Job 31:11 Komentář

Job had often protested his integrity in general; here he does it in particular instances, not in a way of commendation (for he does not here proclaim his good deeds), but in his own just and necessary vindication, to clear himself from those crimes with which his friends had falsely charged him, which is a debt every man owes to his own reputation. Job's friends had been particular in their articles of impeachment against him, and therefore he is so in his protestation, which seems to refer especially to what Eliphaz had accused him of, Job 22:6, etc. They had produced no witnesses against him, neither could they prove the things whereof they now accused him, and therefore he may well be admitted to purge himself upon oath, which he does very solemnly, and with many awful imprecations of God's wrath if he were guilty of those crimes. This protestation confirms God's character of him, that there was none like him in the earth. Perhaps some of his accusers durst not have joined with him; for he not only acquits himself from those gross sins which lie open to the eye of the world, but from many secret sins which, if he had been guilty of them, nobody could have charged him, with, because he will prove himself no hypocrite. Nor does he only maintain the cleanness of his practices, but shows also that in them he went upon good principles, that the reason of his eschewing evil was because he feared God, and his piety was at the bottom of his justice and charity; and this crowns the proof of his sincerity. I. The sins from which he here acquits himself are, 1. Wantonness and uncleanness of heart (Job 31:1-4). 2. Fraud and injustice in commerce (Job 31:4-8). 3. Adultery (Job 31:9-12). 4. Haughtiness and severity towards his servants (Job 31:13-15). 5. Unmercifulness to the poor, the widows, and the fatherless (Job 31:16-23). 6. Confidence in his worldly wealth (Job 31:24, Job 31:25). 7. Idolatry (Job 31:26-28). 8. Revenge (Job 31:29-31). 9. Neglect of poor strangers (Job 31:32). 10. Hypocrisy in concealing his own sins and cowardice in conniving at the sins of others (Job 31:33, Job 31:34). 11. Oppression, and the violent invasion of other people's rights (Job 31:38-40). And towards the close, he appeals to God's judgment concerning his integrity (Job 31:35-37). Now, II. In all this we may see, 1. The sense of the patriarchal age concerning good and evil and what was so long ago condemned as sinful, that is, both hateful and hurtful. 2. A noble pattern of piety and virtue proposed to us for our imitation, which, if our consciences can witness for us that we conform to it, will be our rejoicing, as it was Job's in the day of evil.

INTRODUCTION TO JOB 31 In this chapter Job gives an account of himself in private life, of the integrity and uprightness of his life, and his holy walk and conversation, with this view, that it might be thought that the afflictions which were upon him were not on account of a vicious course of life he had indulged unto, as was suggested; and he clears himself from various crimes which it might be insinuated he was guilty of, as from unchastity; and he observes the method he took to prevent his falling into it, and the reasons that dissuaded him from it, Job 31:1; from injustice in his dealings with men, Job 31:5; from the sin of adultery, Job 31:9; from ill usage of his servants, Job 31:13; from unkindness to the poor, which he enlarges upon, and gives many instances of his charity to them, Job 31:16; from covetousness, and a vain confidence in wealth, Job 31:24; from idolatry, the worship of the sun and moon, Job 31:26; from a revengeful spirit, Job 31:29; and from inhospitality to strangers, Job 31:32; from covering his sin, Job 31:33; and fear of men, Job 31:34; and then wishes his cause might be heard before God, Job 31:35; and the chapter is closed with an imprecation on his head if guilty of any injustice, Job 31:38.

For it is a fire that consumeth to destruction,.... Referring either to the nature of the sin of uncleanness; it is inflammatory, a burning lust, a fire burning in the breast; see Co1 7:9; or to the effect of it, either the rage of jealousy in the injured person, which is exceeding fierce, furious, and cruel, like devouring fire, not to be appeased or mitigated, Pro 6:34; or else it may respect the punishment of this sin in the times of Job, and which we find was practised among the Gentiles, as the Canaanites, Job's neighbours, burning such delinquents with fire; see Gen 38:24; or rather the wrath of God for it, which is poured forth as fire, and burns to the lowest hell, and into which lake of fire all such impure persons will be cast, unless the grace of God prevents; and which will be a fire that will consume and destroy both soul and body, and so be an utter and everlasting destruction, Rev 21:8; and would root out all my increase; even in this world; adultery is a sin that not only ruins a man's character, fixes an indelible blot upon him, a reproach that shall not be wiped off, and consumes a man's body, and destroys the health of it, but his substance also, the increase of his fields, and of his fruits, and by means of it a man is brought to a piece of bread, to beg it, and to be glad of it, Pro 6:26.

For this is an heinous crime; and the chiefest iniquity. For it is a fire that consumeth to destruction, and that rooteth out all increase. There is this difference between 'sin' and 'crime,' that all crime is sin, but not all sin is crime. And in this life there are numbers without crime, but no one can be without sins. And hence the holy preacher, when he was describing a man worthy of the grace of the priesthood, never said, 'if any be without sin,' but if any be without crime. But who can be without sin, when John saith, If we say that we have no sin we deceive ourselves, and the truth is not in us. In which same distinction of sins and crimes it deserves to be considered, that occasional sins pollute the soul, while crimes slay it; whence blessed Job in characterizing the crime of lust says, It is afire that consumeth to destruction, in this way, that the heinousness of this atrocity not only stains to the length of defilement, but devours to the extent of destruction. And because howsoever many other good deeds there may be, if the enormity of lust is not washed out, they are overwhelmed by the immensity of this crime, he added going on, and rooting out all offsprings, for 'the offsprings' of the soul are good practices. Which soul, nevertheless, if the right order being reversed, the flesh exercises dominion over, all the things that are put forth well are consumed by the fire of lust. For before the eyes of Almighty God the works of righteousness and of pitifulness are none at all, which are shewn to view unclean by the infection of corruptness. For what does it profit, if a man heartily compassionates the need of his neighbour, whilst he heartlessly destroys himself, being the habitation of God? So then if by purity of the heart the flame of lust be not quenched, any virtues whatever spring up in vain, as it is spoken by Moses; For a fire is kindled in Mine anger, and shall burn unto the lowest hell, and shall consume the earth, with her increase, and set on fire the foundations of the mountains. For 'a fire consumes the earth and her increase,' when lust consumes the flesh, and all things done well thereby. For whatsoever comes forth belonging to the fruitage of righteousness, this, surely, the flame of corruption burns up. So, then, let him say, For it is a fire that consumeth to destruction, and that rooteth up all increase. Because if there be no stand made against the mischief of corruptness, even those things assuredly come to nought, which seemed to be good. But some there are whom bad qualities are apt to bring down to humility, and good ones exalt to pride of heart. So then it is necessary for us to enquire, whether blessed Job in this extraordinary pureness of chastity was at the same time humble? Now the holy man, whilst he held the highest range of virtues, plainly discourses what low thoughts he entertained of himself, when he subjoins,

He shows why he avoided this sin saying, "This is a sinful thing," because it is against the law of God which bound a man and a woman in matrimony. (cf. Matt. 19:6) "And," if one considers human justice, it is, "the greatest evil," because the greater the good taken away, the greater the injustice. If someone should steal a cow, it will be a greater injustice than if he should steal a sheep, and so it is punished by a greater penalty, as Exodus says. The man who commits adultery takes away the greatest thing from a man, his wife, who is one flesh with him (Gen. 2:24). He also takes away the certainty of offspring and consequently, the whole succession of his patrimony, which because of adultery, sometimes accrues to strangers.

The words and prophecy of King Lemuel, and what his mother taught him, Pro 31:1, Pro 31:2. Debauchery and much wine to be avoided, Pro 31:3-7. How kings should administer justice, Pro 31:8, Pro 31:9. The praise of a virtuous woman and good housewife, in her economy, prudence, watchfulness, and assiduity in labor, vv. 10-29. Frailty of beauty, Pro 31:30, Pro 31:31.

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.

(Job 31:1-40) 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. 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 (Pro 6:25; Mat 5:28).

In the earliest times punished with death (Gen 38:24). So in later times (Deu 22:22). Heretofore he had spoken only of sins against conscience; now, one against the community, needing the cognizance of the judge.