Psalms 72:12(v12)For he will deliver the needy when he cries; the poor, who has no helper.
Proverbs 21:13(v12)Whoever stops his ears at the cry of the poor, he will also cry out, but shall not be heard.
Luke 4:22(v11)All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, “Isn’t this Joseph’s son?”
Exodus 22:22-24(v12)“You shall not take advantage of any widow or fatherless child. If you take advantage of them at all, and they cry at all to me, I will…
James 1:27(v12)Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself…
Show all 32 cross-references
Deuteronomy 10:18(v12)He executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing.
Job 22:9(v13)You have sent widows away empty, and the arms of the fatherless have been broken.
Job 31:19-20(v13)if I have seen any perish for want of clothing, or that the needy had no covering; if his heart hasn’t blessed me, if he hasn’t been warmed…
Job 31:20(v11)if his heart hasn’t blessed me, if he hasn’t been warmed with my sheep’s fleece;
Psalms 68:5(v12)A father of the fatherless, and a defender of the widows, is God in his holy habitation.
Psalms 82:2-4(v12)“How long will you judge unjustly, and show partiality to the wicked?” “Defend the weak, the poor, and the fatherless. Maintain the rights…
Proverbs 24:11-12(v12)Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, “Behold, we didn’t…
Proverbs 29:2(v11)When the righteous thrive, the people rejoice; but when the wicked rule, the people groan.
Isaiah 27:13(v13)It will happen in that day that a great trumpet will be blown; and those who were ready to perish in the land of Assyria, and those who…
2 Timothy 1:16-18(v13)May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, but when he was in Rome,…
Philemon 1:7(v13)For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
Deuteronomy 16:11(v13)You shall rejoice before Yahweh your God: you, your son, your daughter, your male servant, your female servant, the Levite who is within…
Deuteronomy 24:13(v13)You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. It shall be…
Deuteronomy 26:5(v13)You shall answer and say before Yahweh your God, “My father was a Syrian ready to perish. He went down into Egypt, and lived there, few in…
Nehemiah 5:2-13(v12)For there were some who said, “We, our sons and our daughters, are many. Let us get grain, that we may eat and live.” There were also some…
Nehemiah 8:10-12(v13)Then he said to them, “Go your way. Eat the fat, drink the sweet, and send portions to him for whom nothing is prepared, for today is holy…
Job 22:5-9(v12)Isn’t your wickedness great? Neither is there any end to your iniquities. For you have taken pledges from your brother for nothing, and…
Job 24:4(v12)They turn the needy out of the way. The poor of the earth all hide themselves.
Job 31:17(v12)or have eaten my morsel alone, and the fatherless has not eaten of it
Job 31:21(v12)if I have lifted up my hand against the fatherless, because I saw my help in the gate,
Psalms 67:4(v13)Oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on earth.
Proverbs 31:6-9(v13)Give strong drink to him who is ready to perish, and wine to the bitter in soul. Let him drink, and forget his poverty, and remember his…
Isaiah 65:14(v13)Behold, my servants will sing for joy of heart, but you will cry for sorrow of heart, and will wail for anguish of spirit.
Jeremiah 22:16(v12)He judged the cause of the poor and needy; so it was well, then. Wasn’t this to know me?” says Yahweh.
Acts 9:39-41(v13)Peter got up and went with them. When he had come, they brought him into the upper room. All the widows stood by him weeping, and showing…
2 Corinthians 9:12-14(v13)For this service of giving that you perform not only makes up for lack among the saints, but abounds also through much giving of thanks to…
Luke 11:27(v11)It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, “Blessed is the womb…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv11–13All that heard me, praised me.
All that heard me, praised me.
Testifying, that I did good justice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv11–13Job 29:11 When the ear heard [me], then it…
Job 29:11 When the ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:
Ver. 11. When the ear heard me, then it blessed me] That is, it praised me, and praised God for me, as for a common blessing; so weighty were my words, and so just my sentence, not unlike that of the Areopagites, in Athens, which was so upright, that none could ever say that he was unjustly condemned by them; but both parties, as well those that were cast as they that cast them, were alike contented, Hττωμενοι στεργουσι ομοιως τοις κεκρατηκασι.
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And when the eye saw me, it gave witness to me] Job (though he neither sought it, nor was puffed up with it) had that Pulchrum monstrari, et dicier, Hic est. The like happiness befell Demosthenes at Athens and Pliny at Rome, ουτος εστιν ο Dημοσθενης.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv11–13It blessed me, i.e. pronounced me to be a…
It blessed me, i.e. pronounced me to be a man blessed of God with eminent gifts and graces; or heartily prayed for God’s blessing upon me, because of that wisdom and integrity which they saw in all my actions, and of the satisfaction which I gave to all, and the relief which I gave to the oppressed, by my righteous and equitable decrees in all causes which were brought before me.
When the eye saw me, it gave witness to me; when my appearance gave them occasion to speak of me, they gave testimony to my pious, and just, and blameless conversation. So far was I from being, or being thought to be, guilty of those crimes wherewith you charge me; of which see Job 22:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv11–13When the ear heard me, then it blessed me,....…
When the ear heard me, then it blessed me,.... The ear of the common people assembled together to hear causes tried, and how they would go; when they heard Job give his opinion in court, or the definitive sentence passed by him as a judge, they all applauded his wisdom and justice; they highly praised and commended him; in which sense the word "blessed" is used, Pro 31:28; or they wished a blessing on him; they prayed for his welfare, as it becomes people to do for those that are in authority, especially wise and faithful magistrates; or they accounted him a blessed man, and called him so, Luk 1:48; as he was, both in a temporal sense, being blessed with a great plenty of earthly things, and also blessed with all spiritual blessings in Christ, with an abundance of grace, and with a title to eternal glory; as well as he was blessed as a magistrate, with great wisdom, and with great integrity and uprightness in the discharge of his office:
and when the eye saw me, it gave witness to me: of his gracefulness and gravity, of his honesty and faithfulness, of his good behaviour among his neighbours, and of his wise conduct in the courts of judicature.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v11Witness - Gave testimony to my pious, and just,…
Witness - Gave testimony to my pious, and just, and blameless conversation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv11–12Verse 11. When the ear heard me] This and…
Verse 11. When the ear heard me] This and the six following verses present us with a fine exhibition of a man full of benevolence and charity, acting up to the highest dictates of those principles, and rendering the miserable of all descriptions happy, by the constant exercise of his unconfined philanthropy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv11, 13Job 29:11-12. When the ear heard me, then it…
Job 29:11-12. When the ear heard me, then it blessed me — Prayed to God to bless me, and pronounced a blessing upon me, because of the integrity, justice, and wisdom which were observed in all my discourses and actions, and of the satisfaction which I gave to all; as well as on account of the relief which I afforded to the oppressed, by my equitable decrees in all causes which were brought before me. When the eye saw me it gave witness to me — Gave testimony to my pious, and just, and blameless conversation. Because I delivered the poor — From his potent oppressor. Men did not honour me for my great wealth or power, but for my impartial justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty adversaries. The fatherless, and him that had none to help him — None would own or help them, partly because they were poor, and unable to recompense them for it, and partly because their enemies were great, and likely to crush both them and their helpers; which made Job’s virtue more remarkable.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv11–13When the ear heard me. - A personification for…
When the ear heard me. - A personification for “they who heard me speak, blessed me.” That is, they commended or praised me.
And when the eye saw me - All who saw me.
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It gave witness to me - That is, the fixed attention to what he said and the admiration which was shown by the eyes of the multitudes, were witnesses of the respect and honor in which he was held. Gray has a beautiful expression similar to this when he says,
“He reads his history in a nation’s eyes.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v11Gave. Septuagint, "winked," through approbation. (Calmet)
Gave. Septuagint, "winked," through approbation. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv11–13blessed--extolled my virtues (Pro 31:28). Omit "me" after "heard";…
blessed--extolled my virtues (Pro 31:28). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me.
gave witness--to my honorable character. Image from a court of justice (Luk 4:22).
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the eye--that is, "face to face"; antithesis to
ear--that is, report of me.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv11–12Second strophe — This prosperity rested on the solid…
Second strophe — This prosperity rested on the solid basis is of benevolence, philanthropy, and righteousness, which had become habitual with him, as if incorporated into his very nature, Job_29:11-17.
11. It blessed me — His character, as a public functionary, not only commanded the reverence of the aged and the great, but the esteem and affection of all. The friend of God is the friend of man.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv11–1211. This verse may read,
11. This verse may read,
For the ear that heard of me blessed me,
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And the eye that saw me gave witness to me.
Those who had only heard of him by report “blessed” him, that is, “called him happy,” as one whom blessing and prosperity must follow because of his benevolence and mercy to the needy; and they who saw him as he lived among men bore testimony to his goodness—as Job_29:12 indicates.
11–17. The ground of this universal reverence—Job’s benevolent care of the poor and his strict justice to their cause.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v11(11) When the ear heard me, then it blessed…
(11) When the ear heard me, then it blessed me.—This is a direct negative to the charges of Eliphaz in Job_22:6, &c. He has felt them too deeply to pass them by in total silence.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv11–13When the ear heard me, then it blessed me.…
When the ear heard me, then it blessed me. Job, having described his reception by the nobles and chief men of the city, proceeds to speak of the behaviour of the common people. The former were respectful and attent, the latter rejoiced and made acclamation. Being of the class most exposed to oppression and wrong, they hailed in the patriarch a champion and a protector. They were sure of redress and justice where he was the judge. And when the eye saw me, it gave witness to me. The eye of the poor man lighted up with joy and rejoicing as Job sat down upon the seat of judgment, thus hearing witness to his fairness, candour, and integrity.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv12–13Because I delivered the poor that cried.
Job_29:12
Because I delivered the poor that cried.
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The use and application of wealth and authority
These words naturally lead us to reflect on the noble use and improvement this venerable person made of his former prosperity; to consider our own duty as represented to us in his example; and the proper objects of our compassion.
I. The proper use and application of wealth and authority. The distinctions which arise from power and subjection, from riches and poverty, from ease and affliction, appear so unequally and irregularly divided among men, and with so little regard to moral reasons, that by some superficial observers they have been formed into an objection against the wisdom and justice of God. But they execute a wise and regular scheme of providence; are necessary to preserve the order and economy of human society, and unite and endear mankind to one another. Wealth and authority must be acknowledged to distinguish us only as superior servants, appointed by our common Master, to do justice in the family and give everyone their meat in due season. We are not to imagine these favours are indulged us merely for our own sakes, to enable us to live in splendour and ease. The poor have a right and property in the abundance of those who are better supplied. Neither is any man farther justified in engrossing and hoarding up the common bounties of heaven, than may consist with this claim. These pleas of natural reason and justice religion has enforced with the authority of a positive command. With regard to the object, we are to observe, that both the obligations of the duty, and the measures prescribed to it, are under some limitations; for though our benevolence is required to be universal, yet our abilities are confined to a much narrower compass, and therefore oblige us to choice and distinction in the external applications of our charity. The motives that should prevail with us to comply with these great obligations, laid on us by justice and our religion, are that inward joy and complacency which flow back upon the soul from acts of mercy and liberality; and above all, those inestimable rewards which the Gospel has taught us to expect from these duties; pardon of sin here, and the eternal treasures of heaven hereafter.
II. The words allow us to take some inferior views into the account. While we are employed in the exercise of beneficence and charity, we appear in the venerable character of substitutes of God, commissioned by Him to reach down and distribute His blessings among our fellow subjects. On the returns of gratitude from the objects of our charity, and from the world who are witnesses of it, we are permitted to reflect with pleasure as a present encouragement designed by God to excite and reward our virtue. The other motive here proposed for our encouragement, the blessings of those whom we relieve, is in its nature properly religious; derives all its force from a conviction of our dependence on Providence, and the efficacy of human prayers. (J. Rogers, D. D.)
Eyes to the blind
That is not egotism. It is not the utterance of a puffed-up spirit. Egotism is too frequently the child of the shallows. Rarely, if ever, does it issue out of a deep and troubled heart. Egotism flourishes best where profound sorrow is least known. And here is a man who is overwhelmed with sorrow. Death has darkened every window in his home, and he is burdened with the weight of an almost intolerable grief. This is no place in which to find light, egotistical speech. Whatever words this man may speak will be crushed out of him by the very burden of his grief. It is a man going into his yesterdays to find some solace for the sorrow of today. He is calling upon memory to provide a little hearts ease for his present bitter distress. Thrice happy the man who can call such memories to help him in the hour of his distress! The poor that cried, and the fatherless, and those ready to perish, and the widow and the lame and the blind still make their appeals in the land, and it is true today as ever that the only Christian response is the one that was made by the patriarch Job. I have noticed that controversy about the distressed and the unfortunate is often regarded as a substitute for their relief. Abstract discussions often result in misty speculations which only obscure ones personal duty. It is often the case that controversy abounds where sympathy should reign. Again and again we find this illustrated in the experiences of our Lord. You find controversialists discussing the abstract question why such and such a man was born blind, while the blind man himself was soliciting practical aid. I believe that there is a vast amount of suffering and distress which might be effectually checked by some rearrangement of our social and economic conditions. I do not think that in these matters legislation is altogether impotent. At any rate, we can see to it that legislation puts a premium upon virtue, and not upon vice. But when legislation has done its utmost, misfortune will still be with us. In the presence of these things, surrounded by them on every side, what is the Christian attitude? The attitude of the patriarch Job. Christianity is a gospel of compassion and practical help, and to be devoid of these things is to be altogether an alien from the commonwealth of Israel. This is not new. The youngest child in this assembly could tell us that Christianity without helpfulness is a great absurdity. But while we all know these things, the danger is that we have got the right ideas without the correspondingly right feelings. It is so easy to be orthodox in mind but heterodox in heart; to have Christian ideas, but non-Christian feelings. Our Christianity may be intelligent but not sympathetic. What we want is the orthodox feeling united to the orthodox thought. How is this to be attained? I do not think we shall ever have a really deep feeling for our fellow sufferers until we have deeply suffered too. You begin to pray for the sailors when your own boy is on the deep. When you have a crippled child what a heart you have for the maimed! It sometimes seems as though God cannot draw us together in common feeling without taking us through a common sorrow. There is nothing so welds hearts together. I know of nothing more pathetic in the life of Browning than the reconciliation of himself and the great actor Macready. They had been close and intimate friends, but for some trifle or other they quarrelled, and each went his own way, and for years their helpful intercourse was broken. Then came a great trouble. About the same time they lost their wives, and a little while after, as each was walking out in his loneliness in a quiet way in a London suburb, they suddenly met face to face, and Browning, with a great burst of emotion, seized his old friends hand, and said, Oh, Macready; and Macready, with an aching heart, replied, Oh, Browning. That was all they could say to each other, and in the fires of a great and common grief the two severed lives were welded again. But if we have not been deepened by suffering, we can do something to deepen ourselves. Let us get face to face with realities. First of all we can remember the old trite commonplace that truth is stranger than fiction. We can find more pitiful things to weep over in any one street in this city than in all the works of fiction which may issue from the press in the course of the year. I dont know what Christ will have to say to people who weep over their novels, but who never weep over the great cities as He did because of their distresses and their woes. (J. H. Jowett, M. A.)
Sympathy should be practical
An Italian coastguard officer reported a shipwreck to his Government in these words: We saw the wreck, and we attempted to give every assistance possible through the speaking trumpet. We shouted ourselves quite hoarse, and notwithstanding which next morning twenty corpses were washed ashore. A well-known Scotch professor used to tell this story, and add: Too much of our benevolence is of the speaking trumpet variety, and even this we boast about. The Samaritan of the New Testament represents the benevolence of which the world stands in greatest need.
Piety and riches
I. The text shows the nature of a truly righteous and powerful character, aided by great secular possessions. Job was very rich; he was also very pious
1. His impartial justice.
2. His broad charity.
3. His timely assistance of the needy.
4. His exemplary leadership.
In all these we see a truly powerful and noble character. Piety, charity, justice, grandly blended and exemplified. We see at least that there is no incompatibility between a holy character and vast secular wealth.
II. The text shows that the most perfect piety is no security against the loss of great secular abundance. Wealth may go, but piety shall remain.
III. The text shows that the rich pious man, being in danger of losing his wealth, should, while he possesses it, use it wisely. This should inspire us--
1. To promptitude and liberality in our gifts; and
2. To a right discretion of the objects we support. It would be difficult to estimate such a life as is here set forth. A rich good man abounds with resources of good in every direction of Gods glory and the welfare of man. And if so be that the wealth be taken from us, we never lose our piety, which is the far greater possession. (Thomas Colclough.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v12Job Speaks of his Benevolence and the Honor Accorded…
Job Speaks of his Benevolence and the Honor Accorded Him
v. 12. Because I delivered the poor that cried, making a plea for assistance, and the fatherless, and him that had none to help him, the orphan who had no helper, Job practised true benevolence, dispensed real charity.
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v. 13. The blessing of him that was ready to perish came upon me, the forsaken and miserable ones blessed him with grateful wishes for the help he gave them; and I caused the widow’s heart to sing for joy, by the willing charity which he dispensed, relieving her of all her cares of this life.
v. 14. I put on righteousness, and it clothed me, putting it on as a robe, wearing it always, so that the proper holy conduct at all times was identified with him; my judgment was as a robe and a diadem, justice and fairness in all his dealings were his mantle and his turban, characterizing him before all men.
v. 15. I was eyes to the blind, and feet was I to the lame, his charity and largess was so great as to make men forget their misfortunes, no matter whether these consisted even in lameness or blindness.
v. 16. I was a father to the poor, attending to the wants of the needy like a natural father; and the cause which I knew not I searched out, he made it his business to find out about the friendless in the community, in order to come to their assistance in anything they needed.
v. 17. And I brake the jaws of the wicked, of all the hard-hearted, who oppressed the poor, especially of unrighteous judges, and plucked the spoil out of his teeth, rescuing them from the power of the wicked, as out of the claws of beasts of prey. In this way had Job spent his days, dispensing benevolence on all sides.
v. 18. Then I said, I shall die in my nest, safe in the bosom of his family, and I shall multiply my days as the sand, dying in a ripe old age, after the grains of sand in the hour-glass of his life had fully run their course.
v. 19. My root was spread out by the waters, he had hoped that he would flourish like a tree plentifully watered, and the dew lay all night upon my branch, like the moisture which sustains the life of the desert plant.
v. 20. My glory was fresh in me, he thought he would always be given the honor which he then enjoyed, and my bow was renewed in my hand, the bow being a symbol of manliness and strength, which, he trusted, would always grow young again.
v. 21. Unto me men gave ear and waited, they paused for Job to speak first, his counsel being decisive, and kept silence at my counsel, not presuming to contradict him.
v. 22. After my words they spake not again, his solution of the matter under consideration being final; and my speech dropped upon them, as the refreshing rain does upon the dry soil eager for its fructifying power.
v. 23. And they waited for me as for the rain, to have his counsel come to them as such a gentle shower; and they opened their mouth wide as for the latter rain, the rain of early spring, which determines the richness of the harvest.
v. 24. If I laughed on them, they believed it not, literally, "when they had no confidence," when they were despondent about something, his cheering smile gave them new courage; and the light of my countenance they cast not down, could not darken; no matter how cheerless the prospect, they could not take the hopefulness out of Job’s heart nor the encouraging smile from his face.
v. 25. I chose out their way and sat chief, he took pleasure in attending their assemblies and in taking part in their affairs, and dwelt as a king in the army, assuming the leadership altogether naturally, as one that comforteth the mourners, with the encouragement which a true leader will give to those depending on him. Such was Job’s happiness and prosperity, and such were his hopes for the future in the days when he was an honored man in the community.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v11after their ears heard me ... after their eyes…
after their ears heard me ... after their eyes saw me
The ears represent those who heard him, and the eyes represent those who saw him. AT: "after they heard what I told them ... after they saw me" (See: Synecdoche)
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they would then give witness to me and approve of me
"they would witness approvingly of me"
I rescued the one who was poor when he cried out
Here "the one who was poor" refers to any poor person. AT: "I used to rescue poor people who cried out" (See: Generic Noun Phrases)
The blessing of him who was about to perish came on me
Someone's blessing coming on another represents that person blessing another. AT: "He who was about to perish would bless me" (See: Metaphor)
him who was about to perish
This represents anyone who was about to die. AT: "those who were about to die" (See: Generic Noun Phrases)
I caused the widow's heart to sing for joy
Here "the widow's heart" represents any widow. AT: "I caused widows to sing joyfully" (See: Synecdoche and Generic Noun Phrases)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv11–13 All that heard me, praised me.
All that heard me, praised me.
Testifying, that I did good justice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–13 Job 29:11 When the ear heard [me], then it…
Job 29:11 When the ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:
Ver. 11. When the ear heard me, then it blessed me] That is, it praised me, and praised God for me, as for a common blessing; so weighty were my words, and so just my sentence, not unlike that of the Areopagites, in Athens, which was so upright, that none could ever say that he was unjustly condemned by them; but both parties, as well those that were cast as they that cast them, were alike contented, Hττωμενοι στεργουσι ομοιως τοις κεκρατηκασι.
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And when the eye saw me, it gave witness to me] Job (though he neither sought it, nor was puffed up with it) had that Pulchrum monstrari, et dicier, Hic est. The like happiness befell Demosthenes at Athens and Pliny at Rome, ουτος εστιν ο Dημοσθενης.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–13 It blessed me, i.e. pronounced me to be a…
It blessed me, i.e. pronounced me to be a man blessed of God with eminent gifts and graces; or heartily prayed for God’s blessing upon me, because of that wisdom and integrity which they saw in all my actions, and of the satisfaction which I gave to all, and the relief which I gave to the oppressed, by my righteous and equitable decrees in all causes which were brought before me.
When the eye saw me, it gave witness to me; when my appearance gave them occasion to speak of me, they gave testimony to my pious, and just, and blameless conversation. So far was I from being, or being thought to be, guilty of those crimes wherewith you charge me; of which see Job 22:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv11–13 When the ear heard me, then it blessed me,....…
When the ear heard me, then it blessed me,.... The ear of the common people assembled together to hear causes tried, and how they would go; when they heard Job give his opinion in court, or the definitive sentence passed by him as a judge, they all applauded his wisdom and justice; they highly praised and commended him; in which sense the word "blessed" is used, Pro 31:28; or they wished a blessing on him; they prayed for his welfare, as it becomes people to do for those that are in authority, especially wise and faithful magistrates; or they accounted him a blessed man, and called him so, Luk 1:48; as he was, both in a temporal sense, being blessed with a great plenty of earthly things, and also blessed with all spiritual blessings in Christ, with an abundance of grace, and with a title to eternal glory; as well as he was blessed as a magistrate, with great wisdom, and with great integrity and uprightness in the discharge of his office:
and when the eye saw me, it gave witness to me: of his gracefulness and gravity, of his honesty and faithfulness, of his good behaviour among his neighbours, and of his wise conduct in the courts of judicature.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v11 Witness - Gave testimony to my pious, and just,…
Witness - Gave testimony to my pious, and just, and blameless conversation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–12 Verse 11. When the ear heard me] This and…
Verse 11. When the ear heard me] This and the six following verses present us with a fine exhibition of a man full of benevolence and charity, acting up to the highest dictates of those principles, and rendering the miserable of all descriptions happy, by the constant exercise of his unconfined philanthropy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11, 13 Job 29:11-12. When the ear heard me, then it…
Job 29:11-12. When the ear heard me, then it blessed me — Prayed to God to bless me, and pronounced a blessing upon me, because of the integrity, justice, and wisdom which were observed in all my discourses and actions, and of the satisfaction which I gave to all; as well as on account of the relief which I afforded to the oppressed, by my equitable decrees in all causes which were brought before me. When the eye saw me it gave witness to me — Gave testimony to my pious, and just, and blameless conversation. Because I delivered the poor — From his potent oppressor. Men did not honour me for my great wealth or power, but for my impartial justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty adversaries. The fatherless, and him that had none to help him — None would own or help them, partly because they were poor, and unable to recompense them for it, and partly because their enemies were great, and likely to crush both them and their helpers; which made Job’s virtue more remarkable.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–13 When the ear heard me. - A personification for…
When the ear heard me. - A personification for “they who heard me speak, blessed me.” That is, they commended or praised me.
And when the eye saw me - All who saw me.
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It gave witness to me - That is, the fixed attention to what he said and the admiration which was shown by the eyes of the multitudes, were witnesses of the respect and honor in which he was held. Gray has a beautiful expression similar to this when he says,
“He reads his history in a nation’s eyes.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v11 Gave. Septuagint, "winked," through approbation. (Calmet)
Gave. Septuagint, "winked," through approbation. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–13 blessed--extolled my virtues (Pro 31:28). Omit "me" after "heard";…
blessed--extolled my virtues (Pro 31:28). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me.
gave witness--to my honorable character. Image from a court of justice (Luk 4:22).
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the eye--that is, "face to face"; antithesis to
ear--that is, report of me.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–12 Second strophe — This prosperity rested on the solid…
Second strophe — This prosperity rested on the solid basis is of benevolence, philanthropy, and righteousness, which had become habitual with him, as if incorporated into his very nature, Job_29:11-17.
11. It blessed me — His character, as a public functionary, not only commanded the reverence of the aged and the great, but the esteem and affection of all. The friend of God is the friend of man.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–12 11. This verse may read,
11. This verse may read,
For the ear that heard of me blessed me,
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And the eye that saw me gave witness to me.
Those who had only heard of him by report “blessed” him, that is, “called him happy,” as one whom blessing and prosperity must follow because of his benevolence and mercy to the needy; and they who saw him as he lived among men bore testimony to his goodness—as Job_29:12 indicates.
11–17. The ground of this universal reverence—Job’s benevolent care of the poor and his strict justice to their cause.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v11 (11) When the ear heard me, then it blessed…
(11) When the ear heard me, then it blessed me.—This is a direct negative to the charges of Eliphaz in Job_22:6, &c. He has felt them too deeply to pass them by in total silence.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–13 When the ear heard me, then it blessed me.…
When the ear heard me, then it blessed me. Job, having described his reception by the nobles and chief men of the city, proceeds to speak of the behaviour of the common people. The former were respectful and attent, the latter rejoiced and made acclamation. Being of the class most exposed to oppression and wrong, they hailed in the patriarch a champion and a protector. They were sure of redress and justice where he was the judge. And when the eye saw me, it gave witness to me. The eye of the poor man lighted up with joy and rejoicing as Job sat down upon the seat of judgment, thus hearing witness to his fairness, candour, and integrity.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12–13 Because I delivered the poor that cried.
Job_29:12
Because I delivered the poor that cried.
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The use and application of wealth and authority
These words naturally lead us to reflect on the noble use and improvement this venerable person made of his former prosperity; to consider our own duty as represented to us in his example; and the proper objects of our compassion.
I. The proper use and application of wealth and authority. The distinctions which arise from power and subjection, from riches and poverty, from ease and affliction, appear so unequally and irregularly divided among men, and with so little regard to moral reasons, that by some superficial observers they have been formed into an objection against the wisdom and justice of God. But they execute a wise and regular scheme of providence; are necessary to preserve the order and economy of human society, and unite and endear mankind to one another. Wealth and authority must be acknowledged to distinguish us only as superior servants, appointed by our common Master, to do justice in the family and give everyone their meat in due season. We are not to imagine these favours are indulged us merely for our own sakes, to enable us to live in splendour and ease. The poor have a right and property in the abundance of those who are better supplied. Neither is any man farther justified in engrossing and hoarding up the common bounties of heaven, than may consist with this claim. These pleas of natural reason and justice religion has enforced with the authority of a positive command. With regard to the object, we are to observe, that both the obligations of the duty, and the measures prescribed to it, are under some limitations; for though our benevolence is required to be universal, yet our abilities are confined to a much narrower compass, and therefore oblige us to choice and distinction in the external applications of our charity. The motives that should prevail with us to comply with these great obligations, laid on us by justice and our religion, are that inward joy and complacency which flow back upon the soul from acts of mercy and liberality; and above all, those inestimable rewards which the Gospel has taught us to expect from these duties; pardon of sin here, and the eternal treasures of heaven hereafter.
II. The words allow us to take some inferior views into the account. While we are employed in the exercise of beneficence and charity, we appear in the venerable character of substitutes of God, commissioned by Him to reach down and distribute His blessings among our fellow subjects. On the returns of gratitude from the objects of our charity, and from the world who are witnesses of it, we are permitted to reflect with pleasure as a present encouragement designed by God to excite and reward our virtue. The other motive here proposed for our encouragement, the blessings of those whom we relieve, is in its nature properly religious; derives all its force from a conviction of our dependence on Providence, and the efficacy of human prayers. (J. Rogers, D. D.)
Eyes to the blind
That is not egotism. It is not the utterance of a puffed-up spirit. Egotism is too frequently the child of the shallows. Rarely, if ever, does it issue out of a deep and troubled heart. Egotism flourishes best where profound sorrow is least known. And here is a man who is overwhelmed with sorrow. Death has darkened every window in his home, and he is burdened with the weight of an almost intolerable grief. This is no place in which to find light, egotistical speech. Whatever words this man may speak will be crushed out of him by the very burden of his grief. It is a man going into his yesterdays to find some solace for the sorrow of today. He is calling upon memory to provide a little hearts ease for his present bitter distress. Thrice happy the man who can call such memories to help him in the hour of his distress! The poor that cried, and the fatherless, and those ready to perish, and the widow and the lame and the blind still make their appeals in the land, and it is true today as ever that the only Christian response is the one that was made by the patriarch Job. I have noticed that controversy about the distressed and the unfortunate is often regarded as a substitute for their relief. Abstract discussions often result in misty speculations which only obscure ones personal duty. It is often the case that controversy abounds where sympathy should reign. Again and again we find this illustrated in the experiences of our Lord. You find controversialists discussing the abstract question why such and such a man was born blind, while the blind man himself was soliciting practical aid. I believe that there is a vast amount of suffering and distress which might be effectually checked by some rearrangement of our social and economic conditions. I do not think that in these matters legislation is altogether impotent. At any rate, we can see to it that legislation puts a premium upon virtue, and not upon vice. But when legislation has done its utmost, misfortune will still be with us. In the presence of these things, surrounded by them on every side, what is the Christian attitude? The attitude of the patriarch Job. Christianity is a gospel of compassion and practical help, and to be devoid of these things is to be altogether an alien from the commonwealth of Israel. This is not new. The youngest child in this assembly could tell us that Christianity without helpfulness is a great absurdity. But while we all know these things, the danger is that we have got the right ideas without the correspondingly right feelings. It is so easy to be orthodox in mind but heterodox in heart; to have Christian ideas, but non-Christian feelings. Our Christianity may be intelligent but not sympathetic. What we want is the orthodox feeling united to the orthodox thought. How is this to be attained? I do not think we shall ever have a really deep feeling for our fellow sufferers until we have deeply suffered too. You begin to pray for the sailors when your own boy is on the deep. When you have a crippled child what a heart you have for the maimed! It sometimes seems as though God cannot draw us together in common feeling without taking us through a common sorrow. There is nothing so welds hearts together. I know of nothing more pathetic in the life of Browning than the reconciliation of himself and the great actor Macready. They had been close and intimate friends, but for some trifle or other they quarrelled, and each went his own way, and for years their helpful intercourse was broken. Then came a great trouble. About the same time they lost their wives, and a little while after, as each was walking out in his loneliness in a quiet way in a London suburb, they suddenly met face to face, and Browning, with a great burst of emotion, seized his old friends hand, and said, Oh, Macready; and Macready, with an aching heart, replied, Oh, Browning. That was all they could say to each other, and in the fires of a great and common grief the two severed lives were welded again. But if we have not been deepened by suffering, we can do something to deepen ourselves. Let us get face to face with realities. First of all we can remember the old trite commonplace that truth is stranger than fiction. We can find more pitiful things to weep over in any one street in this city than in all the works of fiction which may issue from the press in the course of the year. I dont know what Christ will have to say to people who weep over their novels, but who never weep over the great cities as He did because of their distresses and their woes. (J. H. Jowett, M. A.)
Sympathy should be practical
An Italian coastguard officer reported a shipwreck to his Government in these words: We saw the wreck, and we attempted to give every assistance possible through the speaking trumpet. We shouted ourselves quite hoarse, and notwithstanding which next morning twenty corpses were washed ashore. A well-known Scotch professor used to tell this story, and add: Too much of our benevolence is of the speaking trumpet variety, and even this we boast about. The Samaritan of the New Testament represents the benevolence of which the world stands in greatest need.
Piety and riches
I. The text shows the nature of a truly righteous and powerful character, aided by great secular possessions. Job was very rich; he was also very pious
1. His impartial justice.
2. His broad charity.
3. His timely assistance of the needy.
4. His exemplary leadership.
In all these we see a truly powerful and noble character. Piety, charity, justice, grandly blended and exemplified. We see at least that there is no incompatibility between a holy character and vast secular wealth.
II. The text shows that the most perfect piety is no security against the loss of great secular abundance. Wealth may go, but piety shall remain.
III. The text shows that the rich pious man, being in danger of losing his wealth, should, while he possesses it, use it wisely. This should inspire us--
1. To promptitude and liberality in our gifts; and
2. To a right discretion of the objects we support. It would be difficult to estimate such a life as is here set forth. A rich good man abounds with resources of good in every direction of Gods glory and the welfare of man. And if so be that the wealth be taken from us, we never lose our piety, which is the far greater possession. (Thomas Colclough.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 Job Speaks of his Benevolence and the Honor Accorded…
Job Speaks of his Benevolence and the Honor Accorded Him
v. 12. Because I delivered the poor that cried, making a plea for assistance, and the fatherless, and him that had none to help him, the orphan who had no helper, Job practised true benevolence, dispensed real charity.
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v. 13. The blessing of him that was ready to perish came upon me, the forsaken and miserable ones blessed him with grateful wishes for the help he gave them; and I caused the widow’s heart to sing for joy, by the willing charity which he dispensed, relieving her of all her cares of this life.
v. 14. I put on righteousness, and it clothed me, putting it on as a robe, wearing it always, so that the proper holy conduct at all times was identified with him; my judgment was as a robe and a diadem, justice and fairness in all his dealings were his mantle and his turban, characterizing him before all men.
v. 15. I was eyes to the blind, and feet was I to the lame, his charity and largess was so great as to make men forget their misfortunes, no matter whether these consisted even in lameness or blindness.
v. 16. I was a father to the poor, attending to the wants of the needy like a natural father; and the cause which I knew not I searched out, he made it his business to find out about the friendless in the community, in order to come to their assistance in anything they needed.
v. 17. And I brake the jaws of the wicked, of all the hard-hearted, who oppressed the poor, especially of unrighteous judges, and plucked the spoil out of his teeth, rescuing them from the power of the wicked, as out of the claws of beasts of prey. In this way had Job spent his days, dispensing benevolence on all sides.
v. 18. Then I said, I shall die in my nest, safe in the bosom of his family, and I shall multiply my days as the sand, dying in a ripe old age, after the grains of sand in the hour-glass of his life had fully run their course.
v. 19. My root was spread out by the waters, he had hoped that he would flourish like a tree plentifully watered, and the dew lay all night upon my branch, like the moisture which sustains the life of the desert plant.
v. 20. My glory was fresh in me, he thought he would always be given the honor which he then enjoyed, and my bow was renewed in my hand, the bow being a symbol of manliness and strength, which, he trusted, would always grow young again.
v. 21. Unto me men gave ear and waited, they paused for Job to speak first, his counsel being decisive, and kept silence at my counsel, not presuming to contradict him.
v. 22. After my words they spake not again, his solution of the matter under consideration being final; and my speech dropped upon them, as the refreshing rain does upon the dry soil eager for its fructifying power.
v. 23. And they waited for me as for the rain, to have his counsel come to them as such a gentle shower; and they opened their mouth wide as for the latter rain, the rain of early spring, which determines the richness of the harvest.
v. 24. If I laughed on them, they believed it not, literally, "when they had no confidence," when they were despondent about something, his cheering smile gave them new courage; and the light of my countenance they cast not down, could not darken; no matter how cheerless the prospect, they could not take the hopefulness out of Job’s heart nor the encouraging smile from his face.
v. 25. I chose out their way and sat chief, he took pleasure in attending their assemblies and in taking part in their affairs, and dwelt as a king in the army, assuming the leadership altogether naturally, as one that comforteth the mourners, with the encouragement which a true leader will give to those depending on him. Such was Job’s happiness and prosperity, and such were his hopes for the future in the days when he was an honored man in the community.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v11 after their ears heard me ... after their eyes…
after their ears heard me ... after their eyes saw me
The ears represent those who heard him, and the eyes represent those who saw him. AT: "after they heard what I told them ... after they saw me" (See: Synecdoche)
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they would then give witness to me and approve of me
"they would witness approvingly of me"
I rescued the one who was poor when he cried out
Here "the one who was poor" refers to any poor person. AT: "I used to rescue poor people who cried out" (See: Generic Noun Phrases)
The blessing of him who was about to perish came on me
Someone's blessing coming on another represents that person blessing another. AT: "He who was about to perish would bless me" (See: Metaphor)
him who was about to perish
This represents anyone who was about to die. AT: "those who were about to die" (See: Generic Noun Phrases)
I caused the widow's heart to sing for joy
Here "the widow's heart" represents any widow. AT: "I caused widows to sing joyfully" (See: Synecdoche and Generic Noun Phrases)
translationWords
bless
testimony
perish
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.