Job 31 Commentary

“If I have walked with vanity, or if my foot hath hasted to deceit;”

Vanity, or hypocrisy, (Calmet) so as to overreach others. (Menochius)

“Let me be weighed in an even balance, that God may know mine integrity. Let: Heb. Let him weigh me in balances of justice”

Simplicity, and “uprightness.” Tummathi. (Haydock)

“If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;”

Eyes. Sixtus V read, “If my eye hath followed my heart.” (Calmet) — Job kept the utmost restraint both upon his eyes and heart, that no evil impressions from exterior objects might cause his ruin, Numbers xv. 39. (Haydock) — Hands, from presents, (Calmet) or injustice, particularly that of impurity. (Haydock)

“If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door;”

Door, to seduce his wife. (Calmet) (Menochius)

“Then let my wife grind unto another, and let others bow down upon her.”

Let. Hebrew, “Let my wife grind for another, and let others bend over her,” urging her to work like the meanest slave. (Calmet) — Septuagint, “Let my wife please (Grabe substitutes l for r, and reads alesai, grind for) another, and my little children be brought low.” (Haydock) — Yet the sense of the Vulgate is most followed, Ecclesiasticus xlvii. 21., and Lamentations v. 13. Ausonius (epig. 5) says, molitur per utramque cavernam. (Calmet)

“For this is an heinous crime; yea, it is an iniquity to be punished by the judges.”

This adultery, to which I might have given way, and that of others with my wife, (Haydock) which would have been a requital, of which I could not indeed have complained, (Menochius) but which is nevertheless a most heinous offence. (Haydock) — Iniquity. Hebrew, “a crime of judgment,” or capital, Genesis xxxviii. 24. (Calmet) — The canons of the Church (Haydock) have ranked adultery with murder and idolatry, which shews the horror in which it is held. (Calmet)

“For it is a fire that consumeth to destruction, and would root out all mine increase.”

Spring; the children, Ecclesiasticus xxiii. 35., and Wisdom iv. 3. (Calmet) — Protestants, “all mine increase.” (Haydock) — Adulteresses were formerly consigned to the flames. The injured husband would resent the offence, and even dislike her former children. Love is also like a fire, and those who entertain it, may soon consume all their substance (Menochius) in feasting and presents. Above all, the fire of God’s indignation in hell will still pursue the libidinous.

“If I did despise the cause of my manservant or of my maidservant, when they contended with me;”

Me, in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job’s humility, and noble sentiments of God, (Calmet) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. (St. Gregory; St. Augustine, City of God x. 25.) (Ephesians vi. 9., and Colossians iv. 1.)

“If I have withheld the poor from their desire, or have caused the eyes of the widow to fail;”

Wait, and not given sentence in due time, (Haydock) but frustrated her expectation. (Menochius)

“Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;”

Alone. This was objected to St. Chrysostom. (Calmet) — But his conduct proceeded not from pride or avarice. (Haydock) — The ancient patriarchs delighted much in the exercise of hospitality; and Tobias (iv. 17.) exhorts his son to invite the poor. Cœna, or “supper,” received its name from many eating “together,” while people dined alone. (Plut.[Plutarch?] Sym. viii. prob. 6.)

“(For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;) her: that is, the widow”

Womb. I was of a compassionate disposition, with which I always corresponded. (St. Gregory) — Hebrew, “from my youth, pity (ceab, which Protestants translate “as with a father.” Haydock) grew up with me; and from my birth I have preserved it!” (Calmet) — Protestants, “From my youth he was brought up with me, as with a father, and I have guided her (the widow, margin) from my mother’s womb.” Septuagint, “I fed him as a father, Theodotion adds, and was his leader from,” &c. It was my earliest delight to assist the afflicted orphan and widow. (Haydock)

“If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;”

Blessed me for clothing. (Menochius)

“If I have lifted up my hand against the fatherless, when I saw my help in the gate:”

Gate, in judgment, (Calmet) where I was the supreme judge, (Haydock) and none could resist me.

“Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone. bone: or, chanelbone”

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

“For destruction from God was a terror to me, and by reason of his highness I could not endure.”

Bear. I knew that he would resent the injury, though I might, for a time, oppress the weak.

“If I have made gold my hope, or have said to the fine gold, Thou art my confidence;”

Fine obrizo. Hebrew cethem, chap. xxviii. 15. (Haydock)

“And my heart hath been secretly enticed, or my mouth hath kissed my hand: my mouth: Heb. my hand hath kissed my 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)

“If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:”

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)

“Neither have I suffered my mouth to sin by wishing a curse to his soul. mouth: Heb. palate”

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

“If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.”

Filled. If my servants have not testified sufficient affection for me, (Haydock) because I kept them under restraint, and obliged them to wait on my guests, (Menochius; St. Gregory) I still would not omit that duty; (ver. 32.; Haydock) or if they gave way to the greatest excesses of rage, so as to threaten to devour me, I refrained from wishing any evil to my enemy, ver. 30. (Calmet) — Others suppose that Job’s domestics urged him on to revenge, and spoke as if they were ready to eat his enemies; (Cajetan; Tirinus) while some explain the expression in a contrary sense, to denote the extreme attachment of Job’s servants to his person; in which manner the Church uses it, speaking of Christ’s feeding us with his own body and blood. (Calmet) — Septuagint, “If frequently my maids said who?” &c. Hebrew, “said not, oh! that we had of his flesh! we cannot be satisfied.” (Protestants) (Haydock) — Have I given my servants any reason to utter these expressions?

“If I covered my transgressions as Adam, by hiding mine iniquity in my bosom: as Adam: or, after the manner of men”

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, and 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.

“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?”

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 odio, amicitia, ira atque misericordia vacuos esse decet. Haud facile animus verum providet, ubi illa officiunt.” (Haydock)

“Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary had written a book. my: or, my sign is that the Almighty will”

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.

“Surely I would take it upon my shoulder, and bind it as a crown to me.”

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)

“I would declare unto him the number of my steps; as a prince would I go near unto him.”

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

“If my land cry against me, or that the furrows likewise thereof complain; complain: Heb. weep”

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

“If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: fruits: Heb. strength the owners: Heb. the soul of the owners thereof to expire, or, breathe out”

Money. Or paying for them. (Menochius) — And have. Protestants, “or have caused the owners thereof to lose their life.”

“Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended. cockle: or, noisome weeds”

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)