Job 31 and book of Job

In other instances where Job excoriates God or expresses his feelings of hopelessness (as he does in the second half of chapter 30), he follows these with a formal complaint to God. For example, his complaints of weariness and hopelessness in 7:1-10 lead him to say, "Therefore I will not restrain my mouth;....I will complain in the bitterness of my soul (7:11)." Again, after declaring his awareness that God will "plunge me into filth (9:30; note the similarity with 30:19)," Job again launches a complaint: "I loathe my life; I will give free utterance to my complaint...(10:1)." In contrast to these, in Job 31 he utters a series of oaths attesting to his right conduct. Job's last words, therefore, do not fade into whining or querelous statements; he ends with assurance, boldness and a sense that he has stated his case well.

31:40 No More Words from Job

I start at the end of the chapter. All it says is, "The words of Job are ended (31:40)." That might be the end of the story except that the Hebrew word translated "ended" is 'tamam,' a verb which can be translated "end" or "is complete" or "is perfect." More than one noun form of 'tamam' is used in the Book of Job to stress Job's "perfection" or "blamelessness" or even "integrity." Thus, we are on good grounds if we also render the last sentence, "The words of Job are perfect (words)." They say completely what Job wanted to say. He doesn't just end his words here; he as it were brings them to a perfect conclusion.

Job's Oaths

So, what is so perfect about the way Job concludes his words? First, note the form with which Job concludes his words. There are a series of oath statements either in the form of, "If I have done X, then let Y happen to me," or "If I have done X," with no apodosis appended. The oath is a serious assertion that expresses Job's willingness to be severely punished by God if he is found to be saying untrue things. Oaths are both assertions and challenges--public statements that can be verified or attacked (as the friends do on occasion) and challenges to God to recognize Job's virtue. Job expresses almost the same thought as the Psalmist when he says, "Search me, O God, and know my heart; test me and know my thoughts (Ps. 139:23)." The Psalmist, however, wants to be led from any "wicked" way that may be in him (v.24); Job expects to be fully vindicated.

Second, note his unambiguous statements of moral uprightness. Though Job may agree with the abstract statement that humans are sinners, he knows that he has conducted his life in a manner above reproach. He is not only a "pretty good" person, to use the words of ethicist Lewis Smedes, he is a "very good" person. His heart has not been enticed by a woman (31:9), nor has he made greed his god (31:24).

Third, he recounts his exemplary conduct in social relations. The three categories of vulnerable people, whom Job mentioned in chapter 29 as those to whom he showed favor (poor, widow and orphan) are here again brought to the fore. He has not withheld anything from the poor nor has he caused the eye of the widow to fail (31:16). In a statement that might appear hyperbolic, he says, "for from my youth I readred the orphan like a father, and from my mother's womb I guided the widow (31:18)." He has not rejoiced even when those who hated him came to their ruin (31:29).

Conclusion

With confidence so stated, Job then moves to his conclusion. "Oh that I had one to hear me! (31:35)." He is almost elated as he says, "Oh that I had the indictment written by my adversary (31:35)!" He would wear it around on him like a crown, perhaps the same crown that God so unceremoniously removed from his head (31:36; cf. 19:9). Job has given God and the friends more than an earful. God, then, will show that turnabout is fair play. But, before we look at God's response to all this, we need to consider, in four essays, the words of Elihu (32-37).

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