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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
Historical Reception
One surviving comment on this verse from the historical church.
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.
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Summary
Job 29:7 serves as a poignant and vivid recollection by Job of his former days, contrasting his profound public honor and societal influence with his current state of suffering and isolation. This verse paints a powerful picture of his esteemed position as a respected leader and judge within his community, where he was accustomed to taking a prominent place at the city gate—the bustling center of civic life—to dispense justice, offer counsel, and engage with the populace, thereby underscoring the dramatic depth of his fall from grace.
Context
Literary Context
Job 29 inaugurates Job's final, deeply moving monologue, where he starkly contrasts his glorious past with his desolate present. Following the exhaustive debates with his three friends and the initial speeches of Elihu, Job reclaims his voice to articulate the profound depth of his suffering and his bewilderment at God's seemingly inexplicable actions towards him. This particular chapter is a nostalgic recounting of the "days when God watched over me" (Job 29:2), detailing the abundant blessings, universal respect, and significant influence he once enjoyed. Verse 7 specifically sets the scene for his public life, establishing the foundational image for the subsequent detailed descriptions of his benevolent leadership and the widespread esteem he commanded, as elaborated in Job 29:8-17. It acts as a powerful opening statement, immediately immersing the reader in the grandeur of Job's former public persona.
Historical & Cultural Context
In the ancient Near East, the city gate was far more than a mere entrance or exit; it was the vibrant epicenter of all communal, commercial, and judicial activity. This strategic location served as the primary marketplace, the designated court of law, the venue for public announcements, and a central gathering place where elders and respected citizens convened to discuss and decide community affairs. To "go out to the gate" and "prepare one's seat in the street" (referring to the open area immediately inside or outside the gate) was a definitive indicator of a person's high social standing, recognized authority, and active role in public life. Judges, community elders, and prominent leaders routinely gathered there to arbitrate disputes, conduct significant business transactions, and offer counsel. Job's detailed description vividly evokes the image of a distinguished figure, universally recognized and respected, who held a formal, acknowledged position among the city's decision-makers, reflecting the patriarchal and communal governance structures characteristic of the era.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Job. Primarily, it underscores the theme of Public Honor and Esteem, vividly portraying Job's elevated societal position and the profound deference shown to him by all segments of society, from the youth to the princes, as further detailed in Job 29:8-10. Secondly, it highlights Authority and Justice, as sitting at the city gate was the quintessential act of those who administered justice and provided wise counsel. Job's "prepared seat" signifies his active and intentional role in upholding righteousness and advocating for the vulnerable, aligning perfectly with his self-description as a "father to the poor" (Job 29:16) and one who "broke the fangs of the unrighteous" (Job 29:17). Lastly, the verse profoundly deepens the theme of Nostalgia and Loss, serving as a stark and painful contrast to Job's present humiliation, isolation, and suffering. This detailed recollection of profound respect and influence amplifies the tragedy of his current circumstances, emphasizing the vast chasm between his past public adoration and his present state of affliction and scorn.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to go out" or "bring out" in various applications. In Job 29:7, yâtsâʼ signifies Job's deliberate and regular departure from his private dwelling into the public sphere. It implies an intentional movement towards the center of civic life, not a casual stroll, highlighting his active engagement and prominence in the community. This verb underscores his public visibility and his role as a participant in the city's affairs.
Meaning "an opening, i.e., door or gate." The shaʻar was the fortified entrance to the city, but culturally, it was the focal point of all public life. It was the place for commerce, legal proceedings, and social gatherings. Job's presence at the shaʻar immediately establishes his high social standing and his function as a public figure, likely a judge or elder, who was accessible and involved in the governance and welfare of his city.
Meaning "a seat; figuratively, a site; abstractly, a session." Unlike a specific piece of furniture, môwshâb here refers to the act of sitting or the place designated for sitting, particularly in an official capacity. For Job to "prepare his môwshâb" indicates a formal and established position among the city's leaders. It suggests a recognized place for dispensing justice, offering counsel, and participating in public deliberation, underscoring his authority and the respect he commanded.
Verse Breakdown
"When I went out to the gate through the city"
This opening clause immediately establishes Job's public presence and his movement within the communal sphere. The act of "going out to the gate" was a deliberate and purposeful engagement with civic life, signifying his regular participation in the critical affairs conducted at the city's central hub. It portrays him as a prominent and active figure, regularly moving from his private domain into the public arena where decisions were made and justice was dispensed, highlighting his significant and visible role in the community.
"[when] I prepared my seat in the street!"
This clause further elaborates on Job's elevated public status and authority. The "street" here refers to the open square or plaza situated just inside or immediately outside the city gate, the very heart of public activity. "Preparing his seat" denotes a formal, intentional, and customary act of taking his rightful place among the elders and judges. It strongly suggests that his presence was anticipated and that he held a recognized position of authority, ready to offer wise counsel, arbitrate disputes, and administer justice, thereby underscoring the profound respect and deference he consistently commanded from all segments of society.
Literary Devices
Job 29:7 is rich with evocative Imagery that vividly reconstructs Job's past glory and public prominence. The scene of Job "going out to the gate" and "preparing his seat in the street" immediately conjures a powerful visual of a respected leader taking his rightful place at the heart of civic life. This imagery is deeply Symbolic, as the city gate itself symbolizes the locus of power, justice, and community interaction in ancient Near Eastern societies. Job's deliberate presence there, and the specific act of "preparing his seat," are symbolic of his established authority, his profound wisdom, and the immense trust placed in him by the people. The entire passage functions as a profound Contrast to Job's present state of humiliation, isolation, and suffering. By recounting such specific and glorious details of his past public life, Job intensifies the tragic nature of his current affliction, using the stark memory of his former honor to highlight the agonizing depth of his fall.
Theological and Thematic Connections
Job 29:7 powerfully articulates the transient nature of worldly honor, position, and human recognition, a recurring and profound biblical theme. Job's once profound public esteem, which was undoubtedly a cornerstone of his identity and security, vanished in a moment, revealing that human accolades, though often desired, are ultimately fleeting and cannot serve as the enduring foundation of true security or identity. This verse sets the stage for a deeper theological exploration of where one's ultimate value and hope should reside—not in external achievements, societal standing, or the approval of others, but in an unwavering relationship with God and the integrity of one's character. It implicitly challenges the prosperity theology often assumed in the ancient world, where blessings were directly correlated with righteousness, by demonstrating that even the most righteous can experience profound loss and public disgrace. The verse also underscores the biblical ideal of righteous leadership, where those in authority are present among the people, accessible, and dedicated to upholding justice and caring for the vulnerable, mirroring the divine expectation for rulers and judges throughout Scripture.
Reflection and Application
Job's poignant recollection in Job 29:7 serves as a powerful mirror for contemporary reflection on the nature of influence, integrity, and identity in our own lives. In a world often obsessed with status, public image, and fleeting recognition, Job's story reminds us that even the most revered positions and widespread acclaim can be stripped away in an instant. This prompts us to critically examine the true source of our own self-worth and security. Do we derive our identity primarily from our professional achievements, our social standing, the approval of others, or our online presence? Or is our foundation rooted in something far more enduring—our character, our faith, and our relationship with God? Job's example of righteous leadership at the city gate, where he was consistently accessible and dedicated to justice, also challenges us to consider how we use whatever influence or position we possess, no matter how great or small. Are we leveraging our platforms, our skills, and our resources for the genuine good of our communities, for the promotion of justice, and for the care of the vulnerable, or are we primarily seeking personal gain, recognition, or self-promotion? This verse calls us to cultivate an inner integrity that remains steadfast and unyielding, regardless of external circumstances, and to steward our influence with humility, wisdom, and a heart for selfless service, knowing that true and lasting honor ultimately comes from God alone.
Questions for Reflection
FAQ
What was the significance of the "city gate" in ancient times, as mentioned in Job 29:7?
In ancient Near Eastern societies, the city gate was the most important public space and served as the vibrant central hub of all civic, commercial, and judicial activity. It was far more than a mere entrance or exit point. The gate area functioned as the primary marketplace where goods were traded, the formal court where legal disputes were settled and judgments rendered by elders and leaders, and the main gathering place for public announcements and community discussions. For Job to "go out to the gate" and "prepare his seat in the street" (referring to the open area near the gate) signified his prominent and recognized role as a leader, judge, and respected elder in his community. It indicated his active and regular participation in the city's governance, justice system, and public life. This cultural significance is echoed in other biblical contexts, such as Ruth 4:1-11 where Boaz conducts legal proceedings at the gate, or Deuteronomy 21:19 which describes elders sitting at the gate to administer justice.
Christ-Centered Fulfillment
Job 29:7, with its poignant depiction of Job's former public honor and his esteemed role as a just leader and judge at the city gate, powerfully foreshadows the ultimate, perfect leader and judge: Jesus Christ. While Job's honor was earthly, temporal, and fleeting, subject to the unpredictable vicissitudes of life and the direct assault of Satan, Christ's authority is eternal, absolute, and unshakeable. Job sat at the city gate to dispense earthly justice and wisdom, but Jesus is the one who sits at the right hand of God, the ultimate and righteous judge of all humanity, to whom all judgment has been committed (Matthew 25:31-32 and John 5:22). Job's profound compassion for the poor, his defense of the oppressed, and his commitment to justice (Job 29:12-17) find their perfect and divine embodiment in Christ, who consistently ministered to the marginalized, healed the sick, advocated for the brokenhearted, and declared His mission to bring good news to the poor and liberty to the captives (Luke 4:18-19). Furthermore, while Job's public esteem was tragically lost in his suffering, Christ's ultimate exaltation and eternal glory came precisely through His profound suffering, humiliation, and sacrificial death on the cross, culminating in His triumphant resurrection over sin and death, earning Him a name above every name (Philippians 2:8-11). Job's nostalgic longing for his past glory ultimately points us to the true and everlasting glory found only in the eternal reign of Christ, whose kingdom is without end and whose justice is perfectly righteous.