Job 31:19

he uttermost - for every step of my foot, for every thought of my heart, for every look of mine eye, and for every act of my hands. Verse 8 Let me sow, and let another eat - Let me be plagued both in my circumstances and in my family. My offspring be rooted out - It has already appeared probable that all Job's children were not destroyed in the fall of the house mentioned Job 1:18 , Job 1:19 . Verse 9 If mine heart have been deceived by a woman - The Septuagint add, ανδρος ἑτερου, another man's wife. Verse 10 Let my wife grind unto another - Let her work at the handmill, grinding corn; which was the severe work of the meanest slave. In this sense the passage is understood both by the Syriac and Arabic. See Exo 11:5 (note), and Isa 47:2 (note); and see at the end of the chapter, Isa 31:8 (note). And let others bow down upon her - Let her be in such a state as to have no command of her own person; her owner disposing of her person as he pleases. In Asiatic countries slaves were considered so absolutely the property of their owners, that they not only served themselves of them in the way of scortation and concubinage, but they were accustomed to accommodate their guests with them! Job is so conscious of his own innocence, that he is willing it should be put to the utmost proof; and if found guilty, that he may be exposed to the most distressing and humiliating punishment; even to that of being deprived of his goods, bereaved of his children, his wife made a slave, and subjected to all indignities in that state. Verse 11 For this is a heinous crime - Mr. Good translates, "For this would be a premeditated crime, And a profligacy of the understanding." See also Job 31:28 . That is, It would not only be a sin against the individuals more particularly concerned, but a sin of the first magnitude against society; and one of which the civil magistrate should take particular cognizance, and punish as justice requires. Verse 12 For it is a fire - Nothing is so destructive of domestic peace. Where jealousy exists, unmixed misery dwells; and the adulterer and fornicator waste their substance on the unlawful objects of their impure affections. Verse 13 The cause of my man-servant - In ancient times slaves had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against himself, if they had a cause of complaint, and to give them all the benefit of the law. Verse 15 Did not he that made me - make him? - I know that God is the Judge of all; that all shall appear before him in that state where the king and his subject, the master and his slave, shall be on an equal footing, all civil distinctions being abolished for ever. If, then I had treated my slaves with injustice, how could I stand before the judgment-seat of God? I have treated others as I wish to be treated. Verse 17 Or have eaten my morsel myself alone - Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ' ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις. "The ancient Romans named supper Coena, (κοινα), which signifies communion (κοινωνια) or fellowship; for although they dined alone, they supped with their friends." - Plut. Symp. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or have eaten my morsel myself alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself. Verse 18 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? Verse 20 If his loins have not blessed me - This is a very delicate touch: the part that was cold and shivering is now covered with warm woollen. It feels the comfort; and by a fine prosopopoeia, is represented as blessing him who furnished the clothing. Verse 21 If I have lifted up my hand against the fatherless - I have at no time opposed the orphan, nor given, in behalf of the rich and powerful, a decision against the poor, when I saw my help in the gate - when I was sitting chief on the throne of judgment, and could have done it without being called to account. There are sentiments very like these in the poem of Lebeid, one of the authors of the Moallakhat. I shall quote several verses from the elegant translation of Sir William Jones, in which the character of a charitable and bountiful chief is well described: - "Oft have I invited a numerous company to the death of a camel bought for slaughter, to be divided with arrows of equal dimensions." "I invite them to draw lots for a camel without a foal, and for a camel with her young one, whose flesh I distribute to all the neighbors." "The guest and the stranger admitted to my board seem to have alighted in the sweet vale of Tebaala, luxuriant with vernal blossoms." "The cords of my tent approaches every needy matron, worn with fatigue, like a camel doomed to die at her master's tomb, whose venture is both scanty and ragged." "There they crown with meat (while the wintry winds contend with fierce blasts) a dish flowing like a rivulet, into which the famished orphans eagerly plunge." "He distributes equal shares, he dispenses justice to the tribes, he is indignant when their right is diminished; and, to establish their right, often relinquishes his own." "He acts with greatness of mind, and nobleness of heart: he sheds the dew of his liberality on those who need his assistance; he scatters around his own gains and precious spoils, the prizes of his valor." - Ver. 73-80. Verse 22 Let mine arm fall - Mr. Good, as a medical man, is at home in the translation of this verse: - "May my shoulder-bone be shivered at the blade, And mine arm be broken off at the socket." Let judgment fall particularly on those parts which have either done wrong, or refused to do right when in their power. Verse 23 Destruction from God was a terror - I have ever been preserved from outward sin, through the fear of God's judgments; I knew his eye was constantly upon me, and I could "Never in my Judge's eye my Judge's anger dare." Verse 24 Gold my hope - For the meaning of זהב zahab, polished gold, and כתם kethem, stamped gold, see on Job 28:15-17 (note). Verse 26 If I beheld the sun when it shined - In this verse Job clears himself of that idolatrous worship which was the most ancient and most consistent with reason of any species of idolatry; viz., Sabaeism, the worship of the heavenly bodies; particularly the sun and moon, Jupiter and Venus, the two latter being the morning and evening stars, and the most resplendent of all the heavenly bodies, the sun and moon excepted. "Job," says Calmet, "points out three things here: 1. The worship of the sun and moon; much used in his time, and very anciently used in every part of the East; and in all probability that from which idolatry took its rise. 2. The custom of adoring the sun at its rising, and the moon at her change; a superstition which is mentioned in Eze 8:16 , and in every part of profane antiquity. 3. The custom of kissing the hand; the form of adoration, and token of sovereign respect."Adoration, or the religious act of kissing the hand, comes to us from the Latin; ad, to, and os, oris, the mouth. The hand lifted to the mouth, and there saluted by the lips. Verse 28 For I should have denied the God that is above - Had I paid Divine adoration to them, I should have thereby denied the God that made them. Verse 29 If I rejoiced - I did not avenge myself on my enemy; and I neither bore malice nor hatred to him. Verse 30 Neither have I suffered my mouth to sin - I have neither spoken evil of him, nor wished evil to him. How few of those called Christians can speak thus concerning their enemies; or those who have done them any mischief! Verse 31 If the men of my tabernacle said - I believe the Targum gives the best sense here: - "If the men of my tabernacle have not said, Who hath commanded that we should not be satisfied with his flesh?" My domestics have had all kindness shown them; they have lived like my own children, and have been served with the same viands as my family. They have never seen flesh come to my table, when they have been obliged to live on pulse. Mr. Good's translation is nearly to the same sense: - "If the men of my tabernacle do not exclaim, Who hath longed for his meat without fullness?" "Where is the man that has not been satisfied with his flesh?" i.e., fed to the full with the provisions from his table. See Pro 23:20 ; Isa 23:13 , and Dan 10:3 . Verse 32 The stranger did not lodge in the street - My kindness did not extend merely to my family, domestics, and friends; the stranger - he who was to me perfectly unknown, and the traveler - he who was on his journey to some other district, found my doors ever open to receive them, and were refreshed with my bed and my board. Verse 33 If I covered my transgressions as Adam - Here is a most evident allusion to the fall. Adam transgressed the commandment of his Maker, and he endeavored to conceal it; first, by hiding himself among the trees of the garden: "I heard thy voice, and went and Hid myself;" secondly, by laying the blame on his wife: "The woman gave me, and I did eat;" and thirdly, by charging the whole directly on God himself: "The woman which Thou Gavest Me to be with me, She gave me of the tree, and I did eat." And it is very likely that Job refers immediately to the Mosaic account in the Book of Genesis. The spirit of this saying is this: When I have departed at any time from the path of rectitude, I have been ready to acknowledge my error, and have not sought excuses or palliatives for my sin. Verse 34 Did I fear a great multitude - Was I ever prevented by the voice of the many from decreeing and executing what was right? When many families or tribes espoused a particular cause, which I found, on examination, to be wrong, did they put me in fear, so as to prevent me from doing justice to the weak and friendless? Or, in any of these cases, was I ever, through fear, self-seeking, or favor, prevented from declaring my mind, or constrained to keep my house, lest I should be obliged to give judgment against my conscience? Mr. Good thinks it an imprecation upon himself, if he had done any of the evils which he mentions in the preceding verse. He translates thus: - "Then let me be confounded before the assembled multitude, And let the reproach of its families quash me! Yea, let me be struck dumb! let me never appear abroad!" I am satisfied that Job 31:38-40 , should come in either here, or immediately after Job 31:25 ; and that Job's words should end with Job 31:37 , which, if the others were inserted in their proper places, would be Job 31:40 . See the reasons at the end of the chapter, Job 31:40 (note). 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, הן תוי 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. Verse 36 Surely I would take it upon my shoulder - I would be contented to stand before the bar as a criminal, bearing upon my shoulder the board to which the accusation is affixed. In a book of Chinese punishments now before me, containing drawings representing various criminals brought to trial, in trial, and after trial, charged with different offenses; in almost all of them a board appears, on which the accusation or crime of which they are accused, or for which they suffer, is fairly written. Where the punishment is capital, this board appears fastened to the instrument, or stuck near the place of punishment. In one case a large, heavy plank, through which there is a hole to pass the head, - or rather a hole fitting the neck, like that in the pillory, - with the crime written upon it, rests on the criminal's shoulders; and this he is obliged to carry about for the weeks or months during which the punishment lasts. It is probable that Job alludes to something of this kind, which he intimates he would bear about with him during the interim between accusation and the issue in judgment; and, far from considering this a disgrace, would clasp it as dearly as he would adjust a crown or diadem to his head; being fully assured, from his innocence, and the evidence of it, which would infallibly appear on the trial, that he would have the most honorable acquittal. There may also be an allusion to the manner of receiving a favor from a superior: it is immediately placed on the head, as a mark of respect; and if a piece of cloth be given at the temple, the receiver not only puts it on his head, but binds it there. Verse 37 I would declare unto him the number of my steps - I would show this adversary the different stations I had been in, and the offices which I had filled in life, that he might trace me through the whole of my civil, military, and domestic life, in order to get evidence against me. As a prince would I go near - Though carrying my own accusation, I would go into the presence of my judge as the נגיד nagid, chief, or sovereign commander and judge, of the people and country, and would not shrink from having my conduct investigated by even the meanest of my subjects. In these three verses we may observe the following particulars: - 1. Job wishes to be brought to trial, that he might have the opportunity of vindicating himself: O that I might have a hearing! 2. That his adversary, Eliphaz and his companions, whom he considers as one party, and joined together in one, would reduce their vague charges to writing, that they might come before the court in a legal form: O that my adversary would write down the charge! 3. That the Almighty, שדי Shaddai, the all-sufficient God, and not man, should be the judge, who would not permit his adversaries to attempt, by false evidence, to establish what was false, nor suffer himself to cloak with a hypocritical covering what was iniquitous in his conduct: O that the Almighty might answer for me - take notice of or be judge in the cause! 4. To him he purposes cheerfully to confess all his ways, who could at once judge if he prevaricated, or concealed the truth. 5. This would give him the strongest encouragement: he would go boldly before him, with the highest persuasion of an honorable acquittal. Verse 38 If my land cry - The most careless reader may see that the introduction of this and the two following verses here, disturbs the connection, and that they are most evidently out of their place. Job seems here to refer to that law, Lev 25:1-7 , by which the Israelites were obliged to give the land rest every seventh year, that the soil might not be too much exhausted by perpetual cultivation, especially in a country which afforded so few advantages to improve the arable ground by manure. He, conscious that he had acted according to this law, states that his land could not cry out against him, nor its furrows complain. He had not broken the law, nor exhausted the soil. Verse 39 If I have eaten the fruits thereof without money - I have never been that narrow-minded man who, through a principle of covetousness, exhausts his land, putting himself to no charges, by labor and manure, to strengthen it; or defrauds those of their wages who were employed under him. If I have eaten the fruits of it, I have cultivated it well to produce those fruits; and this has not been without money, for I have gone to expenses on the soil, and remunerated the laborers. Or have caused the owners thereof to lose their life - Coverdale translates, Yee yf I have greved eny of the plowmen. They have not panted in labor without due recompense. Verse 40 Let thistles grow instead of wheat - What the word חוח choach means, which we translate thistles, we cannot tell: but as חח chach seems to mean to hold, catch as a hook, to hitch, it must signify some kind of hooked thorn, like the brier; and this is possibly its meaning. And cockle - באשה bashah, some fetid plant, from באש baash, to stink. In Isa 5:2 , Isa 5:4 , we translate it wild grapes; and Bishop Lowth, poisonous berries: but Hasselquist, a pupil of the famous Linnaeus, in his Voyages, p. 289, is inclined to believe that the solanum incanum, or hoary nightshade is meant, as this is common in Egypt, Palestine, and the East. Others are of opinion that it means the aconite, which (Arabic) beesh, in Arabic, denotes: this is a poisonous herb, and grows luxuriantly on the sunny hills among the vineyards, according to Celsus in Hieroboticon. (Arabic) beesh is not only the name of an Indian poisonous herb, called the napellus moysis, but (Arabic) beesh moosh, or (Arabic) farut al beesh, is the name of an animal, resembling a mouse, which lives among the roots of this very plant. "May I have a crop of this instead of barley, if I have acted improperly either by my land or my laborers!" The words of Job are ended - That is, his defense of himself against the accusations of his friends, as they are called. He spoke afterwards, but never to them; he only addresses God, who came to determine the whole controversy. These words seem very much like an addition by a later hand. They are wanting in many of the MSS. of the Vulgate, two in my own possession; and in the Editio Princeps of this version. I suppose that at first they were inserted in rubric, by some scribe, and afterwards taken into the text. In a MS. of my own, of the twelfth or thirteenth century, these words stand in rubric, actually detached from the text; while in another MS., of the fourteenth century, they form a part of the text. In the Hebrew text they are also detached: the hemistichs are complete without them; nor indeed can they be incorporated with them. They appear to me an addition of no authority. In the first edition of our Bible, that by Coverdale, 1535, there is a white line between these words and the conclusion of the chapter; and they stand, forming no part of the text, thus: Here ende the wordes of Job. Just as we say, in reading the Scriptures "Here ends such a chapter;" or, "Here ends the first lesson," etc. Or the subject of the transposition, mentioned above, I have referred to the reasons at the end of the chapter. Dr. Kennicott, on this subject, observes: "Chapters 29, 30, and 31, contain Job's animated self-defense, which was made necessary by the reiterated accusation of his friends. This defense now concludes with six lines (in the Hebrew text) which declare, that if he had enjoyed his estates covetously, or procured them unjustly, he wished them to prove barren and unprofitable. This part, therefore seems naturally to follow Job 31:25 , where he speaks of his gold, and how much his hand had gotten. The remainder of the chapter will then consist of these four regular parts, viz., 1. His piety to God, in his freedom from idolatry, Job 31:26-28 . 2. His benevolence to men, in his charity both of temper and behavior, Job 31:29-32 . 3. His solemn assurance that he did not conceal his guilt, from fearing either the violence of the poor, or the contempt of the rich, Job 31:33 , Job 31:34 . 4. (Which must have been the last article, because conclusive of the work) he infers that, being thus secured by his integrity, he may appeal safely to God himself. This appeal he therefore makes boldly, and in such words as, when rightly translated, form an image which perhaps has no parallel. For where is there an image so magnificent or so splendid as this? Job, thus conscious of innocence, wishing even God himself to draw up his indictment, [rather his adversary Eliphaz and companions to draw up this indictment, the Almighty to be judge,] that very indictment he would bind round his head; and with that indictment as his crown of glory, he would, with the dignity of a prince, advance to his trial! Of this wonderful passage I add a version more just and more intelligible than the present: - " Verse 35 O that one would grant me a hearing! Behold, my desire is that the Almighty would answer me; And, as plaintiff against me, draw up the indictment. With what earnestness would I take it on my shoulders! I would bind it upon me as a diadem. The number of my steps would I set forth unto Him; Even as a prince would I approach before Him!" I have already shown that Eliphaz and his companions, not God, are the adversary or plaintiff of whom Job speaks. This view makes the whole clear and consistent, and saves Job from the charge of presumptuous rashness. See also Kennicott's Remarks, p. 163. It would not be right to say that no other interpretation has been given of the first clause of Job 31:10 than that given above. The manner in which Coverdale has translated the Job 31:9 and Job 31:10 is the way in which they are generally understood: Yf my hert hath lusted after my neghbour's wife, or yf I have layed wayte at his dore; O then let my wife be another man's harlot, and let other lye with her. In this sense the word grind is not unfrequently used by the ancients. Horace represents the divine Cato commending the young men whom he saw frequenting the stews, because they left other men's wives undefiled! Virtute esto, inquit sententia dia Catonis, Nam simul ac venas inflavit tetra libido, Hue juvenes aequum est descendere, non alienas Permolere uxores. Sat. lib. i., s. 2, ver. 32. "When awful Cato saw a noted spark From a night cellar stealing in the dark: 'Well done, my friend, if lust thy heart inflame, Indulge it here, and spare the married dame.'" Francis. Such were the morals of the holiest state of heathen Rome; and even of Cato, the purest and severest censor of the public manners! O tempora! O mores! I may add from a scholiast: - Molere vetus verbum est pro adulterare, subagitare, quo verbo in deponenti significatione utitur alibi Ausonius, inquiens, Epigr. vii., ver. 6, de crispa impudica et detestabili: - Deglubit, fellat, molitur, per utramque cavernam. Qui enim coit, quasi molere et terere videtur. Hinc etiam molitores dicti sunt, subactores, ut apud eundem, Epigr. xc., ver. 3. Cum dabit uxori molitor tuus, et tibi adulter. Thus the rabbins understand what is spoken of Samson grinding in the prison-house: quod ad ipsum Palaestini certatim suas uxores adduxerunt, suscipiendae ex eo prolis causa, ob ipsius robur. In this sense St. Jerome understands Lam 5:13 : They took the young men to Grind. Adolescentibus ad impudicitiam sunt abusi, ad concubitum scilicet nefandum. Concerning grinding of corn, by portable millstones, or querns, and that this was the work of females alone, and they the meanest slaves; see the note on Exo 11:5 , and on Jdg 16:21 . The Greeks use μυλλας to signify a harlot; and μυλλω, to grind, and also coeo, ineo, in the same sense in which Horace, as quoted above, alienas Permolere uxores. So Theocritus, Idyll. iv., ver. 58. Ειπ' αγε μοι Κορυδων, το γεροντιον η ῥ' ετι μυλλει Τηναν ταν κυανοφρυν ερωτιδα, τας ποτ' εκνισθη· Dic age mihi, Corydon, senecio ille num adhuc molit, Illud nigro supercilio scortillum, quod olim deperibat? Hence the Greek paronomasia, μυλλαδα μυλλειν, scortam molere. I need make no apology for leaving the principal part of this note in a foreign tongue. To those for whom it is designed it will be sufficiently plain. If the above were Job's meaning, how dreadful is the wish or imprecation in verse the tenth! Introduction Elihu comes forward, and empresses his disapprobation both of Job and his three friends - with the one for justifying himself; and with the others for taking up the subject in a wrong point of view, and not answering satisfactorily - and makes a becoming apology for himself, vv. 1-22. Verse 1 These three men ceased to answer Job - They supposed that it was of no use to attempt to reason any longer with a man who justified himself before God. The truth is, they failed to convince Job of any point, because they argued from false principles; and, as we have seen, Job had the continual advantage of them. There were points on which he might have been successfully assailed; but they did not know them. Elihu, better acquainted both with human nature and the nature of the Divine law, and of God's moral government of the world, steps in, and makes the proper discriminations; acquits Job on the ground of their accusations, but condemns him for his too great self-confidence, and his trusting too much in his external righteousness; and, without duly considering his frailty and imperfections, his incautiously arraigning the providence of God of unkindness in its dealings with him. This was the point on which Job was particularly vulnerable, and which Elihu very properly clears up. Because he was righteous tn his own eyes - The Septuagint, Syriac, Arabic, and Chaldee, all read, "Because he was righteous in Their eyes;" intimating, that they were now convinced that he was a holy man, and that they had charged him foolishly. The reading of these ancient versions is supported by a MS. of the thirteenth century, in Dr. Kennicott's collections; which, instead of בעיניו beeinaiv, in His eyes, has בעיניהם beeineyhem, in Their eyes. This is a reading of considerable importance, but it is not noticed by De Rossi. Symmachus translates nearly in the same way: Δια τον αυτον δικαιον φαινεσθαι επ' αυτων; Because he appeared more righteous than themselves. Verse 2 Then was kindled the wrath - This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice and providence of God, against the aspersions of Job and his friends. Elihu the son of Barachel the Buzite - Buz was the second son of Nahor, the brother of Abram, Gen 22:21 . Of the kindred of Ram - Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city of the name of Buz is found in Jer 25:23 , which probably had its name from this family; and, as it is mentioned with Dedan and Tema, we know it must have been a city in Idumea, as the others were in that district. Instead of the kindred of Ram, the Chaldee has of the kindred of Abraham. But still the question has been asked, Who was Elihu? I answer, He was "the son of Barachel the Buzite, of the kindred of Ram:" this is all we know of him. But this Scriptural answer will not satisfy those who are determined to find out mysteries where there are none. Some make him a descendant of Judah; St. Jerome, Bede, Lyranus, and some of the rabbins, make him Balaam the son of Beor, the magician; Bishop Warburton makes him Ezra the scribe; and Dr. Hodges makes him the second person in the glorious Trinity, the Lord Jesus Christ, and supposes that the chief scope of this part of the book was to convict Job of self-righteousness, and to show the necessity of the doctrine of justification by faith! When these points are proved, they should be credited. Because he justified himself rather than God - Literally, he justified his soul, נפשו naphhso, before God. He defended, not only the whole of his conduct, but also his motives, thoughts, etc. Verse 3 They h

19 If I have seen any perish for want of clothing, or any poor without covering; 20 If his loins have not blessed me, and if he were not warmed with the fleece of my sheep; 21 If I have lifted up my hand against the fatherless, when I saw my help in the gate: 22 Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone. 23 For destruction from God was a terror to me, and by reason of his highness I could not endure. Eliphaz had particularly charged Job with unmercifulness to the poor ( ch. xxii. 6 , &c.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here, I. The testimony which Job's conscience gave in concerning his constant behaviour towards the poor. He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests, 1. That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help. (1.) He was always ready to grant their desires and answer their expectations, v. 16 . If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail. (2.) He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, v. 17 . As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected. (3.) He was very tender of them, and had a fatherly concern for them, v. 18 . He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him. (4.) He provided food convenient for them; they ate of the same morsels that he did ( v. 17 ), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth. (5.) He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, v. 19 . Poor people may perish for want of clothing as well as for want of food—for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep ( v. 20 ), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool. 2. That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless ( v. 21 ), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here. II. The imprecation with which he confirms this protestation ( v. 22 ): "If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone, " that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another." Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet. III. The principles by which Job was restrained from all uncharitableness and unmercifulness. He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished ( v. 23 ): " Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy." He stood in awe, 1. Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them ( Eccl. v. 8 ); but Job considered this. 2. Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening. Job's Abhorrence of Idolatry. ( b. c. 1520.) 24 If I have made gold my hope, or have said to the fine gold, Thou art my confidence; 25 If I rejoiced because my wealth was great, and because mine hand had gotten much; 26 If I beheld the sun when it shined, or the moon walking in brightness; 27 And my

Perish - When it was in my power to help them.