Verse-by-Verse Bible Commentary

Job 30:25

"Have I not wept for the one whose life is hard? Was not my soul grieved for the needy?
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Poor;   Works;   Thompson Chain Reference - Social Duties;   Sympathy;   Sympathy-Pitilessness;   Torrey's Topical Textbook - Compassion and Sympathy;  
Dictionaries:
Baker Evangelical Dictionary of Biblical Theology - Consolation;   Fausset Bible Dictionary - Job;   Holman Bible Dictionary - Job, the Book of;   People's Dictionary of the Bible - Mourning;  
Encyclopedias:
International Standard Bible Encyclopedia - Poor;   Soul;  

Adam Clarke Commentary

Did not I weep for him that was in trouble? - Mr. Good translates much nearer the sense of the original, יום לקשה liksheh yom . "Should I not then weep for the ruthless day?" May I not lament that my sufferings are only to terminate with my life? Or, Did I not mourn for those who suffered by times of calamity? Was not my soul grieved for the poor? Did I not relieve the distressed according to my power; and did I not sympathize with the sufferer?

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Clarke, Adam. "Commentary on Job 30:25". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/job-30.html. 1832.

Albert Barnes' Notes on the Whole Bible

Did not I weep … - Job here appeals to his former life, and says that it had been a characteristic of his life to manifest compassion to the afflicted and the poor. His object in doing this is, evidently, to show how remarkable it was that he was so much afflicted. “Did I deserve,” the sense is, “such a hard lot? Has it been brought on me by my own fault, or as a punishment for a life where no compassion was shown to others?” So far from it, he says, that his whole life had been distinguished for tender compassion for those in distress and want.

In trouble - Margin, as in Hebrew, hard of day. So we say, “a man has a hard time of it,” or has a hard lot.

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Barnes, Albert. "Commentary on Job 30:25". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/job-30.html. 1870.

The Biblical Illustrator

Job 30:25

Did I not weep for him that was in trouble.

Tears for the oppressed

By noticing the care with which Job throws back the insinuation of Eliphaz, how much he valued the character of charity, and how he esteemed it his bounden duty to contribute to the wants and necessities of others. Our text is a pathetic appeal, displaying the truly compassionate character of the patriarch. What are the tears which we may imagine fell from the eyes of Job, and which do fall from the eyes of every compassionate man that witnesses suffering and sorrow? They were tears of grief, of sincerity, of self-condemnation. But the compassionate man, like Job, may pour forth tears of indignation. For whom did compassionate Job thus weep? Lit. for “him in a hard day.” He that was suffering from privation. I now have to plead for such, for men who are suffering from over-toil and over-exertion. Special reference may be made to the “late-hour system.” (J. MConnell Hussey, B. A.)

Christian sympathy

In endeavouring to justify the ways of God, Job’s three friends came to the harsh conclusion that he would not have been so severely afflicted if he had not been a very great sinner. Among other accusations against the afflicted patriarch, Eliphaz the Temanite had the cruelty to lay this at his door, “Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.” Richly did the three miserable comforters deserve the burning rebuke of their slandered friend, “Ye are forgers of lies, ye are physicians of no value. O that ye would altogether hold your peace and it shall be your wisdom.”

I. Human sympathy, its commendations.

1. We may say of it, first, that even nature dictateth that man should feel a sympathy for his kind. Humanity, had it remained in its unfallen estate, would have been one delightful household of brothers and sisters. Alas! for us, when Adam fell he not only violated his Maker’s laws, but in the fall he broke the unity of the race, and now we are isolated particles of manhood, instead of being what we should have been, members of one body, moved by one and the same spirit. Called with a nobler calling, let us exhibit as the result of our regenerate nature a loftier compassion for the suffering sons of men.

2. Further, we may remark that the absence of sympathy has always been esteemed, in all countries, and in all ages, one of the most abominable of vices. In old classic history who are the men held up to everlasting execration? Are they not those who had no mercy on the poor?

3. Sympathy is especially a Christian’s duty.

4. Remember the blessed example of our Lord and Saviour Jesus Christ. “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for our sakes He became poor, that we through His poverty might be rich.”

5. Sympathy is essential to our usefulness.

6. Here I must supplement that thought with another; sympathy may often be the direct means of conversion.

7. And I shall say here, that this sympathy is sure to be a great blessing to yourselves. If you want joy--joy that you may think upon at nights, and live upon day after day, next to the joy of the Lord, which is our strength, is the joy of doing good. The selfish man thinks that he has the most enjoyment in laying out his wealth upon himself. Poor fool!

II. The hindrances to Christian sympathy.

1. One of the great impediments to Christian sympathy is our own intense selfishness. We are all selfish by nature, and it is a work of grace to break this thoroughly down, until we live to Christ, and not to self any longer. How often is the rich man tempted to think that his riches are his own.

2. Another hindrance lies in the customs of our country. We still have amongst us too much of caste and custom. The exclusiveness of rank is not readily overcome.

3. Much want of sympathy is produced by our ignorance of one another. We do not know the sufferings of our fellows.

4. No doubt the abounding deception which exists among those who seek our help has checked much liberality.

III. The fruits of Christian sympathy.

1. The fruit of Christian sympathy will be seen in a kindly association with all Christians: we shall not shun them nor pass them by.

2. It will be seen next, in a kindly encouragement of those who want aid, constantly being ready to give a word of good advice, and good cheer to the heart which is ready to faint.

3. Show it, also, whenever you hear the good name of any called into doubt. Stand up for your brethren. ‘Tis an ill bird that fouls its own nest, but there are some such birds.

4. But still, there is no Christian sympathy in all this if it does not, when needed, prove itself by real gifts of our substance. Zealous words will not warm the cold; delicate words will not feed the hungry; the freest speech will not set free the captive, or visit him in prison. (C. H. Spurgeon.).

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Exell, Joseph S. "Commentary on "Job 30:25". The Biblical Illustrator. https://www.studylight.org/commentaries/tbi/job-30.html. 1905-1909. New York.

Coffman Commentaries on the Bible

JOB SPEAKS OF THE EVIL THAT CAME UPON HIM; NOT AS SOMETHING GOD DID TO HIM; BUT AS SOMETHING THAT HAPPENED.

If Job had been full of animosity toward God, as so many of the writers seem to believe, these final verses of the chapter would have been the proper place to say it; but there's not the slightest hint in these final verses that God was the cause of Job's suffering.

"Did not I weep for him that was in trouble?

Was not my soul grieved for the needy?

When I looked for good, then evil came;

And when I waited for light, there came darkness.

My heart is troubled, and resteth not;

Days of affliction are come upon me.

I go mourning without the sun:

I stand up in the assembly, and cry for help.

I am a brother to jackals,

And a companion to ostriches.

My skin is black, and falleth from me,

And my bones are burned with heat.

Therefore is my harp turned to mourning,

And my pipe into the voice of them that weep."

Note this paragraph. Job loves God, and trusts him, attends the assemblies, stands up and cries for help; and there's not a word in it that may be construed as any kind of a false charge or allegations against God. How then can we explain the comment on this very paragraph? which construes it as Job's charge that, "I was merciful; but you (God) are merciless."[27]

In the light of all that the Holy Scriptures teach regarding the God of heaven who is merciful, slow to anger, abundant in lovingkindness, etc., and along with that truth the statement of God at the close of this book that Job had always spoken the truth concerning God, we find it difficult indeed to accept some of the translations which seem to contradict this, especially when anywhere from one or two to six or eight verses in such passages are admittedly corrupt.

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Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
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Coffman, James Burton. "Commentary on Job 30:25". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/job-30.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible

Did not I weep for him that was in trouble?.... In outward trouble, whether personal in his own body, or in his family, or in his worldly affairs, or from wicked men, the men of the world; or in inward trouble, in soul trouble, on account of indwelling sin, the breakings forth of it, the lowness of grace, as to exercise, the hidings of God's face, and the temptations of Satan: or "for him that is hard of day"F12לקשה יום "ob durum die", Montanus, Mercerus, Drusius; "cui dura crant tempora", Junius & Tremellius; "ei cui durus dies", Cocceius. ; with whom times are hard, the days are evil, with respect either to things temporal or spiritual; now Job had a sympathizing heart with such persons; he wept with them that wept; his bowels yearned towards them; he felt their sufferings and their sorrows, which is a Godlike frame of soul; for God, in all the afflictions of his people, is afflicted; a disposition of mind like that of the living Redeemer, who cannot but be touched with the feeling of the infirmities of saints, having been in all points tempted as they; and is a fruit of the Spirit of God, and very becoming the relation the saints stand in to one another, being members of the same body, and of each other; and therefore, when one member suffers, all the rest should sympathize with it, and, being brethren, should be loving, pitiful, and courteous to each other; and should consider that they also are in the body, and liable to the same distresses, whether outward or inward:

was not my soul grieved for the poor? in general, and especially for the Lord's poor, for such in all ages have been chosen and called by him; for these Job was grieved at heart, when he saw their distress through poverty; and he not only expressed his concern for them by tears and words, but by distributing liberally to their necessities, Job 31:17; and by which he showed his grief was real, hearty, and sincere, as here expressed; his soul was grieved, and he was sorry at his very heart for them: some render the words, "was not my soul like a pool of water?"F13עצמה "restagnavit", some in Mercerus. not only his head and his eyes, as Jeremiah's on another account, but his soul melted, and flowed like water with grief for them; and others, as Mr. Broughton, "did not my soul burn for the poor?" with sorrow for them, and an ardent desire to relieve them; see 2 Corinthians 9:12; now this was the frame of Job's mind in the time of his prosperity, very different from that in Amos 6:4; and was certain and well known; he could appeal to all that knew him for the truth of it, it being what, none could deny that had any knowledge of him; yea, he could appeal to an omniscient God, he was now speaking to, for the truth of it; nay, it is delivered in the form of an oath, "if I did not weep", &c.F14אם לא בכיתי "si non deflevi", Tigurine version; "si non flevi", Piscator. , as in Job 31:16.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
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Gill, John. "Commentary on Job 30:25". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/job-30.html. 1999.

Commentary Critical and Explanatory on the Whole Bible

May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those “in trouble” (literally, “hard of day”; those who had a hard time of it).

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Job 30:25". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/job-30.html. 1871-8.

Wesley's Explanatory Notes

Did not I weep for him that was in trouble was not my soul grieved for the poor?

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.

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Wesley, John. "Commentary on Job 30:25". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/job-30.html. 1765.

John Trapp Complete Commentary

Job 30:25 Did not I weep for him that was in trouble? was [not] my soul grieved for the poor?

Ver. 25. Did I not weep for him that was in trouble?] Rursum, per pathos, excandescit (Mercer). Here Job wondereth and is much moved again at his unpitied condition, since he was so full of pity for the afflicted. He could safely say with Cyprian, Cum singulis pectus meum copulo, maeroris et funeris pondera luctuosa participo, cum plangentibus plango, cum deflentibus defico. He had tears ready for the afflicted, and wept with those that weep; not for a compliment, as the Brazilians, who

Ut flerent, oculos erudiere suos (Ovid),

nor out of tender heartedness, as Gordian the emperor, who would weep for the beating of a boy at school; but out of hearty compassion and commiseration, as good Nehemiah, Nehemiah 2:2, and those Christian Hebrews, Hebrews 10:33-34. Now forasmuch as the merciful have the promises of mercy made unto them, Matthew 5:7, James 2:13, and all men say, Ab alio expectes alteri quod feceris, Job marvelleth at others’ hard heartedness toward him, and expostulateth the unkindness.

Was not my soul grieved for the poor?] Into whose case good Job put himself, and so became mendicorum maximus, as Salvian saith of Christ, because he shareth with his saints in all their necessities; he drew out not only his sheaf, but his soul to the hungry, Isaiah 58:7; Isaiah 58:10, and satisfied the afflicted soul; this was right. Contrisrata est anima mea super egenum. Some render it, Restagnavit lachrymis anima mea, My soul stood with tears, like a standing pool. Others, ustulatur, πυρουται, My soul burneth: which is agreeable to that of the apostle, 2 Corinthians 11:29, "Who is weak, and I am not weak? Who is offended, and I burn not?"

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Trapp, John. "Commentary on Job 30:25". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/job-30.html. 1865-1868.

Charles Simeon's Horae Homileticae

DISCOURSE: 481

JOB’S COMPASSION FOR THE POOR

Job 30:25. Did not I weep for him that was in trouble? Was not my soul grieved for the poor?

IN the midst of any heavy calamities, a recollection that we have abused the season of prosperity must add greatly to our distress: whereas a consciousness that we have endeavoured to fulfil the duties of our station, must afford a rich consolation to the afflicted mind. It was a matter of self-congratulation to David under the persecutions that he met with from his inveterate enemies, that he had done nothing to provoke their enmity; and that, instead of retaliating their injuries even in thought or desire, he had tenderly felt for them in their troubles, and earnestly sought their welfare [Note: Psalms 35:11-14.]. To Job also this thought was a source of much comfort under his accumulated trials. In the passage before us he complains bitterly of his friends, and too rashly also concerning God. And the words of the text may be considered as reflecting on them for treating him otherwise than he had deserved. But we rather suppose the words were introduced as a consolatory reflection, that, though unkindly treated under his own afflictions, he could appeal to God he had conducted himself differently towards others: “Did not I weep for him that was in trouble? Was not my soul grieved for the poor?”

There are two observations naturally arising from these words, which we shall make the foundation of the following discourse:

I. The poor, when they are in trouble, are great objects of compassion—

[The poor, whilst they enjoy their health, and are under no extraordinary pressure, are quite as happy as the rich. If they have fewer comforts, they do not feel the want of them; and they are, in a great measure, strangers to those vexations and disappointments, which are the usual attendants of wealth. They, for the most part, enjoy their homely meal with a keener appetite and relish, than they who are fed with delicacies: and, while their richer and more luxurious masters are wakeful upon beds of down, they rest in comfort on a bed of straw, and “their sleep is sweet unto them.” If we had complete access both to the rich and poor, and could perfectly weigh the personal and domestic happiness of each, I am persuaded we should find the scale very generally turn in favour of the poor: for what they lose in respect of carnal indulgences, is more than made up to them by peace and contentment.

But when sickness comes, then the inconveniences of poverty begin to be deeply felt. The well-earned pittance which was adequate to the wants of a man and his family while in health, is utterly insufficient to procure medical assistance, and to provide those comforts which are requisite for the alleviation of pain, or the restoration of health and strength. The industrious husband finds all his exertions ineffectual; and is reduced to the necessity of leaving his wife or child to languish without help, or of plunging himself into inextricable difficulties, by his endeavours to obtain a suitable, but uncertain, relief.

But suppose the head of the family himself to be seized with sickness; then, with increasing wants, there comes an increased incapacity to supply them. The little stream that before nourished and refreshed the family, is cut off, and ceases to flow in its accustomed channel. What now can he do? Perhaps it may be said “Let him apply to his parish for relief.” True; but it is painful to a generous mind to become burthensome to others. He who has been accustomed to maintain his family by his own labour, does not like to become a pensioner on the bounty of others without an absolute and irresistible necessity. He knows, possibly from his own experience, that many are obliged to pay rates for the support of others, while they themselves scarcely know how to provide for their own subsistence. Hence he nobly struggles with his difficulties; and carries the conflict perhaps beyond the bounds of prudence, while from tenderness to others he forgets the regard which he should shew to himself and his own family. Conceive, then, his distress: behold him debilitated with disease, and racked with pain: behold him destitute of the remedies that might remove his disorder: see him incurring debts which it will be difficult for him ever to discharge. Perhaps at last he applies for relief: and then is told, that, while he has this or that comfort, which the industry of former years had enabled him to procure, he cannot be relieved. See him then compelled to sell first one thing, then another; thus stripping himself and family of the little comforts that remained to them; and, after all, witnessing the privations, the wants, the miseries of his benumbed and starving dependents. This is no uncommon picture: it is seen in every town, and almost in every village, through the kingdom; though, probably, less in this than in any other nation upon earth. And is not such a person an object of compassion? must not he be lost to all the feelings of humanity, who does not “weep over him, and whose soul is not grieved for him?”]

Yes; we must declare to all, that,

II. To exercise compassion towards them is one of the principal duties of a Christian—

There is no duty more strongly inculcated than that of compassion to the poor: every species of argument is used in Scripture in order to enforce the observance of it. It is enforced by arguments taken,

1. From political expediency—

[God does not disdain to urge upon us such considerations as are calculated to affect even a selfish mind.

Does not every one desire to relieve himself? This we do, in fact, when we relieve the poor: for all of us are members of one body: consequently our neighbour demands the same attention from us as ourselves [Note: 1 Corinthians 12:25-26.]: and, in neglecting him, we “hide ourselves from our own flesh [Note: Isaiah 58:7.].”

Are we not ourselves liable to fall into adversity? No man knows what circumstances he may be brought into before he die. We have seen in our day princes and nobles subsisting upon charity, and many of them on a very slender pittance too. Would not we then, if reduced to want, desire to find compassion in the breast of others? And, if so, ought we not to exercise it ourselves [Note: Hebrews 13:3.]? Methinks our charity should be extended to the utmost verge of prudence and propriety [Note: Ecclesiastes 11:1-2.].

Would we desire Divine consolations under our afflictions? To be charitable to others is one way to secure them. Hear what God has said: “Blessed is the man that considereth (not slightly pitieth, but with a deep interest in their welfare considereth) the poor and needy: the Lord shall deliver him in the time of trouble The Lord will make all his bed in his sickness [Note: Psalms 41:1-3. See also Isaiah 58:10-11. “Draw out thy soul,” not thy purse merely.].” What greater inducement to charity would we desire, than such a hope and prospect as this?

Would we get the best possible interest for our money? There is no such bank in the universe as this. To enrich ourselves by giving away, and by giving the very “first-fruits, and that too of all our increase,” may seem strange indeed: reason would say that it was the way to impoverish ourselves: but God tells us that it is the way to “fill our barns with plenty, and to make our presses burst out with new wine [Note: Proverbs 13:7; Proverbs 3:9-10.].” And experience proves, that, “if we give to others, men will in our necessity give into our bosom, good measure, pressed down, and shaken together, and running over [Note: Luke 6:38.].”

To complete this argument—Would we keep our wealth for ever? This is the way to do so. They who hoard up their riches must leave them all behind them [Note: Luke 12:33.]: but they who dispose of their wealth in acts of charity, carry it with them into the eternal world, where it shall be restored to them with interest [Note: Luke 18:22.]. They lend their money to the Lord, who has pledged himself to repay them [Note: Proverbs 19:17.]” in full, yea, to recompense them in the resurrection of the just [Note: Luke 14:12-14.]; and, provided they have acted from Christian principles, to give them eternal life [Note: 1 Timothy 6:17-19.]. He has even promised to proportion their harvest to the seed they have sown [Note: 2 Corinthians 9:6.]. So that if “the children of light were as wise in their generation as the children of this world,” they would, like the poor widow, and the first Christians, be ready to give their whole substance to the poor.]

2. From Christian necessity—

[Here the arguments are far more forcible and impressive.

The exercise of charity is imposed on us, with the authority of a law, by Christ himself. And shall we despise that law? Yea rather, when it comes to us so recommended and enjoined, shall we not labour to the uttermost to fulfil it? This is an argument urged by the great Apostle: “Bear ye one another’s burthens, and so fulfil the law of Christ [Note: Galatians 6:2.].”

Our obedience to this law is the criterion whereby we must judge of our regard to Christ.—St. Paul exhorts the Corinthians to liberality, in order “to prove the sincerity of their love [Note: 2 Corinthians 8:8.].” And St. John tells us that all our professions are hypocrisy, and all our experiences a delusion, if we do not exercise this virtue [Note: 1 John 3:17.]. Would we then contentedly rest in a state, wherein all our pretensions to religion are vain? Would we proclaim to all men that we have no love to the Father or to Christ? If not, we must delight ourselves in doing good according to our ability.

Our exercise, or neglect, of charity will be the ground of the sentence that in the last day shall be passed upon us.—The Judge of quick and dead informs us, that the strictest enquiries will be made relative to this point; and that they who have not relieved him in his poor members, will be bidden to depart accursed; while they who have manifested a tender regard for the poor shall be welcomed by him as the children of his heavenly Father, and be exalted by him to the possession of his eternal kingdom [Note: Matthew 25:34-46.]. To the same effect he elsewhere says, “Blessed are the merciful; for they shall obtain mercy [Note: Matthew 5:7.]:” and St. James, on the contrary part, says, “He shall have judgment without mercy that hath shewed no mercy [Note: James 2:13.].”

Weigh now these considerations, and see if they do not amount to necessity; and whether we must not say, ‘Woe is unto me, if I do not cultivate a compassionate and liberal spirit!’]

To conclude—

[We have inculcated the necessity of liberality and compassion. But let us not be misunderstood; alms-giving does not make us Christians; but only proves us so. Nor does it prove us Christians, unless it arise from Christian principles. It is faith in Christ that makes us his: and obedience to his will proves us to be his.

But we must further guard the subject from mistake. It is not a transient emotion, or a falling tear, that will suffice, (for many will shed a tear at a moving tale, who have no principle of love in their hearts); but “our souls must be grieved” for the poor: we must lay to heart their wants and miseries, and make it our study and delight to administer to their relief [Note: Here the particular institution, or occasion, may be mentioned; and the usefulness of the particular charity insisted on.].

Let not any then be contented with approving the things which they have heard, or with wishing well to the institution that has been recommended to their care: for St. James justly says, “If ye merely say to a brother or sister, Be ye warmed, be ye filled; and yet neglect to give them the things they need: what doth it profit [Note: James 2:15-16.]?” Such compassion will neither profit them nor you. Let such of you then as profess yourselves “the elect of God, put on bowels of mercies [Note: Colossians 3:12.]:” yea, let all of us stir up within our own breasts a tender concern for the welfare of our fellow-creatures; and so act now, that on our dying bed we may appeal to God himself, “Did I not weep for him that was in trouble? Was not my soul grieved for the poor?”]

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Simeon, Charles. "Commentary on Job 30:25". Charles Simeon's Horae Homileticae. https://www.studylight.org/commentaries/shh/job-30.html. 1832.

Matthew Poole's English Annotations on the Holy Bible

Whence is it that neither God nor man show any compassion to me, but both conspire to afflict me, and increase my torments? Doth God now mete out to me the same measure which I meted out to others? Have I now judgment without mercy, because I afforded no mercy nor pity to others in misery? No, my conscience acquits me from this inhumanity. I did not slightly resent, but bitterly mourn and weep over others in their miseries; and therefore I had reason to expect more compassion than I find.

Was not my soul grieved for the poor, even for him who was not capable of requiting my kindness in case of his recovery? which shows that my sympathy was real, and not reigned, as it is in some who pretend great sorrow for the rich in their troubles, hoping thereby to insinuate themselves into their favour and friendship, and thereby to procure some advantage to themselves.

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Poole, Matthew, "Commentary on Job 30:25". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/job-30.html. 1685.

Whedon's Commentary on the Bible

25.Him that was in trouble — Literally, the hard of day. Job seems to intimate that the sympathizer with men has reason to expect divine sympathy. Psalms 41:1-3. And yet the sympathy he has freely poured forth for others is withheld from him by God and man. Like Jeremiah and our Saviour. Job was pre-eminent in sympathy. The touching pathos of this appeal must commend itself to each heart.

 

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Whedon, Daniel. "Commentary on Job 30:25". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/job-30.html. 1874-1909.

George Haydock's Catholic Bible Commentary

CHAPTER XXX.

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Haydock, George Leo. "Commentary on Job 30:25". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/job-30.html. 1859.

Mark Dunagan Commentary on the Bible

When Job had been prosperous he had been sympathetic to the less fortunate, he had been very compassionate and had always extended sympathy to any in distress. Yet now that Job"s life is hard, no one grieves for him. Where is the helping hand? See Romans 12:15; 1 Peter 3:8.

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Dunagan, Mark. "Commentary on Job 30:25". "Mark Dunagan Commentaries on the Bible". https://www.studylight.org/commentaries/dun/job-30.html. 1999-2014.

E.W. Bullinger's Companion Bible Notes

Did not I. ! Figure of speech Erotesis. App-6.

poor = helpless. Hebrew. "ebyon. See note on Proverbs 6:11,

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Bibliographical Information
Bullinger, Ethelbert William. "Commentary on Job 30:25". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/job-30.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

Did not I weep for him that was in trouble? was not my soul grieved for the poor?

May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those "in trouble?" (literally, hard of day; those who had a hard time of it.)

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Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Job 30:25". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/job-30.html. 1871-8.

Ellicott's Commentary for English Readers

(25) Did not I weep for him?—Job declares that he has not withheld that sympathy with sorrow and suffering for which he himself has asked in vain.

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Bibliographical Information
Ellicott, Charles John. "Commentary on Job 30:25". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/job-30.html. 1905.

Treasury of Scripture Knowledge

Did not I weep for him that was in trouble? was not my soul grieved for the poor?
Did not I
Psalms 35:13,14; Jeremiah 13:17; 18:20; Luke 19:41; John 11:35; Romans 12:15
in trouble
Heb. hard of day. was.
31:16-21; Psalms 12:1; Proverbs 14:21,31; 17:5; 19:17; 28:8; Isaiah 58:7,8; Daniel 4:27; 2 Corinthians 9:9
Copyright Statement
These files are public domain.
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Bibliographical Information
Torrey, R. A. "Commentary on Job 30:25". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/job-30.html.