Job 31:18 Kommentar

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.

If I have seen any perish for want of clothing,.... A man may be in such poor circumstances as to want proper clothing to cover his naked body with, and preserve it from the inclemencies of the weather, and for want of it be ready to perish or die with cold. Job denies he had seen any such; not that he had never seen persons in such perishing circumstances; but he had not seen them as to "despise" them, as the Vulgate Latin version, as to have them in contempt, or look at them with disdain because of their poverty and rags, or sordid apparel; or so as to "overlook" them, as the Septuagint version, to neglect them, and to take no notice of them, and make no provision for their clothing, a warm and comfortable garment, as in Job 31:20, or any poor without covering; without clothing sufficient to cover himself with, and keep him warm; Job had seen such objects, but he did not leave them in such a condition; he saw them, and had compassion on them, and clothed them.

For from my infancy compassion grew up with me, and from my mother's womb it came forth with me. For though commiseration was a thing at his own command, that it should gain growth with himself, yet it is plain that it was not a thing at his own command that it should 'come forth from the womb along with himself.' Therefore it is plain that he attributes nothing to his own goodness, in that surely he bears witness that he received this same by the gift of his creation. The good then which he implies that he had derived from his creation, it is assuredly plain that he tells to the praise of the Creator, shewing that it was from Him and no other that he had obtained that he should he pitiful, from Whom he obtained that he should be; because as by his own act he was not created in the womb, so neither by his own goodness was he full of pity from the womb. But it is to be taken thought of by us that he declares; it grew up with me. For there are some who as they grow to years, go off from innocency. But whilst to the Elect the age of the body increases without, within, if it may be allowed to say so, the age of virtue increases. It goes on;

He shows why he was merciful in this way in two ways: first, from long-studied habit he began in childhood, and so he says, "Since mercy has increased in me from my infancy." As he grew in years, so he practiced the works of mercy more. Second, because he had a natural inclination to mercy, like other men commonly have certain inclinations to different virtues, and so he says, "it came forth with me from the womb of my mother," because from the first days of my birth I was disposed to give mercy promptly.

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.

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?

(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).

Parenthetical: asserting that he did the contrary to the things in Job 31:16-17. he--the orphan. guided her--namely, the widow, by advice and protection. On this and "a father," see Job 29:16.