Job 31:32Meaning & Commentary from the Church Fathers

How often do I hear the lament, “If only there were no poverty!” It is time to silence those who voice such complaints, for it is blasphemous to express this sentiment. We should assert instead that courage is paramount; poverty brings myriad blessings into our lives, and without it, even wealth can be meaningless. We ought not to place blame on either state; both poverty and riches can be instruments of virtue if we choose to wield them rightly. Just as a brave warrior demonstrates strength regardless of the weapons he possesses, so too can the fearful be thwarted by any challenge.

Remember Job, who experienced both wealth and destitution, skillfully navigating both circumstances. In his prosperity, he declared, “My door... My door is open to everyone that comes.” In his adversity, he uttered, “The Lord giveth, and the Lord taketh away; blessed be the name of the Lord” (Job 1:21). In times of affluence, he exhibited remarkable strangeness; in times of need, he displayed tremendous patience. If you are rich, show exceptional charity; should you find yourself in poverty, exhibit steadfast patience and grace. Neither wealth nor poverty is inherently evil; rather, their impact is determined by the intentions of those who possess them.

It hinders the ability to guide a traveler, to assist those who have strayed, or to extend hospitality—an admirable virtue that Job commended when he remarked, "A traveler did not spend the night in the street; my door was open to a passer-by" (Job 31:32). Moreover, it prevents one from offering a sip of water or from allowing others to kindle their fire from one's own. Kindness is akin to a spring that refreshes the thirsty or a light that illuminates the path for others, a flame that does not diminish when shared.

The holy man, guided by the Spirit, perceived the prophetic truths regarding the Savior of humanity, who embodied the call for forgiveness and thus reminds us, “Let it go, and it will be let go to you; give, and it will be given to you.” The gifts we receive pertain to our external possessions, while ‘letting go’ signifies releasing the inner turmoil caused by the offenses we have suffered. It is important to understand that one who ‘lets go’ without ‘giving’ has not fully accomplished the necessary act of mercy, yet they do exhibit a significant measure of compassion. Conversely, one who ‘gives’ but fails to ‘let go’ falls short of true mercy, for the Almighty does not accept a gift offered by a hand tied by an evil heart.

For the soul that gives alms, it is essential to first purify itself, as everything given is assessed by God based on the intentions of the giver. Hence, every trace of wickedness must be cleansed and eradicated from within through a transformation of thought; otherwise, the offerings made will not avert the wrath of the Judge unless they are offered from a pure heart. This is why it is stated that the Lord regarded Abel and his offering, but He did not regard Cain or his gift. The sacred scripture does not merely mention His focus on Abel's gifts, but rather He looked upon Abel first and then upon what he offered. It is noted that the Lord did not consider Cain or his gifts until after He had regarded him. The reception of the gift is contingent upon the heart of the giver. Thus, it was not merely Abel’s offerings that were pleasing, but rather the man himself and his righteous nature enhanced the value of what he brought forth. The narrative of Job illustrates his immense mercy, beginning with his patience and kindness toward his adversaries. He refrained from taking pleasure in the downfall of those who opposed him, avoided retaliatory curses against his persecutors, and tolerated the indignation of those in his household with composure. Ultimately, he showcased his generosity, teaching us that external gifts must originate from an inner purity of heart, and that the harmony of his virtues serves as a guide for how one ought to present themselves when doing good for others.

Who among us would not consider themselves righteous amid such high moral standards? Who would not feel some temptation in the presence of such numerous virtues, to the extent that if they were to err, they might wish to keep their transgression hidden? Who would not deem it preferable to conceal their failings in silence rather than confess them aloud? It is a common occurrence for the mind to swell with pride over its virtuous achievements, especially when they are acknowledged by others, and this leads to a reluctance to expose any flaws. The heart is thus ensnared by the shadow of pride, obscuring its vision. Therefore, the blessed Job, even amidst his remarkable virtues that elevated him, humbly emphasizes his own meekness of spirit.

Job considered himself so virtuous that he felt confident standing before the judgment of the Almighty (31-37), and he was unafraid of the curse that Adam faced for his transgression (38-40). Therefore, in Job's deeds and qualities, we observe not only the righteousness typical of the Old Testament faithful but also the noble virtues that reflect the finest characteristics of New Testament believers. It is notable that in these speeches, particularly the last, we find a comprehensive summary of Job's entire life as articulated by Job himself. He presents himself as a family man, a fair judge, and a leader; we gain insight into his interactions with peers and those less fortunate—his overt actions and the motivations behind them. This paints a complete picture of his existence: his past joys, present sorrows, and hopes for the future. Here we have the essence of Job. In concluding this defense against his friends and asserting his innocence, it is particularly significant to take note of Job's final statements (in the Slavonic and the Default, Job’s words, 32: 1).