Teks -- Job 31:22-40 (NET)

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– 31:31 if the members of my household have never said, ‘If only there were someone who has not been satisfied from Job’s meat!’– 31:32 But no stranger had to spend the night outside, for I opened my doors to the traveler– 31:33 if I have covered my transgressions as men do, by hiding iniquity in my heart, 31:34 because I was terrified of the great multitude, and the contempt of families terrified me, so that I remained silent and would not go outdoors–

Job’s Appeal

31:35 “If only I had someone to hear me! Here is my signature– let the Almighty answer me! If only I had an indictment that my accuser had written. 31:36 Surely I would wear it proudly on my shoulder, I would bind it on me like a crown; 31:37 I would give him an accounting of my steps; like a prince I would approach him.

Job’s Final Solemn Oath

31:38 “If my land cried out against me and all its furrows wept together, 31:39 if I have eaten its produce without paying, or caused the death of its owners, 31:40 then let thorns sprout up in place of wheat, and in place of barley, weeds!” The words of Job are ended.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 31:23 - For

I stood in awe of God and of his judgments.

Wesley: Job 31:23 - I could not

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 - I

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 - Shined

In its full strength and glory.

Wesley: Job 31:27 - Kissed

In token of worship, whereof this was a sign.

Wesley: Job 31:28 - The judge

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 - Denied God

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 - Lift up

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

Wesley: Job 31:31 - If

My domesticks and familiar friends.

Wesley: Job 31:31 - His flesh

This is farther confirmation of Job's charitable disposition to his enemy. Although all who were daily conversant with him, and were witnesses of his and their carriage, were so zealous in Job's quarrel, that they protested they could eat their flesh, and could not be satisfied without. Yet he restrained both them and himself from executing vengeance upon them.

Wesley: Job 31:33 - As Adam

As Adam did in Paradise.

Wesley: Job 31:34 - Did I fear

No: all that knew Job knew him to be a man of resolution, that boldly appeared, spoke and acted, in defence of religion and justice. He durst not keep silence, or stay within, when called to speak or act for God. He was not deterred by the number, or quality, or insults of the injurious, from reproving them, and doing justice to the injured.

Wesley: Job 31:35 - Had written

Had given me his charge written in a book or paper, as the manner was in judicial proceedings. This shews that Job did not live, before letters were in use. And undoubtedly the first letters were those wrote on the two tables, by the finger of God. He wishes, his friends, who charged him with hypocrisy, would draw up the charge in writing.

Wesley: Job 31:36 - Take it

As a trophy or badge of honour.

Wesley: Job 31:37 - Him

My judge, or adversary.

Wesley: Job 31:37 - My steps

The whole course of my life.

Wesley: Job 31:37 - A prince

With undaunted courage and confidence.

Wesley: Job 31:38 - Cry

Because I have gotten it by fraud or violence.

Wesley: Job 31:39 - Without money

Either without paying the price for the land, or by defrauding my workmen of their wages.

Wesley: Job 31:39 - Life

Killing them that I might have undisturbed possession of it, as Ahab did Naboth.

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 - from the bone

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

JFB: Job 31:23 - For

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 - highness

Majestic might.

JFB: Job 31:23 - endure

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 - enticed

Away from God to idolatry.

JFB: Job 31:27 - 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; 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 - lifted up myself

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

JFB: Job 31:30 - mouth

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

JFB: Job 31:30 - 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 Lev 19:18; Deu 23:6, with Mat 5:43-44).

JFB: Job 31:31

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 (Luk 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.

JFB: Job 31:32 - traveller

Literally, "way," that is, wayfarers; so expressed to include all of every kind (2Sa 12:4).

JFB: Job 31:33 - Adam

Translated by UMBREIT, "as men do" (Hos 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Gen 3:8, Gen 3:10, 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 (Pro 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."

JFB: Job 31:34 - 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).

JFB: Job 31:35

Job returns to his wish (Job 13:22; Job 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.

JFB: Job 31:35 - 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.

JFB: Job 31:35 - had written a book

Rather, "would write down his charge."

JFB: Job 31:36

So far from hiding the adversary's "answer" or "charge" through fear,

JFB: Job 31:36 - I would take it on my shoulders

As a public honor (Isa 9:6).

JFB: Job 31:36 - a crown

Not a mark of shame, but of distinction (Isa 62:3).

JFB: Job 31:37

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).

JFB: Job 31:38

Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Gen 4:10; Hab 2:11). If I have unjustly acquired lands (Job 24:2; Isa 5:8).

JFB: Job 31:38 - 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 Jam 5:4, which plainly alludes to this passage: compare "Lord of Sabaoth" with Job 31:26 here.

JFB: Job 31:39 - lose . . . life

Not literally, but "harassed to death"; until he gave me up his land gratis [MAURER]; as in Jdg 16:16; "suffered him to languish" by taking away his means of living [UMBREIT] (1Ki 21:19).

JFB: Job 31:40 - thistles

Or brambles, thorns.

JFB: Job 31:40 - cockle

Literally, "noxious weeds."

JFB: Job 31:40 - 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.

Clarke: Job 31:22 - Let mine arm fall

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

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

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

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

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

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

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!

Clarke: Job 31:31 - If the men of my tabernacle said

If the men of my tabernacle said - I believe the Targum gives the best sense here: - "If the men of my tabernacle have not said, Who hath commanded that we should not be satisfied with his flesh?"My domestics have had all kindness shown them; they have lived like my own children, and have been served with the same viands as my family. They have never seen flesh come to my table, when they have been obliged to live on pulse. Mr. Good’ s translation is nearly to the same sense: -

"If the men of my tabernacle do not exclaim

Who hath longed for his meat without fullness?

"Where is the man that has not been satisfied with his flesh?"i.e., fed to the full with the provisions from his table. See Pro 23:20; Isa 23:13, and Dan 10:3.

Clarke: Job 31:32 - The stranger did not lodge in the street

The stranger did not lodge in the street - My kindness did not extend merely to my family, domestics, and friends; the stranger - he who was to me perfectly unknown, and the traveler - he who was on his journey to some other district, found my doors ever open to receive them, and were refreshed with my bed and my board.

Clarke: Job 31:33 - If I covered my transgressions as Adam

If I covered my transgressions as Adam - Here is a most evident allusion to the fall. Adam transgressed the commandment of his Maker, and he endeavored to conceal it; first, by hiding himself among the trees of the garden: "I heard thy voice, and went and Hid myself;"secondly, by laying the blame on his wife: "The woman gave me, and I did eat;"and thirdly, by charging the whole directly on God himself: "The woman which Thou Gavest Me to be with me, She gave me of the tree, and I did eat."And it is very likely that Job refers immediately to the Mosaic account in the Book of Genesis. The spirit of this saying is this: When I have departed at any time from the path of rectitude, I have been ready to acknowledge my error, and have not sought excuses or palliatives for my sin.

Clarke: Job 31:34 - Did I fear a great multitude

Did I fear a great multitude - Was I ever prevented by the voice of the many from decreeing and executing what was right? When many families or tribes espoused a particular cause, which I found, on examination, to be wrong, did they put me in fear, so as to prevent me from doing justice to the weak and friendless? Or, in any of these cases, was I ever, through fear, self-seeking, or favor, prevented from declaring my mind, or constrained to keep my house, lest I should be obliged to give judgment against my conscience? Mr. Good thinks it an imprecation upon himself, if he had done any of the evils which he mentions in the preceding verse. He translates thus: -

"Then let me be confounded before the assembled multitude

And let the reproach of its families quash me

Yea, let me be struck dumb! let me never appear abroad!

I am satisfied that Job 31:38-40, should come in either here, or immediately after Job 31:25; and that Job’ s words should end with Job 31:37, which, if the others were inserted in their proper places, would be Job 31:40. See the reasons at the end of the chapter, Job 31:40 (note).

Clarke: Job 31:35 - O that one would hear me!

O that one would hear me! - I wish to have a fair and full hearing: I am grievously accused; and have no proper opportunity of clearing myself, and establishing my own innocence

Clarke: Job 31:35 - Behold, my desire is

Behold, my desire is - Or, הן תוי hen tavi , "There is my pledge."I bind myself, on a great penalty, to come into court, and abide the issue

Clarke: Job 31:35 - That the Almighty would answer me

That the Almighty would answer me - That he would call this case immediately before himself; and oblige my adversary to come into court, to put his accusations into a legal form, that I might have the opportunity of vindicating myself in the presence of a judge who would hear dispassionately my pleadings, and bring the cause to a righteous issue

Clarke: Job 31:35 - And that mine adversary had written a book

And that mine adversary had written a book - That he would not indulge himself in vague accusations, but would draw up a proper bill of indictment, that I might know to what I had to plead, and find the accusation in a tangible form.

Clarke: Job 31:36 - Surely I would take it upon my shoulder

Surely I would take it upon my shoulder - I would be contented to stand before the bar as a criminal, bearing upon my shoulder the board to which the accusation is affixed. In a book of Chinese punishments now before me, containing drawings representing various criminals brought to trial, in trial, and after trial, charged with different offenses; in almost all of them a board appears, on which the accusation or crime of which they are accused, or for which they suffer, is fairly written. Where the punishment is capital, this board appears fastened to the instrument, or stuck near the place of punishment. In one case a large, heavy plank, through which there is a hole to pass the head, - or rather a hole fitting the neck, like that in the pillory, - with the crime written upon it, rests on the criminal’ s shoulders; and this he is obliged to carry about for the weeks or months during which the punishment lasts. It is probable that Job alludes to something of this kind, which he intimates he would bear about with him during the interim between accusation and the issue in judgment; and, far from considering this a disgrace, would clasp it as dearly as he would adjust a crown or diadem to his head; being fully assured, from his innocence, and the evidence of it, which would infallibly appear on the trial, that he would have the most honorable acquittal. There may also be an allusion to the manner of receiving a favor from a superior: it is immediately placed on the head, as a mark of respect; and if a piece of cloth be given at the temple, the receiver not only puts it on his head, but binds it there.

Clarke: Job 31:37 - I would declare unto him the number of my steps

I would declare unto him the number of my steps - I would show this adversary the different stations I had been in, and the offices which I had filled in life, that he might trace me through the whole of my civil, military, and domestic life, in order to get evidence against me

Clarke: Job 31:37 - As a prince would I go near

As a prince would I go near - Though carrying my own accusation, I would go into the presence of my judge as the נגיד nagid , chief, or sovereign commander and judge, of the people and country, and would not shrink from having my conduct investigated by even the meanest of my subjects. In these three verses we may observe the following particulars: -

1.    Job wishes to be brought to trial, that he might have the opportunity of vindicating himself: O that I might have a hearing

2.    That his adversary, Eliphaz and his companions, whom he considers as one party, and joined together in one, would reduce their vague charges to writing, that they might come before the court in a legal form: O that my adversary would write down the charge

3.    That the Almighty, שדי Shaddai , the all-sufficient God, and not man, should be the judge, who would not permit his adversaries to attempt, by false evidence, to establish what was false, nor suffer himself to cloak with a hypocritical covering what was iniquitous in his conduct: O that the Almighty might answer for me - take notice of or be judge in the cause

4.    To him he purposes cheerfully to confess all his ways, who could at once judge if he prevaricated, or concealed the truth

5.    This would give him the strongest encouragement: he would go boldly before him, with the highest persuasion of an honorable acquittal.

Clarke: Job 31:38 - If my land cry

If my land cry - The most careless reader may see that the introduction of this and the two following verses here, disturbs the connection, and that they are most evidently out of their place. Job seems here to refer to that law, Lev 25:1-7, by which the Israelites were obliged to give the land rest every seventh year, that the soil might not be too much exhausted by perpetual cultivation, especially in a country which afforded so few advantages to improve the arable ground by manure. He, conscious that he had acted according to this law, states that his land could not cry out against him, nor its furrows complain. He had not broken the law, nor exhausted the soil.

Clarke: Job 31:39 - If I have eaten the fruits thereof without money

If I have eaten the fruits thereof without money - I have never been that narrow-minded man who, through a principle of covetousness, exhausts his land, putting himself to no charges, by labor and manure, to strengthen it; or defrauds those of their wages who were employed under him. If I have eaten the fruits of it, I have cultivated it well to produce those fruits; and this has not been without money, for I have gone to expenses on the soil, and remunerated the laborers

Clarke: Job 31:39 - Or have caused the owners thereof to lose their life

Or have caused the owners thereof to lose their life - Coverdale translates, Yee yf I have greved eny of the plowmen. They have not panted in labor without due recompense.

Clarke: Job 31:40 - Let thistles grow instead of wheat

Let thistles grow instead of wheat - What the word חוח choach means, which we translate thistles, we cannot tell: but as חח chach seems to mean to hold, catch as a hook, to hitch, it must signify some kind of hooked thorn, like the brier; and this is possibly its meaning

Clarke: Job 31:40 - And cockle

And cockle - באשה bashah , some fetid plant, from באש baash , to stink. In Isa 5:2, Isa 5:4, we translate it wild grapes; and Bishop Lowth, poisonous berries: but Hasselquist, a pupil of the famous Linnaeus, in his Voyages, p. 289, is inclined to believe that the solanum incanum , or hoary nightshade is meant, as this is common in Egypt, Palestine, and the East. Others are of opinion that it means the aconite, which (Arabic) beesh, in Arabic, denotes: this is a poisonous herb, and grows luxuriantly on the sunny hills among the vineyards, according to Celsus in Hieroboticon. (Arabic) beesh is not only the name of an Indian poisonous herb, called the napellus moysis, but (Arabic) beesh moosh, or (Arabic) farut al beesh, is the name of an animal, resembling a mouse, which lives among the roots of this very plant. "May I have a crop of this instead of barley, if I have acted improperly either by my land or my laborers!

Clarke: Job 31:40 - The words of Job are ended

The words of Job are ended - That is, his defense of himself against the accusations of his friends, as they are called. He spoke afterwards, but never to them; he only addresses God, who came to determine the whole controversy. These words seem very much like an addition by a later hand. They are wanting in many of the MSS. of the Vulgate, two in my own possession; and in the Editio Princeps of this version. I suppose that at first they were inserted in rubric, by some scribe, and afterwards taken into the text. In a MS. of my own, of the twelfth or thirteenth century, these words stand in rubric, actually detached from the text; while in another MS., of the fourteenth century, they form a part of the text. In the Hebrew text they are also detached: the hemistichs are complete without them; nor indeed can they be incorporated with them. They appear to me an addition of no authority. In the first edition of our Bible, that by Coverdale, 1535, there is a white line between these words and the conclusion of the chapter; and they stand, forming no part of the text, thus

Here ende the wordes of Job

Just as we say, in reading the Scriptures "Here ends such a chapter;"or, "Here ends the first lesson,"etc. Or the subject of the transposition, mentioned above, I have referred to the reasons at the end of the chapter. Dr. Kennicott, on this subject, observes: "Chapters 29, 30, and 31, contain Job’ s animated self-defense, which was made necessary by the reiterated accusation of his friends. This defense now concludes with six lines (in the Hebrew text) which declare, that if he had enjoyed his estates covetously, or procured them unjustly, he wished them to prove barren and unprofitable. This part, therefore seems naturally to follow Job 31:25, where he speaks of his gold, and how much his hand had gotten. The remainder of the chapter will then consist of these four regular parts, viz.

1.    His piety to God, in his freedom from idolatry, Job 31:26-28

2.    His benevolence to men, in his charity both of temper and behavior, Job 31:29-32

3.    His solemn assurance that he did not conceal his guilt, from fearing either the violence of the poor, or the contempt of the rich, Job 31:33, Job 31:34

4.    (Which must have been the last article, because conclusive of the work) he infers that, being thus secured by his integrity, he may appeal safely to God himself. This appeal he therefore makes boldly, and in such words as, when rightly translated, form an image which perhaps has no parallel. For where is there an image so magnificent or so splendid as this

Job, thus conscious of innocence, wishing even God himself to draw up his indictment, [rather his adversary Eliphaz and companions to draw up this indictment, the Almighty to be judge,] that very indictment he would bind round his head; and with that indictment as his crown of glory, he would, with the dignity of a prince, advance to his trial! Of this wonderful passage I add a version more just and more intelligible than the present: -

Verse 3

O that one would grant me a hearing

Behold, my desire is that the Almighty would answer me

And, as plaintiff against me, draw up the indictment

With what earnestness would I take it on my shoulders

I would bind it upon me as a diadem

The number of my steps would I set forth unto Him

Even as a prince would I approach before Him!

I have already shown that Eliphaz and his companions, not God, are the adversary or plaintiff of whom Job speaks. This view makes the whole clear and consistent, and saves Job from the charge of presumptuous rashness. See also Kennicott’ s Remarks, p. 163. It would not be right to say that no other interpretation has been given of the first clause of Job 31:10 than that given above. The manner in which Coverdale has translated the Job 31:9 and Job 31:10 is the way in which they are generally understood: Yf my hert hath lusted after my neghbour’ s wife, or yf I have layed wayte at his dore; O then let my wife be another man’ s harlot, and let other lye with her.

In this sense the word grind is not unfrequently used by the ancients. Horace represents the divine Cato commending the young men whom he saw frequenting the stews, because they left other men’ s wives undefiled

Virtute esto, inquit sententia dia Catonis

Nam simul ac venas inflavit tetra libido

Hue juvenes aequum est descendere, non aliena

Permolere uxores.

Sat. lib. i., s. 2, ver. 32

"When awful Cato saw a noted spar

From a night cellar stealing in the dark

‘ Well done, my friend, if lust thy heart inflame

Indulge it here, and spare the married dame.’

Francis

Such were the morals of the holiest state of heathen Rome; and even of Cato, the purest and severest censor of the public manners! O tempora! O mores! I may add from a scholiast: - Molere vetus verbum est pro adulterare, subagitare, quo verbo in deponenti significatione utitur alibi Ausonius, inquiens , Epigr. vii., ver. 6, de crispa impudica et detestabili : -

Deglubit, fellat, molitur, per utramque cavernam

Qui enim coit, quasi molere et terere videtur

Hinc etiam molitores dicti sunt, subactores, ut apud eundem , Epigr. xc., ver. 3

Cum dabit uxori molitor tuus, et tibi adulter

Thus the rabbins understand what is spoken of Samson grinding in the prison-house: quod ad ipsum Palaestini certatim suas uxores adduxerunt, suscipiendae ex eo prolis causa, ob ipsius robur . In this sense St. Jerome understands Lam 5:13 : They took the young men to Grind. Adolescentibus ad impudicitiam sunt abusi, ad concubitum scilicet nefandum . Concerning grinding of corn, by portable millstones, or querns, and that this was the work of females alone, and they the meanest slaves; see the note on Exo 11:5, and on Jdg 16:21. The Greeks use μυλλας to signify a harlot; and μυλλω, to grind, and also coeo, ineo, in the same sense in which Horace, as quoted above, alienas Permolere uxores . So Theocritus, Idyll. iv., ver. 58

Ειπ ’ αγε μοι Κορυδων, το γεροντιον η ῥ ’ ετι μυλλει

Τηναν ταν κυανοφρυν ερωτιδα, τας ποτ ’ εκνισθη·

Dic age mihi, Corydon, senecio ille num adhuc molit

Illud nigro supercilio scortillum, quod olim deperibat

Hence the Greek paronomasia, μυλλαδα μυλλειν, scortam molere . I need make no apology for leaving the principal part of this note in a foreign tongue. To those for whom it is designed it will be sufficiently plain. If the above were Job’ s meaning, how dreadful is the wish or imprecation in verse the tenth!

Defender: Job 31:26 - walking in brightness

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."

Defender: Job 31:33 - Adam

Adam was still known to Job by name, though he had no access to the records now preserved in the book of Genesis. He also knew about the sin of Adam, and how he had tried unsuccessfully to hide from God."

Defender: Job 31:35 - mine adversary

Job did not regard God as his enemy. The terminology is that of a courtroom, and Job is expressing his desire that he might be informed of the charges against him."

Defender: Job 31:40 - thistles

Job is here invoking God's primeval curse (Gen 3:18) on his possessions if he is guilty of any known and unrepented sin. Despite all the harsh charges of his erstwhile friends, Job insistently maintained both his faith in God and his righteous character and behavior, right up to the last."

TSK: Job 31:22 - let // bone

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 // by

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 // because // gotten much

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 // sun // the moon // in brightness

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 // my mouth hath kissed my hand

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 // for

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 // mouth

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

TSK: Job 31:31 - the men // Oh

the men : 1Sa 24:4, 1Sa 24:10, 1Sa 26:8; 2Sa 16:9, 2Sa 16:10, 2Sa 19:21, 2Sa 19:22; Jer 40:15, Jer 40:16; Luk 9:54, Luk 9:55; Luk 22:50, Luk 22:51

Oh : Job 19:22; Psa 27:2, Psa 35:25; Pro 1:11, Pro 1:12, Pro 1:18; Mic 3:2, Mic 3:3

TSK: Job 31:32 - The stranger // traveller

The stranger : Job 31:17, Job 31:18; Gen 19:2, Gen 19:3; Jdg 19:15, Jdg 19:20, Jdg 19:21; Isa 58:7; Mat 25:35, Mat 25:40, Mat 25:44, Mat 25:45; Rom 12:13; 1Ti 5:10; Heb 13:2; 1Pe 4:9

traveller : or, way

TSK: Job 31:33 - covered // as Adam

covered : Gen 3:7, Gen 3:8, Gen 3:12; Jos 7:11; Pro 28:13; Hos 6:7; Act 5:8; 1Jo 1:8-10

as Adam : or, after the manner of men, Hos 6:7

TSK: Job 31:34 - Did I // the contempt // that I

Did I : Exo 23:2; Pro 29:25; Jer 38:4, Jer 38:5, Jer 38:16, Jer 38:19; Mat 27:20-26

the contempt : Job 22:8, Job 34:19; Exo 32:27; Num 25:14, Num 25:15; Neh 5:7, Neh 13:4-8, Neh 13:28; 2Co 5:16

that I : Est 4:11, Est 4:14; Pro 24:11, Pro 24:12; Amo 5:11-13; Mic 7:3

TSK: Job 31:35 - Oh // my desire is // mine

Oh : Job 13:3, Job 17:3, Job 23:3-7, Job 33:6, Job 38:1-3, Job 40:4, Job 40:5

my desire is, that the Almighty would answer me : or, my sign is that the Almighty will answer me, Job 13:21, Job 13:22; Psa 26:1

mine : Job 13:24, Job 19:11, Job 19:23, Job 19:24, Job 33:10, Job 33:11; Mat 5:25

TSK: Job 31:36 - I // a crown

I : Exo 28:12; Isa 22:22

a crown : Job 29:14; Isa 62:3; Phi 4:1

TSK: Job 31:37 - declare // as a

declare : Job 9:3, Job 13:15, Job 14:16, Job 42:3-6; Psa 19:12

as a : Gen 32:28; Eph 3:12; Heb 4:15, Heb 4:16; 1Jo 3:19-21

TSK: Job 31:38 - cry // complain

cry : Job 20:27; Hab 2:11; Jam 5:4

complain : Heb. weep, Psa 65:13

TSK: Job 31:39 - fruits // caused the owners thereof to lose their life

fruits : Heb. strength, Gen 4:12

caused the owners thereof to lose their life : Heb. caused the soul of the owners thereof to expire, or breathe out, 1Ki 21:13-16, 1Ki 21:19; Pro 1:19; Isa 26:21; Eze 22:6, Eze 22:12, Eze 22:13

TSK: Job 31:40 - thistles // cockle // The

thistles : Choach , probably the black thorn. (See note on 2Ki 14:9.) Gen 3:17, Gen 3:18; Isa 7:23; Zep 2:9; Mal 1:3

cockle : or, noisome weeds

The : Psa 72:20

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

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 could not endure

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

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 // Because mine hand had gotten much

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 // The sun // moon // When it shined

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 // Kissed my hand

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 // By the judge // I should have denied God // That is above

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 - Lifted up myself

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

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.

Poole: Job 31:31 - The men of my tabernacle // Of his flesh // We cannot be satisfied

The men of my tabernacle i.e. my domestics and familiar friends, who were much conversant with me in my house, and were witnesses of my carriage to others, and of their carriages to me, and therefore best able to judge in the case.

Of his flesh either,

1. Of Job’ s flesh , which is thought to be an expression either,

1. Of their fervent love to him, caused by his great tenderness and kindness to them. But his meek and gentle carriage to his servants he had expressed before in plain terms, Job 31:13 ; and therefore it is not likely he would repeat it, at least in such an obscure and ambiguous phrase, as is no where used in this sense, and is used in a contrary sense, Job 19:22 . Or,

2. Of their hatred and rage against him, for the excessive trouble he put upon them in the entertainment of strangers, which follows, Job 31:32 . But it is very improbable, either that so just and merciful a man as Job would put intolerable burdens upon his servants; or that some extraordinary trouble brought upon them by hospitality would inflame them to such a height of rage as this phrase implies, against so excellent and amiable a master. Or,

2. Of the flesh and other provisions made by Job for strangers: He feeds them liberally, but scarce alloweth us time to satisfy ourselves therewith; which also is very unlikely. Or rather,

3. Of the flesh of Job’ s enemy, of whom he last spoke, Job 31:29,30 . And so this is an amplification and further confirmation of Job’ s charitable disposition and carriage to his enemy, although his cause was so just, and the malice of his enemies was so notorious and unreasonable, that all who were daily conversant with him, and were witnesses of his and their mutual carriages, did condemn and abhor them for it, and were so concerned and zealous in Job’ s quarrel, that they protested they could eat their very flesh, and could not be satisfied without it. And yet notwithstanding all these provocations of others, he restrained both them and himself from executing vengeance upon them, as David afterwards did in a like case, 1Sa 24:4 2Sa 16:9,10 .

We cannot be satisfied to wit, without eating his flesh.

Poole: Job 31:32 - The stranger // Did not lodge in the street

The stranger or, traveller as it follows.

Did not lodge in the street but in my house, according to the laws of hospitality, and the usage of those times, when there were no public inns provided for the conveniency of such persons: see Gen 18:3 19:2 Jud 19:15,21 .

Poole: Job 31:33 - In my bosom

This he adds to prevent or answer an objection. So the sense is, either,

1. And whereas amongst these and other virtues it may well be presumed that I had divers failings, as I do not now deny them, so I never covered them, but was forward to confess them to God or to men, as I had occasion. Or, (which I propose with submission to better judgments,)

2. If I used all this care and caution in my carriage towards strangers, and enemies, and others only as a cloak to any secret and subtle way of wickedness, such as you accuse me of, and did not seek to purge out all sin as in God’ s sight, but only to hide my sins from men, and to have the better opportunity for oppressing others, or indulging myself in any other close sin, under a colour, and with a reputation of justice and holiness. As Adam ; either,

1. As Adam did in Paradise; which history is recorded by Moses, Gen 3:7 , &c., and was doubtless imparted by the godly patriarchs to their children before Moses’ s time. Or,

2. Like a man , or after the manner of men in their corrupt estate. Compare Hos 6:7 .

In my bosom in my own breast, and from the sight of all men.

Poole: Job 31:34 - a great multitude

This verse either,

1. Contains new matter, and another argument or evidence of his integrity, taken from his courage and faithfulness in the discharge of his duty as a magistrate. The interrogation implies a denial; and so the sense is either,

1. This, I did not for fear of a great multitude, or for any contempt , or reproach , or other inconvenience which might befall me from great and numerous families , or combinations of people, who were engaged for him who had an unrighteous cause, forbear to speak for the poor oppressed and injured person whom they all opposed, or deny to go out of the door of my house to plead his cause, as a timorous and man-pleasing judge would have done. Or,

2. This, Though I could have terrified or violently oppressed

a great multitude because of my great power and interest, yet did the most contemptible persons or families terrify me , i.e. I was afraid to do them any injury, not for fear of them, as appears from the former clause, but for fear of God; therefore I kept

silence, and went not out of the door i.e. I durst neither move tongue, nor hand, nor foot against them. Or,

2. It contains an amplification or confirmation of what he said, Job 31:33 ; either thus, Did I cover or conceal my transgressions, because I was afraid of the rage of the multitude, or of the contempt of families , which would be brought upon me by the confession of my wickedness? Did I therefore keep silence , i.e. forbore to confess my sin, and not go out of my door; but keep at home as one in that case ashamed or afraid to be seen abroad? No, the fear of shame or contempt from men did not hinder me from giving glory to God by confessing my faults. Or rather thus, Did I therefore cover all my oppressions, and frauds, and other wickednesses (wherewith you tax me) with the mask of virtue and piety, and use all possible caution and cunning in my evil courses, because I feared the great multitude , (who were my friends and admirers, but in case of the discovery of my wickedness would have hated and persecuted me,) or because the contempt of so many families (whose favour and good opinion I needed or desired) terrified me ? Then (as the particle vau is oft used, i. e. if that were really my case) I should be silent , (I should silently and patiently bear all the strokes of God, and all the reproaches of my friends,) and not go out of the door of my house , as one ashamed to show his face before men. But my condition being through God’ s mercy far otherwise, and my conscience bearing me witness of my integrity in these and many other things, I dare now lift up my head, and open my mouth to plead my cause, and I desire nothing more than a fair hearing; Oh that one would hear me ! as it follows in the next verse.

Poole: Job 31:35 - Oh that one would hear me! // That the Almighty would answer me // Mine adversary // Had written a book

Oh that one would hear me! Oh that I might have my cause heard by any just and impartial judge!

That the Almighty would answer me i.e. answer my desire herein; either by hearing me himself, or by appointing some indifferent person to judge whether I be such a hypocrite as my friends make me, or an upright person, and whether I have not cause to complain.

Mine adversary whosoever he be that shall contend with me, or accuse me, God himself not excepted, nay, possibly being chiefly intended, though for reverence to him he forbore to express it. So this is another of Job’ s irreverent and presumptuous expressions, for which he is so sharply reproved afterwards.

Had written a book i.e. had given me his charge written in a book or paper, as the manner was in judicial proceedings, that I might put in my answer into the court, which I am ready to do.

Poole: Job 31:36 - I would take it // Upon my shoulder

I would take it i.e. that book containing my charge or accusation.

Upon my shoulder as a trophy or badge of honour. I should not fear nor smother it, but glory in it, and make open show of it, as that which gave me the happy and long-desired occasion of vindicating myself, which I doubt not fully to do.

Poole: Job 31:37 - Unto him // The number of my steps // As a prince // Would I go near unto him

Unto him i.e. to my judge, or adversary.

The number of my steps i.e. the whole course of my life and actions, which I would exactly number to him, step by step, so far as I can remember. I would not answer his allegations against me, but furnish him with further matter of the same kind, and then answer all together.

As a prince i.e. with undaunted courage, and confidence, and assurance of success, as being clearly conscious of my own sincerity; not like a self-condemned malefactor, as my friends suppose me to be.

Would I go near unto him and not run away, or hide myself from my judge, as guilty persons desire to do.

Poole: Job 31:38

To wit, to God for revenge, as the like phrase is used, Gen 4:10 Hab 2:11 , because I have gotten it from the right owners by fraud or violence, as my friends charge me, and as is implied in the next verse.

Poole: Job 31:39 - Without money // To lose their life

Without money either without paying the price required by the right owner for the land, or by defrauding my workmen of the wages of their labours.

To lose their life killing them, that so I might have undisturbed possession of it, as Ahab did Naboth.

Poole: Job 31:40

To wit, in answer to his friends; for he speaks but little afterwards, and that is to God.

Haydock: Job 31:22 - With

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

Haydock: Job 31:23 - Bear

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 // Mouth

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

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

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

Haydock: Job 31:33 - A man

A man. Hebrew, "Adam," who, to excuse himself, threw the blame upon Eve, Genesis iii. 12. (Calmet) ---

His posterity have too frequently imitated his example. The name of Adam often designates any man. (Haydock) ---

It was requisite that Job should assert his sincerity, that his friends might not suppose that he was actuated by self-love or obstinacy to defend his innocence. (Calmet) ---

Septuagint, "If falling into an involuntary fault I hid my sin, (for I feared not the crowd of people, that I should not plead before them) but if I let the needy pass my gate with his bosom empty." Theodotion xxxv. subjoins, "who would give me a hearer? but if I did not revere the hand of the Lord." Septuagint go on, "the bond which I had against any one, if I placed on my shoulder, as a crown, and read, an did not rather tear it, and give it up, taking nothing from my debtor. If," &c., ver. 38. According to this version, Job insists on his pity for the distressed, and shews that he had no reason to fear. But the Hebrew is more conformable to the Vulgate.

Haydock: Job 31:34 - Have not

Have not. Hebrew, "that I kept silence, not going out of doors" to defend the innocent. (Haydock) ---

Moses commands judges to do their duty without fear, Exodus xxiii. 2. People in such situations ought to be uninfluenced by hatred, love, &c. Cæsar says, justly, (in Sallust) " qui de rebus dubiis consultant, ab adio, amicitia, ira atque misericordia vacuos esse decet. Haud facile animus verum providet, ubi illa officiunt. " (Haydock)

Haydock: Job 31:35 - He himself // A book

He himself. Hebrew, "my adversary would write a book." His very accusation would establish my cause, provided he adhered to the truth. (Calmet) ---

I would carry it about as a trophy. (Haydock) ---

A book. The judge wrote down the sentence. Job appeals to God, and fears not being condemned.

Haydock: Job 31:36 - Crown

Crown. This shews that something pliable was then used to write on. The people of the East still lift up to their heads such letters as they respect. (Chardin Perse, p. 218.) See 4 Kings xi. 12. (Calmet)

Haydock: Job 31:37 - To a

To a. Hebrew, "as a prince would I approach to him," and not fear my adversary. (Haydock)

Haydock: Job 31:38 - Mourn

Mourn, as if I possessed the land unjustly, or had committed some crime.

Haydock: Job 31:39 - Money // And have

Money. Or paying for them. (Menochius) ---

And have. Protestants, "or have caused the owners thereof to lose their life."

Haydock: Job 31:40 - Thorns // Ended

Thorns. Protestants, "cockle." Marginal note, "loathsome weeds." (Haydock) ---

The precise import of the word is not known; but it means something "stinking." (Calmet) ---

Septuagint, Batos, "a briar." (Haydock) ---

Ended. Many Latin editions omit these words with St. Gregory, &c. The old Vulgate has & quieverunt verba Job, as a title. (Calmet) ---

Septuagint place at the beginning of the next chapter, "And Job ceased to speak. His three friends also left off contending with Job; for Job was just before them." Grabe substitutes "himself," as they were not perhaps yet convinced. (Haydock) ---

Job, however, addresses his discourse no more to them, but only to God, (Calmet) acknowledging some unadvised speeches; (Worthington) or want of information. (Haydock)

Gill: Job 31:22 - Then let mine arm fall from my shoulder blade

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 // and by reason of his highness I could not endure

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 // or have said to the fine gold, thou art my confidence

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 // and because my hand had gotten much

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 // or the moon walking in brightness

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 // or my mouth hath kissed my hand

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 // for I should have denied the God that is above

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 // or lifted up myself when evil found him

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 // by wishing a curse to his soul

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.

Gill: Job 31:31 - If the men of my tabernacle // said not, oh that we had of his flesh! we cannot be satisfied

If the men of my tabernacle,.... Either his friends, that came to visit him, and take a meal with him, and would sometimes tarry awhile with him in his house, being very free and familiar with him; and who were, as it were, at home in his tabernacle; or rather his domestic servants, that were under his roof, and dwelt in his house, see Job 19:15; if these

said not, oh that we had of his flesh! we cannot be satisfied; of the flesh of Job's enemy; and the sense is that his servants used to say, are cannot bear to see our master so ill used and insulted by his enemy; we wish he would only allow us to avenge him on him, we would eat him up alive; we would devour him, and destroy him at once; nor can we be satisfied unless we have leave to do it: and so this is a further proof of Job's patience with his enemies, that though he had fetters on in his family, his servants solicited him to revenge, yet he abstained from it; which may be exemplified in the cases of David and of Christ, 1Sa 26:8, though some think these words express Job's patience towards his servants, who were so angry with him for the strict discipline he observed in his house, that they wished they had his flesh to eat, and could not be satisfied without it; and yet, so far was he from taking pleasure in the calamities of his enemies, and wishing ill to them, that he did not resent the ill natured speeches of his servants, and avenge himself on them for their wicked insults upon him: but it can hardly be thought that Job would keep such wicked servants in his house; but perhaps Job here enters upon a new crime, which he clears himself of, and is opened more fully in Job 31:32, namely, inhospitality to strangers; since the particle "if" commonly begins a new article in this chapter, and being taken in this sense, various interpretations are given; some, as if Job's servants were displeased with him for his hospitality, that his house was always so full of guests, that they were continually employed in dressing food for them, that they had not time, or that there was not enough left for them to eat of his flesh, his food, and be satisfied with it; or else, as pleased with the plentiful table he kept, and therefore desired to continue always in his service, and eat of his food; nor could they be satisfied with the food of others, or live elsewhere; though perhaps it is best of all to render the words, as by some, who will give, or show the man "that is not satisfied of his flesh?" ^h point out the man in all the neighbourhood that has not been liberally entertained at Job's table to his full satisfaction and content; and his liberality did not extend only to his neighbours, but to strangers also; as follows.

Gill: Job 31:32 - The stranger did not lodge in the street // but I opened my doors to the traveller

The stranger did not lodge in the street,.... By a stranger is not meant an unconverted man, that is a stranger to God and godliness, to Christ, and the way of salvation by him, to the Spirit of God and spiritual things, nor a good man, who is a stranger and pilgrim on earth; but one that is out of his nation and country, and at a distance from it, whether a good man or a bad man; these Job would not suffer to lie in the streets in the night season, exposed to the air and the inclemencies of it; see Jdg 19:15;

but I opened my doors to the traveller; even all the doors of his house, to denote his great liberality, that as many as would might enter it; and this was done by himself, or, however, by his order; and some think that it signifies that he was at his door, waiting and watching for travellers to invite them in, as Abraham and Lot, Gen 18:1; or his doors were opened "to the way" ⁱ: as it may be rendered, to the roadside; his house was built by the wayside; or, however, the doors which lay towards that side were thrown open for travellers to come in at as they pleased, and when they would; so very hospitable and kind to strangers and travellers was Job, and so welcome were they to his house and the entertainment of it, see Heb 13:2.

Gill: Job 31:33 - If I covered my transgressions as Adam // by hiding mine iniquity in my bosom

If I covered my transgressions as Adam,.... Job could not be understood, by this account he had given of the holiness of his life, that he thought himself quite free from sin; he had owned himself to be a sinner in several places before, and disclaimed perfection; and here he acknowledges he was guilty of transgressing the law of God, and that in many instances; for he speaks of his "transgressions" in the plural number; but then he did not seek to cover them from the of God or men, but frankly and ingenuously confessed them to both; he did not cover them, palliate, excuse, and extenuate them, as Adam did his, by laying the blame to his wife; and as she by charging it on the serpent; and those excuses they made are the inventions they found out, Ecc 7:29; or the meaning is, Job did not do "as men" ^k in common do; who, when they have sinned, either through fear or shame, endeavour to conceal it, and keep it out of the sight of others, unless they are very hardened and audacious sinners, such as the men of Sodom were, see Hos 6:7;

by hiding mine iniquity in my bosom; meaning perhaps some particular iniquity which his nature was most inclined to; this he did not attempt to hide in secret, as what is put into the bosom is; or that he did not spare it and cherish it, and, from an affection to it, keep it as persons and things beloved are, laid in the bosom; and so Mr. Broughton reads the words, "hiding my sin of a self-love"; either having a self-love to it, or hiding it of self-love, that is, from a principle of self-love, to preserve his honour, credit, and reputation among men.

Gill: Job 31:34 - Did I fear a great multitude // or did the contempt of families terrify me // that I kept silence // and went not out of the door

Did I fear a great multitude?.... No, they did not deter him from confessing his sin in the most public manner, when sensible or convicted of it, and when such a public acknowledgment was necessary:

or did the contempt of families terrify me? no, the contempt he might suppose he should be had in by some families that knew him, and he was well acquainted with, did not terrify him from making a free and ingenuous confession of his sins:

that I kept silence; or "did I keep silence",

and went not out of the door? so as not to open his mouth by confession in public, but kept within doors through fear and shame; or else the sense is, that he was not intimidated from doing his duty as a civil magistrate, administering justice to the poor and oppressed; neither the dread of a clamorous mob, nor the contempt of families of note, or great personages, could deter him from the execution of his office with uprightness, so as to cause him to be silent, and keep at home; but without any regard to the fear of the one, or the contempt of the other, he went out from his house through the street to the court of judicature, took his place on the bench, and gave judgment in favour of those that were oppressed, though the multitude was against them, and even persons and families of note: or thus, though I could have put a great multitude to fear, yet the most contemptible persons in any family, so Aben Ezra and Ben Gersom interpret that phrase, the meanest person, or but a beggar, if his cause was just, terrified him; or such was the fear of God upon him, that he durst do no other than to do him justice; so that he could not open his mouth against him, or stir out of doors to do him the tease; injury; though perhaps it may be best of all, with Schultens, to consider these words as an imprecation, that if what he had said before from Job 31:24 was not true; if he was not clear from idolatry figurative, and literal, from a malicious and revengeful spirit, from inhospitality and unkindness to strangers, from palliating, excusing, and extenuating his sins; then as if he should say, may I be frightened with a tumult, or a multitude of people, and terrified with the public contempt of families; may I be as silent as a mope in my own house, and never dare to stir out of doors, or show my thee, or see face of any man any more: and then, before he had quite finished his account of himself, breaks out in the following manner.

Gill: Job 31:35 - Oh, that one would hear me // behold, my desire is, that the Almighty would answer me // and that mine adversary had written a book

Oh, that one would hear me!.... Or, "who will give me a hearer?" ^l Oh, that I had one! not a nearer of him as a teacher and instructor of many, as he had been, Job 4:3; or only to hear what he had delivered in this chapter; but to hear his cause, and hear him plead his own cause in a judiciary way; he does not mean an ordinary hearer, one that, comes out of curiosity into courts of judicature to hear causes tried, what is said on both sides, and how they will issue; but, as Bar Tzemach paraphrases it,

"who shall give me a judge that shall hear me,''

that would hear his cause patiently, examine it thoroughly, and judge impartially, which is the business of judges to do, Deu 1:16; he did not care who it was, if he had but such an one; though he seems to have respect to God himself, from what he says in the next clause, and wishes that he would but hear, try, and judge his cause:

behold, my desire is, that the Almighty would answer me: answer to what he had said, or had further to say in his own defence; this is a request he had made before, and now repeats it, see Job 13:22; some render it, "behold my mark", or "scope" ^m; so Mr. Broughton, "behold my scope in this"; this is what I aim at, what I design and mean by wishing for an hearer, that the Almighty himself would take the cause in hand, and give me an answer: or, "behold my sign" ⁿ; the sign of my innocence, appealing to God, leaving my cause to be heard, tried, and judged by him, who is my witness, and will answer for me; see Job 16:19; as well as desiring mine adversary to put down in writing what he has against me; or, "behold my signature" ^o; the plea I have given is signed by my own hand: now "let the Almighty answer me"; a bold expression indeed, and a making too free with the Almighty, and was one of those speeches Job was to be blamed for, and for which he was after humbled and repented of:

and that mine adversary had written a book; or "the man of my contention" ^p: either that contended for him, as Aben Ezra, that pleaded for him, was his advocate in court, whom he would have take a brief of him, and so distinctly plead his cause; or rather that contended against him, a court adversary, by whom he means either his three friends, or some one of them, whom he more especially took for his enemy; see Job 16:9; and who he wishes had brought a bill of indictment, and put down in a book, on a paper in writing, the charge he had against him; that so it might be clearly known what could be alleged against him; and that it might be particularly and distinctly examined; when he doubted not but he should be able to give a full answer to every article in it; and that the very bill itself would carry in it a justification of him: or it may be, rather he means God himself, who carried it towards him as an adversary, at least in a providential way; he had before requested that be would show him wherefore he contended with him, Job 10:2; and now he desires he would give in writing his charge against him, being fully confident, that if he had but the opportunity of answering to it before him, he should be able sufficiently to vindicate himself; and that he should come off with honour, as follows.

Gill: Job 31:36 - Surely I would take it upon my shoulder // and bind it as a crown to me

Surely I would take it upon my shoulder,.... The bill of indictment, the charge in writing; this he would take up and carry on his shoulder as a very light thing, having nothing weighty in it, no charge of sin and guilt to bear him down; nothing but what he could easily stand up under, only some trifling matter, which could not be interpreted sin; for anything of that kind would have been a burden too heavy for him to have borne: or else his sense is, that should he be convicted of any sin, he would openly confess the charge, acknowledge the sin in the most public manner, that being visible which is borne upon the shoulder; and would also patiently bear the afflictions and chastisements that were laid upon him for it: though rather the meaning is, that he should take up and carry such a bill, not as a burden, but as an honour, as one bears a sword of state, or carries a sceptre as an ensign of royalty on his shoulder; to which the allusion may be in Isa 9:6; not at all doubting but it would turn out to his glory; which is confirmed by what follows;

and bind it as a crown to me, or "crowns" ^q, having various circles of gold hung with jewels; signifying that he would not only take his bill or charge, and carry it on his shoulder, but put it on his head, and wear it there, as a king does his crown; which is an ornament and honour to him, as he should reckon this bill, seeing it would give him an opportunity of clearing himself effectually.

Gill: Job 31:37 - I would declare to him the number of my steps // and as a prince would I go near unto him

I would declare to him the number of my steps,.... To his judge, or to him that contended with him, and drew up the bill against him; he would forward it, assist in it, furnish materials for it, give an account of all the transactions of his life that he could remember; this he says not as though he thought that God stood in need of any such declaration, since he better knows the actions of men than they themselves, compasses their paths, and is acquainted with all their ways; but to show how confident he was of his innocence, and how little he feared the strictest and closest examination of his ways and works, knowing that he had lived with all good conscience unto that day:

and as a prince would I go near unto him; either he should consider such an hearer and judge of his cause he desired as a prince, and reverence and respect him as such; he should be as dear unto him, though his adversary that contended with him, as a prince; and he should be as ambitious of an acquaintance with him as with a prince: or rather he means that he himself as a prince, in a princely manner, and with a princely spirit, should draw nigh to his judge, to answer to the bill in writing against him; that he should not come up to the bar like a malefactor, that shows guilt in his countenance, and by his trembling limbs, and shrinking back, not caring to come nigh, but choosing rather to stand at a distance, or get off and escape if he could; but on the other hand, Job would go up to his judge, and to the judgment seat, with all the stateliness of a prince, with an heroic, intrepid, and undaunted spirit; like a "bold prince", as Mr. Broughton renders the word; see Job 23:3.

Gill: Job 31:38 - If my land cry against me // or that the furrows likewise thereof complain

If my land cry against me,.... Some think that this verse and Job 31:39 stand out of their place, and should rather follow after Job 31:34; and some place them after Job 31:25; and others after Job 31:8; but this is the order of them in all copies and versions, as they stand in our Bibles; and here, after Job had expressed his desire to have a hearer and judge of his cause, and his charge exhibited in writing, and his confidence of the issue of it, should it be granted, returns to his former subject, to clear himself from any notorious vice he was suspected of or charged with; and as he had gone through what might respect him in private life, here he gives another instance in public life, with which he concludes; namely, purging himself from tyranny and oppression, with which his friends had charged him without any proof; and he denies that the land he lived on was possessed of, and of which he was the proprietor, cried against him as being unjustly gotten, either by fraud or by force, from others; or as being ill used by him either as being too much cultivated, having never any rest, or lying fallow; and so much weakened and drained of its strength, or neglected and overrun with weeds, thorns, and thistles; or on account of the dressers and tillers of it being badly dealt with, either overworked, or not having sufficiency of food, or their wages, detained from them; all which are crying sins, and by reason of which the land by a figure may be said to cry out as the stone out of the wall, and the beam out of the timber, because of the sins of spoil, violence, oppression, and covetousness, Hab 2:11;

or that the furrows likewise thereof complain; or "weep" ^a, on account of the like ill usage. Jarchi, and so the Midrash, interpret this of not allowing the forgotten sheaf and corner of the field to the poor, and detaining the tithes; and of ploughing and making furrows with an ox and an ass together; but the laws respecting these things were not yet in being; and if they had been, were only binding on Israelites, and not on Job, and the men of his country.

Gill: Job 31:39 - If I have eaten the fruits thereof without money // or have caused the owners thereof to lose their life

If I have eaten the fruits thereof without money,.... Or, "the strength thereof without silver" ^b; see Gen 4:12, silver being the money chiefly in use in those times. Job's meaning is, that he ate not anything of the fruits and increase of his own land, without having paid for the same, which he would have done, if he had got his land out of the hands of the rightful owners of it, by deceit or violence; or if he had not paid his workmen for ploughing, sowing, reaping, &c. or if he had demanded the fruits of the earth of his tenants, to whom he had let out his farms, without giving them a proper price for them:

or have caused the owners thereof to lose their life; as Jezebel caused Naboth to lose his, who was the original proprietor, that Ahab might possess it, 1Ki 21:7; or it may signify tenants, to whom Job rented out fields, but did not starve them by renting them under hard leases, or lands on hard terms, so that they could not live upon them; or it may design the tillers of the land, as Jarchi and Bar Tzemach; those that wrought in it, the servants that were employed in ploughing, &c. to whom wages were due, and who had not too hard labour imposed upon them, to the endangering of their lives; or he did not "afflict and grieve" ^c them, as some versions; or make their lives bitter, through hard bondage and service, as the Israelites in Egypt.

Gill: Job 31:40 - Let thistles grow instead of wheat, and cockle instead of barley // the words of Job are ended

Let thistles grow instead of wheat, and cockle instead of barley,.... This is an imprecation of Job's, in which he wishes that if what he had said was not true, or if he was guilty of the crimes he denied, that when and where he sowed wheat, thorns or thistles might come up instead of it, or tares, as some Jewish writers ^d interpret it; and that when and where he should sow barley, cockle, or darnel, or any "stinking" or "harmful" weed ^e, as the word signifies, might spring up in room of it; respect seems to be had to the original curse upon the earth, and by the judgment of God is sometimes the case, that a fruitful land is turned into barrenness for the wickedness of them that dwell in it, Gen 3:18;

the words of Job are ended; which is either said by himself, at the close of his speech; thus far says Job, and no farther, having said enough in his own defence, and for the confutation of his antagonists, and so closes in a way of triumph: or else this was added by Moses, supposed to have written this book; or by some other hand, as Ezra, upon the revision of it, and other books of the Old Testament, when put in order by him: and these were the last words of Job to his friends, and in vindication of himself; for though there is somewhat more said afterwards by him, and but little, yet to God, and by way of humiliation, acknowledging his sin, and repentance for it with shame and abhorrence; see Job 40:3. Jarchi, and so the Midrash, understand this concluding clause as all imprecation of Job's; that if he had done otherwise than he had declared, he wishes that these might be his last words, and he become dumb, and never open his mouth more; but, as Bar Tzemach observes, the simple sense is, that his words were now completed and finished, just as the prayers of David, the son of Jesse, are said to be, Psa 72:20.