โยบ 31:6 วิจารณ์

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 my step hath turned out of the way,.... The way of God, the way of his commandments, the good and right way, the way of truth and righteousness, so far as Job had knowledge of it: for, besides the law and light of nature the Gentiles had in common, good men had some revelation, and notions of the mind and will of God unto them, both before and after the flood, previous to the Mosaic dispensation; which in some measure directed them what way to walk in, with respect to worship and duty; and from this way Job swerved not; not that he walked so perfectly in it as to be free from sin, and never commit any; or that he never took a step out of the way, or stepped awry; but he did not knowingly, wittingly, and purposely turn out of the way; and when, through infirmity of the flesh, the temptations of Satan, and snares of the world, he was drawn aside, he did not obstinately and finally persist therein; though this may have respect not to sin in general, but to the particular sin he is clearing himself from, namely, dealing falsely and deceitfully with men, in whatsoever he had to do with them, in matters of "meum" and "tuum"; or with regard to the rules of justice and equity between man and man, he was not conscious to himself he had departed from them; a like expression to those in Psa 7:3, where some particular sin is referred unto: and mine heart walked after mine eyes; meaning not in the lust of uncleanness, of which he had spoken before, as such do whose eyes are full of adultery; but in the sin of covetousness, so Achan's heart walked after his eyes, Jos 7:20; and this is one of the three things the world is full of, and the men of it indulge themselves in, the lust of the eyes, Jo1 2:16; the sense is, that when he saw the riches and wealth of others, he did not covet them, nor take any illicit methods to get them out of their hands; or, when he saw the goods they were possessed of, and had with them to dispose of, he did not take the advantage of their ignorance, or use any evil ways and means to cheat and beguile them of them: it is pleasing to the flesh for the heart to walk after the eye, or to indulge to that which it is taken with; but it is very vain and foolish, as well as very dangerous so to do, Ecc 2:10; a good man chooses a better guide than his eyes; even to be a follower of God, to tread in the steps of his living Redeemer, to walk not after the flesh, but after the Spirit, and according to the law and will of God: and if any blot cleaved to my hands; any spot, stain, or blemish, as all sin is of a defiling nature, particularly the hands may be blotted by shedding innocent blood, by taking bribes to pervert judgment; which the Septuagint version directs to here; and by getting, holding, and retaining mammon of unrighteousness, or ill gotten goods; which is what is chiefly if not solely intended here; for it may be rendered, "if any thing hath cleaved", &c. so Aben Ezra and Ben Gersom; for the word signifies both a "blot" and "anything": and the Targum takes in both senses: the meaning seems to be, that there was not anything of another man's in his hands, which he had taken from him by force and violence, or find obtained by any deceitful methods, and which he held fast, and it stuck with him as pitch to the hands, and he did not care to part with it, or restore it, whereby his hands were defiled; otherwise Job had no such opinion of the cleanness of his hands and actions, as if he thought there was no spot of sin in them, or only such as he could wash out himself; he clearly speaks the contrary, Job 9:30; which is the sense of every good man, who, conscious of his spots and blemishes, washes his hands, his actions, his conversation garments, and makes them white in the blood of the Lamb; and such, and such only, have clean hands.

There is in my way of life, even in its details, as much exactness as in the arm [of a balance]. I have not overlooked the smallest detail. For this, I do not appeal to the testimony of a mortal, who may want to please and ignores many things, but to the testimony of God, who accurately knows all that is hidden and to whom nothing can escape.

If I have walked in vanity, or if my foot hath hasted to deceit, let Him weigh me in an even balance, and let God know mine integrity. 'God to know' is said for His making us to know by a customary mode of our speech, who speak of 'a happy day,' by which it happens that we are made happy. For hence it is the Lord saith to Abraham, Now I know that thou fearest God. For it is not that the Creator of the periods of time learnt any thing from time, but His knowing is His affording the knowledge to us by the instant of each particular case emerging. But who is there represented by the name of 'balances,' saving the Mediator between God and man? in Whom all our merits are weighed with an even scale, and in Whose precepts we find what we have short in our own life. Now we are weighed in these balances as often as we are incited after the examples of His life. Thus it is hence that it is written; Christ also suffered for us, leaving you an example, that ye should follow His steps, Who did no sin, neither was guile found in His mouth; Who when He was reviled, reviled not again, when He suffered, He threatened not. Hence it is said by Paul, Let us run with patience the race that is set before us: looking unto Jesus, the Author and Finisher of our faith, Who for the glory set before Him endured the Cross, despising the shame. Accordingly to this end the Lord appeared in the flesh, that the life of man he might by dealing admonitions arouse, by giving examples kindle, by suffering death redeem, by rising again renew. And so whereas blessed Job finds in himself nothing justly deserving to he blamed, he extends the eyes of the mind to the life of the Redeemer, which surpasses all things, that he may learn by that how much he comes short, where he says, If I have walked in vanity, or if my foot hath hasted to deceit; let Him weigh me in an even balance, and let God know my simpleness. As though he said in plain speech; 'If I have ever done aught lightly, if ever mischievously, may the Mediator between God and man appear, that in His life I may read whether I myself am really and truly simple.' For as we have said, he who had surpassed the men of his own times, sought for the Mediator between God and man, that by being weighed in Him he might find out whether he truly maintained a life of simplicity. Therefore let him say, Let Him weigh me in an even balance, and let God know my simpleness, which means, 'let Him cause me to know.' As though he made open confession, saying, 'As far as to the measure of man's life, I see now no points in myself deserving to be found fault with, but except the Mediator between God and man appear accompanied with the precepts of an exacter life, I discover not how much I am at variance with true simplicity.' Now the right order is observed if the foot be said first to have 'hasted on in vanity,' and afterwards 'in deceit.' For 'vanity' bears relation to levity, but 'deceit' to wickedness. And there are often persons, who are brought afterwards to things mischievous, because they do not in the first instance avoid what is light. It goes on;

One can consider walking without deceit by inspecting the righteousness of justice from which the deceitful man turns aside, and so he says, "let him (God) weigh me in a just balance," to discern from his justice if I have proceeded in deceit. Since deceit consists especially in the intention of the heart, he alone can judge deceit to whom the intention of heart lies open, namely God. So he then says, "and let God know my simplicity," which is the contrary of the duplicity of deceit. He says, "let God know," not as though God is about to learn it as something new, but as if he makes it known to others as something new, or because he knows this from eternity in the reason of his justice.

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.

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

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