Job 31 commentary

Job did not speak the things here recorded by way of boasting, but in answer to the charge of hypocrisy. He understood the spiritual nature of God's commandments, as reaching to the thoughts and intents of the heart. It is best to let our actions speak for us; but in some cases we owe it to ourselves and to the cause of God, solemnly to protest our innocence of the crimes of which we are falsely accused. The lusts of the flesh, and the love of the world, are two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard. And God takes more exact notice of us than we do of ourselves; let us therefore walk circumspectly. He carefully avoided all sinful means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. What we have in the world may be used with comfort, or lost with comfort, if honestly gotten. Without strict honestly and faithfulness in all our dealings, we can have no good evidence of true godliness. Yet how many professors are unable to abide this touchstone!

All the defilements of the life come from a deceived heart. Lust is a fire in the soul: those that indulge it, are said to burn. It consumes all that is good there, and lays the conscience waste. It kindles the fire of God's wrath, which, if not quenched by the blood of Christ, will consume even to eternal destruction. It consumes the body; it consumes the substance. Burning lusts bring burning judgments. Job had a numerous household, and he managed it well. He considered that he had a Master in heaven; and as we are undone if God should be severe with us, we ought to be mild and gentle towards all with whom we have to do.

Job's conscience gave testimony concerning his just and charitable behaviour toward the poor. He is most large upon this head, because in this matter he was particularly accused. He was tender of all, and hurtful to none. Notice the principles by which Job was restrained from being uncharitable and unmerciful. He stood in awe of the Lord, as certainly against him, if he should wrong the poor. Regard to worldly interests may restrain a man from actual crimes; but the grace of God alone can make him hate, dread, and shun sinful thoughts and desires.

Job protests, 1. That he never set his heart upon the wealth of this world. How few prosperous professors can appeal to the Lord, that they have not rejoiced because their gains were great! Through the determination to be rich, numbers ruin their souls, or pierce themselves with many sorrows. 2. He never was guilty of idolatry. The source of idolatry is in the heart, and it corrupts men, and provokes God to send judgments upon a nation. 3. He neither desired nor delighted in the hurt of the worst enemy he had. If others bear malice to us, that will not justify us in bearing malice to them. 4. He had never been unkind to strangers. Hospitality is a Christian duty, 1Pe 4:9.

Job clears himself from the charge of hypocrisy. We are loth to confess our faults, willing to excuse them, and to lay the blame upon others. But he that thus covers his sins, shall not prosper, Pr 28:13. He speaks of his courage in what is good, as an evidence of his sincerity in it. When men get estates unjustly, they are justly deprived of comfort from them; it was sown wheat, but shall come up thistles. What men do not come honestly by, will never do them any good. The words of Job are ended. They end with a bold assertion, that, with respect to accusation against his moral and religious character as the cause for his sufferings, he could appeal to God. But, however confident Job was, we shall see he was mistaken, chap. 40:4, 5; 1Jo 1:8. Let us all judge ourselves; wherein we are guilty, let us seek forgiveness in that blood which cleanseth from all sin; and may the Lord have mercy upon us, and write his laws in our hearts!

CHAPTER 31

Job 31:1-40.

1. Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life.

1-4. He asserts his guarding against being allured to sin by his senses.

think--rather, "cast a (lustful) look." He not merely did not so, but put it out of the question by covenanting with his eyes against leading him into temptation (Pr 6:25; Mt 5:28).

5. Job's abstinence from evil deeds.

vanity--that is, falsehood (Psa 12:2).

6. Parenthetical. Translate: "Oh, that God would weigh me ... then would He know," &c.

7. Connected with Job 31:6.

the way--of God (Job 23:11; Jr 5:5). A godly life.

heart ... after ... eyes--if my heart coveted, what my eyes beheld (Ec 11:9; Jos 7:21).

hands--(Psa 24:4).

8. Apodosis to Job 31:5, 7; the curses which he imprecates on himself, if he had done these things (Le 26:16; Am 9:14; Psa 128:2).

offspring--rather, "what I plant," my harvests.

9-12. Job asserts his innocence of adultery.

deceived--hath let itself be seduced (Pr 7:8; Ge 39:7-12).

laid wait--until the husband went out.

13-23. Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.

despise the cause--refused to do them justice.

24-25. Job asserts his freedom from trust in money (1Ti 6:17). Here he turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbor. Covetousness is covert idolatry, as it transfers the heart from the Creator to the creature (Col 3:5). In Job 31:26, 27 he passes to overt idolatry.

26. If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. Sabaism (from tsaba, "the heavenly hosts") was the earliest form of false worship. God is hence called in contradistinction, "Lord of Sabaoth." The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. They had no temples, but were worshipped on high places and roofs of houses (Eze 8:16; De 4:19; 2Ki 23:5, 11). The Hebrew here for "sun" is light. Probably light was worshipped as the emanation from God, before its embodiments, the sun, &c. This worship prevailed in Chaldea; wherefore Job's exemption from the idolatry of his neighbors was the more exemplary. Our "Sun-day," "Mon-day," or Moon-day, bear traces of Sabaism.

27. enticed--away from God to idolatry.

kissed ... hand--"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship (1Ki 19:18; Ho 13:2).

28. The Mosaic law embodied subsequently the feeling of the godly from the earliest times against idolatry, as deserving judicial penalties: being treason against the Supreme King (De 13:9; 17:2-7; Eze 8:14-18). This passage therefore does not prove Job to have been subsequent to Moses.

29. lifted up myself--in malicious triumph (Pr 17:5; 24:17; Psa 7:4).

30. mouth--literally, "palate." (See on Job 6:30).

wishing--literally, "so as to demand his (my enemy's) soul," that is, "life by a curse." This verse parenthetically confirms Job 31:30. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel spirit, which was the end of the law (compare Le 19:18; De 23:6, with Mt 5:43, 44).

31. That is, Job's household said, Oh, that we had Job's enemy to devour, we cannot rest satisfied till we have! But Job refrained from even wishing revenge (1Sa 26:8; 2Sa 16:9, 10). So Jesus Christ (Lu 9:54, 55). But, better (see Job 31:32), translated, "Who can show (literally, give) the man who was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat.

32. traveller--literally, "way," that is, wayfarers; so expressed to include all of every kind (2Sa 12:4).

33. Adam--translated by Umbreit, "as men do" (Ho 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Ge 3:8, 10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (Pr 28:13). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. Magee, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."

34. Rather, the apodosis to Job 31:33, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go out," &c. A just retribution that he who hides his sin from God, should have it exposed before man (2Sa 12:12). But Job had not been so exposed, but on the contrary was esteemed in the assemblies of the "tribes"--("families"); a proof, he implies, that God does not hold him guilty of hiding sin (Job 24:16, contrast with Job 29:21-25).

35. Job returns to his wish (Job 13:22; 19:23). Omit "is"; "Behold my sign," that is, my mark of subscription to the statements just given in my defense: the mark of signature was originally a cross; and hence the letter Tau or T. Translate, also "Oh, that the Almighty," &c. He marks "God" as the "One" meant in the first clause.

adversary--that is, he who contends with me, refers also to God. The vagueness is designed to express "whoever it be that judicially opposes me"--the Almighty if it be He.

had written a book--rather, "would write down his charge."

36. So far from hiding the adversary's "answer" or "charge" through fear,

I would take it on my shoulders--as a public honor (Is 9:6).

a crown--not a mark of shame, but of distinction (Is 62:3).

37. A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (Job 42:5, 6); but only through Jesus Christ (He 10:22).

38. Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Ge 4:10; Ha 2:11). If I have unjustly acquired lands (Job 24:2; Is 5:8).

furrows--The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as Job 31:39, "If I paid him not for gathering in the fruits." Thus of the four clauses in Job 31:38, 39, the first refers to the same subject as the fourth, the second is connected with the third by introverted parallelism. Compare Jas 5:4, which plainly alludes to this passage: compare "Lord of Sabaoth" with Job 31:26 here.

39. lose ... life--not literally, but "harassed to death"; until he gave me up his land gratis [Maurer]; as in Jud 16:16; "suffered him to languish" by taking away his means of living [Umbreit] (1Ki 21:19).

40. thistles--or brambles, thorns.

cockle--literally, "noxious weeds."

The words ... ended--that is, in the controversy with the friends. He spoke in the book afterwards, but not to them. At Job 31:37 would be the regular conclusion in strict art. But Job 31:38-40 are naturally added by one whose mind in agitation recurs to its sense of innocence, even after it has come to the usual stopping point; this takes away the appearance of rhetorical artifice. Hence the transposition by Eichorn of Job 31:38-40 to follow Job 31:25 is quite unwarranted.

I made a covenant with mine eyes - ברית כרתי לעיני berith carati leeynai: "I have cut" or divided "the covenant sacrifice with my eyes." My conscience and my eyes are the contracting parties; God is the Judge; and I am therefore bound not to look upon any thing with a delighted or covetous eye, by which my conscience may be defiled, or my God dishonored.

Why then should I think upon a maid? - ומה אתבונן על בתולה umah ethbonen al bethulah. And why should I set myself to contemplate, or think upon, Bethulah? That Bethulah may here signify an idol, is very likely. Sanchoniatho observes, that Ouranos first introduced Baithulia when he erected animated stones, or rather, as Bochart observes, Anointed stones, which became representatives of some deity. I suppose that Job purges himself here from this species of idolatry. Probably the Baithulia were at first emblems only of the tabernacle; בית אלוה beith Eloah, "the house of God;" or of that pillar set up by Jacob, Gen 28:18, which he called בית אלהים beith Elohim, or Bethalim; for idolatry always supposes a pure and holy worship, of which it is the counterfeit. For more on the subject of the Baithulia, see the notes on Gen 28:19.

For what portion of God is there from above? - Though I have not, in this or in any other respect, wickedly departed from God, yet what reward have I received?

Is not destruction to the wicked - If I had been guilty of such secret hypocritical proceedings, professing faith in the true God while in eye and heart an idolater, would not such a worker of iniquity be distinguished by a strange and unheard-of punishment?

Doth not he see my ways - Can I suppose that I could screen myself from the eye of God while guilty of such iniquities?

If I have walked with vanity - If I have been guilty of idolatry, or the worshipping of a false god: for thus שאו shau, which we here translate vanity, is used Jer 18:15; (compare with Psa 31:6; Hos 12:11; and Jon 2:9), and it seems evident that the whole of Job's discourse here is a vindication of himself from all idolatrous dispositions and practices.

Mine integrity - תמתי tummathi, my perfection; the totality of my unblameable life.

If my step hath turned out of the way - I am willing to be sifted to the uttermost - for every step of my foot, for every thought of my heart, for every look of mine eye, and for every act of my hands.

Let me sow, and let another eat - Let me be plagued both in my circumstances and in my family.

My offspring be rooted out - It has already appeared probable that all Job's children were not destroyed in the fall of the house mentioned Job 1:18, Job 1:19.

If mine heart have been deceived by a woman - The Septuagint add, ανδρος ἑτερου, another man's wife.

Let my wife grind unto another - Let her work at the handmill, grinding corn; which was the severe work of the meanest slave. In this sense the passage is understood both by the Syriac and Arabic. See Exo 11:5 (note), and Isa 47:2 (note); and see at the end of the chapter, Isa 31:8 (note).

And let others bow down upon her - Let her be in such a state as to have no command of her own person; her owner disposing of her person as he pleases. In Asiatic countries slaves were considered so absolutely the property of their owners, that they not only served themselves of them in the way of scortation and concubinage, but they were accustomed to accommodate their guests with them! Job is so conscious of his own innocence, that he is willing it should be put to the utmost proof; and if found guilty, that he may be exposed to the most distressing and humiliating punishment; even to that of being deprived of his goods, bereaved of his children, his wife made a slave, and subjected to all indignities in that state.

For this is a heinous crime - Mr. Good translates, "For this would be a premeditated crime,

And a profligacy of the understanding."

See also Job 31:28. That is, It would not only be a sin against the individuals more particularly concerned, but a sin of the first magnitude against society; and one of which the civil magistrate should take particular cognizance, and punish as justice requires.

For it is a fire - Nothing is so destructive of domestic peace. Where jealousy exists, unmixed misery dwells; and the adulterer and fornicator waste their substance on the unlawful objects of their impure affections.

The cause of my man-servant - In ancient times slaves had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against himself, if they had a cause of complaint, and to give them all the benefit of the law.

Did not he that made me - make him? - I know that God is the Judge of all; that all shall appear before him in that state where the king and his subject, the master and his slave, shall be on an equal footing, all civil distinctions being abolished for ever. If, then I had treated my slaves with injustice, how could I stand before the judgment-seat of God? I have treated others as I wish to be treated.

Or have eaten my morsel myself alone - Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ' ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις. "The ancient Romans named supper Coena, (κοινα), which signifies communion (κοινωνια) or fellowship; for although they dined alone, they supped with their friends." - Plut. Symp. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or have eaten my morsel myself alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself.

This is a very difficult verse, and is variously translated. Take the following instances: - For from his youth he (the male orphan) was brought up with me as a father. Yea, I have guided her (the female orphan) from her mother's womb - Heath.

Nam a pueris educavit me commiseratio; jam inde ab utero matris meae illa me deduxit - Houbigant. "For commiseration educated me from my childhood;

And she brought me up even from my mother's womb."

This is agreeable to the Vulgate. "Behold, from my youth calamity hath quickened me;

Even from my mother's womb have I distributed it."

This is Mr. Goods version, and is widely different from the above.

For mercy grewe up with me fro my youth,

And compassion fro my mother's wombe.

Coverdale. Ὁτι εκ νεοτητος μου εξετρεφον ὡς πατηρ, και εκ γαστρος μητρος μου ὡδηγησα - Septuagint. "For from my youth I nourished them as a father; and I was their guide from my mother's womb."

The Syriac. - "For from my childhood he educated me in distresses, and from the womb of my mother in groans." The Arabic is nearly the same.

The general meaning may be gathered from the above; but who can reconcile such discordant translations?

If his loins have not blessed me - This is a very delicate touch: the part that was cold and shivering is now covered with warm woollen. It feels the comfort; and by a fine prosopopoeia, is represented as blessing him who furnished the clothing.

If I have lifted up my hand against the fatherless - I have at no time opposed the orphan, nor given, in behalf of the rich and powerful, a decision against the poor, when I saw my help in the gate - when I was sitting chief on the throne of judgment, and could have done it without being called to account. There are sentiments very like these in the poem of Lebeid, one of the authors of the Moallakhat. I shall quote several verses from the elegant translation of Sir William Jones, in which the character of a charitable and bountiful chief is well described: - "Oft have I invited a numerous company to the death of a camel bought for slaughter, to be divided with arrows of equal dimensions." "I invite them to draw lots for a camel without a foal, and for a camel with her young one, whose flesh I distribute to all the neighbors." "The guest and the stranger admitted to my board seem to have alighted in the sweet vale of Tebaala, luxuriant with vernal blossoms." "The cords of my tent approaches every needy matron, worn with fatigue, like a camel doomed to die at her master's tomb, whose venture is both scanty and ragged." "There they crown with meat (while the wintry winds contend with fierce blasts) a dish flowing like a rivulet, into which the famished orphans eagerly plunge." "He distributes equal shares, he dispenses justice to the tribes, he is indignant when their right is diminished; and, to establish their right, often relinquishes his own." "He acts with greatness of mind, and nobleness of heart: he sheds the dew of his liberality on those who need his assistance; he scatters around his own gains and precious spoils, the prizes of his valor." - Ver. 73-80.

Let mine arm fall - Mr. Good, as a medical man, is at home in the translation of this verse: - "May my shoulder-bone be shivered at the blade,

And mine arm be broken off at the socket."

Let judgment fall particularly on those parts which have either done wrong, or refused to do right when in their power.

Destruction from God was a terror - I have ever been preserved from outward sin, through the fear of God's judgments; I knew his eye was constantly upon me, and I could "Never in my Judge's eye my Judge's anger dare."

Gold my hope - For the meaning of זהב zahab, polished gold, and כתם kethem, stamped gold, see on Job 28:15-17 (note).

If I beheld the sun when it shined - In this verse Job clears himself of that idolatrous worship which was the most ancient and most consistent with reason of any species of idolatry; viz., Sabaeism, the worship of the heavenly bodies; particularly the sun and moon, Jupiter and Venus, the two latter being the morning and evening stars, and the most resplendent of all the heavenly bodies, the sun and moon excepted. "Job," says Calmet, "points out three things here:

1. The worship of the sun and moon; much used in his time, and very anciently used in every part of the East; and in all probability that from which idolatry took its rise.

2. The custom of adoring the sun at its rising, and the moon at her change; a superstition which is mentioned in Eze 8:16, and in every part of profane antiquity.

3. The custom of kissing the hand; the form of adoration, and token of sovereign respect."Adoration, or the religious act of kissing the hand, comes to us from the Latin; ad, to, and os, oris, the mouth. The hand lifted to the mouth, and there saluted by the lips.

For I should have denied the God that is above - Had I paid Divine adoration to them, I should have thereby denied the God that made them.

If I rejoiced - I did not avenge myself on my enemy; and I neither bore malice nor hatred to him.

Neither have I suffered my mouth to sin - I have neither spoken evil of him, nor wished evil to him. How few of those called Christians can speak thus concerning their enemies; or those who have done them any mischief!

If the men of my tabernacle said - I believe the Targum gives the best sense here: - "If the men of my tabernacle have not said, Who hath commanded that we should not be satisfied with his flesh?" My domestics have had all kindness shown them; they have lived like my own children, and have been served with the same viands as my family. They have never seen flesh come to my table, when they have been obliged to live on pulse. Mr. Good's translation is nearly to the same sense: - "If the men of my tabernacle do not exclaim,

Who hath longed for his meat without fullness?" "Where is the man that has not been satisfied with his flesh?" i.e., fed to the full with the provisions from his table. See Pro 23:20; Isa 23:13, and Dan 10:3.

The stranger did not lodge in the street - My kindness did not extend merely to my family, domestics, and friends; the stranger - he who was to me perfectly unknown, and the traveler - he who was on his journey to some other district, found my doors ever open to receive them, and were refreshed with my bed and my board.

If I covered my transgressions as Adam - Here is a most evident allusion to the fall. Adam transgressed the commandment of his Maker, and he endeavored to conceal it; first, by hiding himself among the trees of the garden: "I heard thy voice, and went and Hid myself;" secondly, by laying the blame on his wife: "The woman gave me, and I did eat;" and thirdly, by charging the whole directly on God himself: "The woman which Thou Gavest Me to be with me, She gave me of the tree, and I did eat." And it is very likely that Job refers immediately to the Mosaic account in the Book of Genesis. The spirit of this saying is this: When I have departed at any time from the path of rectitude, I have been ready to acknowledge my error, and have not sought excuses or palliatives for my sin.

Did I fear a great multitude - Was I ever prevented by the voice of the many from decreeing and executing what was right? When many families or tribes espoused a particular cause, which I found, on examination, to be wrong, did they put me in fear, so as to prevent me from doing justice to the weak and friendless? Or, in any of these cases, was I ever, through fear, self-seeking, or favor, prevented from declaring my mind, or constrained to keep my house, lest I should be obliged to give judgment against my conscience? Mr. Good thinks it an imprecation upon himself, if he had done any of the evils which he mentions in the preceding verse. He translates thus: - "Then let me be confounded before the assembled multitude,

And let the reproach of its families quash me!

Yea, let me be struck dumb! let me never appear abroad!"

I am satisfied that Job 31:38-40, should come in either here, or immediately after Job 31:25; and that Job's words should end with Job 31:37, which, if the others were inserted in their proper places, would be Job 31:40. See the reasons at the end of the chapter, Job 31:40 (note).

O that one would hear me! - I wish to have a fair and full hearing: I am grievously accused; and have no proper opportunity of clearing myself, and establishing my own innocence.

Behold, my desire is - Or, הן תוי hen tavi, "There is my pledge." I bind myself, on a great penalty, to come into court, and abide the issue.

That the Almighty would answer me - That he would call this case immediately before himself; and oblige my adversary to come into court, to put his accusations into a legal form, that I might have the opportunity of vindicating myself in the presence of a judge who would hear dispassionately my pleadings, and bring the cause to a righteous issue.

And that mine adversary had written a book - That he would not indulge himself in vague accusations, but would draw up a proper bill of indictment, that I might know to what I had to plead, and find the accusation in a tangible form.

Surely I would take it upon my shoulder - I would be contented to stand before the bar as a criminal, bearing upon my shoulder the board to which the accusation is affixed. In a book of Chinese punishments now before me, containing drawings representing various criminals brought to trial, in trial, and after trial, charged with different offenses; in almost all of them a board appears, on which the accusation or crime of which they are accused, or for which they suffer, is fairly written. Where the punishment is capital, this board appears fastened to the instrument, or stuck near the place of punishment. In one case a large, heavy plank, through which there is a hole to pass the head, - or rather a hole fitting the neck, like that in the pillory, - with the crime written upon it, rests on the criminal's shoulders; and this he is obliged to carry about for the weeks or months during which the punishment lasts. It is probable that Job alludes to something of this kind, which he intimates he would bear about with him during the interim between accusation and the issue in judgment; and, far from considering this a disgrace, would clasp it as dearly as he would adjust a crown or diadem to his head; being fully assured, from his innocence, and the evidence of it, which would infallibly appear on the trial, that he would have the most honorable acquittal. There may also be an allusion to the manner of receiving a favor from a superior: it is immediately placed on the head, as a mark of respect; and if a piece of cloth be given at the temple, the receiver not only puts it on his head, but binds it there.

I would declare unto him the number of my steps - I would show this adversary the different stations I had been in, and the offices which I had filled in life, that he might trace me through the whole of my civil, military, and domestic life, in order to get evidence against me.

As a prince would I go near - Though carrying my own accusation, I would go into the presence of my judge as the נגיד nagid, chief, or sovereign commander and judge, of the people and country, and would not shrink from having my conduct investigated by even the meanest of my subjects. In these three verses we may observe the following particulars: -

1. Job wishes to be brought to trial, that he might have the opportunity of vindicating himself: O that I might have a hearing!

2. That his adversary, Eliphaz and his companions, whom he considers as one party, and joined together in one, would reduce their vague charges to writing, that they might come before the court in a legal form: O that my adversary would write down the charge!

3. That the Almighty, שדי Shaddai, the all-sufficient God, and not man, should be the judge, who would not permit his adversaries to attempt, by false evidence, to establish what was false, nor suffer himself to cloak with a hypocritical covering what was iniquitous in his conduct: O that the Almighty might answer for me - take notice of or be judge in the cause!

4. To him he purposes cheerfully to confess all his ways, who could at once judge if he prevaricated, or concealed the truth.

5. This would give him the strongest encouragement: he would go boldly before him, with the highest persuasion of an honorable acquittal.

If my land cry - The most careless reader may see that the introduction of this and the two following verses here, disturbs the connection, and that they are most evidently out of their place. Job seems here to refer to that law, Lev 25:1-7, by which the Israelites were obliged to give the land rest every seventh year, that the soil might not be too much exhausted by perpetual cultivation, especially in a country which afforded so few advantages to improve the arable ground by manure. He, conscious that he had acted according to this law, states that his land could not cry out against him, nor its furrows complain. He had not broken the law, nor exhausted the soil.

If I have eaten the fruits thereof without money - I have never been that narrow-minded man who, through a principle of covetousness, exhausts his land, putting himself to no charges, by labor and manure, to strengthen it; or defrauds those of their wages who were employed under him. If I have eaten the fruits of it, I have cultivated it well to produce those fruits; and this has not been without money, for I have gone to expenses on the soil, and remunerated the laborers.

Or have caused the owners thereof to lose their life - Coverdale translates, Yee yf I have greved eny of the plowmen. They have not panted in labor without due recompense.

Let thistles grow instead of wheat - What the word חוח choach means, which we translate thistles, we cannot tell: but as חח chach seems to mean to hold, catch as a hook, to hitch, it must signify some kind of hooked thorn, like the brier; and this is possibly its meaning.

And cockle - באשה bashah, some fetid plant, from באש baash, to stink. In Isa 5:2, Isa 5:4, we translate it wild grapes; and Bishop Lowth, poisonous berries: but Hasselquist, a pupil of the famous Linnaeus, in his Voyages, p. 289, is inclined to believe that the solanum incanum, or hoary nightshade is meant, as this is common in Egypt, Palestine, and the East. Others are of opinion that it means the aconite, which (Arabic) beesh, in Arabic, denotes: this is a poisonous herb, and grows luxuriantly on the sunny hills among the vineyards, according to Celsus in Hieroboticon. (Arabic) beesh is not only the name of an Indian poisonous herb, called the napellus moysis, but (Arabic) beesh moosh, or (Arabic) farut al beesh, is the name of an animal, resembling a mouse, which lives among the roots of this very plant. "May I have a crop of this instead of barley, if I have acted improperly either by my land or my laborers!"

The words of Job are ended - That is, his defense of himself against the accusations of his friends, as they are called. He spoke afterwards, but never to them; he only addresses God, who came to determine the whole controversy. These words seem very much like an addition by a later hand. They are wanting in many of the MSS. of the Vulgate, two in my own possession; and in the Editio Princeps of this version. I suppose that at first they were inserted in rubric, by some scribe, and afterwards taken into the text. In a MS. of my own, of the twelfth or thirteenth century, these words stand in rubric, actually detached from the text; while in another MS., of the fourteenth century, they form a part of the text. In the Hebrew text they are also detached: the hemistichs are complete without them; nor indeed can they be incorporated with them. They appear to me an addition of no authority. In the first edition of our Bible, that by Coverdale, 1535, there is a white line between these words and the conclusion of the chapter; and they stand, forming no part of the text, thus:

Here ende the wordes of Job.

Just as we say, in reading the Scriptures "Here ends such a chapter;" or, "Here ends the first lesson," etc. Or the subject of the transposition, mentioned above, I have referred to the reasons at the end of the chapter. Dr. Kennicott, on this subject, observes: "Chapters 29, 30, and 31, contain Job's animated self-defense, which was made necessary by the reiterated accusation of his friends. This defense now concludes with six lines (in the Hebrew text) which declare, that if he had enjoyed his estates covetously, or procured them unjustly, he wished them to prove barren and unprofitable. This part, therefore seems naturally to follow Job 31:25, where he speaks of his gold, and how much his hand had gotten. The remainder of the chapter will then consist of these four regular parts, viz.,

1. His piety to God, in his freedom from idolatry, Job 31:26-28.

2. His benevolence to men, in his charity both of temper and behavior, Job 31:29-32.

3. His solemn assurance that he did not conceal his guilt, from fearing either the violence of the poor, or the contempt of the rich, Job 31:33, Job 31:34.

4. (Which must have been the last article, because conclusive of the work) he infers that, being thus secured by his integrity, he may appeal safely to God himself. This appeal he therefore makes boldly, and in such words as, when rightly translated, form an image which perhaps has no parallel. For where is there an image so magnificent or so splendid as this?

Job, thus conscious of innocence, wishing even God himself to draw up his indictment, [rather his adversary Eliphaz and companions to draw up this indictment, the Almighty to be judge,] that very indictment he would bind round his head; and with that indictment as his crown of glory, he would, with the dignity of a prince, advance to his trial! Of this wonderful passage I add a version more just and more intelligible than the present: - "

O that one would grant me a hearing!

Behold, my desire is that the Almighty would answer me;

And, as plaintiff against me, draw up the indictment.

With what earnestness would I take it on my shoulders!

I would bind it upon me as a diadem.

The number of my steps would I set forth unto Him;

Even as a prince would I approach before Him!"

I have already shown that Eliphaz and his companions, not God, are the adversary or plaintiff of whom Job speaks. This view makes the whole clear and consistent, and saves Job from the charge of presumptuous rashness. See also Kennicott's Remarks, p. 163. It would not be right to say that no other interpretation has been given of the first clause of Job 31:10 than that given above. The manner in which Coverdale has translated the Job 31:9 and Job 31:10 is the way in which they are generally understood: Yf my hert hath lusted after my neghbour's wife, or yf I have layed wayte at his dore; O then let my wife be another man's harlot, and let other lye with her.

In this sense the word grind is not unfrequently used by the ancients. Horace represents the divine Cato commending the young men whom he saw frequenting the stews, because they left other men's wives undefiled!

Virtute esto, inquit sententia dia Catonis,

Nam simul ac venas inflavit tetra libido,

Hue juvenes aequum est descendere, non alienas

Permolere uxores.

Sat. lib. i., s. 2, ver. 32. "When awful Cato saw a noted spark

From a night cellar stealing in the dark: 'Well done, my friend, if lust thy heart inflame,

Indulge it here, and spare the married dame.'"

Francis.

Such were the morals of the holiest state of heathen Rome; and even of Cato, the purest and severest censor of the public manners! O tempora! O mores! I may add from a scholiast: - Molere vetus verbum est pro adulterare, subagitare, quo verbo in deponenti significatione utitur alibi Ausonius, inquiens, Epigr. vii., ver. 6, de crispa impudica et detestabili: -

Deglubit, fellat, molitur, per utramque cavernam.

Qui enim coit, quasi molere et terere videtur.

Hinc etiam molitores dicti sunt, subactores, ut apud eundem, Epigr. xc., ver. 3.

Cum dabit uxori molitor tuus, et tibi adulter.

Thus the rabbins understand what is spoken of Samson grinding in the prison-house: quod ad ipsum Palaestini certatim suas uxores adduxerunt, suscipiendae ex eo prolis causa, ob ipsius robur. In this sense St. Jerome understands Lam 5:13 : They took the young men to Grind. Adolescentibus ad impudicitiam sunt abusi, ad concubitum scilicet nefandum. Concerning grinding of corn, by portable millstones, or querns, and that this was the work of females alone, and they the meanest slaves; see the note on Exo 11:5, and on Jdg 16:21. The Greeks use μυλλας to signify a harlot; and μυλλω, to grind, and also coeo, ineo, in the same sense in which Horace, as quoted above, alienas Permolere uxores. So Theocritus, Idyll. iv., ver. 58. Ειπ' αγε μοι Κορυδων, το γεροντιον η ῥ' ετι μυλλει Τηναν ταν κυανοφρυν ερωτιδα, τας ποτ' εκνισθη·

Dic age mihi, Corydon, senecio ille num adhuc molit,

Illud nigro supercilio scortillum, quod olim deperibat?

Hence the Greek paronomasia, μυλλαδα μυλλειν, scortam molere. I need make no apology for leaving the principal part of this note in a foreign tongue. To those for whom it is designed it will be sufficiently plain. If the above were Job's meaning, how dreadful is the wish or imprecation in verse the tenth!

I made - So far have I been from any gross wickedness, that I have abstained from the least occasions and appearances of evil.

For - What recompence may be expected from God for those who do otherwise. Above - How secretly soever unchaste persons carry the matter, so that men cannot reprove them, yet there is one who stands upon an higher place, whence he seeth in what manner they act.

Walked - Dealt with men. Vanity - With lying, or falsehood. Deceit - If when I had an opportunity of enriching myself, by wronging others, I have readily and greedily complied with It.

Let me - I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all - seeing God. That God - Or, and he will know; (upon search he will find out: which is spoken of God after the manner of men:) Mine integrity - So this is an appeal to God to be witness of his sincerity.

Heart - If I have let my heart loose to covet forbidden things, which mine eyes have seen: commonly sin enters by the eye into the heart. A blot - Any unjust gain.

Increase - All my plants, and fruits, and improvements.

Then - Not as if Job desired this; but that if God should give up his wife to such wickedness, he should acknowledge his justice in it.

This - Adultery. It is - Heb. an iniquity of the judges; which belongs to them to take cognizance of, and to punish, even with death; and that not only by the law of Moses, but even by the law of nature, as appears from the known laws and customs of the Heathen nations.

Destruction - Lust is a fire in the soul; it consumes all that is good there, the convictions, the comforts; and lays the conscience waste. It consumes the body, consumes the substance, roots out all the increase. It kindles the fire of God's wrath, which if not quenched by the blood of Christ, will burn to the lowest hell.

If I - Denied them what they desired of me. To fail - With tedious expectation of my justice or charity. Job is most large upon this head, because in this matter Eliphaz had most particularly accused him.

Youth - As soon as I was capable of managing mine own affairs. With me - Under my care. A father - With all the diligence and tenderness of a father. Her - The widow mentioned ver.16. From - From my tender years; ever since I was capable of discerning good and evil.

Perish - When it was in my power to help them.

When - When I saw I could influence the judges to do what I pleased.

For - I stood in awe of God and of his judgments. I could not - I knew myself unable either to oppose his power, or to bear his wrath. Even good men have need to restrain themselves from sin, with the fear of Destruction from God. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam in innocency was awed by a threatning.

I - This place speaks of the worship of the host of heaven, and especially of the sun and moon, the most eminent and glorious of that number, which was the most ancient kind of idolatry, and most frequent in the eastern countries. Shined - In its full strength and glory.

Kissed - In token of worship, whereof this was a sign.

The judge - The civil magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his honour, and consequently to punish idolatry. Denied God - Not directly but by consequence, because this was to rob God of his prerogative, by giving to the creature, that worship which is peculiar to God.

Lift up - Heb. stirred up myself to rejoice and insult over his misery.

If - My domesticks and familiar friends. His flesh - This is farther confirmation of Job's charitable disposition to his enemy. Although all who were daily conversant with him, and were witnesses of his and their carriage, were so zealous in Job's quarrel, that they protested they could eat their flesh, and could not be satisfied without. Yet he restrained both them and himself from executing vengeance upon them.

As Adam - As Adam did in Paradise.

Did I fear - No: all that knew Job knew him to be a man of resolution, that boldly appeared, spoke and acted, in defence of religion and justice. He durst not keep silence, or stay within, when called to speak or act for God. He was not deterred by the number, or quality, or insults of the injurious, from reproving them, and doing justice to the injured.

Had written - Had given me his charge written in a book or paper, as the manner was in judicial proceedings. This shews that Job did not live, before letters were in use. And undoubtedly the first letters were those wrote on the two tables, by the finger of God. He wishes, his friends, who charged him with hypocrisy, would draw up the charge in writing.

Take it - As a trophy or badge of honour.

Him - My judge, or adversary. My steps - The whole course of my life. A prince - With undaunted courage and confidence.

Cry - Because I have gotten it by fraud or violence.

Without money - Either without paying the price for the land, or by defrauding my workmen of their wages. Life - Killing them that I might have undisturbed possession of it, as Ahab did Naboth.

1. I Made a covenant with mine eyes : why then should I think upon a maid ?

So far have I been from wallowing in the mire of Uncleanness, or any gross wickedness, wherewith you charge me, that I have abstained even from the least occasions and appearances of evil, having made a solemn Resolution within my self, and a solemn Covenant and Promise to God that I would not wan[illegible: 1+ letters]only or lustfully fix mine Eyes or gaze upon a Maid, lest mine Eyes should affect my heart and stir me up to further filthiness. Hereby we plainly see, that that Command of Christ, Matth. 5. 29. was no new Command peculiar to the Gospel▪ as some would ha[illegible: 1+ letters]e it, but the very same which the Law of God revealed in his Word, and written in man's hearts by nature, imposed upon men in the times of the Old Testament. See also 2 Pet. 2. 14. 1 Iohn 2. 16.

i. e. Indulge my self in filthy and lustful thoughts. Seeing I was obliged and accordingly took care to guard mine Eyes: I was upon the same reason obliged to restrain my Imagination. Or, why then should I consider, or contemplate, or look curiously or thoughtfully, or diligently. Since I had made such a Covenant, why should I not keep it?

Which is emphatically added, to shew that that Circumstance which provokes the Lust of others, had no such power over him, and that he restrained himself from the very thoughts and desires of filthiness with such persons wherewith the generality of men allowed themselves to commit gross Fornication as deeming it to be either none, or but a very little s[illegible: 1+ letters]. Withal he insinuates, with how much more caution he kept himself from uncleanness with any married person.

2. For what portion of God is there , from above ? and what inheritance of the Almighty from on high ?

The reason of my Continency and Chastity, was, the consideration of God's Presence, and Providence, and Judgments.

The reason of my Continency and Chastity, was, the consideration of God's Presence, and Providence, and Judgments.

What fruit or recompence might be expected from God for those who do such things? Nothing but destruction, as it follows, v. 3. I considered that though these practises might at first please me, yet they would be bitterness in the latter end.

An emphatical Phrase to note, that how secretly and [illegible: 1+ letters]liely soever unchast persons carry the matter, so as men cannot reprove or reproach them, yet there is one who stands upon an higher place whence he hath the better prospect, who seeth both when, and in what manner, and with what design they do these things.

3. Is not destruction to the wicked ? and a strange punishment to the workers of iniquity?

Destruction is their portion.

some extraordinary and dreadful Judgment, which of right and course belongs to them, and only to such as they are, although it hath pleased God out of his Soveraign Power to inflict it upon me who have lived in all good Conscience before him. Heb. an alienation or estrangement, to wit, from God and from his favour: Had I been such an one, I neither could nor should have expected any kindness or mercy from God, as now I do.

Marginal references: Heb. [illegible: 1+ letters] tion: So Gr.

4 Doth not he see my ways , and count all my steps?

i. e. All my counsels and courses: This is another reason why he was so circumspect and exact in restraining his Thoughts and Senses, and whole man from sinful practises, because he knew that God would discern them, and therefore punish them; as he said Verse 3.

Marginal references: 2 Chr. 16. 9. Chap. 34. 21. Prov. 5. 21. & 15. 3. Jer. 32. 19.

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

i. e. Conversed in the world, dealt with men,

i. e. with lying or falshood, or hypocrisie, as this word is oft used, as Psalm 4. 2. & 12. 3. & 36. 3. Prov. 30. 8. and as the next words explain it.

If when I have had any temptation or opportunity of enriching my self, by defrauding or wronging others, I have readily and greedily complied with it, as hypocrites (such as you account me) use to do, and have not rejected and abhorred it: for more is here understood then is expressed. The sense is imperfect, and supposeth an Imprecation, which is either understood, after the manner of the Hebrews, or expressed in the next Verse.

6. Let me be weighed in an even balance , that God may know mine integrity .

This is either 1. an Imprecation; or rather 2. a Submission to tryal, as the following words shew. The sense is, I am so far from being conscious to my self of any hypocrisie or secret wickedness whereby I have brought these unusual judgments upon my self, as you traduce me, that I desire nothing more than to have my heart and life weighed in just Balances, and searched out by the all-seeing God.

Heb. and let him know (i. e. let him acknowledge and shew that he knoweth and approveth: or let him make known to my Friends and others who censure or condemn me. Or, and he will know; i. e. upon search he will find out: which is spoken of God after the manner of men:) mine integrity. So this is an appeal to God to be witness of his sincerity, and to vindicate him from the imputation of hypocrisie.

Marginal references: [illegible: 1 span]

7. 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:

If I have wittingly and willingly, and customarily (as you accuse me) swerved from the way of truth and justice which God hath prescribed to me: For otherwise no man here is so just, but he sometimes takes a wrong step, Eccles. 7. 20.

If I have let my heart loose to covet and seek after forbidden things which mine eyes have seen; which may design either 1. the lust of uncleanness. But of that he had spoken v. 1. and reneweth the discourse v. 9. Or rather 2. the lust of Covetousness, which is called the lust of the eyes, 1 John 2. 16. partly because it is oft caused by sight, as Ios. 7. 21. and partly because oft-times all the satisfaction it gives, is to please the sight, Eccles. 5. 11. And this sin is most legible in the following punishment, v. 8. where his loss answers to this evil gain. The Phrase notes the common method and progress of sin, which is to enter by the eye to the heart, Gen. 3. 6. Num. 15. 39. Eccles. 2. 10. & 11. 9.

Or, blemish, to wit, any unjust gain. If I have in my hands or possession any Goods gotten from others by fraud or violence, which would be a great scandal and a blot to my reputation.

8. Then let me sow, and let another eat ; yea, let my off-spring be rooted out.

Let strangers enjoy the fruit of my labours, according to God's Curse, Levit 26. 16. Deut. 28. 30.

As this word is used, Iob 5. 25. & 27. 14. Or rather, my encrease, or growths, or sprowts; i. e. all my Plants and Fruits, and improvements. For 1. so the word properly signifies. 2 So this latter Branch of the Verse explains the former, as is most frequent in this and some other Books of Scripture. 3. He had not now any Children to be rooted out.

9. If mine heart have been deceived by a woman , or if I have laid weight at my neighbours door :

To wit, by a strange Woman, or rather by my Neighbours Wife, as the next words limit it; for of a Maid he spoke before, v. 1. and this cannot be meant of his own Wife. He saith, by a woman; i. e. either by gazing upon her Beauty, so as to be enamoured with it, and to lust after her; or by her perswasions or allurements. Or, concerning a woman, i. e. concerning impure conversation with a forbidden woman. The Phrase is very emphatical, taking from himself and others the vain excuses wherewith men use to palliate their sins, by pretending that they did not design the wickedness, but were meerly drawn in and seduced by the strong inticements and provocations of others. All which Iob supposeth, and yet nevertheless owns the great guilt of such practises even in that case, as well knowing that temptation to sin is no justification of it.

Watching for a fit opportunity to defile his Wife. Compare Prov. 7, 8, 9.

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

Either 1. let her be taken captive and made a slave to grind in other mens Mills; which was a sore and vile servitude, Exod. 11. 5. Iudg. 16. 21. Isa. 47. 2. Mat. 24. 41. Or rather 2. let her be defiled by another man, as the next words expound it, and as the Hebrews understand it, and as this very Phrase is used by very ancient both Greek and Latine Authors: [Of which see my Latine Synopsis on this place.] And this is to be cautiously understood, not as if Iob desired or would permit a requital in the same kind, but onely, that if in that case God should give up his Wife to such a wickedness, he should acknowledge his justice in it, and (though with abhorrency of the sin) accept of that punishment of it.

Another modest expression of a filthy action; whereby the Holy Ghost gives us a Pattern and a Precept, to avoid not only unclean actions, but also all immodest expressions.

11. For this is an heinous crime; yea, it is an iniquity to be punished by the Judges .

To wit, Adultery, whether committed by choice and design, or by the sollicitation of the Woman, v. 9.

Heb an iniquity of the judges; i. e. which belongs to them to take cognizance of and to punish, and that with death, and that not only by the [illegible: 1+ letters]aw of Moses, Deut. 22. 22. but even by the Law of Nature, as appears from the known Laws and Customs of Heathen Nations in that case. See also Gen. 38. 24. This is opposed to those secret and lesser sins, which are only known to and punished by God.

12. For it is a fire that consumeth to destruction , and would root out all mine encrease .

For this sin would be as a secret but consuming fire, wasting my estate and Reputation, and Body and Soul too, provoking God, and enraging the Husband, and bringing down some extraordinary Vengeance upon me: And therefore the fear of God kept me from this and such like wickedness.

i. e. All my Estate: Compare Prov. 6. 27.

13. If I did despise the cause of my man-servant , or of my maid-servant, when they contended with me ;

If I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me.

Either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against my self, if by any mis-information or passion I had done them any Injury.

14. What then shall I do when God riseth up ? and when he visiteth , what shall I answer him ?

To wit, to plead the Cause of the Oppressed against the Oppressor, and to execute judgment, as this Phrase is used, Psalm 68 1. Zach. 2. 13. and elsewhere. I used my Servant like one who was also my self a Servant and had a Master in Heaven, Col. 4. 1. to whom I was to give an account of my carriage to my Servant and to all men.

i. e. When he shall call me to his Tribunal, and severely examine all my actions, and particularly the Cause between me and my servant.

What Apology shall I make for my self?

Marginal references: Psal. 44 21.

15. Did not he that made me in the womb, make him ? and did not one fashion us in the womb ?

I considered that he was though my Servant, yet my Fellowcreature made by the same God, and therefore one of God's Subjects, whom I could not abuse without the injury of his supream Lord.

Heb. Did he not form us in one womb? Not in one individual Womb, but in a Womb of the same kind, in an humane Womb, with a Body and Soul of the same nature and quality, a reasonable and immortal Creature, and made after God's Image no less than my self, to whom therefore I owed some respect for God's sake.

Marginal references: Chap. 34. 19. Prov. 14. 31. & 22. 2. Mal. 2. 10.; Or, did he not fashion us in one womb?

16. If I have withheld the poor from their desire , or have caused the eyes of the widow to fail :

i. e. Denied them what they desired of me either in justice or from necessity: For he was not obliged to grant their vain or inordinate desires.

To wit, with tedious expectation of my justice or charity. I durst neither deny nor delay my help when they required and needed it.

17. Or have eaten my morsel my self alone , and the fatherless hath not eaten thereof:

without communicating part of my Provisions or Estate to the Poor, as it follows.

This one kind of necessitous persons is put for all the rest.

18. For from my youth he was brought up with me , as with a Father , and I have guided her from my Mothers womb .

As soon as I was capable of managing my own Affairs, and of doing good to others.

In my Family, or at least under my care and protection.

i. e. With all the diligence and tenderness of a Father.

i. e. The Widow, mentioned v. 16. and commonly joyned with the Fatherless.

i. e. From my tender years; ever since I was capable of discerning good and evil, I have made conscience of this Duty; and this my continuance in well-doing is a good Evidence of my sincerity therein.

Marginal references: That is, the widow.

19. If I have seen any perish for want of clothing , or any poor without covering:

When it was in my power to cloath and arm them against cold and nakedness.

20. If his loyns have not blessed me , and if he were not warmed with the fleece of my sheep :

i. e. Given him occasion to bless and praise me and to pray to God to bless me for covering them; the loyns being put synecdochically for the whole Body: See [illegible: 1+ letters]he like expression, Deut 24. 13. and compare Gen. 4. 10. Luke 16. 9.

With clothing made of my Wool.

21. If I have lift up mine hand against the fatherless , when I saw my help in the gate :

To smite him with the Fist of wickedness, as the phrase is, Isa. 58. 4. to bring him to the Judgment-seat, that under colour of Justice I might take away his Right, as powerful Oppressors use to do, or any ways to threaten, injure, or crush him.

When I understood my advantage against him, and that I could influence the Judges to do what I pleased.

22. Then let mine arm fall from my shoulderblade , and mine arm be broken from the bone.

I am contented that that arm which hath been so wickedly employed, may either rot off or fall out of joynt, and so be useless and burdensom to me.

Marginal references: Or, the channel bone.

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

I was so far from denying or questioning God's Providence, wherewith you seem to charge me, that I always reverenced it, and when by reason of my great Wealth and Power, and Interest, I had little reason to fear man, I stood in awe of God and of his judgments, and made it my care and business to please God.

Or, Excellency or Majesty, which is most glorious and terrible.

I found my self utterly unable either to oppose his power, or to bear his wrath, and therefore I durst not provoke him by any impiety or injustice.

Marginal references: Isa. 13. 6. Ioel 1. 15.

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

i. e. The matter of my hope and trust, placing my chief joy and satisfaction in worldly wealth, expecting safety and happiness from it: Compare Psalm 62. 10.

Marginal references: Mar. 10. 24. 1 Tim. 6. 17.

25. If I rejoyced because my wealth was great, and because mine hand had gotten much :

To wit, carnally and excessively, esteeming my self happy therein without God's love and favour; for otherwise it is not only lawful, but a duty and gift of God moderately and thankfully to rejoyce in the good things of this life: Of which see Deut. 12. 7. Eccles. 2. 24., 25, 26. & 3. 12, 13. & 5. 18, 19.

Ascribing my wealth to my own wit or industry, rather than to God's goodness and mercy. And these sins he the rather mentions, partly for his own vindication, lest it should be thought that God took away his Estate because he had abused it to pride, or carnal confidence or luxury, or the oppression of others, &c. and partly for the instruction of Mankind in succeeding generations, that they might take notice of the malignity and odiousness of these practises, which by most men are reputed either laudable or harmless, or at worst but light and trivial miscarriages.

Marginal references: Psa 62. 10.; Heb. found much.

26. If I beheld the sun when it shined , or the moon walking in brightness :

Not simply, nor only with admiration (for it is a glorious work of God which we ought to contemplate and admire) but for the end here following, or so as to ascribe to it the honour peculiar to God.

Heb. the light, to wit, the Sun, as appears by the opposition of the Moon following, which is called the light here, and Gen. 1. 16. Psalm 136. 7, 8. by way of eminency, because it is the great light, and the fountain of light to this visible World. And this is understood either 1. of Iob's worldly glory, or prosperity, which is oft compared to light in Scripture, as the contrary is to darkness: And so the sense of those and the following words is, If I reflected upon my wealth and glory, with pride and admiration, and satisfaction. But this he had now mentioned in plain and proper terms, v. 25. and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions. And although this be a great sin before God, yet this is not one of those sins which fall under he cognizance of humane Judges, as it here follows, v. 28 Or rather 2. of the Sun in the Firmament: and so this place speaks of the Idolatrous worship of the Host of Heaven, and especially of the Sun and Moon, the most eminent and glorious of that number, which was the most ancient kind of Idolatry, and was most frequen[illegible: 1+ letters] in the Eastern Countries, in one of which Io[illegible: 1+ letters] lived.

i. e. In its full strength and glory; for then it did most affect mens eves and hearts with admiration at its beauty and benefits, and so move them to adore it. Or, when it began to [illegible: 1+ letters]hine; (the compleat Verb being used of the beginning of it▪ as he [illegible: 1+ letters]igned, is oft put for he began to reign) i. e. at its first ri[illegible: 1+ letters]ng, which was a special and the chief time for its adoration

When it shines most clearly; or when it is at the full, for then especially did the Idolaters worship it.

Marginal references: Deut. 4. 19. & 11. 16. & 17. 3.; Heb. the light.; Heb. bright

27. And my heart hath been secretly enticed , or my mouth hath kissed my hand :

In my inward thoughts or affections, whilest I made open profession of my adherence to God and to the true religion.

Or, seduced or deceivea, by its plausible and glorious appearance, which might easily cheat a credulous and inconsiderate person to believe that there was something of a Divinity in them, and so induce him to worship it. This emphatical expression seems to be used with design to teach the World this necessary and useful truth▪ that no mistake or errour of mind would excuse the practice of Idolatry.

Heb. and, which seems more proper here, because the secret errour of the Mind, without some such visible action and evidence as here follows, had not been punishable by the Judges.

In token of Worship, whereof this was a sign, whether given to men, as Gen. 41. 40. Psalm 2. 12. or to Idols, 1 Kings 19. 18. Hos. 13. 2. And when the Idols were out of the reach of Idolaters that they could not kiss them, they used to kiss their hands, and, as it were, to throw kisses at them; of which we have many examples in Heathen Writers: Of which see my Latine Synopsis on this place.

Marginal references: Heb. [illegible: 1 word] hand [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] ▪

28. This also were an iniquity to be punished by the judge : for I should have denied the God that is above .

No less then the other forementioned sins, Adultery, Oppression, &c.

i. e. By the civil Magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his Honour, and consequently to punish Idolatry. And this did not cease to be his duty although the Magistrates of the world in Iob's time were so far from this, that they themselves also were Idolaters. Yet considering that both Iob and his Friends who lived in his time and neighbourhood, were most probably the Posterity or Kindred of Abraham and his Family, and by him or his instructed in the knowledge of the true God, and were also men of great Power and Authority in their places; it seems most likely that they did restrain and punish Idolatry in their several Jurisdictions, or at least in their own large and numerous Families, where the Masters anciently had power of Life and Death without controll.

Not directly (for nothing is more evident than this, that divers of the wiser Heathens who did worship the Sun and Moon, did yet acknowledge and adore the soveraign and supream God over and above all) but by consequence and construction, because this was to rob God of his Prerogative, by giving to the [illegible: 1+ letters]reature that religious honour or worship which is peculiar to God.

Who is above the Sun and Moon, not only in place, his glorious Mansion and Palace being far above all visible Heavens, but also in power and dignity, or adorable excellency.

29. If I rejoyced at the destruction of him that hated me , or lift up my self when evil found him:

I was so far from malice and revenging my self of mine Enemy, which is the common and allowed practise of ungodly men, that I did not so much as des[illegible: 1+ letters]re or delight in his ruine, when it was brought upon him by other hands. Compare Exod 23. 4. Prov. 24. [illegible: 1+ letters]7, 18. Whence we may judge whether the great Duty of loving and forgiving our Enemies be a peculiar Precept of Christianity, or whether it be a natural and moral Duty, and a part and act of that Charity which now is, and ever was the Duty of one man to another in all ages.

Heb. stirred up my self to rejoyce and insult over his misery.

Marginal references: [illegible: 1 word]. 17.

30. Neither have I suffered my mouth to sin, by wishing a curse to his soul:

Heb. my palate, which being one of the Instruments of Speech is put for another, or for all the rest. The sense is, If any secret passion or desire of his hurt did arise in me, I forthwith suppressed it, and did not suffer it to grow and break forth into an Imprecation of hurt to him.

Marginal references: [illegible: 1 word]. 5. 4▪ Ro[illegible: 1+ letters]. 12. 14▪; Heb. my Palate.

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

i. e. My Domesticks and familiar Friends who were much conversant with me in my House, and were Witnesses of my carriage to others, and of their carriages to me, and therefore best able to judge in the case.

Either 1. of Iob's flesh, which is thought to be an expression either 1. of their servent love to him caused by his great tenderness and kindness to them. But his meek and gentle carriage to his Servants he had expressed before in plain terms, v. 13. and therefore it is not likely he would repeat it at least in such an obscure and ambiguous phrase, as is no where used in this sense, and is used in a contrary sense, Chap. 19. 22. Or 2 of their hatred and rage against him for the excessive trouble he put upon them in the entertainment of strangers, which follows v. 32. But it is very improbable, either that so just and merciful a man as Iob, would put intolerable burdens upon his Servants; or that some extraordinary trouble brought upon them by hospitality, would inflame them to such an height of rage as this phrase implies, against so excellent and amiable a Master. Or 2. of the flesh and other provisions made by Io[illegible: 1+ letters] for strangers; He feeds them liberally, but scarce alloweth us time to satisfie our selves therewith; which also is very unlikely. Or rather 3. of the flesh of Iob's enemy, of whom he last spoke, v. 29, 30. And so this is an amplification and further confirmation of [illegible: 1 word] charitable disposition and [illegible: 1 word] to his Enemy, although his cause was so j[illegible: 1+ letters]st and the [illegible: 1 word] of his Enemies was so notorious and unreasonable, that all who were daily [illegible: 1 word] with him and were Witnesses of his and their mutual carriages, did cond[illegible: 1+ letters] and abhor them for it, and were so con [illegible: 1+ letters] and [illegible: 1 word] in I[illegible: 1+ letters] 's quarrel, that [illegible: 1+ letters]hey prot[illegible: 1+ letters] they could [illegible: 1 word] their very [illegible: 1 word] and could not be satisfied without it. And yet notwithstanding all these Provoca[illegible: 1+ letters]ions of others, he restrained both them and himself from executing vengeance upon them, as David afterwards did in a like case, 1 Sam. 24. 5 & 2 Sam. 1[illegible: 1+ letters]. [illegible: 1+ letters], 10.

To wit, without ca[illegible: 1+ letters]ing his flesh.

32. The stranger did not lodge in the street : but I opened my doors to the traveller:

Or [illegible: 1 word], as it follows.

But in my house, according to the Laws of Hospitality, and the usage of those times, when there were no publick In[illegible: 1+ letters]s provided for the conveniency of such persons: See Gen. 18. 3. & 19. 2. Iudg. 19. 15. 21.

Marginal references: [illegible: 1 word]. 12. 13. [illegible: 1 word] ▪ 13. 2. [illegible: 1 word]. 4. 9.; Or, to the [illegible: 1 word].

33. If I covered my transgressions , as Adam ; by hiding m[illegible: 1+ letters]ne iniquity in my bosom :

This he adds to prevent or answer an Objection. So the sense is, either 1. And whereas amongst these and other Vertues it may well be presumed, that I had divers failings, as I do not no[illegible: 1+ letters] deny them, so I never covered them, but was forward to co[illegible: 1+ letters]sess them to God or to men, as I had occasion. Or (which I pro[illegible: 1+ letters]ose with submission to better judgments.) 2. If I used all this care and caution in my carriage towards strangers and enemies, and others, only as a cloak to any secret and subtile way of wickedness, such as you accuse me of, and did not seek to purge out all sin as in God's sight, but only to hide my sins from men, and to have the better opportunity for oppressing others, or indulging my self in any other close sin, under a colour and with a reputation of justice and holiness.

Either 1. as Adam did in Paradise: Which History is recorded by Moses, Gen. 3. 7, &c. and was doubtless im[illegible: 1+ letters]arted by the godly Patriarchs to their Children before Moses his time. Or 2. like a man, or after the manner of men in their corrupt estate. Compare Hos. 6. 7.

In my own breast and from the sight of all men.

Marginal references: [illegible: 1 span].

34. Did I fear a great multitude, or did the contempt of families terrifie me: that I kept silence, and went not out of the door ?

This Verse either 1. contains new Matter and another Argument, or evidence of his Integrity taken from his courage and faithfulness in the discharge of his duty as a Magistrate. The Interrogation implies a denial, and so the sense is, either 1. This, I did not for fear of a gre[illegible: 1+ letters]t Multitude, or for any Contempt, or Reproach, or other inconvenience which might bifall me from great and numerous Families, or combinations of People, who were ingaged for him, who had an unrighteous Cause, forbear to speak for the poor oppressed and injured Person whom they all opposed, or den to go out of the Door of my House to plead his cause, as a timorous and man pleasing Judg would have done. Or, 2. This, Though I could have terrified or, violently oppress[illegible: 1+ letters]d a great Multitude, because of my great power and interest, yet did the most contemptible Persons, or, Families terrifieme; i. e. I was afraid to do them any injury, not for fear of them, as appears from the former Clause, but for fear of God; therefore I kept silence, and went not out of the Door, i. e. I durst neither move Tongue▪ nor Hand, nor Foot against them. Or, 2. It contains an Amplification or Confirmation of what he said, v. 33. Either thus did I cover, or conceal my Transgressions because I was afraid of the rage of the Multitude, or of the contempt of Fa milies, which would be brought upon me by the confession of my wickedness? Did I therefore keep silence, i. e. Forbare to confess my sin, and not go out of my Door? But keep at home as one in that case ashamed or afraid to be seen abroad? No, the fear of shame or contempt from men, did not hinder me from giving glory to God by confessing my faults. Or rather thus, did I therefore cover all my oppressions, and frauds, and other wickednesses (wherewith you tax me) with the mask of Vertue and Piety, and use all possible caution and cunning in my evil courses, because I feared the great Multitude, (who were my Friends and admirers, but in case of the discovery of my wickedness, would have hated and persecuted me;) Or because the contempt of so many Families (whose favour and good opinion I needed or desired) terrified me? Then (as the Particle va[illegible: 1+ letters] is oft used, i. e. If that were really my case:) I should be silent (I should silently and patiently bear all the stroaks of God and all the reproaches of my Friends) and not go out of the door of my house, as one ashamed to shew his Face before men. But my condition being through God's Mercy far otherwise, and my Couscience bearing me witness of my integrity in these and many other things, I dare now lift up my Head and open my Mouth to plead my cause, and I desire nothing more than a fair hearing: O that one would hear me! As it follows in the next Verse.

35. O that one would hear me ! behold, my desire is that the Almighty would answer me , and that mine adversary had written a book .

O that I might have my cause heard by any just and impartial Judge!

i. e. Answer my desire herein, either by hearing me himself: or by appointing some indifferent Person to Judge whether I be such an Hypocrite as my Friends make me, or an upright Person, and whether I have not cause to complain.

Whosoever he be that shall contend with me, or accuse me, God himself not excepted, nay, possibily being chiefly intended, though for reverence to him he forbare to express it. So this is another of I[illegible: 1+ letters] 's irreverent and presumptuous Expressions, for which he is so sharply reproved afterwards.

i. e. Had given me his charge written in a book or paper, as the manner was in judicial proceedings, that I might put in my answer into the Court, which I am ready to do.

Marginal references: [illegible: 1 span].

36. Surely I would take it upon my shoulder , and bind it as a Crown to me.

i. e. That book containing my charge or accusation.

As a Trophy or Badge of Honour. I should not fear nor smother it, but glory in it, and make open shew of it as that which gave me the happy and long desired occasion of vindicating my self, which I doubt not fully to do.

37. I would declare unto him the number of my Steps , as a prince would I go near unto him .

i. e. To my judge, or adversary.

i. e. The whole course of my life and actions, which I would exactly number to him, step by step, so far as I can remember. I would not answer his allegations against me, but furnish him with further matter of the same kind, and then answer all together.

i. e. With undaunted courage and confidence and assurance of success, as being clearly conscious of my own sincerity not like a self-condemned Malefactour, as my Friends suppose me to be.

And not run away, or hide my self from my Judge, as guilty Persons desire to do.

38. If my land cry against me , or that the furrows likewise thereof complain.

To wit, to God for revenge, as the like phrase is used, Gen. 4. 10. Hab. 2. 11. Because I have gotten it from the right owners by fraud or violence, as my Friends charge me, and as is implied in the next verse.

Marginal references: Heb. weep.

39. If I have eaten the fruits thereof without Money , or have caused the owners thereof to lose their life .

Either without paying the price required by the right owner for the land, or by defrauding my Workmen of the wages of their labours.

Killing them that so I might have undisturbed possession of it, as Ahab did Naboth.

Marginal references: Heb. the strength thereof.; Heb. caused the Soul of the owners thereof to expire, or breath out.

40. Let thistles grow instead of wheat, and cockle instead of barley. The words of Iob are ended.

To wit, in answer to his Friends: for he speaks but little afterwards, and that is to God.

Marginal references: Or, noisome weeds.

Job 31:1-4   1  I have made a covenant with mine eyes,

And how should I fix my gaze upon a maiden!   2  What then would be the dispensation of Eloah from above,

And the inheritance of the Almighty from the heights -   3  Doth not calamity overtake the wicked,

And misfortune the workers of evil?   4  Doth He not see my ways

And count all my steps?

After Job has described and bewailed the harsh contrast between the former days and the present, he gives us a picture of his moral life and endeavour, in connection with the character of which the explanation of his present affliction as a divinely decreed punishment becomes impossible, and the sudden overthrow of his prosperity into this abyss of suffering becomes to him, for the same reason, the most painful mystery. Job is not an Israelite, he is without the pale of the positive, Sinaitic revelation; his religion is the old patriarchal religion, which even in the present day is called dı̂n Ibrâhı̂m (the religion of Abraham), or dı̂n el - bedu (the religion of the steppe) as the religion of those Arabs who are not Moslem, or at least influenced by the penetrating Islamism, and is called by Mejânı̂shı̂ el - hanı̂fı̂je (vid., supra, p. 362, note) as the patriarchally orthodox religion.Also in the Merg district east of Damascus, which is peopled by an ancient unmixed race, because the fever which prevails there kills strangers, remnants of the dı̂n Ibrâhı̂m have been preserved despite the penetrating Islamism. There the mulaqqin (Souffleur), who says the creed into the grave as a farewell to the buried one, adds the following words: “The muslim is my brother, the muslima my sister, Abraham is my father (abı̂), his religion (dı̂nuh) is mine, and his confession (medhebuh) mine.” It is indisputable that the words muslim (one who is submissive to God) and islâm (submission to God) have originally belonged to the dı̂n Ibrâhı̂m. It is also remarkable that the Moslem salutation selâm occurs only as a sign in war among the wandering tribes, and that the guest parts from his host with the words: dâimâ besât el - Chalı̂l̂ lâ maqtû‛ walâ memnû‛ , i.e., mayest thou always have Abraham’s table, and plenty of provisions and guests. - Wetzst.

As little as this religion, even in the present day, is acquainted with the specific Mohammedan commandments, so little knew Job of the specifically Israelitish. On the contrary, his confession, which he lays down in this third monologue, coincides remarkably with the ten commandments of piety (el - felâh) peculiar to the dı̂n Ibrâhı̂m, although it differs in this respect, that it does not give the prominence to submission to the dispensations of God, that teslı̂m which, as the whole of this didactic poem teaches by its issue, is the duty of the perfectly pious; also bravery in defence of holy property and rights is wanting, which among the wandering tribes is accounted as an essential part of the hebbet er - rı̂h (inspiration of the Divine Being), i.e., active piety, and to which it is similarly related, as to the binding notion of “honour” which was coined by the western chivalry of the middle ages.

Job begins with the duty of chastity. Consistently with the prologue, which the drama itself nowhere belies, he is living in monogamy, as at the present day the orthodox Arabs, averse to Islamism, are not addicted to Moslem polygamy. With the confession of having maintained this marriage (although, to infer from the prologue, it was not an over-happy, deeply sympathetic one) sacred, and restrained himself not only from every adulterous act, but also from adulterous desires, his confessions begin. Here, in the middle of the Old Testament, without the pale of the Old Testament νόμος, we meet just that moral strictness and depth with which the Preacher on the mount, Mat 5:27., opposes the spirit to the letter of the seventh commandment. It is לעיני, not עם־עיני, designedly; כרת ברית עם or את is the usual phrase where two equals are concerned; on the contrary, כרת ברית ל where two the superior - Jehovah, or a king, or conqueror - binds himself to another under prescribed conditions, or the covenant is made not so much by a mutual advance as by the one taking the initiative. In this latter case, the secondary notions of a promise given (e.g., Isa 55:3), or even, as here, of a law prescribed, are combined with כרת ברית: “as lord of my senses I prescribed this law for my eyes” (Ew.). The eyes, says a Talmudic proverb, are the procuresses of sin (סרסורי דחטאה נינהו); “to close his eyes, that they may not feast on evil,” is, in Isa 33:15, a clearly defined line in the picture of him on whom the everlasting burnings can have no hold. The exclamation, Job 31:1, is spoken with self-conscious indignation: Why should I... (comp. Joseph’s exclamation, Gen 39:9); Schultens correctly: est indignatio repellens vehementissime et negans tale quicquam committi par esse; the transition of the מה, Arab. mâ, to the expression of negation, which is complete in Arabic, is here in its incipient state, Ew. §325, b. התבּונן על is intended to express a fixed and inspection (comp. אל, 1Ki 3:21) gaze upon an object, combined with a lascivious imagination (comp. Sir. 9:5, παρθένον μὴ καταμάνθανε, and 9:8, ἀπόστρεψον ὀφθαλμὸν ἀπὸ γυναικὸς εὐμόρφου καὶ μὴ καταμάνθανε κάλλος ἀλλότριον), a βλέπειν which issues in ἐπιθυμῆσαι αὐτῆν, Mat 5:28. Adulterium reale, and in fact two-sided, is first spoken of in the third strophe, here it is adulterium mentale and one-sided; the object named is not any maiden whatever, but any בּתוּלה, because virginity is ever to be revered, a most sacred thing, the holy purity of which Job acknowledges himself to have guarded against profanation from any lascivious gaze by keeping a strict watch over his eyes. The Waw of וּמה is, as in Job 31:14, copulative: and if I had done it, what punishment might I have looked for?

The question, Job 31:2, is proposed in order that it may be answered in Job 31:3 again in the form of a question: in consideration of the just punishment which the injurer of female innocence meets, Job disavows every unchaste look. On חלק and נחלה used of allotted, adjudged punishment, comp. Job 20:29; Job 27:13; on נכר, which alternates with איד (burden of suffering, misfortune), comp. Oba 1:12, where in its stead נכר occurs, as Arab. nukr, properly id quod patienti paradoxum, insuetum, intolerabile videtur, omne ingratum (Reiske). Conscious of the just punishment of the unchaste, and, as he adds in Job 31:4, of the omniscience of the heavenly Judge, Job has made dominion over sin, even in its first beginnings and motions, his principle.

The הוּא, which gives prominence to the subject, means Him who punishes the unchaste. By Him who observes his walk on every side, and counts (יספּור, plene, according to Ew. §138, a, on account of the pause, but vid., the similar form of writing, Job 39:2; Job 18:15) all his steps, Job has been kept back from sin, and to Him Job can appeal as a witness.

Job 31:5-8   5  If I had intercourse with falsehood,

And my foot hastened after deceit:   6  Let Him weigh me in the balances of justice,

And let Eloah know my innocence.   7  If my steps turned aside from the way,

And my heart followed mine eyes,

And any spot hath cleaved to my hands:   8  May I sow and another eat,

And let my shoots be rooted out.

We have translated שׁוא (on the form vid., on Job 15:31, and the idea on Job 11:11) falsehood, for it signifies desolateness and hollowness under a concealing mask, therefore the contradiction between what is without and within, lying and deceit, parall. מרמה, deceit, delusion, imposition. The phrase הלך עם־שׁוא is based on the personification of deceit, or on thinking of it in connection with the מתי־שׁוא (Job 11:11). The form ותּחשׁ cannot be derived from חוּשׁ, from which it ought to be ותּחשׁ, like ויּסר Jdg 4:18 and freq., ויּשׂר (serravit) 1Ch 20:3, ויּעט (increpavit) 1Sa 25:14. Many grammarians (Ges. §72, rem. 9; Olsh. 257, g) explain the Pathach instead of Kametz as arising from the virtual doubling of the guttural (Dagesh forte implicitum), for which, however, no ground exists here; Ewald (§232, b) explains it by “the hastening of the tone towards the beginning,” which explains nothing, since the retreat of the tone has not this effect anywhere else. We must content ourselves with the supposition that ותּחשׁ is formed from a חשׁה having a similar meaning to חוּשׁ (חישׁ), as also ויּעט,   1Sa 15:19, comp. 1Sa 14:32, is from a עטח of similar signification with עיט. The hypothetical antecedent, Job 31:5, is followed by the conclusion, Job 31:6 : If he have done this, may God not spare him. He has, however, not done it; and if God puts him to an impartial trial, He will learn his תּמּה, integritas, purity of character. The “balance of justice” is the balance of the final judgment, which the Arabs call Arab. mı̂zân 'l - a‛mâl , “the balance of actions (works).”The manual of ethics by Ghazzâli is entitled mı̂zân el - a‛mâl in the original, מאזני צדק in Bar-Chisdai’s translation, vid., Gosche on Ghazzâli’s life and works, S. 261 of the volume of the Berliner Akademie d. Wissensch. for 1858.

Job 31:7 also begins hypothetically: if my steps (אשּׁוּרי from אשּׁוּר, which is used alternately with אשׁוּר without distinction, contrary to Ew. §260, b) swerve (תּטּה, the predicate to the plur. which follows, designating a thing, according to Ges. §146, 3) from the way (i.e., the one right way), and my heart went after my eyes, i.e., if it followed the drawing of the lust of the eye, viz., to obtain by deceit or extortion the property of another, and if a spot (מאוּם, macula, as Dan 1:4, = מוּם, Job 11:15; according to Ew., equivalent to מחוּם, what is blackened and blackens, then a blemish, and according to Olsh., in מאוּמה...לא, like the French ne ... point) clave to my hands: I will sow, and let another eat, and let my shoots be rooted out. The poet uses צאצאים elsewhere of offspring of the body or posterity, Job 5:25; Job 21:8; Job 27:14; here, however, as in Isaiah, with whom he has this word in common, Job 34:2; Job 42:5, the produce of the ground is meant. Job 31:8 is, according to Joh 4:37, a λόγος, a proverb. In so far as he may have acted thus, Job calls down upon himself the curse of Deut. 38:20f.: what he sows, let strangers reap and eat; and even when that which is sown does not fall into the hands of strangers, let it be uprooted.

Job 31:9-12   9  If my heart has been befooled about a woman,

And if I lay in wait at my neighbour’s door: 10  Let my wife grind unto another,

And let others bow down over her. 11  For this is an infamous act,

And this is a crime to be brought before judges; 12  Yea, it is a fire that consumeth to the abyss,

And should root out all my increase.

As he has guarded himself against defiling virgin innocence by lascivious glances, so is he also conscious of having made no attempt to trespass upon the marriage relationship of his neighbour (רע as in the Decalogue, Exo 20:17): his heart was not persuaded, or he did not allow his heart to be persuaded (נפתּה like πείθεσθαι), i.e., misled, on account of a woman (אשּׁה as אשׁת אישׁ, in post-bibl. usage, of another’s wife), and he lay not in wait (according to the manner of adulterous lovers described at Job 24:15, which see) at his neighbour’s door. We may here, with Wetzstein, compare the like-minded confession in a poem of Muhâdi ibn-Muhammel: Arab. mâ nabb klb 'l - jâr mnâ ẇlâ ‛awâ , i.e., “The neighbour’s dog never barked (נב, Beduin equivalent to נבח in the Syrian towns and villages) on our account (because we have gone by night with an evil design to his tent), and it never howled (being beaten by us, to make it cease its barking lest it should betray us).” In Job 31:10 follows the punishment which he wishes might overtake him in case he had acted thus: “may my wife grind to another,” i.e., may she become his “maid behind the mill,” Exo 11:5, comp. Isa 47:2, who must allow herself to be used for everything; ἀλετρίς and a common low woman (comp. Plutarch, non posse suav. viv. c. 21, καὶ παχυσκελὴς ἀλετρὶς πρὸς μύλην κινουμένη) are almost one and the same. On the other hand, the Targ. (coeat cum alio), lxx (euphemistically ἀρέσαι ἑτέρῳ, not, as the Syr. Hexapl. shows, ἀλέσαι), and Jer. (scortum sit alterius), and in like manner Saad., Gecat., understand תּטחן directly of carnal surrender; and, in fact, according to the traditional opinion, b. Sota 10 a: אין טחינה אלא לשׁון עבירה, i.e., “טחן everywhere in Scripture is intended of (carnal) trespass.” With reference to Jdg 16:21 and Lam 5:13 (where טחון, like Arab. ṭaḥûn, signifies the upper mill-stone, or in gen. the mill), this is certainly incorrect; the parallel, as well as Deu 28:30, favours this rendering of the word in the obscene sense of μύλλειν, molere, in this passage, which also is seen under the Arab. synon. of grinding, Arab. dahaka (trudere); according to which it would have to be interpreted: let her grind to another, i.e., serve him as it were as a nether mill-stone. The verb טחן, used elsewhere (in Talmud.) of the man, would here be transferred to the woman, like as it is used of the mill itself as that which grinds. This rendering is therefore not refuted by its being תּטחן and not תּטּחן. Moreover, the word thus understood is not unworthy of the poet, since he designedly makes Job seize the strongest expressions. Among moderns, תטחן is thus tropically explained by Ew., Umbr., Hahn, and a few others, but most expositors prefer the proper sense, in connection with which molat certainly, especially with respect to Job 31:9, is also equivalent to fiat pellex. It is hard to decide; nevertheless the preponderance of reasons seems to us to be on the side of the traditional tropical rendering, by the side of which Job 31:10 is not attached in progressive, but in synonymous parallelism: et super ea incurvent se alii, כּרע of the man, as in the phrase Arab. kr‛t 'l - mrât 'lâ 'l - rjl(curvat se mulier ad virum) of the acquiescence of the woman; אחרין is a poetical Aramaism, Ew. §177, a. The sin of adultery, in case he had committed it, ought to be punished by another taking possession of his own wife, for that (הוּא a neutral masc., Keri היא in accordance with the fem. of the following predicate, comp. Lev 18:17) is an infamous act, and that (היא referring back to זמּה, Keri הוּא in accordance with the masc. of the following predicate) is a crime for the judges. On this wavering between הוא and היא vid., Gesenius, Handwörterbuch, 1863, s. v. הוּא, S. 225. זמּה is the usual Thora-word for the shameless subtle encroachments of sensual desires (vid., Saalschütz, Mosaisches Recht, S. 791f.), and פּלילים עון (not עון), according to the usual view equivalent to crimen et crimen quidem judicum (however, on the form of connection intentionally avoided here, where the genitival relation might easily give an erroneous sense, vid., Ges. §116, rem.), signifies a crime which falls within the province of the penal code, for which in Job 31:28 it is less harshly עון פּלילי: a judicial, i.e., criminal offence. פּלילים is, moreover, not the plur. of פּלילי (Kimchi), but of פּליל, an arbitrator (root פל, findere, dirimere).

The confirmatory clause, Job 31:12, is co-ordinate with the preceding: for it (this criminal, adulterous enterprise) is a fire, a fire consuming him who allows the sparks of sinful desire to rise up within him (Pro 6:27.; Sir. 9:8), which devours even to the bottom of the abyss, not resting before it has dragged him whom it has seized down with it into the deepest depth of ruin, and as it were melted him away, and which ought to root out all my produce (all the fruit of my labour).It is something characteristically Semitic to express the notion of destruction by the figure of burning up with fire [vid. supra, p. 449, note], and it is so much used in the present day as a natural inalienable form of thought, that in curses and imprecations everything, without distinction of the object, is to be burned; e.g., juhrik, may (God) burn up, or juhrak, ought to burn, bilâduh, his native country, bedenuh, his body, ‛ênuh, his eye, shawâribuh, his moustache (i.e., his honour), nefesuh, his breath, ‛omruh, his life, etc. - Wetzst.

The function of ב is questionable. Ew. (§217, f) explains it as local: in my whole revenue, i.e., throughout my whole domain. But it can also be Beth objecti, whether it be that the obj. is conceived as the means of the action (vid., on Job 16:4-5, Job 16:10; Job 20:20), or that, “corresponding to the Greek genitive, it does not express an entire full coincidence, but an action about and upon the object” (Ew. §217, S. 557). We take it as Beth obj. in the latter sense, after the analogy of the so-called pleonastic Arab. b (e.g., qaraa bi - suwari , he has practised the act of reading upon the Suras of the Koran); and which ought to undertake the act of outrooting upon my whole produce.On this pleonastic Beth obj. (el - Bâ el - mezı̂de) vid., Samachschari’s Mufassal, ed. Broch, pp. 125, 132 (according to which it serves “to give intensity and speciality”), and Beidhâwi’s observation on Sur. ii. 191. The most usual example for it is alqa bi - jedeihi ila et - tahlike , he has plunged his hands, i.e., himself, into ruin. The Bâ el - megâ z (the metaphorical Beth obj.) is similar; it is used where the verb has not its most natural signification but a metaphorical one, e.g., ashada bidhikrihi , he has strengthened his memory: comp. De Sacy, Chrestomathie Arabe, i. 397.

Job 31:13-15 13  If I despised the cause of my servant and my maid,

When they contended with me: 14  What should I do, if God should rise up,

And if He should make search, what should I answer Him? 15  Hath not He who formed me in the womb formed him also,

And hath not One fashioned us in the belly?

It might happen, as Job 31:13 assumes, that his servant or his maid (אמה, Arab. amatun , denotes a maid who is not necessarily a slave, ‛abde, as Job 19:15, whereas שׁפחה does not occur in the book) contended with him, and in fact so that they on their part began the dispute (for, as the Talmud correctly points out, it is not בּריבי עמּם, but בּריבם עמּדי), but he did not then treat them as a despot; they were not accounted as res but personae by him, he allowed them to maintain their personal right in opposition to him. Christopher Scultetus observes here: Gentiles quidem non concedebant jus servo contra dominum, cui etiam vitae necisque potestas in ipsum erat; sed Iob amore justitiae libere se demisit, ut vel per alios judices aut arbitros litem talem curaret decidi vel sibi ipsi sit moderatus, ut juste pronuntiaret. If he were one who despised (אמאס not מאסתּי) his servants’ cause: what should he do if God arose and entered into judgment; and if He should appoint an examination (thus Hahn correctly, for the conclusion shows that פקד is here a synon. of בחן Psa 17:3, and חקר Psa 44:22, Arab. fqd, V, VIII, accurate inspicere), what should he answer?

Job 31:16-18 16  If I held back the poor from what they desired,

And caused the eyes of the widow to languish, 17  And ate my morsel alone

Without letting the fatherless eat thereof: - 18  No indeed, from my youth he grew up to me as to a father,

And from my mother’s womb I guided her -

The whole strophe is the hypothetical antecedent of the imprecative conclusion, Job 31:22, which closes the following strophe. Since מנע דּבר ממּנוּ, cohibere aliquid ab aliquo (Job 22:7), is said as much in accordance with the usage of the language as מנעו מדּבר, cohibere aliquem ab aliquo (Num 24:11; Ecc 2:10), in the sense of denegare alicui aliquid, there is no reason for taking מחפץ דּלּים together as a genitival clause (a voto tenuium), as the accentuation requires it. On חפץ, vid., on Job 21:21; it signifies solicitude (what is ardently desired) and business, here the former: what is ever the interest and want of the poor (the reduced or those without means). From such like things he does not keep the poor back, i.e., does not refuse them; and the eyes of the widow he did not cause or allow to languish (כּלּה, to bring to an end, i.e., cause to languish, of the eyes, as Lev 26:16; 1Sa 2:33); he let not their longing for assistance be consumed of itself, let not the fountain of their tears become dry without effect. If he had done the opposite, if he had eaten his bread (פּת = פּת לחם) alone, and not allowed the orphan to eat of it with him - but no, he had not acted thus; on the contrary (כּי as Psa 130:4 and frequently), he (the parentless one) grew up to him (גּדלני = גּדל לּי, Ges. §121, 4, according to Ew. §315, b, “by the interweaving of the dialects of the people into the ancient form of the declining language;” perhaps it is more correct to say it is by virtue of a poetic, forced, and rare brevity of expression) as to a father (= לאב כּמו), and from his mother’s womb he guided her, the helpless and defenceless widow, like a faithful child leading its sick or aged mother. The hyperbolical expression מבּטן אמּי dates this sympathizing and active charity back to the very beginning of Job’s life. He means to say that it is in-born to him, and he has exercised it ever since he was first able to do so. The brevity of the form גּדלני, brief to incorrectness, might be removed by the pointing גּדּלני (Olsh.): from my youth up he (the fatherless one) honoured me as a father; and גּדּלני (instead of כּבּדני would be explained by the consideration, that a veneration is meant that attributed a dignity which exceed his age to the נער who was not yet old enough to be a father. But גּדּל signifies “to cause to grow” in such a connection elsewhere (parall. רומם, to raise), wherefore lxx translates ἐξέτρεφον (גּדּלתּי); and גּדלני has similar examples of the construction of intransitives with the acc. instead of the dat. (especially Zec 7:5) in its favour: they became me great, i.e., became great in respect of me. Other ways of getting over the difficulty are hardly worth mentioning: the Syriac version reads כּאב (pain) and אנחות; Raschi makes Job 31:18, the idea of benevolence, the subj., and Job 31:18 (as מדּה, attribute) the obj. The suff. of אנחנּה Schlottm. refers to the female orphan; but Job refers again to the orphan in the following strophe, and the reference to the widow, more natural here on account of the gender, has nothing against it. The choice of the verb (comp. Job 38:32) also corresponds to such a reference, since the Hiph. has an intensified Kal-signification here.זכר and הזכיר, to remember; זרע and הזריע, to sow, to cover with seed; חרשׁ and החרישׁ, both in the signification silere and fabricari; לעג and הלעיג, to mock, Job 21:3; משׁל and המשׁיל, dominari, Job 25:2; נטה and הטה, to extend, to bow; קנה ;w and הקנה (to obtain by purchase); קצר and הקציר, to reap, Job 24:6, are all similar. In Arab. the Kal nahaituhu signifies I put him aside by going on one side (nahw or nâhije), the Hiph. anhaituhu , I put him aside by bringing him to the side (comp. ינחם, Job 12:23).

From earliest youth, so far back as he can remember, he was wont to behave like a father to the orphan, and like a child to the widow.

Job 31:19-23 19  If I saw one perishing without clothing,

And that the needy had no covering; 20  If his loins blessed me not,

And he did not warm himself from the hide of my lambs; 21  If I have lifted up my hand over the orphan,

Because I saw my help in the gate: 22  Let my shoulder fall out of its shoulder-blade,

And mine arm be broken from its bone; 23  For terror would come upon me, the destruction of God,

And before His majesty I should not be able to stand.

On אובד comp. on Job 4:11; Job 29:13; he who is come down from his right place and is perishing (root בד, to separate, still perfectly visible through the Arab. bâda , ba‛ida , to perish), or also he who is already perished, periens and perditus. The clause, Job 31:19, forms the second obj. to אם אראה, which otherwise signifies si video, but here, in accordance with the connection, signifies si videbam. The blessing of the thankful (Job 29:13) is transferred from the person to the limbs in Job 31:20, which need and are benefited by the warmth imparted. אם־לא here is not an expression of an affirmative asseveration, but a negative turn to the continuation of the hypothetical antecedents. The shaking, הניף, of the hand, Job 31:21, is intended, like Isa 11:15; Isa 19:16 (comp. the Pilel, Isa 10:32), Zec 2:13, as a preparation for a crushing stroke. Job refrained himself from such designs upon the defenceless orphan, even when he saw his help in the gate, i.e., before the tribunal (Job 29:7), i.e., even when he had a certain prospect or powerful assistance there. If he has acted otherwise, his כּתף, i.e., his upper arm together with the shoulder, must fall out from its שׁכם, i.e., the back which bears it together with the shoulder-blades, and his אזרע, upper and lower arm, which is considered here according to its outward flesh, must be broken out of its קנה, tube, i.e., the reed-like hollow bone which gives support to it, i.e., be broken asunder from its basis (Syr. a radice sua), this sinning arm, which did not compassionate the naked, and mercilessly threatened the defenceless and helpless. The ת raphatum which follows in both cases, and the express testimony of the Masora, show that משּׁכמה and מקּנה have no Mappik. The He quiescens, however, is in both instances softened from the He mappic. of the suff., Ew. §21,f. פּחד in Job 31:23 is taken by most expositors as predicate: for terror is (was) to me evil as God, the righteous judge, decrees it. But אלי is not favourable to this. It establishes the particular thing which he imprecates upon himself, and that consequently which, according to his own conviction and perception, ought justly to overtake him out of the general mass, viz., that terror ought to come upon him, a divine decreed weight of affliction. איד אל is a permutative of פחד = פחד אלהים, and אלי with Dechî equivalent to אלי (יבא) יהיה, comp. Jer 2:19 (where it is to be interpreted: and that thou lettest no fear before me come over thee). Thus also Job 31:23 is suitably connected with the preceding: and I should not overcome His majesty, i.e., I should succumb to it. The מן corresponds to the prae in praevalerem; שׂאת (lxx falsely, λῆμμα, judgment, decision = משׂא, Jer. pondus) is not intended otherwise than Job 13:11 (parall. פחד as here).

Job 31:24-28 24  If I made gold my confidence,

And said to the fine gold: O my trust; 25  If I rejoiced that my wealth was great,

And that my hand had gained much; - 26  If I saw the sunlight when it shone,

And the moon walking in splendour, 27  And my heart was secretly enticed,

And I threw them a kiss by my hand: 28  This also would be a punishable crime,

For I should have played the hypocrite to God above.

Not only from covetous extortion of another’s goods was he conscious of being clear, but also from an excessive delight in earthly possessions. He has not made gold his כּסל, confidence (vid., on כּסלתך, Job 4:6); he has not said to כּתם, fine gold (pure, Job 28:19, of Ophir, Job 28:16), מבטחי (with Dag. forte implicitum as Job 8:14; Job 18:14): object (ground) of my trust! He has not rejoiced that his wealth is great (רב, adj.), and that his hand has attained כּבּיר, something great (neutral masc. Ew. §172, b). His joy was the fear of God, which ennobles man, not earthly things, which are not worthy to be accounted as man’s highest good. He indeed avoided πλεονεξία as εἰλωλολατρεία (Col 3:5), how much more the heathenish deification of the stars! אור is here, as Job 37:21 and φάος in Homer, the sun as the great light of the earth. ירח is the moon as a wanderer (from רח = ארח), i.e., night-wanderer (noctivaga), as the Arab. târik in a like sense is the name of the morning-star. The two words יקר הלד describe with exceeding beauty the solemn majestic wandering of the moon; יקר is acc. of closer definition, like תמים, Psa 15:2, and this “brilliantly rolling on” is the acc. of the predicate to אראה, corresponding to the כּי יחל, “that (or how) it shoots forth rays” (Hiph. of הלל, distinct from יחל Isa 13:20), or even: that it shot forth rays (fut. in signif. of an imperf. as Gen 48:17).

Job 31:27 proceeds with futt. consec. in order to express the effect which this imposing spectacle of the luminaries of the day and of the night might have produced on him, but has not. The Kal ויּפתּ is to be understood as in Deu 11:16 (comp. ib. iv. 19, נדּח): it was enticed, gave way to the seducing influence. Kissing is called נשׁק as being a joining of lip to lip. Accordingly the kiss by hand can be described by נשׁקה יד לפה; the kiss which the mouth gives the hand is to a certain extent also a kiss which the hand gives the mouth, since the hand joins itself to the mouth. Thus to kiss the hand in the direction of the object of veneration, or also to turn to it the kissed hand and at the same time the kiss which fastens on it (as compensation for the direct kiss, 1Ki 19:18; Hos 13:2), is the proper gesture of the προσκύνησις and adoratio mentioned; comp. Pliny, h. n. xxviii. 2, 5; Inter adorandum dexteram ad osculum referimus et totum corpus circumagimus. Tacitus, Hist. iii. 24, says that in Syria they value the rising sun; and that this was done by kissing the hand (τῆν χεῖρα κύσαντες) in Western Asia as in Greece, is to be inferred from Lucians Περὶ ὀρχήσεως, c. xvii.Vid., Freund’s Lat. Wörterbuch s. v. adorare, and K. Fr. Hermann’s Gottesdienstliche Alterth. der Griechen, c. xxi. 16, but especially Excursus 123 in Dougtaeus’ Analecta.

In the passage before us Ew. finds an indication of the spread of the Zoroaster doctrine in the beginning of the seventh century b.c., at which period he is of opinion the book of Job was composed, but without any ground. The ancient Persian worship has no knowledge of the act of adoration by throwing a kiss; and the Avesta recognises in the sun and moon exalted genii, but created by Ahuramazda, and consequently not such as are to be worshipped as gods. On the other hand, star-worship is everywhere the oldest and also comparatively the purest form of heathenism. That the ancient Arabs, especially the Himjarites, adored the sun, שׁמשׁ, and the moon, שׂין (סין, whence סיני, the mountain dedicated to the moon), as divine, we know from the ancient testimonies,Vid., the collection in Lud. Krehl’s Religion der vorislamischen Araber, 1863. and many inscriptionsVid., Osiander in the Deutsche Morgenl. Zeitschr. xvii. (1863) 795. which confirm and supplement them; and the general result of Chwolsohn'sIn his great work, Ueber die Ssabier und den Ssabismus, 2 Bdd. Petersburg, 1856. researches is unimpeachable, that the so-called Sabians (Arab. ṣâbı̂wn with or without Hamza of the Jê), of whom a section bore the name of worshippers of the sun, shemsı̂je, were the remnant of the ancient heathenism of Western Asia, which lasted into the middle ages. This heathenism, which consisted, according to its basis, in the worship of the stars, was also spread over Syria, and its name, usually combined with צבא השּׁמים (Deu 4:19), perhaps is not wholly devoid of connection with the name of a district of Syria, ארם צובה; certainly our poet found it already there, where he heard the tradition about Job, and in his hero presents to us a true adherent of the patriarchal religion, who had kept himself free from the influence of the worship of the stars, which was even in his time forcing its way among the tribes.

It is questionable whether Job 31:28 is to be regarded as a conclusion, with Umbr. and others, or as a parenthesis, with Ew., Hahn, Schlottm., and others. We take it as a conclusion, against which there is no objection according to the syntax, although strictly it is only a confirmation (vid., Job 31:11, Job 31:23) of an implied imprecatory conclusion: therefore it is (would be) also a judicial misdeed, i.e., one to be severely punished, for I should have played the hypocrite to God above (לאל ממּעל, recalling the universal Arabic expression allah ta‛âla , God, the Exalted One) by making gold and silver, the sun and moon my idols. By פּלילי both the sins belonging to the judgment-seat of God, as in ἔνοχος τῷ συνεδρίῳ, Mat 5:22, are not referred to a human tribunal, but only described κατ ̓ ἄνθρωπον as punishable transgressions of the highest grade. כּחשׁ ל signifies to play the hypocrite to any one, whereas to disown any one is expressed by כחשׁ בּ. His worship of God would have been hypocrisy, if he had disowned in secret the God whom he acknowledged openly and outwardly.

Now follow strophes to which the conclusion is wanting. The single imprecatory conclusion which yet follows (Job 31:40), is not so worded that it might avail for all the preceding hypothetical antecedents. There are therefore in these strophes no conclusions that correspond to the other clauses. The inward emotion of the confessor, which constantly increases in fervour the more he feels himself superior to his accusers in the exemplariness of his life hitherto, struggles against this rounding off of the periods. A “yea then - !” is easily supplied in thought to these strophes which per aposiopesin are devoid of conclusions.

Job 31:29-30 29  If I rejoiced over the destruction of him who hated me,

And became excited when evil came upon him - 30  Yet I did not allow my palate to sin

By calling down a curse upon his life.

The aposiopesis is here manifest, for Job 31:29 is evidently equal to a solemn denial, to which Job 31:30 is then attached as a simple negative. He did not rejoice at the destruction (פיד, Arab. fêd,Gesenius derives the noun פיד from the verb פיד, but the Arabic, which is the test here, has not only the verb fâda as med. u and as med. i in the signification to die, but also in connection with el̇feid (fêd) the substantival form el - fı̂d (= el - môt), which (= fiwd, comp. p. 26, note) is referable to fâda , med. u. Thus Neshwân, who in his Lexicon (vol. ii. fol. 119) even only knows fâda , med. u, in the signif. to die (comp. infra on Job 39:18, note). as Job 12:5; Job 30:24) of his enemy who was full of hatred towards him (משׂנאי, elsewhere also שׂנאי), and was not excited with delight (התערר, to excite one’s self, a description of emotion, whether it be pleasure, or as Job 17:8, displeasure, as a not merely passive but moral incident) if calamity came upon him, and he did not allow his palate (חך as the instrument of speech, like Job 6:30) to sin by asking God that he might die as a curse. Love towards an enemy is enjoined by the Thora, Exo 23:4, but it is more or less with a national limitation, Lev 19:18, because the Thora is the law of a people shut out from the rest of the world, and in a state of war against it (according to which Mat 5:43 is to be understood); the books of the Chokma, however (comp. Pro 24:17; Pro 25:21), remove every limit from the love of enemies, and recognise no difference, but enjoin love towards man as man. With Job 31:30 this strophe closes. Among modern expositors, only Arnh. takes in Job 31:31 as belonging to it: “Would not the people of my tent then have said: Would that we had of his flesh?! we have not had enough of it,” i.e., we would eat him up both skin and hair. Of course it does not mean after the manner of cannibals, but figuratively, as Job 19:22; but in a figurative sense “to eat any one’s flesh” in Semitic is equivalent to lacerare, vellicare, obtrectare (vid., on Job 19:22, and comp. also Sur. xlix. 12 of the Koran, and Schultens’ Erpenius, pp. 592f.), which is not suitable here, as in general this drawing of Job 31:31 to Job 31:29 is in every respect, and especially that of the syntax, inadmissible. It is the duty of beneficence, which Job acknowledges having practised, in Job 31:31.

Job 31:31-32 31  If the people of my tent were not obliged to say:

Where would there be one who has not been satisfied with his flesh?! - 32  The stranger did not lodge out of doors,

I opened my door towards the street.

Instead of אמרוּ, it might also be יאמרוּ (dicebant); the perf., however, better denotes not merely what happens in a general way, but what must come to pass. The “people of the tent” are all who belong to it, like the Arab. ahl (tent, metonym. dwellers in the tent), here pre-eminently the servants, but without the expression in itself excluding wife, children, and relations. The optative מי־יתּן, so often spoken of already, is here, as in Job 31:35; Job 14:4; Job 29:2, followed by the acc. objecti, for נשׂבּע is part. with the long accented a (quis exhibebit or exhibeat non saturatum), and מבּשׂרו is not meant of the flesh of the person (as even the lxx in bad taste renders: that his maids would have willingly eaten him, their kind master, up from love to him), but of the flesh of the cattle of the host. Our translation follows the accentuation, which, however, perhaps proceeds from an interpretation like that of Arnheim given above. His constant and ready hospitality is connected with the mention of his abundant care and provision for his own household. It is unnecessary to take ארח, with the ancient versions, for ארח, or so to read it; לארח signifies towards the street, where travellers are to be expected, comp. Pirke aboth i. 5: ”May thy house be open into the broad place (לרוחה), and may the poor be thy guests.” The Arabs pride themselves on the exercise of hospitality. “To open a guest-chamber” is the same as to establish one’s own household in Arabic. Stories of judgments by which the want of hospitality has been visited, form an important element of the popular traditions of the Arabs.In the spring of 1860 - relates Wetzstein - as I came out of the forest of Gôlan, I saw the water of Râm lying before us, that beautiful round crater in which a brook that runs both summer and winter forms a clear but fishless lake, the outflow of which underground is recognised as the fountain of the Jordan, which breaks forth below in the valley out of the crater Tell el-Kadi; and I remarked to my companion, the physician Regeb, the unusual form of the crater, when my Beduins, full of astonishment, turned upon me with the question, “What have you Franks heard of the origin of this lake?” On being asked what they knew about it, they related how that many centuries ago a flourishing village once stood here, the fields of which were the plain lying between the water and the village of Megdel Shems. One evening a poor traveller came while the men were sitting together in the open place in the middle of the village, and begged for a supper and a resting-place for the night, which they refused him. When he assured them that he had eaten nothing since the day before, an old woman amidst general laughter reached out a gelle (a cake of dried cow-dung, which is used for fuel), and drove him out of the village. Thereupon the man went to the village of Nimra (still standing, south of the lake), where he related his misfortune, and was taken in by them. The next morning, when the inhabitants of Nimra woke, they found a lake where the neighbouring village had stood.

Job 31:33-34 33  If I have hidden my wickedness like Adam,

Concealing my guilt in my bosom, 34  Because I feared the great multitude

And the contempt of families affrighted me,

So that I acted secretly, went not out of the door. -

Most expositors translate כּאדם: after the manner of men; but appropriate as this meaning of the expression is in Psa 82:7, in accordance with the antithesis and the parallelism (which see), it would be as tame here, and altogether expressionless in the parallel passage Hos 6:7 -Pusey also (The Minor Prophets with Commentary, P. i. 1861) improves “like men” by translating “like Adam.” the passage which comes mainly under consideration here - since the force of the prophetic utterance: “they have כאדם transgressed the covenant,” consists in this, “that Israel is accused of a transgression which is only to be compared to that of the first man created: here, as there, a like transgression of the expressed will of God” (von Hofmann, Schriftbeweis, i. 412f.); as also, according to Rom 5:14, Israel’s transgression is that fact in the historical development of redemption which stands by the side of Adam’s transgression. And the mention of Adam in Hosea cannot surprise one, since he also shows himself in other respects to be familiar with the contents of Genesis, and to refer back to it (vid., Genesis, S. 11-13). Still much less surprising is such a reference to primeval history in a book that belongs to the literature of the Chokma (vid., Introduction, §2). The descent of the human race from a single pair, and the fall of those first created, are, moreover, elements in all the ancient traditions; and it is questionable whether the designation of men by beni Adama (children of Adam), among the Moslems, first sprang from the contact of Judaism and Christianity, or whether it was not rather an old Arabic expression. Therefore we translate with Targ., Schult., Boullier, Rosenm., Hitz., Kurtz, and von Hofm.: if I have hidden (disowned) like Adam my transgression. The point of comparison is only the sinner’s dread of the light, which became prominent as the prototype for every succeeding age in Adam’s hiding himself. The לטמון which follows is meant not so much as indicating the aim, as gerundive (abscondendo); on this use of the inf. constr. with ל, vid., Ew. §280, d. חב, bosom, is ἁπ. γεγρ.; Ges. connects it with the Arab. habba , to love; it is, however, to be derived from the חב, occulere, whence chabı̂be , that which is deep within, a deep valley (comp. חבא, chabaa, with their derivatives); in Aramaic it is the common word for the Hebr. חיק.

Job 31:35-37 35  O that I had one who would hear me!

Behold my signature-the Almighty will answer me -

And the writing which my opponent hath written! 36  Truly I will carry it upon my shoulder,

I will wind it about me as a crown. 37  The number of my steps I will recount to Him,

As a prince will I draw near to Him.

The wish that he might find a ready willing hearer is put forth in a general way, but, as is clear in itself, and as it becomes manifest from what follows, refers to Him who, because it treats of a contradiction between the outward appearance and the true but veiled fact, as searcher of the heart, is the only competent judge. It may not be translated: et libellum (the indictment, or even: the reply to Job’s self-defence) scribat meus adversarius (Dachselt, Rosenm., Welte) - the accentuation seems to proceed from this rendering, but it ought to be וכתב ספר; if כּתב governed by יענני were intended to be equivalent to יכתּב, and referred to God, the longing would be, as it runs, an unworthy and foolish one - nor: (O that I had one who would hear me ... ) and had the indictment, which my adversary has written (Ew., Hirz., Schlottm.) - for וספר is too much separated from מי יתּן by what intervenes - in addition to which comes the consideration that the wish, as it is expressed, cannot be referred to God, but only to the human opponent, whose accusations Job has no occasion to wish to hear, since he has already heard amply sufficient even in detail. Therefore הן (instead of הן with a conjunctive accent, as otherwise with Makkeph) will point not merely to תּוי, but also to liber quem scripsit adversarius meus as now lying before them, and the parenthetical שׁדּי יענני will express a desire for the divine decision in the cause now formally prepared for trial, ripe for discussion. By תּוי, my sign, i.e., my signature (comp. Eze 9:4, and Arab. tiwa, a branded sign in the form of a cross), Job intends the last word to his defence which he has just spoken, Job 31:1; it is related to all his former confessions as a confirmatory mark set below them; it is his ultimatum, as it were, the letter and seal to all that he has hitherto said about his innocence in opposition to the friends and God. Moreover, he also has the indictment of the triumvirate which has come forward as his opponent in his hands. Their so frequently repeated verbal accusations are fixed as if written; both - their accusation and his defence - lie before him, as it were, in the documentary form of legal writings. Thus, then, he wishes an observant impartial hearer for this his defence; or more exactly: he wishes that the Almighty may answer, i.e., decide. Hahn interprets just as much according to the syntax, but understanding by תוי the witness which Job carries in his breast, and by ספר וגו the testimony to his innocence written by God in his own consciousness; which is inadmissible, because, as we have often remarked already, אישׁ ריבי (comp. Job 16:21) cannot be God himself.

In Job 31:36 Job now says how he will appear before Him with this indictment of his opponent, if God will only condescend to speak the decisive word. He will wear it upon his shoulder as a mark of his dignity (comp. Isa 22:22; Isa 9:5), and wind it about him as a magnificent crown of diadems intertwined and heaped up one above another (Rev 19:12, comp. Köhler on Zec 6:11) - confident of his victory at the outset; for he will give Him, the heart-searcher, an account of all his steps, and in the exalted consciousness of his innocence, he will approach Him as a prince (קרב intensive of Kal). How totally different from Adam, who was obliged to be drawn out of his hiding-place, and tremblingly, because conscious of guilt, underwent the examination of the omniscient God! Job is not conscious of cowardly and slyly hidden sins; no secret accursed thing is cherished in the inmost recesses of his heart and home.

Job 31:38-40 38  If my field cry out against me,

And all together its furrows weep; 39  If I have devoured its strength without payment,

And caused the soul of its possessor to expire: 40  May thistles spring up instead of wheat,

And darnel instead of barley.

The field which he tills has no reason to cry out on account of violent treatment, nor its furrows to weep over wrong done to them by their lord.In a similar figure a Rabbinic proverb says (with reference to Mal 2:13), that the altar of God weeps over him who separates himself from the wife of his youth. אדמה, according to its radical signification, is the covering of earth which fits close upon the body of the earth as its skin, and is drawn flat over it, and therefore especially the arable land; תּלם (Arab. telem, not however directly referable to an Arab. root, but as also other words used in agriculture, probably borrowed from the North Semitic, first of all the Aramaic or Nabataic), according to the explanation of the Turkish Kamus, the “ditch-like crack which the iron of the ploughman tears in the field,” not the ridge thrown up between every two furrows (vid., on Psa 65:11). He has not unlawfully used (which would be the reason of the crying and weeping) the usufruct of the field (כּח meton., as Gen 4:12, of the produce, proportioned to its capability of production) without having paid its value, by causing the life to expire from the rightful owner, whether slowly or all at once (Jer 15:9). The wish in Job 31:40 is still stronger than in Job 31:8, Job 31:12 : there the loss and rooting out of the produce of the field is desired, here the change of the nature of the land itself; the curse shall and must come upon it, if its present possessor has been guilty of the sin of unmerciful covetousness, which Eliphaz lays to his charge in Job 22:6-9.

According to the view of the Capuchin Bolducius (1637), this last strophe, Job 31:38, stood originally after Job 31:8, according to Kennicott and Eichhorn after Job 31:25, according to Stuhlmann after Job 31:34. The modern expositors retain it in its present position. Hirzel maintains the counter arguments: (1) that none of the texts preserved to us favour the change of position; (2) that it lay in the plan of the poet not to allow the speeches of Job to be rounded off, as would be the case by Job 31:35 being the concluding strophe, but to break off suddenly without a rhetorical conclusion. If now we imagine the speeches of Elihu as removed, God interrupts Job, and he must cease without having come to an end with what he had to say. But these counter arguments are an insufficient defence: for (1) there is a number of admitted misplacements in the Old Testament which exceed the Masora (e.g., 1Sa 13:1; Jer 27:1), and also the lxx (e.g., 1Sa 17:12, באנשׁים, lxx ἐν ἀνδράσιν, instead of בשׁנים);   (2) Job’s speech would gain a rhetorical conclusion by Job 31:38, if, as Hirzel in contradiction of himself supposes, Job 31:35 ought to be considered as a parenthesis, and Job 31:40 as a grammatical conclusion to the hypothetical clauses from Job 31:24 onwards. But if this strange view is abandoned, it must be supposed that with Job 31:38 Job intends to begin the assertion of his innocence anew, and is interrupted in this course of thought now begun, by Jehovah. But it is improbable that one has to imagine this in the mind of such a careful poet. Also the first word of Jehovah, “Who is this that darkeneth counsel with words without knowledge?” Job 38:2, is much more appropriate to follow directly on Job 31:37 than Job 31:40; for a new course of thought, which Jehovah’s appearing interrupts, begins with Job 31:35; and the rash utterance, Job 31:37, is really a “darkening of the divine decree.” For by declaring he will give an account to God, his judge, concerning each of his steps, and approach Him like a prince, Job does not merely express the injustice of the accusations raised by his human opponents, but he casts a reflection of injustice upon the divine decree itself, inasmuch as it appears to him to be a de facto accusation of God.

Nevertheless, whether Elihu’s speeches are not be put aside as not forming an original portion of the book, or not, the impression that Job 31:38 follow as stragglers, and that Job 31:35 would form a more appropriate close, and a more appropriate connection for the remonstrance that follows, whether it be Jehovah’s or Elihu’s, remains. For the assertion in Job 31:38 cannot in itself be considered to be a justifiable boldness; but in Job 31:35 the whole condition of Job’s inner nature is once more mirrored forth: his longing after God, by which Satan’s prediction is destroyed; and his overstepping the bounds of humility, on account of which his affliction, so far as it is of a tentative character, cannot end before it is also become a refining fire to him. Therefore we cannot refrain from the supposition that it is with Job 31:38 just as with Isa 38:21 The lxx also found these two verses in this position; they belong, however, after Isa 38:6, as is clear in itself, and as is evident from 2Ki 20:7 There they are accidentally omitted, and are now added at the close of the narration as a supplement. If the change of position, which is there an oversight, is considered as too hazardous here, Job 31:35 must be put in the special and close relation to the preceding strophe indicated by us in the exposition, and Job 31:38 must be regarded as a final rounding off (not as the beginning of a fresh course of thought); for instead of the previous aposiopeses, this concluding strophe dies away, and with it the whole confession, in a particularly vigorous, imprecative conclusion.

Let us once more take a review of the contents of the three sharply-defined monologues. After Job, in Job 27:1, has closed the controversy with the friends, in the first part to this trilogy, Job 29:1, he wishes himself back in the months of the past, and describes the prosperity, the activity, for the good of his fellow-men, and the respect in which he at that time rejoiced, when God was with him. It is to be observed here, how, among all the good things of the past which he longs to have back, Job gives the pre-eminence to the fellowship and blessing of God as the highest good, the spring and fountain of every other. Five times at the beginning of Job 29:1 in diversified expressions he described the former days as a time when God was with him. Look still further from the beginning of the monologue to its close, to the likewise very expressive כאשׁר אבלים ינחם. The activity which won every heart to Job, and toward which he now looks back so longingly, consisted of works of that charity which weeps with them that weep, and rejoices not in injustice, Job 29:12-17. The righteousness of life with which Job was enamoured, and which manifested itself in him, was therefore charity arising from faith (Liebe aus Glauben). He knew and felt himself to be in fellowship with God; and from the fulness of this state of being apprehended of God, he practised charity. He, however, is blessed who knows himself to be in favour with God, and in return loves his fellow-men, especially the poor and needy, with the love with which he himself is loved of God. Therefore does Job wish himself back in that past, for now God has withdrawn from him; and the prosperity, the power, and the important position which were to him the means for the exercise of his charity, are taken from him.

This contrast of the past and present is described in Job 30:1, which begins with ועתה. Men who have become completely animalized, rough hordes driven into the mountains, with whom he sympathized, but without being able to help them as he had wished, on account of their degeneracy, - these mock at him by their words and acts. Now scorn and persecution for the sake of God is the greatest honour of which a man can be accounted worthy; but, apart from the consideration that this idea could not yet attain its rightful expression in connection with the present, temporal character of the Old Testament, it was not further from any one than from him who in the midst of his sufferings for God’s sake regards himself, as Job does now, as rejected of God. That scorn and his painful and loathesome disease are to him a decree of divine wrath; God has, according to his idea, changed to a tyrant; He will not hear his cry for help. Accordingly, Job can say that his welfare as a cloud is passed away. He is conscious of having had pity on those who needed help, and yet he himself finds no pity now, when he implores pity like one who, seated upon a heap of rubbish, involuntarily stretches forth his hand for deliverance. In this gloomy picture of the present there is not even a single gleam of light; for the mysterious darkness of his affliction has not been in the slightest degree lighted up for Job by the treatment the friends have adopted. Also he is as little able as the friends to think of suffering and sin as unconnected, for which very reason his affliction appears to him as the effect of divine wrath; and the sting of his affliction is, that he cannot consider this wrath just. From the demand made by his faith, which here and there breaks through his conflict, that God cannot allow him to die the death of a sinner without testifying to his innocence, Job nowhere attains the conscious conclusion that the motive of his affliction is love, and not wrath.

In the third part of the speech (Job 31:1), which begins with the words, “I had made a covenant,” etc., without everywhere going into the detail of the visible conjunction of the thought, Job asserts his earnest struggle after sanctification, by delivering himself up to just divine punishment in case his conduct had been the opposite. The poet allows us to gain a clear insight into that state of his hero’s heart, and also of his house, which was well-pleasing to God. Not merely outward adultery, even the adulterous look; not merely the unjust acquisition of property and goods, but even the confidence of the heart in such things; not merely the share in an open adoration of idols, but even the side-glance of the heart after them, is accounted by him as condemnatory. He has not merely guarded himself from using sinful curses against his enemies, but he has also not rejoiced when misfortune overtook them. As to his servants, even when he has had a dispute with any of them, he has not forgotten that master and servant, without distinction of birth, are creatures of one God. Towards orphans, from early youth onwards, he has practised such tender love as if he were their father; towards widows, as if he were their son. With the hungry he has shared his bread, with the naked his clothes; his subordinates had no reason to complain of niggardly sustenance; his house always stood open hospitably to the stranger; and, as the two final strophes affirm: he has not hedged in any secret sin, anxious only not to appear as a sinner openly, and has not drawn forth wailings and tears from the ground which he cultivated by avarice and oppressive injustice. Who does not here recognise a righteousness of life and endeavour, the final aim of which is purity of heart, and which, in its relation to man, flows forth in that love which is the fulfilling of the law? The righteousness of which Job (Job 29:14) says, he has put it on like a garment, and it has put him on, is essentially the same as that which the New Testament Preacher on the mount enjoins. As the work of an Israelitish poet, Job 31:1 is a most important evidence in favour of the assertion, that a life well-pleasing to God is not, even in the Old Testament, absolutely limited to the Israelitish nation, and that it enjoins a love which includes man as man within itself, and knows of no distinction.

If, now, Job can lay down the triumphant testimony of such a genuine righteousness of life concerning himself, in opposition to men’s misconstruction, the contrast of his past and present becomes for the first time mysterious; but we are also standing upon the extreme boundary where the knot that has been tied must be untied. The injustice done to Job in the accusations which the friends bring against him must be laid bare by the appearance of accusation on the part of God, which his affliction casts upon him, being destroyed. With the highest confidence in a triumphant issue, even before the trial of his cause, Job longs, in the concluding words, Job 31:35, for the judicial decision of God. As a prince he will go before the Judge, and bind his indictment like a costly diadem upon his brow. For he is certain that he has not merited his affliction, that neither human nor divine accusation can do anything against him, and that he will remain conqueror - as over men, so over God Himself.

Thus has the poet, in this threefold monologue of Job, prepared the way for the catastrophe, the unravelment of the knot of the drama. But will God enter into a controversy respecting His cause with Job? This is contrary to the honour of God; and that Job desires it, is contrary to the lowliness which becomes him towards God. On this very account God will not at once acknowledge Job as His servant: Job will require first of all to be freed from the sinful presumption concerning God with which he has handled the problem of his sufferings. But he has proved himself to be a servant of God, in spite of the folly into which he has fallen; the design of Satan to tear him away from God is completely frustrated. Thus, therefore, after he has purified himself from his sin into which, both in word and thought, he has allowed himself to be drawn by the conflict of temptation, Job must be proved to be the servant of God in opposition to the friends.

But before God Himself appears in order to bring about the unravelment, there follow still four speeches, Job 32-37, of a speaker, for whose appearance the former part of the drama has in no way prepared us. It is also remarkable that they are marked off from the book of Job, as far as we have hitherto read, by the formula תּמּוּ דּברי איּוב, are ended the words of Job. Carey is of the opinion that these three words may possibly be Job’s own closing dixi. According to Hahn, the poet means to imply by them that Job has now said all that he intended to say, so that it would now have been the friends’ turn to speak. These views involve a perplexity like that of those who think that Psa 72:20 must be regarded as a constituent part of the Psalm. As in that position the words, “The prayers of David the son of Jesse are finished,” are as a memorial-stone between the original collection and its later extensions, so this תמו דברי איוב, which is transferred by the lxx (καὶ ἐπαύσατο Ἰὼβ ῥήμασιν) to the historical introduction of the Elihu section, seems to be an important hint in reference to the origin of the book of Job in its present form. Since Job has come to an end with his speeches, and is silent at the four speeches of a new speaker, although they strongly enough provoke him to reply; according to the idea of the poet, Elihu’s appearance is to be regarded as belonging to the catastrophe itself. And since a hasty glance at the speeches of Jehovah shows that they do not say anything concerning the motive and object of Job’s affliction, these speeches of Elihu, in so far as they seem to be an integral part of the whole, as they cast light upon this dark point, will therefore prove in the midst of the action of the drama, what we know already from the prologue, that Job’s affliction has not the wrath of God as its motive power, nor the punishment of Job as ungodly for its object. If the four speeches really furnish this, it is still not absolutely decisive in favour of their forming originally a part of the book. For it would be even possible that a second poet might have added a part, in harmony with its idea, to the work of the first. What we expect, moreover, is the mark of the same high poetic genius which we have hitherto regarded with amazement. But since we are now passing on the the exposition of these speeches, it must be with the assumption that they have a like origin with the whole, and that they also really belong to this whole with which they are embodied, in the place where they now stand. We shall only be able to form a conclusive judgment concerning the character of their form, the solution of their problem, and the manner of their composition, after the exposition is completed, by then taking a comprehensive and critical review of the impressions produced, and our observations. Fourth Part - The Unravelment - Job 32-42

The Speeches of Elihu which Prepare the Way for the Unravelment - Job 32-37

Historical Introduction to the Section - Job 32:1-6

A short introduction in historical prose, which introduces the speaker and justifies his appearance, opens the section. It is not, like the prologue and epilogue, accented as prose; but, like the introductions to the speeches and the clause, Job 31:40 extra, is taken up in the network of the poetical mode of accentuation, because a change of the mode of accentuation in the middle of the book, and especially in a piece of such small compass, appeared awkward. The opposition of the three has exhausted itself, so that in that respect Job seems to have come forth out the controversy as conqueror.

Job's Vindication of Himself. (b. c. 1520.)

1 I 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 hasted to deceit; 6 Let me be weighed in an even balance, that God may know mine integrity. 7 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; 8 Then let me sow, and let another eat; yea, let my offspring be rooted out.

The lusts of the flesh, and the love of the world, are the two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard.

I. Against the lusts of the flesh. He not only kept himself clear from adultery, from defiling his neighbour's wives (v. 9), but from all lewdness with any women whatsoever. He kept no concubine, no mistress, but was inviolably faithful to the marriage bed, though his wife was none of the wisest, best, or kindest. From the beginning it was so, that a man should have but one wife and cleave to her only; and Job kept closely to that institution and abhorred the thought of transgressing it; for, though his greatness might tempt him to it, his goodness kept him from it. Job was now in pain and sickness of body, and under that affliction it is in a particular manner comfortable if our consciences can witness for us that we have been careful to preserve our bodies in chastity and to possess those vessels in sanctification and honour, pure from the lusts of uncleanness. Now observe here,

1. What the resolutions were which, in this matter, he kept to (v. 1): I made a covenant with my eyes, that is, "I watched against the occasions of the sin; why then should I think upon a maid?" that is, "by that means, through the grace of God, I kept myself from the very first step towards it." So far was he from wanton dalliances, or any act of lasciviousness, that, (1.) He would not so much as admit a wanton look. He made a covenant with his eyes, made this bargain with them, that he would allow them the pleasure of beholding the light of the sun and the glory of God shining in the visible creation, provided they would never fasten upon any object that might occasion any impure imaginations, much less any impure desires, in his mind; and under this penalty, that, if they did, they must smart for it in penitential tears. Note, Those that would keep their hearts pure must guard their eyes, which are both the outlets and inlets of uncleanness. Hence we read of wanton eyes (Isa. iii. 16) and eyes full of adultery, 2 Pet. ii. 14. The first sin began in the eye, Gen. iii. 6. What we must not meddle with we must not lust after; and what we must not lust after we must not look at; not the forbidden wealth (Prov. xxiii. 5), not the forbidden wine (Prov. xxiii. 31), not the forbidden woman, Matt. v. 28. (2.) He would not so much as allow a wanton thought: "Why then should I think upon a maid with any unchaste fancy or desire towards her?" Shame and sense of honour might restrain him from soliciting the chastity of a beautiful virgin, but only grace and the fear of God would restrain him from so much as thinking of it. Those are not chaste that are not so in spirit as well as body, 1 Cor. vii. 34. See how Christ's exposition of the seventh commandment agrees with the ancient sense of it, and how much better Job understood it than the Pharisees, though they sat in Moses's chair.

2. What the reasons were which, in this matter, he was governed by. It was not for fear of reproach among men, though that is to be considered (Prov. vi. 33), but for fear of the wrath and curse of God. He knew very well, (1.) That uncleanness is a sin that forfeits all good, and shuts us out from the hope of it (v. 2): What portion of God is there from above? What blessing can such impure sinners expect from the pure and holy God, or what token of his favour? What inheritance of the Almighty can they look for from on high? There is no portion, no inheritance, no true happiness, for a soul, but what is in God, in the Almighty, and what comes from above, from on high. Those that wallow in uncleanness render themselves utterly unfit for communion with God, either in grace here or in glory hereafter, and become allied to unclean spirits, which are for ever separated from him; and then what portion, what inheritance, can they have with God? No unclean thing shall enter into the New Jerusalem, that holy city. (2.) It is a sin that incurs divine vengeance, v. 3. It will certainly be the sinner's ruin if it be not repented of in time. Is not destruction, a swift and sure destruction, to those wicked people, and a strange punishment to the workers of this iniquity? Fools make a mock at this sin, make a jest of it; it is with them a peccadillo, a trick of youth. But they deceive themselves with vain words, for because of these things, how light soever they make of them, the wrath of God, the unsupportable wrath of the eternal God, comes upon the children of disobedience, Eph. v. 6. There are some sinners whom God sometimes out of the common road of Providence to meet with; such are these. The destruction of Sodom is a strange punishment. Is there not alienation (so some read it) to the workers of iniquity? This is the sinfulness of the sin that it alienates the mind from God (Eph. iv. 18, 19), and this is the punishment of the sinners that they shall be eternally set at a distance from him, Rev. xxii. 15. (3.) It cannot be hidden from the all-seeing God. A wanton thought cannot be so close, nor a wanton look so quick, as to escape his cognizance, much less any act of uncleanness so secretly done as to be out of his sight. If Job was at any time tempted to this sin, he restrained himself from it, and all approaches to it, with this pertinent thought (v. 4), Doth not he see my ways; as Joseph did (Gen. xxxix. 9), How can I do it, and sin against God? Two things Job had an eye to:—[1.] God's omniscience. It is a great truth that God's eyes are upon all the ways of men (Prov. v. 20, 21); but Job here mentions it with application to himself and his own actions: Doth not he see my ways? O God! thou hast searched me and known me. God sees what rule we walk by, what company we walk with, what end we walk towards, and therefore what ways we walk in. [2.] His observance. "He not only sees, but takes notice; he counts all my steps, all my false steps in the way of duty, all my by-steps into the way of sin." He not only sees our ways in general, but takes cognizance of our particular steps in these ways, every action, every motion. He keeps account of all, because he will call us to account, will bring every work into judgment. God takes a more exact notice of us than we do of ourselves; for who ever counted his own steps? yet God counts them. Let us therefore walk circumspectly.

II. He stood upon his guard against the love of the world, and carefully avoided all sinful indirect means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. Let us see,

1. What his protestation is. In general, he had been honest and just in all his dealings, and never, to his knowledge, did any body any wrong. (1.) He never walked with vanity (v. 5), that is, he never durst tell a lie to get a good bargain. It was never his way to banter, or equivocate, or make many words in his dealings. Some men's constant walk is a constant cheat. They either make what they have more than it is, that they may be trusted, or less than it is, that nothing may be expected from them. But Job was a different man. His wealth was not acquired by vanity, though now diminished, Prov. xiii. 11. (2.) He never hasted to deceit. Those that deceive must be quick and sharp, but Job's quickness and sharpness were never turned that way. He never made haste to be rich by deceit, but always acted cautiously, lest, through inconsideration, he should do an unjust thing. Note, What we have in the world may be either used with comfort or lost with comfort if it was honestly obtained. (3.) His steps never turned out of the way, the way of justice and fair dealing; from that he never deviated, v. 7. He not only took care not to walk in a constant course and way of deceit, but he did not so much as take one step out of the way of honesty. In every particular action and affair we must closely tie ourselves up to the rules of righteousness. (4.) His heart did not walk after his eyes, that is, he did not covet what he saw that was another's, nor wish it his own. Covetousness is called the lust of the eye, 1 John ii. 16. Achan saw, and then took, the accursed thing. That heart must needs wander that walks after the eyes; for then it looks no further than the things that are seen, whereas it ought to be in heaven whither the eyes cannot reach: it should follow the dictates of religion and right reason: if it follow the eye, it will be misled to that for which God will bring men into judgment, Eccl. xi. 9. (5.) That no blot had cleaved to his hands, that is, he was not chargeable with getting any thing dishonestly, or keeping that which was another's, whenever it appeared to be so. Injustice is a blot, a blot to the estate, a blot to the owner; it spoils the beauty of both, and therefore is to be dreaded. Those that deal much in the world may perhaps have a blot come upon their hands, but they must wash it off again by repentance and restitution, and not let it cleave to their hands. See Isa. xxxiii. 15.

2. How he ratifies his protestation. So confident is he of his own honesty that, (1.) He is willing to have his goods searched (v. 6): Let me be weighed in an even balance, that is, "Let what I have got be enquired into and it will be found to weigh well"—a sign that it was not obtained by vanity, for then Tekel would have been written on it—weighed in the balance and found too light. An honest man is so far from dreading a trial that he desires it rather, being well assured that God knows his integrity and will approve it, and that the trial of it will be to his praise and honour. (2.) He is willing to forfeit the whole cargo if there be found any prohibited or contraband goods, any thing but what he came honestly by (v. 8): "Let me sow, and let another eat," which was already agreed to be the doom of oppressors (ch. v. 5), "and let my offspring, all the trees that I have planted, be rooted out." This intimates that he believed the sin did deserve this punishment, that usually it is thus punished, but that though now his estate was ruined (and at such a time, if ever, his conscience would have brought his sin to his mind), yet he knew himself innocent and would venture all the poor remains of his estate upon the issue of the trial.

9 If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door; 10 Then let my wife grind unto another, and let others bow down upon her. 11 For this is a heinous crime; yea, it is an iniquity to be punished by the judges. 12 For it is a fire that consumeth to destruction, and would root out all mine increase. 13 If I did despise the cause of my manservant or of my maidservant, when they contended with me; 14 What then shall I do when God riseth up? and when he visiteth, 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?

Two more instances we have here of Job's integrity:—

I. That he had a very great abhorrence of the sin of adultery. As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, v. 1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here, 1. How clear he was from this sin, v. 9. (1.) He did not so much as covet his neighbour's wife; for even his heart was not deceived by a woman. The beauty of another man's wife did not kindle in him any unchaste desires, nor was he ever moved by the allurements of an adulterous woman, such as is described, Prov. vii. 6, &c. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness. (2.) He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Prov. vii. 19. See ch. xxiv. 15. 2. What a dread he had of this sin, and what frightful apprehensions he had concerning the malignity of it—that it was a heinous crime (v. 11), one of the greatest vilest sins a man can be guilty of, highly provoking to God, and destructive to the prosperity of the soul. With respect to the mischievousness of it, and the punishment it deserved, he owns that, if he were guilty of that heinous crime, (1.) His family might justly be made infamous in the highest degree (v. 10): Let my wife grind to another. Let her be a slave (so some), a harlot, so others. God often punishes the sins of one with the sin of another, the adultery of the husband with the adultery of the wife, as in David's case (2 Sam. xii. 11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Hos. iv. 13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them. (2.) He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror. (3.) It might justly become the ruin of his estate; nay, he knew it would be so (v. 12): It is a fire. Lust is a fire in the soul: those that indulge it are said to burn. It consumes all that is good there (the convictions, the comforts), and lays the conscience waste. It kindles the fire of God's wrath, which, if not extinguished by the blood of Christ, will burn to the lowest hell. It will consume even to that eternal destruction. It consumes the body, Prov. v. 11. It consumes the substance; it roots out all the increase. Burning lusts bring burning judgments. Perhaps it alludes to the burning of Sodom, which was intended for an example to those who should afterwards, in like manner, live ungodly.

II. That he had a very great tenderness for his servants and ruled them with a gentle hand. He had a great household and he managed it well. By this he evidenced his sincerity that he had grace to govern his passion as well as his appetite; and he that in these two things has the rule of his own spirit is better than the mighty, Prov. xvi. 32. Here observe, 1. What were Job's condescensions to his servants (v. 13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col. iv. 1, Eph. vi. 9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (ch. i. 15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (ch. xix. 15, 16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us. 2. What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker. (1.) As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up?" He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa. x. 3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us—if he should visit every offence, and take every forfeiture—if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then? (2.) As his and his servants' Creator, v. 15. When he was tempted to be harsh with his servants, to deny them their right and turn a deaf ear to their reasonings, this thought came very seasonably into his mind, "Did not he that made me in the womb make him? I am a creature as well as he, and my being is derived and depending as well as his. He partakes of the same nature that I do and is the work of the same hand: Have we not all one Father?" Note, Whatever difference there is among men in their outward condition, in their capacity of mind, or strength of body, or place in the world, he that made the one made the other also, which is a good reason why we should not mock at men's natural infirmities, nor trample upon those that are in any way our inferiors, but, in every thing, do as we would be done by. It is a rule of justice, Parium par sit ratio—Let equals be equally estimated and treated; and therefore since there is so great a parity among men, they being all made of the same mould, by the same power, for the same end, notwithstanding the disparity of our outward condition, we are bound so far to set ourselves upon the level with those we deal with as to do to them, in all respects, as we would they should do to us.

Job's Compassion to the Poor. (b. c. 1520.)

16 If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; 17 Or have eaten my morsel 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 clothing, or any poor without covering; 20 If his loins have not blessed me, and if he were not warmed with the fleece of my sheep; 21 If I have lifted 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 destruction from God was a terror to me, and by reason of his highness I could not endure.

Eliphaz had particularly charged Job with unmercifulness to the poor (ch. xxii. 6, &c.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here,

I. The testimony which Job's conscience gave in concerning his constant behaviour towards the poor. He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests,

1. That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help. (1.) He was always ready to grant their desires and answer their expectations, v. 16. If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail. (2.) He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, v. 17. As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected. (3.) He was very tender of them, and had a fatherly concern for them, v. 18. He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him. (4.) He provided food convenient for them; they ate of the same morsels that he did (v. 17), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth. (5.) He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, v. 19. Poor people may perish for want of clothing as well as for want of food—for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep (v. 20), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool.

2. That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless (v. 21), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here.

II. The imprecation with which he confirms this protestation (v. 22): "If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone," that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another." Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet.

III. The principles by which Job was restrained from all uncharitableness and unmercifulness. He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished (v. 23): "Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy." He stood in awe, 1. Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them (Eccl. v. 8); but Job considered this. 2. Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening.

Job's Abhorrence of Idolatry. (b. c. 1520.)

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 sun when it shined, or the moon walking in brightness; 27 And my heart hath been secretly enticed, or my mouth hath kissed 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 lifted up myself when evil found him: 30 Neither have I suffered my mouth to sin by wishing a curse to his soul. 31 If the men of my tabernacle said 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.

Four articles more of Job's protestation we have in these verses, which, as all the rest, not only assure us what he was and did, but teach us what we should be and do:—

I. He protests that he never set his heart upon the wealth of this world, nor took the things of it for his portions and happiness. He had gold; he had fine gold. His wealth was great, and he had gotten much. Our wealth is either advantageous or pernicious to us according as we stand affected to it. If we make it our rest and our ruler, it will be our ruin; if we make it our servant, and an instrument of righteousness, it will be a blessing to us. Job here tells us how he stood affected to his worldly wealth. 1. He put no great confidence in it: he did not make gold his hope, v. 24. Those are very unwise that do, and enemies to themselves, who depend upon it as sufficient to make them happy, who think themselves safe and honourable, and sure of comfort, in having abundance of this world's goods. Some make it their hope and confidence for another world, as if it were a certain token of God's favour; and those who have so much sense as not to think so yet promise themselves that it will be a portion for them in this life, whereas the things themselves are uncertain and our satisfaction in them is much more so. It is hard to have riches and not to trust in riches; and it is this which makes it so difficult for a rich man to enter into the kingdom of God, Matt. xix. 23; Mark x. 24. 2. He took no great complacency in it (v. 25): If I rejoiced because my wealth was great and boasted that my hand had gotten much. He took no pride in his wealth, as if it added any thing to his real excellency, nor did he think that his might and the power of his hand obtained it for him, Deut. viii. 17. He took no pleasure in it in comparison with the spiritual things which were the delight of his soul. His joy did not terminate in the gift, but passed through it to the giver. When he was in the midst of his abundance he never said, Soul, take thy ease in these things, eat, drink, and be merry, nor blessed himself in his riches. He did not inordinately rejoice in his wealth, which helped him to bear the loss of it so patiently as he did. The way to weep as though we wept not is to rejoice as though we rejoiced not. The less pleasure the enjoyment is the less pain the disappointment will be.

II. He protests that he never gave the worship and glory to the creature which are due to God only; he was never guilty of idolatry, v. 26-28. We do not find that Job's friends charged him with this. But there were those, it seems, at that time, who were so sottish as to worship the sun and moon, else Job would not have mentioned it. Idolatry is one of the old ways which wicked men have trodden, and the most ancient idolatry was the worshipping of the sun and moon, to which the temptation was most strong, as appears Deut. iv. 19, where Moses speaks of the danger which the people were in of being driven to worship them. But as yet it was practised secretly, and durst not appear in open view, as afterwards the most abominable idolatries did. Observe,

1. How far Job kept from this sin. He not only never bowed the knee to Baal (which, some think, was designed to represent the sun), never fell down and worshipped the sun, but he kept his eye, his heart, and his lips, clean from this sin. (1.) He never so much as beheld the sun or the moon in their pomp and lustre with any other admiration of them than what led him to give all the glory of their brightness and usefulness to their Creator. Against spiritual as well as corporal adultery he made a covenant with his eyes; and this was his covenant, that, whenever he looked at the lights of heaven, he should by faith look through them, and beyond them, to the Father of lights. (2.) He kept his heart with all diligence, that that should not be secretly enticed to think that there is a divine glory in their brightness, or a divine power in their influence, and that therefore divine honours are to be paid to them. Here is the source of idolatry; it begins in the heart. Every man is tempted to that, as to other sins, when he is drawn away by his own lust and enticed. (3.) He did not so much as put a compliment upon these pretended deities, did not perform the least and lowest act of adoration: His mouth did not kiss his hand, which, it is likely, was a ceremony then commonly used even by some that yet would not be thought idolaters. It is an old-fashioned piece of civil respect among ourselves, in making a bow, to kiss the hand, a form which, it seems, was anciently used in giving divine honours to the sun and moon. They could not reach to kiss them, as the men that sacrificed kissed the calves (Hos. xiii. 2, 1 Kings xix. 18); but, to show their good will, they kissed their hand, reverencing those as their masters which God has made servants to this lower world, to hold the candle for us. Job never did it.

2. How ill Job thought of this sin, v. 28. (1.) He looked upon it as an affront to the civil magistrate: It were an iniquity to be punished by the judge, as a public nuisance, and hurtful to kings and provinces. Idolatry debauches men's minds, corrupts their manners, takes off the true sense of religion which is the great bond of societies, and provokes God to give men up to a reprobate sense, and to send judgments upon a nation; and therefore the conservators of the public peace are concerned to restrain it by punishing it. (2.) He looked upon it as a much greater affront to the God of heaven, and no less than high treason against his crown and dignity: For I should have denied the God that is above, denied his being as God and his sovereignty as God above. Idolatry is, in effect, atheism; hence the Gentiles are said to be without God (atheists) in the world. Note, We should be afraid of every thing that does but tacitly deny the God above, his providence, or any of his perfections.

III. He protests that he was so far from doing or designing mischief to any that he neither desired nor delighted in the hurt of the worst enemy he had. The forgiving of those that do us evil, it seems, was Old-Testament duty, though the Pharisees made the law concerning it of no effect, by teaching, Thou shalt love thy neighbour and hate thy enemy, Matt. v. 43. Observe here,

1. Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, v. 29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. Though Job was a very good man, yet, it seems, there were those that hated him; but evil found them. He saw their destruction, and was far from rejoicing in it; for that would justly have brought the destruction upon him, as it is intimated, Prov. xxiv. 17, 18. (2.) He did not so much as wish in his own mind that evil might befel them, v. 30. He never wished a curse to his soul (curses to the soul are the worst of curses), never desired his death; he knew that, if he did, it would turn into sin to him. He was careful not to offend with his tongue (Ps. xxxix. 1), would not suffer his mouth to sin, and therefore durst not imprecate any evil, no, not to his worst enemy. If others bear malice to us, that will not justify us in bearing malice to them.

2. He was violently urged to revenge, and yet he kept himself thus clear from it (v. 31): The men of his tabernacle, his domestics, his servants, and those about him, were so enraged at Job's enemy who hated him, that they could have eaten him, if Job would but have set them on or given them leave. "O that we had of his flesh! Our master is satisfied to forgive him, but we cannot be so satisfied." See how much beloved Job was by his family, how heartily they espoused his cause, and what enemies they were to his enemies; but see what a strict hand Job kept upon his passions, that he would not avenge himself, though he had those about him that blew the coals of his resentment. Note, (1.) A good man commonly does not himself lay to heart the affronts that are done him so much as his friends do for him. (2.) Great men have commonly those about them that stir them up to revenge. David had so, 1 Sam. xxiv. 4; xxvi. 8; 2 Sam. xvi. 9. But if they keep their temper, notwithstanding the spiteful insinuations of those about them, afterwards it shall be no grief of heart to them, but shall turn very much to their praise.

IV. He protests that he had never been unkind or inhospitable to strangers (v. 32): The stranger lodged not in the street, as angels might lately have done in the streets of Sodom if Lot alone had not entertained them. Perhaps by that instance Job was taught (as we are, Heb. xiii. 2) not to be forgetful to entertain strangers. He that is at home must consider those that are from home, and put his soul into their soul's stead, and then do as he would be done by. Hospitality is a Christian duty, 1 Pet. iv. 9. Job, in his prosperity, was noted for good house-keeping: He opened his door to the road (so it may be read); he kept the street-door open, that he might see who passed by and invite them in, as Abraham, Gen. xviii. 1.

Job's Protestation of His Integrity. (b. c. 1520.)

33 If I covered my transgressions as Adam, by hiding 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 Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary 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 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 cockle instead of barley. The words of Job are ended.

We have here Job's protestation against three more sins, together with his general appeal to God's bar and his petition for a hearing there, which, it is likely, was intended to conclude his discourse (and therefore we will consider it last), but that another particular sin occurred, from which he thought it requisite to acquit himself. He clears himself from the charge,

I. Of dissimulation and hypocrisy. The general crime of which his friends accused him was that, under the cloak of a profession of religion, he had kept up secret haunts of sin, and that really he was as bad as other people, but had the art of concealing it. Zophar insinuated (ch. xx. 12) that he hid his iniquity under his tongue. "No," says Job, "I never did (v. 33), I never covered my transgression as Adam, never palliated a sin with frivolous excuses, nor made fig-leaves the shelter of my shame, nor ever hid my iniquity in my bosom, as a fondling, a darling, that I could by no means part with, or as stolen goods which I dreaded the discovery of." It is natural to us to cover our sins; we have it from our first parents. We are loth to confess our faults, willing to extenuate them and make the best of ourselves, to devolve the blame upon others, as Adam on his wife, not without a tacit reflection upon God himself. But he that thus covers his sins shall not prosper, Prov. xxviii. 13. Job, in this protestation, intimates two things, which were certain evidences of his integrity:—1. That he was not guilty of any great transgression or iniquity, inconsistent with sincerity, which he had now industriously concealed. In this protestation he had dealt fairly, and, while he denies some sins, was not conscious to himself that he allowed himself in any. 2. That what transgression and iniquity he had been guilty of (Who is there that lives and sins not?) he had always been ready to own it, and, as soon as ever he perceived he had said or done amiss, he was ready to unsay it and undo it, as far as he could, by repentance, confessing it both to God and man, and forsaking it: this is doing honestly.

II. From the charge of cowardice and base fear. His courage in that which is good he produces as an evidence of his sincerity in it (v. 34): Did I fear a great multitude, that I kept silence? No, all that knew Job knew him to be a man of undaunted resolution in a good cause, that boldly appeared, spoke, and acted, in defence of religion and justice, and did not fear the face of man nor was ever threatened or brow-beaten out of his duty, but set his face as a flint. Observe, 1. What great conscience Job had made of his duty as a magistrate, or a man of reputation, in the place where he lived. He did not, he durst not, keep silence when he had a call to speak in an honest cause, or keep within doors when he had a call to go abroad to do good. The case may be such that it may be our sin to be silent and retired, as when we are called to reprove sin and bear our testimony against it, to vindicate the truths and ways of God, to do justice to those who are injured or oppressed, or in any way to serve the public or to do honour to our religion. 2. What little account Job made of the discouragements he met with in the way of his duty. He valued not the clamours of the mob, feared not a great multitude, nor did he value the menaces of the mighty: The contempt of families never terrified him. He was not deterred by the number or quality, the scorns or insults, or the injurious from doing justice to the injured; no, he scorned to be swayed and biassed by any such considerations, nor ever suffered a righteous cause to be run down by a high hand. He feared the great God, not the multitude, and his curse, not the contempt of families.

III. From the charge of oppression and violence, and doing wrong to his poor neighbours. And here observe,

1. What his protestation is—that the estate he had he both got and used honestly, so that his land could not cry out against him nor the furrows thereof complain (v. 38), as they do against those who get the possession of them by fraud and extortion, Hab. ii. 9-11. The whole creation is said to groan under the sin of man; but that which is unjustly gained and held cries out against a man, and accuses him, condemns him, and demands justice against him for the injury. Rather than his oppression shall go unpunished the very ground and the furrows of it shall witness against him, and be his prosecutors. Two things he could say safely concerning his estate:—(1.) That he never ate the fruits of it without money, v. 39. What he purchased he paid for, as Abraham for the land he bought (Gen. xxiii. 16), and David, 2 Sam. xxiv. 24. The labourers that he employed had their wages duly paid them, and, if he made use of the fruits of those lands that he let out, he paid his tenants for them, or allowed it in their rent. (2.) That he never caused the owners thereof to lose their life, never got an estate, as Ahab got Naboth's vineyard, by killing the heir and seizing the inheritance, never starved those that held lands of him nor killed them with hard bargains and hard usage. No tenant, no workman, no servant, he had, could complain of him.

2. How he confirms his protestation. He does it, as often before, with a suitable imprecation (v. 40): "If I have got my estate unjustly, let thistles grow instead of wheat, the worst of weeds instead of the best of grains." When men get estates unjustly they are justly deprived of the comfort of them, and disappointed in their expectations from them. They sow their land, but they sow not that body that shall be. God will give it a body. It was sown wheat, but shall come up thistles. What men do not come honestly by will never do them any good. Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (v. 35-37): O that he would hear me, even that the Almighty would answer me! This was what he desired and often complained that he could not obtain; and, now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called.

(1.) A trial is moved for, and the motion earnestly pressed: "O that one, any one, would hear me; my cause is so good, and my evidence so clear, that I am willing to refer it to any indifferent person whatsoever; but my desire is that the Almighty himself would determine it." An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. But an upright heart does particularly desire to be determined in every thing by the judgment of God, which we are sure is according to the truth. It was holy David's prayer, Search me, O God! and know my heart; and it was blessed Paul's comfort, He that judgeth me is the Lord.

(2.) The prosecutor is called, the plaintiff summoned, and ordered to bring in his information, to say what he has to say against the prisoner, for he stands upon his deliverance: "O that my adversary had written a book—that my friends, who charge me with hypocrisy, would draw up their charge in writing, that it might be reduced to a certainty, and that we might the better join issue upon it." Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament; for, [1.] If it discovered to him any sin he had been guilty of, which he did not yet see, he should be glad to know it, that he might repent of it and get it pardoned. A good man is willing to know the worst of himself and will be thankful to those that will faithfully tell him of his faults. [2.] If it charged him with what was false, he doubted not but to disprove the allegations, that his innocency would be cleared up as the light, and he should come off with so much the more honour. But, [3.] He believed that, when his adversaries came to consider the matter so closely as they must do if they put the charge in writing, the accusations would be trivial and minute, and every one that saw them would say, "If this was all they had to say against him, it was a shame they gave him so much trouble."

(3.) The defendant is ready to make his appearance and to give his accusers all the fair play they can desire. He will declare unto them the number of his steps, v. 37. He will let them into the history of his own life, will show them all the stages and scenes of it. He will give them a narrative of his conversation, what would make against him as well as what would make for him, and let them make what use they pleased of it; and so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him, both to his accuser to hear his charge and to his judge to hear his doom. Thus the testimony of his conscience was his rejoicing. Hic murus aheneus esto, nil conscire sibi— Be this thy brazen bulwark of defence, Still to preserve thy conscience innocence. Those that have kept their hands without spot from the world, as Job did, may lift up their faces without spot unto God, and may comfort themselves with the prospect of his judgment when they lie under the unjust censures of men. If our hearts condemn us not, then have we confidence towards God.

Thus the words of Job are ended; that is, he has now said all he would say in answer to his friends: he afterwards said something in a way of self-reproach and condemnation (ch. xl. 4, 5, xlii. 2, &c.), but here ends what he had to say in a way of self-defence and vindication. If this suffice not he will say no more; he knows when he has said enough and will submit to the judgment of the bench. Some think the manner of expression intimates that he concluded with an air of assurance and triumph. He now keeps the field and doubts not but to win the field. Who shall lay any thing to the charge of God's elect? It is God that justifies.

CAAP. XXXI. Verſe 1. I made a covenant with mine eyes]

THis Chapter, as it is one of the largeſt in all the book, ſo it is elegant, various, and very full of matter: for it ſhewes us, as in a mirrour, both what we ſhould do, and what we ſhould not do. Good Melancthon, about the beginning of the Reformation, mournfully complained, Quos fugiamus habemus; quos ſequamur non intelligimus: We have whom to flie from, (meaning the Papiſts,) but whom to follow, we yet underſtand not, (by reaſon of the many diviſions among Proteſtants.) But here we may be at a better certainty; by treading in Jobs footſteps, and ſtriving to expreſs him to the world: who againſt all the cavils and calumnies of his foe-friends, makes it out here, that he is no hypocrite or flagitious perſon (as they falſely charged him,) but a man fearing God, and eſchewing evil, chap. 1.1. Let therefore as many as would be perfect, be thus minded; and thus mannered: propounding to themſelves the higheſt pitch, and the beſt patterns; reſolving to reſemble them as much as may be. Here we have Job holy care to flie fornication as a deadly evil; by avoiding the occaſion, by taking bonds of his ſenſes, and by doing all he could to be out of they way, [non-Latin text not transcribed] — oculi ſunt in amore duces. when the temptation came. Auſtin thanks God that the temptation and his heart met not. Job would prevent that miſchief, by laying lawes upon his eyes, thoſe windows of wickedneſs, and loop-holes of luſt, the very door and bait of all evil concupiſcence, Mat. 5.29. 1 Job. 2.16. that fleſh-pleaſing luſt, that neſt-egge of the Devil, (as One wittily calleth it) that eldeſt child of old Adams ſtrength, bearing name of the Mother, which is called in general, Luſt, or Concupiſcence. Now that Job might not luſt, he would not look on a forbidden object: for he knew that wanton glances cauſe contemplative wickedneſs; ſuch as will ſoon break out into ſoul practiſes: as ill humours in the body, do into ſores and botches.

Why then ſhould I think upon a Maid?] Contemplarer in virginem; Luſtfully conſider her beauty, till my heart be hot as an oven with lawleſs luſts, and my body be moyled with that abominable filth. For unbrideled luſt, like the wild figge, will ſoon mount over the wall: and thoſe baſe, vain wanton, capering thoughts will break out, if not timely ſuppreſſed: if we handle them not roughly at the door (as Eliſha ſaid) their maſters feet will not be far behind them. Quell them therefore and cruſh them in the egge: it is not ſafe being at Satans meſs, though our ſpoon be never ſo long: remember, that of looking comes thinking; and of thinking, worſe. Look upon the woful chain of Davids luſt, and remember how many have died of the wound in the eye. The Baſilisk ſlayeth with his ſight. Circe will enchant all that behold her. Irregular glancing, or inordinate gazing, is that which metamorphoſeth a man into a beaſt, and makes him a prey to his own brutiſh affections. Hence David prayeth, Turn away mine eyes from beholding vanity, Pſal. 119.37. Job here ſteppeth one degree further, from a prayer to a vow; yea, from a vow to an imprecation, verſe 7. That his eyes ſhould be eyes of Adamant, that will turn only to one point; that he would not look but where he might lawfully like. Saints have a ſingle eye (and contrariwiſe the wicked, Hoſ. 3.1.) like that Perſian Lady, who being at the marriage of Cyrus, and afterwards asked how ſhe liked the bridegroom? How? ſaid ſhe: I know not: I ſaw no body but my husband. Charles 5 uſed to clap to his caſement: and the young Lord Harrington to pull his Hat over his eyes, when fair Ladies paſſed along.

Verſe 2. For what portion of God is there from above?] What? but a portion with the Devil, and hypocrites? The unjuſt are reſerved unto the day of judgement to be puniſhed, ſaith Peter; but chiefly, they that walk after the fleſh, in the luſt of uncleanneſs, 2 Pet. 2.9, 10. Such ſhall have a ſpecialty of puniſhment, even the hotteſt fire in hell: And hereby Job frighted his Conſcience from this foul ſin; and well he might: did men but conſider what ſin would coſt them, they durſt not but be innocent: but the hope of impunity hardeneth them, and ſo haſteneth their deſtruction. Hac, tanquam lenà, ſemper uſus eſt antiquus ille ſerpens, this hope, as a Bawd,Merlin. that old man-ſlayer, hath ever made uſe of, to allure men into wickedneſs. But ſet the threats of Gods Word (ſuch as are 1 Cor. 6.9. Heb. 13.3. Epheſ. 5.3.) againſt this ſin, and the ſin is laid. Satan can no more abide by it, than an Owle by the ſhining of the Sun. A man will be loth to fetch Gold out of a fiery crucible.

Or, What inheritance of the Almighty from on high?] God, and Almighty. and from above. and from on high. By all theſe expreſſions, Job affecteth himſelf with the due apprehenſion of the divine Majeſty, that he may be wiſe, and beware how he fall into the puniſhing hands of this living God. The Lord your God, ſaith Moſes to the people, is God of gods, and Lord of lords; a great God, a mighty and a terrible, Deut. 10.16, 19. &c. Circumciſe therefore the foreskin of your hearts; cut off and caſt away that filthy foreskin, ſhave your eye-brows, (as the Leper was to do,) pull out your right eyes, &c. So Joſhua; God, ſaith he, is an holy God, he is a jealous God, be will not forgive your tranſgreſſions, nor your ſins; ſc. unleſs you will part with them, though never ſo dear or delicious, chap. 24.19.

Verſe 3. Is not deſtruction to the wicked?) yes; that's their portion, their inheritance: and ſo Job makes anſwer to his own queſtion propoſed in the verſe aforegoing. The ruine of impure ſouls is infallible, unſupportable, unavoidable: if God hath averſion from all other ſinners, he hath hatred and horrour for the unchaſt: ſuch ſtinking goates ſhall be ſet on the left hand, and ſent to hell; where they ſhall have ſo much the more of puniſhment, as they had here of ſenſual and ſinful pleaſure, as ſowre ſawce to their ſweet meats, Rev. 18.7. Not to ſpeak of the miſeries they meet with here, which are not a ſew: in their ſouls, hardneſs of heart, or horrour of conſcience: in their bodies, ſoul and lothſome diſeaſes; ſuch as will ſtick to them, when their beſt friends forſake them: in their names, indeleble reproach and infamy; like an iron-mole which nothing can fetch out; like the Leproſie which could never be ſcraped out of the walls: in their eſtates, poverty, even to a piece of bread, Prov. 6.26. Harlots are Poſcinummia, Crumenimulge; ſuck-purſes, Luk. 15.14. In their poſterity: as Jericho was built, ſo is uncleanneſs plagued, bath in the oldeſt and youngeſt: It goes through the race, till it have waſted all.

Corpus, [illegible: 1 letter]pes, anim[illegible: 1 letter]n, faman, vim, lumina, Scortum, Debilitat, perdit, necat, anfert, eripit, what.

And a ſtrange puniſhment to the workers of iniquity?] Even ſuch as is unuſual and extraordinary; as upon the Sodomites, who going after ſtrange fleſh, were thrown forth for an example, as Juda hath it, Verſe 7. So thoſe Benjamites, Judg. 20. the Trojans, the Lacedemonians at Lenctra; Zimri and Cozbi: Zedekiah and Ahab. Jer. 29.22. Elies two ſons; Heraclius the Emperour, Muleaſſes King of Tunes in Barbary, bereft by his own ſon Amida (another Abſolom) not of his Kingdom only, but of his eyes too, put out with a burning ho[illegible: 1 letter]iron: thoſe eyes of his that had been full of adultery, and could not ceaſe to ſin. In Hebrew, the ſame word ſignifieth both an eye and a fountain, to ſhew, ſaith One, that from the eye, at a fountain, floweth both ſin and miſery.

Verſe 4. Doth he not ſee my wayes, and count, &c?] yea, ſure he doth ſo: and the conſcience of Gods Omniſcience, who would ſoon take him tripping kept him from this great wickedneſs. So it did Joſeph, but ſo it did not David; who is therefore ſaid to deſpiſe God and his commandement (2 Sam. 12.9, 10.) to do evil in his ſight; and this was no ſmal aggravation of his offence. Ne peccar Dum ipſi vider, I have ſeen the lewdneſs of thy whoredome, Jer. 13.27. Even I know, and am a witneſs, ſaith the Lord, Jer. 29.23. That ſhould be a powerful retentive from [illegible: 1 word] Prov. 5.21.

And count all my ſteps?] Doth not he cipher them up? Hebeus [illegible: 1 word] in [illegible: 1 word] rate: not my wayes only, my counſels and cogitations, but my ſteps alſo, that is all mine outward attempts and actions. A moſt needful, and uſeful conſideration [illegible: 1 word] to keep men within the compaſs of obedience. See this doctrine of Gods ſingular providence, plainly and plentifully ſet forth. Pſal. 139.1, 2, 3, 4.

Verſe 5. If I have walked with vanity] As they do who diſquiet themſelves in vain, in heaping up riches by evil arts, by deceits and covin in bargaining; by getting other mens means fraudmently, &c. The getting of treaſures by an evil tongue, (or any the like indirect courſe) is a vanity toſſed so and fro of them that ſeek death, Prov. 21.6. Eventually ſuch do ſeek death, though not intentionally; they ſpin a fair thred to ſtrangle themſelves, both temporally and eternally. Such vain and vile wayes therefore Job carefully declined;Furtum á Virg. vocatur. inane. Aencid. 6. for he knew them to be both baſe and bootleſs. Ephraim fed upon the wind, the balances of deceit were in his hand: if thereby he filled his purſe with coyn, yet he had emptineſs in his ſoul: Lucrum in arca, damnum in conſcientia: filled he was with aire, and that aire was peſtilential too: his breath and death he drew in together: Job would none of that.

Or if my foot hath haſted to deceit] If I have been nimble and active to go beyond and defraud another in any matter, 1 Theſſ. 4.6. which, what is it elſe, but crimen ſtellionatus, the very ſin of cozenage? and this not only acted, but arted after long trading in it, as the words of walking and haſting ſeem to import?

Verſe 6. Let me be weighed in an even balance] Heb. Let him weigh me, Examinet me, ſaith Tremellius. David with the like confidence, Search me, O God, ſaith he, Pſa. 139.23, 24 and know my heart: try me, and know my thoughts: and ſee if there be any wicked way in me, any courſe of ſin (that is grievous to God or man) wherein I have walked, or my foot hath haſted. Job would not reſt in his own hearts applauſe; neither would he be borne down by his friends falſe charges: but puts himſelf into Gods hands to be weighed, and then makes no queſtion, but his preſent ſufferings will be found heavier than his former miſcarriages, in his inter-dealings with men for matter of gain: and that there is ſome other cauſe (though what he knoweth not) for which God doth ſo grievouſly afflict him. See David doing the like, Pſal. 7.4. & 26.2.

That God may know mine integrity] i.e. That he may make known mine innocency and upright-heartedneſs in this particular of commerce with others; that I have not dealt deceitfully. Otherwiſe, if God ſhould weigh the beſt that are in a balance, they would be found too light. if he mark iniquities, no man living can be juſtified, Pſal. 139.3. & 143.2. If he turn up the Bottom of the Bag, all our ſecret thefts will out, and come to reckoning. It is an idle conceit of ſome ignorant folk, That God will weigh their good deeds againſt their bad: and they ſhall well enough ſet off with him by the one for the other. This they have drawn (as they have not a few other fopperies) from that practiſe of Popiſh Prieſts; to perſwade people, that when men are at point of death, St. Michael the Archangel bringeth a pair of balances, and putteth in one ſcale their good works, and in the other their ſins; and that if thoſe weigh down theſe, they are [illegible: 1 letter]aved: as if otherwiſe, they are damned. But what ſaith an Ancient; Vae hominum vitae etiamſi landabili, &c. Woe to the beſt man alive, if God ſhould weigh him in a balance of juſtice: ſith his ſins would be found heavier than the ſands of the Sea, Job 9.15. & 10.15.

Verſe 7. If my ſtep hath turned out of the way] ſc. Of juſtice and equity, in t[illegible: 2 letters] ding and tr[illegible: 1 letter]ffacking to get the Mammon of unrighteouſneſs. No: the Sun might ſooner be turned out of his courſe, (as it was once ſaid of Fabricius) than Job out of the track of truth and honeſty. He had ſaid laws upon his feet, his eyes, and his hands too: binding them all to the good behaviour: Witneſſe the next words.

And mine heart walked after mine eyes] As it doth too often to the coveting other men Goods; which St. John caſteth, the luſt of the eyes, 1 Epiſt. 2.16. Alexander the Great called the Perſian Maids, Dolores oculorum, the griefs of the eyes. The wedge of Gold and Babyloniſh Garment proved to be ſo to covetous Achan. Joſh. 7.21, and Nabot[illegible: 1 letter]? Vineyard to that Non-ſuch Ahab, 1 King. 21.2. He was even ſick of it, and could not be cured but by a S[illegible: 1 letter]llet out of it. Hence the law flatly forbiddeth men to go after the ſight of their eyes, and the luſt of their hearts: for theſe are ſeldom [illegible: 1 letter]undred, Numb. 15.39. Eccleſ. 11.9. Unruly eyes, like Jacobs ſheep, too firmly fixed on unlawful objects, make the affections bring forth ſpotted [illegible: 1 word], Job would therefore ſet a guard upon them,Oculus & cor ſunt proxeneta peccati. Hebr. Proverb.. leſt they ſhould prove [illegible: 1 word] of wickedneſs to the heart: as that hang by Hiram the Ad[illegible: 1 letter]ttam[illegible: 1 letter]te was to Judah, Gen. 38.20. There is an eaſie paſſage for evill through the eyes into the heart ſaith [illegible: 1 word]. And if any blot hath cleaved to my hands] If I have been fingering that which was not ſit for me to meddle with; viz. evil-gotten goods, whether by bribery, uſury, deceit, or the like; the very touching whereof will blot and benumb the hands, as Pliny writeth of the fiſh Torpedo; and as ſcholers know, that Demoſthenes (a great Lawyer) by poizing Harpalus his goblet, was tempted and ſwayed to favour his Cauſe, to the great danger of his Countrey, and his own indeleble infamy.

—Verſe 8. Then let me ſow, and another eate] God loves to retaliate: and let him do ſo to me, according to that he hath threatned, Deut. 28, 30, &c. and as he executed upon Laban, Nabal, Saul, Haman, others. The Greeks have a Proverb, [non-Latin text not transcribed] Some ſow that which others reape. This Job wiſheth may befal, if he had been oppreſſive and injurious; as Eliphaz had wrongfully accuſed him, chap. 22.6.

Yea, let my off-ſpring be rooted out] Or, Let that which I have planted. be pluckt up by the roots. It is commonly ſeen, that oppreſſours and unconſcionable perſons procure their own ruth and ruine: and he that gathereth the fruits of another mans tree, pulleth his own up by the roots.

[non-Latin text not transcribed]

They who ſpoyle houſes which they builded not, Job 20.19. ſhall, when they ceaſe to ſpoile, be made a ſpoile: and when they have made an end of dealing treacherouſly, be treacherouſly dealt with themſelves, Iſaiah, 33.1.

Verſe 9. If my heart hath been deceived by a woman] By a ſhe-ſinner, as they call ſuch, a ſtrange woman, (as the Scripture) whoſe lips are ſnares, [non-Latin text not transcribed] Hinc [illegible: 1 word] perſuadeo. whoſe hands are bands, whoſe words are cords to draw a man in, as an Ox to the ſlaughter, Prov, 7.21. whoſe face is as a glaſs, wherein whiles larks gaze, they are taken in a day-net. Here Job diſavoweth and diſclaimeth the ſin of Adultery, (purging himſelf as it were by Oath) as before he had done of fornication, and of wrong-dealing. Theſe ſins he reckoneth up, either as they came to minde; or elſe in ſuch order as men are many times tempted to them. Young people are prone to fornication: Job, when young, had kept himſelf clear from that iniquity. When men have got ſome yeares over their heads, and are entred into the world (as they call it) they uſually grow greedy and gripple: they are ſet upon't, and will be rich, however they come by it. Job was none ſuch neither, verſe 5.7. Afterwards, when married, they are ſick of a Plu[illegible: 1 letter]iſie: and as the Devil, who ſets them a work, they long to be ſowing another mans ground, Matth. 13.25. The temptation to fornication is ſtrong, but to adultery ſtronger: God doth often puniſh fornication, unrepented of,Adulterium quaſi ad alterius torum. with ſtrong and vexing honings and hankerings after ſtrange fleſh. But Job either was never troubled in this kinde: or elſe when the temptation came, he was ſure to be ever out of the way. The Devils fire fell upon wet tinder: and if he knockt at Jobs door, there was no body at home to look out at the window and let him in: for he conſidered the puniſhment both humane, verſe 11. and divine, verſe 12. due to this great wickedneſs.

Or if I have laid wait at my neighbours door] Either as waiting the opportunity of his abſence, as Prov. 7.19. or as inſinuating my ſelf into her familiarity, whiles ſhe was ſtanding in her door. Of the Italian Women, one giveth this Character; That though witty in ſpeech, and modeſt in outward appearance, yet they are magpies at the door, Goats in the garden, Devils in the houſe, Angels in the ſtreets, and Syrens in the windows: Jobs heart was not deceived by any ſuch: neither ſought he to defraud his brother in any ſuch matter, 1 Theſſ. 4.5, 6. See the Note on Job. 8.4.

Verſe 10. Then let my wiſe grind unto another] i.e. Let her be his ſlave, as Lam. 5.13. Exod. 11.5. Matth. 24.41. Or rather, let her be his Where: and may my ſin,Vatab. — Alicnas Permolere uxores. Horat. Sic [non-Latin text not transcribed]. i.e. molcre, apud Theocrit [non-Latin text not transcribed]. eſt coire. which hath ſerved her for example, ſerve her alſo for excuſe. Not that Job would Hereby licenſe his wiſe to commit filthineſs (as thoſe Lituanians, who have their Connubii adjutores, coadjutors in wedlock, and prize them far above all their acquaintance, as Maginus relateth: and as ſome wittals amongſt us, pandars to their own beds, who either for gain, or for a quiet life, wink at their wives diſloyalty; and, as Wood culvers, or ſilly Hedg-ſparrows, hatch and bring up that which Cuckow's lay in their neſts) but to ſet forth by this horrible imprecation, how extreamly he abhorred the ſin of Adultery.

And let others bow down upon her] A clean expreſſion of an unclean act. Some Borborologi podicentex ore faciunt, being like Ducks that ever have their noſes pudling in puddles: ſic hi ſpurcitias Veneris eliminant; delight in ribaldry, and obſcene language; as did Proculus the Emperour, and before him, that beaſt Tiberius. Theſe are to be avoided as Peſts and botches of humance ſociety. So alſo are Stage-playes for that very cauſe, as the Brothels of bawdery, the corrupters of youth, the canker of the Common-wealth, as Plato, an heathen, complained; Filthineſs and fornication ſhould not be once named among Chriſtians, Epheſ. 5.3. Groves were flatly forbidden by God to be planted near the places of his Worſhip; in deteſtation of that heatheniſh cuſtome of Priapus his worſhippers, promiſcuouſly ſatisfying their luſts in a thicket, after they had ſacrificed; thereby, as they conceived, beſt pleaſing their god.

Verſe II. For this is an heinous crime] Hoc enim grande flagitium eſt; ſo the Tigurines tranſlate: For this is a wickedneſs with a witneſs, though counted by ſome a light offence, a peccadillo. The Popiſh Prieſts, deeply guilty of it themſelves, ſeldom cryed out againſt it in their Sermons: this the great ones, and others, obſerved; and therefore ran into it, as if it had been a venial ſin, if any ſin at all. But we have not ſo learned Chriſt: and there was once found an Engliſh Biſhop, (Adelm, Elect Biſhop of Sherborn, anno 705.) who boldly and ſharply reproved Pope Sergius to his face for this foul ſin.Godwin. Catal. pag. 333. Joſeph calleth it a great wickedneſs, Gen. 39.9. becauſe a breach of the bond of loyalty, which cannot but be treachery: as alſo becauſe it deſtroyes ſociety, and the purity of poſterity, ſtealing ſometimes an heir into the eſtate, &c.

Yea, it is an iniquity to be puniſhed by the Judges] Sith it is a theſt of that which is moſt precious and moſt peculiar to the owner; as Joſeph told his Miſtreſs, Gen. 39. the ſuſpicion or jealouſie of it, raiſeth the rage of a man to ſuch an h[illegible: 2 letters]ght, that it will not be allayed without revenge, Prov. 6.34, 35. Some render it, iniquitas judicata, an iniquity already adjudged capital. The Hebrew hath it, an iniquity of the Judges; that is, That which Judges ſhould ſeverely puniſh. Before the Law Tamar was to have been burnt for it, Gen. 38.24. as under the Law the High-Prieſts daughter, Levit. 21.9. Ahab and Zedekiah were roſted in the fire for this offence,Ezek. 23.25. alludeth to this cuſtome. by Nebuchadnezzar King of Babylon, Jer. 29.22, 23. Some think that theſe two were the Elders that aſſaulted Suſanna, The Egyptians cut off the Harlots noſe, and the Adulterers members. The Locrians pulled out their eyes. The Julian Law among the Romans,Lex Julia dormis? adjudged them to dye; and Hierom ſaith, this Law was yet in force in his time; but the Poet complaineth, that for want of due execution, it lay dormant, as many other good Lawes do by the baſeneſſe and partiality of the Judges: Such as were thoſe Athenian Judges, who having before them Phryne that notable Strumpet,Plutarch. vit. 10 Rhetor. in Hyper. were about to paſſe ſentence of death upon her; but when her Advocate Hyperides had opened her boſom, and ſhewed them her beautiful breſts to move them to mercy, they acquitted her, and let her go. In like ſort, alſo they dealt with the Dame of Smyrna, whom they appointed to appear ſome hundred years after. How much better the old Saxons, who whilſt they were yet heathens, made a Law (and ſaw it well executed) that the Adulteteſs ſhould be firſt ſtrangled, and then burnt in a bonfire,Lavat, in loc. over which the Adulterer was to be hanged in chaines, and burnt to death by degrees? And of another Heathen people we read,Burroughs on Hoſ. vol. 1. p. 276 that they put the Adulterers and Adultereſſes heads into the paunch of a beaſt, where all the fifth lyeth, and ſo ſtifled them to death.

Verſe 12 For it is a fire that conſumeth to deſtruction] Ad Gehennam uſque, to the place of deſtruction. Heb. to Abaddon, that burneth as low as hell it ſelf. In caſe [illegible: 2 letters]en ſhould be ſlack to puniſh this heinous Grime, yet Whoremongers and Adulterers God will judge, Heb. 13.3. ſhutting them out of heaven, Rev. 22.15. (for what ſhould any ſuch dirty dog do trampling on that golden pavement?) and thruſting them into hell, as he did the filthy Sodomites, Jude 7. beſide that hell above-ground which he rained from heaven, upon them, hot fire for their burning luſts, and ſtinking brimſtone for their ſtinking brutiſhneſſe. How God ſignally puniſhed this ſin in Charles 2 King of Navarre, roaſting him to death, See my Note on Gen. 19.24. Joane of Naples alſo, and Mary of Arragon, wife to the Emperour Otho the third, burnt at a ſtake, are ſet upon Record as inſtances of the divine diſpleaſure againſt Adultery, a fire which burns hearts, and conſumes houſes.

And would root out all mine increaſe] Leaving me nothing, as a devouring fire burnes up men, cattle, houſes, corn, trees, &c. So doth this fin all a mans income, baring him to the very bones, and exhauſting him to the utmoſt: So that like Tiberius at Capreae, he doth indies perire, which is a bitterneſſe beyond that of death, Eccleſ. 7.26. Or like Samſon, befooled and bereft of all by Dalilah, who had not her name for naught, for it comes from Dalal, to exhauſt and impoveriſh. And indeed ſuch king of creatures do ordinarily drain the ſtrength, exhauſt the purſes, dry up the credit, waſte and conſume the all of the mightieſt Samſons. Beſides, the loſs of their immortal ſouls, and perpetual ſhame at the laſt day, (when all their faults ſhall be written in their foreheads) unleſſe the matter be taken up in the Judges privy Chamber of mercy; and unleſſe, by timely repentance, courſe be taken to ſtop his open judicial proceeding in Court.

Verſe 13. If I did deſpiſe the cauſe of my man ſervant, &c.] Servants of old (among the Heathen eſpecially) were mere ſlaves to their Maſters according to the fleſh, who had power to uſe them at their pleaſure, as they did their cattle. [non-Latin text not transcribed] A ſervant (ſaith Ariſtotle) is the Maſters Inſtrument, and wholly his. He might do what he would to them, ſaith Seneca, even to the taking away of their lives, without danger of Law. But Job held with the ſame Seneca, That Poſſe & nolle nobile eſt; and that in ſome caſes, Nimis anguſta innocentia eſt, ad legem bonumeſſe; That utmoſt right is utmoſt wrong; and that there will come an after reckoning, the forethought whereof awed him, and ſwayed him to do his ſervants right, when he might have oppreſſed them, and tyrannized over them; as now the Turks do over their Gally-ſlaves. Of Archbiſhop Cranmer it is recorded, that he never raged ſo far with any of his houſehold-ſervants, as once to call the meaneſt of them Varlet or Knave in anger. Tremellius, who was for a time entertained in his houſe, ſaith of it, That it was,Enarat in Hoſ. praefat. Schola vel Palaeſtra pietatis & literarum. A school or Nurſery of Piety and Learning. And therefore what wonder that there was ſo good accord betwixt him and his family, when there was ſo careful a performance of Domeſtical duties, and he was not a better man then a Maſter? Think the ſame of Job, Diſcontents might fall out in his houſe, and complaints might be made, which he heard with patience, and then ſet all to rights again, taking courſe that he might be both loved and feared by all about him.

Verſe 14. What then ſhall I do when God riſeth up, &c.] Job conſidered, That himſelf had a Maſter in heaven, Col. 4.1. That there is One higher thou the higheſt, Eccleſ. 5 8. with whom there is no reſpect of perſons, but wherein ſoever any deal proudly, God is above them. Exod. 18.11. Theſe and the like humbling conſiderations, and not any placability or natural courteouſneſſe, made him deale thus fairely and kindly with his ſervants; how much more then with his wife and children, &c?

And when he viſiteth, what ſhall I anſwer?] Job looked to be viſited, and called to an account of his houſhold Government. It is a good ſaying of an Heathen,Cic. 4. in Verr[illegible: 1 letter] Ita vivamus, &c. Let us ſo live, as thoſe that muſt render an account of all we do. And that which the Ruffian in Seneca ſcoffeth at in the ſober young man, is true of the godly in a ſenſe more divine, Ita laborat, ita ludit, it a coenat, ita potat, ita loquitur, ita vivit, ut qui Ephemerides patrs eſt approbaturus: that is, He ſo laboureth, ſo ſporteth, ſo eateth, ſo drinketh, ſo ſpeaketh, ſo liveth, as he that muſt approve his day-books to his father. Job was not to learn, that there is a way of upright walking in our houſes, ſo as God will come to us, if our houſes be rightly ordered, Pſal. 101.2. and we ſhall look him in the face with comfort; for it is called there a Perfect way, in oppoſition to hypocriſie. Now uprightneſſe hath boldneſſe.

Ver. 15. Did not he that made me in the womb, make him?] In which regard, have not we all one Father, and hath not one God created us? Mal. 2.10. Is it not he who formeth and ſhapeth us, and all by the Book, Pſal. 139.16. We are all of all ſorts, in this reſpect, (whether Kings or Caitiffs, Lords or Loſels) made of the ſame mould, hewen out of the ſame Rock, digged out of the ſame pit, cut out of the ſame piece, the ſhears only going between, as they ſay. Thus for our bodies, and for our better part; is not the meaneſt made in Gods image, and as capable of heaven, if god pleaſe, as the greateſt? In the Law, the ſervant paid the half ſhekle, as well as the Maſter. And in Chriſt Jeſus, as there is neither Jew nor Greek. ſo neither bond nor free, Gal. 3 28. Truth it is, God hath made theſe diſtinctions and degrees amongſt men, but himſelf is no reſpecter of perſons. He acknowledgeth no faces (ſo the Hebrew expreſſeth it.) he taketh no notice of any mans outward condition, as Countrey, Sex, Wiſdom, Wealth, Dignity, &c. Theſe neither pleaſe God, nor diſpleaſe him, but as they are in a good or bad man: as a Cypher by it ſelf is nothing without a figure before it. This reaſon wrought with Job. and ſhould do doubtleſſe, with all Superiours, to bring them to a moderation. Why ſhould a poor man be ſlighted or brow-beaten? Is he not Gods handy work alſo? Was he not made in ſecret, and curiouſly wrought in the loweſt parts of the earth, Pſal. 139.15. that is, in his mothers womb, as it followeth,

And did not one (that is God) faſhion (Heb. apt or fit) us in the womb?]-Quum fortuna, Aptè & concinnc el. boravit. I rent. Servus [non-Latin text not transcribed] domini ſuieſt. non natura cos fecerit ſervos, cur, propter fortunam, eos contemptiores habuiſſem? For as much as not nature, but providence hath made them my ſervants, why ſhould I for that cauſe deale hardly with them: and not rather favour them the more, for our common condition of birth and death, and coming to Judgment?

Verſe 16. If I have with-held the poor from their deſire] The poor man ſpeaketh ſupplications, he comes to the rich with his God help me, as Lazarus did, Luke 16. (his very name ſpeaks as much) but the rich anſwereth him roughly, Prov. 18.23. Either the anſwer cutteth of half the petition, as the eccho doth the voice: or elſe he is commanded [illegible: 1 word] quercumdicere, to tell his tale to the Statues and Images, as Diogenes uſed to do; for of living men he could get no hearing. But Jobs, ſuitors ſped better. Pennyleſſe they were, but not friendleſſe: Drawn dry (as the Hebrew word importeth) and ſuch as whoſe wealth was utterly waſted; but Job ſnored them up and ſupplied them. And this he did readily, and at the firſt asking; they no ſooner deſired relief, but they had it. Job was a cheerful giver, he neither denyed nor delayed thoſe that came to him for relief or refuge.Merlin. Multi contra ſtudioſe canſas inquirunt quibus ſe à benefaciendo cohibeant. Many ſeek occaſion to put off poor people, and to rid their hands of them.

Or have cauſed the eyes of the widow to fail] Viduae ſaepe ſunt verecunde. Mercer. Widowes many times are modeſt; their eys are weakned with much weeping, whiles they remember their by-paſt comforts, and preſent croſſes. This good Job conſidered, and therefore ſoon condeſcended to their requeſts. He held it enough that their hearts aked, and would not ſuffer their eyes to ake with expecting his help, but ſpeedily ſped them.

[non-Latin text not transcribed]

Verſe 17 Or have eaten my morſel my ſelf alone] As that churle Nabal did, and therefore merited the title of Pamphagus. Many rich wretches are like little children, who though they have their mouthes full of meat, and both their hands full, yet wil part with none to another, but rather mar it. The richer they are, the harder, as Dives; whom to upbraid, Laxarus was laid in the boſome of liberal Abraham, of whom it is recorded, that he fat in the door of his Tent in the heat of the day (the uſual time of repoſe and repaſt) purpoſely to invite paſſengers, Gen. 18.1. He purſued hoſpitality, as the Apoſtles expreſſion is, Rom 12.13. and a very hearty houſeholder he was. Think the ſame of Job, whoſe cup overflowed into other mens leſſer veſ. ſles, as Pſ. 23.5. neither did any thing he eat do him good without ſome good company to take part with him. Charity is no churle. Of a certain Biſhop of Lincoln it is ſtoried, That he never thought he had that thing which he did not give.Quod nondu[illegible: 1 letter] dederit, nondu[illegible: 1 letter] ſe credit haber[illegible: 1 letter] Senec. Martial. hoc habeo quodcunque dedi, ſaith One: And another, Quas dederis ſolas, ſemper habebis, opes.

And the fatherleſſe hath not eaten thereof] Theſe were his Fellow-Commoners, Act. & Mo[illegible: 1 letter] 1369 and the like is reported of Charles the Great, and of Biſhop Hooper, who had his Board of Beggars, widowes and Ophans ſent for to his Palace in Worceſter, and ſerved every day with whole and wholſome meats, ere himſelf ſat down to dinner. Neither were theſe any loſers, by their liberality. The flowers hurt not their own fruit, though they yeeld honey to the painful Bee. The Sun loſeth not light, though it lend it to the Moon. But as the Moon, the fuller ſhe is of light, the further ſhe gets from the Sun. And as the Sun moveth ſloweſt when he is higheſt in the Zodiack; ſo are thoſe fartheſt off from bounty, for the moſt part, who abound moſt in plenty. Your fatteſt men have the leaſt blood, and your richeſt men do the leaſt good. Whereas thoſe that are rich in this world, ſhould be rich in good works, ready to diſtribute,1 Tim. 6.17. willing to communicate to widowes and fatherleſſe eſpecially, ſith thoſe are Gods own Clyents

Verſe 18. For from my youth he was brought up with me, &c.] i. e. Ever ſince I could do any thing, it hath been my delight to be doing good to the poor Orphans, whom I have tenderly bred, as a father uſeth to breed his children. Non eſt vnlgare Dei donum, ſaith Mercer; This is no ordinary mercy, for men to be of a merciful diſpoſition, and melting hearted toward the poor and neceſſitous, as ſome are naturally, and from the womb: Such are ſaid to have been Artaxerxes Longimanus, Titus the Emperour, Otho the third, Steven King of Hungary, Oſwald King of England, &c.

and I have guided her from my mothers womb] Ductavi illam, meaning the widow, or the Orphan, to whom I have been a manly guide, and that of a child little. See the Note aforegoing. Suttons Hoſpitals and many more monuments of Charity in this kind are worthily alledged by ſome of our divines, to prove that for their time and ability, Proteſtants have equalled and exceeded Papiſts in this way of good works. Jobs deſire of doing good appeared betimes, as if it had been born with him: like as Plutach writeth of Coriolanus, that he was ſo natural and expert a Souldier, [non-Latin text not transcribed] that he might ſeem to have been born with his arms upon his back, and his weapons in his hands.

Verſe. 19 If I have ſeen any periſh for want of cloathing]. Job was ad omnem humanitatem effectus atque aſſuefactus. This liberal man deviſed liberal things; and as he dealt his bread to the hungry, ſo when he ſaw the naked he covered him: he hid not himſelf from his own fleſh, Iſai. 58.7. Giles of Bruſſels, and Mr. W[illegible: 1 letter]ſeheart the Scot, are famous among the Martyrs for their charity in this kind. And ſo is Mr. Fax the Martyrologer, of whom it is reported, that as he gave away his horſe at one time to a poor man, when he had no mony to give him: So at another, having beſtowed his wives money in a petticoat, and meeting by the way home with a poor woman that wanted cloathing, he freely gave it her; telling his wife, that he had ſent it to heaven before her. The poor mans belly is ſurely the beſt Cubberd, and his back the beſt, Wardrobe; Ʋhi non pereunt ſed parturiunt, where they rot not, as thoſe moth-eaten ones in Saint James, chap. 5.2. but remain for ever. Great Alex ander believed this far better then moſt amongſt us, for when he had given away all almoſt, and his friends asked him, where it was? he pointed to the poor and ſaid, In ſcrin[illegible: 1 letter]is, in my cheſts. and when he was further asked, what he kept for himſelf? he anſwered, Spem majorum & meliorum, the hope of greater and better things. And another of his name, viz. Pope Alexander the fifth; was ſo liberal to the poor, that he left nothing to himſelfe; ſo that he would merrily ſay, that he was a rich Biſhop, a poor Cardinal, and a beggarly Pope. [non-Latin text not transcribed] it was wont to be ſaid, Pauperibus ſus dat gratis, nec munera curat Curia Papalis; quod modo percipimus.Heidfold.

But this diſtich muſt be read backwards, ſaith mine Author, thus, Percipimus modo quod Papalis, &c. This Pope Alexander then was a rare bird at Rome.

Or any poor without covering] Whether he craved it of me or not; if I did but ſee it, the poor creature was ſure of it. The liberal man preventeth the poor and needy,In Pſal. 103. Pſal. 41.1. Praeoccupat vocem petituri, ſo Auguſtine expounds that Text. He ſtayes not till he is asked a good turn, but miniſtreth to the uſes, not only to the neceſſities of the Saints, [non-Latin text not transcribed]. as the Apoſtles word is in the Original, Rom. 12.13. So did Dr. Taylor Martyr, when he viſited the Alms-houſe in his Pariſh once a fortnight to ſee what they lacked, and to ſupply them. And ſo did Mr. Fox, when unasked, he gave the poor woman the petticoat, as aboveſaid.

Verſe 20. If his loynes have not bleſſed me] As being warm-cloathed by me; not with a ſuit of words, as thoſe great benefactors, Jam. 2.15, 16. who were much in mouth mercy, which indeed is good cheap. But a little handful of Jobs wool, is much better then a mouthful of ſuch aiery courteſies, and would open more mouthes to bleſſe men: who now adayes (for moſt part) will be but a friends at a ſneeze, the moſt you can get of them is, God bleſſe you. Theſe have as many flouts and curſes as Job had well wiſhes, and God thereby had praiſes; according to that of our Saviour, Matth. 5.16.

And if he were not warmed with the fleece of my ſheep] His ſheep were his owne, elſe his charity had been unwarrantable. Honour the Lord with thy ſubſtance, Prov. 3.9. but ſee it be thine, and not anothers. He that hath a bountiful eye ſhall be bleſſed; for he giveth of his bread to the poor, Prov. 22.9. ſpecially if he have ſpared it out of his own belly to give to the hungry; if it were the bread of his own a[illegible: 1 letter] menſe, or allowance, as ſome interpret it.

Verſe 21. If I have lift up my hand againſt the fatherleſſe.] That is, againſt any that are deſtitute of humane helps and defences. Such to ill treat and oppreſſe, is eaſie for great ones. See Gen. 50, 15, 16. &c. But where the true fear of God is, no ſuch thing will be done. The Tigurines render, Si minitatus ſum Orphano, &c. If I have lifted up my hand in threatning firſt, and then let it fall in ſtriking and puniſhing the fatherleſs or friendleſs.

When I ſaw my help in the gate.] i.e. When by my greatneſſe and grace with the people, I might have born out my worſt miſcarriages; when I might have had more then enow that would have defended, yea applauded me, as the Senate of Rome did Ner[illegible: 1 letter], even for his moſt malapert miſdemeanors, and moſt horrid out [illegible: 1 letter]ages.

Verſe 22. Then let mine arm fall from the ſhoulder-blade] That unworthy arm of mine (as Cranmer cryed out of that unworthy right hand of his, which he therefore burnt firſt,) ſo injuriouſly lifted up againſt the fatherleſſe, verſ. 21. let it never be uſeful to me any more, but let me be puniſhed with that wherewith I have ſinned. God ſometimes takes notice of the offending member: as in Jeroboams withered hand, Abimelechs head, which had ſtolne the Crown, Samſons eyes, the rich mans tongue, the Adultereſſes thigh, Numb. 5.27. This Job knew, and therefore ſubjoyneth this imprecation, Diris ſe devovens, thereby to clear himſelf from Eliphaz his falſe imputations, chap. 22.6, 7. The like may be done by us, but ſparingly, and not without great neceſſity, for the helping of the truth in neceſſity, leſt if we do it falſely or raſhly, God ſay,Acts & Mon. Amen, and ſet ſet his Fiat to it; as he hath done in ſundry inſtances in ſeveral ages: Witneſs Alexander the cruel keeper of New-gate, and his ſon in Law John Peter, who rotted above ground according to their wiſh. So Anne Averies, in Queene Elizabeths dayes: Sir Gervaiſe Ell[illegible: 1 letter]wayes in King James his, hang'd on the Tower-hil, which he conſeſt was juſt upon him, for that in Carding and Dicing he had often wiſhed himſelf hanged, if it were not ſo and ſo.

And mine arme be broken from the bone] Broken to ſhivers, as the word ſignifieth, and by the infamous hands of the hang man, for a terrour to all falſe Judges, as ſome do ſenſe it: Rumpar medins, ſaith Brentius, as Judas burſt in the midſt with a huge crack,Act. & Mon. 962. Acts 1.18. his guts guſhing out; as did likewiſe Foxfords a great Perſecutor in Henry the Eighth; time. Some mens ſinnes go before to judgement, God hanging them up, as it were, in Gibbets, that others may hear and fear, and do no more ſo.

Verſe 23. For deſtruction from God was a terror to me] Such an eminent and exemplary calamity or miſery, as is mentioned in the former verſe, affrighted me from wrong-dealing. I foreſaw the evil event of ſuch practiſes, and therefore durſt not venture. We may not fear the puniſhment only, and not the offence (for that's a ſervile fear, and hath torment:) Neither may we fear the puniſhment more then the offence. But to fear the puniſhment with the offence, the offence being feared in the firſt place, and moſt, this is incident to Saints, and commanded Matt[illegible: 1 letter] 10.28.

And by reaſon of his highneſſe (or excellency) I could not endure] Non pravaluiſſem, ſaith Tremellius. The Hebrew is, I could not; ſcil. Prevail or ſubſiſt. If there be no ſtanding before a Lion, or bearing up ſail before a tempeſt, why ſhould any one think to conteſt with Omnipotency, to ſtrive with his Maker, whom nothing can diſarm or paci[illegible: 1 letter]e, but an humble yeildance to his Juſtice in hope of mercy, with a reſolution to fear before him continually, as the Scripture phraſeth it?

Verſe 24. If I have made gold my hope] If have truſted in uncertain riches, and b[illegible: 1 letter]en high minded, as Paul expounds it, 1 Tim. 6 17.The LXX read Si poſui [illegible: 1 word] in conjugium meum; ſignifying the covetous mans gre[illegible: 1 letter]e love. Minus. Octav. Holding my ſelf ſimply the better or the ſafer for the wealth I have gotten. This is creature confidence, this is flat Idolatry, worſe then that of the belly-god, who ſacrificeth to his gut, but truſteth not to it. An Ancient complaineth (and not without cauſe) Divites facultatious ſuis alligatos magis aurum conſueviſſe ſu[illegible: 1 letter]picere quam coelum, That rich men mind Gol: more then God; and money more then mercy. If wealth be wanting, they ſit down in a faithleſs, ſullen diſcontent and deſpaire; as if they have it, they riſe up in a corky, frothy confidence that all ſhall go well with them. This Saint Paul talls Idolatry, Col. 3.5. Saint James, Adultery, chap. 4.4. and enmity with God, in a ſenſe both Active and Paſſive; for it maketh a man both to hate God, and to be hated by God. Now who would buy Gold at ſo dear a rate?

Or have ſaid to the fine gold Thou art [illegible: 1 word] confidence] This the Mammoniſt ſpeaketh, as if he were bowing before his golden god, whereunto, though he how not the knee, yet with his heart he ſerveth it. (and Obea[illegible: 1 letter]en[illegible: 2 letters] [illegible: 1 word] better then Sacrifice) and with his tongue he talketh to it, ſaying. Thou art my confidence; if thou fail me, I muſt needs ſink, and with all his might he makes after it, as if his life lay upon't, which yet our Saviour ſaith, doth [illegible: 1 letter]ot con[illegible: 1 letter]iſ[illegible: 1 letter] in the abundance of thoſ[illegible: 1 letter] things a man hath, Luke 12.15. ſith (as a ſhip) he may have enough to ſink him, but not enough to ſatisfie him.

Verſe 25. If I rejoyced becauſe my wealth was great] Thoſe that truſt in it cannot but rejoyce in the increaſe of it; though in truth, they do rather revel than rejoyce: for true [illegible: 1 letter]oy is a ſevere thing, ſaith the Philoſopher, and muſt have a better bottom, than theſe bona ſcabelli, than corn, and wine, and outward ſubſtance, Pſal. 4.7. Job rejoyced not, though the world came tumbling in upon him, as we ſay. For he knew, he was but a weathe-ſheep, upon whom the ſhepherd had beſtowed a Bell more than upon the reſt of the flock: and therefore he would not caſt his noſe into the wind, and carry his creſt the higher, for outward proſperity. If God ſhould take what he had ſo graciouſly given, he would bear it not only patiently, but thankfully, and fruitfully, as he did ch[illegible: 1 letter]p. 1.21. ſuffering with joy the ſpoiling of his Goods, as having in Heaven a more enduring ſubſtance, Hebrews 10. ver. 34.

And becauſe mine hand had gotten much] Heb. Had found very much. Per mim[illegible: 1 letter]ſimi verba avaroru[illegible: 1 letter] imitatur. Lavat. This he ſpeaketh in the worldlings language, who aſcribe all they have to their own induſtry and good fortune: God is not in all their thoughts. But Job is of another ſpirit; and as for this ſinful ſelf-aſcribing, he utterly deteſteth and diſavoweth it.

Verſe 26. If I beheld the Sun when it ſhined] Viz. To adore it as the Perſians did, and other heathens. The Egyptians had their Heliepolis, or City of the Sun: and the Canaanites their Timua[illegible: 1 letter]h H[illegible: 1 letter]res, Judg. 2.9. Joſh. 24.30. that is, the fi[illegible: 1 letter]ure of the Sun: ſo called, from the Idolatry there committed, in worſhipping the Sun (though I know there is another reaſon given:) The Perſians conſecrated a Horſe to the Sun; as the ſwifteſt to the ſwifteſt: and the idolatrous Iſraelites had their horſes of the Sun, which Joſiah took away. It is not amiſs to behold the Sun, Moon, and Stars in their pomp and luſtre. It is ſweet, ſaith Solomon. Eccleſ. 11.7. Comfortable, ſaith David, Pſal. 97.11. and uſeful in many reſpects, to minde us of our preſent beauty and ſafety, Rev. 12.1. Pſal. 84.11. and of our future felicity and glory, Matth 13.46. Dan. 12.3. but above all, of Chriſt that Sun of righteouſneſs, Star of Jacob, &c. But this we muſt do: not to worſhip them, as they of old did the Queen of Heaven, (and this is thought to be the ancienteſt idolatry in the world) nor to ſwear by them, as Matth. 5.34. but to ſee and worſhip the Maker of them: which becauſe the blind Ethnicks did not, they were damned, Rom. 1.19. Oh the, what will become of us, who ſee much more of God, by ſo clear a light, in that moltenooking-glaſs, Job 37.18?

Or the Moon walking in brightneſs] Heb. Bright or precious; that is, illightened with the precious light of the Sun, as when ſhe is at Full, and ſhineth like the fineſt Gold: and was therefore idolized by the Heathens, under the names of Phebe, Diana, &c. Of this Idolatry Job here purgeth himſelf; as he had done before of that other of Covetouſneſs.

Verſe 27. And my heart hath been ſecretly [illegible: 1 letter]ticed] ſc. By the Devil, who is [non-Latin text not transcribed], as ſaith Syneſius, a great promoter of Idolatry: and probably had tempted good Job to this ſin alſo; but was bravely repulſed. If I have done this ſecretly, ſaith he, that is, contrary to my open profeſſion of ſincere Religion: See Deut. 27.10.

Or, my mouth hath kiſſed my hand] An action of Idolaters, who kiſſed their Idols that were preſent, 1 King. 19.18. Hoſ. 13.2. (as the Papiſts now do their Mawmets, even to the wearing of hardeſt marble) and to thoſe which were further from them, they held out their hand, and afterwards did put it to their mouth; as an acknowledgement that they had their life and breath from them, ſaith D[illegible: 2 letters]date, as a ſigne of ſubjection, ſaith Piſcator, from Gen. 41.40. Pſal. 2.12. Kiſs the Sun ſc. Plut. in Caton. Uticenſ. with a kiſs of homage, ſuch as wherewith Samuel kiſſed Saul, 1 Sam. 10.1. And Plutarch ſaith, that not to all, but to ſome ſpecial Commanders in chief, and Captains General it was granted among the Romans, That the hand ſhould be kiſſed before them by way of honour: and this was called,In Cantic. [illegible: 1 letter]erm. 4. adorare, quaſi applicare manum ados, That ſaying of Bernard is worthy the inſerting, Qui in ſe, non in Domino gloriatur, manum ſuam ofculatur; He that glories in himſelf, and not in the Lord, kiſſeth his own hand, and is, interpretativè, an Idolater.

Verſe 28. This alſo were an iniquity to be puniſhed by the Judge] No leſs than Adultery, but rather more. This alſo is iniquitas judiciaria, a God-provoking, Land-deſolating ſin, a wickedneſs with a witneſs, a capital crime: ſee verſe 11. and take notice how theſe ſoule ſins ſwell in Jobs eyes as ſo many toads: and how full in the mouth he is in ſpeaking of them.

For I ſhould have denyed the God that is above] Far above any of theſe deaſtri gentium, even the moſt high God, Gen. 14.18.22. I ſhould rob the Maſter, to give to the ſervant: aſcribe that to the creature, which is due only to the Creator: this he will by no meanes endure. For, be the gods of the Heathens good-fellows, ſaith One; the true God is a jealous God, and will not ſhare his Glory with another.

Verſe 29. If I rejoyced at the deſtruction of him that hated me] If I rejoyced at his ruine, or fed my thoughts with his fall. Fleſh and blood would have taught him ſo to do; there being nothing more natural to us than revenge: as we ſee in little ones. Heathens commended it for manhood, and held it out as ſweeter than life it ſelf. At vindict a bonum vitâ jucundius ipſâ.Ariſt. Rhet. c. 1. lib. 9. Howbeit ſome Heathens profeſſed againſt it, as Seneca; Immans verbum eſt ultio, ſaith he; Revenge is unmanly, both word and thing. And, Qui ulciſcitur excuſatius pecat; he that avengeth himſelf, ſinneth, though he hath ſome colour for his ſin. Socrates is famous for forgiving of injuries: and Julius Caeſar, when he had Pompey's head preſented to him,Non mihi places vindicta, ſed victoria. wept, and ſaid, I ſought not revenge, but victory. Both Law and Goſpel forbids revenge: and Job, who lived before both, obeyed both; as here appeareth. Enemies he had, but he hated them not. That of Solomon was his practiſe, Rejoyce not when thine enemy falleth, and let not thine heart be glad when be ſtumbleth, &c. Prov. 24.17, 18. See the Note there.

Or lift up my ſelf, when evil found him] Sin will find men out ſooner, or later; Nomeſis ſemper à tergo; and they called her [non-Latin text not transcribed], becauſe unavoidable. Men, may ſhuffle from ſide to ſide, as Balaams Aſs did; but there's no eſcaping this puniſhing Angel. God will purſue wicked men to deſtroy them, till ſuch time as they throw the Traytors head over the wall. Now, good Job had put over his enemies to God, that he might order them, (which alſo he did) and therein did himſelf no diſſervice. But how did Job deport himſelf toward them in this caſe? Did he lift up himſelf and inſult? Did he beſtir himſelf, (as Broughton here elegantly tranſlateth) and was he well apaid? Nothing leſs.

Verſe 30. Neither have I ſuffered my mouth to ſin] Heb. My palat; which is one of the nine inſtruments of ſpeech. I have not ſo much as broken out into any paſſionate word againſt him: but when I was raging ripe, I refrained, and forbore boiſterous and bluſtering expreſſions, whereby ſome would have vented their choler in ſuch a caſe. Nothing is more eaſie and ordinary than to curſe an enemy; by prayer at leaſt to turn him over to God to be puniſhed; as David did Nabal, and it was ſoon done. But Job, out of private revenge, durſt not do this, whatever David did out of a zeal of Gods glory, which wicked men ſought to deface.

By wiſhing a Curſe to his Soul] Heb. By asking his life by a Curſe. Job knew that curſing men, are curſed men, Pſal. 109.18. If the Prophets curſed their enemies at any time, as Eliſha did the Children at Bethel, and David oft in the Pſalmes, it was not livore vindictae, ſed zelo juſtitiae; not out of a vindictive ſpirit,G[illegible: 1 letter]rram but by the inſtinct of Gods holy ſpirit, and out of zeal for Gods glory. Our rule is, Bleſs them that perſecute you; bleſs and curſe not, Rom. 12.14. Render not evil for evil, or rayling for rayling; but contrariwiſe bleſs, knowing that we are thereunto called, that we ſhould inherit a bleſſing, 1 Pet. 3.9. Epiphanius and Chryſoſtom falling out about Origens writings, wiſhed a curſe to one another; and it fell out accordingly; the one died ere he came home, and the other was unbiſhoped.

Verſe 31. If the men of my tabernacle ſaid not] Contubernales, ſive domeſtici; thoſe of my family and familiarity. A man is to take heed of the iniquity of his heels, that is, of his followers and attendants at the heels, as ſome ſenſe that text, Pſal. 49. 5. for theſe will be apt enough to put a man upon courſes of revenge, as they dealt by David, 1 Sam. 24.4. and 26.8. 2 Sam. 16.9. and by the ſon of David, Luke 9.54. And thus Iſidor, Cajetan, and others, interprete theſe words, as if they were added to the former verſ. 29, 30. further to commend Jobs love to thoſe that hated him. For although he were put on by his domeſticks, who ſeeing their Maſter deſpitefully uſed, would have torn thoſe his enemies in pieces: yet he was not moved thereby, but contained and kept them in from ſuch violence. Beza thus paraphraſeth this text; And yet I proteſt that I wanted not ſetters on even amongſt mine own houſhold ſervants, who ſtill perſwaded me to requite thoſe injuries which I received with moſt bitter revenge: nay, their minds were ſo incenſed, that they cryed out, That they ſhould never be ſatisfied on them, no not though they had eaten them up quick.

Oh that we had of his fleſh!] So barbarous and bruitiſh is revenge.See Pſal. 27.2. Eraſmus telleth of a Frier Auguſtine of Antwerp; that he openly in the Pulpit wiſhed that Luther were there, that he might bite out his throat with his teeth.Epiſt. lib. 16. ad obtrectat. I can hardly forbear with theſe nailes of mine to be thy death, ſaid Frier Bruſierd to Bilney the Martyr. At the town of Barre in France, the Italians, in hatred of Lutheraniſ[illegible: 1 letter]e, Acts & Mon. fol 914. Ibid. 1951. brake forth into ſuch fury, that they ript up a living child, took out his Liver, being as yet red hot, and eat it as meat. Chriſtiern King of Denmark pulled the dead body of his Enemy Steven, the Swediſh General, out of the grave,Val. Max chriſtian. 138. inuſitataqus rabie dentibus adpetiit, and like a mad dog, tore it with his teeth. The Jewes, in Trajans time, having one Andrew for their Captain, cut in pieces about Cyrent, many Greeks and Romans, eating their fleſh, beſmearing themſelves with their blood, and clothing themſelves with their skins. The like they did alſo about Cyprus, and in Egypt, Xiphil in Dist. to the ſlaughtering of above four hundred thouſand people. Tacitus noteth of the Jewes in general, that they are very kind among themſelves, but contra o[illegible: 1 letter]uts alies hoſtile adium, againſt all others they bear hoſtile hatred. Home homini [illegible: 1 word].

We cannot be ſatisfied] But with his heart blood. It is as eaſie to quench the fire of Aetna, Planeè inexplebile eſt vindictae deſiderium. Mercer. as the thoughts fired by revenge. See Pſal. 124.3. & 14.4.

Verſe 32. The ſtranger did not lodge in the ſtreet] Job was ſo far from liking and commending thoſe enraged ſtomacks of his ſervants; that he would not ſuffer ſtrangers to lodge abroad in the night ſeaſon. Gregory noteth here, that he ſpeaketh firſt of his pacifick diſpoſition toward his enemies, and then of his hoſpitality: becauſe, ſaith he, the heart muſt firſt be freed from malice and wrath, and then charity is to be exerciſed, that we might be accepted. Abraham neither ſet up an Altar to God, nor ſhewed himſelf forward to entertain ſtrangers, till Lot and he were reconciled. Hoſpitality is commended to our practiſe, both by the Prophet Iſaiah, chap. 58.7. by St. Paul, Rom. 12.13. Heb. 13.2. and by St. Peter, 1 Epiſt. 4.9. Of Cranmer, Tremellius teſtifieth, that he was home [non-Latin text not transcribed] nec minù [non-Latin text not transcribed], humane and hoſpitable, Epiſt. 57. [non-Latin text not transcribed] after the example of Abraham and Lot, whom Syneſius therefore calleth, [non-Latin text not transcribed], God-entertainers: Julian the Apoſtate reckoneth the hoſpitality of the Primitive Chriſtians,Chryſ. in Joan. [non-Latin text not transcribed] Hinc tot olim Xenodochia. among thoſe three things that cauſed their Religion to be ſo generally embraced. Of the Waldenſes alſo, thoſe ancient Proteſtants in Germany, it is reported that they could travel from Colen to Millain in Italy; and every night lodge with Hoſts of their own profeſſion, who would bid them heartily welcome.

But I opened my doors to the Traveller] I bid the weary wayfaring man welcome to my houſe,Jupiter [non-Latin text not transcribed] dicebatur. Ad viam, vel verſus viam. and kept a good table for ſuch. Menſares ſacra eſt, per quam Deus honoratur praeſes amicitiae & hoſpitii. Job was known to be a good houſe-keeper, and was much reſorted to: he ſet open his gate in the high-way; ſo Beza (after Mercer) rendreth this text. It was his will, That that part of his houſe which bounded upon the high-way-ſide, ſhould alwayes lye open to harbour Paſſengers.

Verſe 33. If I covered my tranſgreſſion as Adam] A tranſgreſſour then Job yieldeth himſelf: the lives of the beſt alive are fuller of ſins, than the firmament is of ſtars, or the furnace of ſparks. But he did not Adam-like, or after the manner of men, cover or conceale them, extenuate or excuſe them, denying them (as Cain did, Gen. 4.9. and Gehezi. 2 King. 5.25. and Ananias, Act. 5.8.) or at leaſt, dealing with them as the unjuſt Steward did, who for an hundred ſet down fifty. Adam went about to hide his ſin, alledging, non cauſam pro cauſa; that for the cauſe of his flight that was not the true cauſe thereof, viz. the voice of God, his fear thereupon, his nakedneſs, &c. thus ſin and ſhifting came into the world together. Secondly, when that would not do, but that he was driven from that [non-Latin text not transcribed], then he ſeeks to excuſe it, by accuſing God, and transferring the blame upon him, for giving him a woman to tempt him, Gen. 3.12. The like hereunto do they that plead Predeſtination, or Conſtellations, or natural inclination, &c. that put God to his proofs as they did, Jer. 2.35. Job was none ſuch: but made it his daily practiſe to acknowledge his iniquities againſt himſelf, Pſal. 32.5. and with utmoſt aggravation from all the circumſtances: laying open how many tranſgreſſions were wrapt up in each ſin, as it is Levit. 16.21. leſt as Samuel once ſaid to Jeſſe, Are here all thy ſons? ſo God ſhould ſay to Job, Are theſe all thy ſins? and, there being but one only covered, that one ſhould prove deſtructive to his ſoul, as that baſtard Abimelech did to all his brethren. But now that he freely and fully confeſſeth his offences, he is ſure to find mercy, Prov. 28.18. No man was ever kept out of heaven for his confeſſed badneſs: many are, for their ſuppoſed goodneſs.

By hiding [illegible: 1 letter]in[illegible: 1 letter] iniquity in my boſom] As ſilly men think to do, 1 From God, who is all-eye, and every man before God is all-window, ſo that he needs not a window in his boſom (as the Heathen Momus wiſht) for God to look in at, Job. 34.22. 2 From the world; which yet they cannot alwayes do: for God that deſcryeth will alſo diſcover all, ſooner or later; elſe how ſhould that be fulfilled, The name of the wicked [illegible: 1 word]. Broughton rendreth it, By hiding mine iniquity of ſelf-love: So Kimchi alſo readeth it. Tremellius to the ſame ſenſe, Ex dilectione mei. And ſurely it is this ſinful ſelf-love that cloſeth up mens lips, and keepeth them from pouring out their ſouls, as water before the Lord. Some deal with their ſouls as others do with their bodies: when their beauty is decayed, they deſire to hide it from themſelves, by falſe glaſſes, and from others by painting; ſo their ſinnes from themſelves by falſe gloſſes, and from others, by excuſes. But this was not Jobs practiſe; for though hee were a great man, and able enough to have cruſhed thoſe that ſhould accuſe him of any miſcarriage, yet he was far from it: as he ſets forth in the next verſe.

Verſe 34. Did I fear a great multitude?] Or, Though I ſhould have terrified a great multitude, yet the moſt contemptible of the Families frayed me (or humbled me) ſo that I held my peace, and went not out of door; q d. I could by my greatneſſe have born out my miſdemeanors, and who durſt have once queſtioned me, or quackt before me? But this I did not, I durſt not; as being rein'd in by the reverential fear of God; yea, rather, if any one, though but of the meaneſt rank, had come to me, and admoniſhed me friendly of my faults, or elſe more ſharply reproved me, I took it well a worth from him, not once opening my mouth to contend with him for my ſins, nor at all ſtirring out of doores to do him hurt. Let's fight with our faults, and not with our friends that tell us of them, ſaid that German Emperour. And when a poor Hermit came to our Richard the Firſt. Anno 1195. and preaching to him the words of eternal life, bade him be mindful of the ſubverſion of Sodom, Hoveden. f. 428 and abſtain from things unlawful; otherwiſe (ſaid he) the deſerved vengeance of God will come upon thee: the King laid theſe things to heart, and became more devout and charitable to the poor, &c.

That I kept ſilence, and went not out of door] I replied not in defence of what evil I had done; I cryed not, as they uſe to do in Courts of Juſtice, Non feci, Not guilty, I held my tongue, and hid my head. but, Me, me, ego qui feci, I am verily guilty, and for this cauſe I went not out of doors, but kept me at home as much as I might, through ſhame and grief for what I had done amiſſe. This was right: and this ſeemes to me to be the right Interpretation of the Text among thoſe many others that are brought by Expoſitours.

Verſe 15. O that one would hear me] Quis det mihi auſoultantem mibi? O that after all this purging and praiſing of my ſelſe (wherein I take no pleaſure, but that I muſt do it, unleſſe I will betray mine innoceney, and lye under heavy imputations) ſome one would help me to a fair trial I that God, who is beſt able, would undertake the buſineſſe, and effectually vindicate me from thoſe calumnies and contumelies that are caſt upon me.

That the Almighty would anſwer me] i. e. That he would give a reaſon why he dealt ſo harſhly with me. This was Jobs deſire, or mark he aimed at,Hac in re petenda nimis importunus eſt. Merl. with confidence enough: but ſure he ſhould have carried the matter with more modeſty and lowly-mindedneſſe, with more reverence and godly fear, ſith our God is a conſuming fire; ſith he is greater then our conſciences; neither may we ever forget the infinite diſtance and diſproportion that is betwixt him and our ſelves.

And that mine adverſary had written a Book] Heb. The man of my contention; mine Antagoniſt, that he had made his declaration, and ſet down his charge. By theſe and the following expreſſions, Job denoteth his innocency and plerophory of faith, wherewith he was well acquainted, and whereby he was exceedingly ſupported. Oh that we could as bravely bear all contumelies and contempts for our conſciences; wearing them as Crowns and confirmations of our conformity to Chriſt.

Verſe 36. Surely I would take it on my ſhoulder] As a father doth his darling, or as a Standard-bearer doth his Enſign, or as a man carrieth his moſt deſirable things out of a common combuſtion.

And bind it as a Crown to me] Heb. Crownes; I ſhould be very proud of it, as we uſe to ſpeak, and take it for a great glory, as not doubting with much eaſe and with a trice to confute it; or at leaſt to ſlight it. The laſh of lewd tongues, it is as impoſſible to avoid, as neceſſary to contemne. The beſt Apology to ſuch, is that of Iſaac to his brother Iſhmael, patience and ſilence. If any reply be made, it ſhould be like that of the faithful Steward to his paſſionate Lord, who called him knave and worſe, Your Honour may ſpeak as you pleaſe, but I believe not a word that you ſay, for I know my ſelf an honeſt man. Do well, and hear ill, is written upon heaven gates, ſaid that holy Martyr. A bad report is the ordinary reward of very well doing, which made Luther wax proud even of his reproach, as he ſaid himſelf,Tom. 1. oper. Latin. p. 311. Indies magis mihi placeo, ſuperbus fio, quòd video nomen peſſimum mihi creſcere. I pleaſe my ſelf herein every day more and more; I grow even proud of this, that I hear every day worſe and worſe for well doing: Surely ſhould ſuch curres wag their tailes and not their tongues, I ſhould ſuſpect mine owne innocency; as Phocion did, when the Athenians liked his Oration. And in another place he ſaith,Epiſt ad Nic. Hau[illegible: 1 letter]m. Major eſt mihi timor in landibus; gandium vero in maledict is & blaſphemi[illegible: 1 letter]s; When I am praiſed, I am afraid all is not well; but when I am reproached and railed on, it is a joy to me; for this will be accounted to my reckoning at the laſt day; this will adde weight to my Crown of Glory. Reproaches, as they make graces more ſplendent, ſo they will make glory more radiant: as the more dirty feet tread and rub, the more luſtre they give the Figure graven in gold. Hence Auſtin, Whoſoever (ſaith he) willingly reproacheth me, the ſame doth, though againſt his wil, add to my reward in heaven. And this I take for a great glory (ſaith Jerome) all the Hereticks rail at me.

Verſe 37. I would declare unto him the number of my ſteps] I would tell him all that ever I know by my ſelf, and turn him the inſide outward, deal ingenuouſly with him, and make him my Confeſſour; and ſo help him make up his book. Elice igitur hinc, ſaith Lavater. Hence we may learn ſo to demean our ſelves in all companies and conditions of life, that we may neither be aſhamed to live, nor afraid to d[illegible: 1 letter]e; and that we need not care though our greateſt enemies knew of our worſt practiſes, though our faults were written in our foreheads, as they ſay. Of Socrates, Pliny ſaith,Nat. Hiſt. l. 7. cap 31 [illegible: 1 letter]ell. l. 2. That his name was not the name of a man, but of integrity it ſelf. Of Cato Major, Paterculus ſaith, that he was free from all humane Vices, and as like to vertue it ſelf, as might be. Tully ſaith, That he was one of thoſe few that lived and dyed with glory. How much more truly and boldly may we affirm the like of Joſeph, Moſes, Samuel, Daniel, Nehemiah, Paul, who knew nothing by himſelfe, Melancthon, George Prince of Anhalt, John Bradford, and many other famous in their generations, whom for their piety and patience, as their enemies could not but admire, ſo their friends could never ſufficiently extoll then. This is no ſmal help to the Cauſe, ſaid Eraſmus concerning Luther, that his enemies can find no fault or flaw in his life.

As a Prince would I go neer unto him] Id eſt, Animo hereico & imperterrito, quippe benè ſibi conſcio; that is,Piſcat. With an heroical ſpirit, and anundanted courage; I would not ſhrink back, or flinch him a jot, as having a clearing chearing conſcience that feareth no colours, that would not budg or yeild an hair for an Angels Authority, Gal. 1.8. Quaſi Princeps, hoc eſt, animo liberrimo & expoſitiſſimo, &c. ſaith Brentius; As a Prince againſt whom there is no riſing up. I would ſpeak my mind, and lay open the whole matter of my deportment very freely and fully, that both preſent and future ages might judge of it. Of Trajan the Emperour it is recorded, That he neither hated nor feared any man living.Nicepb. l. 2. c. 40 And of Trajan General to Valens the Arian Emperour, That as he could ſpeak his mind fitly, ſo he durſt ſpeak it freely. Think the ſame of Job.

Verſe 38 If my Land cry againſt me] As unjuſtly gotten: Where we have an elegant Proſopopeia, not unlike that of the Prophet, Hab. 2.11, 12. where the ſtone out of the wall cryes out againſt the Oppreſſour, and the tignum è ligno, the beame out of the timber anſwereth it by a woful antiphony. It hath been noted before, that Goropins will have the Engliſh to be called, Angli, becauſe they were good Anglers, and had skill to lay divers baits when they fiſhed for other mens livings. May it be our care to diſprove him,Polydor, Virgil. and to ſhew our ſelves Angels rather (as Gregory the Great derived us) and our Land to be Regnum Dei, the Kingdome of God, as it was anciently counted and called, by the holineſſe and righteouſneſſe exerciſed amongſt us. Theſe two make up one perfect paire of Compaſſes, which can take the true latitude of an upright heart (ſuch as Jobs was, witneſſe this whole Chapter.) The firſt like the top of Jacobs Ladder, reacheth to heaven: the ſecond, like the foot of the Ladder, reſteth on the earth, or rather walketh about in a perfect circle of all ſuch duties as one man oweth to another. Job was famous for both, whatever his friends furmiſed or ſuggeſted to the contrary: He was righteouſly religious, and religiouſly righteous; exerciſing the firſt Table of the Law in the ſecond, and caring to keep alwayes a conſcience void of offence toward God and toward men, Act. 24.16.

Or that the furrowes thereof likewiſe complain] Heb. Weep, ſcil. As it were,Siplorant porca out of a deſire after their old right Owner, from whom they are detained, as was Naboths Vineyard.

Verſe 39. If I have eaten the fruits thereof without money] i.e. Not paying the Labourers their wages, which is a boney ſin, Am. 5.12, 13. A crying cruelty, James 5.4. ſuch as hath a woe hanging on the heeles of it, Jer. 22.17. See what ſinns it is ſet amongſt, and what puniſhment is awarded to it, Malach. 3.5. Let Laban be guilty of it, Gen. 31.7. but Job proteſteth againſt it here with an imprecation.

Or have cauſed the owners thereof to loſe their life] That is, the occupiers thereof, the poor Rent-holders (by racking their rents) to miſſe of a ſubſiſtence, ſo that they could not make a living of it with all their labour. Owners of the Land he calleth them improperly; ſith the Land was his, as in the former verſe: but if he had the propriety, they had the paines, and therefore ſhould have had a livelihood, as Solomons Vine-dreſſers had, Cant. 8.12. but ſo had not Pharaohs Laboureres, the poor oppreſſed Iſraelites, who toyled like horſes, and yet were held to ſo hard allowance, that they were weary of their lives, and their ſoules were ready to expire, as the Hebrew here hath it. Priſoners pitance many poor Tenants have, ſuch as will neither keep them alive, nor ſuffer them to dye.

Verſe 40 Let thiſtles grow in ſtead of wheat] This was a piece of that firſt, [non-Latin text not transcribed] Arvum ab Heb. Arur, accurſed. Curſe, Geneſ. 3.18. under which the earth hath lain bed-ridden, as it were, ever ſince, waiting for the coming of the Son of God, that it may bee delivered from the bondage of corruption, Rom. 8.20. and Job wiſheth it as due to him, Ex lege Tali[illegible: 1 letter]nis, if he ſhould be guilty of the fore-mentioned cruelty, Jam. 2.13.

And cockle in ſtead of Barley] Lolium & lappae, ſtinking ſtuffe the word ſignifieth, as thoſe were ſtinking grapes, Iſaiah 5.2, 4. rotten, corrupted, [non-Latin text not transcribed]. Frumentum aduſtum. vitiated; and as that was blaſted corn, yeelding nothing better then duſt and chaffe, Mat. 13.25. Whereas Wheat and Barley are the precious fruits of the earth, James 5.7. whereof when the Metapontines had one yeare a great corp, [non-Latin text not transcribed] Scrabo. they dedicated to their god at Delphos, in token of thankfulneſs, an Harveſt graven in gold.

The words of Job are ended] i.e. His Conference with his three friends, whom having before ſilenced, and now for himſelfe ſufficiently apologized, he putteth a period to that diſcourſe; having (as Octavius once ſaid to Decius) to the underſtanding ſpoken ſufficient, and to the ignorant or obſtinate too much, had he ſaid leſſe.