Job 31:35-37

Oh que l'on m'entendrait, &c.— La clause, voici, mon désir est, &c. pourrait être mieux rendu, voici mon signe ou gage, que le Tout-Puissant m'interroge : car le mot hébreu signifie également, qu'il me réponde, ou qu'il me fasse répondre. Job ici, comme ailleurs, montre un grand sérieux à venir sur son procès : c'étaient ses amis, et non Dieu, qui étaient ses accusateurs : car Dieu, il était bien persuadé, le blanchirait bientôt s'il n'était qu'une fois admis. venir en jugement devant lui. Le sens du verset semble donc clairement être celui-ci : « O que je n'avais qu'une audience m'a accordé ! « Voyez-y ma marque ou gage ; » תוי tavi :(quelque chose comme un gage ou un gage qu'il subirait le procès) « Laissez le Tout-Puissant m'interroger ; et laissez l'un de vous, mes accusateurs, rédiger un acte d'accusation contre moi. » Il s'ensuit, Job 31:36.

Je le prendrais sur mon épaule Sûrement et moi le lierais Comme une couronne: c'est- à-dire: . «Je serais si loin d'Avoir honte, l'accusation ne QU'A servirait mon innocence éclaircir » Il added, Job 31:37 . Je lui déclarerais [au Tout-Puissant, mon Juge] le nombre de mes pas, en tant que prince je m'approcherais de lui : c'est-à-dire « je lui donnerais un récit complet et gratuit de toute ma vie, et me tiendrais devant lui avec un air aussi droit et assuré qu'un prince." Rien ne peut être plus clair que le livre ou la libelle ici censé être écrit par l'adversaire de Job, ne peut pas être signifié d'un écrit par Dieu.

Car comment lui a-t-il été possible d'en triompher ? Si c'était un acte d'accusation, venant du Dieu de vérité, il avait sûrement plus de raisons de trembler que de triompher. S'il s'agissait d'un projet de loi sans accusation, ou sans aucun crime allégué, quelle sorte d'acte d'accusation était-ce ? Nous devons donc conclure que par adversaire il faut entendre les amis de Job, qui étaient ses seuls accusateurs que nous connaissions ; et Dieu est ici invoqué comme auditeur ou juge entre eux. C'est en cela que triomphe le travail de la raison, en tant que conscience d'une vie bien remplie ; et c'est pourquoi il dit qu'il aborderait son juge avec un regard aussi droit et assuré qu'un prince. Peters.

RÉFLEXIONS. — 1° Deux des péchés les plus communs et les plus obsédants sont l'obscénité et l'amour démesuré du monde ; de ces deux Job proteste de son innocence.

1. De l'obscénité. Il était si loin de toute indulgence plus grossière, que ses yeux, entrées de rayons de beauté, à travers lesquels, comme les rayons recueillis dans le verre ardent, le feu des désirs impurs s'allume dans le cœur ; ceux-ci ont été empêchés d'errer sur des objets interdits : ni dans ses pensées secrètes il n'a jamais nourri ou chéri les fantaisies d'une imagination impudique. Il n'était pas non plus ainsi circonspect, à cause de la honte ou de l'inconvénient qui pouvait résulter de l'indulgence ; non; c'était la crainte de Dieu qui le retenait : il savait que l'impureté devait l'exclure de la considération et de la faveur de Dieu ; doit l'exposer aux terreurs de la vengeance divine, à des maladies étranges ici, et à des souffrances éternelles dans l'au-delà.

Il ne pouvait pas non plus espérer se cacher dans ses péchés les plus secrets, même en pensée, pleinement persuadé de l'œil qui voit tout de Dieu, à qui rien n'est caché, rien n'est secret. Noter; (1.) Les convoitises charnelles sont les ennemis les plus dangereux de l'âme et exigent une vigilance particulière. (2.) Ceux qui voudraient garder leur cœur pur, doivent garder leur œil unique : les indulgences les moins impures permises, ouvrent l'âme à un déluge d'iniquité. Quiconque relâche une fois la bride ne sait où il doit s'arrêter. (3.) Aussi irréprochable que paraisse notre conduite extérieure, il y a un Dieu qui marque nos pas secrets, est avec nous au milieu des ténèbres et voit les pensées cachées de notre esprit ; souvenons-nous donc continuellement que son œil est sur nous.

(4.) L'impureté de l'humeur et la jouissance de Dieu sont incompatibles : dans la nouvelle Jérusalem, les souillés et les impurs ne peuvent entrer. (5.) Cela devrait nous dissuader de penser au péché, d'attendre avec impatience sa punition; la plus haute indulgence de l'appétit corrompu nous récompensera misérablement pour le feu dévorant et les brûlures éternelles.

2. D'un amour démesuré du monde. Il n'y avait ni vanité ni tromperie dans sa démarche ni dans sa conversation : il ne mentait jamais pour faire une bonne affaire ; déraisonnablement loué ses propres biens, ou décrié ses voisins comme ils se font scrupule de ne pas faire qui sont pressés d'être riches. Son pas ne s'est pas détourné du chemin de la justice, déformé par l'amour-propre et la partialité de la règle de la vérité et de la droiture ; il n'a pas non plus convoité ce qu'il a vu, ni utilisé aucune méthode illicite pour se procurer, comme Acan l'a fait, l'appât tentant. Aucune tache ne s'attachait à lui, non seulement de crimes extérieurs, pour lesquels les hommes pourraient l'accuser, mais son cœur était retenu des désirs d'une concupiscence démesurée ; afin qu'il pût se contenter que Dieu le pesât dans la balance, conscient de son intégrité, et s'appuyant volontiers sur l'épreuve ; content, s'il est coupable, de subir la perte de substance, de famille,

Noter; (1.) Un homme vraiment honnête est un grand caractère. (2.) Ceux qui sont pleins de bavardage dans leurs transactions mondaines, doivent généralement être suspectés comme pleins de fraude. L'honnêteté n'a pas besoin de vernis. (3.) Le gain de la convoitise, aussi juste que soit notre caractère, laissera une tache aux yeux de Dieu, que rien d'autre que le sang expiatoire ne pourra effacer. (4.) Les fruits de l'injustice doivent être restaurés, ou au jour du jugement ils seront jetés dans l'échelle opposée ; et quand nous serons pesés, nous serons trouvés manquants. (5.) Ceux qui sont conscients de l'intégrité, n'évitent jamais un examen minutieux. Mais (6.) toutes nos vertus et intégrités authentiques sont par la grâce, et nos choses les plus saintes ont besoin du lavage du sang expiatoire.

2ème, deux autres instances de l'intégrité de Job sont produites. 
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.

Ainsi s'achèvent les paroles de Job. Si cela n'était pas jugé convaincant par ses amis, il serait vain de multiplier les arguments ; et pour se justifier, il n'ajoutera rien de plus.