1 I made an agreement with my eyes; how then might my eyes be looking on a virgin?
2 For what is God's reward from on high, or the heritage given by the Ruler of all from heaven?
3 Is it not trouble for the sinner, and destruction for the evil-doers?
4 Does he not see my ways, and are not my steps all numbered?
5 If I have gone in false ways, or my foot has been quick in working deceit;
6 (Let me be measured in upright scales, and let God see my righteousness:)
7 If my steps have been turned out of the way, or if my heart went after my eyes, or if the property of another is in my hands;
8 Let me put seed in the earth for another to have the fruit of it, and let my produce be uprooted.
9 If my heart went after another man's wife, or if I was waiting secretly at my neighbour's door;
10 Then let my wife give pleasure to another man and let others make use of her body.
11 For that would be a crime; it would be an act for which punishment would be measured out by the judges:
12 It would be a fire burning even to destruction, and taking away all my produce.
13 If I did wrong in the cause of my man-servant, or my woman-servant, when they went to law with me;
14 What then will I do when God comes as my judge? and what answer may I give to his questions?
15 Did not God make him as well as me? did he not give us life in our mothers' bodies?
16 If I kept back the desire of the poor; if the widow's eye was looking for help to no purpose;
17 If I kept my food for myself, and did not give some of it to the child with no father;
18 (For I was cared for by God as by a father from my earliest days; he was my guide from the body of my mother;)
19 If I saw one near to death for need of clothing, and that the poor had nothing covering him;
20 If his back did not give me a blessing, and the wool of my sheep did not make him warm;
21 If my hand had been lifted up against him who had done no wrong, when I saw that I was supported by the judges;
22 May my arm be pulled from my body, and be broken from its base.
23 For the fear of God kept me back, and because of his power I might not do such things.
24 If I made gold my hope, or if I ever said to the best gold, I have put my faith in you;
25 If I was glad because my wealth was great, and because my hand had got together a great store;
26 If, when I saw the sun shining, and the moon moving on its bright way,
27 A secret feeling of worship came into my heart, and my hand gave kisses from my mouth;
28 That would have been another sin to be rewarded with punishment by the judges; for I would have been false to God on high.
29 If I was glad at the trouble of my hater, and gave cries of joy when evil overtook him;
30 (For I did not let my mouth give way to sin, in putting a curse on his life;)
31 If the men of my tent did not say, Who has not had full measure of his meat?
32 The traveller did not take his night's rest in the street, and my doors were open to anyone on a journey;
33 If I kept my evil doings covered, and my sin in the secret of my breast,
34 For fear of the great body of people, or for fear that families might make sport of me, so that I kept quiet, and did not go out of my door;
35 If only God would give ear to me, and the Ruler of all would give me an answer! or if what he has against me had been put in writing!
36 Truly I would take up the book in my hands; it would be to me as a crown;
37 I would make clear the number of my steps, I would put it before him like a prince! The words of Job are ended.
38 If my land has made an outcry against me, or the ploughed earth has been in sorrow;
39 If I have taken its produce without payment, causing the death of its owners;
40 Then in place of grain let thorns come up, and in place of barley evil-smelling plants.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 31
Commentary on Job 31 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 31
Job 31:1-40.
1. 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.
1-4. He asserts his guarding against being allured to sin by his senses.
think—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 (Pr 6:25; Mt 5:28).
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; 27:13).
3. Answer to the question in Job 31:2.
strange—extraordinary.
4. Doth not he see? &c.—Knowing this, I could only have expected "destruction" (Job 31:3), had I committed this sin (Pr 5:21).
5. Job's abstinence from evil deeds.
vanity—that is, falsehood (Ps 12:2).
6. Parenthetical. Translate: "Oh, that God would weigh me … then would He know," &c.
7. Connected with Job 31:6.
the way—of God (Job 23:11; Jer 5:5). A godly life.
heart … after … eyes—if my heart coveted, what my eyes beheld (Ec 11:9; Jos 7:21).
hands—(Ps 24:4).
8. Apodosis to Job 31:5, 7; the curses which he imprecates on himself, if he had done these things (Le 26:16; Am 9:14; Ps 128:2).
offspring—rather, "what I plant," my harvests.
9-12. Job asserts his innocence of adultery.
deceived—hath let itself be seduced (Pr 7:8; Ge 39:7-12).
laid wait—until the husband went out.
10. grind—turn the handmill. Be the most abject slave and concubine (Isa 47:2; 2Sa 12:11).
11. In the earliest times punished with death (Ge 38:24). So in later times (De 22:22). Heretofore he had spoken only of sins against conscience; now, one against the community, needing the cognizance of the judge.
12. (Pr 6:27-35; 8:6-23, 26, 27). No crime more provokes God to send destruction as a consuming fire; none so desolates the soul.
13-23. Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.
despise the cause—refused to do them justice.
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?
15. Slaveholders try to defend themselves by maintaining the original inferiority of the slave. But Mal 2:10; Ac 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.
16. fail—in the vain expectation of relief (Job 11:20).
17. Arabian rules of hospitality require the stranger to be helped first, and to the best.
18. Parenthetical: asserting that he did the contrary to the things in Job 31:16, 17.
he—the orphan.
guided her—namely, the widow, by advice and protection. On this and "a father," see Job 29:16.
19. perish—that is, ready to perish (Job 29:13).
20. loins—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.
21. when—that is, "because."
I saw—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.
22. Apodosis to Job 31:13, 16, 17, 19, 20, 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.
from the bone—literally, "a reed"; hence the upper arm, above the elbow.
23. For—that is, the reason why Job guarded against such sins. Fear of God, though he could escape man's judgment (Ge 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.
highness—majestic might.
endure—I could have availed nothing against it.
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.
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; De 4:19; 2Ki 23:5, 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.
27. enticed—away from God to idolatry.
kissed … hand—"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; Ho 13:2).
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 (De 13:9; 17:2-7; Eze 8:14-18). This passage therefore does not prove Job to have been subsequent to Moses.
29. lifted up myself—in malicious triumph (Pr 17:5; 24:17; Ps 7:4).
30. mouth—literally, "palate." (See on Job 6:30).
wishing—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 Le 19:18; De 23:6, with Mt 5:43, 44).
31. That is, Job's household said, Oh, that we had Job's enemy to devour, we cannot rest satisfied till we have! But Job refrained from even wishing revenge (1Sa 26:8; 2Sa 16:9, 10). So Jesus Christ (Lu 9:54, 55). But, better (see Job 31:32), translated, "Who can show (literally, give) the man who was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat.
32. traveller—literally, "way," that is, wayfarers; so expressed to include all of every kind (2Sa 12:4).
33. Adam—translated by Umbreit, "as men do" (Ho 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Ge 3:8, 10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (Pr 28:13). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. Magee, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."
34. Rather, the apodosis to Job 31:33, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go out," &c. A just retribution that he who hides his sin from God, should have it exposed before man (2Sa 12:12). But Job had not been so exposed, but on the contrary was esteemed in the assemblies of the "tribes"—("families"); a proof, he implies, that God does not hold him guilty of hiding sin (Job 24:16, contrast with Job 29:21-25).
35. Job returns to his wish (Job 13:22; 19:23). Omit "is"; "Behold my sign," that is, my mark of subscription to the statements just given in my defense: the mark of signature was originally a cross; and hence the letter Tau or T. Translate, also "Oh, that the Almighty," &c. He marks "God" as the "One" meant in the first clause.
adversary—that is, he who contends with me, refers also to God. The vagueness is designed to express "whoever it be that judicially opposes me"—the Almighty if it be He.
had written a book—rather, "would write down his charge."
36. So far from hiding the adversary's "answer" or "charge" through fear,
I would take it on my shoulders—as a public honor (Isa 9:6).
a crown—not a mark of shame, but of distinction (Isa 62:3).
37. A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (Job 42:5, 6); but only through Jesus Christ (Heb 10:22).
38. Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Ge 4:10; Hab 2:11). If I have unjustly acquired lands (Job 24:2; Isa 5:8).
furrows—The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as Job 31:39, "If I paid him not for gathering in the fruits." Thus of the four clauses in Job 31:38, 39, the first refers to the same subject as the fourth, the second is connected with the third by introverted parallelism. Compare Jas 5:4, which plainly alludes to this passage: compare "Lord of Sabaoth" with Job 31:26 here.
39. lose … life—not literally, but "harassed to death"; until he gave me up his land gratis [Maurer]; as in Jud 16:16; "suffered him to languish" by taking away his means of living [Umbreit] (1Ki 21:19).
40. thistles—or brambles, thorns.
cockle—literally, "noxious weeds."
The words … ended—that is, in the controversy with the friends. He spoke in the book afterwards, but not to them. At Job 31:37 would be the regular conclusion in strict art. But Job 31:38-40 are naturally added by one whose mind in agitation recurs to its sense of innocence, even after it has come to the usual stopping point; this takes away the appearance of rhetorical artifice. Hence the transposition by Eichorn of Job 31:38-40 to follow Job 31:25 is quite unwarranted.