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;" תוי 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.