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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.
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SUMMARY
Job 31:20 is a profound declaration within Job's final oath of integrity, where he asserts his blamelessness by detailing his active and practical compassion for the poor and vulnerable. This verse specifically highlights his provision of warmth and comfort to those in need, using the vivid imagery of a person's "loins" blessing him due to being clothed by the "fleece of my sheep." It serves as a powerful testament to Job's profound commitment to righteousness, which extended beyond mere abstention from evil to proactive acts of charity and care for the marginalized in society.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 31:20 employs several powerful literary devices to convey Job's integrity and compassion. Metonymy is prominently featured in the phrase "If his loins have not blessed me," where "loins" (the seat of physical vigor) stands for the entire person, particularly their core physical being and the comfort they experience. This allows Job to express a deep, embodied gratitude from the recipient. The verse also utilizes vivid Imagery, painting a clear picture of a cold, vulnerable person being warmed by the "fleece of my sheep," appealing directly to the reader's senses and empathy. The structure of the verse itself is a form of Negative Confession or Oath of Purgation, where Job states what he has not done, implicitly affirming the opposite as his righteous conduct. This rhetorical device serves to underscore his blamelessness and challenge any accusations against his character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 31:20 powerfully illustrates a core biblical principle: true righteousness is not merely the absence of sin but the active pursuit of justice and mercy, particularly towards the vulnerable. Job's self-defense here aligns perfectly with the prophetic call for social justice and the Law's emphasis on caring for the poor. His actions demonstrate a heart aligned with God's own character, which consistently champions the cause of the oppressed. This active compassion is seen as a tangible expression of one's faith and integrity, proving that Job's piety was not superficial but deeply rooted in practical love for his neighbor.
REFLECTION AND APPLICATION
Job 31:20 serves as a profound challenge to our understanding and practice of righteousness. It moves beyond a passive avoidance of sin to an active, tangible engagement with the needs of others. Job's integrity was proven not just by what he refrained from doing, but by what he actively did: providing warmth, comfort, and basic necessities to those who lacked them. This calls believers today to examine the practical outworking of their faith. Are we merely avoiding wrongdoing, or are we actively seeking opportunities to alleviate suffering, provide for the needy, and extend compassion in concrete ways? Our faith should not remain an abstract concept but should manifest in deeds that bring physical and spiritual comfort to those around us, reflecting the heart of God for the marginalized and echoing the call to "do justice, love mercy, and walk humbly with your God" found in Micah 6:8.
Questions for Reflection
FAQ
What does "If his loins have not blessed me" mean in this context?
Answer: This phrase is a powerful example of metonymy, where "loins" (referring to the core of a person's body and their physical vitality) represents the entire individual and their profound experience of comfort and gratitude. Job is essentially saying, "If the very core of the poor person I helped did not feel blessed and comforted by my actions." It implies that the physical warmth and provision he offered were so impactful that the recipient's entire being responded with a deep sense of well-being and thankfulness towards Job. It's a testament to the tangible and deeply felt impact of his compassion, illustrating a blessing that originates from the deepest physical and emotional relief.
CHRIST-CENTERED FULFILLMENT
While Job's righteousness in Job 31:20 is exemplary and points to the highest human ethical standards, it ultimately foreshadows the perfect and ultimate righteousness found in Jesus Christ. Job, in his compassion, provided physical warmth and comfort from his own resources; Christ, the ultimate Good Shepherd, provides spiritual warmth and eternal comfort through His self-sacrifice. Jesus perfectly embodied the active compassion Job describes, not merely avoiding sin but actively seeking out and ministering to the poor, the sick, and the marginalized, as seen in His inaugural sermon in Luke 4:18-19. He is the one whose "loins" (His very being) were broken and poured out on the cross, not to receive a blessing, but to be the blessing, providing spiritual "fleece"—the covering of His righteousness—to all who believe, warming them with eternal life and reconciliation with God, as 2 Corinthians 5:21 declares. Job's integrity, though remarkable, was a shadow; Christ is the substance, demonstrating divine compassion and providing the ultimate, perfect covering for our spiritual nakedness and the warmth of God's eternal presence.