Job 31:16
If I have denied the desires of the poor or allowed the widow's eyes to fail,
If I have denied
The phrase "If I have denied" suggests a self-examination and a conditional statement reflecting Job's integrity. The Hebrew root for "denied" is "כָּחַשׁ" (kachash), which implies a failure to acknowledge or provide. In the context of ancient Israel, denying someone was not just a personal failure but a breach of communal responsibility. Job is asserting his righteousness by claiming he has not failed in his duty to others, which was a significant aspect of the covenantal community life.

the desires of the poor
The "desires of the poor" refers to the basic needs and rights of those who are economically disadvantaged. The Hebrew word for "poor" is "עָנִי" (ani), which often denotes those who are oppressed or afflicted. In the biblical context, the poor were seen as under God's special protection, and there was a strong expectation for the righteous to care for them. Job's claim here is that he has not ignored or dismissed the legitimate needs of the poor, aligning with the biblical mandate to support and uplift the marginalized.

or allowed the widow’s eyes to fail
The phrase "allowed the widow’s eyes to fail" is a vivid metaphor for neglecting the needs of widows, who were among the most vulnerable in ancient society. The Hebrew word for "widow" is "אַלְמָנָה" (almanah), and widows were often left without support or protection. The "eyes to fail" suggests a loss of hope or expectation, indicating that Job has not caused despair by neglecting his duty to provide for them. This reflects the biblical principle found throughout Scripture that emphasizes caring for widows as a measure of true righteousness and faithfulness to God.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, known for his immense suffering and unwavering faith.

2. The Poor
Individuals who are economically disadvantaged and often marginalized in society. In the context of Job, they represent those in need of compassion and justice.

3. The Widow
A woman who has lost her husband and, in ancient times, often faced significant social and economic challenges. The widow symbolizes vulnerability and the need for protection and support.

4. The Book of Job
A poetic and philosophical book in the Old Testament that explores themes of suffering, justice, and the righteousness of God.

5. Ancient Near Eastern Society
The cultural and historical context in which the Book of Job is set, where social justice and care for the vulnerable were significant moral imperatives.
Teaching Points
Compassion for the Vulnerable
Job's declaration challenges believers to examine their own actions towards the poor and widows. Are we actively seeking to meet their needs and uphold their dignity?

Integrity in Action
Job's self-examination serves as a model for personal integrity. Believers are encouraged to reflect on their lives and ensure their actions align with God's standards of justice and mercy.

Social Justice as a Divine Mandate
The care for the poor and widows is not merely a social responsibility but a divine command. Christians are called to be advocates for justice and providers of support for those in need.

Self-Examination and Repentance
Job's introspection invites believers to regularly assess their own lives, repent where necessary, and seek to live in a way that honors God through service to others.
Bible Study Questions
1. How does Job's treatment of the poor and widows reflect his understanding of righteousness and justice?

2. In what ways can we apply Job's example of compassion and integrity in our own communities today?

3. How do the teachings in Deuteronomy 15:7-11 and James 1:27 reinforce the message found in Job 31:16?

4. What are some practical steps we can take to ensure we are not "denying the desires of the poor" in our daily lives?

5. How does the cultural context of the Ancient Near East enhance our understanding of the significance of Job's claims in this verse?
Connections to Other Scriptures
Deuteronomy 15:7-11
This passage emphasizes the importance of being open-handed and generous to the poor, reflecting the same spirit of compassion and justice that Job claims to uphold.

Isaiah 1:17
Calls for defending the cause of the fatherless and pleading the case of the widow, aligning with Job's assertion of his righteousness in caring for the vulnerable.

James 1:27
Describes pure religion as looking after orphans and widows in their distress, echoing the moral responsibility Job acknowledges.
Guard the SensesGurnall, WilliamJob 31:1-32
Methods of Moral LifeJoseph Parker, D. D.Job 31:1-32
Solemn Assurances of InnocenceE. Johnson Job 31:1-40
The Consciousness of IntegrityR. Green Job 31:1-40
People
Abaddon, Adam, Job
Places
Uz
Topics
Anything, Aught, Caused, Consume, Denied, Desire, Desired, Desires, Eye, Fail, Grow, Kept, Pleasure, Poor, Purpose, Weary, Widow, Widow's, Withheld, Withhold
Dictionary of Bible Themes
Job 31:16

     5149   eyes

Job 31:16-20

     7925   fellowship, among believers

Job 31:16-23

     8410   decision-making, examples

Library
Thou Shalt not Steal.
This Commandment also has a work, which embraces very many good works, and is opposed to many vices, and is called in German Mildigkeit, "benevolence;" which is a work ready to help and serve every one with one's goods. And it fights not only against theft and robbery, but against all stinting in temporal goods which men may practise toward one another: such as greed, usury, overcharging and plating wares that sell as solid, counterfeit wares, short measures and weights, and who could tell all the
Dr. Martin Luther—A Treatise on Good Works

Question of the Active Life
I. Do all Acts of the Moral Virtues come under the Active Life? II. Does Prudence pertain to the Active Life? III. Does Teaching belong to the Active or to the Contemplative Life? IV. Does the Active Life continue after this Life? I Do all Acts of the Moral Virtues come under the Active Life? S. Isidore says[407]: "In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass to the
St. Thomas Aquinas—On Prayer and The Contemplative Life

Whether virtue is in us by Nature?
Objection 1: It would seem that virtue is in us by nature. For Damascene says (De Fide Orth. iii, 14): "Virtues are natural to us and are equally in all of us." And Antony says in his sermon to the monks: "If the will contradicts nature it is perverse, if it follow nature it is virtuous." Moreover, a gloss on Mat. 4:23, "Jesus went about," etc., says: "He taught them natural virtues, i.e. chastity, justice, humility, which man possesses naturally." Objection 2: Further, the virtuous good consists
Saint Thomas Aquinas—Summa Theologica

Whether after Christ, it was Proper to the Blessed virgin to be Sanctified in the Womb?
Objection 1: It would seem that it was proper for the Blessed Virgin, after Christ, to be sanctified in the womb. For it has been said [4131](A[4]) that the Blessed Virgin was sanctified in the womb, in order that she might be worthy to be the mother of God. But this is proper to her. Therefore she alone was sanctified in the womb. Objection 2: Further, some men seem to have been more closely connected with Christ than Jeremias and John the Baptist, who are said to have been sanctified in the womb.
Saint Thomas Aquinas—Summa Theologica

Whether Corporal Alms are of More Account than Spiritual Alms?
Objection 1: It would seem that corporal alms are of more account than spiritual alms. For it is more praiseworthy to give an alms to one who is in greater want, since an almsdeed is to be praised because it relieves one who is in need. Now the body which is relieved by corporal alms, is by nature more needy than the spirit which is relieved by spiritual alms. Therefore corporal alms are of more account. Objection 2: Further, an alms is less praiseworthy and meritorious if the kindness is compensated,
Saint Thomas Aquinas—Summa Theologica

Whether Confession is According to the Natural Law?
Objection 1: It would seem that confession is according to the natural law. For Adam and Cain were bound to none but the precepts of the natural law, and yet they are reproached for not confessing their sin. Therefore confession of sin is according to the natural law. Objection 2: Further, those precepts which are common to the Old and New Law are according to the natural law. But confession was prescribed in the Old Law, as may be gathered from Is. 43:26: "Tell, if thou hast anything to justify
Saint Thomas Aquinas—Summa Theologica

Whether one Can, Without a Mortal Sin, Deny the Truth which Would Lead to One's Condemnation?
Objection 1: It would seem one can, without a mortal sin, deny the truth which would lead to one's condemnation. For Chrysostom says (Hom. xxxi super Ep. ad Heb.): "I do not say that you should lay bare your guilt publicly, nor accuse yourself before others." Now if the accused were to confess the truth in court, he would lay bare his guilt and be his own accuser. Therefore he is not bound to tell the truth: and so he does not sin mortally if he tell a lie in court. Objection 2: Further, just as
Saint Thomas Aquinas—Summa Theologica

The Advanced Christian Reminded of the Mercies of God, and Exhorted to the Exercise of Habitual Love to Him, and Joy in Him.
1. A holy joy in God, our privilege as well as our duty.--2. The Christian invited to the exercise of it.--3. By the consideration of temporal mercies.--4. And of spiritual favors.--5. By the views of eternal happiness.--6. And of the mercies of God to others, the living and the dead.--7. The chapter closes with an exhortation to this heavenly exercise. And with an example of the genuine workings of this grateful joy in God. 1. I WOULD now suppose my reader to find, on an examination of his spiritual
Philip Doddridge—The Rise and Progress of Religion in the Soul

Trials of the Christian
AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit
John Bunyan—The Riches of Bunyan

The Christian Business World
Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest
Henry T. Sell—Studies in the Life of the Christian

The Seventh Commandment
Thou shalt not commit adultery.' Exod 20: 14. God is a pure, holy spirit, and has an infinite antipathy against all uncleanness. In this commandment he has entered his caution against it; non moechaberis, Thou shalt not commit adultery.' The sum of this commandment is, The preservations of corporal purity. We must take heed of running on the rock of uncleanness, and so making shipwreck of our chastity. In this commandment there is something tacitly implied, and something expressly forbidden. 1. The
Thomas Watson—The Ten Commandments

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in
William Beveridge—Private Thoughts Upon a Christian Life

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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