Job 31:17
if I have eaten my morsel alone, not sharing it with the fatherless--
if I have eaten
The phrase "if I have eaten" suggests a personal reflection and introspection by Job. In the Hebrew text, the verb "eaten" (אָכַל, 'akal) implies not just the act of consuming food but also the broader concept of partaking in sustenance and blessings. Job is examining his actions to ensure that he has not selfishly consumed his resources. This introspection is a hallmark of Job's righteousness, as he is concerned with the moral implications of his actions.

my morsel alone
The term "morsel" (פַּת, path) refers to a small portion of food, indicating modesty and simplicity. The emphasis on "alone" highlights the potential sin of selfishness and neglect of community responsibility. In ancient Near Eastern culture, sharing food was a significant social and religious duty. Job's concern here reflects the biblical principle of hospitality and generosity, which is a recurring theme throughout Scripture, emphasizing the importance of community and care for others.

without letting
This phrase underscores the intentionality behind Job's actions. The Hebrew root (חָסֵר, chaser) can imply a lack or deprivation. Job is asserting that he has not deprived others, particularly the vulnerable, of what they need. This reflects a proactive approach to righteousness, where one actively seeks to include and provide for others, aligning with the biblical call to love one's neighbor.

the fatherless
The "fatherless" (יָתוֹם, yathom) represents one of the most vulnerable groups in ancient society. Orphans were often without protection or provision, making them a primary concern in biblical justice. Job's mention of the fatherless indicates his awareness and compassion for those who are marginalized. This aligns with the broader biblical mandate to care for orphans and widows, as seen in passages like James 1:27, which defines pure religion as caring for the vulnerable.

eat of it
The act of allowing the fatherless to "eat of it" signifies sharing and community. In the Hebrew context, eating together was a sign of fellowship and acceptance. By ensuring that the fatherless could partake in his meal, Job demonstrates a heart aligned with God's justice and mercy. This act of sharing is not just about meeting physical needs but also about restoring dignity and community to those who are often excluded.

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 Fatherless
Refers to orphans or those without a father, often representing the vulnerable and needy in society. In ancient times, they were particularly dependent on the charity and justice of others.

3. The Land of Uz
The setting of the Book of Job, traditionally considered to be in the region of Edom or northern Arabia. It is a place where Job's account unfolds.

4. Job's Friends
Eliphaz, Bildad, and Zophar, who visit Job to comfort him but end up debating the reasons for his suffering.

5. God
The ultimate authority and judge in the account, who eventually speaks to Job and his friends, providing divine perspective on Job's trials.
Teaching Points
Generosity as a Reflection of Righteousness
Job's willingness to share his food with the fatherless is a testament to his righteousness. Believers are called to reflect God's generosity by caring for those in need.

Community Responsibility
The verse underscores the importance of community and the responsibility to support one another, especially the vulnerable. Christians are encouraged to look beyond their own needs and extend help to others.

Integrity in Action
Job's actions demonstrate integrity, as he not only professes faith but also lives it out through tangible acts of kindness. Believers should strive to align their actions with their beliefs.

Compassion as a Christian Duty
The care for the fatherless is not just a suggestion but a duty for those who follow Christ. Compassion should be a hallmark of Christian living.

Self-Examination
Job's self-reflection invites believers to examine their own lives and consider whether they are living up to the biblical call to care for the needy.
Bible Study Questions
1. How does Job's example of sharing with the fatherless challenge our current approach to generosity and charity?

2. In what ways can we, as a church community, better support the fatherless and other vulnerable groups in our society?

3. How does the biblical mandate to care for the fatherless align with the teachings of Jesus in the New Testament?

4. What practical steps can you take this week to ensure you are not "eating your morsel alone" but sharing with those in need?

5. Reflect on a time when you were in need and someone shared with you. How can that experience shape your approach to helping others?
Connections to Other Scriptures
James 1:27
This verse emphasizes the importance of caring for orphans and widows, aligning with Job's commitment to sharing his resources with the fatherless.

Deuteronomy 10:18
Highlights God's justice and care for the fatherless and widows, reinforcing the biblical mandate to support the vulnerable.

Isaiah 1:17
Calls believers to defend the cause of the fatherless, which echoes Job's practice of sharing his food with them.
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
Alone, Ate, Bread, Child, Eat, Eaten, Fatherless, Kept, Morsel, Myself, Orphan, Shared, Sharing, Thereof
Dictionary of Bible Themes
Job 31:17

     5730   orphans

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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