Job 31

Job 31:1-8

Many had been the severe accusations laid upon Job, though none of them supported by the least evidence. He here enters into a particular vindication of himself upon oath, and appears not only far from a wicked man, or hypocrite, but influenced by the wishful principles of piety, purity, charity, and equity. The particular sins be disloans are, 1. Worseness and unloansess of heart, vers. 1-4. 2. Fraud and injustice in commerce, vers. 4-8. 3. Adultery, vers. 9-12. 4. Haughtiness and severity towards his servants, vers. 13-15. 5. Unmerelyishness to the poor, the widows, and the fatherless, vers. 16-23. 6. Confidence in his world’s womb, vers. 24, 25. 7. Idolatry, vers. 26-28. 8. Revenge, vers. 29-31. 9. Neglect of poor strangers, vers. 32. 10. Hypocrisy in concealing his own sins, and cowardice in conveying to the sins of others, vers. 33, 34. 11. Oppression, vers. 38-40. Towards the close he appeals to God’s judgment, concerning his integrity, vers. 35-37.

1. Made a covenant with mine eyes; why then should I think upon a maid? 2. For what portion of God is there from above? and what inheritance of the Almighty from on high? 3. Is not destruction to the wicked? and a strange punishment to the workers of iniquity? 4. Doth not he see my ways, and count all my steps? 5. If I have walked with vanity, or if my foot hath hastened to deceit; 6. Let me be weighed in an even balance, that God may know mine integrity. 7. If my they hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands: 8. Then let me sow, and let another eat: yea, let my offspring be rooted out.

Two of the most common and most befetting sins are lewdness and inordinate love of the world; of both Job protects his innocence.

1. Of lewdness. So far was he from every grosser indulgence, that his eyes, the inlets of beauty’s beans, thud which, like the rays collected in the burning-glass, the fire of impure desires is kindled in the heart; these were kept from wandering on forbidden objects: nor in his secret thoughts did he ever harbour or cherish the fascism of an unchable imagination, v. 1. Nor was he thus circumspent because of the shame or inconvenience which might ensue from indulgence; no; it was the best of God that restrained him: he knew uncleanedly much exclude him from the regard and favour of God, v. 2. must expend him to the terrors of divine vengeance, to strange diseases here, and eternal sufferings hereafter, v. 3. Nor could he hope for concealment in his most secret sins, even in thought, fully precluded of God’s all-being eye, from which nothing is hid, nothing is secret. v. 4. Nate, (1.) Fleshly lulls are the most dangerous enemies of the soul, and call for especial watch-

fulness. (2.) They who would keep their hearts pure, must keep their eye single: the least impure indulgences allowed, lay open the soul to the deluge of iniquity. None who once slacken the iron, know where they shall live. (3.) However unexceptionable our outward conduct appears, there is a God who marks our secret steps, is with us amidst the darkness, and sees the hidden thoughts of our minds; let us remember them continually his eye is upon us. (4.) Impurity of temper, and the enjoyment of God, are incompatible: into the new Jerusalem the defiled and unclean cannot enter. (5.) It should deter us from the thought of sin, to look forward to its punishment: the highest indulgence of corrupt appetite will miserably repay us for devouring fire and everlasting burning.

2. Of inordinate love of the world. No vanity nor deceit were in his walk or conversation: he never told a lie to make a good bargain; unreasonably commended his own wares, or decreed his neighbour’s, as they who are in halfe to be rich thick not at doing, v. 5. His step turned not from the path of justice, warped by delusion and patrality from the rule of truth and uprightness; nor did he covet what he saw, or use any illicit method to procure, in Acham and, the tempting bait. No blot cleaved to him, not merely of outward crimes, for which men could accode him, but his heart was restrained from the desires of inordinate constipation, v. 7. So that he could be content God should weigh him in the balances of his righteousness, conscious of his integrity, v. 8. and readily rested his all upon the trial, contents, if guilty, to suffer the loss of substance, family, children, and all, as the just punishment of his transgression. Nate, (1.) A truly honest man is a living prodigy. (2.) They who are full of talk in their worldly dealings, are to be suspected as full of fraud. Honestly needs no varnish. (3.) The gain of covetousness, however fair our character, will leave a blot in the sight of God, which nothing but atoning blood can walk away. (4.) The fruits of injustice must be restored, or in the day of judgment they will be cast into the opposite scale, and when we are weighed we shall be found wanting. (5.) They who are conscious of integrity never than a scrutiny.

3. If mine heart have been deceived by a woman, or if I have laid wait at my neighbour’s door: 10. There let my wife grind unto another, and let others bow down upon her. 11. For this is an hainous crime, yea, it is an iniquity to be punished by the judges. 12. For it is a fire that confluence to destruction, and would root out all mine increase. 13. If I did despite the cause of my man-servant, or of my maid-servant, when they contended with me: 14. What then shall I do when God rife up? and when he vifteth, what shall I answer him? 15. Did not he that made me in the womb, make him? and did not one fashion us in the womb?

Job 31:9-15

Two other instances of Job’s integrity are produced.

1. He abhorred adultery. His neighbour’s wife never enticed his heart: he neither yielded to her follistations or allurements, or spread the art of idealism, or watched the unguarded moment to rob her of her honour, v. 9. He imprecates the most dreaded of evils, acknowledges himself worthy to suffer the deepest shame and dishonour, and deserving to be punished in kind, if such guilt were found in him, v. 10. But a variety of considerations made him dereth the thought: [1.] The hainous nature of the crime, an injury to his neighbour the most irreparable, and to his own soul the most destructive, v. 11. [2.] The just judgment he might expect from man, even death, to which in the earliest ages adulterers were doomed, v. 11. And surely how much more deserving is he of death, who steals from a man that most precious jewel his wife, his honour, than he who robs his house, or takes his purse? [3.] A fire it would now kindle in his conscience to torment him, of God’s wrath in eternity to consume him, and of present judgments, such as fell on Sodom, to mark God’s abhorrence of such hateful deeds. Nate, (1.) Adultery is amongst the most crying sins. (2.) The deceitfulness of sin is great: they who think to take some undue blasphem, and still there, know not how unable they are to refrain from the greatest lengths of lewdness, if once they enter into temptation. (3.) Though our laws have no longer numbered adultery among the capital crimes, and so secret may the sin be kept, that human suspicion never reached it, yet, whoremongers and adulterers God will judge.

2. He shewed to his servants the greatest equity and tenderness. He did not condemn them unheard, or, if they complained, slight their expeditations, but examined their remonstrance without being offended, and gave them whatever redress their just grievance called for, v. 13. and this, on these great considerations, [1.] That he considered he had a matter in heaven, with whom was no respect of persons, and to whom he must give an account, v. 14. [2.] That, however exalted his station above them, they were made of the same clay, par-

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takers of the fame human nature, and fashioned by the fame hand, v. 15. Note, (1.) A good man will be a kind matter, and not a him in his body, and frantic among his servants. (2.) If our servants are perverse or faulty, it becomes so not to be harsh or inexorable, least we should find as little mercy and kindness from our matter in heaven, as we shew to them. (3.) It should serve to humble the highest, and keep them from valuing themselves, as if creatures of a different species from their infirmity, to remember the common words from whence they came, and the fame grave to which they go.

16. If I have withheld the poor from ’their’ defire, or have caused the eyes of the widow to fail: 17. Or have eaten my morbid myself alone, and the fatherless hath not eaten thereof: 18. (For from my youth ‘he was brought up with me as with a father, and I have guided ‘her from my mother’s’ womb) 19. If I have seen any perish for want of chashing, or any poor without covering: 20. If his loins ‘have not bleified me, and if he were not warmed with the fleece of my sheep: 21. If I have left up my hand against the fatherless, when I saw my help in the gate: 22. Then let mine arm fall from my shoulder-blade, and mine arm be broken from the bone. 23. For defractions from God was a terror to me, and by reason of his highness I could not endure.

Job 31:16-23

Accused as Job had been, with cruel unmercifulness, it appears the charge was not only utterly groundless, but his character the very reveres from his earliest days.

1. He describes the attention and regard he ever paid the poor, the fatherless, and the widow. The poor never pretended his supplication unheard, nor was grieved with the denial of any reasonable request. The widow’s eyes did not fall, either through the delay of her petition, or inattention to her speaking looks, when she knew not how to ask, v. 16. Alone he had never eaten his morbid, the fatherless was not only fed at his table, but honoured with his presence, v. 17. Mercy in the womb had been woven into his frame; and from his youth he was the father of the orphan, and the husband of the widow, to counsel, guide, and protect them, v. 18. Never did the poor want covering, or the naked go thivering from his door; his fleece cloaked them, and, warmed by his charitable gifts, they bleed his bounty, and prayed to God to reward him, v. 19, 20. In the gate, no frowns or menace discouraged the fatherless, not a finger was ever lifted against them, though had he been disposed to oppression, so great was his influence, he might have done it with impunity, v. 21. Note, (1.) Kindness to the poor is not only highly acceptable to God, but brings with it in the secret satisfaction it mindless an abundant reward. (2.) The poor need cloaths as much as meat, and we must not forget all their wants. (3.) Respect shewn to those, who through poverty are too commonly despised, is a cheap, yet most grateful kindness. (4.) The more power we have to do ill, the more careful should we be never to abide it.

2. He imprecates vengeance upon himself, if ever he had done as Sophist, haggeth, chap. xxii. 9. even that his arm might drop from his shoulder, or be broken from the bone, v. 23. Note, Though the use of imprecations upon ourselves in general, is sinful and evil, yet in a solemn clearing of ourselves, like an oath, they may be used to God’s glory.

3. He mentions the restraints which withheld him from all uncharitableness and unkindness. He feared to provoke that holy God, who is the avenger of the injuring, and the guardian of the poor. He knew the terror of the most high, and how little he could endure his judgments, should he provoke him by such displeasing conduct, v. 24. Note, (1.) The highest must remember there is one higher than they, to whom they must give an account. (2.) Holy fear of God is a needful restraint from sin.

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24. If I have made gold my hope, or have said to the fine gold, ‘Thou art my confidence: 25. If I rejoiced because my wealth was great, and because mine hand had gotten much: 26. If I beheld the fun when it shined, or the moon walking in brightness: 27. And my heart hath been secretly enticed, or my mouth hath killed my hand: 28. This also were an iniquity to be punished by the judge: for I should have denied the God that is above. 29. If I rejoiced at the destruction of him that hated me, or left up myself when evil mould him: 30. (Neither have I suffered my mouth to sin, by wishing a curie to his soul) 31. If the men of my tabernacle laid not, Oh that we had of his flesh! we cannot be satisfied. 32. The stranger did not lodge in the street: but I opened my doors to the traveller.

Job 31:24-32

Compelled to commend himself, in vindication of his character from the most unjust aspersions, Job proceeds to other instances of his simplicity before God and man.

1. This would never engaged his heart with idolatrous affections; he never placed his hope in the pursuit of gold, nor his confidence on what he possessed; his gain gave him no joy, comparable with his God; he received it as God’s gift, and employed it to God’s glory, v. 24, 25. Note, (1.) Coventures is idolatry. The affection of the heart let on gold, and our joy and confidence placed on the creature, are equally criminal with the knee bent to the shock to them. (2.) Riches are very apt to steal away the foul into inordinate love of them, hence so few rich men enter the kingdom of heaven.

2. He renounces all idolatrous worship and to the luminaries of heaven. These probably were the first of all the Pagan deities, which obtained Divine honour. In the time of Job, this worship began to grow in vogue; but far, very far was he from joining in the abominable fervor, secretly or openly. When he went forth, and beheld the fun in its merciless spiracles, or in the clear night saw in her silver orb the moon diffusing grateful light to the benighted earth, v. 26. his heart was never seduced to adoration, nor bowing killed he his hand before them, the usual method of worship, in token of Divine honour, v. 27. He regarded idolatry, as a crime defraying the most condign punishment from the magisture, and more derelict it as the highest affront to God, who will not give his glory to another, and regards the worship of other gods as the denial of himself, v. 28.

3. No revenge, even to his bitterest enemy, when in his power, found a place in his bosom: so far from doing him an injury, he never rejoiced when mischief befell him, v. 29. Never suffered his lips to speak a word of imprecation, or his heart to harbour a wife of malevolence against him: nay, when those of his house, his friends, or servants, urged him to refuse the wrongs done him, and wished for the flesh of those who hated him, that they might avenge their misery; a cruelty, he neither attended to their infligations, nor suffered them to shew their resentment, v. 31. Note, (1.) Among the hustleful risks, a christian finds the forgiveness of injuries, and the love of our enemies. (2.) Joy in the fall of an enemy, is malice and murder in the heart. (3.) The greatest provocation will never justify our revenge. (4.) There are seldom wanting those, who are ready to blow the coals of contention; to such, the wife will turn a deaf ear.

4. He declares the hospitable entertainment every traveler met with, which, when yet there were no public inns, was more especially needful. His door was ever open to the traveler, or to the way, his house by the way side, that the weary might turn in thither, and find refreshment; repose in safety under his roof, and not lodge in the street, exposed to the inclement day.

5. If I covered my transgressions, ’ as Adam: by which thing mine iniquity in my bosom: 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 35. ‘O that one would hear me! behold, my desire to that the Almighty would answer me, and that mine as verifary had written a book. 36. Surely I would take it upon my shoulder, and bind it as a crown to me. 37. ‘I would declare unto him the number of my steps, as a prince would I go near unto him. 38. If my land cry against me, or that the furrows likewise thereof I complain: 39. ‘If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: 40. Let thistles grow instead of wheat, and a cockle instead of barley. The words of Job are ended.

Job 31:33-40

We have here Job prosecuting his protection of his sincerity, and concluding with his appeal to God.

1. He protects his sincerity.

[1.] He never concealed his iniquity, as Adam, or as men in general do, defining to find excuse, and to lay the blame on others. He acknowledged himself a sinner, many transgressions he was chargeable with, for who liveth and finneth not; but no wickedness, no hypocrisy, contradictory to his protection as a good man, was chargeable upon him; all he knew, he freely owned, and defined to be humbled for before God, v. 33. Note, (1.) Hypocrisically to excuse, palliate, or conceal our sins, is only to deceive and destroy our own souls. (2.) Humble confession is the fair way to inflict pardons.

[2.] No fear of man intimidated him from his duty, as a christian or a magistret; he was not ashamed of his religion, or any ridicule to which it might expose him; he paid no regard to persons in judgment; the quality of the party never influenced his decisions, nor could he ever be prevailed upon to fit silent by, whilst truth and justice were oppressed, but openly remonstrated against it, unconcerned who were displeased or defended; alike indifferent to the clamours of the vulgar, as un-

beav’d moved with the contempt of the great, v. 34. Note, (1.) The fear of man is a great share, it requires much christian fortitude to get above it. (2.) They who bear a good circle run down, or see injustice committed, without vindicating the one, and remonstrating against the other, become criminal by their silence and continuance.

[3.] His possessions were honestly come by; his land had no accusation against him for oppression; the wages of the labourer kept back, never cried against him; nor did his hard hand squeeze his tenants, or his unreasonable demands of work beyond their through endanger the lives of his servants; land, tenants, or labourers, never had reason to complain. With a solemn impression he binds his judgment upon him, if he falffed in his evidence, and wishes barrenneth and the curle might deflate his fields, instead of plenty crowning the year with interest, v. 38, 39, 40. Note, Ill-gotten efforts are often untoward possessions, and disappointment the hopes of the unjust.

He once more renews his appeal to God, and his eager desire to have his cause heard at his bar. O that not would bear me, that he might have a judge appointed, before whom he could plead his cause. Behold, let it stand upon record as the thing, which, so far from fearing as a hypocrite, I long for; as deft to that the Almighty would enlyce me, a raft with, if he meant that God would enter the lifts in judgment against him, allowable if he desired only to plead his cause, in opposition to his friends before him; and that mine adversary had written a book, a bill of indictment, containing the charges to be heard at the bar of God, which it he thought that he regarded God as his adversary, and desired to know wherein he had offended, as if he dared ever then to plead for himself. Surely I would take it upon my shoulder, so confident was he that he could vindicate his cause from every accusation; far from fearing to be crushed by it, he would carry it off in triumph; and bind it as a crown to me, his righteousness should shine the brighter, the more it was examined, and the impeachment of his integrity should issue to his more distinguished honour. I would declare to him the number of my steps, truth needs no dispute; he would lay bare his bottom and every secret step, nor dreaded the thrifted scrutiny; and as a prince would I go near to him, not trembling as a criminal, and keeping at a distance, but with confidence and majesty boldly advancing to the judgment-fear, without a fear that his cause should miscarry. Note, (1.) Consciousness of innocence longs for the trial. (2.) They who have now God’s verdict in their favour, will, in a judgment-day, surround his throne as private, yea, as afflict with him.

Thus the words of Job are ended. If this he not thought convincing by his friends, it would be vain to multiply arguments, and in self-vindication he will add no more.