Job 31

Chap. XXXI. Ver. 1—40. Job makes a solemn protestation of his innocence.—Nothing, certainly, but the cruel accusation of his friends can justify Job in the strain of self-justification which he here adopts, as one. Though we can have no doubt of his integrity, yet, remembering that he was a sinner, as himself confesses, we cannot read with entire satisfaction the history from his own lips, much less the imprecations with which he accompanied his narrative. The first verse, though uttered with much seriousness, has been ridiculed by the profane. “I made a covenant with mine eyes,” which, indeed, every good man will do, who considers to how many temptations these eyes of ours are inlets.

In the latter clause of the verse, however, the word for look is very emphatic, and signifies (see note) to contemplate, gaze, &c. in a manner with us considered indecent and improper, but much more so in Job’s age and country. The allusions to Sabaism, or the worship of the heavenly bodies, in the latter part of the chapter, (ver. 26, &c.) is curious and instructive. This, we have no doubt, was the most ancient species of idolatry, and kissing the hand that pointed to the heavenly bodies, one of the most ancient forms of worshipping them. Afterwards, when image worship was introduced, they “kissed the calves,” &c. (Oseea xiii. 2.) This worship, however, though apparently slight and such as no religious man in his own eyes.”

mortal eye, perhaps, might witness, still, had he been guilty of it, would have been a denial of the true God, and an iniquity ((Job 7:20).) to be punished by the great Judge of all, who searches hearts. He then speaks of his charity to the poor, and hospitality to strangers; a virtue of the first rank among the Arabs, and on which he seems greatly to have prided himself. Job was not only willing to entertain strangers, but anxious so to do: he not only opened his doors to receive all who came, however numerous, but he went out of doors, to seek and invite them in, regardless of the reproach of his neighbours on that account. What is said about the sin of Adam, is not so clear. But what did Adam?

He concealed his sin, or rather attempted to conceal it, by hiding himself: then he threw the fault upon his wife, and blamed his Maker for giving him such a partner: “The woman that thou gavest me, &c.” ((Genesis 3:12).) Such, indeed, is the manner of men in general. But what connexion has this subject with hospitality? We have heard of treachery under the form of hospitality; but Job protests his innocence in this respect; he never wronged the stranger, nor betrayed the traveller that came beneath his roof. With these protests, Job’s defence closes. What follows (ver. 35—37) is the peroration, or conclusion; in which he again passionately wishes that he might be brought to trial; and that the Almighty would hear his cause; that the man his adversary, (so the original,) had written out his accusation in a book (or libel;) and so confident is he of an honourable acquittal, that he would exhibit it on his shoulder, as a trophy, or bind it on his head, as a diadem; and instead of shrinking from the contest, come forward to meet it with the courage of a prince.

“As Job was about to conclude,” said Scott, (the commentator,) “another particular seems to have occurred to him. He had never seized upon lands (or their fruits) by putting the owner to death as a criminal, and confiscating his estate,” &c.; a thing by no means uncommon in arbitrary countries. See (1 Kings 21)

Notes on the verses

Chap. XXXI. Ver. 1. A covenant with mine eyes—Why then, &c.—The latter clause is rendered by many, both ancient and modern commentators, in the indicative, ** That I will not gaze upon,” &c. See (Matthew 5:28). Ver. 2, 3. For what portion, &c.—The supplementary words in italic are wrong placed. Dr. Boothroyd places them thus: “For what (is) the portion of God from above? Or the inheritance of the Almighty from on high? (Is it) not destruction to the wicked? And utter ruin to the workers,” &c. Ver. 8. Let my offspring.—Supposing his own children all slain, this will [mean] grandchildren, or other branches of his family. Ver. 9. If my heart was deceived (rather “allured,” Schultens) by a woman, equally apply to man.—That is, another man’s wife.

Scott, (the poet.) Ver. 10. Let my wife.—Woman, the same word as the preceding; Let her go unto (for) another; i.e., become the slave;——And let others bow down upon her;—i.e. oppress her, &c. Ver. 11. For this (viz. adultery) is a heinous crime, &c. Ver. 13. Despise the cause, &c.—{In ancient times slaves had no action at law against their owners; but Job admitted them to all civil rights, and permitted them to complain even against himself.}—Bagster. Ver. 18. I have guided her.—The margin explains this of “the widow;” but we should explain this verse of the male and female orphans. Ver. 21. When I saw my help in the gate.—That is, when he considered the power and influence which he had in the court of judicature.

Ver. 22. From the bone —LXX. from the elbow. Ver. 33. Could not endure.—That is, to do injustice. Ver. 27. Of) my mouth hath kissed my hand.—Lucian says, that the Greeks, even in his time, “worshipped the sun by kissing their hand.” Romans, also, as Dr. Good remarks, expressed their idolatry in the like manner. So when Cecilius observed the statue of Serapis, according to the custom of the superstitious vulgar, he moved his hand to his mouth, and kissed it. Ver. 28. An iniquity to be punished by the judge.—More correctly, “by my judge.” —Peters, Scott, Boothroyd, &c. the men of my tabernacle (or tent) said not, Oh that we had of Ver. 31. If the authority of Schultens, Scott, Good, &c.

renders it, more faithfully to the sense than words,: “Do not the men of my tabernacle say— = Who longed for his flesh, (i.e. meat,) and was not satisfied?” See (1 Samuel 2:13-16). This and the following verse refer to Job’s hospitality, in receiving and entertaining strangers. Ver. 33. If I covered my sin as Adam.—So Peters, Scott, Good, &c. But the margin reads, “after the manner of men;” and so many of the commentators. Ver. 34. Did I fear a great multitude, (i.e. of visitors,) or did the contempt (rather reproach) as Sennilies terrify me? &c.—We conceive the whole of this refers to his hospitality; and that it is all explained by the following passage, quoted by Schultens from the “Arabian Anthologia.”

“How often, when echo gave me notice of a stranger’s approach, have I stirred my fire, that it might give a clear blaze. I flew to him as to a prey, through fear that my neighbour should get possession of him before me.” Ver. 35, On that one would hear me!—Or, grant me a hearing; namely, God himself.—Behold, my desire.—Margin, “sign,” but rather, signature; namely, as a pledge of his readiness to stand the trial—(O that) the Almighty would answer me!—But may not the word mean to examine, by way of interrogation? or perhaps to pronounce sentence? See (Genesis 12:16).—An (O that) mine adversary (“the man, my accuser,” so the Hebrew) had written a book—a libel, which in the civil law means a declaration, or accusation against the defendant.

Ver. 40. Cockle.—Margin, “Noisome weeds.” (Hebrew, bashah, from baash, to stink, rendered wild grapes in (Isaiah 5:2, 4), is supposed by Hasselquist to be the solanum incanum, or hoary night-shade, which is common in Egypt, Palestine, and the East; but Celsius and Michaelis contend, that it denotes a poisonous plant growing spontaneously and luxuriantly on sunny hills among vineyards.)—Bagster. N. B. Some think these last verses have been accidentally misplaced, and should follow ver. 25.