Text -- Job 31:1-30 (NET)

Job Vindicates Himself

31:1 “I made a covenant with my eyes; how then could I entertain thoughts against a virgin? 31:2 What then would be one’s lot from God above, one’s heritage from the Almighty on high? 31:3 Is it not misfortune for the unjust, and disaster for those who work iniquity? 31:4 Does he not see my ways and count all my steps? 31:5 If I have walked in falsehood, and if my foot has hastened to deceit– 31:6 let him weigh me with honest scales; then God will discover my integrity. 31:7 If my footsteps have strayed from the way, if my heart has gone after my eyes, or if anything has defiled my hands, 31:8 then let me sow and let another eat, and let my crops be uprooted. 31:9 If my heart has been enticed by a woman, and I have lain in wait at my neighbor’s door, 31:10 then let my wife turn the millstone for another man, and may other men have sexual relations with her. 31:11 For I would have committed a shameful act, an iniquity to be judged. 31:12 For it is a fire that devours even to Destruction, and it would uproot all my harvest. 31:13 “If I have disregarded the right of my male servants or my female servants when they disputed with me, 31:14 then what will I do when God confronts me in judgment; when he intervenes, how will I respond to him? 31:15 Did not the one who made me in the womb make them? Did not the same one form us in the womb? 31:16 If I have refused to give the poor what they desired, or caused the eyes of the widow to fail, 31:17 If I ate my morsel of bread myself, and did not share any of it with orphans– 31:18 but from my youth I raised the orphan like a father, and from my mother’s womb I guided the widow! 31:19 If I have seen anyone about to perish for lack of clothing, or a poor man without a coat, 31:20 whose heart did not bless me as he warmed himself with the fleece of my sheep, 31:21 if I have raised my hand to vote against the orphan, when I saw my support in the court, 31:22 then let my arm fall from the shoulder, let my arm be broken off at the socket. 31:23 For the calamity from God was a terror to me, and by reason of his majesty I was powerless. 31:24 “If I have put my confidence in gold or said to pure gold, ‘You are my security!’ 31:25 if I have rejoiced because of the extent of my wealth, or because of the great wealth my hand had gained, 31:26 if I looked at the sun when it was shining, and the moon advancing as a precious thing, 31:27 so that my heart was secretly enticed, and my hand threw them a kiss from my mouth, 31:28 then this also would be iniquity to be judged, for I would have been false to God above. 31:29 If I have rejoiced over the misfortune of my enemy or exulted because calamity found him– 31:30 I have not even permitted my mouth to sin by asking for his life through a curse–

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 31:1

So far have I been from any gross wickedness, that I have abstained from the least occasions and appearances of evil.

Wesley: Job 31:2

What recompence may be expected from God for those who do otherwise.

Wesley: Job 31:2

How secretly soever unchaste persons carry the matter, so that men cannot reprove them, yet there is one who stands upon an higher place, whence he seeth in what manner they act.

Wesley: Job 31:5

Dealt with men.

Wesley: Job 31:5

With lying, or falsehood.

Wesley: Job 31:5

If when I had an opportunity of enriching myself, by wronging others, I have readily and greedily complied with It.

Wesley: Job 31:6

I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all - seeing God.

Wesley: Job 31:6

Or, and he will know; (upon search he will find out: which is spoken of God after the manner of men:) Mine integrity - So this is an appeal to God to be witness of his sincerity.

Wesley: Job 31:7

If I have let my heart loose to covet forbidden things, which mine eyes have seen: commonly sin enters by the eye into the heart.

Wesley: Job 31:7

Any unjust gain.

Wesley: Job 31:8

All my plants, and fruits, and improvements.

Wesley: Job 31:10

Not as if Job desired this; but that if God should give up his wife to such wickedness, he should acknowledge his justice in it.

Wesley: Job 31:11

Adultery.

Wesley: Job 31:11

Heb. an iniquity of the judges; which belongs to them to take cognizance of, and to punish, even with death; and that not only by the law of Moses, but even by the law of nature, as appears from the known laws and customs of the Heathen nations.

Wesley: Job 31:12

Lust is a fire in the soul; it consumes all that is good there, the convictions, the comforts; and lays the conscience waste. It consumes the body, consumes the substance, roots out all the increase. It kindles the fire of God's wrath, which if not quenched by the blood of Christ, will burn to the lowest hell.

Wesley: Job 31:16

Denied them what they desired of me.

Wesley: Job 31:16

With tedious expectation of my justice or charity. Job is most large upon this head, because in this matter Eliphaz had most particularly accused him.

Wesley: Job 31:18

As soon as I was capable of managing mine own affairs.

Wesley: Job 31:18

Under my care.

Wesley: Job 31:18

With all the diligence and tenderness of a father.

Wesley: Job 31:18

The widow mentioned Job 31:16.

Wesley: Job 31:18

From my tender years; ever since I was capable of discerning good and evil.

Wesley: Job 31:19

When it was in my power to help them.

Wesley: Job 31:21

When I saw I could influence the judges to do what I pleased.

Wesley: Job 31:23

I stood in awe of God and of his judgments.

Wesley: Job 31:23

I knew myself unable either to oppose his power, or to bear his wrath. Even good men have need to restrain themselves from sin, with the fear of Destruction from God. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam in innocency was awed by a threatning.

Wesley: Job 31:26

This place speaks of the worship of the host of heaven, and especially of the sun and moon, the most eminent and glorious of that number, which was the most ancient kind of idolatry, and most frequent in the eastern countries.

Wesley: Job 31:26

In its full strength and glory.

Wesley: Job 31:27

In token of worship, whereof this was a sign.

Wesley: Job 31:28

The civil magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his honour, and consequently to punish idolatry.

Wesley: Job 31:28

Not directly but by consequence, because this was to rob God of his prerogative, by giving to the creature, that worship which is peculiar to God.

Wesley: Job 31:29

Heb. stirred up myself to rejoice and insult over his misery.

JFB: Job 31:1

(Job 31:1-40)

Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life.

JFB: Job 31:1-4

He asserts his guarding against being allured to sin by his senses.

JFB: Job 31:1-4

Rather, "cast a (lustful) look." He not merely did not so, but put it out of the question by covenanting with his eyes against leading him into temptation (Pro 6:25; Mat 5:28).

JFB: Job 31:2

Had I let my senses tempt me to sin, "what portion (would there have been to me, that is, must I have expected) from (literally, of) God above, and what inheritance from (literally, of) the Almighty," &c. [MAURER] (Job 20:29; Job 27:13).

JFB: Job 31:3

Answer to the question in Job 31:2.

JFB: Job 31:3

Extraordinary.

JFB: Job 31:4

Knowing this, I could only have expected "destruction" (Job 31:3), had I committed this sin (Pro 5:21).

JFB: Job 31:5

Job's abstinence from evil deeds.

JFB: Job 31:5

That is, falsehood (Psa 12:2).

JFB: Job 31:6

Parenthetical. Translate: "Oh, that God would weigh me . . . then would He know," &c.

JFB: Job 31:7

Connected with Job 31:6.

JFB: Job 31:7

Of God (Job 23:11; Jer 5:5). A godly life.

JFB: Job 31:7

If my heart coveted, what my eyes beheld (Ecc 11:9; Jos 7:21).

JFB: Job 31:7

(Psa 24:4).

JFB: Job 31:8

Apodosis to Job 31:5, Job 31:7; the curses which he imprecates on himself, if he had done these things (Lev 26:16; Amo 9:14; Psa 128:2).

JFB: Job 31:8

Rather, "what I plant," my harvests.

JFB: Job 31:9-12

Job asserts his innocence of adultery.

JFB: Job 31:9-12

Hath let itself be seduced (Pro 7:8; Gen 39:7-12).

JFB: Job 31:9-12

Until the husband went out.

JFB: Job 31:10

Turn the handmill. Be the most abject slave and concubine (Isa 47:2; 2Sa 12:11).

JFB: Job 31:11

In the earliest times punished with death (Gen 38:24). So in later times (Deu 22:22). Heretofore he had spoken only of sins against conscience; now, one against the community, needing the cognizance of the judge.

JFB: Job 31:12

(Pro 6:27-35; Pro 8:6-23, Pro 8:26-27). No crime more provokes God to send destruction as a consuming fire; none so desolates the soul.|| 13602||1||11||0||Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.

JFB: Job 31:12

Refused to do them justice.

JFB: Job 31:14-15

Parenthetical; the reason why Job did not despise the cause of his servants. Translate: What then (had I done so) could I have done, when God arose (to call me to account); and when He visited (came to enquire), what could I have answered Him?

JFB: Job 31:15

Slaveholders try to defend themselves by maintaining the original inferiority of the slave. But Mal 2:10; Act 17:26; Eph 6:9 make the common origin of masters and servants the argument for brotherly love being shown by the former to the latter.

JFB: Job 31:16

In the vain expectation of relief (Job 11:20).

JFB: Job 31:17

Arabian rules of hospitality require the stranger to be helped first, and to the best.

JFB: Job 31:18

Parenthetical: asserting that he did the contrary to the things in Job 31:16-17.

JFB: Job 31:18

The orphan.

JFB: Job 31:18

Namely, the widow, by advice and protection. On this and "a father," see Job 29:16.

JFB: Job 31:19

That is, ready to perish (Job 29:13).

JFB: Job 31:20

The parts of the body benefited by Job are poetically described as thanking him; the loins before naked, when clad by me, wished me every blessing.

JFB: Job 31:21

That is, "because."

JFB: Job 31:21

That I might calculate on the "help" of a powerful party in the court of justice--("gate"), if I should be summoned by the injured fatherless.

JFB: Job 31:22

Apodosis to Job 31:13, Job 31:16-17, Job 31:19-21. If I had done those crimes, I should have made a bad use of my influence ("my arm," figuratively, Job 31:21): therefore, if I have done them let my arm (literally) suffer. Job alludes to Eliphaz' charge (Job 22:9). The first "arm" is rather the shoulder. The second "arm" is the forearm.

JFB: Job 31:22

Literally, "a reed"; hence the upper arm, above the elbow.

JFB: Job 31:23

That is, the reason why Job guarded against such sins. Fear of God, though he could escape man's judgment (Gen 39:9). UMBREIT more spiritedly translates, Yea, destruction and terror from God might have befallen me (had I done so): mere fear not being the motive.

JFB: Job 31:23

Majestic might.

JFB: Job 31:23

I could have availed nothing against it.

JFB: Job 31:24-25

Job asserts his freedom from trust in money (1Ti 6:17). Here he turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbor. Covetousness is covert idolatry, as it transfers the heart from the Creator to the creature (Col 3:5). In Job 31:26-27 he passes to overt idolatry.

JFB: Job 31:26

If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. Sabaism (from tsaba, "the heavenly hosts") was the earliest form of false worship. God is hence called in contradistinction, "Lord of Sabaoth." The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. They had no temples, but were worshipped on high places and roofs of houses (Eze 8:16; Deu 4:19; 2Ki 23:5, 2Ki 23:11). The Hebrew here for "sun" is light. Probably light was worshipped as the emanation from God, before its embodiments, the sun, &c. This worship prevailed in Chaldea; wherefore Job's exemption from the idolatry of his neighbors was the more exemplary. Our "Sun-day," "Mon-day," or Moon-day, bear traces of Sabaism.

JFB: Job 31:27

Away from God to idolatry.

JFB: Job 31:27

"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship (1Ki 19:18; Hos 13:2).

JFB: Job 31:28

The Mosaic law embodied subsequently the feeling of the godly from the earliest times against idolatry, as deserving judicial penalties: being treason against the Supreme King (Deu 13:9; Deu 17:2-7; Eze 8:14-18). This passage therefore does not prove Job to have been subsequent to Moses.

JFB: Job 31:29

In malicious triumph (Pro 17:5; Pro 24:17; Psa 7:4).

JFB: Job 31:30

Literally, "palate." (See on Job 6:30).

JFB: Job 31:30

Literally, "so as to demand his (my enemy's) soul," that is, "life by a curse." This verse parenthetically confirms Job 31:30. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel spirit, which was the end of the law (compare Lev 19:18; Deu 23:6, with Mat 5:43-44).

Clarke: Job 31:1

I made a covenant with mine eyes - ברית כרתי לעיני berith carati leeynai : "I have cut"or divided "the covenant sacrifice with my eyes."My conscience and my eyes are the contracting parties; God is the Judge; and I am therefore bound not to look upon any thing with a delighted or covetous eye, by which my conscience may be defiled, or my God dishonored

Clarke: Job 31:1

Why then should I think upon a maid? - ומה אתבונן על בתולה umah ethbonen al bethulah . And why should I set myself to contemplate, or think upon, Bethulah? That Bethulah may here signify an idol, is very likely. Sanchoniatho observes, that Ouranos first introduced Baithulia when he erected animated stones, or rather, as Bochart observes, Anointed stones, which became representatives of some deity. I suppose that Job purges himself here from this species of idolatry. Probably the Baithulia were at first emblems only of the tabernacle; בית אלוה beith Eloah , "the house of God;"or of that pillar set up by Jacob, Gen 28:18, which he called בית אלהים beith Elohim , or Bethalim; for idolatry always supposes a pure and holy worship, of which it is the counterfeit. For more on the subject of the Baithulia, see the notes on Gen 28:19.

Clarke: Job 31:2

For what portion of God is there from above? - Though I have not, in this or in any other respect, wickedly departed from God, yet what reward have I received?

Clarke: Job 31:3

Is not destruction to the wicked - If I had been guilty of such secret hypocritical proceedings, professing faith in the true God while in eye and heart an idolater, would not such a worker of iniquity be distinguished by a strange and unheard-of punishment?

Clarke: Job 31:4

Doth not he see my ways - Can I suppose that I could screen myself from the eye of God while guilty of such iniquities?

Clarke: Job 31:5

If I have walked with vanity - If I have been guilty of idolatry, or the worshipping of a false god: for thus שאו shau , which we here translate vanity, is used Jer 18:15; (compare with Psa 31:6; Hos 12:11; and Jon 2:9), and it seems evident that the whole of Job’ s discourse here is a vindication of himself from all idolatrous dispositions and practices.

Clarke: Job 31:6

Mine integrity - תמתי tummathi , my perfection; the totality of my unblameable life.

Clarke: Job 31:7

If my step hath turned out of the way - I am willing to be sifted to the uttermost - for every step of my foot, for every thought of my heart, for every look of mine eye, and for every act of my hands.

Clarke: Job 31:8

Let me sow, and let another eat - Let me be plagued both in my circumstances and in my family

Clarke: Job 31:8

My offspring be rooted out - It has already appeared probable that all Job’ s children were not destroyed in the fall of the house mentioned Job 1:18, Job 1:19.

Clarke: Job 31:9

If mine heart have been deceived by a woman - The Septuagint add, ανδρος ἑτερου, another man’ s wife.

Clarke: Job 31:10

Let my wife grind unto another - Let her work at the handmill, grinding corn; which was the severe work of the meanest slave. In this sense the passage is understood both by the Syriac and Arabic. See Exo 11:5 (note), and Isa 47:2 (note); and see at the end of the chapter, Isa 31:8 (note)

Clarke: Job 31:10

And let others bow down upon her - Let her be in such a state as to have no command of her own person; her owner disposing of her person as he pleases. In Asiatic countries slaves were considered so absolutely the property of their owners, that they not only served themselves of them in the way of scortation and concubinage, but they were accustomed to accommodate their guests with them! Job is so conscious of his own innocence, that he is willing it should be put to the utmost proof; and if found guilty, that he may be exposed to the most distressing and humiliating punishment; even to that of being deprived of his goods, bereaved of his children, his wife made a slave, and subjected to all indignities in that state.

Clarke: Job 31:11

For this is a heinous crime - Mr. Good translates

"For this would be a premeditated crime

And a profligacy of the understanding.

See also Job 31:28. That is, It would not only be a sin against the individuals more particularly concerned, but a sin of the first magnitude against society; and one of which the civil magistrate should take particular cognizance, and punish as justice requires.

Clarke: Job 31:12

For it is a fire - Nothing is so destructive of domestic peace. Where jealousy exists, unmixed misery dwells; and the adulterer and fornicator waste their substance on the unlawful objects of their impure affections.

Clarke: Job 31:13

The cause of my man-servant - In ancient times slaves had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against himself, if they had a cause of complaint, and to give them all the benefit of the law.

Clarke: Job 31:15

Did not he that made me - make him? - I know that God is the Judge of all; that all shall appear before him in that state where the king and his subject, the master and his slave, shall be on an equal footing, all civil distinctions being abolished for ever. If, then I had treated my slaves with injustice, how could I stand before the judgment-seat of God? I have treated others as I wish to be treated.

Clarke: Job 31:17

Or have eaten my morsel myself alone - Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ ’ ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις . "The ancient Romans named supper Coena, ( κοινα ), which signifies communion ( κοινωνια ) or fellowship; for although they dined alone, they supped with their friends."- Plut. Symp. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or have eaten my morsel myself alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself.

Clarke: Job 31:18

This is a very difficult verse, and is variously translated. Take the following instances: - For from his youth he (the male orphan) was brought up with me as a father. Yea, I have guided her (the female orphan) from her mother’ s womb - Heath

Nam a pueris educavit me commiseratio; jam inde ab utero matris meae illa me deduxit - Houbigant

"For commiseration educated me from my childhood

And she brought me up even from my mother’ s womb.

This is agreeable to the Vulgate

"Behold, from my youth calamity hath quickened me

Even from my mother’ s womb have I distributed it.

This is Mr. Goods version, and is widely different from the above

For mercy grewe up with me fro my youth

And compassion fro my mother’ s wombe.

Coverdale

Ὁτι εκ νεοτητος μου εξετρεφον ὡς πατηρ, και εκ γαστρος μητρος μου ὡδηγησα - Septuagint. "For from my youth I nourished them as a father; and I was their guide from my mother’ s womb.

The Syriac. - "For from my childhood he educated me in distresses, and from the womb of my mother in groans."The Arabic is nearly the same

The general meaning may be gathered from the above; but who can reconcile such discordant translations?

Clarke: Job 31:20

If his loins have not blessed me - This is a very delicate touch: the part that was cold and shivering is now covered with warm woollen. It feels the comfort; and by a fine prosopopoeia, is represented as blessing him who furnished the clothing.

Clarke: Job 31:21

If I have lifted up my hand against the fatherless - I have at no time opposed the orphan, nor given, in behalf of the rich and powerful, a decision against the poor, when I saw my help in the gate - when I was sitting chief on the throne of judgment, and could have done it without being called to account. There are sentiments very like these in the poem of Lebeid, one of the authors of the Moallakhat. I shall quote several verses from the elegant translation of Sir William Jones, in which the character of a charitable and bountiful chief is well described: -

"Oft have I invited a numerous company to the death of a camel bought for slaughter, to be divided with arrows of equal dimensions.

"I invite them to draw lots for a camel without a foal, and for a camel with her young one, whose flesh I distribute to all the neighbors.

"The guest and the stranger admitted to my board seem to have alighted in the sweet vale of Tebaala, luxuriant with vernal blossoms.

"The cords of my tent approaches every needy matron, worn with fatigue, like a camel doomed to die at her master’ s tomb, whose venture is both scanty and ragged.

"There they crown with meat (while the wintry winds contend with fierce blasts) a dish flowing like a rivulet, into which the famished orphans eagerly plunge.

"He distributes equal shares, he dispenses justice to the tribes, he is indignant when their right is diminished; and, to establish their right, often relinquishes his own.

"He acts with greatness of mind, and nobleness of heart: he sheds the dew of his liberality on those who need his assistance; he scatters around his own gains and precious spoils, the prizes of his valor."- Ver. 73-80.

Clarke: Job 31:22

Let mine arm fall - Mr. Good, as a medical man, is at home in the translation of this verse: -

"May my shoulder-bone be shivered at the blade

And mine arm be broken off at the socket.

Let judgment fall particularly on those parts which have either done wrong, or refused to do right when in their power.

Clarke: Job 31:23

Destruction from God was a terror - I have ever been preserved from outward sin, through the fear of God’ s judgments; I knew his eye was constantly upon me, and I coul

"Never in my Judge’ s eye my Judge’ s anger dare."

Clarke: Job 31:24

Gold my hope - For the meaning of זהב zahab , polished gold, and כתם kethem , stamped gold, see on Job 28:15-17 (note).

Clarke: Job 31:26

If I beheld the sun when it shined - In this verse Job clears himself of that idolatrous worship which was the most ancient and most consistent with reason of any species of idolatry; viz., Sabaeism, the worship of the heavenly bodies; particularly the sun and moon, Jupiter and Venus, the two latter being the morning and evening stars, and the most resplendent of all the heavenly bodies, the sun and moon excepted. "Job,"says Calmet, "points out three things here

1.    The worship of the sun and moon; much used in his time, and very anciently used in every part of the East; and in all probability that from which idolatry took its rise

2.    The custom of adoring the sun at its rising, and the moon at her change; a superstition which is mentioned in Eze 8:16, and in every part of profane antiquity

3.    The custom of kissing the hand; the form of adoration, and token of sovereign respect."Adoration, or the religious act of kissing the hand, comes to us from the Latin; ad , to , and os, oris , the mouth. The hand lifted to the mouth, and there saluted by the lips.

Clarke: Job 31:28

For I should have denied the God that is above - Had I paid Divine adoration to them, I should have thereby denied the God that made them.

Clarke: Job 31:29

If I rejoiced - I did not avenge myself on my enemy; and I neither bore malice nor hatred to him.

Clarke: Job 31:30

Neither have I suffered my mouth to sin - I have neither spoken evil of him, nor wished evil to him. How few of those called Christians can speak thus concerning their enemies; or those who have done them any mischief!

Defender: Job 31:26

Job seemed to understand that the moon does not emit its own light, but reflects the light of the sun. He differentiates between the shining of the sun, and he refers to the moon merely as "walking" in the sun's brightness."

TSK: Job 31:1

a covenant : Gen 6:2; 2Sa 11:2-4; Psa 119:37; Pro 4:25, Pro 23:31-33; Mat 5:28, Mat 5:29; 1Jo 2:16

think : Pro 6:25; Jam 1:14, Jam 1:15

TSK: Job 31:2

Job 20:29, Job 27:13; Heb 13:4

TSK: Job 31:3

destruction : Job 21:30; Psa 55:23, Psa 73:18; Pro 1:27, Pro 10:29, Pro 21:15; Mat 7:13; Rom 9:22; 1Th 5:3; 2Th 1:9; 2Pe 2:1

a strange : Isa 28:21; Jud 1:7

TSK: Job 31:4

Job 14:16, Job 34:21; Gen 16:13; 2Ch 16:9; Psa 44:21, Psa 139:1-3; Pro 5:21, Pro 15:3; Jer 16:17, Jer 32:19; Joh 1:48; Heb 4:13

TSK: Job 31:5

If : Psa 7:3-5

walked : Psa 4:2, Psa 12:2, Psa 44:20, Psa 44:21; Pro 12:11; Jer 2:5; Eze 13:8

TSK: Job 31:6

Let me be weighed in an even balance : Heb. Let him weigh me in balances of justice, 1Sa 2:3; Psa 7:8, Psa 7:9, Psa 17:2, Psa 17:3, Psa 26:1; Pro 16:11; Isa 26:7; Dan 5:27; Mic 6:11

know : Jos 22:22; Psa 1:6, Psa 139:23; Mat 7:23; 2Ti 2:19

TSK: Job 31:7

If my : Psa 44:20, Psa 44:21

mine heart : Num 15:39; Ecc 11:9; Eze 6:9, Eze 14:3, Eze 14:7; Mat 5:29

cleaved : Psa 101:3; Isa 33:15

TSK: Job 31:8

let me : Job 5:5, Job 24:6; Lev 26:16; Deu 28:30-33, Deu 28:38, Deu 28:51; Jdg 6:3-6; Mic 6:15

let my : Job 5:4, Job 15:30, Job 18:19; Psa 109:13

TSK: Job 31:9

If mine : Jdg 16:5; 1Ki 11:4; Neh 13:26; Pro 2:16-19, 5:3-23, Pro 6:25, Pro 7:21, Pro 22:14; Ecc 7:26

if I : Job 24:15, Job 24:16; Jer 5:8; Hos 7:4

TSK: Job 31:10

grind : Exo 11:5; Isa 47:2; Mat 24:41

and let : 2Sa 12:11; Jer 8:10; Hos 4:13, Hos 4:14

TSK: Job 31:11

an heinous : Gen 20:9, Gen 26:10, Gen 39:9; Exo 20:14; Pro 6:29-33

an iniquity : Job 31:28; Gen 38:24; Lev 20:10; Deu 22:22-24; Eze 16:38

TSK: Job 31:12

Pro 3:33, Pro 6:27; Jer 5:7-9; Mal 3:5; Heb 13:4

TSK: Job 31:13

the cause : Exo 21:20, Exo 21:21, Exo 21:26, Exo 21:27; Lev 25:43, Lev 25:46; Deu 15:12-15; Jer 34:14-17; Eph 6:9; Col 4:1

when : In ancient times slaves had no action at law against their owners; but Job admitted them to all civil rights, and permitted them to complain even against himself.

TSK: Job 31:14

What then : Job 9:32, Job 10:2; Psa 7:6, Psa 9:12, Psa 9:19, Psa 10:12-15, Psa 44:21, Psa 76:9, Psa 143:2; Isa 10:3; Zec 2:13

when he : Hos 9:7; Mic 7:4; Mar 7:2; Jam 2:13

what shall : Rom 3:19

TSK: Job 31:15

Did not he : Job 34:19; Neh 5:5; Pro 14:31, Pro 22:2; Isa 58:7; Mal 2:10

did not one fashion us in the womb : or, did he not fashion us in one womb, Job 10:8-12; Psa 139:14-16

TSK: Job 31:16

withheld : Job 22:7-9; Deu 15:7-10; Psa 112:9; Luk 16:21; Act 11:29; Gal 2:10

the eyes : Deu 28:32; Psa 69:3, Psa 119:82, Psa 119:123; Isa 38:14; Lam 4:17

TSK: Job 31:17

have : Deu 15:11, Deu 15:14; Neh 8:10; Luk 11:41; Joh 13:29; Act 4:32

the fatherless : Job 29:13-16; Eze 18:7, Eze 18:16; Rom 12:13; Jam 1:27; 1Jo 3:17

TSK: Job 31:18

her : that is, the widow

TSK: Job 31:19

Job 22:6; 2Ch 28:15; Isa 58:7; Mat 25:36, Mat 25:43; Luk 3:11; Act 9:39; Jam 2:16; 1Jo 3:18

TSK: Job 31:20

Job 29:11; Deu 24:13

TSK: Job 31:21

lifted : Job 6:27, Job 22:9, Job 24:9, Job 29:12; Pro 23:10, Pro 23:11; Jer 5:28; Eze 22:7

when : Mic 2:1, Mic 2:2, Mic 7:3

TSK: Job 31:22

let : Job 31:10, Job 31:40; Jos 22:22, Jos 22:23; Psa 7:4, Psa 7:5, Psa 137:6

bone : or, chanel bone

TSK: Job 31:23

destruction : Job 20:23, Job 21:20; Gen 39:9; Psa 119:120; Isa 13:6; Joe 1:15; 2Co 5:11

by : Job 13:11, Job 40:9, Job 42:5, Job 42:6; Psa 76:7

TSK: Job 31:24

Gen 31:1; Deu 8:12-14; Psa 49:6, Psa 49:7, Psa 49:17, Psa 52:7, Psa 62:10; Pro 10:15, Pro 11:28; Pro 30:9; Mar 10:24; Luk 12:15; Col 3:5; 1Ti 6:10, 1Ti 6:17

TSK: Job 31:25

rejoiced : Est 5:11; Pro 23:5; Jer 9:23; Eze 28:5; Luk 12:19, Luk 16:19, Luk 16:25

because : Deu 8:17, Deu 8:18; Isa 10:13, Isa 10:14; Dan 4:30; Hos 12:8; Hab 1:16

gotten much : Heb. found much.

TSK: Job 31:26

beheld : Gen 1:16-18; Deu 4:19, Deu 11:16, Deu 17:3; 2Ki 23:5, 2Ki 23:11; Jer 8:2; Eze 8:16

sun : Heb. light

the moon : Psa 8:3, Psa 8:4; Jer 44:17

in brightness : Heb. bright

TSK: Job 31:27

my heart : Deu 11:16, Deu 13:6; Isa 44:20; Rom 1:21, Rom 1:28

my mouth hath kissed my hand : Heb. my hand hath kissed my mouth, 1Ki 19:18; Psa 2:12; Hos 13:2

TSK: Job 31:28

an : Job 31:11, Job 9:15, Job 23:7; Gen 18:25; Deu 17:2-7, Deu 17:9; Jdg 11:27; Psa 50:6; Heb 12:23

for : Jos 24:23, Jos 24:27; Pro 30:9; Tit 1:16; 2Pe 2:1; 1Jo 2:23; Jud 1:4

TSK: Job 31:29

2Sa 1:12, 2Sa 4:10, 2Sa 4:11, 2Sa 16:5-8; Psa 35:13, Psa 35:14, Psa 35:25, Psa 35:26; Pro 17:5, Pro 24:17, Pro 24:18

TSK: Job 31:30

have : Exo 23:4, Exo 23:5; Mat 5:43, Mat 5:44; Rom 12:14; 1Pe 2:22, 1Pe 2:23, 1Pe 3:9

mouth : Heb. palate, Ecc 5:2, Ecc 5:6; Mat 5:22, Mat 12:36; Jam 3:6, Jam 3:9, Jam 3:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 31:1

I made a covenant with mine eyes - The first virtue of his private life to which Job refers is chastity. Such was his sense of the importance of this, and of the danger to which man was exposed, that he had solemnly resolved not to think upon a young female. The phrase here, "I made a covenant with mine eyes,"is poetical, meaning that he solemnly resolved. A covenant is of a sacred and binding nature; and the strength of his resolution was as great as if he had made a solemn compact. A covenant or compact was usually made by slaying an animal in sacrifice, and the compact was ratified over the animal that was slain, by a kind of imprecation that if the compact was violated the same destruction might fall on the violators which fell on the head of the victim. This idea of cutting up a victim on occasion of making a covenant, is retained in most languages. So the Greek ὅρκια τέμνειν, πέμνἔιν σπονδάς horkia temnein , temnein spondas , and the Latin icere foedus - to strike a league, in allusion to the striking down, or slaying of an animal on the occasion. And so the Hebrew, as in the place before us, כרת ברית b^e rı̂yth kârath - to cut a covenant, from cutting down, or cutting in pieces the victim over which the covenant was made; see this explained at length in the notes at Heb 9:16. By the language here, Job means that he had resolved, in the most solemn manner, that he would not allow his eyes or thoughts to endanger him by improperly contemplating a woman.

Why then should I think upon a maid - Upon a virgin - על־בתולה ‛al - b^e thûlâh ; compare Pro 6:25, "Lust not after her beauty in thine heart; neither let her take thee with her eyelids;"see, also, the fearful and solemn declaration of the Saviour in Mat 5:28. There is much emphasis in the expression used here by Job. He does not merely say that he had not thought in that manner, but that the thing was morally impossible that he should have done it. Any charge of that kind, or any suspicion of it, he would repel with indignation. His purpose to lead a pure life, and to keep a pure heart, had been so settled, that it was impossible that he could have offended in that respect. His purpose, also, not to think on this subject, showed the extent of the restriction imposed on himself. It was not merely his intention to lead a chaste life, and to avoid open sin, but it was to maintain a pure heart, and not to suffer the mind to become corrupted by dwelling on impure images, or indulging in unholy desires. This strongly shows Job’ s piety and purity of heart, and is a beautiful illustration of patriarchal religion. We may remark here, that if a man wishes to maintain purity of life, he must make just such a covenant as this with himself - one so sacred, so solemn, so firm, that he will not suffer his mind for a moment to harbor an improper thought. "The very passage of an impure thought through the mind leaves pollution behind it;"and the outbreaking crimes of life are just the result of allowing the imagination to dwell on impure images. As the eye is the great source of danger (compare Mat 5:28; 2Pe 2:14), there should be a solemn purpose that that should be pure, and that any sacrifice should be made rather than allow indulgence to a wanton gaze: compare Mar 9:47. No man was ever too much guarded on this subject; no one ever yet made too solemn a covenant with his eyes, and with his whole soul to be chaste.

Barnes: Job 31:2

For what portion of God is there from above? - Or, rather, "What portion should I then have from God who reigns above?"Job asks with emphasis, what portion or reward he should expect from God who reigns on high, if he had not made such a covenant with his eyes, and if he had given the reins to loose and wanton thoughts? This question he himself answers in the following verse, and says, that he could have expected only destruction from the Almighty.

Barnes: Job 31:3

Is not destruction to the wicked? - That is, Job says that he was well aware that destruction would overtake the wicked, and that if he had given indulgence to impure desires he could have looked for nothing else. Well knowing this, he says, he had guarded himself in the most careful manner from sin, and had labored with the greatest assiduity to keep his eyes and his heart pure.

And a strange punishment - - ונכר w^e neker . The word used here, means literally strangeness - a strange thing, something with which we were unacquainted. It is used here evidently in the sense of a strange or unusual punishment; something which does not occur in the ordinary course of events. The sense is, that for the sin here particularly referred to, God would interpose to inflict vengeance in a manner such as did not occur in the ordinary dealings of his providence. There would be some punishment adopted especially to this sin, and which would mark it with his special displeasure. Has it not been so in all ages? The Vulgate renders it, alienatio , and the Septuagint translates it in a similar manner - ἀπαλλοτρίωσις apallotriōsis - and they seem to have understood it as followed by entire alienation from God; an idea which would be every where sustained by a reference to the history of the sin referred to by Job. There is no sin that so much poisons all the fountains of pure feeling in the soul, and none that will so certainly terminate in the entire wreck of character.

Barnes: Job 31:4

Doth he not see my ways? - This either means that God was a witness of all that he did - his thoughts, words, and deeds, and would punish him if he had given indulgence to improper feelings and thoughts; or that since God saw all his thoughts, he could boldly appeal to him as a witness of his innocence in this matter, and in proof that his life and heart were pure. Rosenmuller adopts the latter interpretation; Herder seems to incline to the former. Umbreit renders it, "God himself must be a witness that I speak the truth."It is not easy to determine which is the true meaning. Either of them will accord well with the scope of the passage.

Barnes: Job 31:5

If I have walked with vanity - This is the second specification in regard to his private deportment. He says that his life had been sincere, upright, honest. The word vanity here is equivalent to falsehood, for so the parallelism demands, and so the word ( שׁוא shâv' ) is often used; Psa 12:3; Psa 41:7; Exo 23:1; Deu 5:20; compare Isa, Deu 1:13. The meaning of Job here is, that he had been true and honest. In his dealings with others he had not defrauded them; he had not misrepresented things; he had spoken the exact truth, and had done that which was without deception or guile.

If my foot hath hasted to deceit - That is, if I have gone to execute a purpose of deceit or fraud. He had never, on seeing an opportunity where others might be defrauded, hastened to embrace it. The Septuagint renders this verse, "If I have walked with scoffers - μετα γελοιαστῶν meta geloiastōn - and if my foot has hastened to deceit."

Barnes: Job 31:6

Let me be weighed in an even balance - Margin, him weigh me in balances of justice. That is, let him ascertain exactly my character, and treat me accordingly. If on trial it be found that I am guilty in this respect, I consent to be punished accordingly. Scales or balances are often used as emblematic of justice. Many suppose, however, that this verse is a parenthesis, and that the imprecation in Job 31:8, relates to Job 31:5, as well as to Job 31:7. But most probably the meaning is, that he consented to have his life tried in this respect in the most exact and rigid manner, and was willing to abide the result. A man may express such a consciousness of integrity in his dealings with others, without any improper self-reliance or boasting. It may be a simple fact of which he may be certain, that he has never meant to defraud any man.

Barnes: Job 31:7

If my step hath turned out of the way - The path in which I ought to walk - the path of virtue.

And mine heart walked after mine eyes - That is, if I have coveted what my eyes have beheld; or if I have been determined by the appearance of things rather than by what is right, I consent to bear the appropriate punishment.

And if any blot hath cleaved to mine hands - To have clean hands is emblematic of innocence; Job 17:9; Psa 24:4; compare Mat 27:24. The word blot here means stain, blemish: Dan 1:4. The idea is, that his hands were pure, and that he had not been guilty of any act of fraud or violence in depriving others of their property.

Barnes: Job 31:8

Then let me sow, and let another eat - This is the imprecation which he invokes, in case he had been guilty in this respect. He consented to sow his fields, and let others enjoy the harvest. The expression used here is common in the Scriptures to denote insecurity of property or calamity in general; see Lev 26:16 : "And ye shall sow your seed in vain, for your enemies shall eat it;"compare Deu 28:30; Amo 9:13-14.

Yea, let my offspring be rooted out - Or, rather, "Let what I plant be rooted up."So Umbreit, Noyes, Schultens, Rosenmuller, Herder, and Lee understand it. There is no evidence that he here alludes to his children, for the connection does not demand it, nor does the word used here require such an interpretation. The word צאצאים tse'ĕtsâ'iym - means properly shoots; that is, what springs out of anything - as the earth, or a tree - from יצא yâtsâ' - to go out, to go forth. It is applied to the productions of the earth in Isa 42:5; Isa 34:1, and to children or posterity, in Isa 22:24; Isa 61:9; Isa 65:23; Job 5:25; Job 21:8. Here it refers evidently to the productions of the earth; and the idea is, that if he had been guilty of dishonesty or fraud in his dealings, he wished that all that he had sowed should be rooted up.

Barnes: Job 31:9

If mine heart have been deceived by a woman - If I have been enticed by her beauty. The word rendered "deceived" פתה pâthâh means to open, to expand. It is then applied to that which is open or ingenuous; to that which is unsuspicious - like a youth; and thence is used in the sense of being deceived, or enticed; Deu 11:16; Exo 22:16; Pro 1:10; Pro 16:29. The word "woman"here probably means a married woman, and stands opposed to "virgin"in ver. 1. The crime which he here disclaims is adultery, and he says that his heart had never been allured from conjugal fidelity by the charms or the arts of a woman.

Or if I have laid wait at my neighbor’ s door - That is, to watch when he would be absent from home. This was a common practice with those who were guilty of the crime referred to here; compare Pro 7:8-9.

Barnes: Job 31:10

Then let my wife grined unto another - Let her be subjected to the deepest humiliation and degradation. Probably Job could not have found language which would have more emphatically expressed his sense of the enormity of this crime, or his perfect consciousness of innocence. The last thing which a man would imprecate on himself, would be that which is specified in this verse. The word "grind"( טחן ṭâchan ) means to crush, to beat small; then to grind, as in a handmill; Jdg 16:21; Num 11:8. This was usually the work of females and slaves; see the notes at Isa 47:2. The meaning here is, "Let my wife be the mill-wench to another; be his abject slave, and be treated by him with the deepest indignity."This passage has been understood by many in a different sense, which the parallelism might seem to demand, but which is not necessarily the true interpretation. The sense referred to is this: Cogatur uxor mea ad patiendum alius concubitum, ut verbum molendi hoc loco eodem sensu sumatur, quo non raro a Latinis usurpatur ut in illo Horatii (Satyr. L. i. Ecl. ii. verse 35), alienas permolere uxores .

In this sense the rabbinic writers understand Jdg 16:21 and Lam 5:13. So also the Chaldee renders the phrase before us ( חורן תשמשעם אנתתי ) coeat cure alio uxor mea ; and so the Septuagint seems to have understood it - ἀρέσαι ἄρα κὰι ἡ γυνή μου ἑτέρῳ aresai ara kai hē gunē mou heterō . But probably Job meant merely that his wife should be reduced to the condition of servitude, and be compelled to labor in the employ of another. We may find here an answer to the opinion of Prof. Lee (in his notes at Job 31:1), that the wife of Job was at this time dead, and that he was meditating the question about marrying again. May we not here also find an instance of the fidelity and forgiving spirit of Job toward a wife who is represented in the early part of this book as manifesting few qualities which could win the heart of an husband? There is no expression of impatience at her temper and her words on the part of Job, and he here speaks of it as the most serious of all calamities that could happen; the most painful of all punishments, that that same wife should be reduced to a condition of servitude and degradation.

Barnes: Job 31:11

For this is an heinous crime - This expresses Job’ s sense of the enormity of such an offence. He felt that there was no palliation for it; he would in no way, and on no pretence, attempt to vindicate it.

An iniquity to be punished by the judges - A crime for the judges to determine on and decide. The sins which Job had specified before this, were those of the heart; but here he refers to a crime against society - an offence which deserved the interposition of the magistrate. It may be observed here, that adultery has always been regarded as a sin "to be punished by the judges."In most countries it has been punished with death; see the notes at Joh 8:5.

Barnes: Job 31:12

For it is a fire that consumeth to destruction - This may mean that such an offence would be a crime that would provoke God to send destruction, like a consuming fire upon the offender (Rosenmuller and Noyes), or more likely it is designed to be descriptive of the nature of the sin itself. According to this, the meaning is, that indulgence in this sin tends wholly to ruin and destroy a man. It is like a consuming fire, which sweeps away everything before it. It is destructive to the body, the morals, the soul. Accordingly, it may be remarked that there is no one vice which pours such desolation through the soul as licentiousness. See Rush on the Diseases of the Mind. It corrupts and taints all the fountains of morals, and utterly annihilates all purity of the heart. An intelligent gentleman, and a careful observer of the state of things in society, once remarked to me, that on coming to the city of Philadelphia, it was his fortune to be in the same boarding-house with a number of young men, nearly all of whom were known to him to be of licentious habits. He has lived to watch their course of life; and he remarked, that there was not one of them who did not ultimately show that he was essentially corrupt and unprincipled in every department of morals. There is not any one propensity of man that spreads such a withering influence over the soul as this; and, however it may be accounted for, it is certain that indulgence in this vice is a certain evidence that the whole soul is corrupt, and that no reliance is to be placed on the man’ s virtue in any respect, or in reference to any relation of life.

And would root out all mine increase - By its desolating effects on my heart and life. The meaning is, that it would utterly ruin him; compare Luk 15:13, Luk 15:30. How many a wretched sensualist can bear testimony to the truth of this statement! How many a young man has been wholly ruined in reference to his worldly interests, as well as in reference to his soul, by this vice compare Prov. 7: No young man could do a better service to himself than to commit the whole of that chapter to memory, and so engrave it on his soul that it never could be forgotten.

Barnes: Job 31:13

If I did despise the cause of my man-servant - Job turns to another subject, on which he claimed that his life had been upright. It was in reference to the treatment of his servants. The meaning here is, "I never refused to do strict justice to my servants when they brought their cause before me, or when they complained that my dealings with them had been severe."

When they contended with me - That is, when they brought their cause before me, and complained that I had not provided for them comfortably, or that their task had been too hard. If in any respect they supposed they had cause of complaint, I listened to them attentively, and endeavored to do right. He did not take advantage of his sower to oppress them, nor did he suppose that they had no rights of any kind. It is evident, from this, that Job had those who sustained to him the relation of servants; but whether they were slaves, or hired servants, is not known. The language here will agree with either supposition, though it cannot be doubted that slavery was known as early as the time of Job. There is no certain evidence that he held any slaves, in the proper sense of the term, nor that he regarded slavery as right; compare the notes at Job 1:3. He here refers to the numerous persons that had been in his employ in the days of his prosperity, and says that he had never taken advantage of his power or rank to do them wrong.

Barnes: Job 31:14

What then shall I do when God riseth up? - That is, when he rises up to pronounce sentence upon people, or to execute impartial justice. Job admits that if he had done injustice to a servant, he would have reason to dread the divine indignation, and that he could have no excuse. "I tremble,"said President Jefferson, speaking of slavery in the United States "when I remember that God is just!"Notes on Virginia.

And when he visiteth - When he comes to inspect human conduct. Umbreit renders it "when he punishes."The word visit is often used in this sense in the Scriptures.

Barnes: Job 31:15

Did not he that made me in the womb make him? - Had we not one and the same Creator, and have we not consequently the same nature? We may observe in regard to this sentiment, (1.) That it indicates a very advanced state of view in regard to man. The attempt has been always made by those who wish to tyrannize over others, or who aim to make slaves of others, to show that they are of a different race, and that in the design for which they were made, they are wholly inferior. Arguments have been derived from their complexion, from their supposed inferiority of intellect, and the deep degradation of their condition, often little above that of brutes, to prove that they were originally inferior to the rest of mankind. On this the plea has been often urged, and oftener felt than urged, that it is right to reduce them to slavery. Since this feeling so early existed, and since there is so much that may be plausibly said in defense of it, it shows that Job had derived his views from something more than the speculations of people, and the desire of power, when he says that he regarded all people as originally equal, and as having the same Creator. It is in fact a sentiment which people have been practically very reluctant to believe, and which works its way very slowly even yet on the earth; compare Act 17:26. (2.) This sentiment, if fairly embraced and carried out, would soon destroy slavery everywhere.

If people felt that they were reducing to bondage those who were originally on a level with themselves - made by the same God, with the same faculties, and for the same end; if they felt that in their very origin, in their nature, there was that which could not be made mere property, it would soon abolish the whole system. It is kept up only where people endeavor to convince themselves that there is some original inferiority in the slave which makes it proper that he should be reduced to servitude and be held as property. But as soon as there can be diffused abroad the sentiment of Paul, that "God hath made of one blood all nations of men,"Act 17:26, or the sentiment of the patriarch Job, that "the same God made us and them in the womb,"that moment the shackles of the slave will fall, and he will be free. Hence it is apparent, how Christianity, that carries this lesson on its fore-front, is the grand remedy for the evils of slavery, and needs only to be universally diffused to bring the system to an end.

And did not one fashion us in the womb - Margin, Or, did he not fashion us in one womb? The Hebrew will bear either construction, but the parallelism rather requires that given in the text, and most expositors agree in this interpretation. The sentiment is, whichever interpretation be adopted, that they had a common origin; that God would watch over them alike as his children; and that, therefore, they had equal rights.

Barnes: Job 31:16

If I have withheld the poor from their desire - Job now turns to another class of virtues, regarded also as of great importance in the patriarchal ages, kindness to the poor and the afflicted; to the fatherless and the widow. He appeals to his former life on this subject; affirms that he had a good conscience in the recollection of his dealings with them, and impliedly declares that it could not have been for any deficiency in the exercise of these virtues that his calamities had come upon him. The meaning here is, that he had not denied to the poor their wish. If they had come and desired bread of him, he had not withheld it; see Job 22:7.

Or caused the eyes of the widow to fail - That is, I have not frustrated her hopes, or disappointed her expectations, when she has looked intently upon me, and desired my aid. The "failing of the eyes"refers to failing of the object of their expectation; or the expression means that she had not looked to him in vain; see Job 11:20.

Barnes: Job 31:17

Or have eaten my morsel myself alone - If I have not imparted what I had though ever so small, to others. This was in accordance with the Oriental laws of hospitality. It is regarded as a fixed law among the Arabians, that the guest shall always be helped first, and to that which is best; and no matter how needy the family may be, or how much distressed with hunger, the settled laws of hospitality demand that the stranger-guest shall have the first and best portion. Dr. Robinson, in his "Biblical Researches,"gives an amusing instance of the extent to which this law is carried, and the sternness with which it is executed among the Arabs. In the journey from Suez to Mount Sinai, intending to furnish a supper for the Arabs in their employ, he and his fellow-travelers had bought a kid, and led it along to the place of their encampment. At night the kid was killed and roasted, and the Arabs were anticipating a savory supper.

But those of whom they had bought the kid, learned in some way that they were to encamp near, and naturally concluded that the kid was bought to be eaten, and followed them to the place of encampment, to the number of five or six persons. "Now the stern law of Arabian hospitality demands, that whenever a guest is present at a meal, whether there be much or little, the first and best portion must be laid before the stranger. In this instance the five or six guests attained their object, and had not only the selling of the kid, but also the eating of it, while our poor Arabs, whose mouths had long been watering with expectation, were forced to take up with the fragments."Vol. 1:118. There is often, indeed, much ostentation in the hospitality of the Orientals, but the law is stern and inflexible. "No sooner,"says Shaw (Travels, vol. 1:p. 20), "was our food prepared, than one of the Arabs, having placed himself on the highest spot of ground in the neighborhood, called out thrice with a loud voice to all their brethren, the sons of the faithful, to come and partake of it; though none of them were in view, or perhaps within a hundred miles of them."The great law of hospitality Job says he had carefully observed, and had not withheld what he had from the poor and the fatherless.

Barnes: Job 31:18

For from my youth he was brought up with me - This verse is usually regarded as a parenthesis, though very various expositions have been given of it. Some have understood it as denying that he had in any way neglected the widow and the fatherless, and affirming that the orphan had always, even from his youth, found a father in him, and the widow a guide. Others, as our translators, suppose that it is a parenthesis thrown in to indicate his general course of life, although the imprecation which he makes on himself, if he had neglected the widow and the orphan, is found in Job 31:22. Luther reads the two previous verses as questions, and this as an answer to them, and so also do Rosenmuller and Noyes. Umbreit regards this verse as a parenthesis. This is probably to be considered as the correct interpretation, for this better agrees with the Hebrew than the other proposed. It implies a denial of having neglected the widow and the orphan, but the full expression of his abhorrence of a charge of having done so, is to be found in the strong language in Job 31:22. The unusual Hebrew word גדלני gâdalniy probably stands for עמי גדל gâdal ‛imy - "he was brought up with me."This form of the word does not occur elsewhere.

As with a father - That is, he always found in me one who treated him as a father. The meaning is, that he had always had under his care those who were orphans; that from his very youth they had been accustomed to look up to him as a father; and that they had never been disappointed in him. It is the language of one who seems to have been born to rank, and who had the means of benefiting others, and who had done it all his life. This accords also with the Oriental notions of kindness - requiring that it should be shown especially to the widow and the fatherless.

I have guided her - Margin, "That is, the widow."The meaning is, that he had been her counsellor and friend.

From my mother’ s womb - This cannot be literally true, but it means that he had done it from early life; or as we would say, he had always done it.

Barnes: Job 31:19

If I have seen any perish ... - He turns to another virtue of the same general class - that of providing for the poor. The meaning is clear, that he had always assisted the poor and needy.

Barnes: Job 31:20

If his loins have not blessed me - This is a personification by which the part of the body that had been clothed by the benevolence of Job, is supposed to speak and render him thanks.

Barnes: Job 31:21

If I have lifted up my hand against the fatherless - That is, if I have taken advantage of my rank, influence, and power, to oppress and injure him.

When I saw my help in the gate - The gate of a city was a place of concourse; a place where debates were held, and where justice was administered. Job speaks here of that part of his life when he was clothed with authority as a magistrate, or when he had power and influence as a public man. He says that he had never abused this power to oppress the fatherless. He had never taken advantage of his influence to injure them, because he saw he had a strong party under his control, or because he had power enough to carry his point, or because he had those under him who would sustain him in an oppressive measure. This is spoken with reference to the usually feeble and defenseless condition of the orphan, as one who is deprived of his natural protector and who is, therefore, liable to be wronged by those in power.

Barnes: Job 31:22

Then let mine arm - The strong language which Job uses here, shows his consciousness of innocence, and his detestation of the offences to which he here refers, Job 31:16-22. The word rendered "arm"here ( כתף kâthêph ) means properly the shoulder. Isa 46:7; Isa 49:22; Num 7:9; compare the notes at Isa 11:14. There is no instance, it is believed, unless this is one, in which it means arm, and the meaning here is, that he wished, if he had been guilty, his shoulder might separate from the blade. So Herder, Rosenmuller, Umbreit, and Noyes render it; and so the Vulgate and the Septuagint.

From my shoulder-blade - The scapula - the flat bone to which the upper arm is attached. The wish of Job is, that the shoulder might separate from that, and of course the arm would be useless. Such a strong imprecation implies a firm consciousness of innocence.

And mine arm - The word arm here denotes the forearm - the arm from the elbow to the fingers.

From the bone - Margin, "the chanelbone."Literally, "from the reed"- מקנה miqâneh . Umbreit renders it, Schneller als ein Rohr - quicker than a reed. The word קנה qâneh means properly a reed, cane, calamus (see the notes at Isa 43:24), and is here applied to the upper arm, or arm above the elbow, from its resemblance to a reed or cane. It is applied, also, to the arm or branch of a chandelier, or candlestick, Exo 25:31, and to the rod or beam of a balance, Isa. xlvi. 6. The meaning here is, that he wished that his arm should be broken at the elbow, or the forearm be separated from the upper arm, if he were guilty of the sins which he had specified. There is allusion, probably, and there is great force and propriety in the allusion, to what he had said in Job 31:2 l: "If his arm had been lifted up against an orphan, he prayed that it might fall powerless."

Barnes: Job 31:23

For destruction from God was a terror to me - The destruction which God would bring upon one who was guilty of the crime here specified, awed and restrained me. He was deterred from this crime of oppressing the fatherless by the fear of God. He could have escaped the judgment of people. He had power and influence enough not to dread the penalty of human law. He could have done it in such a way as not to have been arraigned before any earthly tribunal, but he remembered that the eye of God was upon him, and that he was the avenger of the fatherless and the widow.

And by reason of his highness - On account of his majesty, exaltation, glory.

I could not endure - אוכל לא lo''ûkôl - I could not; that is, I could not do it. I was so much awed by his majesty; I had such a veneration for him, that I could not be guilty of such an offence.

Barnes: Job 31:24

If I have made gold my hope - That is, if I have put my trust in gold rather than in God; if I have fixed my affections with idolatrous attachment on riches rather than on my Maker. Job here introduces another class of sins, and says that his conscience did not charge him with guilt in respect to them. He had before spoken mainly of social duties, and of his manner of life toward the poor, the needy, the widow, and the orphan. He here turns to the duty which he owed to God, and says that his conscience did not charge him with idolatry in any form. He had indeed been rich, but he had not fixed his affections with idolatrous attachment on his wealth.

Or have said to fine gold - The word used here ( כתם kethem ) is the same which is employed in Job 28:16, to denote the gold of Ophir. It is used to express that which was most pure - from the verb כתם kâtham - to hide, to hoard, and then denoting that which was hidden, hoarded, precious. The meaning is, that he had not put his trust in that which was most sought after, and which was deemed of the highest value by people.

Barnes: Job 31:25

If I have rejoiced because my wealth was great - That is, if I have rejoiced as if I might now confide in it, or put my trust in it. He had not found his principal joy in his property, nor had he attempted to find in that the happiness which he ought to seek in God.

And because mine hand had gotten much - Margin, found. Prof. Lee translates this, "When as a mighty man my hand prevailed."But the usual interpretation is given in our translation, and this accords better with the connection. The word found better expresses the sense of the Hebrew than gotten, but the sense is not materially varied.

Barnes: Job 31:26

If I beheld the sun when it shined - Margin, light. The Hebrew word ( אור 'ôr ) properly means light, but that it here means the sun is manifest from the connection, since the moon occurs in the parallel member of the sentence. Why the word light is used here rather than sun, can be only a matter of conjecture. It may be because the worship to which Job refers was not primarily and originally that of the sun, the moon, or the stars, but of light as such, and that he mentions this as the essential feature of the idolatry which he had avoided. The worship of light in general soon became in fact the worship of the sun - as that is the principal source of light. There is no doubt that Job here refers to idolatrous worship, and the passage is particularly valuable, as it describes one of the forms of idolatry then existing, and refers to some of the customs then prevalent in such worship.

The word light is used, also, to denote the sun in Job 37:2 l; compare Isa 18:4; Hab 3:4. So, also, Homer speaks of the sun not only as λαμπρὸν φάος ἡελίοιο lampron faos hēelioio - bright light of the sun, but simply as φάος faos - light. Odyssey r. 335. The worship here referred to is that of the heavenly bodies, and it is known that this existed in the early periods of the world, and was probably one of the first forms of idolatry. It is expressly mentioned by Ezekiel as prevailing in his time, Eze 8:16, "And they worshipped the sun toward the east."That it prevailed in the time of Moses, is evident from the caution which he gives in Deu 4:19; compare 2Ki 23:5. It is well known, also, that the worship of the heavenly bodies was common in the East, and particularly in Chaldea - near to which Job is supposed to have lived, and it was a remarkable fact that one who was surrounded with idolaters of this description had been enabled always to keep himself pure.

The principle on which this worship was founded was, probably, that of gratitude. People adored the objects from which they derived important benefits, as well as deprecated the wrath of those which were supposed to exert a malignant influence. But among the objects from which people derived the greatest benefits were the sun and moon, and hence, they were objects of worship. The stars, also, were supposed to exert important influences over people, and hence, they also early became objects of adoration. An additional reason for the worship of the heavenly bodies may have been, that light was a natural and striking symbol of the divinity, and those shining bodies may have been at first honored as representatives of the Deity. The worship of the heavenly bodies was called Sabaism, from the Hebrew word צבא tsâbâ' - host, or army - as being the worship of the hosts of heaven.

It is supposed to have had its origin in Persia, and to have spread thence to the West. That the moon was worshipped as a deity, is abundantly proved by the testimony of the ancient writers. Hottinger, Hist. Orient. Lib. 1:c. 8, speaking of the worship of the Zabaists, adduces the testimony of Ali Said Vaheb, saying that the first day of the week was devoted to the sun; the second to the moon; the third to Mars, etc. Maimonides says that the Zabaists worshipped the moon, and that they also said that Adam led mankind to that species of worship. Mor. Nev. P. 3: Clemens Alexandr. says (in Protrepto) κὰι προσεκίνησαν ἥλιον ὡς ἰνδοὶ κὰι σελήνην ὡς φρύγες kai prosekinēsan hēlion hōs indoi kai selēnēn hōs fruges . Curtius says of the people of Lybia (Liv. iv. in Melp.) θυὸνσι δὲ ἡλίῳ κὰι οελήνη μόυνοισι thuousi de hēliō kai oelēnē mounoisi .

Julius Caesar says of the Germans, that they worshipped the moon, Lib. 6: de B. G. p. 158. The Romans had a temple consecrated to the moon, Taci. Ann. Lib. 15: Livy, L. 40: See Geor. Frid. Meinhardi Diss. de Selenolatria, in Ugolin’ s Thesau. Sacr. Tom. 23:p. 831ff. Indeed, we have a proof of the worship of the moon in our own language, in the name given to the second day of the week - Monday, i. e. moon-day, implying that it was formerly regarded as devoted to the worship of the moon. The word "beheld"in the passage before us must be understood in an idolatrous sense. "If I have looked upon the sun as an object of worship."Schultens explains this passage as referring to splendid and exalted characters, who, on account of their brilliance and power, may be compared to the sun at noon-day, and to the moon in its brightness. But the more obvious and common reference is to the sun and moon as objects of worship.

Or the moon walking in brightness - Margin, bright. The word "walking,"here applied to the moon, may refer either to its course through the heavens, or it may mean, as Dr. Good supposes, advancing to her full; "brightly, or splendidly progressive."The Septuagint renders the passage strangely enough. "Do we not see the shining sun eclipsed? and the moon changing? For it is not in them."

Barnes: Job 31:27

And my heart hath been secretly enticed - That is, away from God, or led into sin.

Or my mouth hath kissed my hand - Margin, my hand hath kissed my mouth. The margin accords with the Hebrew. It was customary in ancient worship to kiss the idol that was worshipped; compare 1Ki 19:18, "I have left me seven thousand in Israel - and every mouth which hath not kissed him."See, also, Hos 13:2. The Muslims at the present day, in their worship at Mecca, kiss the black stone which is fastened in the corner of the Beat Allah, as often as they pass it, in going round the Caaba. If they cannot come near enough to kiss it, they touch it with the hand, and kiss that. An Oriental pays his respects to one of a superior station by kissing his hand and putting it to his forehead. Paxton. See the custom of kissing the hand of a Prince, as it exists in Arabia, described by Niebuhr, Reisebeschreib. 1, S. 414. The custom prevailed, also, among the Romans and Greeks. Thus, Pliny (Hist. Nat. 28:2) says, Inter adorandum dexterarm ad osculum referimus, et totum corpus circumagimus. So Lucian in the book, περὶ ὀρχήτεως peri orchēseōs , says, "And the Indians, rising early, adore the sun - not as we, kissing the hand - τὴν χείρα κύσαντες tēn cheira kusantes - think that our vow is perfect."The foundation of the custom here alluded to, is the respect and affection which is shown for one by kissing; and as the heavenly bodies which were worshipped were so remote that the worshippers could not have access to them, they expressed their veneration by kissing the hand. Job means to say, that he had never performed an act of homage to the heavenly bodies.

Barnes: Job 31:28

This also were an iniquity to be punished by the judqe - Note Job 31:11. Among the Hebrews idolatry was an offence punishable by death by stoning; Deu 17:2-7. It is possible, also, that this might have been elsewhere in the patriarchal times a crime punishable in this manner. At all events, Job regarded it as a heinous offence, and one of which the magistrate ought to take cognizance.

For I should have denied the God that is above - The worship of the heavenly bodies would have been in fact the denial of the existence of any Superior Being. This, in fact, always occurs, for idolaters have no knowledge of the true God.

Barnes: Job 31:29

If I rejoiced at the destruction of him that hated me - Job here introduces another class of offences, of which he says he was innocent. The subject referred to is the proper treatment of those who injure us. In respect to this, he says that he was entirely conscious of freedom from exultation when calamity came upon a foe, and that he had never even wished him evil in his heart. The word "destruction"here, means calamity, disappointment, or affliction of any kind. It had never been pleasant to him to see one who hated him suffer. It is needless to remark how entirely this accords with the New Testament. And it is pleasant to find such a sentiment as this expressed in the early age of the world, and to see how the influence of true religion is at all times the same. The religion of Job led him to act out the beautiful sentiment afterward embodied in the instructions of the Savior, and made binding on all his followers; Mat 5:44. True religion will lead a man to act out what is embodied in its precepts, whether they are expressed in formal language or not.

Or lifted up myself - Been elated or rejoiced.

When evil found him - When calamity overtook him.

Barnes: Job 31:30

Neither have I suffered my mouth - Margin, as in Hebrew, palate. The word is often used for the mouth in general, and especially as the organ of the voice from the use and importance of the palate in speaking. Pro 8:7. "For my palate ( חכי chikiy ) speaketh truth."It is used as the organ of taste, Job 12:11; compare Job 6:30; Psa 119:103.

By wishing a curse to his soul - It must have been an extraordinary degree of piety which would permit a man to say this with truth, that he had never harbored a wish of injury to an enemy. Few are the people, probably, even now, who could say this, and who are enabled to keep their minds free from every wish that calamities and woes may overtake those who are seeking their hurt. Yet this is the nature of true religion. It controls the heart, represses the angry and revengeful feelings, and creates in the soul an earnest desire for the happiness even of those who injure us.

Poole: Job 31:2

The reason of my continency and chastity was, the consideration of God’ s presence, and providence, and judgments.

What portion of God what fruit or recompence might be expected from God for those who do such things? Nothing but destruction, as it follows, Job 31:3 . I considered, that though these practices might at first please me, yet they would be bitterness in the latter end. From above ; an emphatical phrase, to note, that how secretly and slily soever unchaste persons carry the matter, so as men cannot reprove or reproach them; yet there is one who stands upon a higher place, whence he hath the better prospect, who seeth both when, and in what manner, and with what design they do these things.

Poole: Job 31:3

Destruction is their portion, and a strange punishment, some extraordinary and dreadful judgment, which of right and course belongs to them, and only to such as they are, although it hath pleased God out of his sovereign power to inflict it upon me, who have lived in all good conscience before him. Heb. an alienation or estrangement , to wit, from God and from his favour. Had I been such a one, I neither could nor should have expected any kindness or mercy from God, as now I do.

Poole: Job 31:4

i.e. All my counsels and courses. This is another reason why he was so circumspect and exact in restraining his thoughts, and senses, and whole man from sinful practices, because he knew that God would discern them, and therefore punish them, as he said, Job 31:3 .

Poole: Job 31:5

Walked i.e. conversed in the world, dealt with men.

With vanity i.e. with lying, or falsehood, or hypocrisy, as this word is oft used, as Psa 4:2 12:3 36:3 Pro 30:8 , and as the next words explain it.

If my foot hath hasted to deceit if when I have had any temptation or opportunity of enriching myself, by defrauding or wronging others, I have readily and greedily complied with it, as hypocrites (such as you account me) use to do, and have not rejected and abhorred it; for more is here understood than is expressed. The sense is imperfect, and supposeth an imprecation, which is either understood, after the manner of the Hebrews, or expressed in the next verse.

Poole: Job 31:6

This is either,

1. An imprecation; or rather,

2. A submission to trial, as the following words show. The sense is, I am so far from being conscious to myself of any hypocrisy or secret wickedness, whereby I have brought these unusual judgments upon myself, as you traduce me, that I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all-seeing God.

That God may know Heb. and let him know (i.e. let him acknowledge and show that he knoweth and approveth); or let him make known to my friends and others, who censure or condemn me. Or, and he will know , (i.e. upon search he will find out; which is spoken of God after the manner of men)

mine integrity So this is an appeal to God to be witness of his sincerity, and to vindicate him from the imputation of hypocrisy.

Poole: Job 31:7

If I have wittingly, and willingly, and customarily (as you accuse me) swerved from the way of truth and justice which God hath prescribed to me; for otherwise no man here is so just, but he sometimes takes a wrong step, Ecc 7:20 . If I have let my heart loose to covet and seek after forbidden things, which mine eyes have seen; which may design either,

1. The lust of uncleanness; but of that he had spoken Job 31:1 , and reneweth the discourse Job 31:9 . Or rather,

2. The lust of covetousness, which is called the lust of the eyes, 1Jo 2:16 , partly because it is oft caused by sight, as Jos 7:21 , and partly because ofttimes all the satisfaction it gives is to please the sight, Ecc 5:11 . And this sin is most legible in the following punishment, Job 31:8 , where his loss answers to this evil gain. The phrase notes the common method and progress of sin, which is to enter by the eye to the heart, Gen 3:6 Num 15:39 Ecc 2:10 11:9 .

Any blot or blemish , to wit, any unjust gain. If I have in my hands or possession any goods gotten from others by fraud or violence, which would be a great scandal and a blot to my reputation.

Poole: Job 31:8

Let strangers enjoy the fruit of my labours, according to God’ s curse, Lev 26:16 Deu 28:30 .

My offspring as this word is used, Job 5:25 27:14 . Or rather, my increase , or growths , or sprouts , i.e. all my plants, and fruits, and improvements. For,

1. So the word properly signifies.

2. So this latter branch of the verse explains the former, as is most frequent in this and some other books of Scripture.

3. He had not now any children to be rooted out.

Poole: Job 31:9

By a woman to wit, by a strange woman, or rather by my neighbour’ s wife, as the next words limit it; for of a maid he spoke before, Job 31:1 , and this cannot be meant of his own wife. He saith, by a woman , i.e. either by gazing upon her beauty, so as to be enamoured with it, and to lust after her; or by her persuasions or allurements. Or, concerning a woman , i.e. concerning impure conversation with a forbidden woman. The phrase is very emphatical, taking from himself and others the vain excuses wherewith men use to palliate their sins, by pretending that they did not design the wickedness, but were merely drawn in and seduced by the strong enticements and provocations of others; all which Job supposeth, and yet nevertheless owns the great guilt of such practices even in that case, as well knowing that temptation to sin is no justification of it.

Laid wait at my neighbour’ s door watching for a fit opportunity to defile his wife. Compare Pr 7 Pr 9 .

Poole: Job 31:10

Let my wife grind unto another either,

1. Let her be taken captive, and made a slave to grind in other men’ s mills; which was a sore and vile servitude, Exo 11:5 Jud 16:21 Isa 47:2 Mat 24:41 . Or rather,

2. Let her be defiled by another man, as the next words expound it, and as the Hebrews understand it, and as this very phrase is used by very ancient, both Greek and Latin, authors of which see my Latin Synopsis on this place . And this is to be cautiously understood, not as if Job desired or would permit a requital in the same kind, but only, that if in that case God should give up his wife to such a wickedness, he should acknowledge his justice in it, and (though with abhorrency of the sin) accept of that punishment of it.

Let others bow down upon her another modest expression of a filthy action; whereby the Holy Ghost gives us a pattern and a precept to avoid not only unclean actions, but also all immodest expressions.

Poole: Job 31:11

To wit, adultery, whether committed by choice and design, or by the solicitation of the woman, Job 31:9 . Heb. an iniquity of the judges , i.e. which belongs to them to take cognizance of, and to punish, and that with death; and that not only by the law of Moses, Deu 22:22 , but even by the law of nature, as appears from the known laws and customs of heathen nations in that case. See also Gen 38:24 . This is opposed to those secret and lesser sins, which are only known to and punished by God.

Poole: Job 31:12

For this sin would be as a secret but consuming fire, wasting my estate and reputation, and body and soul too, provoking God and enraging the husband, and bringing down some extraordinary vengeance upon me; and therefore the fear of God kept me from this and such-like wickedness.

All mine increase i.e. all my estate: compare Pro 6:27 .

Poole: Job 31:13

If I did despise the cause of my man-servant if I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them, over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me.

When they contended with me either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against myself, if by any misinformation or passion I had done them any injury.

Poole: Job 31:14

When God riseth up to wit, to plead the cause of the oppressed against the oppressor, and to execute judgment, as this phrase is used, Psa 68:1 Zec 2:13 , and elsewhere. I used my servant like one who was also myself a servant, and had a Master in heaven, Col 4:1 , to whom I was to give an account of my carriage to my servant and to all men.

When he visiteth i.e. when he shall call me to his tribunal, and severely examine all my actions, and particularly the cause between me and my servant, what apology shall I make for myself?

Poole: Job 31:15

I considered that he was, though my servant, yet my fellow creature, made by the same God, and therefore one of God’ s subjects, whom I could not abuse without the injury of his supreme Lord.

Did not one fashion us in the womb Heb. did he not form us in one womb ? not in one individual womb, but in a womb of the same kind, in a human womb, with a body and soul of the same nature and quality, a reasonable and immortal creature, and made after God’ s image, no less than myself, to whom therefore I owed some respect for God’ s sake.

Poole: Job 31:16

Withheld the poor from their desire i.e. denied them what they desired of me, either in justice or from necessity; for he was not obliged to grant their vain or inordinate desires.

Caused the eyes of the widow to fail to wit, with tedious expectation of my justice or charity. I durst neither deny nor delay my help when they required and needed it.

Poole: Job 31:17

Eaten my morsel myself alone without communicating part of my provisions or estate to the poor, as it follows.

The fatherless: this one kind of necessitous persons is put for all the rest.

Poole: Job 31:18

From my youth as soon as I was capable of managing my own affairs, and of doing good to others.

He was brought up with me in my family, or at least under my care and protection.

As with a father i.e. with all the diligence and tenderness of a father.

I have guided her i.e. the widow, mentioned Job 31:16 , and commonly joined with the fatherless.

From my mother’ s womb i.e. from my tender years; ever since I was capable of discerning good and evil, I have made conscience of this duty; and this my continuance in well-doing is a good evidence of my sincerity therein.

Poole: Job 31:19

When it was in my power to clothe and arm them against cold and nakedness.

Poole: Job 31:20

Blessed me i.e. given him occasion to bless and praise me, and to pray to God to bless me for covering them; the loins being put synecdochically for the whole body: see the like expression Deu 24:13 , and compare Gen 4:10 Luk 16:9 .

With the fleece of my sheep with clothing made of my wool.

Poole: Job 31:21

To smite him with the fist of wickedness, as the phrase is, Isa 58:4 ; to bring him to the judgment-seat, that under colour of justice I might take away his right, as powerful oppressors use to do, or any ways to threaten, injure, or crush him.

When I saw my help in the gate when I understood my advantage against him, and that I could influence the judges to do what I pleased.

Poole: Job 31:22

I am contented that that arm which hath been so wickedly employed may either rot off, or fall out of joint, and so be useless and burdensome to me.

Poole: Job 31:23

I was so far from denying or questioning God’ s providence, wherewith you seem to charge me, that I always reverenced it; and when by reason of my great wealth, and power, and interest I had little reason to fear man, I stood in awe of God and of his judgments, and made it my care and business to please God. His highness, or excellency, or majesty , which is most glorious and terrible.

I could not endure I found myself utterly unable either to oppose his power, or to bear his wrath, and therefore I durst not provoke him by any impiety or injustice.

Poole: Job 31:24

My hope i.e. the matter of my hope and trust, placing my chief joy and satisfaction in worldly wealth, expecting safety and happiness from it. Compare Psa 62:10 .

Poole: Job 31:25

If I rejoiced to wit, carnally and excessively, esteeming myself happy therein without God’ s love and favour; for otherwise it is not only lawful, but a duty and gift of God, moderately and thankfully to rejoice in the good things of this life; of which see Deu 12:7 Ecc 2:24-26 3:12,13 5:18,19 .

Because mine hand had gotten much ascribing my wealth to my own wit or industry, rather than to God’ s goodness and mercy. And these sins he the rather mentions, partly for his own vindication, lest it should be thought that God took away his estate because he had abused it to pride, or carnal confidence, or luxury, or the oppression of others, &c.; and partly for the instruction of mankind in succeeding generations, that they might take notice of the malignity and odiousness of these practices, which by most men are reputed either laudable or harmless, or at worst but light and trivial miscarriages.

Poole: Job 31:26

If I beheld not simply, nor only with admiration; (for it is a glorious work of God, which we ought to contemplate and admire;) but for the end here following, or so as to ascribe to it the honour peculiar to God.

The sun Heb. the light , to wit, the sun, as appears by the opposition of the

moon following, which is called the light here, and Gen 1:16 Psa 136:7,8 , by way of eminency, because it is the great light, and the fountain of light to this visible world. And this is understood either,

1. Of Job’ s worldly glory or prosperity, which is oft compared to light in Scripture, as the contrary is to darkness. And so the sense of these and the following words is, If I reflected upon my wealth and glory with pride, and admiration, and satisfaction. But this he had now mentioned in plain and proper terms, Job 31:25 , and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions. And although this be a great sin before God, yet this is not one of those sins which fall under the cognizance of human judges, as it here follows, Job 31:28 . Or rather,

2. Of the sun in the firmament; and so this place speaks of the idolatrous; worship of the host of heaven, and especially of the sun and moon, the most eminent and glorious of that number, which was the most ancient kind of idolatry, and was most frequent in the Eastern countries, in one of which Job lived.

When it shined i.e. in its full strength and glory; for then it did most affect men’ s eyes and hearts with admiration at its beauty and benefits, and so move them to adore it. Or, when it began to shine , (the complete verb being used of the beginning of it, as he reigned is oft put for he began to reign ,) i.e. at its first rising, which was a special and the chief time for its adoration. Walking in brightness ; when it shines most clearly; or when it is at the full, for then especially did the idolaters worship it.

Poole: Job 31:27

Secretly in my inward thoughts or affections, whilst I made open profession of my adherence to God and to the true religion. Enticed, or seduced, or deceived , by its plausible and glorious appearance, which might easily cheat a credulous and inconsiderate person to believe that there was something of a divinity in it, and so induce him to worship it. This emphatical expression seems to be used with design to teach the world this necessary and useful truth, that no mistake or error of mind would excuse the practice of idolatry. Or my mouth , Heb. and my mouth , which seems more proper here, because the secret error of the mind, without some such visible action and evidence as here follows, had not been punishable by the judges.

Kissed my hand in token of worship; whereof this was a sign, whether given to men, as Gen 41:40 Psa 2:12 , or to idols, 1Ki 19:18 Hos 13:2 . And when the idols were out of the reach of idolaters, that they could not kiss them, they used to kiss their hands, and, as it were, to throw kisses at them; of which we have many examples in heathen writers; of which see my Latin Synopsis on this place.

Poole: Job 31:28

This also no less than the other forementioned sins, adultery, oppression, &c.

By the judge i.e. by the civil magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his honour, and consequently to punish idolatry. And this did not cease to be his duty, although the magistrates of the world in Job’ s time were so far from this, that they themselves also were idolaters. Yet considering that both Job and his friends, who lived in his time and neighbourhood, were most probably the posterity or kindred of Abraham and his family, and by him or his instructed in the knowledge of the true God, and were also men of great power and authority in their places; it seems most likely that they did restrain and punish idolatry in their several jurisdictions, or at least in their own large and numerous families, where the masters anciently had power of life and death without control.

I should have denied God not directly, (for nothing is more evident than this, that divers of the wiser heathens, who did worship the sun and moon, did yet acknowledge and adore the sovereign and supreme God over and above all,) but by consequence and construction, because this was to rob God of his prerogative, by giving to the creature that religious honour or worship which is peculiar to God.

That is above who is above the sun and moon, not only in place, his glorious mansion and palace being far above all visible heavens, but also in power and dignity, or adorable excellency.

Poole: Job 31:29

I was so far from malice and revenging myself of mine enemy, which is the common and allowed practice of ungodly men, that I did not so much as desire or delight in his ruin, when it was brought upon him by other hands. Compare Exo 23:4 Pro 24:17,18 . Whence we may judge whether the great duty of loving and forgiving our enemies be a peculiar precept of Christianity, or whether it be a natural and moral duty, and a part and act of that charity which now is, and ever was, the duty of one man to another in all ages.

Lifted up myself Heb. stirred up myself , to rejoice and insult over his misery.

Poole: Job 31:30

My mouth Heb. my palate , which being one of the instruments of speech, is put for another, or for all the rest. The sense is, If any secret passion or desire of his hurt did arise in me, I forthwith suppressed it, and did not suffer it to grow and break forth into an imprecation of hurt to him.

Haydock: Job 31:1

Filled. If my servants have not testified sufficient affection for me, (Haydock) because I kept them under restraint, and obliged them to wait on my guests, (Menochius; St. Gregory) I still would not omit that duty; (ver. 32.; Haydock) or if they gave way to the greatest excesses of rage, so as to threaten to devour me, I refrained from wishing any evil to my enemy, ver. 30. (Calmet) ---

Others suppose that Job's domestics urged him on to revenge, and spoke as if they were ready to eat his enemies; (Cajetan; Tirinus) while some explain the expression in a contrary sense, to denote the extreme attachment of Job's servants to his person; in which manner the Church uses it, speaking of Christ's feeding us with his own body and blood. (Calmet) ---

Septuagint, "If frequently my maids said who?" &c. Hebrew, "said not, oh! that we had of his flesh! we cannot be satisfied." (Protestants) (Haydock) ---

Have I given my servants any reason to utter these expressions?

Haydock: Job 31:1

I made. Job is compelled to proclaim his own praises, for his vindication, as St. Paul was, being at the same time convinced that he had only done his duty, Luke xvii. 10. This is the third part of his discourse. Having given a picture of his prosperous and of his miserable condition, he observes that the latter was not inflicted in consequence of any misconduct, since he had always been attentive to avoid (Calmet) the most remote danger of offending God, or his neighbour. (Haydock) ---

That I. Hebrew, "for why should I think upon a virgin?" (Haydock) ---

Why should I expose myself, (Calmet) by indiscreet looks, (Haydock) since the passage from the eye to the heart is so easy, Ecclesiastes ii. 10. (Menochius) ---

In the warfare between the flesh and the spirit, Job deemed this precaution necessary, (Worthington) and was thus preserved from carnal thoughts. (St. Gregory xx. 2.)

Haydock: Job 31:2

High, if I should give way to such unchaste thoughts. (Menochius)

Haydock: Job 31:3

Aversion of God. Hebrew "strange punishment. " (Protestants) Incontinence is a source of much mischief, and of the most dreadful punishments, as the deluge and fate of Sodom evince. (Haydock)

Haydock: Job 31:5

Vanity, or hypocrisy, (Calmet) so as to overreach others. (Menochius)

Haydock: Job 31:6

Simplicity, and "uprightness." Tummathi. (Haydock)

Haydock: Job 31:7

Eyes. Sixtus V read, "If my eye hath followed my heart." (Calmet) ---

Job kept the utmost restraint both upon his eyes and heart, that no evil impressions from exterior objects might cause his ruin, Numbers xv. 39. (Haydock) ---

Hands, from presents, (Calmet) or injustice, particularly that of impurity. (Haydock)

Haydock: Job 31:9

Door, to seduce his wife. (Calmet) (Menochius)

Haydock: Job 31:10

Let. Hebrew, "Let my wife grind for another, and let others bend over her," urging her to work like the meanest slave. (Calmet) ---

Septuagint, "Let my wife please (Grabe substitutes Greek: l of Greek: r, and reads Greek: alesai, grind for ) another, and my little children be brought low." (Haydock) ---

Yet the sense of the Vulgate is most followed, Ecclesiasticus xlvii. 21., and Lamentations v. 13. Ausonius (epig. 5) says, molitur per utramque cavernam. (Calmet)

Haydock: Job 31:11

This adultery, to which I might have given way, and that of others with my wife, (Haydock) which would have been a requital, of which I could not indeed have complained, (Menochius) but which is nevertheless a most heinous offence. (Haydock) ---

Iniquity. Hebrew, "a crime of judgment," or capital, Genesis xxxviii. 24. (Calmet) ---

The canons of the Church (Haydock) have ranked adultery with murder and idolatry, which shews the horror in which it is held. (Calmet)

Haydock: Job 31:12

Spring; the children, Ecclesiasticus xxiii. 35., and Wisdom iv. 3. (Calmet) ---

Protestants, "all mine increase." (Haydock) ---

Adulteresses were formerly consigned to the flames. The injured husband would resent the offence, and even dislike her former children. Love is also like a fire, and those who entertain it, may soon consume all their substance (Menochius) in feasting and presents. Above all, the fire of God's indignation in hell will still pursue the libidinous.

Haydock: Job 31:13

Me, in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job's humility, and noble sentiments of God, (Calmet) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. (St. Gregory; St. Augustine, City of God x. 25.) (Ephesians vi. 9., and Colossians iv. 1.)

Haydock: Job 31:16

Wait, and not give sentence in due time, (Haydock) but frustrated her expectation. (Menochius)

Haydock: Job 31:17

Alone. This was objected to St. Chrysostom. (Calmet) ---

But his conduct proceeded not from pride or avarice. (Haydock) ---

The ancient patriarchs delighted much in the exercise of hospitality; and Tobias (iv. 17.) exhorts his son to invite the poor. Cœna, or "supper," received its name from many eating "together," while people dined alone. (Plut.[Plutarch?] Sym. viii. prob. 6.)

Haydock: Job 31:18

Womb. I was of a compassionate disposition, with which I always corresponded. (St. Gregory) ---

Hebrew, "from my youth, pity ( ceab, which Protestants translate "as with a father." Haydock) grew up with me; and from my birth I have preserved it!" (Calmet) ---

Protestants, "From my youth he was brought up with me, as with a father, and I have guided her (the widow, margin) from my mother's womb." Septuagint, "I fed him as a father, Theodotion adds, and was his leader from," &c. It was my earliest delight to assist the afflicted orphan and widow. (Haydock)

Haydock: Job 31:20

Blessed me for clothing. (Menochius)

Haydock: Job 31:21

Gate, in judgment, (Calmet) where I was the supreme judge, (Haydock) and none could resist me.

Haydock: Job 31:22

With. Hebrew, "from its bone," at the elbow. (Septuagint) (Calmet)

Haydock: Job 31:23

Bear. I knew that he would resent the injury, though I might, for a time, oppress the weak.

Haydock: Job 31:24

Fine obrizo. Hebrew cethem, chap. xxviii. 15. (Haydock)

Haydock: Job 31:27

Rejoiced. Hebrew and Chaldean, "been seduced" to idolatry. (Menochius) ---

The worship of the sun and moon was most ancient, Ezechiel viii. 16. ---

Mouth, to testify respect and admiration. This custom prevailed in many nations. Lucian (dial. de sacrif.) observes that this only sacrifice of the poor was not disregarded. The Syrians still extend their hands towards the altar, and then apply them to their mouth and eyes, when the body and blood of Christ are offered in the Mass. (Life of M. de Chateuil.) (Calmet) ---

Septuagint, ( 26 ) "Do I not see the shining sun eclipsed, (Haydock) and the moon disappear, for light does not belong to them," but to the Creator, from whom we have every thing; (Calmet) so that we should not swell with pride. Theodotion adds, ( 27 ) "and if my heart was secretly deceived." Septuagint continue, "if indeed, putting my hand to my mouth, I kissed, ( 28 ) this would also be imputed to me as a great transgression, because I should have acted falsely before the most high God." (Haydock) ---

He will admit of no rival; hence the man who admits another god, denies Him. (Menochius) ---

Job repels the charge which had been indirectly brought against him. (Worthington)

Haydock: Job 31:29

Rejoiced. Hebrew, "lifted up myself." Septuagint, "said in my heart, well, well;" euge. (Haydock) ---

These sentiments of perfection shew that the same Spirit animated those who lived under the law of nature, as well as those who were favoured with the Mosaic or Christian dispensation. (Calmet)

Haydock: Job 31:30

For. Septuagint, "Then let mine ear hear my curse, and may I fall a prey to the whispers of my people."

Gill: Job 31:1

I made a covenant with mine eyes,.... Not to look upon a woman, and wantonly gaze at her beauty, lest his heart should be drawn thereby to lust after her; for the eyes are inlets to many sins, and particularly to uncleanness, of which there have been instances, both in bad men and good men, Gen 34:2; so the poet ^t represents the eye as the way through which the beauty of a woman passes swifter than an arrow into the hearts of men, and makes impressions there; see 2Pe 2:14; hence Zaleucus ordered adulterers to be punished, by plucking out the eyes of the adulterer ^u; wherefore Job, to prevent this, entered into a solemn engagement with himself, laid himself under a strong obligation, as if he had bound himself by a covenant, made a resolution in the strength of divine grace, not to employ his eyes in looking on objects that might ensnare his heart, and lead him to the commission of sin; he made use of all ways and means, and took every precaution to guard against it; and particularly this, to shut or turn his eyes from beholding what might be alluring and enticing to him: it is said ^x of Democritus, that he put out his eyes because he could not look upon a woman without lusting after her:

why then should I think upon a maid; of corrupting and defiling her, since he had made a covenant with his eyes, and this would be a breach of that covenant: and therefore, besides the sin of lusting after her, or of corrupting her, he would be a covenant breaker, and so his sin would be an aggravated one: or he made a covenant with his eyes, to prevent any impure thoughts, desires, and inclinations in him; for the eye affects the heart, and stirs up lust in it, and excites unclean thoughts and unchaste desires: this shows that the thought of sin is sin; that fornication was reckoned a sin before the law of Moses; and that Job better understood the spirituality of the law than the Pharisees did in the time of Christ, and had the same notion of lust in the heart being fornication and adultery as he had; and that good men are not without temptation to sin, both from within and from without; and therefore should carefully shun all appearances of evil, and whatsoever leads unto it, and take every necessary precaution to guard against it.

Gill: Job 31:2

For what portion of God is there from above?.... What good portion, as the Targum paraphrases it, can impure persons expect from God? such who indulge themselves, and live in the sin of uncleanness, cannot hope to have any part in God, or a portion of good things from him; he is above, and in the highest heavens, and every good thing comes from thence, and from him there; and particularly the spiritual blessings, wherewith he blesses his people, are in heavenly places in Christ, and from thence come to them; and here a special respect may be had to God himself, who is the portion of his people, both in life and at death, and to all eternity; but men that live a vicious course of life cannot conclude they have any part in God and Christ, nor in the grace of God, and the blessings of it, nor enjoy communion with him:

and what inheritance of the Almighty from on high? heaven is an inheritance which belongs to the children of God, and he, as their heavenly Father, has bequeathed it unto then; this is from the almighty God, God all sufficient; he has chosen this inheritance for them, and appointed them unto it; this is laid up by him and reserved in heaven for them; and he gives both a right unto it, and a meetness for it, and will put them into the possession of it: but then impure persons, as fornicators and adulterers, have no inheritance in the kingdom of God and of Christ, Eph 5:5; and this was a reason with Job, and what had an influence on him, to be careful to avoid the sin of uncleanness. Some understand the words as a question concerning what would be the portion and heritage of a wicked man, a corrupter of virgins; the answer to which is given in the next verse, destruction and a strange punishment; this is their portion from God, and the heritage appointed to them by him; see Job 20:29.

Gill: Job 31:3

Is not destruction to the wicked?.... It is even to such wicked men, who live in the sin of fornication, and make it their business to ensnare and corrupt virgins; and which is another reason why Job was careful to avoid that sin; wickedness of every sort is the cause of destruction, destruction and misery are in the ways of wicked men, and their wicked ways lead unto it, and issue in it, even destruction of soul and body in hell, which is swift and sudden, and will be everlasting: this is laid up for wicked men among the treasures of God's wrath, and they are reserved that, and there is no way of deliverance from it but by Christ:

and a strange punishment to the workers of iniquity; the iniquity of fornication and whoredom, Pro 30:20; who make it their business to commit it, and live in a continued course of uncleanness and other sins; a punishment, something strange, unusual, and uncommon, as the filthy venereal disease in this world, and everlasting burnings in another; or "alienation" ^y, a state of estrangement and banishment from the presence of God and Christ, and from the society of the saints, to all eternity; see Mat 25:46.

Gill: Job 31:4

Doth not he see my ways, and count all my steps? That is, God, who is above, and the Almighty that dwells on high; he looks down from heaven, and beholds all the ways and works, the steps and motions, of the children of men; there is no darkness where the workers of iniquity can hide themselves; the fornicator and adulterer choose the night season for the commission of their sin, fancying no eye sees them; but they cannot escape the eye of God, who is omniscient; he observes the ways they walk in, the methods they take to compass their designs; he marks and counts every step taken by them, as he does indeed take notice of and reckons up every action of men, good and bad; and the consideration of this was another argument with Job to avoid the sin of uncleanness; for however privately he might commit it, so as not to be seen by men, it could not be hidden from the all seeing eye of God. Some take these words to be an obtestation, or appeal to God for the truth of what he had said; that he made a covenant with his eyes, and took every precaution to prevent his failing into the sin of uncleanness; and he whose eyes were upon his ways, knew how holily and unblamably he had walked; or else, as if the sense was, that had he given in to such an impure course of life, he might expect the omniscient God, that is above, and dwells on high, would bring upon him destruction, and a strange punishment, since he is the avenger of all such; others connect the words with the following, doth he not see my ways and steps, whether I have walked with vanity, &c. or not?

Gill: Job 31:5

If I have walked with vanity,.... Or with vain men, as Bar Tzemach interprets it, keeping company and having fellowship with them in their vain and sinful practices; or in the vanity of his mind, indulging himself in impurity of heart and life; or rather using deceitful methods to cheat and defraud others; for this seems to be another vice Job clears himself of, acting unjustly in his dealings with men, or dealing falsely with them:

or if my foot hath hasted to deceit; to cheat men in buying and selling, being ready and swift to do it, and in haste to become rich, which puts men oftentimes on evil ways and methods to attain it; see Pro 28:20.

Gill: Job 31:6

Let me be weighed in an even balance,.... Or "in balances of righteousness" ^z, even in the balance or strict justice, the justice of God; he was so conscious to himself that he had done no injustice to any man in his dealings with them, that, if weight of righteousness, which was to be, and was the rule of his conduct between man and man, was put into one scale, and his actions into another, the balance would be even, there would be nothing wanting, or, however, that would require any severe censure:

that God may know mine integrity; God did knew his integrity, and bore a testimony to it, and to his retaining it, Job 2:3; but his meaning is, that should God strictly inquire into his life and conduct with respect to his dealings with men, as it would appear that he had lived in all good conscience to that day, so he doubted not but he would find his integrity such, that he would own and acknowledge it, approve of it, and commend it, and make it known to his friends and others, whereby he would be cleared of all those calumnies that were cast upon him. Some connect these words with the following, reading them affirmatively, "God knows mine integrity"; he knows that my step has not turned out of the way of truth and righteousness; that my heart has not walked after mine eye, in lustful thoughts and desires; and that there is no spoil, nor rapine, nor violence in my hand, that I should deserve such a punishment as to sow, and another eat: thus Sephorno.

Gill: Job 31:7

If my step hath turned out of the way,.... The way of God, the way of his commandments, the good and right way, the way of truth and righteousness, so far as Job had knowledge of it: for, besides the law and light of nature the Gentiles had in common, good men had some revelation, and notions of the mind and will of God unto them, both before and after the flood, previous to the Mosaic dispensation; which in some measure directed them what way to walk in, with respect to worship and duty; and from this way Job swerved not; not that he walked so perfectly in it as to be free from sin, and never commit any; or that he never took a step out of the way, or stepped awry; but he did not knowingly, wittingly, and purposely turn out of the way; and when, through infirmity of the flesh, the temptations of Satan, and snares of the world, he was drawn aside, he did not obstinately and finally persist therein; though this may have respect not to sin in general, but to the particular sin he is clearing himself from, namely, dealing falsely and deceitfully with men, in whatsoever he had to do with them, in matters of "meum" and "tuum"; or with regard to the rules of justice and equity between man and man, he was not conscious to himself he had departed from them; a like expression to those in Psa 7:3, where some particular sin is referred unto:

and mine heart walked after mine eyes; meaning not in the lust of uncleanness, of which he had spoken before, as such do whose eyes are full of adultery; but in the sin of covetousness, so Achan's heart walked after his eyes, Jos 7:20; and this is one of the three things the world is full of, and the men of it indulge themselves in, the lust of the eyes, 1Jo 2:16; the sense is, that when he saw the riches and wealth of others, he did not covet them, nor take any illicit methods to get them out of their hands; or, when he saw the goods they were possessed of, and had with them to dispose of, he did not take the advantage of their ignorance, or use any evil ways and means to cheat and beguile them of them: it is pleasing to the flesh for the heart to walk after the eye, or to indulge to that which it is taken with; but it is very vain and foolish, as well as very dangerous so to do, Ecc 2:10; a good man chooses a better guide than his eyes; even to be a follower of God, to tread in the steps of his living Redeemer, to walk not after the flesh, but after the Spirit, and according to the law and will of God:

and if any blot cleaved to my hands; any spot, stain, or blemish, as all sin is of a defiling nature, particularly the hands may be blotted by shedding innocent blood, by taking bribes to pervert judgment; which the Septuagint version directs to here; and by getting, holding, and retaining mammon of unrighteousness, or ill gotten goods; which is what is chiefly if not solely intended here; for it may be rendered, "if any thing hath cleaved", &c. so Aben Ezra and Ben Gersom; for the word signifies both a "blot" and "anything": and the Targum takes in both senses: the meaning seems to be, that there was not anything of another man's in his hands, which he had taken from him by force and violence, or find obtained by any deceitful methods, and which he held fast, and it stuck with him as pitch to the hands, and he did not care to part with it, or restore it, whereby his hands were defiled; otherwise Job had no such opinion of the cleanness of his hands and actions, as if he thought there was no spot of sin in them, or only such as he could wash out himself; he clearly speaks the contrary, Job 9:30; which is the sense of every good man, who, conscious of his spots and blemishes, washes his hands, his actions, his conversation garments, and makes them white in the blood of the Lamb; and such, and such only, have clean hands.

Gill: Job 31:8

Then let me sow, and another eat,.... If what he had before said was not true; but he had turned out of the way of righteousness, and walked after the sight of his eyes, and the mammon of unrighteousness cleaved to his hands; then he wishes might sow his fields, and another enjoy the increase of them, which is one of God's judgments threatened unto the wicked and disobedient, Lev 26:16;

let my offspring be rooted out; but Job had no offspring or children at this time to be rooted out or destroyed; they were all destroyed already; some think therefore that this imprecation was made by him in the time of his prosperity, though here repeated as it was then, he made a covenant with his eyes; but then this might have been improved against him and retorted on him, that so it was according to his wish; and therefore he must have been guilty of the sin he would have purged himself from; others suppose that he refers to the future, and to the offspring he hoped to have hereafter; and when he should have them, wishes they may be rooted out, if he had done what he denies he had; but it does not appear that Job had any hope at all of being restored to his former state of prosperity, and of being possessed of a family and substance again, but the reverse. Gussetius ^a will have it, that he means his grandchildren; those indeed are sometimes called a man's children, and may propriety be said to be his offspring, they springing frown him; and it is possible, that, as his sons were settled from him, they were married and had children; but this is not certain, or, if they had any, that these were not destroyed with them; wherefore it is best to take the word ^b in its first and literal sense, for what springs out of the earth, herbs, plants, and trees, as in Isa 42:5; so Ben Gersom and Bar Tzemach, and which best agrees with the phrase of being "rooted out", and with what goes before; that as he had wished that which was sown in his fields might be eaten up by another, so what was planted and grew up in his gardens, orchards, vineyards, and olive yards, and the like, might be quite rooted out and destroyed; if he was not the man he declared himself to be, or had wronged any of their goods and property, then this would have been a just retaliation of him.

Gill: Job 31:9

If mine heart have been deceived by a woman,.... By another man's wife, by wantonly looking at her beauty, and so lusting after her; and so, not through any blame or fault of hers, or by any artful methods made use of by her, to allure and ensnare; such as were practised by the harlot, Pro 7:1; but by neither was the heart of Job deceived, and drawn into the sin of uncleanness; for he had made a covenant with his eyes, as not to look at a virgin, so much less at another man's wife, to prevent his lusting after her; and whatever temptations and solicitations he might have been attended with, through the grace of God, as Joseph was, he was enabled to withstand them; though as wise a man, and the wisest of men, had his heart deceived and drawn aside thereby, Ecc 7:26;

or if I have laid wait at my neighbour's door: to meet with his wife there, and carry on an intrigue with her; or to take the opportunity of going in when opened, in order to solicit her to his embraces, knowing her husband to be away from home; see Pro 5:8.

Gill: Job 31:10

Then let my wife grind unto another,.... Which some understand literally, of her being put to the worst of drudgery and slavery, to work at a mill, and grind corn for the service of a stranger, and be exposed to the company of the meanest of persons, and to their insults and abuses; as we find such as were taken captives and made prisoners by an enemy were put unto, as Samson, Jdg 16:21; and it may be observed, that to grind in a mill was also the work of women, Exo 11:5; as it was in early times; Homer ^c speaks of it as in times before him; but others take the words in a figurative sense, as if he imprecated that she lie with another man, and be defiled by him, as the Targum, Aben Ezra, and others ^d; see Isa 47:1; and in like manner the following clause:

and let others bow down upon her; both which phrases are euphemisms, or clean and decent expressions, signifying what otherwise is not to be named; the Scriptures hereby directing, as to avoid unchaste thoughts, inclinations, and desires, and impure actions, so obscene words and filthy talking, as becometh saints: but there is some difficulty in Job's imprecating or wishing such a thing might befall his wife; it could not be lawful, if he had sinned, to wish his wife might sin also; or, if he was an adulterer, that she should be an adulteress; the sense is not, that Job really wished such a thing; but he uses such a way of speaking, to show how remote he was from the sin of uncleanness, there being nothing more disagreeable to a man than for his wife to defile his bed; it is the last thing he would wish for: and moreover Job suggests hereby, that had he been guilty of this sin, he must own and acknowledge that he would be righteously served, and it would be a just retaliation upon him, should his wife use him, or she be used, in such a manner; likewise, though a man may not wish nor commit a sin for the punishment of another; yet God sometimes punishes sin with sin, and even with the same kind of sin, and with this; so David's sin with Bathsheba was punished with Absalom lying with his wives and concubines before the sun, 2Sa 12:11; see Deu 28:30.

Gill: Job 31:11

For this is an heinous crime,.... Adultery; it is contrary to the light of nature, and is condemned by it as a great sin, Gen 20:9; as well as contrary to the express will and law of God, Exo 20:14; and, though all sin is a transgression of the law of God, and deserving of death; yet there are some sins greater and more heinous than others, being attended with aggravating circumstances; and such is this sin, it is a breach of the marriage contract and covenant between man and wife; it is doing injury to a man's property, and to that which is the nearest and dearest to him, and is what introduces confusion into families, kingdoms, and states; and therefore it follows:

yea, it is an iniquity to he punished by the judges; who might take cognizance of it, examine into it, and pass sentence for it, and execute it; and, if they neglect do their duty, God, the Judge of all the earth, will punish for it in the world to come, unless repented of: "for whoremongers and adulterers God will judge", Heb 13:4; the punishment of adultery was death by the law of God, and that by stoning, as appears from Lev 20:10; and it is remarkable, that the Heathens, who were ignorant of this law, enjoined the same punishment for it; so Homer ^e introduces Hector reproving Paris for this sin, and suggests to him, that if he had his deserved punishment, he would have been clothed with a "stone coat", as he beautifully expresses it; which Suidas ^f explains, by being overwhelmed with stones, or stoned; as Eustathius ^g.

Gill: Job 31:12

For it is a fire that consumeth to destruction,.... Referring either to the nature of the sin of uncleanness; it is inflammatory, a burning lust, a fire burning in the breast; see 1Co 7:9; or to the effect of it, either the rage of jealousy in the injured person, which is exceeding fierce, furious, and cruel, like devouring fire, not to be appeased or mitigated, Pro 6:34; or else it may respect the punishment of this sin in the times of Job, and which we find was practised among the Gentiles, as the Canaanites, Job's neighbours, burning such delinquents with fire; see Gen 38:24; or rather the wrath of God for it, which is poured forth as fire, and burns to the lowest hell, and into which lake of fire all such impure persons will be cast, unless the grace of God prevents; and which will be a fire that will consume and destroy both soul and body, and so be an utter and everlasting destruction, Rev 21:8;

and would root out all my increase; even in this world; adultery is a sin that not only ruins a man's character, fixes an indelible blot upon him, a reproach that shall not be wiped off, and consumes a man's body, and destroys the health of it, but his substance also, the increase of his fields, and of his fruits, and by means of it a man is brought to a piece of bread, to beg it, and to be glad of it, Pro 6:26.

Gill: Job 31:13

If I did despise the cause of my manservant, or of my maidservant,.... Whether it was a cause that related to any controversy or quarrel among themselves when it was brought before him, he did not reject it, because of the meanness of the contending parties, and the state of servitude they were in; but he received it and searched into it, heard patiently what each had to say, examined them thoroughly, entered into the merits of the cause, and either reconciled them, or passed a righteous sentence, punished the delinquent, and protected the innocent; or, if it was a cause relating to himself, any complaint of their work, or wages, or food, or clothing, as it seems to be from what follows:

when they contended with me; had anything to complain of, or to object to him on the above account, or any other, where there was any show or colour of foundation for it; otherwise it cannot be thought he would indulge a saucy, impudent, and contradicting behaviour in them towards him: masters in those times and countries had an unlimited, and exercised a despotic power over their servants, and used them with great rigour, and refused to do them justice upon complaints; but Job behaved as if he had had the rules of the apostle before him to act by in his conduct towards his servants, Eph 6:9; and even condescended to submit the cause between him and his servants to other judges or arbitrators, or rather took cognizance of it himself, heard patiently and carefully what they had to allege, and did them justice.

Gill: Job 31:14

What then shall I do when God riseth up?.... That is, if he had despised and rejected the cause of his servants, or had neglected, or refused to do them justice; he signifies he should be at the utmost loss to know what to do, what excuse to make, or what to say in his own defence, when God should rise up to defend the cause of the injured; either in a way of Providence in this life, or at the great day of judgment in the world to come, when everything will be brought to account, and masters and servants must stand alike before the judgment seat of God, to receive for the things they have done, whether good or evil:

and when he visiteth, what shall I answer him? when he makes a visitation among men, either in this world, even in a fatherly way, visits transgressions, and reproves and corrects for them; had he been guilty of ill usage of his servants, he must have silently submitted to such visitations and chastisements, having nothing to say for himself why he should not be thus dealt with; or in the world to come, in the great day of visitation, when God shall make inquisition for sin, and seek it out, and call to an account for it; and should this be produced against him, even contempt of the cause of his servants, he was sensible he could not answer him for it, nor for anyone sin of a thousand, as no man will be able to do; but must be speechless, unless he has a better righteousness than his own to answer for him in that time to come. This is Job's first reason which deterred him from using his servants ill; another follows.

Gill: Job 31:15

Did not he that made me in the womb make him?.... And her also, both his manservant and maidservant: these were made, by the Lord as Job was, and in a like place and manner as he himself; though parents are the instruments of begetting children, and of bringing them into the world, God is the Maker of men, as at the beginning, and all are alike made by him, in whatsoever rank, condition, and circumstance of life, whether masters or servants; and they are all fabricated in the same shop of nature, the womb of a woman:

and did not one fashion us in the womb? that is, he who is the one God, according to Mal 2:10; God is one in nature and essence, though there are three Persons in the unity of the Godhead; and this one God, Father, Son, and Spirit, is the Creator of all men and things; hence we read of "Creators", Ecc 12:1; and, though one God makes the bodies and creates the souls of men now as at the first, and all are formed and fashioned by him, high, low, rich and poor, bond and free; and they have all the same rational powers and faculties of soul, Psa 33:15; as well as the same curious art and skill are employed in forming and fashioning their bodies and the members of them, in the lower parts of the earth, in their mother's womb; yea, they are fashioned "in one womb" ^h, as the words will better bear to be rendered according to the position of them in the original and the accents; not indeed in the same identical womb, but in a like one: there are two words in the original here, both translated "womb"; the one signifies the "ovarium", in which the conception is made; the other designs the "secundine", in which the fetus is wrapped or covered; for so it may be rendered, "did he not cover us?" &c. ⁱ; though Jarchi, Aben Ezra, Ben Gersom, and others, interpret it of the one God as we do: Job's reasoning is, that seeing he and his servants were equally the workmanship of God, and both made in the womb by him, and curiously fashioned alike, and possessed of the same rational powers, it would be unreasonable in him to use them ill, who were his fellow creatures; and should he, he might expect the Maker of them both would highly resent it. Macrobius ^k, an Heathen writer, gives a remarkable instance of the care heaven, as he expresses it, has of servants, and how much the contempt of it is resented thereby; and reasons much in the same manner concerning them as Job does here, that they are men, though servants; are of the same original, breathe in the same air, live and die as other men.

Gill: Job 31:16

If I have withheld the poor from their desire,.... Their reasonable desires, and which it was in his power to grant; as when they desired a piece of bread, being hungry, or clothes to cover them, being naked; but not unreasonable desires, seeking and asking great things for themselves, or unlimited and unbounded ones, such as the two sons of Zebedee desired of Christ, Mar 10:35;

or have caused the eyes of the widow to fail; through long waiting for, and expecting help and succour from him, and at last disappointed. Job did not use the widow in such a manner as to give her reason to hope for relief or counsel from him she came for, and make her wait long, and then send her away empty, as he was charged, Job 22:9; but he soon dispatched her, by granting her what she sued to him for.

Gill: Job 31:17

Or have eaten my morsel myself alone,.... Though he had kept no doubt a plentiful table in the time of his prosperity suitable to his circumstances, yet had been no luxurious person, and therefore calls provisions a "morsel"; however, be it what it would, more or less, he did not eat it alone; what he had for himself the poor had a share of it with him, and the same he ate himself he gave to them:

and the fatherless hath not eaten thereof: meaning the poor fatherless: for as to the rich fatherless, it was no charity to feed them: this verse contradicts the charge exhibited against him, Job 22:7.

Gill: Job 31:18

For from my youth he was brought up with me as with a father,.... That is, the poor or the fatherless, one or both; as soon as he was at years of discretion, and was capable of observing the distressed circumstances of others, he had a tender and compassionate regard to the poor and fatherless, and acted the part of a father to them; was as affectionately concerned for them as if he had been their father, and took such care of them as if they were his children; see Job 29:16;

and I have guided her from my mother's womb; the widow, by his counsel and advice; an hyperbolical expression, signifying how early he was a succourer of such persons, by giving his friendly advice, or needful assistance; the Vulgate Latin version renders it, "from my youth mercy grew up with me", &c. a merciful disposition, a compassionate regard to the poor and fatherless; this was as it were connatural to him; for though there is no good disposition really in man, without the grace of God, of which Job might early partake, yet there is a show of it in some persons, in comparison of others; some have a natural tender disposition to the poor, when others are naturally cruel and hardhearted to them; and so Mr. Broughton renders the words to this sense,

"for from my youth this grew with me as a father, and from my mother did I tender it:''

but the first sense seems best.

Gill: Job 31:19

If I have seen any perish for want of clothing,.... A man may be in such poor circumstances as to want proper clothing to cover his naked body with, and preserve it from the inclemencies of the weather, and for want of it be ready to perish or die with cold. Job denies he had seen any such; not that he had never seen persons in such perishing circumstances; but he had not seen them as to "despise" them, as the Vulgate Latin version, as to have them in contempt, or look at them with disdain because of their poverty and rags, or sordid apparel; or so as to "overlook" them, as the Septuagint version, to neglect them, and to take no notice of them, and make no provision for their clothing, a warm and comfortable garment, as in Job 31:20,

or any poor without covering; without clothing sufficient to cover himself with, and keep him warm; Job had seen such objects, but he did not leave them in such a condition; he saw them, and had compassion on them, and clothed them.

Gill: Job 31:20

If his loins have not blessed me,.... Which were girded and covered with garments he gave him; which, as often as he put on and girded his loins with, put him in mind of his generous benefactor, and this put him upon sending up an ejaculatory wish to heaven, that all happiness and blessedness might attend him, who had so comfortably clothed him; see Job 29:13;

and if he were not warmed with the fleece of my sheep; not with a fleece of wool as taken off the back of the sheep, or with a sheep's skin, having the wool on it, but with it, as made up into cloth; with a woollen garment, which was a kind of clothing that very early obtained, and is what is warm and comfortable, see Deu 22:11. Job clothed the naked, not with gay apparel, which was not necessary, but with decent and useful raiment, and not with the fleece of other men's sheep, but with the fleece of his own sheep, or with cloth made of the wool of his own flock, giving what was his own and not others; which always should be observed in acts of charity; see 2Sa 12:4. Thus Christ, the antitype of Job, feeds the poor and the fatherless whom he finds, though he does not leave them so; it is at his own table, and with his own bread, with provisions of his own making; and clothes them with the robe of his righteousness, and garments of salvation, which is a clothing and a covering to them, and secures them from perishing, and causes joy and gladness in them, Isa 61:10.

Gill: Job 31:21

If I have lifted up my hand against the fatherless,.... Either in a menacing way, threatening what he would do to them; which, from a man of wealth and authority, a civil magistrate, a judge, is very terrible to the poor and fatherless; or in order to strike him, which would be to smite with the fist of wickedness; or give a signal to others, by lifting up the hand to smite, as Ananias gave orders to smite the Apostle Paul; or thereby to give his vote against the fatherless wrongly, suffrages being sometimes made by lifting up the hands; or hereby Job signifies, that he was so far from doing the fatherless any real injury, that he had not so much as lifted up his hand, and even a finger against him:

when I saw my help in the gate; in the court of judicature held in the gate of the city, as was usual; though he knew he had the bench of judges for him, or they would give sentence in his behalf, and against the fatherless, if he did but hold up his hand, or lift up a finger to them, so ready would they be take his part and be on his side; yet he never made use of his power and interest to their detriment, or took such an advantage against them.

Gill: Job 31:22

Then let mine arm fall from my shoulder blade,.... With which the upper part of it is connected; let it be disjointed from it, or rot and drop off from it; a dreadful calamity this, to lose an arm and the use of it, to have it full off immediately, as a judgment from God, and in just retaliation for lifting up an hand or arm against the fatherless; as Jeroboam's arm withered when he put it forth from the altar, and ordered hands to be laid upon the prophet for crying against the altar, 1Ki 13:4; and mine arm be broken from the bone; from the channel bone, as the margin of our Bibles, or rather from the elbow, the lower part of the arm and so may be rendered, "or mine arm", &c. Eliphaz had brought a charge against Job, that the arms of the fatherless had been broken, and suggests that they had been broken by him, or by his orders, Job 22:9; and Job here wishes, that if that was the case, that his own arm was broken: such imprecations are not to be made in common, or frequently, and only when a man's innocence cannot be vindicated but by an appeal to the omniscient God; an instance somewhat like this, see in Psa 137:5.

Gill: Job 31:23

For destruction from God was a terror to me,.... Though he feared not men, they being at his beck and command, ready to do any thing for him he should order, yet he feared God; and the dread of his resentment, and of destruction from him the lawgiver, who is able to save and to destroy, had such an influence on him as to deter and keep him from all unkindness to the poor, and in justice to the fatherless; he dreaded the destruction of himself, his family, and substance in this world, and everlasting destruction of soul and body in the world to come; which of all things is to be feared, Mat 10:28; and Old Testament saints were much under a spirit of bondage to fear, and were actuated thereby; and, though Job might not be under any dread of eternal damnation, knowing his interest in the living Redeemer; yet he might fear temporal destruction, as it is certain he did; which thing he feared came upon him, though not for any crime or crimes he was guilty of, see Job 30:25; he might fear, as a good man may, the chastisements and corrections of his heavenly Father:

and by reason of his highness I could not endure; God is higher than the highest angels, or men; he is above all gods, so called; he is God over all, blessed for ever; and such is his height, his glory, and his majesty, that it is terrible, and the dread of them makes men afraid; nor can any sinner stand before him, nor withstand him, nor hope to prevail against him, nor flee from his presence, nor escape out of his hand, nor bear his wrath and indignation, and the coming down of his arm; for what hands can be strong, or heart endure, when the almighty God deals with them? or Job's sense may be, that such an awe of the divine Being was always upon him, that he could not do any unkind thing to the poor, or unjust one to the fatherless.

Gill: Job 31:24

If I have made gold my hope,.... Job here purges himself from idolatry in a figurative sense, as he afterwards does from it, taken in a literal sense; for covetousness is idolatry, and a covetous man is an idolater; he worships his gold and silver, placing his affections on them, and putting his trust and confidence in them, Eph 5:5; for to make gold the object or ground of hope is to place it in the room of God, who is the Hope of Israel, and in whom every good man should trust, and whom he should make his hope, Jer 14:8; not gold on earth, but glory in heaven, is what the good man is hoping for; and not riches, but Christ and his righteousness, are the foundation of such an hope; to make gold our hope, is to have hope in this life, and to make a thing present the object of it; whereas true hope is of things not seen and future, and if only in this life good men have hope, they are of all most miserable; but they have in heavens better and a more enduring substance, and a better ground for hope of that substance, than worldly wealth and riches can give:

or have said to the fine gold, thou art my confidence; as bad men do, and good men are prone unto, and therefore to be cautioned against it, Psa 49:6; for this is not only to trust in uncertain riches, and in unsatisfying ones, but to put them in the stead of God, who is or ought to be the confidence of the ends of the earth: not gold, but the living God, who gives all things richly to enjoy, is to be trusted in; when men covet riches, and trust in them as their security from evil, and that they may live independent of the providence of God, it is virtually to deny it, and carries in it secret atheism; as well as such a confidence is destruction of the worship of God, and such a temper makes a man an unprofitable hearer, plunges him into errors and hurtful lusts, and endangers his everlasting happiness, Hab 2:9; in later times the Romans worshipped the goddess "Pecunia", or money, as Austin ^z relates.

Gill: Job 31:25

If I rejoiced because my wealth was great,.... As it was, see Job 1:2; yet he did not set his heart upon it, please himself with it, indulge to a carnal joy on account of it, nor suffer it to engross his affections, or alienate them from God his chief joy; not but that a man may lawfully rejoice in the goodness of God unto him, in increasing his wealth, and praise him for it, who has placed him in such easy circumstances, and so comfortably provided for him and his family, and put him into a capacity to do good to others; and he may rejoice in what God has given him, and cheerfully partake of it, 1Ch 29:13;

and because my hand had gotten much; though he had much wealth, he did not ascribe it to his own industry, and applaud his own wisdom and diligence, as men are apt to do, for all comes of God, and is owing to his blessing; he did not please himself when become rich, as if his own hand had found him much substance, as Ephraim did, Hos 12:8.

Gill: Job 31:26

If I beheld the sun when it shined,.... Some take this to be a reason why Job did not make gold his hope and confidence, because all sublunary and earthly enjoyments must be uncertain, fading, and perish, since the sun and moon are not without their deficiencies and changes, to which sense the Septuagint version inclines; others, as Nachmanides, that they are a denial that Job ascribed his wealth and substance to the influence of the heavenly bodies; and many interpreters are of opinion that they are a continuation of the same subject as before; Job hereby declaring that neither his eye nor his heart were set upon his outward prosperity, comparable to the light of the sun, and the brightness of the moon; that he did not secretly please himself with it, nor congratulate himself upon it nor applaud his own wisdom and industry; and of late Schultens and others interpret it of flattering great personages, complimenting: them, and courting their favour, which we call worshipping the rising sun; but I rather think it is to be understood, as it more generally is, of worshipping the sun and moon in a literal sense; which was the first kind of idolatry men went into; those very ancient idolaters, the Zabii, worshipped the sun as their greater god, as Maimonides ^a observes, to whom he says they offered seven bats, seven mice, and seven other creeping things, with some other things also; in later times horses were offered to it, see 2Ki 23:11. So the ancient Egyptians worshipped the sun and moon, calling the one Osiris, and the other Isis ^b. The word for sun is "light", and it is so called because it is a luminous body, and the fountain of light to others; it is called the greater light, Gen 1:16; and from this Hebrew word "or", with the Egyptians, Apollo, who is the sun, is called Horus, as Macrobius ^c relates; it is said to "shine", as it always does, even when below our horizon, or in an eclipse, or under a cloud, though not seen by us. Job has here respect to its shining clearly and visibly, and perhaps at noon day, when it is in its full strength; unless regard is had to its bright and shining appearance at its rising, when the Heathens used to pay their homage and adoration to it ^d: now when Job denies that he beheld it shining, it cannot be understood of the bare sight of it, which he continually had; nor of beholding it with delight and pleasure, which might be very lawfully done, Ecc 11:7; nor of considering it as the work of God, being a very glorious and useful creature, in which his glory is displayed, and for which he is to be praised, because of its beneficial influence on the earth; see Psa 8:3; but of his beholding it with admiration, as if it was more than a creature, ascribing deity to it, and worshipping it as God; and the same must be understood of the moon in the next clause:

or the moon walking in brightness; as at first rising, or rather when in the full, in the middle of the month, as Aben Ezra; when it walks all night, in its brightness, illuminated by the sun: these two luminaries, the one called the king, the other the queen of heaven, were very early worshipped, if not the first instances of idolatry. Diodorus Siculus ^e says, that the first men of old, born in Egypt, beholding and admiring the beauty of the world, thought there were two gods in the nature of the universe, and that they were eternal; namely, the sun and moon, the one they called Osiris, and the other Isis; hence the Israelites, having dwelt long in Egypt, were in danger of being drawn into this idolatry, against which they are cautioned, Deu 4:19; and where was a city called Heliopolis, or the city of the sun, as in the Greek version of Isa 19:18; where was a temple dedicated to the worship of it; and so the Arabians, the neighbours of Job, according to Herodotus ^f, worshipped the sun and moon; for he says the Persians were taught by them and the Assyrians to sacrifice to the sun and moon; and so did the old Canaanites and the Phoenicians; hence one of their cities is called Bethshemesh, the house or temple of the sun, Jos 19:22, yea, we are told ^g, that to this day there are some traces of this ancient idolatry in Arabia, the neighbourhood of Job; as in a large city in Arabia, upon the Euphrates, called Anna, where they worship the sun only; this being common in those parts in Job's time, he purges himself from it.

Gill: Job 31:27

And mine heart hath been secretly enticed,.... Drawn away by beholding the magnitude of these bodies, the swiftness of their motion, their glorious appearance, and great usefulness to mankind, to entertain a thought of their being deities; and privately to worship them, in secret acts of devotion, as by an honourable esteem of them as such, reverence and affection for them, trust and confidence in them; for, as there is a secret worshipping of the true God, so there is a secret idolatry, idolatry in the heart, and setting up of idols there, as well as worshipping them in dark places, in chambers of imagery, as the Jews did, Eze 8:12;

or my mouth hath kissed my hand; idols used to be kissed by their votaries, in token of their veneration of them, and as expressive of their worship of them; so Baal and Jeroboam's calves were kissed by the worshippers of them, 1Ki 19:18. Kissing is used to signify the religious veneration, homage, and worship of a divine Person, the Son of God, Psa 2:12; and such deities especially that were out of the reach of their worshippers, as the sun, moon, and stars were, they used to put their hands to their mouths, and kiss them, in token of their worship; just as persons now, at a distance from each other, pay their civil respects to one another: instances of religious adoration of idols performed in this manner; see Gill on Hos 13:2. Job denies that he had been guilty of such idolatry, either secretly or openly.

Gill: Job 31:28

This also were an iniquity to be punished by the judge,.... As well as adultery, Job 31:11; by the civil magistrates and judges of the earth, who are God's vicegerents, and therefore it behooves them to take cognizance of such an iniquity, and to punish for it, which affects in so peculiar a manner the honour and worship of the true God; this by the law of Moses was punished by stoning to death, Deu 13:9; however this will be taken notice of and punished by God the Judge of all, whose law is broken hereby, and who will visit this iniquity more especially on those who commit it, and their posterity after them. Idolaters of every sort shall have their part and portion in the lake which burns with fire and brimstone, Exo 20:3; the consideration of its being such a heinous sin, and so deserving of punishment, deterred Job from it; the Targum paraphrases it, a most amazing iniquity, it being, as follows, a denial of the true God:

for I should have denied the God that is above; that is, had he worshipped the sun and moon secretly or openly; for, as the atheist denies him in words, the idolater denies him in facts, worshipping the creature besides the Creator, and giving his glory to another, and his praise to idols; which is a virtual denial of him, even of him who is above the sun and moon in place, being higher than the heavens; and in nature, excellency, and glory, being the Creator of them, and they his creatures; and in power and authority, who commands the sun, and it rises not, and has appointed the moon for seasons, Job 9:7.

Gill: Job 31:29

If I rejoiced at the destruction of him that hated me,.... Job, though a good man, had his enemies, as all good men have, and that because of their goodness, and who hated him with an implacable hatred, without a cause, there being a rooted bitter enmity in the seed of the serpent against the godly in all generations; on whom sooner or later, at one time or another, destruction comes, one calamity or another on their families, diseases on their bodies, loss of substance, death of themselves or relatives; now it is a common thing with wicked men to rejoice in the adversity of their enemies, but good men should not do so; yet it is a difficult thing, and requires a large measure of grace, and that in exercise, not to feel any pleasing emotion, a secret joy and inward pleasure, at the hearing of anything of this sort befalling an enemy; which is a new crime Job purges himself from:

or lifted up myself when evil found him; either the evil of sin, which sooner or later finds out the sinner, charges him with guilt, and requires punishment, or the evil of punishment for sin; which, though it may seem to move slowly, pursues the sinner, and will overtake him, and light upon him. Mr. Broughton renders the words, "and bestirred me when he found loss": loss in his family, in his cattle, and in his substance; now, when this was the case, Job did not raise up himself in a haughty manner, and insult and triumph over him, or stir up himself to joy and rejoicing, or to make joyful motions, as Aben Ezra and Ben Gersom interpret it; and by his gestures show that he was elated with the evil that had befallen his enemy; indeed so far as the fall and destruction of the wicked make for the public good, for the interest of religion, for the glory of God, and the honour of his justice, it is lawful for good men to rejoice thereat; but not from a private affection, or from a private spirit of revenge, see Psa 58:10.

Gill: Job 31:30

Neither have I suffered my mouth to sin,.... Which, as it is the instrument of speech, is often the means of much sin; particularly of cursing men, and expressing much bitterness against enemies; but Job laid an embargo upon it, kept it as with a bridle, restrained it from uttering any evil, or wishing any to his worst adversaries; which is difficult to do, when provocations are given, as follows:

by wishing a curse to his soul; not to his soul as distinct from his body, being the superior excellency and immortal part; that it be everlastingly damned, as wicked men wish to their own souls, and the souls of others, but to his person, wishing some calamity might befall him, some disease seize upon him, or that God would take him away by death: Job would never suffer himself to wish anything of this kind unto his enemy.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 31:1

¹ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

² tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

NET Notes: Job 31:2

¹ tn Heb “lot of Shaddai,” which must mean “the lot from Shaddai,” a genitive of source.

NET Notes: Job 31:5

¹ tn The normal approach is to take this as the protasis, and then have it resumed in v. 7 after a parenthesis in v. 6. But some take v. 6 as the apodosis and a new protasis in v. 7.

² tn The “if” is understood by the use of the consecutive verb.

³ sn The verbs “walk” and “hasten” (referring in the verse to the foot) are used metaphorically for the manner of life Job lived.

NET Notes: Job 31:6

¹ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

² tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.

³ tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”

NET Notes: Job 31:7

¹ sn The meaning is “been led by what my eyes see.”

² tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

NET Notes: Job 31:8

¹ tn The cohortative is often found in the apodosis of the conditional clause (see GKC 320 §108.f).

² tn The word means “what sprouts up” (from יָצָא [yatsa’] with the sense of “sprout forth”). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly.

NET Notes: Job 31:9

¹ tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.

NET Notes: Job 31:10

¹ tn Targum Job interpreted the verb טָחַן (takhan, “grind”) in a sexual sense, and this has influenced other versions and commentaries. But the literal sense fits well in this line. The idea is that she would be a slave for someone else. The second line of the verse then might build on this to explain what kind of a slave – a concubine (see A. B. Davidson, Job, 215).

² tn Heb “bow down over her,” an idiom for sexual relations.

sn The idea is that if Job were guilty of adultery it would be an offense against the other woman’s husband, and so by talionic justice another man’s adultery with Job’s wife would be an offense against him. He is not wishing something on his wife; rather, he is simply looking at what would be offenses in kind.

NET Notes: Job 31:11

¹ tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation.

² tn The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27).

³ tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with “shameless deed.” In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with “iniquity.”

tn The expression עָוֹן פְּלִילִים (’avon pÿlilim) means “an iniquity of the judges.” The first word is not spelled as a construct noun, and so this has led some to treat the second word as an adjective (with enclitic mem [ם]). The sense is similar in either case, for the adjective occurs in Job 31:28 meaning “calling for judgment” (See GKC 427 §131.s).

NET Notes: Job 31:12

¹ tn Heb “to Abaddon.”

² tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.”

NET Notes: Job 31:13

¹ tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive.

NET Notes: Job 31:14

¹ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

² tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

NET Notes: Job 31:15

¹ tn Heb “him,” but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous “him” in v. 14 refers to God).

NET Notes: Job 31:16

¹ tn Heb “kept the poor from [their] desire.”

NET Notes: Job 31:17

¹ tn Heb “and an orphan did not eat from it.”

NET Notes: Job 31:18

¹ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

² tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

³ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

NET Notes: Job 31:20

¹ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

² tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

NET Notes: Job 31:21

¹ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

² tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

NET Notes: Job 31:22

¹ sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.

² tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

³ tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation – and there seems to be no convincing view – the point of the verse is nonetheless clear.

NET Notes: Job 31:23

¹ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

² tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

NET Notes: Job 31:26

¹ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

NET Notes: Job 31:27

¹ tn Heb “and my hand kissed my mouth.” The idea should be that of “my mouth kissed my hand.” H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however.

NET Notes: Job 31:28

¹ tn Heb “it.”

² tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

³ tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.

NET Notes: Job 31:29

¹ tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.

² sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”

³ tn The Hitpael of עוּר (’ur) has the idea of “exult.”

⁴ tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.

NET Notes: Job 31:30

¹ tn This verse would then be a parenthesis in which he stops to claim his innocence.

² tn Heb “I have not given my palate.”

³ tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.

Geneva Bible: Job 31:1

I made a covenant with mine ^{( a )} eyes; why then should I think upon ^{( b )} a maid?

^{( a )} I kept my eyes from all wanton looks.

^{( b )} Would not God then have punished me?

Geneva Bible: Job 31:3

[Is] not destruction to the wicked? and a strange [punishment] to ^{( c )} the workers of iniquity?

^{( c )} Job declares that the fear of God was a bridle to stay him from all wickedness.

Geneva Bible: Job 31:6

Let me be weighed in an even balance, that God may know mine ^{( d )} integrity.

^{( d )} He shows what his uprightness stands in, in as much as he was blameless before men and did not sin against the second table.

Geneva Bible: Job 31:7

If my step hath turned out of the way, and mine heart ^{( e )} walked after mine eyes, and if any blot hath cleaved to mine hands;

^{( e )} That is, has accomplished the lust of my eyes.

Geneva Bible: Job 31:8

[Then] let me sow, and let another ^{( f )} eat; yea, let my offspring be rooted out.

^{( f )} According to the curse of the law, (Deu 28:33).

Geneva Bible: Job 31:10

[Then] let my wife ^{( g )} grind unto another, and let others bow down upon her.

^{( g )} Let her be made a slave.

Geneva Bible: Job 31:12

For it [is] a fire [that] consumeth ^{( h )} to destruction, and would root out all mine increase.

^{( h )} He shows that although man neglects the punishment of adultery, yet the wrath of God will never cease till such are destroyed.

Geneva Bible: Job 31:13

If I did despise the cause of my manservant or of my maidservant, when they ^{( i )} contended with me;

^{( i )} When they thought themselves evil intreated by me.

Geneva Bible: Job 31:14

What then shall I do when ^{( k )} God riseth up? and when he visiteth, what shall I answer him?

^{( k )} If I had oppressed others, how would I have escaped God's judgment.

Geneva Bible: Job 31:15

Did not he that made me in the womb make ^{( l )} him? and did not one fashion us in the womb?

^{( l )} He was moved to show pity to servants, because they were God's creatures as he was.

Geneva Bible: Job 31:16

If I have withheld the poor from [their] desire, or have caused the eyes of the widow ^{( m )} to fail;

^{( m )} By long waiting for her request.

Geneva Bible: Job 31:18

(For from my youth he was brought up with me, ^{( n )} as [with] a father, and I have guided her from my mother's womb;)

^{( n )} He nourished the fatherless, and maintained the widows cause.

Geneva Bible: Job 31:21

If I have lifted ^{( o )} up my hand against the fatherless, when I saw my help in the gate:

^{( o )} To oppress him and to do him harm.

Geneva Bible: Job 31:22

[Then] let mine ^{( p )} arm fall from my shoulder blade, and mine arm be broken from the bone.

^{( p )} Let me rot in pieces.

Geneva Bible: Job 31:23

For destruction [from] God [was] a ^{( q )} terror to me, and by reason of his highness I could not endure.

^{( q )} I did not refrain from sin for fear of men, but because I feared God.

Geneva Bible: Job 31:26

If I beheld the ^{( r )} sun when it shined, or the moon walking [in] brightness;

^{( r )} If I was proud of my worldly prosperity and happiness, which is meant by the shining of the sun, and brightness of the moon.

Geneva Bible: Job 31:27

And my heart hath been secretly enticed, or my mouth hath kissed my ^{( s )} hand:

^{( s )} If my own doings delighted me.

Geneva Bible: Job 31:28

This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] ^{( t )} above.

^{( t )} By putting confidence in anything but in him alone.

Commentary -- Verse Range Notes

TSK Synopsis: Job 31:1-40

1 Job makes a solemn protestation of his integrity in several duties.

MHCC: Job 31:1-8

Job did not speak the things here recorded by way of boasting, but in answer to the charge of hypocrisy. He understood the spiritual nature of God's commandments, as reaching to the thoughts and intents of the heart. It is best to let our actions speak for us; but in some cases we owe it to ourselves and to the cause of God, solemnly to protest our innocence of the crimes of which we are falsely accused. The lusts of the flesh, and the love of the world, are two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard. And God takes more exact notice of us than we do of ourselves; let us therefore walk circumspectly. He carefully avoided all sinful means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. What we have in the world may be used with comfort, or lost with comfort, if honestly gotten. Without strict honestly and faithfulness in all our dealings, we can have no good evidence of true godliness. Yet how many professors are unable to abide this touchstone!

MHCC: Job 31:9-15

All the defilements of the life come from a deceived heart. Lust is a fire in the soul: those that indulge it, are said to burn. It consumes all that is good there, and lays the conscience waste. It kindles the fire of God's wrath, which, if not quenched by the blood of Christ, will consume even to eternal destruction. It consumes the body; it consumes the substance. Burning lusts bring burning judgments. Job had a numerous household, and he managed it well. He considered that he had a Master in heaven; and as we are undone if God should be severe with us, we ought to be mild and gentle towards all with whom we have to do.

MHCC: Job 31:16-23

Job's conscience gave testimony concerning his just and charitable behaviour toward the poor. He is most large upon this head, because in this matter he was particularly accused. He was tender of all, and hurtful to none. Notice the principles by which Job was restrained from being uncharitable and unmerciful. He stood in awe of the Lord, as certainly against him, if he should wrong the poor. Regard to worldly interests may restrain a man from actual crimes; but the grace of God alone can make him hate, dread, and shun sinful thoughts and desires.

MHCC: Job 31:24-32

Job protests, 1. That he never set his heart upon the wealth of this world. How few prosperous professors can appeal to the Lord, that they have not rejoiced because their gains were great! Through the determination to be rich, numbers ruin their souls, or pierce themselves with many sorrows. 2. He never was guilty of idolatry. The source of idolatry is in the heart, and it corrupts men, and provokes God to send judgments upon a nation. 3. He neither desired nor delighted in the hurt of the worst enemy he had. If others bear malice to us, that will not justify us in bearing malice to them. 4. He had never been unkind to strangers. Hospitality is a Christian duty, 1Pe 4:9.

Matthew Henry: Job 31:1-8

The lusts of the flesh, and the love of the world, are the two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard.

I. Against the lusts of the flesh. He not only kept himself clear from adultery, from defiling his neighbour's wives (Job 31:9), but from all lewdness with any women whatsoever. He kept no concubine, no mistress, but was inviolably faithful to the marriage bed, though his wife was none of the wisest, best, or kindest. From the beginning it was so, that a man should have but one wife and cleave to her only; and Job kept closely to that institution and abhorred the thought of transgressing it; for, though his greatness might tempt him to it, his goodness kept him from it. Job was now in pain and sickness of body, and under that affliction it is in a particular manner comfortable if our consciences can witness for us that we have been careful to preserve our bodies in chastity and to possess those vessels in sanctification and honour, pure from the lusts of uncleanness. Now observe here,

1. What the resolutions were which, in this matter, he kept to (Job 31:1): I made a covenant with my eyes, that is, "I watched against the occasions of the sin; why then should I think upon a maid? "that is, "by that means, through the grace of God, I kept myself from the very first step towards it."So far was he from wanton dalliances, or any act of lasciviousness, that, (1.) He would not so much as admit a wanton look. He made a covenant with his eyes, made this bargain with them, that he would allow them the pleasure of beholding the light of the sun and the glory of God shining in the visible creation, provided they would never fasten upon any object that might occasion any impure imaginations, much less any impure desires, in his mind; and under this penalty, that, if they did, they must smart for it in penitential tears. Note, Those that would keep their hearts pure must guard their eyes, which are both the outlets and inlets of uncleanness. Hence we read of wanton eyes (Isa 3:16) and eyes full of adultery, 2Pe 2:14. The first sin began in the eye, Gen 3:6. What we must not meddle with we must not lust after; and what we must not lust after we must not look at; not the forbidden wealth (Pro 23:5), not the forbidden wine (Pro 23:31), not the forbidden woman, Mat 5:28. (2.) He would not so much as allow a wanton thought: " Why then should I think upon a maid with any unchaste fancy or desire towards her?"Shame and sense of honour might restrain him from soliciting the chastity of a beautiful virgin, but only grace and the fear of God would restrain him from so much as thinking of it. Those are not chaste that are not so in spirit as well as body, 1Co 7:34. See how Christ's exposition of the seventh commandment agrees with the ancient sense of it, and how much better Job understood it than the Pharisees, though they sat in Moses's chair.

2. What the reasons were which, in this matter, he was governed by. It was not for fear of reproach among men, though that is to be considered (Pro 6:33), but for fear of the wrath and curse of God. He knew very well, (1.) That uncleanness is a sin that forfeits all good, and shuts us out from the hope of it (Job 31:2): What portion of God is there from above? What blessing can such impure sinners expect from the pure and holy God, or what token of his favour? What inheritance of the Almighty can they look for from on high? There is no portion, no inheritance, no true happiness, for a soul, but what is in God, in the Almighty, and what comes from above, from on high. Those that wallow in uncleanness render themselves utterly unfit for communion with God, either in grace here or in glory hereafter, and become allied to unclean spirits, which are for ever separated from him; and then what portion, what inheritance, can they have with God? No unclean thing shall enter into the New Jerusalem, that holy city. (2.) It is a sin that incurs divine vengeance, Job 31:3. It will certainly be the sinner's ruin if it be not repented of in time. Is not destruction, a swift and sure destruction, to those wicked people, and a strange punishment to the workers of this iniquity? Fools make a mock at this sin, make a jest of it; it is with them a peccadillo, a trick of youth. But they deceive themselves with vain words, for because of these things, how light soever they make of them, the wrath of God, the unsupportable wrath of the eternal God, comes upon the children of disobedience, Eph 5:6. There are some sinners whom God sometimes out of the common road of Providence to meet with; such are these. The destruction of Sodom is a strange punishment. Is there not alienation (so some read it) to the workers of iniquity? This is the sinfulness of the sin that it alienates the mind from God (Eph 4:18, Eph 4:19), and this is the punishment of the sinners that they shall be eternally set at a distance from him, Rev 22:15. (3.) It cannot be hidden from the all-seeing God. A wanton thought cannot be so close, nor a wanton look so quick, as to escape his cognizance, much less any act of uncleanness so secretly done as to be out of his sight. If Job was at any time tempted to this sin, he restrained himself from it, and all approaches to it, with this pertinent thought (Job 31:4), Doth not he see my ways; as Joseph did (Gen 39:9), How can I do it, and sin against God? Two things Job had an eye to: - [1.] God's omniscience. It is a great truth that God's eyes are upon all the ways of men (Pro 5:20, Pro 5:21); but Job here mentions it with application to himself and his own actions: Doth not he see my ways? O God! thou hast searched me and known me. God sees what rule we walk by, what company w walk with, what end we walk towards, and therefore what ways we walk in. [2.] His observance. "He not only sees, but takes notice; he counts all my steps, all my false steps in the way of duty, all my by-steps into the way of sin."He not only sees our ways in general, but takes cognizance of our particular steps in these ways, every action, every motion. He keeps account of all, because he will call us to account, will bring every work into judgment. God takes a more exact notice of us than we do of ourselves; for who ever counted his own steps? yet God counts them. Let us therefore walk circumspectly.

II. He stood upon his guard against the love of the world, and carefully avoided all sinful indirect means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. Let us see,

1. What his protestation is. In general, he had been honest and just in all his dealings, and never, to his knowledge, did any body any wrong. (1.) He never walked with vanity (Job 31:5), that is, he never durst tell a lie to get a good bargain. It was never his way to banter, or equivocate, or make many words in his dealings. Some men's constant walk is a constant cheat. They either make what they have more than it is, that they may be trusted, or less than it is, that nothing may be expected from them. But Job was a different man. His wealth was not acquired by vanity, though now diminished, Pro 13:11. (2.) He never hasted to deceit. Those that deceive must be quick and sharp, but Job's quickness and sharpness were never turned that way. He never made haste to be rich by deceit, but always acted cautiously, lest, through inconsideration, he should do an unjust thing. Note, What we have in the world may be either used with comfort or lost with comfort if it was honestly obtained. (3.) His steps never turned out of the way, the way of justice and fair dealing; from that he never deviated, Job 31:7. He not only took care not to walk in a constant course and way of deceit, but he did not so much as take one step out of the way of honesty. In every particular action and affair we must closely tie ourselves up to the rules of righteousness. (4.) His heart did not walk after his eyes, that is, he did not covet what he saw that was another's, nor wish it his own. Covetousness is called the lust of the eye, 1Jo 2:16. Achan saw, and then took, the accursed thing. That heart must needs wander that walks after the eyes; for then it looks no further than the things that are seen, whereas it ought to be in heaven whither the eyes cannot reach: it should follow the dictates of religion and right reason: if it follow the eye, it will be misled to that for which God will bring men into judgment, Ecc 11:9. (5.) That no blot had cleaved to his hands, that is, he was not chargeable with getting any thing dishonestly, or keeping that which was another's, whenever it appeared to be so. Injustice is a blot, a blot to the estate, a blot to the owner; it spoils the beauty of both, and therefore is to be dreaded. Those that deal much in the world may perhaps have a blot come upon their hands, but they must wash it off again by repentance and restitution, and not let it cleave to their hands. See Isa 33:15.

2. How he ratifies his protestation. So confident is he of his own honesty that, (1.) He is willing to have his goods searched (Job 31:6): Let me be weighed in an even balance, that is, "Let what I have got be enquired into and it will be found to weigh well"- a sign that it was not obtained by vanity, for then Tekel would have been written on it - weighed in the balance and found too light. An honest man is so far from dreading a trial that he desires it rather, being well assured that God knows his integrity and will approve it, and that the trial of it will be to his praise and honour. (2.) He is willing to forfeit the whole cargo if there be found any prohibited or contraband goods, any thing but what he came honestly by (Job 31:8): " Let me sow, and let another eat, "which was already agreed to be the doom of oppressors (Job 5:5), "and let my offspring, all the trees that I have planted, be rooted out. "This intimates that he believed the sin did deserve this punishment, that usually it is thus punished, but that though now his estate was ruined (and at such a time, if ever, his conscience would have brought his sin to his mind), yet he knew himself innocent and would venture all the poor remains of his estate upon the issue of the trial.

Matthew Henry: Job 31:9-15

Two more instances we have here of Job's integrity: -

I. That he had a very great abhorrence of the sin of adultery. As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, v. 1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here, 1. How clear he was from this sin, Job 31:9. (1.) He did not so much as covet his neighbour's wife; for even his heart was not deceived by a woman. The beauty of another man's wife did not kindle in him any unchaste desires, nor was he ever moved by the allurements of an adulterous woman, such as is described, Pro 7:6, etc. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness. (2.) He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Pro 7:19. See Job 24:15. 2. What a dread he had of this sin, and what frightful apprehensions he had concerning the malignity of it - that it was a heinous crime (Job 31:11), one of the greatest vilest sins a man can be guilty of, highly provoking to God, and destructive to the prosperity of the soul. With respect to the mischievousness of it, and the punishment it deserved, he owns that, if he were guilty of that heinous crime, (1.) His family might justly be made infamous in the highest degree (Job 31:10): Let my wife grind to another. Let her be a slave (so some), a harlot, so others. God often punishes the sins of one with the sin of another, the adultery of the husband with the adultery of the wife, as in David's case (2Sa 12:11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Hos 4:13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them. (2.) He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror. (3.) It might justly become the ruin of his estate; nay, he knew it would be so (Job 31:12): It is a fire. Lust is a fire in the soul: those that indulge it are said to burn. It consumes all that is good there (the convictions, the comforts), and lays the conscience waste. It kindles the fire of God's wrath, which, if not extinguished by the blood of Christ, will burn to the lowest hell. It will consume even to that eternal destruction. It consumes the body, Pro 5:11. It consumes the substance; it roots out all the increase. Burning lusts bring burning judgments. Perhaps it alludes to the burning of Sodom, which was intended for an example to those who should afterwards, in like manner, live ungodly.

II. That he had a very great tenderness for his servants and ruled them with a gentle hand. He had a great household and he managed it well. By this he evidenced his sincerity that he had grace to govern his passion as well as his appetite; and he that in these two things has the rule of his own spirit is better than the mighty, Pro 16:32. Here observe, 1. What were Job's condescensions to his servants (Job 31:13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col 4:1, Eph 6:9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (Job 1:15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (Job 19:15, Job 19:16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us. 2. What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker. (1.) As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up? "He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa 10:3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us - if he should visit every offence, and take every forfeiture - if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then? (2.) As his and his servants' Creator, Job 31:15. When he was tempted to be harsh with his servants, to deny them their right and turn a deaf ear to their reasonings, this thought came very seasonably into his mind, " Did not he that made me in the womb make him? I am a creature as well as he, and my being is derived and depending as well as his. He partakes of the same nature that I do and is the work of the same hand: Have we not all one Father? "Note, Whatever difference there is among men in their outward condition, in their capacity of mind, or strength of body, or place in the world, he that made the one made the other also, which is a good reason why we should not mock at men's natural infirmities, nor trample upon those that are in any way our inferiors, but, in every thing, do as we would be done by. It is a rule of justice, Parium par sit ratio - Let equals be equally estimated and treated; and therefore since there is so great a parity among men, they being all made of the same mould, by the same power, for the same end, notwithstanding the disparity of our outward condition, we are bound so far to set ourselves upon the level with those we deal with as to do to them, in all respects, as we would they should do to us.

Matthew Henry: Job 31:16-23

Eliphaz had particularly charged Job with unmercifulness to the poor (Job 22:6, etc.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here,

I. The testimony which Job's conscience gave in concerning his constant behaviour towards the poor. He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests,

1. That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help. (1.) He was always ready to grant their desires and answer their expectations, Job 31:16. If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail. (2.) He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, Job 31:17. As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected. (3.) He was very tender of them, and had a fatherly concern for them, Job 31:18. He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him. (4.) He provided food convenient for them; they ate of the same morsels that he did (Job 31:17), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth. (5.) He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, Job 31:19. Poor people may perish for want of clothing as well as for want of food - for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep (Job 31:20), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool.

2. That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless (Job 31:21), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here.

II. The imprecation with which he confirms this protestation (Job 31:22): "If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone, "that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another."Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet.

III. The principles by which Job was restrained from all uncharitableness and unmercifulness. He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished (Job 31:23): " Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy."He stood in awe, 1. Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them (Ecc 5:8); but Job considered this. 2. Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening.

Matthew Henry: Job 31:24-32

Four articles more of Job's protestation we have in these verses, which, as all the rest, not only assure us what he was and did, but teach us what we should be and do: -

I. He protests that he never set his heart upon the wealth of this world, nor took the things of it for his portions and happiness. He had gold; he had fine gold. His wealth was great, and he had gotten much. Our wealth is either advantageous or pernicious to us according as we stand affected to it. If we make it our rest and our ruler, it will be our ruin; if we make it our servant, and an instrument of righteousness, it will be a blessing to us. Job here tells us how he stood affected to his worldly wealth. 1. He put no great confidence in it: he did not make gold his hope, Job 31:24. Those are very unwise that do, and enemies to themselves, who depend upon it as sufficient to make them happy, who think themselves safe and honourable, and sure of comfort, in having abundance of this world's goods. Some make it their hope and confidence for another world, as if it were a certain token of God's favour; and those who have so much sense as not to think so yet promise themselves that it will be a portion for them in this life, whereas the things themselves are uncertain and our satisfaction in them is much more so. It is hard to have riches and not to trust in riches; and it is this which makes it so difficult for a rich man to enter into the kingdom of God, Mat 19:23; Mar 10:24. 2. He took no great complacency in it (Job 31:25): If I rejoiced because my wealth was great and boasted that my hand had gotten much. He took no pride in his wealth, as if it added any thing to his real excellency, nor did he think that his might and the power of his hand obtained it for him, Deu 8:17. He took no pleasure in it in comparison with the spiritual things which were the delight of his soul. His joy did not terminate in the gift, but passed through it to the giver. When he was in the midst of his abundance he never said, Soul, take thy ease in these things, eat, drink, and be merry, nor blessed himself in his riches. He did not inordinately rejoice in his wealth, which helped him to bear the loss of it so patiently as he did. The way to weep as though we wept not is to rejoice as though we rejoiced not. The less pleasure the enjoyment is the less pain the disappointment will be.

II. He protests that he never gave the worship and glory to the creature which are due to God only; he was never guilty of idolatry, Job 31:26-28. We do not find that Job's friends charged him with this. But there were those, it seems, at that time, who were so sottish as to worship the sun and moon, else Job would not have mentioned it. Idolatry is one of the old ways which wicked men have trodden, and the most ancient idolatry was the worshipping of the sun and moon, to which the temptation was most strong, as appears Deu 4:19, where Moses speaks of the danger which the people were in of being driven to worship them. But as yet it was practised secretly, and durst not appear in open view, as afterwards the most abominable idolatries did. Observe,

1. How far Job kept from this sin. He not only never bowed the knee to Baal (which, some think, was designed to represent the sun), never fell down and worshipped the sun, but he kept his eye, his heart, and his lips, clean from this sin. (1.) He never so much as beheld the sun or the moon in their pomp and lustre with any other admiration of them than what led him to give all the glory of their brightness and usefulness to their Creator. Against spiritual as well as corporal adultery he made a covenant with his eyes; and this was his covenant, that, whenever he looked at the lights of heaven, he should by faith look through them, and beyond them, to the Father of lights. (2.) He kept his heart with all diligence, that that should not be secretly enticed to think that there is a divine glory in their brightness, or a divine power in their influence, and that therefore divine honours are to be paid to them. Here is the source of idolatry; it begins in the heart. Every man is tempted to that, as to other sins, when he is drawn away by his own lust and enticed. (3.) He did not so much as put a compliment upon these pretended deities, did not perform the least and lowest act of adoration: His mouth did not kiss his hand, which, it is likely, was a ceremony then commonly used even by some that yet would not be thought idolaters. It is an old-fashioned piece of civil respect among ourselves, in making a bow, to kiss the hand, a form which, it seems, was anciently used in giving divine honours to the sun and moon. They could not reach to kiss them, as the men that sacrificed kissed the calves (Hos 13:2, 1Ki 19:18); but, to show their good will, they kissed their hand, reverencing those as their masters which God has made servants to this lower world, to hold the candle for us. Job never did it.

2. How ill Job thought of this sin, Job 31:28. (1.) He looked upon it as an affront to the civil magistrate: It were an iniquity to be punished by the judge, as a public nuisance, and hurtful to kings and provinces. Idolatry debauches men's minds, corrupts their manners, takes off the true sense of religion which is the great bond of societies, and provokes God to give men up to a reprobate sense, and to send judgments upon a nation; and therefore the conservators of the public peace are concerned to restrain it by punishing it. (2.) He looked upon it as a much greater affront to the God of heaven, and no less than high treason against his crown and dignity: For I should have denied the God that is above, denied his being as God and his sovereignty as God above. Idolatry is, in effect, atheism; hence the Gentiles are said to be without God ( atheists ) in the world. Note, We should be afraid of every thing that does but tacitly deny the God above, his providence, or any of his perfections.

III. He protests that he was so far from doing or designing mischief to any that he neither desired nor delighted in the hurt of the worst enemy he had. The forgiving of those that do us evil, it seems, was Old Testament duty, though the Pharisees made the law concerning it of no effect, by teaching, Thou shalt love thy neighbour and hate thy enemy, Mat 5:43. Observe here,

1. Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, Job 31:29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. Though Job was a very good man, yet, it seems, there were those that hated him; but evil found them. He saw their destruction, and was far from rejoicing in it; for that would justly have brought the destruction upon him, as it is intimated, Pro 24:17, Pro 24:18. (2.) He did not so much as wish in his own mind that evil might befel them, Job 31:30. He never wished a curse to his soul (curses to the soul are the worst of curses), never desired his death; he knew that, if he did, it would turn into sin to him. He was careful not to offend with his tongue (Psa 39:1), would not suffer his mouth to sin, and therefore durst not imprecate any evil, no, not to his worst enemy. If others bear malice to us, that will not justify us in bearing malice to them.

2. He was violently urged to revenge, and yet he kept himself thus clear from it (Job 31:31): The men of his tabernacle, his domestics, his servants, and those about him, were so enraged at Job's enemy who hated him, that they could have eaten him, if Job would but have set them on or given them leave. " O that we had of his flesh! Our master is satisfied to forgive him, but we cannot be so satisfied. "See how much beloved Job was by his family, how heartily they espoused his cause, and what enemies they were to his enemies; but see what a strict hand Job kept upon his passions, that he would not avenge himself, though he had those about him that blew the coals of his resentment. Note, (1.) A good man commonly does not himself lay to heart the affronts that are done him so much as his friends do for him. (2.) Great men have commonly those about them that stir them up to revenge. David had so, 1Sa 24:4; 1Sa 26:8; 2Sa 16:9. But if they keep their temper, notwithstanding the spiteful insinuations of those about them, afterwards it shall be no grief of heart to them, but shall turn very much to their praise.

IV. He protests that he had never been unkind or inhospitable to strangers (Job 31:32): The stranger lodged not in the street, as angels might lately have done in the streets of Sodom if Lot alone had not entertained them. Perhaps by that instance Job was taught (as we are, Heb 13:2) not to be forgetful to entertain strangers. He that is at home must consider those that are from home, and put his soul into their soul's stead, and then do as he would be done by. Hospitality is a Christian duty, 1Pe 4:9. Job, in his prosperity, was noted for good house-keeping: He opened his door to the road (so it may be read); he kept the street-door open, that he might see who passed by and invite them in, as Abraham, Gen 18:1.

Keil-Delitzsch: Job 31:1-4

1 I have made a covenant with mine eyes,

And how should I fix my gaze upon a maiden!

2 What then would be the dispensation of Eloah from above,

And the inheritance of the Almighty from the heights -

3 Doth not calamity overtake the wicked,

And misfortune the workers of evil?

4 Doth He not see my ways

And count all my steps?

After Job has described and bewailed the harsh contrast between the former days and the present, he gives us a picture of his moral life and endeavour, in connection with the character of which the explanation of his present affliction as a divinely decreed punishment becomes impossible, and the sudden overthrow of his prosperity into this abyss of suffering becomes to him, for the same reason, the most painful mystery. Job is not an Israelite, he is without the pale of the positive, Sinaitic revelation; his religion is the old patriarchal religion, which even in the present day is called dı̂n Ibrâhı̂m (the religion of Abraham), or dı̂n el -bedu (the religion of the steppe) as the religion of those Arabs who are not Moslem, or at least influenced by the penetrating Islamism, and is called by Mejânı̂shı̂ el -hanı̂fı̂je (vid., supra , p. 362, note) as the patriarchally orthodox religion.

(Note: Also in the Merg district east of Damascus, which is peopled by an ancient unmixed race, because the fever which prevails there kills strangers, remnants of the dı̂n Ibrâhı̂m have been preserved despite the penetrating Islamism. There the mulaqqin (Souffleur), who says the creed into the grave as a farewell to the buried one, adds the following words: "The muslim is my brother, the muslima my sister, Abraham is my father ( abı̂ ), his religion ( dı̂nuh ) is mine, and his confession ( medhebuh ) mine."It is indisputable that the words muslim (one who is submissive to God) and islâm (submission to God) have originally belonged to the dı̂n Ibrâhı̂m . It is also remarkable that the Moslem salutation selâm occurs only as a sign in war among the wandering tribes, and that the guest parts from his host with the words: dâimâ besât el -Chalı̂l̂ lâ maqtû‛ walâ memnû‛ , i.e., mayest thou always have Abraham's table, and plenty of provisions and guests. - Wetzst.)

As little as this religion, even in the present day, is acquainted with the specific Mohammedan commandments, so little knew Job of the specifically Israelitish. On the contrary, his confession, which he lays down in this third monologue, coincides remarkably with the ten commandments of piety ( el -felâh ) peculiar to the dı̂n Ibrâhı̂m , although it differs in this respect, that it does not give the prominence to submission to the dispensations of God, that teslı̂m which, as the whole of this didactic poem teaches by its issue, is the duty of the perfectly pious; also bravery in defence of holy property and rights is wanting, which among the wandering tribes is accounted as an essential part of the hebbet er -rı̂h (inspiration of the Divine Being), i.e., active piety, and to which it is similarly related, as to the binding notion of "honour"which was coined by the western chivalry of the middle ages.

Job begins with the duty of chastity. Consistently with the prologue, which the drama itself nowhere belies, he is living in monogamy, as at the present day the orthodox Arabs, averse to Islamism, are not addicted to Moslem polygamy. With the confession of having maintained this marriage (although, to infer from the prologue, it was not an over-happy, deeply sympathetic one) sacred, and restrained himself not only from every adulterous act, but also from adulterous desires, his confessions begin. Here, in the middle of the Old Testament, without the pale of the Old Testament νόμος , we meet just that moral strictness and depth with which the Preacher on the mount, Mat 5:27., opposes the spirit to the letter of the seventh commandment. It is לעיני , not עם־עיני , designedly; כרת ברית עם or את is the usual phrase where two equals are concerned; on the contrary, כרת ברית ל where two the superior - Jehovah, or a king, or conqueror - binds himself to another under prescribed conditions, or the covenant is made not so much by a mutual advance as by the one taking the initiative. In this latter case, the secondary notions of a promise given (e.g., Isa 55:3), or even, as here, of a law prescribed, are combined with כרת ברית : "as lord of my senses I prescribed this law for my eyes"(Ew.). The eyes, says a Talmudic proverb, are the procuresses of sin ( סרסורי דחטאה נינהו ); "to close his eyes, that they may not feast on evil,"is, in Isa 33:15, a clearly defined line in the picture of him on whom the everlasting burnings can have no hold. The exclamation, Job 31:1 , is spoken with self-conscious indignation: Why should I... (comp. Joseph's exclamation, Gen 39:9); Schultens correctly: est indignatio repellens vehementissime et negans tale quicquam committi par esse ; the transition of the מה , Arab. mâ , to the expression of negation, which is complete in Arabic, is here in its incipient state, Ew. §325, b . התבּונן על is intended to express a fixed and inspection (comp. אל , 1Ki 3:21) gaze upon an object, combined with a lascivious imagination (comp. Sir. 9:5, παρθένον μὴ καταμάνθανε , and 9:8, ἀπόστρεψον ὀφθαλμὸν ἀπὸ γυναικὸς εὐμόρφου καὶ μὴ καταμάνθανε κάλλος ἀλλότριον ), a βλέπειν which issues in ἐπιθυμῆσαι αὐτῆν , Mat 5:28. Adulterium reale , and in fact two-sided, is first spoken of in the third strophe, here it is adulterium mentale and one-sided; the object named is not any maiden whatever, but any בּתוּלה , because virginity is ever to be revered, a most sacred thing, the holy purity of which Job acknowledges himself to have guarded against profanation from any lascivious gaze by keeping a strict watch over his eyes. The Waw of וּמה is, as in Job 31:14, copulative: and if I had done it, what punishment might I have looked for?

The question, Job 31:2, is proposed in order that it may be answered in Job 31:3 again in the form of a question: in consideration of the just punishment which the injurer of female innocence meets, Job disavows every unchaste look. On חלק and נחלה used of allotted, adjudged punishment, comp. Job 20:29; Job 27:13; on נכר , which alternates with איד (burden of suffering, misfortune), comp. Oba 1:12, where in its stead נכר occurs, as Arab. nukr , properly id quod patienti paradoxum, insuetum, intolerabile videtur, omne ingratum (Reiske). Conscious of the just punishment of the unchaste, and, as he adds in Job 31:4, of the omniscience of the heavenly Judge, Job has made dominion over sin, even in its first beginnings and motions, his principle.

The הוּא , which gives prominence to the subject, means Him who punishes the unchaste. By Him who observes his walk on every side, and counts ( יספּור , plene , according to Ew. §138, a , on account of the pause, but vid., the similar form of writing, Job 39:2; Job 18:15) all his steps, Job has been kept back from sin, and to Him Job can appeal as a witness.

Keil-Delitzsch: Job 31:5-8

5 If I had intercourse with falsehood,

And my foot hastened after deceit:

6 Let Him weigh me in the balances of justice,

And let Eloah know my innocence.

7 If my steps turned aside from the way,

And my heart followed mine eyes,

And any spot hath cleaved to my hands:

8 May I sow and another eat,

And let my shoots be rooted out.

We have translated שׁוא (on the form vid., on Job 15:31, and the idea on Job 11:11) falsehood, for it signifies desolateness and hollowness under a concealing mask, therefore the contradiction between what is without and within, lying and deceit, parall. מרמה , deceit, delusion, imposition. The phrase הלך עם־שׁוא is based on the personification of deceit, or on thinking of it in connection with the מתי־שׁוא (Job 11:11). The form ותּחשׁ cannot be derived from חוּשׁ , from which it ought to be ותּחשׁ , like ויּסר Jdg 4:18 and freq., ויּשׂר ( serravit ) 1Ch 20:3, ויּעט ( increpavit ) 1Sa 25:14. Many grammarians (Ges. §72, rem. 9; Olsh. 257, g) explain the Pathach instead of Kametz as arising from the virtual doubling of the guttural ( Dagesh forte implicitum ), for which, however, no ground exists here; Ewald (§232, b ) explains it by "the hastening of the tone towards the beginning,"which explains nothing, since the retreat of the tone has not this effect anywhere else. We must content ourselves with the supposition that ותּחשׁ is formed from a חשׁה having a similar meaning to חוּשׁ ( חישׁ ), as also ויּעט , 1Sa 15:19, comp. 1Sa 14:32, is from a עטח of similar signification with עיט . The hypothetical antecedent, Job 31:5, is followed by the conclusion, Job 31:6 : If he have done this, may God not spare him. He has, however, not done it; and if God puts him to an impartial trial, He will learn his תּמּה , integritas , purity of character. The "balance of justice"is the balance of the final judgment, which the Arabs call Arab. mı̂zân 'l -a‛mâl , "the balance of actions (works)."

(Note: The manual of ethics by Ghazzâli is entitled mı̂zân el -a‛mâl in the original, מאזני צדק in Bar-Chisdai's translation, vid., Gosche on Ghazzâli's life and works, S. 261 of the volume of the Berliner Akademie d. Wissensch. for 1858.)

Job 31:7 also begins hypothetically: if my steps ( אשּׁוּרי from אשּׁוּר , which is used alternately with אשׁוּר without distinction, contrary to Ew. §260, b ) swerve ( תּטּה , the predicate to the plur . which follows, designating a thing, according to Ges. §146, 3) from the way (i.e., the one right way), and my heart went after my eyes, i.e., if it followed the drawing of the lust of the eye, viz., to obtain by deceit or extortion the property of another, and if a spot ( מאוּם , macula , as Dan 1:4, = מוּם , Job 11:15; according to Ew., equivalent to מחוּם , what is blackened and blackens, then a blemish, and according to Olsh., in מאוּמה ... לא , like the French ne ... point ) clave to my hands: I will sow, and let another eat, and let my shoots be rooted out. The poet uses צאצאים elsewhere of offspring of the body or posterity, Job 5:25; Job 21:8; Job 27:14; here, however, as in Isaiah, with whom he has this word in common, Job 34:2; Job 42:5, the produce of the ground is meant. Job 31:8 is, according to Joh 4:37, a λόγος , a proverb. In so far as he may have acted thus, Job calls down upon himself the curse of Deut. 38:20f.: what he sows, let strangers reap and eat; and even when that which is sown does not fall into the hands of strangers, let it be uprooted.

Keil-Delitzsch: Job 31:9-12

9 If my heart has been befooled about a woman,

And if I lay in wait at my neighbour's door:

10 Let my wife grind unto another,

And let others bow down over her.

11 For this is an infamous act,

And this is a crime to be brought before judges;

12 Yea, it is a fire that consumeth to the abyss,

And should root out all my increase.

As he has guarded himself against defiling virgin innocence by lascivious glances, so is he also conscious of having made no attempt to trespass upon the marriage relationship of his neighbour ( רע as in the Decalogue, Exo 20:17): his heart was not persuaded, or he did not allow his heart to be persuaded ( נפתּה like πείθεσθαι ), i.e., misled, on account of a woman ( אשּׁה as אשׁת אישׁ , in post-bibl. usage, of another's wife), and he lay not in wait (according to the manner of adulterous lovers described at Job 24:15, which see) at his neighbour's door. We may here, with Wetzstein, compare the like-minded confession in a poem of Muhâdi ibn-Muhammel: Arab. mâ nabb klb 'l -jaʀ‚r mnâ ẇlâ ‛awâ , i.e., "The neighbour's dog never barked ( נב , Beduin equivalent to נבח in the Syrian towns and villages) on our account (because we have gone by night with an evil design to his tent), and it never howled (being beaten by us, to make it cease its barking lest it should betray us)."In Job 31:10 follows the punishment which he wishes might overtake him in case he had acted thus: "may my wife grind to another,"i.e., may she become his "maid behind the mill,"Exo 11:5, comp. Isa 47:2, who must allow herself to be used for everything; ἀλετρίς and a common low woman (comp. Plutarch, non posse suav . viv. c. 21, καὶ παχυσκελὴς ἀλετρὶς πρὸς μύλην κινουμένη ) are almost one and the same. On the other hand, the Targ. ( coeat cum alio ), lxx (euphemistically ἀρέσαι ἑτέρῳ , not, as the Syr. Hexapl. shows, ἀλέσαι ), and Jer. ( scortum sit alterius ), and in like manner Saad., Gecat., understand תּטחן directly of carnal surrender; and, in fact, according to the traditional opinion, b. Sota 10 a : אין טחינה אלא לשׁון עבירה , i.e., " טחן everywhere in Scripture is intended of (carnal) trespass."With reference to Jdg 16:21 and Lam 5:13 (where טחון , like Arab. ṭaḥûn , signifies the upper mill-stone, or in gen. the mill), this is certainly incorrect; the parallel, as well as Deu 28:30, favours this rendering of the word in the obscene sense of μύλλειν , molere , in this passage, which also is seen under the Arab. synon. of grinding, Arab. dahaka ( trudere ); according to which it would have to be interpreted: let her grind to another, i.e., serve him as it were as a nether mill-stone. The verb טחן , used elsewhere (in Talmud.) of the man, would here be transferred to the woman, like as it is used of the mill itself as that which grinds. This rendering is therefore not refuted by its being תּטחן and not תּטּחן . Moreover, the word thus understood is not unworthy of the poet, since he designedly makes Job seize the strongest expressions. Among moderns, תטחן is thus tropically explained by Ew., Umbr., Hahn, and a few others, but most expositors prefer the proper sense, in connection with which molat certainly, especially with respect to Job 31:9 , is also equivalent to fiat pellex . It is hard to decide; nevertheless the preponderance of reasons seems to us to be on the side of the traditional tropical rendering, by the side of which Job 31:10 is not attached in progressive, but in synonymous parallelism: et super ea incurvent se alii , כּרע of the man, as in the phrase Arab. kr‛t 'l -mrât 'lâ 'l -rjl ( curvat se mulier ad virum ) of the acquiescence of the woman; אחרין is a poetical Aramaism, Ew. §177, a . The sin of adultery, in case he had committed it, ought to be punished by another taking possession of his own wife, for that ( הוּא a neutral masc., Keri היא in accordance with the fem . of the following predicate, comp. Lev 18:17) is an infamous act, and that ( היא referring back to זמּה , Keri הוּא in accordance with the masc . of the following predicate) is a crime for the judges. On this wavering between הוא and היא vid., Gesenius, Handwörterbuch , 1863, s. v. הוּא , S. 225. זמּה is the usual Thora-word for the shameless subtle encroachments of sensual desires (vid., Saalschütz, Mosaisches Recht, S. 791f.), and פּלילים עון (not עון ), according to the usual view equivalent to crimen et crimen quidem judicum (however, on the form of connection intentionally avoided here, where the genitival relation might easily give an erroneous sense, vid., Ges. §116, rem.), signifies a crime which falls within the province of the penal code, for which in Job 31:28 it is less harshly עון פּלילי : a judicial, i.e., criminal offence. פּלילים is, moreover, not the plur . of פּלילי (Kimchi), but of פּליל , an arbitrator (root פל , findere, dirimere ).

The confirmatory clause, Job 31:12, is co-ordinate with the preceding: for it (this criminal, adulterous enterprise) is a fire, a fire consuming him who allows the sparks of sinful desire to rise up within him (Pro 6:27.; Sir. 9:8), which devours even to the bottom of the abyss, not resting before it has dragged him whom it has seized down with it into the deepest depth of ruin, and as it were melted him away, and which ought to root out all my produce (all the fruit of my labour).

(Note: It is something characteristically Semitic to express the notion of destruction by the figure of burning up with fire [ vid. supra, p. 449, note], and it is so much used in the present day as a natural inalienable form of thought, that in curses and imprecations everything, without distinction of the object, is to be burned; e.g., juhrik , may (God) burn up, or juhrak , ought to burn, bilâduh , his native country, bedenuh , his body, ‛ênuh , his eye, shawâribuh , his moustache (i.e., his honour), nefesuh , his breath, ‛omruh , his life, etc. - Wetzst.)

The function of ב is questionable. Ew. (§217, f ) explains it as local: in my whole revenue, i.e., throughout my whole domain. But it can also be Beth objecti, whether it be that the obj. is conceived as the means of the action (vid., on Job 16:4-5, Job 16:10; Job 20:20), or that, "corresponding to the Greek genitive, it does not express an entire full coincidence, but an action about and upon the object"(Ew. §217, S. 557). We take it as Beth obj. in the latter sense, after the analogy of the so-called pleonastic Arab. b (e.g., qaraa bi -suwari , he has practised the act of reading upon the Suras of the Koran); and which ought to undertake the act of outrooting upon my whole produce.

(Note: On this pleonastic Beth obj. ( el -Bâ el -mezı̂de ) vid., Samachschari's Mufassal, ed. Broch, pp. 125, 132 (according to which it serves "to give intensity and speciality"), and Beidhâwi's observation on Sur . ii. 191. The most usual example for it is alqa bi -jedeihi ila et -tahlike , he has plunged his hands, i.e., himself, into ruin. The Bâ el -megâ z (the metaphorical Beth obj. ) is similar; it is used where the verb has not its most natural signification but a metaphorical one, e.g., ashada bidhikrihi , he has strengthened his memory: comp. De Sacy, Chrestomathie Arabe, i. 397.)

Keil-Delitzsch: Job 31:13-15

13 If I despised the cause of my servant and my maid,

When they contended with me:

14 What should I do, if God should rise up,

And if He should make search, what should I answer Him?

15 Hath not He who formed me in the womb formed him also,

And hath not One fashioned us in the belly?

It might happen, as Job 31:13 assumes, that his servant or his maid ( אמה , Arab. amatun , denotes a maid who is not necessarily a slave, ‛abde , as Job 19:15, whereas שׁפחה does not occur in the book) contended with him, and in fact so that they on their part began the dispute (for, as the Talmud correctly points out, it is not בּריבי עמּם , but בּריבם עמּדי ), but he did not then treat them as a despot; they were not accounted as res but personae by him, he allowed them to maintain their personal right in opposition to him. Christopher Scultetus observes here: Gentiles quidem non concedebant jus servo contra dominum, cui etiam vitae necisque potestas in ipsum erat; sed Iob amore justitiae libere se demisit, ut vel per alios judices aut arbitros litem talem curaret decidi vel sibi ipsi sit moderatus, ut juste pronuntiaret . If he were one who despised ( אמאס not מאסתּי ) his servants' cause: what should he do if God arose and entered into judgment; and if He should appoint an examination (thus Hahn correctly, for the conclusion shows that פקד is here a synon. of בחן Psa 17:3, and חקר Psa 44:22, Arab. fqd , V, VIII, accurate inspicere ), what should he answer?

Job 31:15

The same manner of birth, by the same divine creative power and the same human agency, makes both master and servant substantially brethren with equal claims: Has not He who brought me forth in my mother's womb (also) brought forth him (this my servant or my maid), and has not One fashioned us in our mother's belly? אחד , unus , viz., God, is the subj., as Mal 2:10, אחד ( אב ) אל (for the thought comp. Eph 6:9), as it is also translated by the Targ., Jer., Saad., and Gecat.; whereas the lxx ( ἐν τῇ αὐτῇ κοιλίᾳ ), Syr., Symm. (as it appears from his translation ἐν ὁμοίῳ τρόπῳ ), construe אחד as the adj. to בּרחם , which is also the idea of the accentuation ( Rebia mugrasch, Mercha, Silluk ). On the other hand, it has been observed (also Norzi) that it ought to be האסחד according to this meaning; but it was not absolutely necessary, vid., Ges. §111, 2, b . אחד also would not be unsuitable in this combination; it would, as e.g., in אחד חלום , not affirm identity of number, but of character. But אחד is far more significant, and as the final word of the strophe more expressive, when referred to God. The form ויכוּננּוּ is to be judged of just like ותּמוּגנוּ , Isa 54:6; either they are forms of an exceptionally transitive (as שׁוּב , Psa 85:5, and in שׁוב שׁבות ) use of the Kal of these verbs (vid., e.g., Parchon and Kimchi), or they are syncopated forms of the Pilel for ויכנננּוּ , ותּמגגנוּ , syncopated on account of the same letters coming together, especially in ויכנננו (Ew. §81, a , and most others); but this coincidence is sought elsewhere (e.g., Psa 50:23; Pro 1:28), and not avoided in this manner (e.g., Psa 119:73). Beside this syncope ויכוּננּוּ might also be expected, while according to express testimony the first Nun is raphatum: we therefore prefer to derive these forms from Kal , without regarding them, with Olsh., as errors in writing. The suff . is rightly taken by lxx, Targ., Abulwalid, and almost all expositors,

(Note: Also in the Jerusalem Talmud, where R. Johanan, eating nothing which he did not also share with his slave, refers to these words of Job. Comp. also the story from the Midrash in Guiseppe Levi's Parabeln Legenden und Ged. aus Thalmud und Midrasch, S. 141 (Germ. transl. 1863): The wife of R. Jose began a dispute with her maid. Her husband came up and asked the cause, and when he saw that his wife was in the wrong, told her so in the presence of the maid. The wife said in a rage: Thou sayest I am wrong in the presence of my maid? The Rabbi answered: I do as Job did.)

not as singular ( ennu = êhu ), but as plural ( ennu = ênu ); The Babylonian school pointed ויכוּננוּ , like ממנו where it signifies a nobis , ממּנוּ ( Psalter ii. 459, and further information in Pinsker's works, Zur Geschichte des Karaismus, and Ueber das sogen. assyrische Punktationssystem ). Therefore: One, i.e., one and the same God, has fashioned us in the womb without our co-operation, in an equally animal way, which smites down all pride, in like absolute conditionedness.

Keil-Delitzsch: Job 31:16-18

16 If I held back the poor from what they desired,

And caused the eyes of the widow to languish,

17 And ate my morsel alone

Without letting the fatherless eat thereof: -

18 No indeed, from my youth he grew up to me as to a father,

And from my mother's womb I guided her -

The whole strophe is the hypothetical antecedent of the imprecative conclusion, Job 31:22, which closes the following strophe. Since מנע דּבר ממּנוּ , cohibere aliquid ab aliquo (Job 22:7), is said as much in accordance with the usage of the language as מנעו מדּבר , cohibere aliquem ab aliquo (Num 24:11; Ecc 2:10), in the sense of denegare alicui aliquid , there is no reason for taking מחפץ דּלּים together as a genitival clause ( a voto tenuium ), as the accentuation requires it. On חפץ , vid., on Job 21:21; it signifies solicitude (what is ardently desired) and business, here the former: what is ever the interest and want of the poor (the reduced or those without means). From such like things he does not keep the poor back, i.e., does not refuse them; and the eyes of the widow he did not cause or allow to languish ( כּלּה , to bring to an end, i.e., cause to languish, of the eyes, as Lev 26:16; 1Sa 2:33); he let not their longing for assistance be consumed of itself, let not the fountain of their tears become dry without effect. If he had done the opposite, if he had eaten his bread ( פּת = פּת לחם ) alone, and not allowed the orphan to eat of it with him - but no, he had not acted thus; on the contrary ( כּי as Psa 130:4 and frequently), he (the parentless one) grew up to him ( גּדלני = גּדל לּי , Ges. §121, 4, according to Ew. §315, b , "by the interweaving of the dialects of the people into the ancient form of the declining language;"perhaps it is more correct to say it is by virtue of a poetic, forced, and rare brevity of expression) as to a father (= לאב כּמו ), and from his mother's womb he guided her, the helpless and defenceless widow, like a faithful child leading its sick or aged mother. The hyperbolical expression מבּטן אמּי dates this sympathizing and active charity back to the very beginning of Job's life. He means to say that it is in-born to him, and he has exercised it ever since he was first able to do so. The brevity of the form גּדלני , brief to incorrectness, might be removed by the pointing גּדּלני (Olsh.): from my youth up he (the fatherless one) honoured me as a father; and גּדּלני (instead of כּבּדני would be explained by the consideration, that a veneration is meant that attributed a dignity which exceed his age to the נער who was not yet old enough to be a father. But גּדּל signifies "to cause to grow"in such a connection elsewhere (parall. רומם , to raise), wherefore lxx translates ἐξέτρεφον ( גּדּלתּי ); and גּדלני has similar examples of the construction of intransitives with the acc . instead of the dat . (especially Zec 7:5) in its favour: they became me great, i.e., became great in respect of me. Other ways of getting over the difficulty are hardly worth mentioning: the Syriac version reads כּאב (pain) and אנחות ; Raschi makes Job 31:18 , the idea of benevolence, the subj., and Job 31:18 (as מדּה , attribute) the obj. The suff . of אנחנּה Schlottm. refers to the female orphan; but Job refers again to the orphan in the following strophe, and the reference to the widow, more natural here on account of the gender, has nothing against it. The choice of the verb (comp. Job 38:32) also corresponds to such a reference, since the Hiph . has an intensified Kal -signification here.

(Note: זכר and הזכיר , to remember; זרע and הזריע , to sow, to cover with seed; חרשׁ and החרישׁ , both in the signification silere and fabricari ; לעג and הלעיג , to mock, Job 21:3; משׁל and המשׁיל , dominari , Job 25:2; נטה and הטה , to extend, to bow; קנה ;w and הקנה (to obtain by purchase); קצר and הקציר , to reap, Job 24:6, are all similar. In Arab. the Kal nahaituhu signifies I put him aside by going on one side ( nahw or nâhije ), the Hiph. anhaituhu , I put him aside by bringing him to the side (comp. ינחם , Job 12:23).)

From earliest youth, so far back as he can remember, he was wont to behave like a father to the orphan, and like a child to the widow.

Keil-Delitzsch: Job 31:19-23

19 If I saw one perishing without clothing,

And that the needy had no covering;

20 If his loins blessed me not,

And he did not warm himself from the hide of my lambs;

21 If I have lifted up my hand over the orphan,

Because I saw my help in the gate:

22 Let my shoulder fall out of its shoulder-blade,

And mine arm be broken from its bone;

23 For terror would come upon me, the destruction of God,

And before His majesty I should not be able to stand.

On אובד comp. on Job 4:11; Job 29:13; he who is come down from his right place and is perishing (root בד , to separate, still perfectly visible through the Arab. bâda , ba‛ida , to perish), or also he who is already perished, periens and perditus . The clause, Job 31:19 , forms the second obj. to אם אראה , which otherwise signifies si video , but here, in accordance with the connection, signifies si videbam . The blessing of the thankful (Job 29:13) is transferred from the person to the limbs in Job 31:20 , which need and are benefited by the warmth imparted. אם־לא here is not an expression of an affirmative asseveration, but a negative turn to the continuation of the hypothetical antecedents. The shaking, הניף , of the hand, Job 31:21, is intended, like Isa 11:15; Isa 19:16 (comp. the Pilel , Isa 10:32), Zec 2:13, as a preparation for a crushing stroke. Job refrained himself from such designs upon the defenceless orphan, even when he saw his help in the gate, i.e., before the tribunal (Job 29:7), i.e., even when he had a certain prospect or powerful assistance there. If he has acted otherwise, his כּתף , i.e., his upper arm together with the shoulder, must fall out from its שׁכם , i.e., the back which bears it together with the shoulder-blades, and his אזרע , upper and lower arm, which is considered here according to its outward flesh, must be broken out of its קנה , tube, i.e., the reed-like hollow bone which gives support to it, i.e., be broken asunder from its basis (Syr. a radice sua ), this sinning arm, which did not compassionate the naked, and mercilessly threatened the defenceless and helpless. The ת raphatum which follows in both cases, and the express testimony of the Masora, show that משּׁכמה and מקּנה have no Mappik . The He quiescens , however, is in both instances softened from the He mappic . of the suff., Ew. §21,f. פּחד in Job 31:23 is taken by most expositors as predicate: for terror is (was) to me evil as God, the righteous judge, decrees it. But אלי is not favourable to this. It establishes the particular thing which he imprecates upon himself, and that consequently which, according to his own conviction and perception, ought justly to overtake him out of the general mass, viz., that terror ought to come upon him, a divine decreed weight of affliction. איד אל is a permutative of פחד = פחד אלהים , and אלי with Dechî equivalent to אלי ( יבא ) יהיה , comp. Jer 2:19 (where it is to be interpreted: and that thou lettest no fear before me come over thee). Thus also Job 31:23 is suitably connected with the preceding: and I should not overcome His majesty, i.e., I should succumb to it. The מן corresponds to the prae in praevalerem ; שׂאת (lxx falsely, λῆμμα , judgment, decision = משׂא , Jer. pondus ) is not intended otherwise than Job 13:11 (parall. פחד as here).

Keil-Delitzsch: Job 31:24-28

24 If I made gold my confidence,

And said to the fine gold: O my trust;

25 If I rejoiced that my wealth was great,

And that my hand had gained much; -

26 If I saw the sunlight when it shone,

And the moon walking in splendour,

27 And my heart was secretly enticed,

And I threw them a kiss by my hand:

28 This also would be a punishable crime,

For I should have played the hypocrite to God above.

Not only from covetous extortion of another's goods was he conscious of being clear, but also from an excessive delight in earthly possessions. He has not made gold his כּסל , confidence (vid., on כּסלתך , Job 4:6); he has not said to כּתם , fine gold (pure, Job 28:19, of Ophir, Job 28:16), מבטחי (with Dag. forte implicitum as Job 8:14; Job 18:14): object (ground) of my trust! He has not rejoiced that his wealth is great ( רב , adj.), and that his hand has attained כּבּיר , something great (neutral masc . Ew. §172, b ). His joy was the fear of God, which ennobles man, not earthly things, which are not worthy to be accounted as man's highest good. He indeed avoided πλεονεξία as εἰλωλολατρεία (Col 3:5), how much more the heathenish deification of the stars! אור is here, as Job 37:21 and φάος in Homer, the sun as the great light of the earth. ירח is the moon as a wanderer (from רח = ארח ), i.e., night-wanderer ( noctivaga ), as the Arab. târik in a like sense is the name of the morning-star. The two words יקר הלד describe with exceeding beauty the solemn majestic wandering of the moon; יקר is acc . of closer definition, like תמים , Psa 15:2, and this "brilliantly rolling on"is the acc . of the predicate to אראה , corresponding to the כּי יחל , "that (or how) it shoots forth rays"( Hiph . of הלל , distinct from יחל Isa 13:20), or even: that it shot forth rays ( fut . in signif. of an imperf. as Gen 48:17).

Job 31:27 proceeds with futt. consec. in order to express the effect which this imposing spectacle of the luminaries of the day and of the night might have produced on him, but has not. The Kal ויּפתּ is to be understood as in Deu 11:16 (comp. ib . iv. 19, נדּח ): it was enticed, gave way to the seducing influence. Kissing is called נשׁק as being a joining of lip to lip. Accordingly the kiss by hand can be described by נשׁקה יד לפה ; the kiss which the mouth gives the hand is to a certain extent also a kiss which the hand gives the mouth, since the hand joins itself to the mouth. Thus to kiss the hand in the direction of the object of veneration, or also to turn to it the kissed hand and at the same time the kiss which fastens on it (as compensation for the direct kiss, 1Ki 19:18; Hos 13:2), is the proper gesture of the προσκύνησις and adoratio mentioned; comp. Pliny, h. n. xxviii. 2, 5; Inter adorandum dexteram ad osculum referimus et totum corpus circumagimus . Tacitus, Hist . iii. 24, says that in Syria they value the rising sun; and that this was done by kissing the hand ( τῆν χεῖρα κύσαντες ) in Western Asia as in Greece, is to be inferred from Lucians Περὶ ὀρχήσεως , c. xvii.

(Note: Vid., Freund's Lat. Wörterbuch s. v. adorare, and K. Fr. Hermann's Gottesdienstliche Alterth. der Griechen, c. xxi. 16, but especially Excursus 123 in Dougtaeus' Analecta .)

In the passage before us Ew. finds an indication of the spread of the Zoroaster doctrine in the beginning of the seventh century b.c., at which period he is of opinion the book of Job was composed, but without any ground. The ancient Persian worship has no knowledge of the act of adoration by throwing a kiss; and the Avesta recognises in the sun and moon exalted genii, but created by Ahuramazda, and consequently not such as are to be worshipped as gods. On the other hand, star-worship is everywhere the oldest and also comparatively the purest form of heathenism. That the ancient Arabs, especially the Himjarites, adored the sun, שׁמשׁ , and the moon, שׂין ( סין , whence סיני , the mountain dedicated to the moon), as divine, we know from the ancient testimonies,

(Note: Vid., the collection in Lud. Krehl's Religion der vorislamischen Araber, 1863.)

and many inscriptions

(Note: Vid., Osiander in the Deutsche Morgenl. Zeitschr. xvii. (1863) 795.)

which confirm and supplement them; and the general result of Chwolsohn's

(Note: In his great work, Ueber die Ssabier und den Ssabismus, 2 Bdd. Petersburg, 1856.)

researches is unimpeachable, that the so-called Sabians (Arab. ṣâbı̂wn with or without Hamza of the Jê ), of whom a section bore the name of worshippers of the sun, shemsı̂je , were the remnant of the ancient heathenism of Western Asia, which lasted into the middle ages. This heathenism, which consisted, according to its basis, in the worship of the stars, was also spread over Syria, and its name, usually combined with צבא השּׁמים (Deu 4:19), perhaps is not wholly devoid of connection with the name of a district of Syria, ארם צובה ; certainly our poet found it already there, where he heard the tradition about Job, and in his hero presents to us a true adherent of the patriarchal religion, who had kept himself free from the influence of the worship of the stars, which was even in his time forcing its way among the tribes.

It is questionable whether Job 31:28 is to be regarded as a conclusion, with Umbr. and others, or as a parenthesis, with Ew., Hahn, Schlottm., and others. We take it as a conclusion, against which there is no objection according to the syntax, although strictly it is only a confirmation (vid., Job 31:11, Job 31:23) of an implied imprecatory conclusion: therefore it is (would be) also a judicial misdeed, i.e., one to be severely punished, for I should have played the hypocrite to God above ( לאל ממּעל , recalling the universal Arabic expression allah ta‛âla , God, the Exalted One) by making gold and silver, the sun and moon my idols. By פּלילי both the sins belonging to the judgment-seat of God, as in ἔνοχος τῷ συνεδρίῳ , Mat 5:22, are not referred to a human tribunal, but only described κατ ̓ ἄνθρωπον as punishable transgressions of the highest grade. כּחשׁ ל signifies to play the hypocrite to any one, whereas to disown any one is expressed by כחשׁ בּ . His worship of God would have been hypocrisy, if he had disowned in secret the God whom he acknowledged openly and outwardly.

Now follow strophes to which the conclusion is wanting. The single imprecatory conclusion which yet follows (Job 31:40), is not so worded that it might avail for all the preceding hypothetical antecedents. There are therefore in these strophes no conclusions that correspond to the other clauses. The inward emotion of the confessor, which constantly increases in fervour the more he feels himself superior to his accusers in the exemplariness of his life hitherto, struggles against this rounding off of the periods. A "yea then - !"is easily supplied in thought to these strophes which per aposiopesin are devoid of conclusions.

Keil-Delitzsch: Job 31:29-30

29 If I rejoiced over the destruction of him who hated me,

And became excited when evil came upon him -

30 Yet I did not allow my palate to sin

By calling down a curse upon his life.

The aposiopesis is here manifest, for Job 31:29 is evidently equal to a solemn denial, to which Job 31:30 is then attached as a simple negative. He did not rejoice at the destruction ( פיד , Arab. fêd ,

(Note: Gesenius derives the noun פיד from the verb פיד , but the Arabic, which is the test here, has not only the verb fâda as med. u and as med. i in the signification to die, but also in connection with el̇feid ( fêd ) the substantival form el -fı̂d (= el -môt ), which (= fiwd , comp. p. 26, note ) is referable to fâda , med. u. Thus Neshwân , who in his Lexicon (vol. ii. fol. 119) even only knows fâda , med. u, in the signif. to die (comp. infra on Job 39:18, note ).)

as Job 12:5; Job 30:24) of his enemy who was full of hatred towards him ( משׂנאי , elsewhere also שׂנאי ), and was not excited with delight ( התערר , to excite one's self, a description of emotion, whether it be pleasure, or as Job 17:8, displeasure, as a not merely passive but moral incident) if calamity came upon him, and he did not allow his palate ( חך as the instrument of speech, like Job 6:30) to sin by asking God that he might die as a curse. Love towards an enemy is enjoined by the Thora, Exo 23:4, but it is more or less with a national limitation, Lev 19:18, because the Thora is the law of a people shut out from the rest of the world, and in a state of war against it (according to which Mat 5:43 is to be understood); the books of the Chokma, however (comp. Pro 24:17; Pro 25:21), remove every limit from the love of enemies, and recognise no difference, but enjoin love towards man as man. With Job 31:30 this strophe closes. Among modern expositors, only Arnh. takes in Job 31:31 as belonging to it: "Would not the people of my tent then have said: Would that we had of his flesh?! we have not had enough of it,"i.e., we would eat him up both skin and hair. Of course it does not mean after the manner of cannibals, but figuratively, as Job 19:22; but in a figurative sense "to eat any one's flesh"in Semitic is equivalent to lacerare , vellicare , obtrectare (vid., on Job 19:22, and comp. also Sur . xlix. 12 of the Koran, and Schultens' Erpenius , pp. 592f.), which is not suitable here, as in general this drawing of Job 31:31 to Job 31:29 is in every respect, and especially that of the syntax, inadmissible. It is the duty of beneficence, which Job acknowledges having practised, in Job 31:31.

Constable: Job 29:1--31:40

2. Job's defense of his innocence ch. 29-31

Job gave a soliloquy before his dialogue with his three friends began (ch. 3). Now he concluded that dialogue with another soliloquy (chs. 29-31). In this one, Job longed for his past state of blessedness (ch. 29), lamented his present misery (ch. 30), and reaffirmed his innocence (ch. 31). His whole discourse is a kind of concluding summary of his case, and he delivered it as if he were in court. He made no reference to his three companions.

Constable: Job 31:1-40

Job's continuing innocence ch. 31

As was common in ancient Near Eastern judicial cases, Job concluded his summary defense with an oath of innocence. He did so in the form of a negative confession complete with self-imprecations.¹²⁷ He concluded with a challenge to God to present His charges in writing (vv. 35-37). Job's idea was that if God remained silent this would be a vindication of his innocence. However if he had been guilty, God would have to intervene and impose the punishment Job had designated.¹²⁸

"Chapter 31 as to its literary format is a negative testament by which Job will close the matter of whether he is being punished for his sins. After such a statement, in the jurisprudence of the ancient Near East, the burden of proof fell on the court. That is why verse 40 says, The words of Job are ended.' Each disavowal had to be accompanied by an oath that called for the same punishment the offense deserved on the basis of the principle of lex talionis (vv. 5-10). Because the charges against Job were wide and varied, he must give a similarly wide disavowal. He had already done this in a general way (cf. 23:10-12), but now he specifies and calls for condemnation and punishment from both God and man (vv. 8, 11, 12, 14, 22, 23) if he is guilty of any of these sins."¹²⁹

Job claimed purity from ethical defilement in two ways. He referred to the binding covenant he had made with his eyes (v. 1). Then he used the oath form "if" such and such be true "then" (sometimes not stated) let thus and so happen (vv. 5-6, 7-8, 9-10, 13, 16, 19, 20 [twice], 21-22, 24, 25, 26, 38, 39-40).

"The making of a covenant with his eyes is not merely a promise not to lust after a girl. The sin he has in mind is far more fundamental, or it would not have commanded this position in the poem. Job is emphatically denying an insidious and widespread form of idolatry: devotion to the betula, the maiden,' the goddess of fertility. This Venus of the Semitic world was variously known as the Maiden Anat in Ugaritic, Ashtoreth in preexilic Israel, and Ishtar in Babylonian sources, wherein she is described as laden with vitality, charm and voluptuousness.' She is probably the Queen of Heaven' mentioned in Jeremiah 7:18 and 44:16-19."¹³⁰

Most of the sins mentioned in this chapter were not heinous crimes but relatively minor deviations from the ethical ideal. They were covert rather than overt iniquities. Thus Job claimed innocence on the highest level of morality (cf. Matt. 5:27-28). Note also that he continued to assume that God punishes the wicked (vv. 2-3).

"As a consequence of his suffering, Job viewed man's relationship to God as being based on God's sovereign caprice; therefore man could hope for happiness only by adhering to an ethical rightness superior to God's whereby he could demand vindication (Job 31; cf. 35:2b)."¹³¹

Verse 10 has in view Job's wife grinding corn with a hard millstone, the work of a slave, and being overpowered by men sexually.

"His hypothetical adultery would in Hebrew eyes be an offence [sic] against her husband, and so another's adultery with his wife would be a similar offence [sic] against him. In Hebrew law adultery always involved a married woman. The marital state of the man was immaterial."¹³²

Job's words about adultery (vv. 9-12) are classic and reveal righteous abhorrence of that sin. Likewise his statements regarding the importance of treating slaves as human beings (vv. 13-15) reveal Job's fear of God and love for his fellow man. He respected human life highly (vv. 16-23). Job further claimed that he was not an idolater (vv. 24-28), selfish (vv. 29-32), or hypocritical (vv. 33-34).

"Here then is either a very clean conscience or a very calloused [sic] one."¹³³

Job's cry for a hearer of his claims (v. 35) probably implied God rather than the mediator he had requested earlier (16:19; 19:25; cf. 30:20).

"An examination of biblical and extra-biblical legal documents establishes v. 35 as a dependent's official appeal before a third party for a civil hearing at which the judge would compel the plaintiff to formalize his accusations and to present any supporting evidence. As we shall see, this request was ordinarily made only after all attempts at informal arbitration had been exhausted and was often accompanied by a sworn statement of innocence. In Job 31 the oath of innocence has been expanded to embrace the entire chapter."¹³⁴

His "adversary" in this verse was also God (cf. 13:24; 16:9; 19:11). We should probably understand "owners" (v. 39) as "workers."

Having ended his final summation in defense of his innocence Job rested his case and waited for God's verdict. This is another climax in the book. Job had claimed innocence in his personal life (vv. 1-12), toward his neighbor (vv. 13-20), and toward God (vv. 24-34; cf. 1:11). Job's friends believed that God always punishes sin, therefore Job was a sinner. Job believed that God was punishing him when he was innocent, therefore God was unfair.

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 31 (Chapter Introduction)

Overview

Job 31:1, Job makes a solemn protestation of his integrity in several duties.

Poole: Job 31 (Chapter Introduction)

CHAPTER 31

He protesteth his continency and chastity; God’ s providence, presence, and judgments; his motives, Job 31:1-4 . His just dealings, Job 31:5-8 . Free from adultery, which ought to be punished by the magistrate, Job 31:9-12 . His just carriage to his servants, and the reason, Job 31:13-15 . His bounty to the poor, for fear of God, and his highness, Job 31:6-23 . Not covetous, nor idolatrous, which ought to be punished by the magistrate, Job 31:24-28 . Not revengeful, Job 31:29,30 . Hospitable to strangers, Job 31:31,32 . His repentance, Job 31:33 . He wisheth God would answer, and his words might be recorded, Job 31:35-37 . His imprecation against himself, if he spoke not the truth, Job 31:38-40 .

So far have I been from wallowing in the mire of uncleanness, or any gross wickedness, wherewith you charge me, that I have abstained even from the least occasions and appearances of evil, having made a solemn resolution within myself, and a solemn covenant and promise to God, that I would not wantonly or lustfully fix mine eyes or gaze upon a maid, lest mine eyes should affect my heart, and stir me up to further filthiness. Hereby we plainly see that that command of Christ. Mat 5:29 , was no new command peculiar to the gospel, as some would have it, but the very same which the law of God revealed in his word, and written in men’ s hearts by nature, imposed upon men in the times of the Old Testament. See also 2Pe 2:14 1Jo 2:16 . Should I think upon , i.e. indulge myself in filthy and lustful thoughts? Seeing I was obliged, and accordingly took care, to guard mine eyes, I was upon the same reason obliged to restrain my imagination. Or, why then should I consider , or contemplate , or look curiously , or thoughtfully , or diligently ? Since I had made such a covenant, why should I not keep it? A maid ; which is emphatically added, to show that that circumstance which provokes the lust of others had no such power over him, and that he restrained himself from the very thoughts and desires of filthiness with such persons, wherewith the generality of men allowed themselves to commit gross fornication, as deeming it to be either none, or but a very little sin. Withal he insinuates with how much more caution he kept himself from uncleanness with any married person.

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 31 (Chapter Introduction)

(Job 31:1-8) Job declares his uprightness.

(Job 31:9-15) His integrity.

(Job 31:16-23) Job merciful.

(Job 31:24-32) Job not guilty of covetousness or idolatry.

(Job 31:33-40) Job not guilty of hypocrisy and violence.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 31 (Chapter Introduction)

Job had often protested his integrity in general; here he does it in particular instances, not in a way of commendation (for he does not here proclaim his good deeds), but in his own just and necessary vindication, to clear himself from those crimes with which his friends had falsely charged him, which is a debt every man owes to his own reputation. Job's friends had been particular in their articles of impeachment against him, and therefore he is so in his protestation, which seems to refer especially to what Eliphaz had accused him of, Job 22:6, etc. They had produced no witnesses against him, neither could they prove the things whereof they now accused him, and therefore he may well be admitted to purge himself upon oath, which he does very solemnly, and with many awful imprecations of God's wrath if he were guilty of those crimes. This protestation confirms God's character of him, that there was none like him in the earth. Perhaps some of his accusers durst not have joined with him; for he not only acquits himself from those gross sins which lie open to the eye of the world, but from many secret sins which, if he had been guilty of them, nobody could have charged him, with, because he will prove himself no hypocrite. Nor does he only maintain the cleanness of his practices, but shows also that in them he went upon good principles, that the reason of his eschewing evil was because he feared God, and his piety was at the bottom of his justice and charity; and this crowns the proof of his sincerity. I. The sins from which he here acquits himself are, 1. Wantonness and uncleanness of heart (Job 31:1-4). 2. Fraud and injustice in commerce (Job 31:4-8). 3. Adultery (Job 31:9-12). 4. Haughtiness and severity towards his servants (Job 31:13-15). 5. Unmercifulness to the poor, the widows, and the fatherless (Job 31:16-23). 6. Confidence in his worldly wealth (Job 31:24, Job 31:25). 7. Idolatry (Job 31:26-28). 8. Revenge (Job 31:29-31). 9. Neglect of poor strangers (Job 31:32). 10. Hypocrisy in concealing his own sins and cowardice in conniving at the sins of others (Job 31:33, Job 31:34). 11. Oppression, and the violent invasion of other people's rights (Job 31:38-40). And towards the close, he appeals to God's judgment concerning his integrity (Job 31:35-37). Now, II. In all this we may see, 1. The sense of the patriarchal age concerning good and evil and what was so long ago condemned as sinful, that is, both hateful and hurtful. 2. A noble pattern of piety and virtue proposed to us for our imitation, which, if our consciences can witness for us that we conform to it, will be our rejoicing, as it was Job's in the day of evil.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 31 (Chapter Introduction)

INTRODUCTION TO JOB 31

In this chapter Job gives an account of himself in private life, of the integrity and uprightness of his life, and his holy walk and conversation, with this view, that it might be thought that the afflictions which were upon him were not on account of a vicious course of life he had indulged unto, as was suggested; and he clears himself from various crimes which it might be insinuated he was guilty of, as from unchastity; and he observes the method he took to prevent his falling into it, and the reasons that dissuaded him from it, Job 31:1; from injustice in his dealings with men, Job 31:5; from the sin of adultery, Job 31:9; from ill usage of his servants, Job 31:13; from unkindness to the poor, which he enlarges upon, and gives many instances of his charity to them, Job 31:16; from covetousness, and a vain confidence in wealth, Job 31:24; from idolatry, the worship of the sun and moon, Job 31:26; from a revengeful spirit, Job 31:29; and from inhospitality to strangers, Job 31:32; from covering his sin, Job 31:33; and fear of men, Job 31:34; and then wishes his cause might be heard before God, Job 31:35; and the chapter is closed with an imprecation on his head if guilty of any injustice, Job 31:38.