Deuteronomy 15:7-10(v16)If a poor man, one of your brothers, is with you within any of your gates in your land which Yahweh your God gives you, you shall not…
Isaiah 38:14(v16)I chattered like a swallow or a crane. I moaned like a dove. My eyes weaken looking upward. Lord, I am oppressed. Be my security.”
Deuteronomy 15:11(v17)For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your…
Deuteronomy 15:14(v17)You shall furnish him liberally out of your flock, out of your threshing floor, and out of your wine press. As Yahweh your God has blessed…
Deuteronomy 28:32(v16)Your sons and your daughters will be given to another people. Your eyes will look, and fail with longing for them all day long. There will…
Show all 27 cross-references
Nehemiah 8:10(v17)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 5:16(v16)So the poor has hope, and injustice shuts her mouth.
Job 20:19(v16)For he has oppressed and forsaken the poor. He has violently taken away a house, and he will not build it up.
Job 22:7(v17)You haven’t given water to the weary to drink, and you have withheld bread from the hungry.
Job 22:7-9(v16)You haven’t given water to the weary to drink, and you have withheld bread from the hungry. But as for the mighty man, he had the earth.…
Job 29:12-16(v17)Because I delivered the poor who cried, and the fatherless also, who had no one to help him, the blessing of him who was ready to perish…
Psalms 69:3(v16)I am weary with my crying. My throat is dry. My eyes fail looking for my God.
Psalms 112:9(v16)He has dispersed, he has given to the poor. His righteousness endures forever. His horn will be exalted with honor.
Psalms 119:82(v16)My eyes fail for your word. I say, “When will you comfort me?”
Psalms 119:123(v16)My eyes fail looking for your salvation, for your righteous word.
Lamentations 4:17(v16)Our eyes still fail, looking in vain for our help. In our watching we have watched for a nation that could not save.
Ezekiel 18:7(v17)and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and…
Ezekiel 18:16(v17)hasn’t wronged any, hasn’t taken anything to pledge, hasn’t taken by robbery, but has given his bread to the hungry, and has covered the…
Luke 11:41(v17)But give for gifts to the needy those things which are within, and behold, all things will be clean to you.
Luke 16:21(v16)and desiring to be fed with the crumbs that fell from the rich man’s table. Yes, even the dogs came and licked his sores.
John 13:29(v17)For some thought, because Judas had the money box, that Jesus said to him, “Buy what things we need for the feast,” or that he should give…
Acts 4:32(v17)The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was…
Acts 11:29(v16)As any of the disciples had plenty, each determined to send relief to the brothers who lived in Judea;
Romans 12:13(v17)contributing to the needs of the saints; given to hospitality.
Galatians 2:10(v16)They only asked us to remember the poor—which very thing I was also zealous to do.
James 1:27(v17)Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself…
1 John 3:17(v17)But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv16, 18By long waiting for her request.
By long waiting for her request.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv16–18Job 31:16 If I have withheld the poor from…
Job 31:16 If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail;
Ver. 16. If I have withheld the poor from their desire] The poor man speaketh supplications, he comes to the rich with his God help me, as Lazarus did, Luk 16:20-21, his very name speaks as much, but the rich answereth him roughly, Pro 18:23 Either the answer cutteth off half the petition, as the echo doth the voice; or else he is commanded ad quercum dicere, to tell his tale to the statues and images, as Diogenes used to do; for of living men he could get no hearing. But Job’s suitors sped better. Pennyless they were, but not friendless; drawn dry (as the Hebrew word importeth) and such as whose wealth was utterly wasted; but Job shored them up and supplied them. And this he did readily, and at the first asking; they no sooner desired relief but they had it. Job was a cheerful giver, he neither denied nor delayed those that came to him for relief or refuge. Multi contra studiose causas inquirunt quibus se a benefaciendo cohibeant (Merlin). Many seek occasion to put off poor people, and to rid their hands of them.
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Or have caused the eyes of the widow to fail] Viduae saepe sunt verecundae (Mercer). Widows many times are modest; their eyes are weakened with much weeping, while they remember their former comforts and present crosses. This good Job considered, and therefore soon condescended to their requests. He held it enough that their hearts ached, and would not suffer their eyes to ache with expecting his help, but speedily sped them.
H χαρις η βραδυπους αχαρις εστι χαρις.
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 vv16–18Withheld the poor from their desire, i.e. denied them…
Withheld the poor from their desire, i.e. denied them what they desired of me, either in justice or from necessity; for he was not obliged to grant their vain or inordinate desires.
Caused the eyes of the widow to fail, to wit, with tedious expectation of my justice or charity. I durst neither deny nor delay my help when they required and needed it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v16Eliphaz had particularly charged Job with unmercifulness to the…
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,
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv16–18Or have eaten my morsel myself alone,.... Though he…
Or have eaten my morsel myself alone,.... Though he had kept no doubt a plentiful table in the time of his prosperity suitable to his circumstances, yet had been no luxurious person, and therefore calls provisions a "morsel"; however, be it what it would, more or less, he did not eat it alone; what he had for himself the poor had a share of it with him, and the same he ate himself he gave to them:
and the fatherless hath not eaten thereof: meaning the poor fatherless: for as to the rich fatherless, it was no charity to feed them: this verse contradicts the charge exhibited against him, Job 22:7.
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 vv16, 18If I - Denied them what they desired of…
If I - Denied them what they desired of me. To fail - With tedious expectation of my justice or charity. Job is most large upon this head, because in this matter Eliphaz had most particularly accused him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17–18Verse 17. Or have eaten my morsel myself alone]…
Verse 17. Or have eaten my morsel myself alone] Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ' ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις. "The ancient Romans named supper COENA, (κοινα,) which signifies communion (κοινωνια) or fellowship; for although they dined alone, they supped with their friends." - PLUT. Symp. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or have eaten my morsel myself alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16, 18Job 31:16-17. If I have withheld the poor, &c.…
Job 31:16-17. If I have withheld the poor, &c. — If I have denied them what they desired of me, either in justice or from necessity; for he was under no obligation to grant their vain or inordinate desires. Or have caused the eyes of the widow to fail — With tedious expectation of my justice or charity. I durst neither deny nor delay my help, when they needed or required it. Or have eaten my morsel alone — Without communicating part of my provisions or property to the poor, as it follows; and the fatherless hath not eaten thereof — This one kind of necessitous persons is put for all the rest. Job is most large upon these heads of doing justice to the widows and fatherless, and relieving the poor, because Eliphaz had most particularly accused him in these respects.
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 vv16–18If I have withheld the poor from their desire…
If I have withheld the poor from their desire - Job now turns to another class of virtues, regarded also as of great importance in the patriarchal ages, kindness to the poor and the afflicted; to the fatherless and the widow. He appeals to his former life on this subject; affirms that he had a good conscience in the recollection of his dealings with them, and impliedly declares that it could not have been for any deficiency in the exercise of these virtues that his calamities had come upon him. The meaning here is, that he had not denied to the poor their wish. If they had come and desired bread of him, he had not withheld it; see Job 22:7.
Or caused the eyes of the widow to fail - That is, I have not frustrated her hopes, or disappointed her expectations, when she has looked intently upon me, and desired my aid. The “failing of the eyes” refers to failing of the object of their expectation; or the expression means that she had not looked to him in vain; see Job 11:20.
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 vv16–18Wait, and not give sentence in due time, (Haydock)…
Wait, and not give sentence in due time, (Haydock) but frustrated her expectation. (Menochius)
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 vv16–18fail--in the vain expectation of relief (Job 11:20).
fail--in the vain expectation of relief (Job 11:20).
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 v18Third strophe — In CIVIL life, also, Job declares…
Third strophe — In CIVIL life, also, Job declares he had practised righteousness towards the dependent, and shown mercy to the suffering and defenceless. — The entire strophe contemplates the false charges Eliphaz had made upon this very point, (Job_22:6-9,) and is enforced by a threefold appeal to God, and an imprecation that if he speak not the truth great bodily harm may come upon him, Job_31:16-23.
18. He — The fatherless.
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Her — The widow.
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 vv16, 1816. eyes of the widow to fail] i. e.…
16. eyes of the widow to fail] i. e. with looking in vain for help, Psa_69:3.
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 v18(18) For from my youth he.—The pronouns refer to…
(18) For from my youth he.—The pronouns refer to the fatherless of Job_31:17 and to the widow of Job_31:16.
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 vv16–18If I have withheld the poor from their desire.…
If I have withheld the poor from their desire. As Eliphaz had maintained, (Job_22:6, Job_22:7) and as Job had already denied. (Job_29:12, Job_29:16) The duty of relieving the poor, solemnly enjoined upon the people of Israel in the Law, (Deu_15:7-11) was generally admitted by the civilized nations of antiquity. In Egypt it was especially insisted on. "The Egyptian"s duties to mankind," says Dr. Birch, "were comprised in giving bread to the hungry, drink to the thirsty, clothes to the naked, oil to the wounded, and burial to the dead" ("Egypt from the Earliest Times," p. 46). Or have caused the eyes of the widow to fail. "Thou hast sent widows away empty," was one of the accusations of Eliphaz. (Job_22:9) "I caused the widow"s heart," replied Job, "to sing for joy". (Job_29:13) The widow"s weakness has always been felt to give her a special claim on man"s benevolence. (see Exo_22:22 Deu_14:29 Deu_16:11, 14 24:19 26:12, 13 Psa_146:9 Pro_15:25 Isa_1:17 Jer_7:6 Mal_3:5 1Ti_5:16 Jam_1:27)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v16General Information:
General Information:
Job continues describing situations in which he would deserve God's punishment, but he knows they are not true. He does not finish his sentence in verses 16 and 17. Instead he explains in verse 18 why they are not true. (See: Hypothetical Situations)
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If I have withheld poor people from their desire
"If I have kept poor people from getting what they desire"
if I have caused the eyes of the widow to grow dim from crying
Here "to grow dim" refers to the widow having bad eyesight from crying a lot. AT: "if I have caused a widow to cry in great sadness" (See: Idiom)
my morsel
"my food"
because from my youth the orphan grew up with me as with a father
Here "the orphan" represents orphans in general. Job is describing how he truly treated orphans. AT: "because even when I was young I took care of orphans like a father" (See: Generic Noun Phrases)
because from my youth
The phrase "But I have done none of those things" is understood from the context. AT: "But I have done none of those things, because from my youth" (See: Ellipsis)
I have guided his mother, a widow, from my own mother's womb
Job is describing how he truly treated widows. With the phrase "from my own mother's womb" he uses exaggeration to emphasize that he did this all his life. AT: "all my life I have guided the orphan's mother, a widow" or "all my life I have guided widows" (See: Hyperbole and Generalization)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv16, 18 By long waiting for her request.
By long waiting for her request.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–18 Job 31:16 If I have withheld the poor from…
Job 31:16 If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail;
Ver. 16. If I have withheld the poor from their desire] The poor man speaketh supplications, he comes to the rich with his God help me, as Lazarus did, Luk 16:20-21, his very name speaks as much, but the rich answereth him roughly, Pro 18:23 Either the answer cutteth off half the petition, as the echo doth the voice; or else he is commanded ad quercum dicere, to tell his tale to the statues and images, as Diogenes used to do; for of living men he could get no hearing. But Job’s suitors sped better. Pennyless they were, but not friendless; drawn dry (as the Hebrew word importeth) and such as whose wealth was utterly wasted; but Job shored them up and supplied them. And this he did readily, and at the first asking; they no sooner desired relief but they had it. Job was a cheerful giver, he neither denied nor delayed those that came to him for relief or refuge. Multi contra studiose causas inquirunt quibus se a benefaciendo cohibeant (Merlin). Many seek occasion to put off poor people, and to rid their hands of them.
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Or have caused the eyes of the widow to fail] Viduae saepe sunt verecundae (Mercer). Widows many times are modest; their eyes are weakened with much weeping, while they remember their former comforts and present crosses. This good Job considered, and therefore soon condescended to their requests. He held it enough that their hearts ached, and would not suffer their eyes to ache with expecting his help, but speedily sped them.
H χαρις η βραδυπους αχαρις εστι χαρις.
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 vv16–18 Withheld the poor from their desire, i.e. denied them…
Withheld the poor from their desire, i.e. denied them what they desired of me, either in justice or from necessity; for he was not obliged to grant their vain or inordinate desires.
Caused the eyes of the widow to fail, to wit, with tedious expectation of my justice or charity. I durst neither deny nor delay my help when they required and needed it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 Eliphaz had particularly charged Job with unmercifulness to the…
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,
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–18 Or have eaten my morsel myself alone,.... Though he…
Or have eaten my morsel myself alone,.... Though he had kept no doubt a plentiful table in the time of his prosperity suitable to his circumstances, yet had been no luxurious person, and therefore calls provisions a "morsel"; however, be it what it would, more or less, he did not eat it alone; what he had for himself the poor had a share of it with him, and the same he ate himself he gave to them:
and the fatherless hath not eaten thereof: meaning the poor fatherless: for as to the rich fatherless, it was no charity to feed them: this verse contradicts the charge exhibited against him, Job 22:7.
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 vv16, 18 If I - Denied them what they desired of…
If I - Denied them what they desired of me. To fail - With tedious expectation of my justice or charity. Job is most large upon this head, because in this matter Eliphaz had most particularly accused him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–18 Verse 17. Or have eaten my morsel myself alone]…
Verse 17. Or have eaten my morsel myself alone] Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ' ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις. "The ancient Romans named supper COENA, (κοινα,) which signifies communion (κοινωνια) or fellowship; for although they dined alone, they supped with their friends." - PLUT. Symp. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or have eaten my morsel myself alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself.
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 vv16, 18 Job 31:16-17. If I have withheld the poor, &c.…
Job 31:16-17. If I have withheld the poor, &c. — If I have denied them what they desired of me, either in justice or from necessity; for he was under no obligation to grant their vain or inordinate desires. Or have caused the eyes of the widow to fail — With tedious expectation of my justice or charity. I durst neither deny nor delay my help, when they needed or required it. Or have eaten my morsel alone — Without communicating part of my provisions or property to the poor, as it follows; and the fatherless hath not eaten thereof — This one kind of necessitous persons is put for all the rest. Job is most large upon these heads of doing justice to the widows and fatherless, and relieving the poor, because Eliphaz had most particularly accused him in these respects.
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 vv16–18 If I have withheld the poor from their desire…
If I have withheld the poor from their desire - Job now turns to another class of virtues, regarded also as of great importance in the patriarchal ages, kindness to the poor and the afflicted; to the fatherless and the widow. He appeals to his former life on this subject; affirms that he had a good conscience in the recollection of his dealings with them, and impliedly declares that it could not have been for any deficiency in the exercise of these virtues that his calamities had come upon him. The meaning here is, that he had not denied to the poor their wish. If they had come and desired bread of him, he had not withheld it; see Job 22:7.
Or caused the eyes of the widow to fail - That is, I have not frustrated her hopes, or disappointed her expectations, when she has looked intently upon me, and desired my aid. The “failing of the eyes” refers to failing of the object of their expectation; or the expression means that she had not looked to him in vain; see Job 11:20.
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 vv16–18 Wait, and not give sentence in due time, (Haydock)…
Wait, and not give sentence in due time, (Haydock) but frustrated her expectation. (Menochius)
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 vv16–18 fail--in the vain expectation of relief (Job 11:20).
fail--in the vain expectation of relief (Job 11:20).
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 v18 Third strophe — In CIVIL life, also, Job declares…
Third strophe — In CIVIL life, also, Job declares he had practised righteousness towards the dependent, and shown mercy to the suffering and defenceless. — The entire strophe contemplates the false charges Eliphaz had made upon this very point, (Job_22:6-9,) and is enforced by a threefold appeal to God, and an imprecation that if he speak not the truth great bodily harm may come upon him, Job_31:16-23.
18. He — The fatherless.
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Her — The widow.
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 vv16, 18 16. eyes of the widow to fail] i. e.…
16. eyes of the widow to fail] i. e. with looking in vain for help, Psa_69:3.
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 v18 (18) For from my youth he.—The pronouns refer to…
(18) For from my youth he.—The pronouns refer to the fatherless of Job_31:17 and to the widow of Job_31:16.
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 vv16–18 If I have withheld the poor from their desire.…
If I have withheld the poor from their desire. As Eliphaz had maintained, (Job_22:6, Job_22:7) and as Job had already denied. (Job_29:12, Job_29:16) The duty of relieving the poor, solemnly enjoined upon the people of Israel in the Law, (Deu_15:7-11) was generally admitted by the civilized nations of antiquity. In Egypt it was especially insisted on. "The Egyptian"s duties to mankind," says Dr. Birch, "were comprised in giving bread to the hungry, drink to the thirsty, clothes to the naked, oil to the wounded, and burial to the dead" ("Egypt from the Earliest Times," p. 46). Or have caused the eyes of the widow to fail. "Thou hast sent widows away empty," was one of the accusations of Eliphaz. (Job_22:9) "I caused the widow"s heart," replied Job, "to sing for joy". (Job_29:13) The widow"s weakness has always been felt to give her a special claim on man"s benevolence. (see Exo_22:22 Deu_14:29 Deu_16:11, 14 24:19 26:12, 13 Psa_146:9 Pro_15:25 Isa_1:17 Jer_7:6 Mal_3:5 1Ti_5:16 Jam_1:27)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v16 General Information:
General Information:
Job continues describing situations in which he would deserve God's punishment, but he knows they are not true. He does not finish his sentence in verses 16 and 17. Instead he explains in verse 18 why they are not true. (See: Hypothetical Situations)
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If I have withheld poor people from their desire
"If I have kept poor people from getting what they desire"
if I have caused the eyes of the widow to grow dim from crying
Here "to grow dim" refers to the widow having bad eyesight from crying a lot. AT: "if I have caused a widow to cry in great sadness" (See: Idiom)
my morsel
"my food"
because from my youth the orphan grew up with me as with a father
Here "the orphan" represents orphans in general. Job is describing how he truly treated orphans. AT: "because even when I was young I took care of orphans like a father" (See: Generic Noun Phrases)
because from my youth
The phrase "But I have done none of those things" is understood from the context. AT: "But I have done none of those things, because from my youth" (See: Ellipsis)
I have guided his mother, a widow, from my own mother's womb
Job is describing how he truly treated widows. With the phrase "from my own mother's womb" he uses exaggeration to emphasize that he did this all his life. AT: "all my life I have guided the orphan's mother, a widow" or "all my life I have guided widows" (See: Hyperbole and Generalization)
translationWords
womb
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.