9 If mine heart H3820 have been deceived H6601 by a woman, H802 or if I have laid wait H693 at my neighbour's H7453 door; H6607
And I find H4672 more bitter H4751 than death H4194 the woman, H802 whose heart H3820 is snares H4685 and nets, H2764 and her hands H3027 as bands: H612 whoso pleaseth H2896 H6440 God H430 shall escape H4422 from her; but the sinner H2398 shall be taken H3920 by her.
And the lords H5633 of the Philistines H6430 came up H5927 unto her, and said H559 unto her, Entice H6601 him, and see H7200 wherein his great H1419 strength H3581 lieth, and by what means we may prevail H3201 against him, that we may bind H631 him to afflict H6031 him: and we will give H5414 thee every one H376 of us eleven hundred H505 H3967 pieces of silver. H3701
Did not Solomon H8010 king H4428 of Israel H3478 sin H2398 by these things? yet among many H7227 nations H1471 was there no king H4428 like him, who was beloved H157 of his God, H430 and God H430 made H5414 him king H4428 over all Israel: H3478 nevertheless even him H1571 did outlandish H5237 women H802 cause to sin. H2398
The eye H5869 also of the adulterer H5003 waiteth H8104 for the twilight, H5399 saying, H559 No eye H5869 shall see H7789 me: and disguiseth H5643 H7760 his face. H6440 In the dark H2822 they dig through H2864 houses, H1004 which they had marked H2856 for themselves in the daytime: H3119 they know H3045 not the light. H216
To deliver H5337 thee from the strange H2114 woman, H802 even from the stranger H5237 which flattereth H2505 with her words; H561 Which forsaketh H5800 the guide H441 of her youth, H5271 and forgetteth H7911 the covenant H1285 of her God. H430 For her house H1004 inclineth H7743 unto death, H4194 and her paths H4570 unto the dead. H7496 None that go H935 unto her return again, H7725 neither take they hold H5381 of the paths H734 of life. H2416
Lust H2530 not after her beauty H3308 in thine heart; H3824 neither let her take H3947 thee with her eyelids. H6079
They were as fed H2109 horses H5483 in the morning: H7904 every one H376 neighed H6670 after his neighbour's H7453 wife. H802
They are all adulterers, H5003 as an oven H8574 heated H1197 by the baker, H644 who ceaseth H7673 from raising H5782 after he hath kneaded H3888 the dough, H1217 until it be leavened. H2556
For the lips H8193 of a strange woman H2114 drop H5197 as an honeycomb, H5317 and her mouth H2441 is smoother H2509 than oil: H8081 But her end H319 is bitter H4751 as wormwood, H3939 sharp H2299 as a twoedged H6310 sword. H2719 Her feet H7272 go down H3381 to death; H4194 her steps H6806 take hold H8551 on hell. H7585 Lest thou shouldest ponder H6424 the path H734 of life, H2416 her ways H4570 are moveable, H5128 that thou canst not know H3045 them. Hear H8085 me now therefore, O ye children, H1121 and depart H5493 not from the words H561 of my mouth. H6310 Remove H7368 thy way H1870 far H7368 from her, and come not nigh H7126 the door H6607 of her house: H1004 Lest thou give H5414 thine honour H1935 unto others, H312 and thy years H8141 unto the cruel: H394 Lest strangers H2114 be filled H7646 with thy wealth; H3581 and thy labours H6089 be in the house H1004 of a stranger; H5237 And thou mourn H5098 at the last, H319 when thy flesh H1320 and thy body H7607 are consumed, H3615 And say, H559 How have I hated H8130 instruction, H4148 and my heart H3820 despised H5006 reproof; H8433 And have not obeyed H8085 the voice H6963 of my teachers, H3384 nor inclined H5186 mine ear H241 to them that instructed H3925 me! I was almost H4592 in all evil H7451 in the midst H8432 of the congregation H6951 and assembly. H5712 Drink H8354 waters H4325 out of thine own cistern, H953 and running waters H5140 out of H8432 thine own well. H875 Let thy fountains H4599 be dispersed H6327 abroad, H2351 and rivers H6388 of waters H4325 in the streets. H7339 Let them be only thine own, and not strangers' H2114 with thee. Let thy fountain H4726 be blessed: H1288 and rejoice H8055 with the wife H802 of thy youth. H5271 Let her be as the loving H158 hind H365 and pleasant H2580 roe; H3280 let her breasts H1717 satisfy H7301 thee at all times; H6256 and be thou ravished H7686 always H8548 with her love. H160 And why wilt thou, my son, H1121 be ravished H7686 with a strange woman, H2114 and embrace H2263 the bosom H2436 of a stranger? H5237 For the ways H1870 of man H376 are before H5227 the eyes H5869 of the LORD, H3068 and he pondereth H6424 all his goings. H4570 His own iniquities H5771 shall take H3920 the wicked H7563 himself, and he shall be holden H8551 with the cords H2256 of his sins. H2403 He shall die H4191 without instruction; H4148 and in the greatness H7230 of his folly H200 he shall go astray. H7686
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.