Exegetical and Hermeneutical Commentary of Job 31:35
Oh that one would hear me! behold, my desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.
35. The words “one that would hear me,” though spoken generally, refer of course to God. It is He that Job desires to hear him. In the third clause he names Him his adversary, i. e. opponent in the plea concerning his innocence. And he desires that he had the charge, Heb. book, i. e. the libellus, libel or indictment, which his accuser had written and handed in against him. The middle clause consists of two exclamations which force themselves in between the two parts of the wish which he expresses. By the first, behold my signature, Job means to say that he affixes his signature to all the protestations of his innocence just made in the preceding verses of the chapter, and attests them as his plea on his side. By the other, let the Almighty answer me, he challenges God, his accuser, to put in His plea in answer to his own. The language is evidently taken from the judicial practice of the time, according to which both charge and defence were laid before the court in writing. This is known to have been the practice in Egypt, though perhaps in many parts of the East the proceedings may have been oral. The word signature or sign (Eze 9:4) is tav in Heb. This is the name of the letter T, the old form of which was a cross, but the inference that Job’s signature, or that signatures in his time, had the form of a cross is scarcely warranted.
Fuente: The Cambridge Bible for Schools and Colleges
O that one would hear me! – This refers undoubtedly to God. It is, literally, Who will give to me one hearing me; and the wish is that which he has so often expressed, that he might get his cause fairly before God. He feels assured that there would be a favorable verdict, if there could be a fair judicial investigation; compare the notes at Job 13:3.
Behold, my desire is – Margin, Or, my sign is that the Almighty will answer me. The word rendered in the text desire, and in the margin sign, ( tav), means properly a mark, or sign, and is also the name of the last letter of the Hebrew alphabet. Then the word means, according to Gesenius (Lex.), a mark, or cross, as subscribed to a bill of complaint; hence, the bill itself, or, as we should say, the pleading. According to this, Job means to say that he was ready for trial, and that there was his bill of complaint, or his pleading, or his bill of defense. So Herder renders it, See my defense. Coverdale, Lo, this is my cause. Miss Smith renders it, Behold my gage! Umbreit, Meinel Kagschrift – My accusation. There can be no doubt that it refers to the forms of a judicial investigation, and that the idea is, that Job was ready for the trial. Here says he, is my defense, my argument, my pleading, my bill! I wait that my adversary should come to the trial. The name used here as given to the bill or pleading ( tav, mark, or sign), probably had its origin from the fact that some mark was affixed to it – of some such significance as a seal – by which it was certified to be the real bill of the party, and by which he acknowledged it as his own. This might have been done by signing his name, or by some conventional mark that was common in those times.
That the Almighty would answer me – That is, answer me as on trial; that the cause might be fairly brought to an issue. This wish he had frequently expressed.
And that mine adversary – God; regarded as the opposite party in the suit.
Had written a book – Or, would write down his charge. The wish is, that what God had against him were in like manner entered in a bill or pleading that the charge might be fairly investigated. On the word book, compare the notes at Job 19:23. It means here a pleading in court, a bill, or charge against anyone. There is no irreverence in the language here. Job is anxious that his true character should be investigated, and that the great matter at issue should be determined; and he draws his language and illustrations from well-known practices in courts of law.
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. 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, 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Oh that one would hear me! Oh that I might have my cause heard by any just and impartial judge!
That the Almighty would answer me, i.e. answer my desire herein; either by hearing me himself, or by appointing some indifferent person to judge whether I be such a hypocrite as my friends make me, or an upright person, and whether I have not cause to complain.
Mine adversary; whosoever he be that shall contend with me, or accuse me, God himself not excepted, nay, possibly being chiefly intended, though for reverence to him he forbore to express it. So this is another of Jobs irreverent and presumptuous expressions, for which he is so sharply reproved afterwards.
Had written a book, 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
35. Job returns to his wish(Job 13:22; Job 19:23).Omit “is”; “Behold my sign,” that is, mymark of subscription to the statements just given in my defense: themark of signature was originally a cross; and hence theletter Tau or T. Translate, also “Oh, that the Almighty,”&c. He marks “God” as the “One” meant in thefirst clause.
adversarythat is, hewho contends with me, refers also to God. The vagueness is designedto express “whoever it be that judicially opposes me”theAlmighty if it be He.
had written a bookrather,”would write down his charge.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Oh, that one would hear me!…. Or, “who will give me a hearer?” l Oh, that I had one! not a nearer of him as a teacher and instructor of many, as he had been, Job 4:3; or only to hear what he had delivered in this chapter; but to hear his cause, and hear him plead his own cause in a judiciary way; he does not mean an ordinary hearer, one that, comes out of curiosity into courts of judicature to hear causes tried, what is said on both sides, and how they will issue; but, as Bar Tzemach paraphrases it,
“who shall give me a judge that shall hear me,”
that would hear his cause patiently, examine it thoroughly, and judge impartially, which is the business of judges to do, De 1:16; he did not care who it was, if he had but such an one; though he seems to have respect to God himself, from what he says in the next clause, and wishes that he would but hear, try, and judge his cause:
behold, my desire [is, that] the Almighty would answer me: answer to what he had said, or had further to say in his own defence; this is a request he had made before, and now repeats it, see Job 13:22; some render it, “behold my mark”, or “scope” m; so Mr. Broughton, “behold my scope in this”; this is what I aim at, what I design and mean by wishing for an hearer, that the Almighty himself would take the cause in hand, and give me an answer: or, “behold my sign” n; the sign of my innocence, appealing to God, leaving my cause to be heard, tried, and judged by him, who is my witness, and will answer for me; see Job 16:19; as well as desiring mine adversary to put down in writing what he has against me; or, “behold my signature” o; the plea I have given is signed by my own hand: now “let the Almighty answer me”; a bold expression indeed, and a making too free with the Almighty, and was one of those speeches Job was to be blamed for, and for which he was after humbled and repented of:
and [that] mine adversary had written a book; or “the man of my contention” p: either that contended for him, as Aben Ezra, that pleaded for him, was his advocate in court, whom he would have take a brief of him, and so distinctly plead his cause; or rather that contended against him, a court adversary, by whom he means either his three friends, or some one of them, whom he more especially took for his enemy; see Job 16:9; and who he wishes had brought a bill of indictment, and put down in a book, on a paper in writing, the charge he had against him; that so it might be clearly known what could be alleged against him; and that it might be particularly and distinctly examined; when he doubted not but he should be able to give a full answer to every article in it; and that the very bill itself would carry in it a justification of him: or it may be, rather he means God himself, who carried it towards him as an adversary, at least in a providential way; he had before requested that be would show him wherefore he contended with him, Job 10:2; and now he desires he would give in writing his charge against him, being fully confident, that if he had but the opportunity of answering to it before him, he should be able sufficiently to vindicate himself; and that he should come off with honour, as follows.
l “quis dabit mihi audientem me?” Montanus; “utinam sit mihi auditor”, Tigurine version. m “en scopum meum”, Junius Tremellius. n “Ecce signum meum”, Pagninus, Montanus, Beza, Bolducius so Ben Gersom. o “En Signaturam meam”, Schultens. p “vir litis meae”, Montanus, Beza, Bolducius, Drusius, Michaelis; so Vatablus, Mercerus.
Fuente: John Gill’s Exposition of the Entire Bible
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 ; if governed by were intended to be equivalent to , 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 is too much separated from 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 (instead of with a conjunctive accent, as otherwise with Makkeph) will point not merely to , but also to liber quem scripsit adversarius meus as now lying before them, and the parenthetical will express a desire for the divine decision in the cause now formally prepared for trial, ripe for discussion. By , 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 the witness which Job carries in his breast, and by the testimony to his innocence written by God in his own consciousness; which is inadmissible, because, as we have often remarked already, (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. Khler 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 ( 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(35) Oh that one would hear me!The rendering noticed in the margin is probably the right oneOh that I had one to hear me! Lo, here is my mark! i.e., my signature, my declaration, which I am ready to subscribe; and oh that mine adversary had written a book! More correctly, perhaps, That I had the book or indictment that my adversary hath written; would that I had it in black and white before me, that I might deal with it accordingly, and answer it point to point. Here, then, is the same deviation from strict sequence of order that we observed in Job. 29:18. Job. 31:35-37 ought to come after Job. 31:38-40; but the writers ideas of symmetry and order were not as ours, and this, in some respects, may be more natural, though, strictly speaking, less correct.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Fifth strophe The statement he has made, Job would dare to sign in the presence of God, and carry about as a triumphant declaration that he has not been guilty of deceit and hypocrisy. Nor, in conclusion, has he been guilty of the certain nameless sin which his friends had cowardly insinuated, but dared not mention. See note, Job 13:23.
In view of the infliction of a like curse upon Adam because of his sin, (compare Job 31:40; Job 31:33 with Gen 3:17-18,) the final imprecation of a curse upon the ground, his widespread domain, which was his only remaining wealth, forms a pre-eminent climax to Job’s defence, and more especially to this series of imprecations, Job 31:35-40.
35. The most probable reading is, Oh that I had one who would hear me! Behold my signature! Let the Almighty answer me.
My desire , tavi: literally, my sign, ( tav,) as in the margin. Compare Eze 9:4. In the opinion of some this mark was cruciform, as in the Phoenician letter Taw, which, being the last of the letters, served as the signature of the alphabet. Job now declares that he is ready to sign all the protestations he has just made. The ancient Egyptian courts required the accused to sign his reply. Mine adversary, etc. Some read, “Oh that I had the charge mine adversary had written!” Comp. Job 19:23. Job speaks of God, who he assumes has “written bitter things against him,” Job 13:26. Job has made his statement; conscious of his innocence, he would now see the divine statement. With the ancient Egyptian it was necessary that the charge of the accuser should be a written one, and read in open court. If it were not that Job, like all human beings, was frail and sinful, this challenge of God to judgment, with which he crowns his defence, would partake of the morally sublime. “Bolder words than these Job had not uttered in the whole dispute. These provoked Elihu to renew the debate; and these are the expressions for which the Almighty chiefly reprimanded him.” Michaelis on Lowth.
Book See note on Job 19:23.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job’s Appeal to be Heard
v. 35. Oh, that one would hear me! v. 36. Surely I would take it upon my shoulder, v. 37. I would declare unto Him the number of my steps, v. 38. If my land cry against me, v. 39. if I have eaten the fruits thereof without money, v. 40. let thistles grow instead of wheat,
Fuente: The Popular Commentary on the Bible by Kretzmann
Job 31:35-37. Oh that one would hear me, &c. The clause, behold, my desire is, &c. might be better rendered, Lo, here my sign or pledge, let the Almighty question me: for the Hebrew word signifies, equally, let him answer me, or let him make me to answer. Job here, as in other places, shews a great earnestness to come upon his trial: they were his friends, and not God, who were his accusers: for God, he was well persuaded, would soon clear him if he were but once admitted to come in judgment before him. The meaning of the verse, therefore, seems plainly to be this: “O that I had but a hearing granted me! “See there my mark or gage;” tavi: (something as a pledge or earnest that he would stand the trial) “Let the Almighty interrogate me; and let any of you, my accusers, write a bill of indictment against me.” It follows, Job 31:36. Surely I would take it upon my shoulder, and bind it as a crown to me: that is, “I would be so far from being ashamed, or terrified, that I should rejoice and triumph in it; as knowing well that so impotent an accusation would only serve the more to clear my innocence.” He adds, Job 31:37. I would declare unto him [to the Almighty, my Judge] the number of my steps, as a prince I would approach him: i.e. “I would give him a full and free narration of my whole life, and would stand before him with a look as upright and assured as a prince.” Nothing can be plainer than that the book or libel here supposed to be written by Job’s adversary, cannot be meant of one drawn up by God. For how was it possible for him to triumph in this? If it was a bill of accusation, coming from the God of truth, he had surely more reason to tremble than to triumph. If it was a bill without an accusation, or without any crime alleged, what sort of an indictment was this? We must therefore conclude, that by the adversary must be meant Job’s friends, who were his only accusers that we know of; and God is here appealed to as a hearer or judge between them. In this it is that job with reason triumphs, as being conscious of a well-spent life; and therefore he says, that he would approach his judge with a look as upright and assured as a prince. Peters.
REFLECTIONS.1st, Two of the most common and most besetting sins are, lewdness, and an inordinate love of the world; of both these Job protests his innocence.
1. Of lewdness. So far was he from every grosser indulgence, that his eyes, the inlets of beauty’s beams, through which, like the rays collected in the burning-glass, the fire of impure desires is kindled in the heart; these were kept from wandering on forbidden objects: nor in his secret thoughts did he ever harbour or cherish the fancies of an unchaste imagination. Nor was he thus circumspect, because of the shame or inconvenience which might ensue from indulgence; no; it was the fear of God which restrained him: he knew that uncleanness must exclude him from the regard and favour of God; must expose him to the terrors of divine vengeance, to strange diseases here, and eternal sufferings hereafter. Nor could he hope for concealment in his most secret sins, even in thought, fully persuaded of God’s all-seeing eye, from which nothing is hid, nothing is secret. Note; (1.) Fleshly lusts are most dangerous enemies of the soul, and call for especial watchfulness. (2.) They who would keep their hearts pure, must keep their eye single: the least impure indulgencies allowed, lay open the soul to a deluge of iniquity. None who once slacken the rein know where they shall stop. (3.) However unexceptionable our outward conduct appear, there is a God who marks our secret steps, is with us amidst the darkness, and sees the hidden thoughts of our minds; let us remember then continually, that his eye is upon us. (4.) Impurity of temper, and the enjoyment of God, are incompatible: into the new Jerusalem the defiled and unclean cannot enter. (5.) It should deter us from the thought of sin, to look forward to its punishment; the highest indulgence of corrupt appetite will miserably repay us for devouring fire and everlasting burnings.
2. Of an inordinate love of the world. No vanity or deceit was in his walk or conversation: he never told a lie to make a good bargain; unreasonably commended his own goods, or decried his neighbour’s as they scruple not to do who are in haste to be rich. His step turned not from the path of justice, warped by self-love and partiality from the rule of truth and uprightness; nor did he covet what he saw, or use any illicit method to procure, as Achan did, the tempting bait. No blot cleaved to him, not merely of outward crimes, for which men could accuse him, but his heart was restrained from the desires of inordinate concupiscence; so that he could be content that God should weigh him in the balance, conscious of his integrity, and readily resting his all upon the trial; content, if guilty, to suffer the loss of substance, family, children and all, as the just punishment of his transgression. Note; (1.) A truly honest man is a great character. (2.) They who are full of talk in their worldly dealings, are generally to be suspected as full of fraud. Honesty needs no varnish. (3.) The gain of covetousness, however fair our character, will leave a blot in the sight of God, which nothing but atoning blood can wash away. (4.) The fruits of injustice must be restored, or in the day of judgment they will be cast into the opposite scale; and when we are weighed, we shall be found wanting. (5.) They who are conscious of integrity, never shun a scrutiny. But (6.) all our genuine virtue and integrity are through grace, and our holiest things need the washing of the atoning blood.
2nd, Two other instances of Job’s integrity are produced.
1. He abhorred adultery. His neighbour’s wife never enticed his heart: he yielded neither to her solicitations nor allurements, or spread the net of seduction, or watched the unguarded moment, to rob her of her honour. He imprecates the most dreadful of evils, acknowledges himself worthy to suffer the deepest shame and dishonour, and deserving to be punished in kind, if such guilt were found in him. But a variety of considerations made him detest the thought. [1.] The heinous nature of the crime; an injury to his neighbour the most irreparable, and to his own soul, the most destructive. [2.] The just judgment that he might expect from man, even death, to which in the earliest ages adulterers were doomed; and, indeed, how much more deserving is he of death, who steals from a man that most precious jewel his wife, his honour, than he who robs his house, or takes his purse! [3.] It would now kindle a fire in his conscience to torment him, of God’s wrath to punish him, through eternity, and of present judgments, such as fell on Sodom, to mark God’s abhorrence of such hateful deeds. Note; (1.) Adultery is among the most crying sins. (2.) The deceitfulness of sin is great: they who think to take some undue liberties and to rest there, know not how unable they are to refrain from the greatest lengths of lewdness, if once they enter into temptation. (3.) Though our laws have no longer numbered adultery among the capital crimes, and so secret may the sin be kept that human suspicion may never reach it, yet whoremongers and adulterers God will judge.
2. He shewed to his servants the greatest equity and tenderness. He did not condemn them unheard, or, if they complained, slight their expostulations; but examined their remonstrances without being offended, and gave them whatever redress their just grievances called for: and this on these great considerations: [1.] he considered that he had a Master in heaven, with whom was no respect of persons, and to whom he must give an account; [2.] that, however exalted his station was above them, they were made of the same clay, partakers of the same human nature, and fashioned by the same hand. Note; (1.) A good man will be a kind master, and not a lion in his house and frantic among his servants. (2.) If our servants are perverse or faulty, it becomes us not to be harsh or inexorable, lest we should find as little mercy and kindness from our Master in heaven, as we shew to them. (3.) It should serve to humble the highest, and keep them from valuing themselves as if creatures of a different species from their inferiors, to remember the common womb from whence they came, and the same grave to which they go.
3rdly, Accused as Job had been of cruel unmercifulness, it not only appears that the charge was utterly groundless, but that his character had been the very reverse from this earliest days.
1. He describes the attention and regard that he ever paid the poor, the fatherless, and the widow. The poor never presented his supplication unheard, or was grieved with the denial of any reasonable request. The widow’s eyes did not fail, either through the delay of her petition, or through inattention to her speaking looks, when she knew not how to ask. Alone he had never eaten his morsel; the fatherless was not only fed at his table, but honoured with his presence. From his youth he was the father of the orphan, and the husband of the widow to counsel, guide, and protect them. Never did the poor want covering, or the naked go shivering from his door; his fleece clothed them, and, warned by his charitable gifts, they blessed his bounty, and prayed to God to reward him. In the gate, no frowns or menace discouraged the fatherless; not a finger was ever lifted against them, though, had he been disposed to oppression, so great was his influence, that he might have done it with impunity. Note; (1.) Kindness to the poor is not only highly acceptable to God, but brings with it, in the secret satisfaction it ministers, an abundant reward. (2.) The poor need clothes as much as meat, and we must not forget any of their wants. (3.) Respect shewn to those who, through poverty, are too commonly despised, is a cheap, yet most grateful kindness. (4.) The more power we have to do ill, the more careful should we be never to abuse it.
2. He imprecates vengeance upon himself, if ever he had done as Eliphaz suggested, chap. Job 22:9 even that his arm might drop from his shoulder, or be broken from the bone. Note; Though the use of imprecations upon ourselves in general, is sinful and evil; yet in a solemn clearing of ourselves, like an oath, they may be used to God’s glory.
3. He mentions the restraints which withheld him from all uncharitableness and unkindness. He feared to provoke that holy God, who is the avenger of the injured, and the guardian of the poor. He knew the terror of the Most High, and how little he could endure his judgments, should he provoke him by such displeasing conduct. Note; (1.) The highest must remember that there is one higher than they, to whom they must give an account. (2.) Holy fear of God is a needful restraint from sin.
4thly, Compelled to commend himself, in vindication of his character from the most unjust aspersions, Job proceeds to other instances of his simplicity before God and man.
1. This world never engaged his heart with idolatrous affection; he never placed his hope in the pursuit of gold, or his confidence on what he possessed; his gain gave him no joy comparable with his God; he received it as God’s gift, and employed it to God’s glory. Note; (1.) Covetousness is idolatry. The affection of the heart set on gold, and our joy and confidence placed on the creature, are equally criminal with the knee bent to the stock or stone, and frequently more so. (2.) Riches are very apt to steal away the soul into inordinate love of them; hence so few rich men enter the kingdom of heaven.
2. He renounces all idolatrous worship paid to the luminaries of heaven. These, probably, were the first of all the Pagan deities that obtained divine honours. In the time of Job, this worship began to grow in vogue; but far, very far, was he from joining in the abominable service, either openly or secretly. When he went forth, and beheld the sun in its meridian splendour, or in the clear night saw in her silver orb the moon diffusing grateful light to the benighted earth, his heart was never seduced to adoration; or, bowing, kissed he his hand before them, the usual method of worship in token of divine honours. He regarded idolatry as a crime deserving the most ignominious punishment from the magistrate; and more detested it as the highest affront to God, who will not give his glory to another, and who regards the worship of other gods as the denial of himself.
3. No revenge, even against his bitterest enemy when in his power, found a place in his bosom; so far from doing him an injury, he never rejoiced when misfortune befel him: he never suffered his lips to speak a word of imprecation, or his heart to harbour a wish of malevolence against him; nay, when those of his house, his friends, or servants, urged him to resent the wrongs done him, and wished for the flesh of those who hated him, that they might avenge their master’s cause, he neither attended to their instigations, nor suffered them to shew their resentment. Note; (1.) Among the first of graces are, the forgiveness of injuries, and the love of our enemies. (2.) Joy in the fall of an enemy, is malice and murder in the heart. (3.) The greatest provocation will never justify our revenge. (4.) There are seldom wanting those who are ready to blow the coals of contention; to such the wise will turn a deaf ear.
4. He mentions the hospitable entertainment that every traveller met with from him; which, when there were yet no public inns, was more especially needful. His door was ever open to the traveller, or to the way, his house by the way-side, that the weary might turn in thither and find refreshment, repose in safety under his roof, and not lodge in the street, exposed to the inclemencies of the weather.
5thly, We have Job reiterating the protestations of his sincerity, and concluding with his appeal to God.
1. He protests his sincerity.
(1.) He never concealed his iniquity, as Adam did, or as men in general do, desiring to find excuse, and to lay the blame on others. He acknowledged himself a sinner; many transgressions he was chargeable with; for, who liveth and hath not sinned? but no wickedness, no hypocrisy, contradictory to his profession as a good man, were chargeable upon him; all that he knew he freely owned, and desired to be humbled for before God. Note; (1.) Hypocritically to excuse, palliate, or conceal our sins, is only to deceive and destroy our own souls. (2.) Humble confession to God, through Christ, is the sure way to instant pardon.
(2.) No fear of man intimidated him from his duty as a professor or a magistrate; he was not ashamed of his religion, nor feared any ridicule to which it might expose him; he paid no regard to persons in judgment; the quality of the party never influenced his decisions, nor could he ever be prevailed upon to sit silent by while truth and justice were oppressed; but he openly remonstrated against it, unconcerned as to who were displeased or offended; alike indifferent to the clamours of the vulgar, as unmoved by the contempt of the great. Note; (1.) The fear of man is a great snare; it requires much Christian fortitude to get above it. (2.) They who hear a good cause run down, or see injustice committed, without vindicating the one, and remonstrating against the other, become criminal by their silence and connivance.
(3.) His possessions were honestly come by; his land had no accusation against him for oppression; the wages of the labourer kept back, never cried against him; nor did his hard hand squeeze his tenants, or his unreasonable demands of work beyond their strength endanger the lives of his servants; land, tenants, or labourers, never had reason to complain. With solemn imprecations he binds his judgment upon him, if he falsified in his evidence; and wishes that barrenness and the curse might desolate his fields, instead of plenty crowning the year with increase. Note; Ill gotten estates are often untoward possessions, and disappoint the hopes of the unjust.
2. He once more renews his appeal to God, and his eager desire to have his cause heard at his bar. O that one would hear me, that he might have a judge appointed, before whom he could plead his cause. Behold, let it stand upon record, as the thing which, so far from fearing as a hypocrite, I long for, my desire is that the Almighty would answer me; a rash wish, if he meant that God would enter the lists in judgment against him, but allowable if he desired only to plead his cause, in opposition to his friends before him; and that mine adversary had written a book, a bill of indictment, containing the charges to be heard at the bar of God. Surely I would take it upon my shoulder, so confident was he that he could vindicate his cause from every accusation of his unkind friends; far from fearing to be crushed by it, he would carry it off in triumph; and bind it as a crown to me, his righteousness should shine the brighter, the more it was examined; and the impeachment of his integrity should issue to his more distinguished honour. I would declare unto him the number of my steps; truth needs no disguise; he would lay bare his bosom and every secret step, nor dread the strictest scrutiny; and as a prince would I go near unto him, not trembling as a criminal, and keeping at a distance; but with confidence and majesty boldly advancing to the judgment-seat, without a fear that his cause should miscarry. Note; (1.) Consciousness of innocence longs for the trial. (2.) They who have now God’s verdict in their favour, will in a judgment-day surround his throne as princes, yea, as assessors with him.
Thus the words of Job are ended. If this be not thought by his friends convincing, it would be vain to multiply arguments; and in self-vindication he will add no more.
Fuente: Commentary on the Holy Bible by Thomas Coke
Job 31:35 Oh that one would hear me! behold, my desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.
Ver. 35. Oh that one would hear me ] Quis det mihi auscultantem mihi? Oh that after all this purging and praising of myself (wherein I take no pleasure, but that I must do it, unless I will betray mine innocence, and lie under heavy imputations), some one would help me to a fair trial! that God, who is best able, would undertake the business, and effectually vindicate me from these calumnies and contumelies that are cast upon me.
That the Almighty would answer me
And that mine adversary had written a book
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Oh! Figure of speech Ecphonesis. App-6.
adversary = man (Hebrew ‘ish. App-14.) of my quarrel.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 31:35-40
Job 31:35-40
JOB’S FINAL WORDS
“Oh that I had one to hear me!
(Lo, here is my signature, let the Almighty answer me)
And that I had the indictment which mine adversary hath written!
Surely I would carry it upon my shoulder;
I would bind it unto me as a crown:
I would declare unto him the number of my steps;
As a prince I would go near unto him.
If my land crieth out against me,
And the furrows thereof weep together;
If I have eaten the fruits thereof without money,
Or have caused the owners thereof to lose their life:
Let the thistles grow instead of wheat,
And cockle instead of barley.
The words of Job are ended.”
Driver and other scholars relocated this final paragraph; but not even James Moffatt’s Translation of the Bible (1929) accepted such an act as valid. It does seem that the word “signature” here should have restrained any such maneuver. Where else should the signature of anything be expected except at the end? Van Selms pointed out that, “Scholars find no agreement on the place where these verses may belong,” adding that, “The Aramaic version has these verses in the same location as our text. So we shall just leave them there.”
“The words of Job are ended” (Job 31:40). “This marks the end of the long discussion between Job and his three friends.” Job will speak again before the book ends, but he will not honor the speech of Elihu with any notice whatever.
E.M. Zerr:
Job 31:35. A righteous man is not afraid to face his accusers. Job wished that his adversary had committed himself in writing. Job 31:36-37. Had the adversary done as wished in the preceding verse, Job would have faced the issue squarely, for he would have had no fear of the results.
Job 31:38. David wrote “The earth is the Lord’s and the fulness thereof (Psa 24:1). A man may claim the land as his own but that is true only in a limited sense. God intended it to be for the support of humanity while the earth remains. Because of that no farmer has the right to misuse his ground. He must take care of it for the next generation and leave it to them in as good condition as he received it. Job claimed that he had never misused his land so that it could have cried against him.
Job 31:39. The preceding verse shows the wrong of misusing the land because of the rights of the land itself. This verse considers the wrong of taking the fruit of land belonging to another without paying him for it. Such teaching shows the right to rent land to another for hire.
Job 31:40. This verse is a summingup curse or wish for an evil to come. It means that if Job had been guilty of the things described in the several preceding verses, then may these misfortunes come to him. Cockle is defined by Strong as any noxious or useless plant. Words of Job are ended means that Job ended his long speech to the three friends who had been opposing him in his position.
Fuente: Old and New Testaments Restoration Commentary
Oh: Job 13:3, Job 17:3, Job 23:3-7, Job 33:6, Job 38:1-3, Job 40:4, Job 40:5
my desire is, that the Almighty would answer me: or, my sign is that the Almighty will answer me, Job 13:21, Job 13:22, Psa 26:1
mine: Job 13:24, Job 19:11, Job 19:23, Job 19:24, Job 33:10, Job 33:11, Mat 5:25
Reciprocal: Num 5:23 – write these 1Sa 12:5 – The Lord Job 9:3 – he will contend Job 9:19 – who shall Job 10:7 – Thou knowest Job 11:5 – General Job 16:21 – plead Job 19:7 – no judgment Job 38:3 – for Isa 41:1 – let us Jer 36:2 – a roll Hab 2:1 – when I am reproved
Fuente: The Treasury of Scripture Knowledge
Job 31:35. O that one would hear me! O that I might have my cause heard by any just and impartial judge! Behold, my desires, &c. So the Vulgate and the Targum understand , tavi, here, deriving it from , ivvah, he desired, he coveted. Some, however, deriving it from , tivvah, to mark, to design, to define, render the clause, Lo, here is my sign, mark, or pledge, namely, that I will stand the trial. But the former seems to be the true sense, and is approved by A. Ezra and R. Levi. That the Almighty would answer me Answer my desire herein, either by hearing me himself, or by appointing some impartial person to judge whether I be such a hypocrite as my friends make me, or an upright person. And that mine adversary Whosoever he be that shall contend with, or accuse me; had written a book Had put down in writing the charges he has against me, and brought them in. He alludes to what is usual in judicial proceedings. This shows that letters were in use in Jobs time.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
31:35 Oh that one would hear me! behold, my {a} desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.
(a) This is a sufficient token of my righteousness, that God is my witness and will justify my cause.