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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Thus now “the young men see holy church and hide themselves, and the old men rise up and stand,” because the youth fear its mighty righteousness, and the elderly magnify it. Those empty of mind flee. The serious and perfect do homage to [the church] by rising up in response to the merits of its life. By this discipline the mature come to love and the immature to judgment. And so “the young men see her and hide themselves,” because they are afraid to be detected in their hidden courses of conduct. But “the elders rise up and stand,” because all the perfect ones make it appear by humility how they have gained ground in good practice. But because he describes all this of his own people, let him further describe how he is feared by foreign people.… Who else in this place can be understood as [foreign] nobles or princes but those who promote wayward teaching? About them it is said by the psalmist, “Strife was poured out upon their princes, and they led them aside in the pathless place and not in the way.” For these identical persons, while they are not afraid to interpret the dispensation of God in a wrong sense, assuredly draw the common herds subject to them not into that way that is “Christ” but into “a pathless place,” over whom “strife is also rightly said to be poured out,” because by their statements they mutually contradict themselves.
26. If we give heed to the history, the things that he said we believe, if to the allegory, we see the things that he foretold; for those use to be called ‘young men’ who are not burdened with any weightiness of counsels. But Holy Scripture is used to call those ‘elders,’ not who are ripe by amount of years alone, but by ancientness of character. Hence it was said by one that was wise; For venerable old age is not that of long time, nor counted by the number of years; but the understanding of a man is grey hairs, and a spotless life is old age. [Wisd. 4, 8. 9.] Whence the Lord also rightly saith to Moses; Gather unto Me seventy men of the elders of Israel, whom thou knowest that they are elders of the people. [Num. 11, 16] In whom what else is required saving the old age of the heart, when such sort of persons are bidden to be chosen who are known to be elders? For if it were the old age of the body that were sought for in them, they might have been known by as many as they might have been seen by. But whereas it is said, whom thou knowest that they are elders of the people; doubtless it is clear that the old age of the mind and not of the body is told as fit to be chosen. Thus now ‘the young men see Holy Church, and hide themselves, and the old men rise up and stand,’ because her activity and uprightness the immature are afraid of, the aged magnify. They that are light of mind flee, but the grave and perfect do homage to her by rising up to the merits of her life. Since the discipline thereof the perfect sort love, the imperfect ones blame. And so ‘the young men see her and hide themselves,’ because they are afraid to be detected in their hidden courses of conduct. But ‘the elders rise up and stand,’ because all the perfect make it appear by humility how much they have gained ground in good practice. But because he describes all this of his own people, let him describe as well how he is feared by foreign people.
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Summary
Job 29:8 profoundly illustrates the universal and deep respect Job commanded during his former days of prosperity and influence. This verse, part of his poignant lament, vividly depicts how both the energetic youth and the venerable elders of his community instinctively deferred to him, the young withdrawing in respectful awe and the aged rising in formal recognition of his unparalleled wisdom, righteousness, and influential status. It serves as a powerful testament to the widespread honor Job once enjoyed, establishing a stark contrast with his later, degraded circumstances and underscoring the depth of his suffering.
Context
Literary Context
Job 29:8 is situated within Job's final and most extensive monologue, spanning chapters 29-31. This particular chapter serves as a nostalgic recollection of his past glory, prosperity, and the blessings he once enjoyed. It directly precedes his impassioned defense of his innocence in Job 30 and his solemn oath of integrity in Job 31. Chapter 29 functions as a crucial rhetorical device, meticulously detailing the stark contrast between Job's former state of honor, influence, and perceived divine favor, and his current condition of suffering, humiliation, and abandonment. By recounting the profound respect he received from all segments of society, Job underscores the immense injustice of his present plight and implicitly appeals to God for vindication, setting the emotional and theological stage for God's eventual response in Job 38.
Historical & Cultural Context
In the ancient Near East, societal structures placed immense value on age, wisdom, justice, and prosperity, often seen as tangible indicators of divine favor and blessing. Public life, including legal and social interactions, frequently occurred at the city gate, a central hub where elders and respected figures would convene to dispense justice and wisdom, as Job himself describes in Job 29:7. For young men to "hide themselves" (withdraw respectfully or become less conspicuous) and for elders to "arise and stand up" in someone's presence were profound public demonstrations of deference and honor. This was not merely social etiquette but a deep recognition of a person's moral authority, sagacity, and perceived connection to the divine. Job's description paints him as a quintessential patriarch and judge, embodying the highest ideals of his society, akin to the revered figures mentioned in Proverbs 3:16 or Proverbs 20:29.
Key Themes
This verse powerfully contributes to several key themes pervasive in the Book of Job. It highlights the theme of honor and respect, demonstrating that Job's life of integrity, wisdom, and justice earned him universal public esteem. It underscores the influence of wisdom and righteousness, showing how these qualities commanded deference even from those typically less inclined to show it (the young) and from those who were themselves figures of authority (the aged). Critically, it sets up the central theme of reversal of fortune, contrasting Job's former elevated status with his later abject humiliation, thereby intensifying the core problem of undeserved suffering. This dramatic shift from public adoration to public scorn is central to understanding Job's lament and the profound theological questions the book explores regarding divine justice, human suffering, and the nature of true blessedness, as seen in the broader narrative arc from Job 1 to Job 42.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to secrete" or "to hide oneself." In this context, it implies a respectful withdrawal or a modest act of making oneself less conspicuous, rather than hiding out of fear or terror. The young men, typically boisterous and less inhibited, recognized Job's towering presence and felt it inappropriate or presumptuous to remain overtly visible or active in his immediate vicinity. Their action signifies an acknowledgment of Job's superior status, profound wisdom, and perhaps a reverence for the divine favor they perceived upon him.
Derived from a root meaning "to be old," this term specifically refers to an "old man" or someone "very aged." In ancient Near Eastern societies, elders were figures of inherent authority, wisdom, and respect. The fact that even these venerable individuals, who were themselves highly esteemed, rose and stood up in Job's presence underscores the extraordinary and unparalleled level of honor and deference Job commanded. It highlights that his wisdom and character surpassed even those who were already considered the most respected members of the community.
This is a powerful double verb construction, emphasizing the deliberateness, formality, and profound significance of the action. Qûwm means "to rise" or "to get up," often implying an initiation of action or a change in posture. ʻÂmad means "to stand" or "to remain standing," indicating a sustained posture of respect. For elders, who were themselves figures of authority and wisdom, to perform this combined action in Job's presence was the highest form of public honor and formal recognition. It was a customary gesture of profound respect for those in positions of great authority, wisdom, or moral standing, signifying a public acknowledgment of Job's unparalleled character and the weighty gravitas of his presence.
Verse Breakdown
"The young men saw me, and hid themselves"
This clause reveals the immediate and instinctive deference shown to Job by the younger generation. Unlike their usual assertiveness or uninhibited nature, their reaction upon seeing Job was to respectfully withdraw or become less conspicuous. This signifies Job's profound moral authority and the awe he inspired, even among those typically less prone to formal displays of respect. It speaks to the pervasive, unforced, and deeply ingrained nature of the honor he received across all segments of society.
"and the aged arose, [and] stood up"
This clause describes an even more significant and formal act of homage. For the elders, who were the established leaders, judges, and wise men of the community, to rise and remain standing in Job's presence was an extraordinary demonstration of honor. It was a public, deliberate, and sustained act, acknowledging Job's superior wisdom, righteousness, and perhaps his preeminent role as a judge or patriarch. This act underscored his supreme standing within the community, indicating that his wisdom, character, and perceived divine favor surpassed even those who were themselves highly respected and authoritative figures.
Literary Devices
Job 29:8 employs several potent Literary Devices to convey the depth of Job's former esteem and to amplify the pathos of his current suffering. The primary device is Contrast, setting up the dramatic opposition between Job's past honor and his present humiliation, which is central to the book's narrative and Job's lament. The verse also utilizes vivid Imagery, painting a clear and immediate picture of public deference and the profound impact of Job's presence on different social groups. The actions of "hid themselves" and "arose, and stood up" function as a form of Metonymy, where the specific actions stand for the profound respect and reverence felt for Job. Furthermore, there is a subtle yet powerful Parallelism between the reactions of the young men and the aged, both demonstrating respect, though in distinct culturally significant ways, thereby emphasizing the universality and pervasiveness of Job's honor across all societal strata.
Theological and Thematic Connections
Job 29:8 powerfully illustrates the biblical principle that a life lived in integrity, wisdom, and righteousness often commands respect and honor within human society. While Job's understanding of divine favor was rooted in the wisdom tradition of his time, which often linked prosperity to piety, his experience nonetheless highlights that genuine human respect is earned through character, not merely bestowed by position or wealth alone. This honor, however, is earthly and transient, a point underscored by the dramatic reversal of Job's fortunes that the book chronicles. The verse implicitly raises questions about the nature of true authority and the source of lasting honor, pointing beyond human accolades to the ultimate source of all blessing and wisdom—God Himself. It reminds us that while human respect is valuable, it is God's approval that ultimately matters and endures eternally.
Reflection and Application
Job 29:8 offers a profound reflection on the nature of true influence and the qualities that earn genuine respect. It challenges us to consider whether our lives, like Job's, are characterized by wisdom, integrity, and a commitment to justice, such that our presence commands a natural and unforced deference from those around us. While we may not experience the same level of public adulation or hold such a prominent societal role, the underlying principles remain: a life lived in accordance with God's character, marked by humility, wisdom, and selfless service, will naturally bear the fruit of respect and positive influence, whether from the young or the old. This verse encourages us to cultivate a character that honors God above all else, understanding that true authority and lasting influence flow from a life submitted to His will, rather than from actively seeking human applause or recognition. Ultimately, it prompts us to reflect on the transient nature of earthly honor and to fix our gaze on the eternal honor that comes from God alone, which is neither given nor taken away by human circumstance.
Questions for Reflection
FAQ
What does "hid themselves" mean in this context?
In Job 29:8, when it says "the young men saw me, and hid themselves," it does not imply fear or terror in the modern sense. Instead, it signifies a respectful withdrawal or a modest act of making oneself less conspicuous. In ancient Near Eastern culture, this was a profound gesture of deference and awe shown to a highly respected figure like Job. The young men, often more boisterous and less inhibited, would quiet themselves or step aside, acknowledging Job's superior wisdom, authority, and the gravitas of his presence. It was a spontaneous recognition of his immense status and the reverence he commanded, a stark contrast to the scorn he later faced as described in Job 30:1-10.
Why is the respect from both young and old significant?
The dual mention of respect from both "the young men" and "the aged" is highly significant because it demonstrates the universality and depth of Job's honor. Young men typically represent the less disciplined or more rebellious segment of society, while the aged represent the established wisdom and authority. For Job to command such instinctive deference from the youth and formal, profound respect (standing up) from the elders signifies that his influence transcended all social strata and age groups. It highlights that his wisdom, righteousness, and justice were so exceptional that they were recognized and honored by everyone in the community, from the least experienced to the most venerable, underscoring his unparalleled standing as described in Job 29:7. This universal respect makes his later humiliation even more poignant and tragic.
Christ-Centered Fulfillment
While Job's honor was a reflection of his temporal righteousness and wisdom, ultimately stripped away to reveal the deeper questions of God's justice and sovereignty, Christ embodies the ultimate and eternal fulfillment of true honor and authority. Job's earthly respect was earned through a life lived in accordance with the Law and wisdom of his time, yet it was fleeting and subject to the vagaries of circumstance. In contrast, Jesus, though he "made himself nothing, taking the form of a servant, being born in the likeness of men" (Philippians 2:7), perfectly lived out divine righteousness and wisdom. He did not seek earthly honor, often shunning public acclaim (John 6:15) and even experiencing profound rejection (Isaiah 53:3). Yet, it is precisely through His humility, perfect obedience, and ultimate sacrificial death on the cross that He earned the highest, divinely bestowed honor: "Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Unlike Job, whose honor was given by men and then taken away, Christ's honor is inherent, eternal, and divinely mandated, and He is the true source of all wisdom, righteousness, sanctification, and redemption for those who believe (1 Corinthians 1:30). He is the one before whom all, young and old, will ultimately bow in worship and adoration (Revelation 5:13).