Job 31:13Meaning & Commentary from the Church Fathers

This leads him to the conclusion that all should recognize themselves as servants, despite having been rulers on numerous occasions. The labels of slave and free are merely superficial terms that lack any real substance; true slavery is defined by sin, and authenticity and freedom are grounded in righteousness. Thus, is he merely humble, and not also likable and endearing? Indeed, he is gracious!

Job epitomized righteousness, not in partial acts of virtue but by embodying the entirety of human integrity. His virtue was comprehensive, exhibiting consistency not by merely avoiding one sin while committing another. Just as we regard a scale as just when it consistently measures equally, so too was Job unwaveringly fair—not only in his wealth but across all aspects of life, never exceeding the bounds of propriety. No one could claim he was equitable in financial matters but transgressed in his relationships with others through arrogance or disdain; instead, he maintained humility, saying, “But if I have despised the judgment of my servant or my maid when they contended with me.” He recognized that pride and contempt are grave injustices. We condemn those who aim to claim what belongs to another or who seek more from their neighbors than is due, grasping recognition solely for themselves—not because of merit, but due to injustice. This is evident since God created a shared nature for all humanity, bestowing equal rights upon everyone; how, then, can you deny the dignity God has granted? By keeping your fellow human in poverty, not in material wealth but in honor, do you not rob them of their rightful place? God bestowed existence and inherent worth to all, indicated by the collective reference in the words, “Let us create man.” Yet how can one cast another aside and strip them of their rightful inheritance, reducing them to destitution while grasping what should be common? Blessed Job, however, was not like this; he declared, “I have not despised the judgment of a servant or maid.” As such, the scripture labels him righteous, indicating his integrity was not merely halfway but fully encompassing, akin to those about whom it is said, “To the righteous the law is not laid down for the unrighteous” (1 Tim. 1:9).

But we, dear brothers, are not of such a nature. Are you astonished by the righteous? Then take a look at yourself. How often, when someone is accused—not by a servant, but even by someone of lesser status—do they brazenly dismiss the accusations, regardless of their validity? If the accused dares to challenge, they might say, “Do you presume to stand as my equal?” They demand justice but lack the humility to grant others a fair opportunity to speak. The arrogant person levels accusations without accepting any defense; even in silence, the accused remains condemned. If they choose silence, it is seen as cowardice; if they speak, they are deemed insubordinate. Another, inflated by pride, responds to an invitation for reconciliation with disdain, saying, “I will lower myself to this?” What a misguided notion! What position do you hold that makes it a disgrace to engage humbly? You are not above others; you walk on the same ground and return to it. Where do you believe you would descend? Are you not moved by the sufferings of the Lord? Do you not feel a sense of shame in declaring, “I will humble myself for this”? How can you utter such words when you know that Jesus humbled Himself for your sake? In response to thoughts of pride and arrogance, we must echo the words of Isaiah: “What is proud earth but ashes?” (Sir 10:9).

Who can truly appreciate the remarkable balance of virtues in this upright individual? A figure possessing such significant authority, that even princes hush their voices, yet maintaining a humble spirit that welcomes his servants into the court on equal terms. Observe how he displays immense strength over the rulers while treating his servants as peers in the realm of justice; mindful of the authority he holds in the community yet recognizing himself as part of God’s creation in the presence of his servants. He views himself as a servant of the Lord, which is why he does not elevate his heart above those who serve him. Thus, he straightforwardly affirms:

He did not fear the curse that fell upon Adam due to his transgression (38-40). Thus, in Job’s deeds and character, we observe not only the righteousness akin to that of the Old Testament but also the lofty virtues that exemplify those of the New Testament. It is noteworthy that these speeches, particularly the final one, provide a comprehensive summation of Job’s life as articulated by Job himself. We perceive him as a devoted father, a judge, and a leader; we learn about his interactions with peers and subordinates, as well as how he treated the unfortunate—revealing both his visible actions and hidden motives. This paints a complete picture of his life: his past joys, current sorrow, and hopeful aspirations for what lies ahead. Altogether, this portrayal of Job serves as a fitting conclusion to his defense against his friends and his assertions of innocence. It is particularly significant that towards the conclusion of Job's remarks (in the Slavonic and also in Job 32:1), we find this key part of the text.