Job 20:19

Job 20:19 Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not;

Ver. 19. Because he hath oppressed and forsaken the poor]. Heb. Because he hath crushed or broken in pieces. The original word importeth (as one well observeth) tyrannical oppression without mercy or moderation, without ho or hold; some give full scope to their rage and wrath, they put neither bond nor bridle upon their covetousness and cruelty: such are characterized by this word.

And forsaken the poor] Or, Left men poor; viz. by leaving them without a livelihood, and so as good as without life. A poor man in his house is like a snail in his shell; crush that, and you kill him. They which read it, And forsaken the poor, give us this good note, that as it is sinful to forsake the poor, though we have never oppressed them, Mat 25:35-36 (not to do justice is injustice, not to show mercy is cruelty, Mar 3:4), so to oppress, and then forsake them, is far more sinful.

Because he hath violently taken away] Violently and in open view, in an impudent manner. He pulleth down men’s houses, but never thinketh of repairing them; so some read this text. Let our depopulators look to it, who build themselves desolate places, and desire to live alone in the earth. This hath been noted as a great fault in our nation. And therefore Goropius thinketh that the English were called Angli because they were so good anglers, having skill to lay various baits when they fished for other men’s livings.

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.

Job_20:19

Because he hath oppressed, and hath forsaken the poor.

Social wickedness

What is it that excites all this Divine antagonism and judgment? Was the object of it a theological heretic? Was the man pronounced wicked because he had imbibed certain wrong notions? Was this a case of heterodoxy of creed being punished by the outpouring of the vials of Divine wrath? Look at the words again. His philanthropy was wrong. The man was wicked socially--wicked in relation to his fellow men. All wickedness is not of a theological nature and quality, rising upward into the region of metaphysical conceptions and definitions of the Godhead, which only the learned can present or comprehend; there is a lateral wickedness, a wickedness as between man and man, rich and poor, poor and rich young and old; a household wickedness, a market place iniquity. There we stand on solid rock. If you have been led away with the thought that wickedness is a theological conception, and a species of theological nightmare, you have only to read the Bible, in its complete sense, in order to see that judgment is pronounced upon what may be called lateral wickedness--the wickedness that operates among ourselves, that wrongs mankind, that keeps a false weight, and a short measure, that practises cunning and deceit upon the simple and innocent, that fleeces the unsuspecting,--a social wickedness that stands out that it may be seen in all its black hideousness, and valued as one of the instruments of the devil. There is no escape from the judgment of the Bible. If it pronounced judgment upon false opinions only, then men might profess to be astounded by terms they cannot comprehend: but the Bible goes into the family, the market place, the counting house, the field where the labourer toils, and insists upon judging the actions of men, and upon sending away the richest man from all his bank of gold, if he have oppressed and forsaken the poor. (Joseph Parker, D.D.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 20:19. Because he hath oppressed and forsaken the poor — By his oppression he brought men to utter poverty, and then forsook them in that destitute state, affording them no mercy nor help. Or, the meaning is, He made some poor by his oppressions, and others, that were poor, he suffered to perish for want of that relief which he might have afforded them. He hath violently taken away a house, &c. — Namely, for his own use; which he builded not — Which was none of his.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

oppressed--whereas he ought to have espoused their cause (Ch2 16:10).

forsaken--left helpless.

house--thus leaving the poor without shelter (Isa 5:8; Mic 2:2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. He hath oppressed and hath forsaken the poor] Literally, He hath broken in pieces the forsaken of the poor; כי רצץ עזב דלים ki ritstsats azab dallim. The poor have fled from famine, and left their children behind them; and this hard-hearted wretch, meaning Job all the while, has suffered them to perish, when he might have saved them alive.

He hath violently taken away a house which he builded not] Or rather, He hath thrown down a house, and hath not rebuilt it. By neglecting or destroying the forsaken orphans of the poor, mentioned above, he has destroyed a house, (a family,) while he might, by helping the wretched, have preserved the family from becoming extinct.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(19) Because he hath oppressed and forsaken . . .—For these insinuations there was not a vestige of ground, but Job formally rebuts them in Job 31

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. and hath forsaken] Abandoned them, after oppressing them, to their destitution. Thus, though joining house to house (Isa_5:8) and dispossessing the poor, the houses which he robs he shall not build up—as Is. says, Many houses shall be desolate, even great and fair without inhabitant (ch. Job_5:9).

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.

Because he hath oppressed and hath forsaken the poor,.... Having oppressed, crushed, and broken the poor to pieces, he leaves them so without pity and compassion for them, and without giving them any relief; he first by oppression makes them poor, or however poorer still, and then leaves them in such circumstances; for this does not suppose that he once was a favourer of them, and afforded them assistance in their necessities, and afterwards forsook them; but rather, as Ben Gersom gives the sense, he does not leave the poor until he has oppressed and crushed them, and then he does; Mr. Broughton's reading of the words agrees with the former sense, "he oppresseth and leaveth poor":

because he hath violently taken away an house which he built not; an house which did not belong to him, he had no property in or right unto, which, as he had not bought, he had not built; and therefore could lay no rightful claim unto it, and yet this he took in a violent manner from the right owner of it, see Mic 2:2; or "and", or "but shall not build it" (a), or "buildeth it not"; he took it away with an intention to pull it down, and build a stately palace in the room of it; but either his substance was taken from him, or he taken away by death before he could finish it, and so either through neglect, or want of opportunity, or of money, did not what he thought to have done.

(a) "et non aedificabit eam", Pagninus, Montanus; "et non aedificat eam", Cocceius, Schultens; "non autem", Beza; "sed non", Schmidt, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Because he hath oppressed - Margin, “crushed.” Such is the Hebrew.

And forsaken the poor - He has plundered them, and then forsaken them - as robbers do. The meaning is, that he had done this by his oppressive manner of dealing, and then left them to suffer and pine in want.

He hath violently taken away an house which he builded not - That is, by overreaching and harsh dealings he has come in possession of dwellings which he did not build, or purchase in any proper manner. It does not mean that he had done this by violence - for Zophar is not describing a robber, but he means that he took advantage of the needs of the poor and obtained their property. This is often done still. A rich man takes advantage of the needs of the poor, and obtains their little farm or house for much less than it is worth. He takes a mortgage, and then forecloses it, and buys the property himself for much less than its real value, and thus practices a species of the worst kind of robbery. Such a man, Zophar says, must expect punishment - and if there is any man who has occasion to dread the wrath of heaven it is he.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By his oppression he brought men to utter poverty, and then forsook or left them in that forlorn estate, affording no mercy nor help to them. Or, some he made poor by his oppression, and others that were poor he suffered to perish for want of that relief which he should and might have afforded them; which is a crying sin in God’s sight, and one of those sins for which God destroyed Sodom, Eze 16:49, and therefore fitly mentioned here as one of the sins for which God punished this wicked man. Or, he oppresseth and leaveth poor, as Broughton renders it.

An house which he built not, i.e. which was none of his. Heb. he hath violently taken away an house, and (or but) did not build (or repair, as building is oft used) it, to wit, that house for his own use, i.e. he did not build or possess that house, as he intended to do, but was cut off by God’s hand before he could enjoy the fruit of his oppressions.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. A house which he builded not — Literally, A house hath he plundered, but he shall not build it up. “House” is used collectively for houses. The prerogative of the wicked is, that they destroy; (Ecc_9:18;) for them there is no counterpart, such as of “building up.” He finally fails in all his desires and efforts, for they are founded in wrong.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Because he hath oppressed and hath forsaken the poor. These charges are now for the first time insinuated against Job; later on, they are openly brought by Eliphaz. (Job_22:5-9) Job denies them categorically in Job_29:11-17. They seem to have been pure calumnies, without an atom of foundation. Because he hath violently taken away a house which he builded not. Another calumny, doubtless. Something like it was insinuated by Eliphaz in Job_15:28.

Vers. 19, 20. Oppressing the poor.

This is a sin most frequently referred to in the Bible, a common wrong against which the prophets of Israel continually pretested with vehement indignation. Christ, usually mild and gentle, spoke in great anger of this wickedness. (Mat_23:14) St. James denounced it as not unknown among Christians. (Jam_5:4)

I THE SIN.

1. Its various forms. It is not always seen in the bare and open fashion of primitive times. The sheik exacts more than is due from his tribe, the Eastern landowner grinds down his fellaheen, the baron enslaves and robs his serfs, and we denounce the manifest wrong. But is not the same evil to be seen in the more decorous injustice of modern Western civilization? The great body of working men is now emancipated from the tyranny of past ages, and is able to assert itself and claim its rights. But below this powerful class is a mass of unskilled workers, the helpless men and women who crowd the lower quarters of great cities the really poor. When advantage is taken of the poverty of these miserable people to grind them down, they are being robbed. With us the sweating system takes the place of the old territorial oppression.

2. Its invariable wickedness. Is the modern commercial oppression one whit less guilty than the old lordly tyranny? The evil is more disguised with us; it is more difficult to bring it home to its authors; our complicated civilization hushes it up yet the cruelty and wickedness are as real as ever.

II THE PUNISHMENT. The writers of the Bible who denounced the sin of oppressing the poor continually threatened punishment to the guilty oppressors.

1. Direct loss. Zophar contemplates the actual loss of ill-gotten gains. This may happen in the present life. It will certainly occur at death. The oppressor can take none of the profits of his cruelty out of the world with him.

2. Disappointment. In the fulness of his sufficiency he shall be in straits. Even without the loss of property difficulties will arise. The rich man may be murdered in his palace. Most oppressors live in fear. Trouble of mind mingles like gall in the sweetest cup of pleasures got by cruelty.

III THE CURE. Punishment is not cure. The fear of it may act as somewhat of a check. But we must go deeper for "the root of the matter" if we would cure it. Now undoubtedly in this case the root is not hard to find, for it is simply unmitigated selfishness. Therefore until men can be taught to substitute brotherliness for selfishness, oppression of the poor must continue. No social revolution, no legal enactment, no forcible change, can eradicate the evil. We must go for the cure of social evils to Christ. He is concerned with society as well as with the individual, and there is no hope for society until he is recognized as its Saviour and its Lord. Christianity instills brotherliness. No man can be a Christian who is destitute of this grace. Oppression of the poor belies the most sanctimonious profession of religion. We want to get back to the religion, of Christ, which made more of brotherliness than even of faith; the religion of St. Paul and St. John, which taught that love is the greatest thing in the world. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When he oppressed, he abandoned the poor After he oppressed the poor, he abandoned the poor and was banished from the world and went his way, and they return and collect their stolen items from him.

[The expression] כִּי רָצַץ [means] when he oppressed, like (Exod. 18:16), “Whenever (כי) they have a concern, they come to me,” which means when they have.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.