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 with my sheep’s fleece;
if I have lifted up my hand against the fatherless, because I saw my help in the gate,
then let my shoulder fall from the shoulder blade, and my arm be broken from the bone.
For calamity from God is a terror to me. Because of his majesty, I can do nothing.
“If I have made gold my hope, and have said to the fine gold, ‘You are my confidence;’
If I have rejoiced because my wealth was great, and because my hand had gotten much;
if I have seen the sun when it shined, or the moon moving in splendor,
and my heart has been secretly enticed, and my hand threw a kiss from my mouth,
this also would be an iniquity to be punished by the judges; for I should have denied the God who is above.
“If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him
(yes, I have not allowed my mouth to sin by asking his life with a curse);
if the men of my tent have not said, ‘Who can find one who has not been filled with his meat?’
(the foreigner has not camped in the street, but I have opened my doors to the traveler);
if like Adam I have covered my transgressions, by hiding my iniquity in my heart,
because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and didn’t go out of the door—
Geneva Bible translators 1599 · Public Domain On vv21, 22, 23, 26, 27, 28, 31, 33, 34 To oppress him and to do him injury.
To oppress him and to do him injury.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–34 Job 31:19 If I have seen any perish for…
Job 31:19 If I have seen any perish for want of clothing, or any poor without covering;
Ver. 19. If I have seen any perish for want of clothing] Job was ad omnem humanitatem effectus atque assuefactus. This liberal man devised liberal things; and as he dealt his bread to the hungry, so when he saw the naked he covered him; he hid not himself from his own flesh, Isa 58:7. Giles, of Brussels, and Mr Wiseheart, the Scot, are famous among the martyrs for their charity in this kind. And so is Mr Fox, the martyrologer, of whom it is reported, that as he gave away his horse at one time to a poor man when he had no money to give him; so at another, having bestowed his wife’s money in a petticoat, and meeting by the way home with a poor woman that wanted clothing, he freely gave it to her; telling his wife that he had sent it to heaven before her. The poor man’s belly is surely the best cupboard, and his back the best wardrobe; Ubi non pereunt, sed parturiunt, where they rot not, as those moth eaten ones in St James, Jas 5:2, but remain for ever. Great Alexander believed this far better than most among us, for when he had given away all almost, and his friends asked him, where it was? he pointed to the poor and said, In scriniis, in my chests. And when he was further asked, what he kept for himself.; he answered, Spem maiorum et meliorum, The hope of greater and better things. And another of his name, viz. Pope Alexander V, was so liberal to the poor, that he left nothing to himself; so that he would merrily say, that he was a rich bishop, a poor cardinal, and a beggarly pope, Wποποι. It was wont to be said,
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Pauperibus sun dat gratis, nec munera curat
Curia Papalis; quod modo percipimus.
But this distich must be read backwards, saith mine author (Heidfeld.), thus, Percipimus modo quod Papalis, &c. This Pope Alexander then was a rare bird at Rome.
Or any poor without covering] Whether he craved it of me or not, if I did but see it, the poor creature was sure of it. The liberal man helps the poor and needy, Psa 41:1. Praeoccupat vocem petituri, so Augustine expounds that text in Psa 103:1-22 He stays not till he is asked a good turn, but ministereth to the uses, not only to the necessities, of the saints, as the apostle’s word is in the original, Rom 12:13, ταις χρειαις. So did Dr Taylor, martyr, when he visited the almshouse in his parish once a fortnight to see what they lacked, and to supply them. And so did Mr Fox, when, unasked, he gave the poor woman the petticoat, as above said.
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 vv19–34 When it was in my power to clothe and…
When it was in my power to clothe and arm them against cold and nakedness.
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 vv24, 33 Four articles more of Job's protestation we have in…
Four articles more of Job's protestation we have in these verses, which, as all the rest, not only assure us what he was and did, but teach us what we should be and do: -
I. He protests that he never set his heart upon the wealth of this world, nor took the things of it for his portions and happiness. He had gold; he had fine gold. His wealth was great, and he had gotten much. Our wealth is either advantageous or pernicious to us according as we stand affected to it. If we make it our rest and our ruler, it will be our ruin; if we make it our servant, and an instrument of righteousness, it will be a blessing to us. Job here tells us how he stood affected to his worldly wealth. 1. He put no great confidence in it: he did not make gold his hope, Job 31:24. Those are very unwise that do, and enemies to themselves, who depend upon it as sufficient to make them happy, who think themselves safe and honourable, and sure of comfort, in having abundance of this world's goods. Some make it their hope and confidence for another world, as if it were a certain token of God's favour; and those who have so much sense as not to think so yet promise themselves that it will be a portion for them in this life, whereas the things themselves are uncertain and our satisfaction in them is much more so. It is hard to have riches and not to trust in riches; and it is this which makes it so difficult for a rich man to enter into the kingdom of God, Mat 19:23; Mar 10:24. 2. He took no great complacency in it (Job 31:25): If I rejoiced because my wealth was great and boasted that my hand had gotten much. He took no pride in his wealth, as if it added any thing to his real excellency, nor did he think that his might and the power of his hand obtained it for him, Deu 8:17. He took no pleasure in it in comparison with the spiritual things which were the delight of his soul. His joy did not terminate in the gift, but passed through it to the giver. When he was in the midst of his abundance he never said, Soul, take thy ease in these things, eat, drink, and be merry, nor blessed himself in his riches. He did not inordinately rejoice in his wealth, which helped him to bear the loss of it so patiently as he did. The way to weep as though we wept not is to rejoice as though we rejoiced not. The less pleasure the enjoyment is the less pain the disappointment will be.
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II. He protests that he never gave the worship and glory to the creature which are due to God only; he was never guilty of idolatry, Job 31:26-28. We do not find that Job's friends charged him with this. But there were those, it seems, at that time, who were so sottish as to worship the sun and moon, else Job would not have mentioned it. Idolatry is one of the old ways which wicked men have trodden, and the most ancient idolatry was the worshipping of the sun and moon, to which the temptation was most strong, as appears Deu 4:19, where Moses speaks of the danger which the people were in of being driven to worship them. But as yet it was practised secretly, and durst not appear in open view, as afterwards the most abominable idolatries did. Observe,
1. How far Job kept from this sin. He not only never bowed the knee to Baal (which, some think, was designed to represent the sun), never fell down and worshipped the sun, but he kept his eye, his heart, and his lips, clean from this sin. (1.) He never so much as beheld the sun or the moon in their pomp and lustre with any other admiration of them than what led him to give all the glory of their brightness and usefulness to their Creator. Against spiritual as well as corporal adultery he made a covenant with his eyes; and this was his covenant, that, whenever he looked at the lights of heaven, he should by faith look through them, and beyond them, to the Father of lights. (2.) He kept his heart with all diligence, that that should not be secretly enticed to think that there is a divine glory in their brightness, or a divine power in their influence, and that therefore divine honours are to be paid to them. Here is the source of idolatry; it begins in the heart. Every man is tempted to that, as to other sins, when he is drawn away by his own lust and enticed. (3.) He did not so much as put a compliment upon these pretended deities, did not perform the least and lowest act of adoration: His mouth did not kiss his hand, which, it is likely, was a ceremony then commonly used even by some that yet would not be thought idolaters. It is an old-fashioned piece of civil respect among ourselves, in making a bow, to kiss the hand, a form which, it seems, was anciently used in giving divine honours to the sun and moon. They could not reach to kiss them, as the men that sacrificed kissed the calves (Hos 13:2, Kg1 19:18); but, to show their good will, they kissed their hand, reverencing those as their masters which God has made servants to this lower world, to hold the candle for us. Job never did it.
2. How ill Job thought of this sin, Job 31:28. (1.) He looked upon it as an affront to the civil magistrate: It were an iniquity to be punished by the judge, as a public nuisance, and hurtful to kings and provinces. Idolatry debauches men's minds, corrupts their manners, takes off the true sense of religion which is the great bond of societies, and provokes God to give men up to a reprobate sense, and to send judgments upon a nation; and therefore the conservators of the public peace are concerned to restrain it by punishing it. (2.) He looked upon it as a much greater affront to the God of heaven, and no less than high treason against his crown and dignity: For I should have denied the God that is above, denied his being as God and his sovereignty as God above. Idolatry is, in effect, atheism; hence the Gentiles are said to be without God (atheists) in the world. Note, We should be afraid of every thing that does but tacitly deny the God above, his providence, or any of his perfections.
III. He protests that he was so far from doing or designing mischief to any that he neither desired nor delighted in the hurt of the worst enemy he had. The forgiving of those that do us evil, it seems, was Old Testament duty, though the Pharisees made the law concerning it of no effect, by teaching, Thou shalt love thy neighbour and hate thy enemy, Mat 5:43. Observe here,
1. Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, Job 31:29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. Though Job was a very good man, yet, it seems, there were those that hated him; but evil found them. He saw their destruction, and was far from rejoicing in it; for that would justly have brought the destruction upon him, as it is intimated, Pro 24:17, Pro 24:18. (2.) He did not so much as wish in his own mind that evil might befel them, Job 31:30. He never wished a curse to his soul (curses to the soul are the worst of curses), never desired his death; he knew that, if he did, it would turn into sin to him. He was careful not to offend with his tongue (Psa 39:1), would not suffer his mouth to sin, and therefore durst not imprecate any evil, no, not to his worst enemy. If others bear malice to us, that will not justify us in bearing malice to them.
2. He was violently urged to revenge, and yet he kept himself thus clear from it (Job 31:31): The men of his tabernacle, his domestics, his servants, and those about him, were so enraged at Job's enemy who hated him, that they could have eaten him, if Job would but have set them on or given them leave. "O that we had of his flesh! Our master is satisfied to forgive him, but we cannot be so satisfied." See how much beloved Job was by his family, how heartily they espoused his cause, and what enemies they were to his enemies; but see what a strict hand Job kept upon his passions, that he would not avenge himself, though he had those about him that blew the coals of his resentment. Note, (1.) A good man commonly does not himself lay to heart the affronts that are done him so much as his friends do for him. (2.) Great men have commonly those about them that stir them up to revenge. David had so, Sa1 24:4; Sa1 26:8; Sa2 16:9. But if they keep their temper, notwithstanding the spiteful insinuations of those about them, afterwards it shall be no grief of heart to them, but shall turn very much to their praise.
IV. He protests that he had never been unkind or inhospitable to strangers (Job 31:32): The stranger lodged not in the street, as angels might lately have done in the streets of Sodom if Lot alone had not entertained them. Perhaps by that instance Job was taught (as we are, Heb 13:2) not to be forgetful to entertain strangers. He that is at home must consider those that are from home, and put his soul into their soul's stead, and then do as he would be done by. Hospitality is a Christian duty, Pe1 4:9. Job, in his prosperity, was noted for good house-keeping: He opened his door to the road (so it may be read); he kept the street-door open, that he might see who passed by and invite them in, as Abraham, Gen 18:1.
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 vv19–34 If his loins have not blessed me,.... Which were…
If his loins have not blessed me,.... Which were girded and covered with garments he gave him; which, as often as he put on and girded his loins with, put him in mind of his generous benefactor, and this put him upon sending up an ejaculatory wish to heaven, that all happiness and blessedness might attend him, who had so comfortably clothed him; see Job 29:13;
and if he were not warmed with the fleece of my sheep; not with a fleece of wool as taken off the back of the sheep, or with a sheep's skin, having the wool on it, but with it, as made up into cloth; with a woollen garment, which was a kind of clothing that very early obtained, and is what is warm and comfortable, see Deu 22:11. Job clothed the naked, not with gay apparel, which was not necessary, but with decent and useful raiment, and not with the fleece of other men's sheep, but with the fleece of his own sheep, or with cloth made of the wool of his own flock, giving what was his own and not others; which always should be observed in acts of charity; see Sa2 12:4. Thus Christ, the antitype of Job, feeds the poor and the fatherless whom he finds, though he does not leave them so; it is at his own table, and with his own bread, with provisions of his own making; and clothes them with the robe of his righteousness, and garments of salvation, which is a clothing and a covering to them, and secures them from perishing, and causes joy and gladness in them, Isa 61:10.
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 vv19, 21, 23, 26, 27, 28, 29, 31, 33, 34 Perish - When it was in my power to…
Perish - When it was in my power to help them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20, 21, 22, 23, 24, 26, 28, 29, 30, 31, 32, 33, 34 Verse 20. If his loins have not blessed me]…
Verse 20. If his loins have not blessed me] This is a very delicate touch: the part that was cold and shivering is now covered with warm woollen. It feels the comfort; and by a fine prosopopoeia, is represented as blessing him who furnished the clothing.
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 vv19, 23, 24, 25, 26, 28, 29, 31, 33, 34 Job 31:19-22. If I have seen any perish —…
Job 31:19-22. If I have seen any perish — When it was in my power to help them. If his loins have not blessed me — That is, if my covering his loins hath not given him occasion to bless me, and to pray to God to bless me; the loins being put for the whole body. If he were not warmed, &c. — With clothing made of my wool. If I have lifted up my hand against the fatherless — An expression signifying an act of power and hostility. If I have ever beaten or ill used him; if I have brought him to the judgment- seat, that, under the colour of justice, I might take away his right, or any ways to threaten, injure, or crush him; when I saw my help in the gate — When I saw myself superior in the gate, Houbigant. That is, superior in authority. When I understood my advantage against him, and that I could influence the judges to do what I pleased. Then let mine arm fall, &c. — I am contented that that arm which hath been so wickedly employed, may either rot off or fall out of joint, and so be useless and burdensome to me.
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 vv19–34 If I have seen any perish ... - He…
If I have seen any perish ... - He turns to another virtue of the same general class - that of providing for the poor. The meaning is clear, that he had always assisted the poor and needy.
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 vv20, 21, 22, 23, 24, 27, 29, 30, 31, 33, 34 Blessed me for clothing. (Menochius)
Blessed me for clothing. (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 vv19, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34 perish--that is, ready to perish (Job 29:13).
perish--that is, ready to perish (Job 29:13).
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 vv20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34 20. The loins, previously naked, are personified and poetically…
20. The loins, previously naked, are personified and poetically described as invoking upon him every blessing.
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 vv19, 21, 22, 23, 24, 27, 28, 29, 30, 31, 32, 33, 34 19. seen any perish] Rather, perishing, or ready to…
19. seen any perish] Rather, perishing, or ready to perish, ch. Job_29:13.
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 vv19, 23, 24, 26, 28, 29, 31, 32, 33 (19) If I have seen any perish for want…
(19) If I have seen any perish for want of.—Or, any wanderer without.
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 vv19–34 If I have seen any perish for want of…
If I have seen any perish for want of clothing. (Job_22:6, where Eliphaz taxes Job with so acting; and, on the duty of clothing the naked, see Isa_58:7 Eze_18:7, 16 Mat_25:36) Or any poor without covering. A pleonastic parallelism.
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 vv19, 24, 33 If I have seen any perish for want of…
Job_31:19
If I have seen any perish for want of clothing.
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A good mans righteousness
These words do in general set forth the practice of a good man in the acts of mercy and righteousness, which do, above all others, declare him a follower of our blessed Lord. But chiefly they do imply something concerning the nature, manner, and object of those acts. In vulgar practice indeed men care not much for any acquaintance with the needy, and are all for doing kindnesses to them whose fortunes do not require it, or who can return the same again; but the good mans behaviour is like that of Job. If we care not to approve ourselves to God, by doing all the good we can to our brethren, we are so far sunk into the miserable state of hell. To prevent this misery we must be watchful over our minds, that they do not fall into a covetous humour, which is a stain to the soul, that can hardly be got out. Covetousness ever presses upon the sinner, and leaves no room for a sober or a relenting thought. Mankind seem to be distinguished into higher and lower ranks by Divine wisdom and providence, in order to the exercise of an universal charity. Such a charity as sweetens mens spirits, and from being rough and sour, makes them kind and affable to the meanest person, ready to oblige everyone with a gentle and humble compliance. Such a charity as envies no man, but is pleased at the prosperity of others, is made better by their health, and rejoices at seeing them cheerful. Such a charity as never domineers, but scorns that usual insolence which is the spring of many disorders, and of much contempt of the poor. Such a charity as doth never demean itself haughtily or with reproach in words or gestures, but calmly debates all matters, that it may not behave itself unseemly. In fine, such a charity as thinks nothing too great to undertake, or too hard to undergo, for the good of mankind. Now if this kind of charity did but get ground in the world, it would very much better the condition and the manners of it. A thorough reformation must be expected only from them who make others better, by their counsel, and by their example. The best arguments for our giving of alms are, that it is the only course we can take.
1. To be like our blessed Saviour.
2. To do services acceptable to God.
3. To save our souls forever. Wherefore, if ye know these things, happy are ye if ye do them. (John Hartcliffe, B. D.)
The poor mans plea heeded
Some one expressed surprise to Eveillon, Canon and Archdeacon of Angers, that none of his rooms were carpeted. He answered, When I enter my house in wintertime the floors do not tell me that they are cold; but the poor, who are trembling at my gate, tell me they want clothes.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv19, 22, 24, 26, 29, 31, 33 General Information:
General Information:
Job continues describing situations in which he would deserve God's punishment, but he knows they are not true. (See: Hypothetical Situations)
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if his heart has not blessed me
The phrase "his heart" represents the poor man who needs clothing. AT: "if he has not blessed me" (See: Synecdoche)
because he has not been warmed with the wool of my sheep
Here "the wool of my sheep" represents blankets or clothing made from the wool of Job's sheep. This can be stated in active form. AT: "because the wool of my sheep has not warmed him" or "because I have not given him clothing made from the wool of my sheep" (See: Metonymy and Active or Passive)
if I have lifted up my hand against fatherless people
Lifting up the hand against someone represents threatening to harm him. AT: "if I have threatened to harm fatherless people" (See: Metonymy)
I saw my support in the city gate
Here "saw" is a metaphor for "knew," "support" is a metaphor for "approval," and "the city gate" is a metonym for the leaders who sit at the city gate. AT: "I knew that the leaders at the city gate would approve of me" (See: Metaphor and Metonymy)
in the city gate
This is where the important men of the city would gather to make decisions.
then bring charges against me
This phrase is not in the original language or in other versions of the Bible. It was added here to help preserve the meaning of Job's statement in this long sentence.
translationWords
perish
bless
ewe
hand
gate
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 22, 24, 25, 26, 27, 28, 29, 31 31:21 knowing the judges would take my side: Job…
31:21 knowing the judges would take my side: Job was respected and regarded as a member of the elite class (29:7-10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.