TRV
See on the biblical-era map
Study This Verse
Commentary on Job 31 verses 16–23
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.
Because he did not despise the poor, he displayed the virtue of humility; and he covered him out of pity. For these two virtues ought to be so linked together as to be even supported by reciprocal practice; that so neither humility, when it reverences a fellow creature, should abandon the grace of free giving, nor pity, when it gives, be made to swell high. Thus toward the need of a fellow creature, let pity sustain humility, humility sustain pity, so that when you see one who is a sharer of your own nature lacking the necessaries of life, you should neither through pitilessness cease to cover him nor from pride cease to reverence him whom you do cover. For there are persons who, the moment they are entreated for necessaries by their brothers in need, afterwards intending to bestow gifts on them, first let loose words of insult against them. These persons, though in things they execute the office of pity, yet in words lose the grace of humility, so that for the most part it seems they are now paying satisfaction for an injury inflicted when after abuse they bestow gifts. Nor is it a thing of high practice that they give the things that are begged for, because of the very boon of their giving they scarcely cover over that transgression of speech.
Continue studying Job 31:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 31:19 serves as a powerful declaration within Job's climactic oath of integrity, where he asserts his blamelessness before God and his accusers. This verse specifically highlights Job's active and unwavering compassion towards the most vulnerable, stating that he never ignored or failed to provide for those in extreme destitution, particularly the poor who were literally perishing from lack of clothing or covering. It stands as compelling evidence of his profound commitment to social justice and practical righteousness, underscoring that his suffering was not a consequence of unconfessed sin or neglect of the needy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 31:19 masterfully employs several literary devices that amplify its meaning and emotional impact. The most evident is Parallelism, specifically synonymous parallelism, where the second clause, "or any poor without covering," reiterates and reinforces the meaning of the first clause, "If I have seen any perish for want of clothing," using different but closely related terms. This technique not only adds emphasis and completeness to Job's declaration of compassion but also highlights the comprehensive nature of his care. The entire chapter, including this verse, functions as a Negative Confession or Oath of Purgation, a profound legal and theological device in which the speaker solemnly declares their innocence by listing actions they have not committed, often inviting divine judgment if their claims are false. This structure lends immense weight, sincerity, and legal gravity to Job's words. Furthermore, there is an implied Rhetorical Question or challenge within the "If I have..." construction, as Job effectively dares God or his accusers to find any fault in his conduct regarding the poor, thereby underscoring his profound confidence in his own righteousness and integrity. Finally, the vivid imagery of individuals "perishing" and being "without covering" evokes a strong sense of Pathos, appealing powerfully to the listener's emotions and highlighting the profound vulnerability and desperate plight of the destitute, which in turn magnifies the moral and spiritual impact of Job's compassionate response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 31:19 articulates a profound biblical truth: genuine righteousness is not merely the absence of sin, but the active, tangible pursuit of justice and mercy, particularly towards the most vulnerable members of society. Job's unwavering commitment to providing for the unclothed poor reflects a divine standard of care that permeates the entirety of Scripture. God's own character is consistently revealed as one who champions the cause of the oppressed, hears the cry of the needy, and provides for the destitute. Therefore, human compassion for the marginalized is presented as a direct imitation of divine character and a tangible, undeniable expression of authentic faith. Job's integrity, powerfully demonstrated through his practical acts of charity, serves as a compelling model for how one's inner piety and fear of God translate into outward, ethical living, connecting directly to the heart of God's law and the consistent prophetic calls for social justice and equitable treatment of all.
REFLECTION AND APPLICATION
Job 31:19 stands as a timeless and deeply challenging mirror for believers in every generation. It compels us to move beyond a passive or minimalist understanding of righteousness—simply avoiding wrongdoing—to an active, empathetic, and tangible engagement with the suffering of others. Job did not wait to be asked; he "saw" those perishing and responded with immediate, practical aid, providing essential "clothing" and "covering." This challenges us to cultivate a heightened awareness of the myriad needs around us, whether they manifest as physical destitution, emotional isolation, spiritual brokenness, or systemic injustice. Our faith is not meant to be confined to private devotion but is designed to be lived out tangibly, demonstrating love not merely in word or sentiment but "in deed and in truth." Just as Job understood the profound impact of basic provisions on human dignity and survival, we are called to identify and address the contemporary equivalents of "clothing and covering"—shelter for the homeless, nutritious food for the hungry, accessible medical care for the sick, quality education for the unlearned, and compassionate presence for the lonely and grieving. Our proactive, loving response to the vulnerable is a direct and profound reflection of our authentic walk with God and our understanding of His heart.
Questions for Reflection
FAQ
Was Job's declaration of innocence boastful or self-righteous?
Answer: Job's declaration in Job 31:19, and indeed throughout the entire chapter, is not an act of boastful self-righteousness in the modern, pejorative sense. Instead, it functions as a solemn "oath of purgation" or "negative confession," a recognized legal and theological device within the ancient Near Eastern context. Accused by his friends of hidden sin as the cause of his immense suffering, Job appeals directly to God, inviting divine scrutiny and judgment based on his life's conduct. He is not claiming absolute perfection or moral infallibility, but rather asserting his integrity and blamelessness concerning the specific charges leveled against him—namely, that his suffering must be due to unconfessed wickedness. His detailed enumeration of ethical behaviors, including his profound care for the poor and vulnerable, serves as compelling evidence that his suffering is not a just consequence of personal wrongdoing, thereby upholding his blameless character as initially described in Job 1:1.
How does this verse relate to the broader message of the book of Job?
Answer: Job 31:19 is absolutely crucial to the book's central message by powerfully reinforcing Job's unwavering character and directly challenging the simplistic, rigid retribution theology espoused by his friends. The friends operate under the premise that suffering is always a direct consequence of sin. Job's detailed self-defense, particularly his active and comprehensive compassion for the poor and vulnerable, irrefutably demonstrates that his suffering is not a result of personal wickedness or neglect of his moral duties. This verse, therefore, helps to establish the central theological problem of the book: why does a truly righteous person suffer? It underscores that true piety involves not just ritual observance or personal morality, but a profound commitment to social justice and active care for the marginalized. By proving his righteousness in these practical ways, Job sets the stage for God's ultimate vindication and the revelation of a more complex divine wisdom that transcends human understanding of cause and effect.
CHRIST-CENTERED FULFILLMENT
Job's compassionate provision for the "perishing" and "uncovered" poor in Job 31:19 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. While Job acted out of personal integrity and adherence to the ethical demands of the Law, Jesus's entire life was the very incarnation of divine compassion and perfect righteousness. He not only identified deeply with the poor and marginalized but voluntarily "became poor, so that by his poverty you might become rich" (2 Corinthians 8:9), taking on human flesh and experiencing human vulnerability in its fullness. Jesus consistently demonstrated practical compassion throughout His ministry, miraculously feeding the hungry crowds (Matthew 14:13-21), healing the sick and afflicted (Luke 4:40), and offering spiritual "covering" and restoration for those lost in sin and shame. His profound teaching in Matthew 25:31-46 explicitly links acts of mercy towards "the least of these" directly to serving Christ Himself, making our compassion for the vulnerable a direct response to and participation in His ongoing redemptive work. Ultimately, Christ provides the perfect "covering" for our spiritual nakedness and destitution through His atoning sacrifice on the cross, clothing us with His perfect righteousness (Romans 3:21-26) and offering eternal life, thereby fulfilling humanity's deepest need for dignity, protection, reconciliation with God, and everlasting salvation.