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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 31:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
Eliphaz had particularly charged Job with unmercifulness to the poor (Job 22:6, etc.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here,
I.The testimony which Job's conscience gave in concerning his constant behaviour towards the poor.
He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests,
1.That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help.
(1.)He was always ready to grant their desires and answer their expectations, Job 31:16. If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail.
(2.)He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, Job 31:17. As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected.
(3.)He was very tender of them, and had a fatherly concern for them, Job 31:18. He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him.
(4.)He provided food convenient for them; they ate of the same morsels that he did (Job 31:17), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth.
(5.)He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, Job 31:19. Poor people may perish for want of clothing as well as for want of food - for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep (Job 31:20), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool.
2.That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless (Job 31:21), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here.
II.The imprecation with which he confirms this protestation (Job 31:22):
"If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone," that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another." Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet.
III.The principles by which Job was restrained from all uncharitableness and unmercifulness.
He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished (Job 31:23): "Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy." He stood in awe,
1.Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them (Ecc 5:8); but Job considered this.
2.Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“If I have withheld anything that the poor desired.” In order that it might not appear that by humanely treating his servants, he did not practice a real liberality but only took care of his property, he says that he tended the hand of mercy and benevolence to strangers as well. In a different sense, one who does not wait to satisfy the desire of the needy donates without the slightest hesitation. “Or if I have caused the eyes of the widow to fail.” The caring affection of the merciful offers everything, because he thinks that everything must be asked of him.
25. By these words the holy man is shown not only to have ministered to the need of the poor, but also to their desire of having. But what if the poor wished those very things, which perchance it might not be for their good to receive? Is it that, because in Sacred Scripture the lowly are used to be called ‘poor,’ those only are to be accounted the things the poor wish to receive, which the humble seek? And surely it is required, that every thing should be unhesitatingly given that is asked for with true humility; i.e. whatsoever is begged for not from desire but from necessity. For it is to be henceforth very full of pride, to desire any thing beyond the limits of want. And hence it is said to persons asking with pride, Ye ask, and ye receive not, because ye ask amiss. [James 4, 3] Because then they are genuinely poor, who are not blown out through the spirit of pride; which same ‘Truth’, plainly represents, when He says, Blessed are the poor in spirit; [Matt. 5, 5] it is well said in this place by the holy man, If I have denied what they wished for to the poor. Because they that wish those things, which same it is clear are not expedient for them, by this alone, that they are overflowing with a spirit of pride, are not henceforth poor. But blessed Job, seeing that he called the humble ‘poor,’ refused not whatsoever the poor man was minded to receive from him, because every truly humble person did not even wish to have what it could not be that he ought to have.
26. But whereas he points out the bountifulness of his spirit, because he shows that he had met the poor to the wish, it is necessary that we enquire whether he had obscured the light of mercifulness by backwardness in the giving. Hence he subjoins; Or caused the eyes of the widow to wait. He would not have the widow that besought him ‘to wait,’ that not only by the gift, but likewise by the speediness of the gift he might increase the merits of good deeds. Hence it is written elsewhere; Say not unto thy friend, Go and come again, and to-morrow I will give, when thou hast it by thee. [Prov. 8, 28] Now there are some that are used to bestow as much outwardly, but rejecting the favour of a life in common, they shrink from having the poor their fellows in domestic intercourse. Hence blessed Job, that he might teach not only that he had given much without, but also to his own presence had received all the needy in domestic intercourse.
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Summary
Job 31:16 is a profound declaration within Job's extensive oath of innocence, where he passionately asserts his unwavering commitment to social justice and compassionate care for the most vulnerable members of society. As he defends his integrity before God and his accusers, Job vehemently denies any neglect of the poor or the deliberate infliction of despair upon widows, presenting his lifelong actions as a testament to his righteous character and adherence to divine principles of mercy and provision.
Context
Literary Context
This verse is deeply embedded within Job's grand self-vindication, a sustained and powerful monologue spanning Job chapters 29-31. In these chapters, Job recounts his former prosperity and righteous conduct, starkly contrasting it with his current inexplicable suffering. Job 31 serves as the climactic apex of this defense, where Job issues a series of "oaths of purgation" or "negative confessions." He systematically denies having committed various sins, effectively challenging God to find fault with him and culminating in his fervent plea for a divine response (Job 31:35). Verse 16 specifically addresses his ethical treatment of the poor and widows, demonstrating his adherence to the highest standards of social responsibility, a cornerstone of true piety in the ancient world.
Historical & Cultural Context
In the ancient Near East, the poor, the orphan, and the widow constituted the most vulnerable and often unprotected segments of society, frequently lacking familial or legal recourse. Their welfare was a critical barometer for a society's moral standing and a leader's just rule. Biblical law, particularly within the Pentateuch, consistently emphasizes God's special concern for these groups, commanding Israel to provide for them and protect their rights (e.g., Deuteronomy 15:7-8). To "withhold" from the poor or "cause the eyes of the widow to fail" would be a grave transgression against both divine injunctions and deeply ingrained societal expectations, indicative of a profound lack of compassion and justice. Job's assertion here reflects a deeply internalized understanding of these cultural and religious imperatives, portraying himself as a paragon of ethical conduct in a world where such vulnerability was often exploited.
Key Themes
Job 31:16 powerfully contributes to several overarching themes within the book of Job and broader biblical theology. It profoundly underscores the theme of Social Justice, highlighting that genuine righteousness extends beyond personal piety to active, tangible care for the marginalized. Job's proactive compassion for the poor and widows, as also vividly depicted in Job 29:12-16, stands in stark contrast to the implicit accusations of his friends, who wrongly attribute his suffering to hidden sin. The verse also reinforces the theme of Integrity and Accountability, as Job makes these solemn declarations directly before God, understanding that all his actions, even those performed in secret, are fully known to the Almighty. Finally, it speaks to the Nature of True Piety, demonstrating that authentic faith is not merely adherence to ritual or dogma but is profoundly expressed through tangible acts of mercy and a heart aligned with God's own concern for the vulnerable, echoing the timeless principles found in Micah 6:8.
Exposition and Analysis
Key Word Analysis
This primitive root means "to debar (negatively or positively) from benefit or injury; deny, keep (back), refrain, restrain, withhold." In this context, Job's denial of having "withheld" implies not merely avoiding direct theft, but actively ensuring he did not deny the poor access to what was rightfully or necessarily theirs for their sustenance and dignity. It speaks to a proactive posture of provision rather than passive non-interference.
This word means "pleasure; hence (abstractly) desire; concretely, a valuable thing; hence (by extension) a matter (as something in mind); acceptable, delight(-some), desire, things desired, matter, pleasant(-ure), purpose, willingly." Here, "their desire" refers not to a fleeting wish but to the fundamental needs and legitimate longings of the poor for basic necessities, dignity, and a sustainable quality of life. To withhold from their chêphets means denying them what is essential for their very well-being and contentment.
This primitive root means "to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume); accomplish, cease, consume (away), determine, destroy (utterly), be (when... were) done, (be an) end (of), expire, (cause to) fail, faint, finish, fulfil, [idiom] fully, [idiom] have, leave (off), long, bring to pass, wholly reap, make clean riddance, spend, quite take away, waste." When applied to the "eyes of the widow," it paints a vivid and heartbreaking picture of prolonged suffering and hopelessness. It suggests Job never allowed a widow to wait endlessly for help that never materialized, or to weep until her eyes were dim from sorrow, exhaustion, and the utter failure of hope. It implies a state of utter despair and the cessation of expectation, a condition Job claims he actively prevented.
Verse Breakdown
"If I have withheld the poor from [their] desire"
This clause introduces a hypothetical condition, forming part of Job's solemn oath of innocence. Job asserts that he has never deliberately denied the poor their legitimate needs or basic sustenance. This goes beyond a passive avoidance of harm; it implies a proactive stance of ensuring that the poor's fundamental "desire" or essential needs are met, reflecting a deep commitment to their well-being rather than merely refraining from direct exploitation.
"or have caused the eyes of the widow to fail;"
This second clause continues the hypothetical denial, focusing on the most vulnerable of the vulnerable. To "cause the eyes of the widow to fail" is a potent idiom for causing deep, prolonged despair, neglect, or unfulfilled expectation. Job claims he never allowed a widow to suffer from a lack of support to the point where her hope and vision for relief completely vanished, implying he was a consistent and active source of help and comfort, preventing their descent into utter hopelessness.
Literary Devices
Job 31:16 masterfully employs powerful Imagery and Parallelism to convey the depth of Job's ethical stance. The phrase "caused the eyes of the widow to fail" is a deeply evocative image of profound despair and neglect, conjuring a picture of a person whose hope has been utterly extinguished, perhaps from incessant weeping or from endless, fruitless waiting for aid. This concrete image makes the abstract concept of neglect tangible and emotionally resonant. The verse also utilizes Synonymous Parallelism, where the two clauses express similar ideas using different but reinforcing language: "withheld the poor from their desire" is paralleled by "caused the eyes of the widow to fail." Both clauses speak to the active prevention of suffering and the compassionate provision of care for the vulnerable, emphasizing the breadth and depth of Job's claimed compassion and integrity. The entire passage (Job 31) functions as a series of Rhetorical Questions or negative confessions, where Job implicitly challenges God and his friends to find him guilty of these specific transgressions.
Theological and Thematic Connections
Job's declaration in Job 31:16 resonates profoundly with the consistent biblical emphasis on God's own heart for the poor, the marginalized, and the oppressed. Throughout the Old Testament, true righteousness is inextricably linked to social justice and compassion for the vulnerable, extending far beyond mere ritualistic observance. Job's self-defense here is not an attempt to earn salvation but a demonstration of a life lived in accordance with divine principles, even in the absence of the explicit Mosaic Law. His actions prefigure the ethical demands found in later biblical texts, establishing a timeless standard for how humanity should reflect God's character in their treatment of others, underscoring that genuine faith manifests in tangible acts of mercy and justice.
Reflection and Application
Job 31:16 challenges us to move beyond a passive avoidance of wrongdoing to an active, proactive pursuit of justice and compassion for the vulnerable. It prompts us to critically examine whether our faith is merely theoretical or if it genuinely translates into tangible acts of mercy that alleviate suffering and restore dignity to those on the margins. Do we simply refrain from harming the poor, or do we proactively seek to meet their fundamental needs and advocate for their well-being? Are we truly sensitive to the "failing eyes" of those around us—the despair of the neglected, the hopelessness of the overlooked—and do we respond with practical help, genuine care, and unwavering advocacy? This verse calls us to embody God's heart for the marginalized, ensuring that our actions reflect a deep, abiding commitment to righteousness that extends to every corner of society, mirroring the divine concern for justice and mercy.
Questions for Reflection
FAQ
What does "caused the eyes of the widow to fail" mean in this context?
This vivid phrase is a powerful idiom signifying prolonged neglect, unfulfilled expectation, or the complete loss of hope, ultimately leading to deep despair. It suggests that Job never allowed a widow to suffer from a lack of support to the point where her vision for relief or her very hope for sustenance vanished. It implies that he actively provided for them, preventing their eyes from growing dim with weeping or from constantly scanning for help that never arrived. It speaks to the active prevention of despair and the fostering of hope for those most dependent on community support, aligning with God's consistent command to care for the vulnerable as seen in Deuteronomy 24:19-21.
Christ-Centered Fulfillment
While Job's integrity in Job 31:16 stands as a remarkable testament to human righteousness, it ultimately points to the perfect, ultimate, and divine compassion embodied by Jesus Christ. Job's self-vindication, though sincere and deeply ethical, is a human attempt to justify himself before God, highlighting the inherent limitations of even the most righteous human efforts. In stark contrast, Jesus not only perfectly embodied the care for the poor and widows that Job aspired to, but He did so from a position of divine authority and selfless, redemptive love. He is the one who truly "withheld nothing" from the desire of the poor, actively ministering to their physical, emotional, and spiritual needs, bringing good news to the afflicted (Matthew 11:5). He is the one who saw the "failing eyes" of all humanity, burdened by sin, despair, and the brokenness of the world, and offered ultimate hope and eternal life, ensuring that those who come to Him will never "fail" but have everlasting life (John 3:16). Jesus' life, ministry, and sacrificial death on the cross fulfill the spirit of Job's declaration, demonstrating that true righteousness and ultimate hope are found not in our own perfect adherence to the law, but in the perfect obedience and sacrificial love of the Lamb of God, who offers grace and mercy to all who are poor in spirit and whose eyes have failed from the burdens of this world (Matthew 5:3).