Job 31

Verse 1. I made. Job is compelled to proclaim his own praises, for his vindication, as Saint Paul was, being at the same time convinced that he had only done his duty. Luk. 17:10. This is the third part of his discourse. Having given a picture of his prosperous and of his miserable condition, he observes that the latter was not inflicted in consequence of any misconduct, since he had always been attentive to avoid ( Calmet.) the most remote danger of offending God, or his neighbour. Bible.—That I. Hebrew “for why should I think upon a virgin?” Bible.—Why should I expose myself, ( Calmet.) by indiscreet looks, ( Bible.) since the passage from the eye to the heart is so easy. Eccles. 2:10. Menochius.—In the warfare between the flesh and the spirit, Job deemed this precaution necessary, ( Worthington.) and was thus preserved from carnal thoughts. Saint Gregory xx. 2.

Verse 2. High, if I should give way to such unchaste thoughts. Menochius.

Verse 3. Aversion of God. Hebrew “strange punishment.” Prot. Incontinence is a source of much mischief, and of the most dreadful punishments, as the deluge and fate of Sodom evince. Bible.

Verse 5. Vanity, or hypocrisy, ( Calmet.) so as to overreach others. Menochius.

Verse 6. Simplicity, and “uprightness.” Tummathi. Bible.

Verse 7. 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 15:39. Bible.—Hands, from presents, ( Calmet.) or injustice, particularly that of impurity. Bible.

Verse 9. Door, to seduce his wife. Calmet. Menochius.

Verse 10. 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 λ of ρ, and reads αλεσαι, grind for) another, and my little children be brought low.” Bible.—Yet the sense of the Vulg. is most followed. Sirach 47:21. Lamentations 5:13. Ausonius (epig. 5) says, molitur per utramque cavernam. Calmet.

Verse 11. This adultery, to which I might have given way, and that of others with my wife, ( Bible.) which would have been a requital, of which I could not indeed have complained, ( Menochius.) but which is nevertheless a most heinous offence. Bible.—Iniquity. Hebrew “a crime of judgment,” or capital. Genesis 38:24. Calmet.—The canons of the Church ( Bible.) have ranked adultery with murder and idolatry, which shews the horror in which it is held. Calmet.

Verse 12. Spring; the children. Sirach 23:35. Wisd. 4:3. Calmet.—Prot. “all mine increase.” Bible.—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.

Verse 13. 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. Saint Gregory Saint Augustine de Civ. Dei. x. 25. Ephesians 6:9. Colossians 4:1.

Verse 16. Wait, and not give sentence in due time, ( Bible.) but frustrated her expectation. Menochius.

Verse 17. Alone. This was objected to S. Chrysostom. Calmet.—But his conduct proceeded not from pride or avarice. Bible.—The ancient patriarchs delighted much in the exercise of hospitality; and Tobias (4:17) exhorts his son to invite the poor. Cœna, or “supper,” received its name from many eating “together,” while people dined alone. Plut. Sym. viii. prob. 6.

Verse 18. Womb. I was of a compassionate disposition, with which I always corresponded. Saint Gregory—Hebrew “from my youth, pity (ceab, which Prot. translate “as with a father.” Bible.) grew up with me; and from my birth I have preserved it!” Calmet.—Prot. “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,” and so forth It was my earliest delight to assist the afflicted orphan and widow. Bible.

Verse 20. Blessed me for clothing. Menochius.

Verse 21. Gate, in judgment, ( Calmet.) where I was the supreme judge, ( Bible.) and none could resist me.

Verse 22. With. Hebrew “from its bone,” at the elbow. Septuagint Calmet.

Verse 23. Bear. I knew that he would resent the injury, though I might, for a time, oppress the weak.

Verse 24. Fine obrizo. Hebrew cethem. Calmet. 28:15. Bible.

Verse 27. Rejoiced. Hebrew and Chal. “been seduced” to idolatry. Menochius.—The worship of the sun and moon was most ancient. Ezekiel 8:16.—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 Menochius. de Chateuil. Calmet.—Septuagint (26) “Do I not see the shining sun eclipsed, ( Bible.) 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.” Bible.—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.

Verse 29. Rejoiced. Hebrew “lifted up myself.” Septuagint “said in my heart, well, well;” euge. Bible.—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.

Verse 30. For. Septuagint “Then let mine ear hear my curse, and may I fall a prey to the whispers of my people.”

Verse 31. Filled. If my servants have not testified sufficient affection for me, ( Bible.) because I kept them under restraint, and obliged them to wait on my guests, ( Menochius. Saint Gregory) I still would not omit that duty; (verse 32. Bible.) 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, verse 30. Calmet.—Others suppose that Job’s domestics urged him on to revenge, and spoke as if they were ready to eat his enemies; (Cajet. 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?” and so forth Hebrew “said not, oh! that we had of his flesh! we cannot be satisfied.” Prot. Bible.—Have I given my servants any reason to utter these expressions?

Verse 33. A man. Hebrew “Adam,” who, to excuse himself, threw the blame upon Eve. Genesis 3:12. Calmet.—His posterity have too frequently imitated his example. The name of Adam often designates any man. Bible.—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.” Theod. 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,” and so forth verse 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 Vulg.

Verse 34. Have not. Hebrew “that I kept silence, not going out of doors” to defend the innocent. Bible.—Moses commands judges to do their duty without fear. Exodus 23:2. People in such situations ought to be uninfluenced by hatred, love, and so forth Cæsar says, justly, (in Sallust) “qui de rebus dubiis consultant, ab adio, amicitiâ, irá atque misericordia vacuos esse decet. Haud facilè animus verum providet, ubi illa officiunt.”

Verse 35. 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. Bible.—A book. The judge wrote down the sentence. Job appeals to God, and fears not being condemned.

Verse 36. 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 Kennicott. 9:12. Calmet.

Verse 37. To a. Hebrew “as a prince would I approach to him,” and not fear my adversary. Bible.

Verse 38. Mourn, as if I possessed the land unjustly, or had committed some crime.

Verse 39. Money. Or paying for them. Menochius.—And have. Prot. “or have caused the owners thereof to lose their life.”

Verse 40. Thorns. Prot. “cockle.” Marg. “loathsome weeds.” Bible.—The precise import of the word is not known; but it means something “stinking.” Calmet.—Septuagint Batos, “a briar.” Bible.—Ended. Many Latin editions omit these words with Saint Gregory, and so forth The old Vulg. 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. Bible.—Job, however, addresses his discourse no more to them, but only to God, ( Calmet.) acknowledging some unadvised speeches; ( Worthington.) or want of information. Bible.