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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.
27. That is to say, reckoning that he prejudiced his pitifulness, if he ate alone what the Lord of all created in common. Which same fellowship of intercourse should be carried on within the domestic walls with those persons, by whom the rewards of eternal retribution may be promoted. Whence the holy man describes himself as having had not any indifferent person, but, for eating, the ‘fatherless’ as his companions. But these extraordinary bowels of pitifulness whether he had derived from himself, or obtained them by the grace of his Creator, let him make known.
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Summary
Job 31:17 serves as a profound declaration within Job's culminating self-vindication, where he passionately asserts his blamelessness against the accusations of his friends and the perceived injustice of God's dealings. This verse specifically highlights Job's unwavering commitment to radical generosity and social justice, affirming that he never consumed his sustenance in isolation but consistently shared it with the most vulnerable members of society, particularly the fatherless. It underscores his deep personal integrity and adherence to the highest ethical standards of his time, demonstrating a righteousness rooted in compassionate action rather than mere ritualistic observance.
Context
Literary Context
Job 31 forms the climactic conclusion of Job's final discourse (chapters 29-31), where he presents his most comprehensive and impassioned defense. Having lamented his suffering and challenged God's justice, Job now systematically refutes any notion that his calamities are a consequence of specific, unconfessed sins. This chapter functions as a solemn oath of innocence, with Job invoking curses upon himself if he has committed various transgressions, ranging from idolatry and sexual impurity to injustice and a lack of compassion. Verse 17 is part of a broader section (verses 16-23) where Job specifically addresses his ethical conduct towards the poor and marginalized, asserting his consistent care for the widow, the fatherless, and the needy, thereby contrasting his actions with the very sins his friends implicitly accused of. This section underscores his practical righteousness, moving beyond mere theological debate to concrete demonstrations of his character.
Historical & Cultural Context
In the ancient Near East, societal structures often left the "fatherless" (orphans), widows, and resident aliens particularly vulnerable, as they lacked the traditional family or tribal support systems for protection and provision. Laws and ethical codes across various cultures, including Israelite law, frequently emphasized the community's responsibility to care for these groups. Job's declaration reflects this deep-seated cultural value, asserting his adherence not merely to the letter of the law but to its spirit. His claim of sharing even his "morsel" (basic sustenance) with the fatherless speaks to a profound level of personal sacrifice and generosity, indicating a commitment that went beyond mere obligation, aligning with the highest ideals of righteousness in a society where hospitality and care for the needy were paramount virtues. This commitment distinguished truly righteous individuals from those who merely observed external religious practices.
Key Themes
This verse powerfully contributes to several overarching themes in the Book of Job. It reinforces the theme of Job's integrity and righteousness, demonstrating that his piety was not superficial but manifested in practical, compassionate actions towards others. It highlights the theme of social justice and care for the vulnerable, showcasing Job as an exemplar of the divine expectation that the powerful and prosperous should protect and provide for the marginalized, a principle echoed throughout the Old Testament (e.g., Deuteronomy 10:18 and Isaiah 1:17). Furthermore, it implicitly touches upon the theme of true wisdom and piety, suggesting that genuine faith is evidenced by a life of active love and mercy, rather than just ritualistic observance or intellectual assent, aligning with the later New Testament emphasis on faith demonstrated through works, as seen in James 2.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the act of consuming food, whether literally or figuratively. In Job 31:17, it refers to the physical act of eating one's portion of food. Job's assertion is that he never "eaten" his food in isolation, implying a deliberate choice to share rather than hoard. The verb underscores a fundamental human activity, making Job's generosity all the more striking as it pertains to his most basic sustenance.
Derived from a root meaning "to bit," this term refers to a small piece of bread or a portion of food. It represents basic sustenance, not a lavish meal or surplus. The use of "morsel" emphasizes the depth of Job's generosity: he was not merely sharing from his abundance, but even from his fundamental, daily provision. This highlights a radical level of compassion, indicating a willingness to potentially sacrifice his own comfort or sufficiency for the sake of others.
From an unused root meaning "to be lonely," this term denotes a bereaved person, specifically an orphan who has lost their primary male provider and protector. In ancient societies, the "fatherless," along with widows and resident aliens, constituted the most vulnerable demographic, often lacking legal, social, or economic recourse. The consistent biblical emphasis on caring for the yâthôwm highlights God's own heart for the marginalized and serves as a litmus test for true righteousness. Job's specific mention here demonstrates his adherence to a core divine expectation for righteous living, proving his active engagement in protecting and providing for those most susceptible to exploitation and poverty.
Verse Breakdown
"Or have eaten my morsel myself alone,"
This clause presents a rhetorical question (implied by the broader context of Job 31, where Job lists various sins he has not committed), challenging the notion that Job ever consumed his basic sustenance in isolation or selfishly. The phrase "myself alone" (לְבַדִּי, levaddi) emphasizes exclusivity and self-sufficiency, suggesting a hoarding of resources. Job's assertion is that he never practiced such solitary consumption, implying a consistent practice of communal sharing and generosity, even with his most fundamental provisions. This sets up the antithesis that follows.
"and the fatherless hath not eaten thereof;"
This second clause directly negates the possibility of Job's selfishness, affirming that the fatherless did indeed partake of his "morsel." It serves as a powerful counter-statement to the first, explicitly stating that his practice was one of inclusion and provision for the vulnerable. The conjunction "and" here links the two clauses in a way that creates a strong antithesis: he did not eat alone, because the fatherless ate with him. This highlights Job's active role in alleviating the plight of the marginalized, making his radical generosity a defining characteristic of his life and a testament to his righteousness.
Literary Devices
The verse employs several potent literary devices. Primarily, it utilizes Antithesis, contrasting the selfish act of eating "my morsel myself alone" with the compassionate act of ensuring "the fatherless hath not eaten thereof" (which implies they did eat). This stark opposition highlights Job's ethical stance and underscores his radical generosity. The entire chapter, including this verse, functions as a series of Rhetorical Questions (though the "Or have I..." is implied from the preceding verses), where Job challenges his accusers by listing hypothetical transgressions he did not commit, thereby asserting his innocence. This rhetorical strategy serves to emphasize his blamelessness and to call into question the basis of his suffering. Furthermore, "morsel" can be seen as a form of Synecdoche or Metonymy, where a small piece of bread represents the entirety of one's sustenance, wealth, or resources, thereby amplifying the scope of Job's generosity to encompass all his possessions and not just a literal piece of food.
Theological and Thematic Connections
Job 31:17 profoundly connects to the biblical emphasis on God's character as a defender of the oppressed and the corresponding call for His people to reflect that character. Job's actions embody the very heart of divine justice and compassion, demonstrating that true righteousness is not merely about avoiding sin but actively pursuing good, especially for those unable to advocate for themselves. His commitment to sharing his "morsel" with the fatherless illustrates a practical theology where faith is expressed through tangible acts of mercy and hospitality. This resonates deeply with the prophetic tradition that consistently links true worship with social justice, asserting that ritual without righteousness is an abomination to God. Job's defense here serves as a powerful reminder that our treatment of the most vulnerable among us is a direct reflection of our relationship with God and our understanding of His nature.
Reflection and Application
Job's declaration in Job 31:17 challenges believers today to move beyond passive sympathy to active, sacrificial generosity. In a world often marked by economic disparity and social isolation, the call to share our "morsel"—whether it be our material resources, time, skills, or even our emotional and spiritual sustenance—with those who are truly vulnerable remains profoundly relevant. This verse compels us to examine our own lives: Do we consume our blessings in isolation, or do we actively seek out opportunities to extend compassion and provision to the "fatherless" in our contemporary society, who might be orphans, neglected children, the impoverished, the marginalized, or those without a voice? True faith is not merely a private conviction but a public demonstration of God's love and justice, prompting us to embody the radical generosity that characterized Job's life and, ultimately, the life of Christ. Our stewardship of God's blessings is ultimately measured by how we use them to bless others, particularly the least of these.
Questions for Reflection
FAQ
Why is "the fatherless" specifically mentioned alongside Job's "morsel"?
The specific mention of "the fatherless" (along with widows and resident aliens in other biblical texts) highlights the most vulnerable and unprotected members of ancient society. In a patriarchal culture, losing one's father meant losing the primary source of protection, provision, and social standing. By asserting that he shared his most basic sustenance ("morsel") with the fatherless, Job emphasizes his adherence to the highest ethical and divine standards of care for the truly needy. It's a declaration that his righteousness was not theoretical but manifested in concrete, sacrificial acts of compassion towards those who had no other recourse. This aligns with a core biblical principle of social justice found throughout the Law and Prophets, such as the commands for gleaning and care for the vulnerable in Deuteronomy 24.
Christ-Centered Fulfillment
Job 31:17, with its profound emphasis on sacrificial generosity towards the fatherless, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While Job's righteousness was a testament to his human integrity, Christ embodies divine righteousness perfectly. Jesus consistently identified with the poor, the marginalized, and the vulnerable, declaring that "whatever you did for one of the least of these brothers and sisters of mine, you did for me" (Matthew 25:40). He did not merely share His "morsel"; He became the "Bread of Life" (John 6:35), offering Himself completely for the spiritual nourishment of a humanity that was, in a profound sense, "fatherless"—orphaned by sin and separated from God. Through His atoning sacrifice, Christ reconciled us to the Father, adopting us into His divine family (Ephesians 1:5), thereby transforming our spiritual orphanhood into sonship and daughtership. The early church, following Christ's example, practiced radical communal sharing, ensuring that "there was not a needy person among them" (Acts 4:34), demonstrating the ongoing fulfillment of this principle in the life of His body. Thus, Job's exemplary compassion foreshadows the perfect, self-giving love of Christ, who gave His very life so that we, the spiritually fatherless, might eat of the true Bread and live eternally.