8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 30:20For by a high counsel, Almighty God, when His Saints are wrung tightly by the persecutions of adversaries, and when they cry with never ceasing entreaties that they may be set free, is wont to put off their voices in entreating Him, that their merits in suffering may be increased, in order that they may be the more heard in answer to merit, the more they are not heard quickly in answer to wishing. … Since for redoubling the wisdom of the Saints it is beneficial, that what is prayed for they receive slowly, that by delay desire may increase, and by desire the understanding may be augmented. But when the understanding is stretched to the full, there is opened a more ardent affection thereof towards God. And the affection is made large for obtaining the things of heaven, in proportion as it was long suffering in expecting. Yet in the midst of these things grief prompts the patience of the Saints to utterance, and whilst being delayed they gain ground, they dread lest their powers failing they should being despised be rejected.
For by a high counsel, Almighty God, when His Saints are wrung tightly by the persecutions of adversaries, and when they cry with never ceasing entreaties that they may be set free, is wont to put off their voices in entreating Him, that their merits in suffering may be increased, in order that they may be the more heard in answer to merit, the more they are not heard quickly in answer to wishing. … Since for redoubling the wisdom of the Saints it is beneficial, that what is prayed for they receive slowly, that by delay desire may increase, and by desire the understanding may be augmented. But when the understanding is stretched to the full, there is opened a more ardent affection thereof towards God. And the affection is made large for obtaining the things of heaven, in proportion as it was long suffering in expecting. Yet in the midst of these things grief prompts the patience of the Saints to utterance, and whilst being delayed they gain ground, they dread lest their powers failing they should being despised be rejected.
Gregory the Great, Morals on the Book of Job, book 20, on 30:20; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 30:21As then we understand Him ‘jealous’ without jealousy, ‘wroth’ without wrath, so He might by the holy man be also called ‘cruel’ without cruelty. Since he is called ‘cruel,’ who while smiting with severity spares not … Therefore the holy man, that he might declare that this same cruelty is more suited to himself than to God, says, Thou art changed to cruel unto me. As though he said in plain terms, ‘Thou, Who hast in Thine own Self nought of cruelty, to me, whom Thou sufferest not to draw breath from persecution, Thou seemest cruel.’ … But He the same Being remaining unchangeable in Himself, in the thought of men’s hearts comes to be felt now one way and now another, according to the character of their minds. For the light of the sun too, whereas it is not at all unlike to itself, seems to weak eyes harsh, but to sound eyes gentle; that is to say, by their changing, not by its own.
As then we understand Him ‘jealous’ without jealousy, ‘wroth’ without wrath, so He might by the holy man be also called ‘cruel’ without cruelty. Since he is called ‘cruel,’ who while smiting with severity spares not … Therefore the holy man, that he might declare that this same cruelty is more suited to himself than to God, says, Thou art changed to cruel unto me. As though he said in plain terms, ‘Thou, Who hast in Thine own Self nought of cruelty, to me, whom Thou sufferest not to draw breath from persecution, Thou seemest cruel.’ … But He the same Being remaining unchangeable in Himself, in the thought of men’s hearts comes to be felt now one way and now another, according to the character of their minds. For the light of the sun too, whereas it is not at all unlike to itself, seems to weak eyes harsh, but to sound eyes gentle; that is to say, by their changing, not by its own.
Gregory the Great, Morals on the Book of Job, book 20, on 30:21, the literal sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 30:25Though it is true compassion to concur with the suffering of a fellow creature by bountifulness, yet sometimes when the several outward things are abundantly provided for us to bestow, the hand of him that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, who together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well … For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who does not entertain compassion, but never does he, who feels true compassion, withhold that which he sees to be necessary for his neighbour.
Though it is true compassion to concur with the suffering of a fellow creature by bountifulness, yet sometimes when the several outward things are abundantly provided for us to bestow, the hand of him that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, who together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well … For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who does not entertain compassion, but never does he, who feels true compassion, withhold that which he sees to be necessary for his neighbour.
Gregory the Great, Morals on the Book of Job, book 20, on 30:25, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 30:1–11Here Job makes a very large and sad complaint of the great disgrace he had fallen into, from the height of honour and reputation, which was exceedingly grievous and cutting to such an ingenuous spirit as Job's was. … Job here speaks of what he might have done, not of what he did: he was not of such a spirit as to set any of the children of men with the dogs of his flock; he knew the dignity of human nature better than to do so. … We may see the uncertainty of worldly honour, and particularly of popular applause, how suddenly a man may fail from the height of dignity into the depth of disgrace. What little cause therefore have men to be ambitious or proud of that which may be so easily lost, and what little confidence is to be put in it! Those that today cry Hosannah may tomorrow cry Crucify. But there is an honour which comes from God, which if we secure, we shall find it not thus changeable and loseable.
Here Job makes a very large and sad complaint of the great disgrace he had fallen into, from the height of honour and reputation, which was exceedingly grievous and cutting to such an ingenuous spirit as Job's was. … Job here speaks of what he might have done, not of what he did: he was not of such a spirit as to set any of the children of men with the dogs of his flock; he knew the dignity of human nature better than to do so. … We may see the uncertainty of worldly honour, and particularly of popular applause, how suddenly a man may fail from the height of dignity into the depth of disgrace. What little cause therefore have men to be ambitious or proud of that which may be so easily lost, and what little confidence is to be put in it! Those that today cry Hosannah may tomorrow cry Crucify. But there is an honour which comes from God, which if we secure, we shall find it not thus changeable and loseable.
Matthew Henry, Commentary on the Whole Bible, on 30:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 30:20–21That which afflicted him most of all was that God seemed to be his enemy and to fight against him. … "I cry unto thee, as one in earnest, I stand up, and cry, as one waiting for an answer, but thou hearest not, thou regardest not, for any thing I can perceive." If our most fervent prayers bring not in speedy and sensible returns, we must not think it strange. … That which he here says of God is one of the worst words that ever Job spoke (Job 30:21): Thou hast become cruel to me. Far be it from the God of mercy and grace that he should be cruel to any (his compassions fail not), but especially that he should be so to his own children. Job was unjust and ungrateful when he said so of him: but harbouring hard thoughts of God was the sin which did, at this time, most easily beset him.
That which afflicted him most of all was that God seemed to be his enemy and to fight against him. … "I cry unto thee, as one in earnest, I stand up, and cry, as one waiting for an answer, but thou hearest not, thou regardest not, for any thing I can perceive." If our most fervent prayers bring not in speedy and sensible returns, we must not think it strange. … That which he here says of God is one of the worst words that ever Job spoke (Job 30:21): Thou hast become cruel to me. Far be it from the God of mercy and grace that he should be cruel to any (his compassions fail not), but especially that he should be so to his own children. Job was unjust and ungrateful when he said so of him: but harbouring hard thoughts of God was the sin which did, at this time, most easily beset him.
Matthew Henry, Commentary on the Whole Bible, on 30:15–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 30:25–26Did not I - Have I now judgment without mercy, because I afforded no mercy to others in misery? No; my conscience acquits me from this inhumanity: I did mourn over others in their miseries. … Upon me - Yet trouble came upon myself, when I expected it not.
Did not I - Have I now judgment without mercy, because I afforded no mercy to others in misery? No; my conscience acquits me from this inhumanity: I did mourn over others in their miseries. … Upon me - Yet trouble came upon myself, when I expected it not.
John Wesley, Explanatory Notes upon the Old Testament, on 30:25–26; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 30:24–25He knows that he is being hurried forth to meet death; he knows it, and has also already made himself so familiar with this thought, that the sooner he sees an end put to this his sorrowful life the better - nevertheless does one not stretch out one's hand when one is falling? This involuntary reaction against destruction is the inevitable result of man's instinct of self-preservation. … The manifestation of feeling - Job means to say - which he himself felt at the misfortune of others, will be still permitted to him in his own misfortune, the seeking of compassion from the sympathising: or have I not wept for the hard of day? i.e., him whose lot in life is hard … did not my soul grieve for the needy? … he who felt sympathy with the sufferings of others will nevertheless dare in his own affliction to stretch out his hand for help in the face of certain ruin, and pour forth his pain in lamentation; for his affliction is in reality inexpressibly great
He knows that he is being hurried forth to meet death; he knows it, and has also already made himself so familiar with this thought, that the sooner he sees an end put to this his sorrowful life the better - nevertheless does one not stretch out one's hand when one is falling? This involuntary reaction against destruction is the inevitable result of man's instinct of self-preservation. … The manifestation of feeling - Job means to say - which he himself felt at the misfortune of others, will be still permitted to him in his own misfortune, the seeking of compassion from the sympathising: or have I not wept for the hard of day? i.e., him whose lot in life is hard … did not my soul grieve for the needy? … he who felt sympathy with the sufferings of others will nevertheless dare in his own affliction to stretch out his hand for help in the face of certain ruin, and pour forth his pain in lamentation; for his affliction is in reality inexpressibly great
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 30:24–27; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 30:28–31Bereft of all his possessions, and finally also of his children, he wanders about in mourning … and even the sun had clothed itself in black to him … the celestial light, which otherwise brightened his path, Job 29:3, was become invisible. … Thus, then, his harp became mournful, and his pipe … the cry of the weepers; the cheerful music (comp. Job 21:12) has been turned into gloomy weeping and sobbing (comp. Lam 5:15). Thus the second part of the monologue closes. … What a delicate touch of the poet is it that he makes this lament, Job 30:31, die away so melodiously! One hears the prolonged vibration of its elegiac strains. The festive and joyous music is hushed; the only tones are tones of sadness and lament, mesto, flebile.
Bereft of all his possessions, and finally also of his children, he wanders about in mourning … and even the sun had clothed itself in black to him … the celestial light, which otherwise brightened his path, Job 29:3, was become invisible. … Thus, then, his harp became mournful, and his pipe … the cry of the weepers; the cheerful music (comp. Job 21:12) has been turned into gloomy weeping and sobbing (comp. Lam 5:15). Thus the second part of the monologue closes. … What a delicate touch of the poet is it that he makes this lament, Job 30:31, die away so melodiously! One hears the prolonged vibration of its elegiac strains. The festive and joyous music is hushed; the only tones are tones of sadness and lament, mesto, flebile.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 30:28–31; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 30
Job 30:1–31, World English Bible
Job 30 in the Bible · Told in the Story: Chapter 19, Job Holds On
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 30:20For by a high counsel, Almighty God, when His Saints are wrung tightly by the persecutions of adversaries, and when they cry with never ceasing entreaties that they may be set free, is wont to put off their voices in entreating Him, that their merits in suffering may be increased, in order that they may be the more heard in answer to merit, the more they are not heard quickly in answer to wishing. … Since for redoubling the wisdom of the Saints it is beneficial, that what is prayed for they receive slowly, that by delay desire may increase, and by desire the understanding may be augmented. But when the understanding is stretched to the full, there is opened a more ardent affection thereof towards God. And the affection is made large for obtaining the things of heaven, in proportion as it was long suffering in expecting. Yet in the midst of these things grief prompts the patience of the Saints to utterance, and whilst being delayed they gain ground, they dread lest their powers failing they should being despised be rejected.
Gregory the Great, Morals on the Book of Job, book 20, on 30:20; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 30:21As then we understand Him ‘jealous’ without jealousy, ‘wroth’ without wrath, so He might by the holy man be also called ‘cruel’ without cruelty. Since he is called ‘cruel,’ who while smiting with severity spares not … Therefore the holy man, that he might declare that this same cruelty is more suited to himself than to God, says, Thou art changed to cruel unto me. As though he said in plain terms, ‘Thou, Who hast in Thine own Self nought of cruelty, to me, whom Thou sufferest not to draw breath from persecution, Thou seemest cruel.’ … But He the same Being remaining unchangeable in Himself, in the thought of men’s hearts comes to be felt now one way and now another, according to the character of their minds. For the light of the sun too, whereas it is not at all unlike to itself, seems to weak eyes harsh, but to sound eyes gentle; that is to say, by their changing, not by its own.
Gregory the Great, Morals on the Book of Job, book 20, on 30:21, the literal sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 30:25Though it is true compassion to concur with the suffering of a fellow creature by bountifulness, yet sometimes when the several outward things are abundantly provided for us to bestow, the hand of him that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, who together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well … For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who does not entertain compassion, but never does he, who feels true compassion, withhold that which he sees to be necessary for his neighbour.
Gregory the Great, Morals on the Book of Job, book 20, on 30:25, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 30:1–11Here Job makes a very large and sad complaint of the great disgrace he had fallen into, from the height of honour and reputation, which was exceedingly grievous and cutting to such an ingenuous spirit as Job's was. … Job here speaks of what he might have done, not of what he did: he was not of such a spirit as to set any of the children of men with the dogs of his flock; he knew the dignity of human nature better than to do so. … We may see the uncertainty of worldly honour, and particularly of popular applause, how suddenly a man may fail from the height of dignity into the depth of disgrace. What little cause therefore have men to be ambitious or proud of that which may be so easily lost, and what little confidence is to be put in it! Those that today cry Hosannah may tomorrow cry Crucify. But there is an honour which comes from God, which if we secure, we shall find it not thus changeable and loseable.
Matthew Henry, Commentary on the Whole Bible, on 30:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 30:20–21That which afflicted him most of all was that God seemed to be his enemy and to fight against him. … "I cry unto thee, as one in earnest, I stand up, and cry, as one waiting for an answer, but thou hearest not, thou regardest not, for any thing I can perceive." If our most fervent prayers bring not in speedy and sensible returns, we must not think it strange. … That which he here says of God is one of the worst words that ever Job spoke (Job 30:21): Thou hast become cruel to me. Far be it from the God of mercy and grace that he should be cruel to any (his compassions fail not), but especially that he should be so to his own children. Job was unjust and ungrateful when he said so of him: but harbouring hard thoughts of God was the sin which did, at this time, most easily beset him.
Matthew Henry, Commentary on the Whole Bible, on 30:15–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 30:25–26Did not I - Have I now judgment without mercy, because I afforded no mercy to others in misery? No; my conscience acquits me from this inhumanity: I did mourn over others in their miseries. … Upon me - Yet trouble came upon myself, when I expected it not.
John Wesley, Explanatory Notes upon the Old Testament, on 30:25–26; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 30:24–25He knows that he is being hurried forth to meet death; he knows it, and has also already made himself so familiar with this thought, that the sooner he sees an end put to this his sorrowful life the better - nevertheless does one not stretch out one's hand when one is falling? This involuntary reaction against destruction is the inevitable result of man's instinct of self-preservation. … The manifestation of feeling - Job means to say - which he himself felt at the misfortune of others, will be still permitted to him in his own misfortune, the seeking of compassion from the sympathising: or have I not wept for the hard of day? i.e., him whose lot in life is hard … did not my soul grieve for the needy? … he who felt sympathy with the sufferings of others will nevertheless dare in his own affliction to stretch out his hand for help in the face of certain ruin, and pour forth his pain in lamentation; for his affliction is in reality inexpressibly great
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 30:24–27; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 30:28–31Bereft of all his possessions, and finally also of his children, he wanders about in mourning … and even the sun had clothed itself in black to him … the celestial light, which otherwise brightened his path, Job 29:3, was become invisible. … Thus, then, his harp became mournful, and his pipe … the cry of the weepers; the cheerful music (comp. Job 21:12) has been turned into gloomy weeping and sobbing (comp. Lam 5:15). Thus the second part of the monologue closes. … What a delicate touch of the poet is it that he makes this lament, Job 30:31, die away so melodiously! One hears the prolonged vibration of its elegiac strains. The festive and joyous music is hushed; the only tones are tones of sadness and lament, mesto, flebile.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 30:28–31; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.