Job 31:3 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.

Is not destruction to the wicked?.... It is even to such wicked men, who live in the sin of fornication, and make it their business to ensnare and corrupt virgins; and which is another reason why Job was careful to avoid that sin; wickedness of every sort is the cause of destruction, destruction and misery are in the ways of wicked men, and their wicked ways lead unto it, and issue in it, even destruction of soul and body in hell, which is swift and sudden, and will be everlasting: this is laid up for wicked men among the treasures of God's wrath, and they are reserved that, and there is no way of deliverance from it but by Christ: and a strange punishment to the workers of iniquity; the iniquity of fornication and whoredom, Pro 30:20; who make it their business to commit it, and live in a continued course of uncleanness and other sins; a punishment, something strange, unusual, and uncommon, as the filthy venereal disease in this world, and everlasting burnings in another; or "alienation" (y), a state of estrangement and banishment from the presence of God and Christ, and from the society of the saints, to all eternity; see Mat 25:46. (y) "et abalienatio", Munster; "et alienatio", V. L. Pagninus, Montanus, Mercerus, Drusius, Schmidt.

Is not destruction to the wicked? and estrangement to the workers of iniquity? The speedy comforting of the good is the end of the wicked had regard to. For while by the destruction of those they see the evil that they escape, they account as light whatever of adversity they undergo in this life. So then let the lost sinners now go, and satisfy the desires of their gratifications; in the sentence of their end they are destined to feel that in living badly they were in love with death. But let the Elect be chastened with a temporary infliction of the rod, that strokes may reform from their wickedness those whom fatherly pitifulness keeps for an inheritance. For now the righteous man is scourged und corrected by the rod of discipline, because he is being prepared for the Father's estate of inheritance. But the unjust man is let go in his own pleasures, because temporal good things are supplied to him in the same degree that eternal ones are denied him. The unjust man, whilst running to a deserved death, enjoys pleasures unrestrained; inasmuch as the very steers too that are destined to be slaughtered are left in free pastures. But on the other hand the righteous man is restrained from the pleasantness of transitory gratification, because doubtless the steer too which is assigned to life for the purpose of labour, is held under the yoke. To the Elect, earthly good in this life is denied; because sick persons too, to whom there is a hope of their living, never have allowed them by the physician every thing they long for. But to the lost sinners the good things are granted, which they long after in this life, because to the sick too who are despaired of there is nothing denied that they desire. So then let the righteous weigh well, what are the evils that await the wicked, and never envy their happiness which runs past. For what is there that they should admire about the joys of those, when both themselves are by a rough road making their way to the Country of Salvation, and those as it were through pleasant meadows to the pit? Therefore let the holy man say, Is not destruction to the wicked? and estrangement to the workers of iniquity? Which same term of estrangement would have sounded harder, if the interpreter had retained it in the parlance of his own tongue. For what with us is called 'estrangement' is among the Hebrews termed 'anathema.' And so there will then be 'estrangement' to the wicked, when they see that they are an 'anathema' to the inheritance of the Strict Judge, because here they set Him at nought by wicked practices. So then let the wicked flourish, strange to the flowering of the Eternal Inheritance. But let the righteous look to themselves with discreet attention, and in all their actions be in dread for that they are seen by the Lord. Whence it is fitly added directly;

Second, the reason why he shunned the sin of lust is the damage which it brings upon men, which is twofold. One is corporeal, when a man because of the sin of lust incurs danger to his person and property, and so he says, "Is it not damnation for the wicked?" as if to say: The evil man who is involved in this sin rushes to damnation. Another damage is the impediment to doing good works, and so he says, "and aversion for those doing evil," for violent pleasure drags the soul more to itself. So men given to lust abandon good works, and even good talk.

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.

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?

(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).

Answer to the question in Job 31:2. strange--extraordinary.