Chapter 31

Job maketh a solemn protestation of his integrity in several duties.

1. I made a covenant. This chapter represents the conclusion of Job’s long speech. In ch. 29, Job has spoken of his honored public life, and of the honor that was shown him in days past. In this chapter he outlines the principles that regulate his private conduct. These principles may be outlined as follows: (1) chastity (vs. 1–4), (2) seriousness and sincerity (vs. 5, 6), (3) uprightness and purity (vs. 7, 8), (4) fidelity to the marriage vow (vs. 9–12), (5) fidelity to his servants (vs. 13–15), (6) benevolence toward the helpless (vs. 16–23), (7) freedom from covetousness and idolatry (vs. 24–28), (8) kindness to his enemies (vs. 29, 30), (9) hospitality (vs. 31, 32), (10) freedom from secret sins (vs. 33–37), (11) honesty in matters regarding property (vs. 38–40). This chapter provides an unusually comprehensive summary of the ethics of Job. it is unexcelled as an example of lofty idealism.

Think upon a maid. Literally, “think upon a virgin.” Compare Matt. 5:27, 28. Job understood that mere avoidance of the overt act of adultery was not sufficient. In order to meet God’s standard the thinking as well as the actions must be pure. Job met the problem by entering into an agreement with himself that he would not allow his mind to be responsive to the enticements of lust. In the figurative language of the text, a covenant was made between the conscience and the eyes—an agreement that imposed a definite obligation on the eyes not to gaze upon that which would suggest impure thoughts.

2. What portion? The meaning seems to be, If I were to indulge impure thoughts, what portion or inheritance could I expect from God? Job considered it presumptuous for a man to maintain an impure mind and expect the approbation and favor of God. He possessed an ethical consciousness far in advance of that of the majority of his contemporaries or indeed of men in every age of human history.

4. See my ways. Job recognizes the all-seeing eye of God. He finds confidence in the knowledge that God is aware of his purity, and he is encouraged to continue in the paths of righteousness by the thought of his responsibility to God (see Job 34:21; Ps. 139:3; Prov. 5:21; 15:3).

5. Vanity. Job’s friends have accused him repeatedly of hypocrisy (see chs. 4:7–9; 8:6; 11:4, 6, 11–14; 15:30–35; 20:5–29). This charge is easy to make and hard to refute. He feels it necessary to speak in behalf of his own integrity, and he is willing to call God to witness as to that integrity. He knows that his life is without deception or guile, and he fears no disclosures that might be made by either God or man.

6. Weighed. Job is willing that God should weigh his motives. He has nothing to hide.

7. After mine eyes. This symbol describes the struggle between the senses (eyes) and the inner thoughts (heart). Job maintains that he has not allowed his senses to control him.

Cleaved to mine hands. The familiar illustration of clean hands. Job need not be understood as claiming that there has never been any spot on his hands, but he does deny that any spot has “cleaved” to his hands.

8. Let another eat. Job names the curses that he is willing to accept if he has not been upright in the particulars named in v. 7. If Job has not been honest in his dealings with others, let him be deprived of the fruits of his own labors (see Lev. 26:16; Deut. 28:33, 51; Job 5:5).

Offspring. Heb. seХesaХay, either the offspring of men or the produce of the earth. For the latter use see Isa. 34:1; 42:5. To have seХesaХay refer here to produce makes the two parts of the text parallel.

9. By a woman. In vs. 9–12, Job goes on record as being blameless in his relationship with women. He is here speaking of married women, in contrast with virgins (v. 1). The LXX reads, “another man’s wife.” The allurements of lust are well depicted in the expression, “If mine heart have been deceived.”

Laid wait. That is, to watch when his neighbor should be away from home.

10. Let my wife grind. The condition of a female slave who ground the corn was regarded as the lowest point in domestic slavery (see Ex. 11:5; Judges 16:21; Isa. 47:2).

Bow down. This is thought by some to refer to the treatment of female slaves, making concubines of them.

11. This is an heinous crime. See Lev. 20:10; Deut. 22:22.

12. It is a fire. Indulgence in this sin tends to destroy everything that is good in a man. It is desolating in its effects on the life.

Root out all mine increase. It would consume wealth, either by leading to squandering and waste, or by calling down the judgments of God. Human experience reveals how immorality frequently leads to poverty (see Luke 15:11–32).

13. Of my manservant. Eliphaz had accused Job of harshness and cruelty in his relations to the weak (ch. 22:5–9). Job disproves this accusation by revealing his attitude toward his servants. Before the law, slaves had few rights, yet Job was willing to listen to the complaints of his servants and to consider their grievances.

14. When God riseth up. Job feels that he will be required to answer before God for the way he treats his servants. If he were to mistreat them, he would stand in dread of divine indignation.

15. One fashion us. This verse reveals a marvelous comprehension of the equality of mankind before God (see Acts 17:26). Job was far ahead of his age in recognizing the proper attitude of a master toward a slave. That God is the creator of all men—master and slave alike—is one of the great revelations of Scripture.

16. Withheld the poor. Verses 16–23 affirm Job’s benevolent attitude toward the helpless. Eliphaz has accused Job of mistreating the poor (ch. 22:6, 7). Job denied this claim (ch. 29:12–16). In the verses now under consideration, he repeats his denial.

Widow. See Job 22:9; cf. Job 13; see also Ex. 22:22; Deut. 14:29; 16:11, 14; 24:19; 26:12, 13; Ps. 146:9; Prov. 15:25; Isa. 1:17; Jer. 7:6; Mal. 3:5; 1 Tim. 5:16; James 1:27. “Caused” her “eyes … to fail” refers to unfulfilled desire, that is, the widow is prevented from receiving the object of her expectation.

17. Alone. It is an established custom among the Arabians that guests shall always receive preference, no matter how needy the family may be. To eat his morsel by himself alone, probably means to break the laws of hospitality, as well as to be unmindful of the needs of the unfortunate.

Fatherless. This last clause indicates that Job was referring specifically to those who were orphans. Sharing with these unfortunates was considered one of the basic virtues of life (see Ex. 22:22; Deut. 10:18; Ps. 68:5; Isa. 1:17; Jer. 22:3; Eze. 22:7; Zech. 7:10). Eliphaz had specifically charged Job with oppression of the fatherless (Job 22:9), and this charge Job had denied (ch. 29:12).

18. He … her. These two pronouns seem to refer to “the orphan” and “the widow.” The idea is that Job had always been a father to orphans and a guide to widows.

My mother’s womb. A hyperbolic expression, indicating that Job does not remember when he did not give attention to the needs of the helpless.

19. Want of clothing. Job anticipated Dorcas (Acts 9:36–42) by many centuries (see Isa. 58:7; Eze. 18:7, 16; Matt. 25:36).

20. His loins. A personification by which the part of the body that had been clothed by the benevolence of Job is supposed to express appreciation to the benefactor (see ch. 29:11, 13).

21. Lifted up my hand. Job denies ever taking advantage of the fatherless, even when he was a magistrate and had ample power to do so. There were always those who would have provided “help” to Job in wrongdoing, but even though he had power and friends and influential support, he refused to use them to the disadvantage of the poor.

22. Let mine arm fall. This verse names the curse Job is willing to accept if it can be proved he has taken advantage of the poor. Let judgment fall particularly on those parts of the body that have either done wrong or refused to do right. The strong language that Job uses reveals that he is confident of his innocence, and that he hates the offenses to which he refers.

23. Destruction from God. Job declares his fear and respect for God which he presents as reasons why he could not have been guilty of the cruel deeds charged against him.

24. Made gold my hope. Job had been rich, but he had not made gold his hope or confidence. His trust had been in God.

25. My wealth. See chs. 1:3; 20:15; 22:24.

26. Beheld the sun. A specific reference to idolatry. Sun worship was widespread in the East, and dominant in Egypt from a very early date. Worship of the moon was usually secondary to sun worship. There seemed to be a natural tendency to worship that which provided light (see Deut. 4:19; 2 Kings 23:5; Eze. 8:16).

27. Secretly enticed. The sin of the heart comes first. There was something enticing about the worship of the heavenly bodies, with its ritual, that appealed strongly to the natural heart.

Kissed my hand. The enticement of the heart is followed by the act of the hand. It was customary to kiss idols (1 Kings 19:18; Hosea 13:2). The heavenly bodies were so remote that the worshipers could not have access to them, so they expressed their adoration by kissing the hand. Job means to say that he never participated in such idolatry.

29. Rejoiced. The sentiment expressed by Job anticipates the teachings of the Sermon on the Mount. Many in ancient times, even as today, felt justified in rejoicing over the downfall of an enemy. Job possessed a deeper spiritual insight, and caught a glimpse of the idea of loving one’s enemies (see on Matt. 5:44).

31. My tabernacle. The idea seems to be that Job challenges anyone to name an instance in which his generosity or hospitality was questioned.

32. In the street. Job further defends his reputation for hospitality. He lived up to all the demands of Eastern hospitality, remembering the stranger as well as the members of his own household. See Gen. 18:2–8.

33. As Adam. “Like Adam,” or “like men.” The Heb. Хadam may mean the human race as well as be the personal name of Adam.

34. Did I fear? Job seems to be endeavoring to make clear that he is not deterred from doing right by the fear of others. “Was I ever prevented from doing right by the voice of a multitude? When families or tribes brought pressure on me to do wrong, did I succumb to their persuasion? Did I remain in hiding and seclusion when I should have gone out to champion a righteous cause?” Job’s conscience is clear as he recalls the honesty of his dealings with people.

35. My desire. Heb. tawi. Literally, “my mark.” Taw is the word translated “mark” in Eze. 9:4. Many hold that the words, “behold, my desire [taw],” refer to Job’s dramatically affixing his signature, as it were, to his appeal in this verse.

Book. Or, “document,” here, an indictment. Job seems still to be groping for a clarification of the issue between himself and God.

36. Upon my shoulder. Job is so confident of his innocence that if he were to receive God’s indictment of him in written form, he would not hesitate to wear it on his shoulder or on his head. This is a dramatic protestation of innocence.

37. Declare unto him. Job had nothing to conceal from God. He is willing to divulge every act of his life. He will answer God’s indictment in every detail. He can stand before God, not as a convict, but as a prince.

38. My land cry. Job closes his argument with an avowal regarding his honesty in property matters. Job appeals to the very earth he has cultivated to vindicate him. He wonders whether the ground has any complaint against him.

39. Without money. Job is sure that one of the common sins of many great landholders is not his. Zophar has accused him of robbery and oppression (ch. 20:12–19). So has Eliphaz (ch. 22:5–9). Such accusations Job denies emphatically.

40. Let thistles grow. If I am dishonest, says Job, let thorns and foul weeds grow instead of grain.

The words of Job. Thus closes the argument of the patriarch in his own behalf. To the very last he protests his integrity. He fluctuates between hope and despair. His attitude toward God is one of injured confidence and of seeking to be healed. Progress has been made toward a solution, but the tangled threads are not unraveled until God reveals Himself (ch. 38:1).

Ellen G. White comments

24, 28 MH 210

32        DA 500; Ed 142