“If I have walked with falsehood, and my foot has hurried to deceit
(let me be weighed in an even balance, that God may know my integrity);
if my step has turned out of the way, if my heart walked after my eyes, if any defilement has stuck to my hands,
then let me sow, and let another eat. Yes, let the produce of my field be rooted out.
“If my heart has been enticed to a woman, and I have laid wait at my neighbor’s door,
then let my wife grind for another, and let others sleep with her.
For that would be a heinous crime. Yes, it would be an iniquity to be punished by the judges;
for it is a fire that consumes to destruction, and would root out all my increase.
“If I have despised the cause of my male servant or of my female servant, when they contended with me,
what then will I do when God rises up? When he visits, what will I answer him?
Didn’t he who made me in the womb make him? Didn’t one fashion us in the womb?
“If I have withheld the poor from their desire, or have caused the eyes of the widow to fail,
or have eaten my morsel alone, and the fatherless has not eaten of it
Geneva Bible translators 1599 · Public Domain On vv6, 7, 8, 10, 12, 13, 14, 15, 16 He showeth wherein his uprightness standeth, that is, inasmuch…
He showeth wherein his uprightness standeth, that is, inasmuch as he was blameless before men, and sinned not against the second Table.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–17 Job 31:5 If I have walked with vanity, or…
Job 31:5 If I have walked with vanity, or if my foot hath hasted to deceit;
Ver. 5. If I have walked with vanity] As they do who disquiet themselves in vain, in heaping up riches by evil arts, by deceits and covin in bargaining; by getting other men’s means fraudulently, &c. "The getting of treasures by a lying tongue" (or any the like indirect course) "is a vanity tossed to and fro for them who seek death," Pro 21:6. Eventually such do seek death, though not intentionally; they spin a fair thread to strangle themselves, both temporally and eternally. Such vain and vile ways, therefore, Job carefully declined; for he knew them to be both base and bootless, Furtum a Virg. vocatur inane (Aeneid 6). Ephraim fed upon the wind, the balances of deceit were in his hand; if, thereby, he filled his purse with coin, yet he had emptiness in his soul; Lucrum in arca, damnum in conscientia: filled he was with air, and that air was pestilential too; his breath and death he drew in together. Job would have none of that.
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Or if my foot hath hasted to deceit] If I have been nimble and active to go beyond and defraud another in any matter, 1Th 4:6, which, what is it else but crimea stellionatus, the very sin of deception? and this not only acted, but arted, after long trading in it, as the words of walking and hasting seem to import.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–17 Walked, i.e. conversed in the world, dealt with men.
Walked, i.e. conversed in the world, dealt with men.
With vanity, i.e. with lying, or falsehood, or hypocrisy, as this word is oft used, as Psa 4:2; 12:3; 36:3; Pro 30:8, and as the next words explain it.
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If my foot hath hasted to deceit; if when I have had any temptation or opportunity of enriching myself, by defrauding or wronging others, I have readily and greedily complied with it, as hypocrites (such as you account me) use to do, and have not rejected and abhorred it; for more is here understood than is expressed. The sense is imperfect, and supposeth an imprecation, which is either understood, after the manner of the Hebrews, or expressed in the next verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv9, 16 Two more instances we have here of Job's integrity:…
Two more instances we have here of Job's integrity: -
I. That he had a very great abhorrence of the sin of adultery. As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, v. 1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here, 1. How clear he was from this sin, Job 31:9. (1.) He did not so much as covet his neighbour's wife; for even his heart was not deceived by a woman. The beauty of another man's wife did not kindle in him any unchaste desires, nor was he ever moved by the allurements of an adulterous woman, such as is described, Pro 7:6, etc. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness. (2.) He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Pro 7:19. See Job 24:15. 2. What a dread he had of this sin, and what frightful apprehensions he had concerning the malignity of it - that it was a heinous crime (Job 31:11), one of the greatest vilest sins a man can be guilty of, highly provoking to God, and destructive to the prosperity of the soul. With respect to the mischievousness of it, and the punishment it deserved, he owns that, if he were guilty of that heinous crime, (1.) His family might justly be made infamous in the highest degree (Job 31:10): Let my wife grind to another. Let her be a slave (so some), a harlot, so others. God often punishes the sins of one with the sin of another, the adultery of the husband with the adultery of the wife, as in David's case (Sa2 12:11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Hos 4:13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them. (2.) He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror. (3.) It might justly become the ruin of his estate; nay, he knew it would be so (Job 31:12): It is a fire. Lust is a fire in the soul: those that indulge it are said to burn. It consumes all that is good there (the convictions, the comforts), and lays the conscience waste. It kindles the fire of God's wrath, which, if not extinguished by the blood of Christ, will burn to the lowest hell. It will consume even to that eternal destruction. It consumes the body, Pro 5:11. It consumes the substance; it roots out all the increase. Burning lusts bring burning judgments. Perhaps it alludes to the burning of Sodom, which was intended for an example to those who should afterwards, in like manner, live ungodly.
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II. That he had a very great tenderness for his servants and ruled them with a gentle hand. He had a great household and he managed it well. By this he evidenced his sincerity that he had grace to govern his passion as well as his appetite; and he that in these two things has the rule of his own spirit is better than the mighty, Pro 16:32. Here observe, 1. What were Job's condescensions to his servants (Job 31:13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col 4:1, Eph 6:9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (Job 1:15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (Job 19:15, Job 19:16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us. 2. What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker. (1.) As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up?" He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa 10:3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us - if he should visit every offence, and take every forfeiture - if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then? (2.) As his and his servants' Creator, Job 31:15. When he was tempted to be harsh with his servants, to deny them their right and turn a deaf ear to their reasonings, this thought came very seasonably into his mind, "Did not he that made me in the womb make him? I am a creature as well as he, and my being is derived and depending as well as his. He partakes of the same nature that I do and is the work of the same hand: Have we not all one Father?" Note, Whatever difference there is among men in their outward condition, in their capacity of mind, or strength of body, or place in the world, he that made the one made the other also, which is a good reason why we should not mock at men's natural infirmities, nor trample upon those that are in any way our inferiors, but, in every thing, do as we would be done by. It is a rule of justice, Parium par sit ratio - Let equals be equally estimated and treated; and therefore since there is so great a parity among men, they being all made of the same mould, by the same power, for the same end, notwithstanding the disparity of our outward condition, we are bound so far to set ourselves upon the level with those we deal with as to do to them, in all respects, as we would they should do to us.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv5–17 Let me be weighed in an even balance,.... Or…
Let me be weighed in an even balance,.... Or "in balances of righteousness" (z), even in the balance or strict justice, the justice of God; he was so conscious to himself that he had done no injustice to any man in his dealings with them, that, if weight of righteousness, which was to be, and was the rule of his conduct between man and man, was put into one scale, and his actions into another, the balance would be even, there would be nothing wanting, or, however, that would require any severe censure:
that God may know mine integrity; God did knew his integrity, and bore a testimony to it, and to his retaining it, Job 2:3; but his meaning is, that should God strictly inquire into his life and conduct with respect to his dealings with men, as it would appear that he had lived in all good conscience to that day, so he doubted not but he would find his integrity such, that he would own and acknowledge it, approve of it, and commend it, and make it known to his friends and others, whereby he would be cleared of all those calumnies that were cast upon him. Some connect these words with the following, reading them affirmatively, "God knows mine integrity"; he knows that my step has not turned out of the way of truth and righteousness; that my heart has not walked after mine eye, in lustful thoughts and desires; and that there is no spoil, nor rapine, nor violence in my hand, that I should deserve such a punishment as to sow, and another eat: thus Sephorno.
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(z) "in bilancibus justitiae", Montanus, Mercerus, Drusius, so Junius & Tremellius, Cocceius, Michaelis, Schultens.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 6, 7, 8, 10, 11, 12, 16 Walked - Dealt with men. Vanity - With lying,…
Walked - Dealt with men. Vanity - With lying, or falsehood. Deceit - If when I had an opportunity of enriching myself, by wronging others, I have readily and greedily complied with It.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 17 Verse 5. If I have walked with vanity] If…
Verse 5. If I have walked with vanity] If I have been guilty of idolatry, or the worshipping of a false god: for thus שאו shau, which we here translate vanity, is used Jer 18:15; (compare with Ps 31:6; Ho 12:11; and Jon 2:9,) and it seems evident that the whole of Job's discourse here is a vindication of himself from all idolatrous dispositions and practices.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 7, 9, 11, 13, 16 Job 31:5-6. If I have walked with vanity —…
Job 31:5-6. If I have walked with vanity — Conversed in the world, or dealt with men, with lying, falsehood, or hypocrisy, as the word vanity is often used; or if my foot hath hasted to deceit — If, when I had an opportunity of enriching myself by wronging others, I have readily and greedily complied with it. Let me be weighed, &c. — I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all-seeing God. That God may know — Or, and he will know (upon search he will find out: which is spoken of God after the manner of men) mine integrity — So this is an appeal to God to be witness of his sincerity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–17 If I have walked with vanity - This is…
If I have walked with vanity - This is the second specification in regard to his private deportment. He says that his life had been sincere, upright, honest. The word vanity here is equivalent to falsehood, for so the parallelism demands, and so the word (שׁוא shâv') is often used; Psa 12:3; Psa 41:7; Exo 23:1; Deu 5:20; compare Isa, Deu 1:13. The meaning of Job here is, that he had been true and honest. In his dealings with others he had not defrauded them; he had not misrepresented things; he had spoken the exact truth, and had done that which was without deception or guile.
If my foot hath hasted to deceit - That is, if I have gone to execute a purpose of deceit or fraud. He had never, on seeing an opportunity where others might be defrauded, hastened to embrace it. The Septuagint renders this verse, “If I have walked with scoffers - μετα γελοιαστῶν meta geloiastōn - and if my foot has hastened to deceit.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 6, 7, 9, 10, 11, 12, 13, 16, 17 Vanity, or hypocrisy, (Calmet) so as to overreach others.…
Vanity, or hypocrisy, (Calmet) so as to overreach others. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–17 Job's abstinence from evil deeds.
Job's abstinence from evil deeds.
vanity--that is, falsehood (Psa 12:2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–15 b. Job’s first protestation is, that he has not…
b. Job’s first protestation is, that he has not practiced deceit, nor acted on dishonest principles, nor departed from the way of chastity, (as indicated in Job_31:1,) a specification which prepares the way for the next protestation, Job_31:5-8.
5. If — The usual form of oaths. See note on Job_27:2; Job_27:4-5. He means to attest his innocence under the most solemn sanctions.
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Vanity — The prime meaning of the Hebrew is, falsity. A sad companionship is that of a false, hollow, hypocritical nature; such every corrupt man must “walk with.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16 5. “Falsehood” or vanity, which is not merely in…
5. “Falsehood” or vanity, which is not merely in word but in thought, and “deceit” are here treated as persons; with the one Job denies that he has “walked,” i. e. accompanied it, and the other he denies that he “hasted after,” i. e. followed it. He has made no companion of falsity nor followed after deceit, to do aught that they would seduce him to. From the imprecation in Job_31:8, Let me sow and another eat! it is probable that what Job clears himself of is all false dealing prompted by cupidity.
5–8. These verses continue to amplify the thought that Job refused to give way to any evil desire. The protestation lies in Job_31:5 and Job_31:7, the curse imprecated on himself in Job_31:8, while Job_31:6 is parenthetical, thrown in to confirm the denial implicitly contained in Job_31:5.
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5. If I have walked with falsehood,
And my foot hath hasted after deceit
6. (Let him weigh me in an even balance,
And let God know mine integrity),
7. If my step hath turned out of the way, &c.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 10, 13, 15 (7) If my step hath turned out of the…
(7) If my step hath turned out of the way—The form of the expression is very emphatic: the narrow way of strict integrity and righteousness. (Compare the expression applied to the first believers, Act_9:2—men of the way.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17 If I have walked with vanity, or if my…
If I have walked with vanity, or if my foot hath hasted to deceit. "If I have been a living lie, i.e. if, under a fair show of piety and righteousness of life, I have, as you my friends suppose, been all along a deceiver and a hypocrite, cloaking my secret sins under a mere pretence of well-doing, then the sooner I am exposed the better. Let me be weighed," etc. The painful suggestion of hypocrisy has been made by Job"s friends repeatedly during the colloquy, (Job_4:7-9 Job_8:6, 12 11:4-6, 11-14 15:30-35 18:5-21 20:5-29, etc.) and has deeply afflicted the patriarch. It is a charge so easily made, and so impossible to refute. All that the righteous man, thus falsely accused, can do is to appeal to God: "Thou, God, knowest. Thou, God, wilt one day show forth the truth."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14–15 What then shall I do when God riseth up?
Job_31:14
What then shall I do when God riseth up?
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The great question
1. Jobs mind was deeply impressed with a sense of his own responsibility. There is a natural inclination in the mind of man to diminish the sense of responsibility. In most transactions of life men frequently evince a desire to escape as much as possible from personal responsibility. There are responsibilities arising out of the very conformation of the society in which we live, that cannot be avoided. It never can be a matter of choice with us, whether we shall be responsible to God, and in the sight of God. The very nature of our relation to God implies responsibility, and the very character of God, in reference to that relationship, also implies responsibility. The responsibility of man to God reaches to the whole of mans moral being.
2. Jobs conviction that there is a day coming in which God will arise. As a Sovereign, making inquisition, and holding a grand assize in which the universe should be concerned. And God will visit. That term is often used in the sense of visitation for the purpose of punishment. God will arise as the legislator of the universe--as the promulgator of a law which has been universally violated, and which has not exercised its restraining influence upon the hearts of men because their allegiance had departed. Of necessity there must be vindication. Either the justice of God must fail, or there must be a vindication. As the law of God reaches to the minutest details of human existence and of human conduct, the vindication must reach every personal interest, the details of every individual life. And the Lord must visit as an avenger; for vindication implies vengeance. The God whose own arm hath brought salvation, shall be the God who shall visit in the way of vengeance. Job asks, When He visiteth, what shall I answer Him? Should not we ask the same question? What will the man of this world, of pleasure, and of gain, answer? Realise the necessity for finding some answer. There is but one answer. There is nothing to do but to cling to the Cross of Jesus. (George Fish, LL. B.)
The great account
The subject brought before us here is our personal responsibility; that everyone must give account of himself to God. Nothing is hid from the all-seeing eye of Jehovah, that searcheth the heart and the reins, and looketh at the motive, the object, the spirit, in which the man acts.
I. Mans responsibility. We must all give account to God, not merely masters, but servants also; and we must give account in all the transactions of everyday life. Every man has time, talents, opportunities, gifts; every man has a certain station, every man has a certain amount of influence; and we are all responsible for the right use before God. Not one of you can help this influence going forth upon those around you; not one of you can avoid the things you do, telling, in one way or another, upon those with whom you have intercourse. You must do good, or you must do evil. This responsibility we need to face, for it is one that presses always.
II. The way of meeting this responsibility. Two things are spoken of here.
1. What shall we do? Regarding ourselves as responsible to God, what shall we do when He rises in judgment? Shall we not fear to face a holy God? Shall we hide ourselves from God, in order to elude His searching eye? That surely is a vain consideration. Shall we resist His summons? Surely that too is vain.
2. What shall we answer? Shall we say that we have not broken one of Gods commandments? Shall we, like the Pharisee, compare ourselves with others? Shall we begin to make excuse? Shall we plead Gods mercy? The careless cannot meet God. Nor can the formalist; nor the hypocrite and pretender. The two great things we require to be experimentally acquainted with, are repentance and faith towards the Lord Jesus Christ. Believe on the Lord Jesus Christ, and you are delivered at once from the power of the law, and all the accusations of Satan, because Jesus has conquered him, and you also win the victory through faith in Him. (John W. Reeve, M. A.)
The final judgment and ground of acquittal
I. The certainty of a day of visitation and reckoning.
1. This is indicated by the testimony of conscience. Conscience is the vicegerent of the Almighty. It discriminates between virtue and vice, attaching to either their respective awards.
2. By a reference to the moral economy of man, or the economy of Gods dealings towards man.
3. The certainty of a day of visitation is fully unfolded in the Book of God.
II. The ground upon which an answer is to be prepared to the question in our text. Classify the Christian community into four compartments.
1. There are some who have no answer prepared. This is a fact of undoubted certainty.
2. Others prepare an answer on a self-righteous principle. They plead obedience to the requirements of Gods law.
3. Others confide in the uncovenanted mercy of God.
4. But some take higher ground, and are preparing their answer in reference to the righteousness of Christ Jesus our Lord. This is the only plea which will bear inspection, the only foundation for the exercise of mercy. (Adam Gun, A. M.)
The day of visitation
Although Job appears to have taken an undue estimate of his own righteousness, and certainly adhered to his own integrity with a blamable tenacity, yet his scrupulous conscientiousness is greatly to be admired. The smallest act of injustice or oppression, nay, even of neglect, towards the meanest slave or household servant, was viewed by Job as a sin against God, and one for which God would hereafter call him to account!
I. The occasion contemplated. When God will rise up, and when He will visit in judgment.
1. He appears now, as it were, indifferent to the affairs of men.
2. A day is coming when He will arise and visit. It is the day of death. It is the day of punishment. It is the day of judgment.
3. The certainty of its approach. Accountability seems almost an instinct in man. The day of judgment must come--there is no escape from it.
4. Yet most persons believe and act as if they believed it not. How surprising is the indifference of professed believers!
II. The important inquiry respecting this solemn event. When He visiteth, what shall I answer Him?
1. There is individuality in this question; it is the souls soliloquy. Not what shall this man do; but what shall I do?
2. It is, what shall I do? But the time for action is then over. Can I escape and hide myself? Can I evade or deceive? Can I contend with Him?
3. It is, what shall I answer? Various are the excuses with which men satisfy their consciences now, but they will avail nothing then. The following will have nothing to answer,--vicious men and dissipated. Men who have neglected their souls. Self-satisfied formalists. The spiritual professor who has not departed from secret sin. There will be one who can answer--the poor, penitent, humble, believing disciple of Jesus. (F. Close, A. M.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7, 9, 11, 13, 16 General Information:
General Information:
Job continues speaking.
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If I have
In Job 31:5-40 Job describes different situations in which he would deserve God's punishment. But, he knows that they are not true and he is innocent. (See: Hypothetical Situations)
walked with falsehood, if my foot has hurried to deceit
Here "walked" and "hurried" are metaphors that represent how Job lived. AT: "done anything false or purposely deceived anyone" (See: Metaphor)
let me be weighed in an even balance
People used balances to weigh items and to determine their value. This image represents judging honestly. It can be stated in active form. AT: "let me be judged honestly" or "let God judge me honestly" (See: Metaphor and Active or Passive)
translationWords
walk
deceive
integrity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 9, 11, 12, 13 31:5-8 If Job had lied to anyone as part…
31:5-8 If Job had lied to anyone as part of a business deal, it would violate the eighth commandment (Deut 5:19); if it occurred in court, it would violate the ninth (Deut 5:20). This sin would merit fiery judgment (Rev 21:8). • If Job lusted for what his eyes had seen, he would violate the tenth commandment (Deut 5:21). • then let someone else eat: This was a self-curse.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.