Job 31:37

Job 31:37 I would declare unto him the number of my steps; as a prince would I go near unto him.

Ver. 37. I would declare unto him the number of my steps] I would tell him all that ever I know by myself, and turn him the inside outward, deal ingeniously with him, and make him my confessor; and so help him make up his book. Elice igitur hine, Therefore entice this, saith Lavater. Hence we may learn so to demean ourselves in all companies and conditions of life, that we may neither be ashamed to live nor afraid to die; and that we need not care though our greatest enemies knew of our worst practices, though our faults were written in our foreheads, as they say. Of Socrates Pliny saith, that his name was not the name of a man, but of integrity itself (Nat. Hist. 1. 7, c. 31). Of Cato Major Paterculus saith, that he was free from all human vices, and as like to virtue itself as might be. Cicero saith, that he was one of those few that lived and died with glory. How much more truly and boldly may we affirm the like of Joseph, Moses, Samuel, Daniel, Nehemiah, Paul, who knew nothing by himself, Melancthon, George, prince of Anhalt, John Bradford, and many others famous in their generations, whom, for their piety and patience, as their enemies could not but admire, so their friends could never sufficiently extol them. This is no small help to the cause, said Erasmus concerning Luther, that his enemies could find no fault or flaw in his life.

As a prince would I go near unto him] Id est, Animo heroico et imperterrito, quippe bene sibi conscio (Piscat.); that is, with a heroic spirit, and an undaunted courage: I would not shrink back, or flinch him a jot, as having a clearing, cheering conscience that feareth no colours, that would not budge or yield a hair for an angel’s authority, Gal 1:8. Quasi Princeps, hoc est, animo liberrimo et expositissimo, &c., saith Brentius, As a prince against whom there is no rising up. I would speak my mind, and lay open the whole matter of my deportment very freely and fully, that both present and future ages might judge it. Of Trajan the emperor it is recorded, that he neither hated nor feared any man living. And of Trajan, general to Valens, the Arian emperor, that as he could speak his mind fitly, so he dared speak it freely. Think the same of Job.

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.

Job 31:37. I would declare to him — To the Almighty, my judge; the number of my steps — The whole course of my life and actions, step by step, as far as I could remember: as a prince would I go near him — That is, with courage and confidence of success: I would stand before him with a look as upright and assured as that of 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 were a bill of accusation, coming from the God of truth, he had more reason to tremble, certainly, than to triumph. We must therefore conclude that by the adversary must be meant one or all of 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, rejoices and triumphs as being conscious of his integrity before God, and his sincere desire and endeavour to know and do his will in all things. See Peters and Dodd.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

31:37 A prince who had been wrongly accused had the right to come before his king to make an appeal.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

I will make him account of all my life, without fear.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (Job 42:5-6); but only through Jesus Christ (Heb 10:22).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 honourable acquittal.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(37) I would declare—i.e., “I would readily give an account of all my actions, and meet him with alacrity and perfect confidence.” Others suppose the meaning to be, “I would meet him as I would meet a prince, with the utmost deference and respect, not at all as an enemy, but as one worthy of all honour and regard.” The actual meaning is uncertain. On the other hand, he has been spoken of by his friends: as a fool (Job_5:2), by Eliphaz; as a man full of words, a liar, and a mocker (Job_11:2-3), by Zophar; as perverse, wicked, and iniquitous (Job_11:12; Job_11:14); a blasphemer and a hypocrite, by Eliphaz (Job_15:4-5; Job_15:13; Job_15:16; Job_15:34, &c.); as wicked, a robber, and ignorant of God, by Bildad (Job_18:5; Job_18:14); as wicked and a hypocrite, by Zophar (Job_20:5); as extortionate and oppressive (Job_31:15; Job_31:19, &c.); as a tyrant and an impious man, by Eliphaz (Job_22:5; Job_22:9; Job_22:13; Job_22:17, &c.).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

37. the number of my steps] i. e. every act of my life.

as a prince] In the consciousness and pride of true nobility; with the confident step and erect bearing of one who knows that nothing dishonouring can be laid to his charge.

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.

If I have eaten the fruits thereof without money,.... Or, "the strength thereof without silver" (b); see Gen 4:12, silver being the money chiefly in use in those times. Job's meaning is, that he ate not anything of the fruits and increase of his own land, without having paid for the same, which he would have done, if he had got his land out of the hands of the rightful owners of it, by deceit or violence; or if he had not paid his workmen for ploughing, sowing, reaping, &c. or if he had demanded the fruits of the earth of his tenants, to whom he had let out his farms, without giving them a proper price for them:

or have caused the owners thereof to lose their life; as Jezebel caused Naboth to lose his, who was the original proprietor, that Ahab might possess it, Kg1 21:7; or it may signify tenants, to whom Job rented out fields, but did not starve them by renting them under hard leases, or lands on hard terms, so that they could not live upon them; or it may design the tillers of the land, as Jarchi and Bar Tzemach; those that wrought in it, the servants that were employed in ploughing, &c. to whom wages were due, and who had not too hard labour imposed upon them, to the endangering of their lives; or he did not "afflict and grieve" (c) them, as some versions; or make their lives bitter, through hard bondage and service, as the Israelites in Egypt.

(b) "robur ejus", Montanus, Bolducius, Mercerus, Drusius; "vim ejus", Junius & Tremellius, Cocceius, Michaelis, Schultens; "sine, vel absque argento", Mercer, Drusius, Cocceius, Michaelis, Schultens.

(c) "afflixi", V. L. "dolore affeci", Pagninus; so Broughton.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I would declare unto him the number of my steps - That is, I would disclose to him the whole course of my life. This is language also appropriate to a judicial trial, and the meaning is, that Job was so confident of his integrity that he would approach God and make his whole course of life known to him.

As a prince would I go near unto him - With the firm and upright step with which a prince commonly walks. I would not go in a base, cringing manner, but in a manner that evinced a consciousness of integrity. I would not go bowed down under the consciousness of guilt, as a self-condemned malefactor, but with the firm and elastic foot-tread of one conscious of innocence. It must be remembered that all this is said with reference to the charges which had been brought against him by his friends, and not as claiming absolute perfection. He was accused of gross hypocrisy, and it was maintained that he was suffering the judicial infliction of heaven on account of that. So far as those charges were concerned, he now says that he could go before God with the firm and elastic tread of a prince - with entire cheerfulness and boldness. We are not, however, to suppose that he did not regard himself as having the common infirmities and sinfulness of our fallen nature. The discussion does not turn at all on that point.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To a. Hebrew, "as a prince would I approach to him," and not fear my adversary. (Haydock)

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).

Unto him, i.e. to my judge, or adversary.

The number of my steps, i.e. the whole course of my life and actions, which I would exactly number to him, step by step, so far as I can remember. I would not answer his allegations against me, but furnish him with further matter of the same kind, and then answer all together.

As a prince, i.e. with undaunted courage, and confidence, and assurance of success, as being clearly conscious of my own sincerity; not like a self-condemned malefactor, as my friends suppose me to be.

Would I go near unto him, and not run away, or hide myself from my judge, as guilty persons desire to do.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

37. Near unto him — In the hour of fancied triumph he regards as his highest honour that of drawing near unto God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I would declare unto him the number of my steps; i.e. I would conceal nothing. I would willingly divulge every act of my life. I would make full and complete answer to the indictment in every particular. As a prince would I go near unto him. There should be no timidity or cringing on my part. I would face my accuser boldly, and bear myself as a prince in his presence.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Him - My judge, or adversary. My steps - The whole course of my life. A prince - With undaunted courage and confidence.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

I will tell him the number of my steps to that man.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.