best of the communications of the divine favour to the saints in this world is but the candle-light, compared with what is reserved for them in the future state. But such abundant satisfaction did Job take in the divine favour that, by the light of that, he walked through darkness; that guided him in his doubts, comforted him in his griefs, bore him up under his burdens, and helped him through all his difficulties. Those that have the brightest sun-shine of outward prosperity must yet expect some moments of darkness. They are sometimes crossed, sometimes at a loss, sometimes melancholy. But those that are interested in the favour of God, and know how to value it, can, by the light of that, walk cheerfully and comfortably through all the darkness of this vale of tears. That puts gladness into the heart enough to counterbalance all the grievances of this present time. 3. The communion he had with the divine word (Job 29:4): The secret of God was upon my tabernacle, that is, God conversed freely with him, as one bosom-friend with another. He knew God's mind, and was not in the dark about it, as, of late, he had been. The secret of the Lord is said to be with those that fear him, for he shows them that in his covenant which others see not, Psa 25:14. God communicates his favour and grace to his people, and receives the return of their devotion in a way secret to the world. Some read it, When the society of God was in my tabernacle, which Rabbi Solomon understands of an assembly of God's people that used to meet at Job's house for religious worship, in which he presided; this he took a great deal of pleasure in, and the scattering of it was a trouble to him. Or it may be understood of the angels of God pitching their tents about his habitation. 4. The assurance he had of the divine presence (Job 29:5): The Almighty was yet with me. Now he thought God had departed from him, but in those days he was with him, and that was all in all to him. God's presence with a man in his house, though it be but a cottage, makes it both a castle and a palace.
II.That he had comfort in his family.
Every thing was agreeable there: he had both mouths for his meat and meat for his mouths; the want of either is a great affliction.
1.He had a numerous offspring to enjoy his estate: My children were about me. He had many children, enough to compass him round, and they were observant of him and obsequious to him; they were about him, to know what he would have and wherein they might serve him. It is a comfort to tender parents to see their children about them. Job speaks very feelingly of this comfort now that he was deprived of it. He thought it an instance of God's being with him that his children were about him; and yet reckon amiss if, when we have lost our children, we cannot comfort ourselves with this, that we have not lost our God.
2.He had a plentiful estate for the support of this numerous family, Job 29:6. His dairy abounded to such a degree that he might, if he pleased, wash his steps with butter; and his olive-yards were so fruitful, beyond expectation, that it seemed as if the rock poured him out rivers of oil. He reckons his wealth, not by his silver and gold, which were for hoarding, but by his butter and oil, which were for use; for what is an estate good for unless we take the good of it ourselves and do good with it to others?
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
It was the custom of the ancients that the elders should sit together in the gates and judge the cases of those entering in, so that the people of the city might be more peaceful. Now we in revering the sacred history hold it certain that this blessed Job did everything for the sake of the observance of just dealing. We are led further to investigate the mystery of the allegory.What then is denoted by “the gate of the city”? It refers to every good action by which the soul enters into the company of the heavenly kingdom. Hence the prophet says, “You, who lifted me up from the gates of death, that I may declare all your praises in the gates of the daughter of Zion.” For “the gates of death” are bad actions that drag to destruction. But because Zion is the word for a viewing, “the gates of Zion” we interpret as good actions by which we enter into the country above, that we may view the glory of our King.
22. Whereas we have already frequently said that Christ and the Church are one person, He, that is to say, the Head of that Body, and She the Body of that Head; these words are to be understood after the voice of the Head in one way, after the voice of the Body in another way. Whom then do we take for ‘the feet’ of the Lord, but the holy Preachers. Of whom He saith, And I will walk in them. [Lev. 26, 12] Thus ‘the feet are washed with butter,’ because the holy Preachers are filled to the full with the fatness of good works. For, as we have already said above, scarcely is the mere preaching itself carried on without something being done wrong. For any man preaching is either drawn on into some slight indignation, if he is despised, or into some little glorying, if he is reverenced by those that hear him. Whence the Apostles too had their feet washed, that from any slight defilement contracted in the act of preaching itself they might be cleansed as from a sort of dust collected by a journey. And blessed James saith, My brethren, be not many masters. And a little after, For in many things we offend all. [Jam. 3, 1. 2.] Thus ‘the feet are washed with butter,’ because the dust gathered by glory in preaching is steeped and cleansed by the fatness of good works. Or otherwise ‘the feet are washed with butter,’ when the wages owing are paid to the holy Preachers by those that hear, and those whom the imposed labour of preaching exhausts, the richness of good practice exhibited by the disciples cheers; not that they preach for this that they may be fed, but that they are therefore fed, that they may preach; i.e. that they may hold up to preach; not so that the action of the preacher should pass into the aim of getting support, but that the ministering of support should be made subservient to the usefulness of preaching. Whence by good preachers it is not for the sake of the means of living that preaching is rendered, but for the sake of preaching that the means of living are accepted. And as often as what is wanted is bestowed on those that preach by those that hear them, they are not used to take delight in the benefit of the good things, but in the reward of those bestowing them. Whence it is said by Paul, Not because I desire a gift, but I desire fruit. [Phil. 4, 17.] For the ‘gift’ is the actual thing that is bestowed; but the fruit thereof is if with a kindly disposition a thing be bestowed in the pursuit of the future recompense. So we receive the gift in the thing, the fruit thereof in the heart. And because the Apostle was fed rather by the recompense of his disciples than by the benefaction, he avouches that he ‘seeks not a gift,’ but ‘fruit.’ Hence he straightway added, saying, But I have all and abound. Therefore ‘the feet are washed with butter,’ when the holy preachers, as we said, worn out by the actual preaching itself, are regaled with the good deeds of their hearers. For the weary ‘feet’ he had ‘anointed with butter,’ who heard, Because the bowels of the Saints are refreshed by the brother. [Philem. 7.] With this ‘butter the foot was anointed,’ which was held fast in fetters, saying, The Lord give mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain. [2 Tim. 1, 16] So then if by the voice of the Head we form our estimate of the words, we do rightly as has been said in taking ‘the feet’ for preachers.
23. But if we are to interpret these words in the voice of the Body alone, then the feet of the Church are the ministers of inferior works, which whilst they enforce the things that are without for necessary purposes, by the lowest ministration stick to the ground like feet. But they that are at the head, who are intent on the pursuit of instruction, ought with heedful care to question the hearts of the busied, and by the voice of frequent admonition to administer to them that pouring in of richness which they themselves as disengaged receive, For because in one body the members are interested for one another reciprocally, just as our outermost parts are stayed up by their ministrations, so it is necessary that their interior parts should be filled by our pursuits. When then to persons devoted to the extremest offices the holy doctors preach the anointing oil of our Lord’s Incarnation, they ‘wash the feet with the butter’ of utterance, Moreover the feet are accustomed to be lacerated by the mere ruggedness of the way; whence it is altogether difficult at once to go a journey in the earthly actions of this life, and not sustain any wounds at all from the exertion of the journey. And so when the rulers keeping watch call back to their heart within their hearers engrossed with exterior concerns, that they may ascertain what evil things they have committed amidst the very deeds allowed to be done, and that what they find out they may bewail, ‘they wash the feet with butter;’ because to the wounds of these persons they administer the ointments of penitence. Therefore let Holy Church being unspeakably afflicted remember how in the time of her peace she purified by the word of exhortation even the furthest members in herself, and let her say, When I washed my feet with butter.
Which it is wonderfully interesting to view in the case of blessed Job, who amidst so many cares of property, so many interests for children, so many engagements of sacrifices, preached to his dependents, howsoever the very farthest, the good things of the life ensuing, that those he might inoculate touching heavenly things, who were working for him at earthly services. What do we Bishops say to all this, who to those committed to us care not to render the word of life, when a wedded husband, neither the secular garb, nor the management of large means were able to debar the office of preaching.
But saving the historical verity, let us now return to the words of Holy Church, who tells by blessed Job, i.e. by the mouth of a Member of her own, how great are the things that she shall suffer in the last time, when she remembers her past fortunes, when by that same richness of the word the life of those in action was cleansed. Who in more fully following out that same watchfulness of her preachers adds;
And the rock poured me out rivers of oil.
24. That by the title of a rock Christ is denoted, the great Preacher avouches, saying, And that rock was Christ. [1 Cor. 10, 4] Which very ‘rock’ doth now ‘pour out rivers of oil’ for the use of Holy Church, because the Lord by speaking therein gives out the preachings of the interior anointing. ‘From this Rock that river of oil issued forth,’ the book of Matthew, the book of Mark, the book of Luke, and the book of John. In the several regions of this world for all the preachings she put forth, this ‘Rock poured out’ as many ‘rivers of oil’ by the mouths of the Apostles. As many times still ‘a river of oil is poured out from this Rock,’ as often as to the minds of the hearers, to be anointed by the Holy Spirit, those things are explained which are spoken concerning Christ in the old Books. And they are called ‘rivers of oil,’ because they run out and anoint; in which same he that is dipped is anointed, and he that is anointed is fattened within. Of which fatness doubtless it is that the Psalmist saith, Let my soul be filled as with marrow and fatness. [Ps. 63, 5] It may be that by the designation of oil the actual anointing of the Holy Spirit is denoted, whereof it is said by the Prophet; And the yoke shall rot at the presence of the oil. [Is. 10, 27.] For ‘the yoke doth rot at the presence of the oil,’ because whilst we are anointed with the grace of the Holy Spirit, we are set free from the bondage of our captivity; and whereas the proud dominion of the evil spirit is thrown off, the yoke is broken in pieces, wherewith the necks of our liberty were borne down. Of this oil again it is written; A vineyard was made to my beloved on the horn, a child of oil. [Is. 5, 1.] For ‘a child of oil,’ the faithful people is called, which is engendered to the faith of God by the interior anointing of the Holy Spirit. And so at that time let Holy Church, being borne down by countless sorrows, recal to remembrance the gifts of the Spirit and the marvellous preachings which are her’s now, and let her bewail her own silence, saying, The rock poured me out rivers of oil.
Continue studying Job 29:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Job 29:6 offers a profoundly vivid and hyperbolic portrayal of Job's bygone era of immense prosperity and the extraordinary divine favor he once enjoyed. In this poignant lament, Job recalls a time when his life was characterized by an unparalleled abundance of resources and a miraculous ease of provision, symbolized by rich dairy products and flowing oil. This imagery stands in stark contrast to his present destitution and suffering, serving as a powerful expression of deep nostalgia for a lost golden age and underscoring the radical shift in his circumstances and the perplexing nature of his affliction.
Context
Literary Context
Job 29 marks a pivotal moment in the book, initiating Job's final, comprehensive soliloquy before God's direct intervention. Following the exhaustive and ultimately inconclusive dialogues with his three friends (chapters 3-27) and Elihu's subsequent speeches (chapters 32-37), Job reclaims the narrative to present his most impassioned defense and lament. Chapter 29 specifically functions as a nostalgic recollection of Job's former glory and blessed state, meticulously detailing the respect, honor, and prosperity he once commanded. This verse, with its lavish imagery of overflowing abundance, directly follows Job's yearning for "the months of old" and "the days when God watched over me" in Job 29:2-5, powerfully establishing the stark contrast between his past blessedness and his current, bewildering suffering.
Historical & Cultural Context
In the ancient Near East, wealth and well-being were inextricably linked to agricultural productivity, livestock, and the land itself. "Butter" (more accurately, a rich dairy product like curdled milk or cream) and "oil" (predominantly olive oil) were not mere luxuries but fundamental commodities for daily sustenance, trade, anointing, and fuel for lamps. The imagery in this verse vividly reflects an agrarian society where an abundance of these resources signified immense prosperity and divine blessing. The concept of "the rock pouring out oil" would have been particularly astonishing, as rocks are inherently barren and dry. This emphasizes a miraculous, supernatural level of provision, echoing cultural understandings that true, overflowing wealth was a direct manifestation of divine favor, much like the miraculous provision of water from a rock for Israel in the wilderness, as recounted in Exodus 17:6.
Key Themes
This verse profoundly contributes to several central themes within the Book of Job. Firstly, it highlights the theme of Divine Blessing and Prosperity, showcasing Job's former status as a man uniquely favored by God, whose material blessings overflowed to an almost mythical degree. Secondly, it underscores the profound theme of Loss and Lament, as Job's detailed recollection of his past abundance serves to accentuate the depth of his current destitution and the perplexing nature of his suffering. This stark contrast is central to his struggle to reconcile his blamelessness with his affliction, a fundamental question that permeates the entire book. Finally, the imagery of miraculous provision, even from barren sources, reinforces the theme of God's Sovereignty and Provision, even as Job grapples with the apparent withdrawal of that provision. His memory of God's "candle" shining upon his head in Job 29:3 further solidifies the idea that his past prosperity was directly attributed to God's active presence and blessing.
Exposition and Analysis
Key Word Analysis
Derived from the root "to walk," hâlîyk refers to a walk or, by implication, a step. In this context, "my steps" refers to Job's paths, his daily movements, or the very ground he walked upon. The imagery of washing these steps with butter emphasizes the pervasive and extravagant nature of his former prosperity, suggesting that even the most common aspects of his life were touched by immense luxury.
This term refers to curdled milk or cheese, a rich dairy product highly valued in the ancient world. The hyperbole of "washing steps with butter" signifies not merely a plentiful supply but an extravagant, almost wasteful, overflow of this precious commodity. It paints a picture of unparalleled luxury and ease, where a household was so blessed that even its pathways were metaphorically paved with richness, indicative of flourishing herds and abundant pasture.
Properly, a cliff or sharp rock, tsûwr generally denotes a rock or boulder, often figuratively representing a refuge or strength. In this verse, the "rock" symbolizes a naturally barren and unyielding source. For such a source to "pour out rivers of oil" emphasizes the miraculous and supernatural origin of Job's former abundance, highlighting that his prosperity was not merely natural good fortune but an extraordinary, divine blessing.
This primitive root signifies "to pour out," often with the idea of narrowness of orifice, implying a continuous flow. When applied to the rock, it accentuates the miraculous nature of the provision, suggesting an inexhaustible and effortless outpouring of a valuable commodity from an impossible source, further underscoring the divine intervention in Job's past prosperity.
Derived from the root "to be fat," shemen refers to grease, especially liquid (like olive oil), often perfumed, and figuratively, richness. Olive oil was a staple in the ancient world, used for food, light, anointing, and medicinal purposes. Its abundance was a sign of great wealth and a fruitful land. The image of "the rock poured me out rivers of oil" is a powerful metaphor for limitless and miraculous provision, emphasizing that Job's wealth was not merely the result of hard work but a direct, supernatural blessing from God.
Verse Breakdown
"When I washed my steps with butter"
This vivid phrase employs hyperbole to convey an unimaginable degree of prosperity and comfort. "Washing steps" implies a path, a daily walk, or even the very ground Job trod. To wash it with "butter" (a rich, valuable foodstuff) signifies an abundance so extreme that precious resources were used for non-essential, lavish purposes. It speaks to a life of unparalleled ease, where scarcity was unknown and luxury was commonplace, reflecting a household overflowing with livestock and their produce.
"and the rock poured me out rivers of oil;"
This second clause continues the hyperbolic imagery, emphasizing the miraculous and limitless nature of Job's former provision. A "rock" is typically a symbol of barrenness and hardship. For a rock to "pour out rivers of oil" suggests a supernatural intervention, a continuous and inexhaustible flow of a vital and valuable commodity from an unexpected, impossible source. It underscores that Job's wealth was not merely the result of hard work or good fortune, but a direct, miraculous blessing from God, making his current desolation all the more perplexing.
Literary Devices
Job 29:6 is exceptionally rich in Hyperbole, a literary device that uses extreme exaggeration for emphasis or effect. The images of "washing steps with butter" and "the rock poured me out rivers of oil" are not meant to be taken literally but serve to magnify the extraordinary, almost mythical, level of Job's past prosperity and divine favor. This exaggeration underscores the profound contrast with his present suffering, intensifying his lament and highlighting the inexplicable nature of his reversal of fortune. The verse also employs powerful Imagery, creating vivid mental pictures of abundance and ease, appealing to the senses of touch (the smooth, rich butter) and sight (the flowing rivers of oil). Furthermore, Metaphor is evident in the "rock pouring rivers of oil," where the rock symbolizes an impossible, barren source, and the oil represents limitless wealth and divine provision, conveying a sense of miraculous abundance beyond natural means.
Theological and Thematic Connections
Job 29:6 serves as a profound theological statement on the nature of divine blessing and the perplexing reality of its apparent withdrawal. It highlights the ancient understanding that material prosperity was often seen as a tangible sign of God's favor and covenant faithfulness. Job's recollection is not merely a nostalgic longing for comfort, but a theological lament, questioning why such clear evidence of God's blessing has been so dramatically reversed. This verse implicitly raises the central theological problem of the book: the relationship between righteousness and suffering, and the often inscrutable ways of God. It forces the reader to confront the transience of earthly blessings and the deeper questions of faith that arise when those blessings are removed, prompting a re-evaluation of where true security and hope lie.
Reflection and Application
Job's poignant recollection in Job 29:6 invites us to reflect deeply on our own experiences of blessing and loss. While few will experience the hyperbolic prosperity Job describes, we all navigate seasons of abundance and seasons of scarcity. This verse encourages a posture of profound gratitude for past and present blessings, recognizing them as gracious gifts from God's hand, rather than entitlements. Yet, it also serves as a sober reminder of the transient nature of all earthly comforts and possessions. Our ultimate security, identity, and hope should not be rooted in what we possess or what we have experienced, but in the unchanging character of God Himself. When trials come and blessings seem to vanish, Job's lament validates the human experience of grief and confusion, but also compels us to seek a deeper understanding of God's purposes beyond material prosperity, trusting in His steadfast love and sovereign wisdom even when His ways are inscrutable.
Questions for Reflection
FAQ
What is the significance of "butter" and "oil" in this verse?
In the ancient Near East, both "butter" (more accurately, a rich dairy product like curdled milk or cream) and "oil" (typically olive oil) were highly prized commodities. They represented essential foodstuffs, sources of light, and valuable trade goods. Their presence in abundance signified immense wealth, health, and fertility of the land and livestock. The hyperbole of "washing steps with butter" and "rocks pouring rivers of oil" elevates this significance, portraying a level of prosperity that is not just plentiful but miraculously overflowing, indicating Job's extraordinary divine favor. It's a poetic way of saying he lived in a land flowing with milk and honey, a common biblical metaphor for blessing, as seen in God's description of the promised land in Exodus 3:8.
Christ-Centered Fulfillment
While Job 29:6 describes Job's earthly, material prosperity as a sign of divine favor, it ultimately points to a greater, spiritual abundance found in Christ. Job's "rivers of oil" and "steps washed with butter" foreshadow the inexhaustible spiritual riches and anointing that flow from the presence of God in the New Covenant. Jesus, as the true source of all blessing, offers not merely transient material wealth but an eternal, overflowing life, as He Himself declared, "I have come that they may have life, and have it to the full" in John 10:10. The anointing of the Holy Spirit, often symbolized by oil in the Old Testament, is poured out without measure upon believers, enabling them to walk in newness of life and experience a spiritual abundance that transcends earthly circumstances, as promised in Acts 2:17. Thus, Job's past glory, though magnificent, pales in comparison to the spiritual glory and eternal provision secured for us through the sacrifice and resurrection of the Lamb of God, who takes away the sin of the world, who offers a living water that never runs dry, as described in John 4:14.