Job 31:34Meaning & Commentary from the Church Fathers

This mind relentlessly strives for its innermost aspirations, clinging to the unchanging truth. Positioned above all transient matters, it remains calmly settled in its natural state, existing in the world as if it were beyond it. It ascends beyond earthly concerns through the yearning for higher ideals, and due to this detachment from the shifting objects of desire, it experiences a sense of liberation, feeling unburdened by temporal matters, perceiving them as external forces that, if desired inwardly, might overwhelm the spirit. Therefore, the prophet rightly states, "Thou shalt show the way for thyself" (Jeremiah 31:21), for one who contemplates higher truths can indeed elevate themselves above lesser concerns. Similarly, Habakkuk affirmed, "I will stand on my guard" (Habakkuk 2:1), for this vigilance, grounded in wise self-discipline, allows one to rise above earthly cravings while remaining focused on the eternal, subjecting all fleeting things beneath their feet.

Nonetheless, despite the virtues exhibited by the righteous, the frailty of the flesh often draws them down in this life. As it is written, "Though he who walks in the name of God worries in vain" (Psalm 39:6), for it is common for him to feel outward anxiety while maintaining inner peace. He may carry the burden of futile worry stemming from human frailty, even as he lives in accordance with the elevation of his spirit through Divine assistance. Therefore, Habakkuk succinctly expresses this duality: "Trembling entered into my bones, and my strength of virtue gave rise to anxiety under me" (Habakkuk 3:16). This suggests that his elevation is not due to his own strength, which is the very source of his anxiety about worldly concerns. He finds freedom from above, yet he remains susceptible to worry below, with his elevation drawing him to higher things while still tethered to the earthly realm. His state of being above releases him from the weight of anxiety as he remains engaged in the contemplation of God. Below, however, he remains vulnerable to anxiety due to his human frailty. The prophet David articulates this notion as well: "I said in the abundance of my mind, Every man is deceitful" (Psalm 116:11). In response, one might argue that if he claims all men are liars, he too becomes a liar, causing his prior statements to lose their truth. Yet, this declaration follows the observation of his overflowing thoughts. By "abundance of mind," he positions himself above those around him, capturing the essence of truth in relation to human deceit.

Thus, even in a state of perfection, individuals remain subject to the disturbances that come with human weakness, yet they already experience the tranquility of profound inner contemplation, ensuring that external events do not shake their inner peace. Therefore, Job, having demonstrated the security of a holy mind and showcased multiple admirable virtues, reiterated the question: "Was I afraid of a large assembly, or did the contempt of my neighbours frighten me, and I kept silent, and did not go out of doors?" His words indicate that while others harbored anxieties about him, he remained free from such outward concerns within himself. One might ponder the meaning of "door" in this context; it signifies the mouth. We metaphorically step outside when we articulate our thoughts, revealing the innermost secrets of our hearts through our words.

There are those who dread any scorn, worried about how others perceive them. They strive to appear wise, compelled to express themselves when undermined. In moments of impatience, they unwittingly disclose facets of themselves previously hidden, akin to stepping outside through their mouths. In contrast, blessed Job asserts he never "went out by the doors of the mouth," emphasizing his silence as paramount; had he succumbed to impatience, he would have transgressed the boundaries of his conscience. The saints, when facing trials, actively eschew revealing their inner turmoil, recognizing that impatience leads to unnecessary self-disclosure. When they cannot offer help through their words, they prefer to remain silent, undeterred by the prospect of disgrace, fearing pridefully exposing their wisdom. When they do speak with profound insight, their intent is not personal glory but to uplift their listeners. However, when they discern that their words cannot positively impact their hearers, they prudently choose silence, concealing their knowledge. For they find inspiration through the life of Christ, who refrained from speaking when addressing those devoid of a sincere intention to grow. When questioned by Herod, who sought mere entertainment rather than enlightenment, the Lord restrained His speech and left Herod in mockery. It is written, "When Herod saw Jesus, he was very glad; for he had long desired to see him, because he had heard much about him; and he hoped to see some of the miracles which he had wrought" (Luke 23:8). Herod’s inquiry culminated in silence from Jesus, as recorded: "Then he asked Him many questions, but He answered him nothing" (Luke 23:9).

The depth of Christ's silence amidst scorn reveals the lesson: we should remain silent when our audience seeks fame, rather than transformation. If we proclaim the Word of God to showcase our brilliance, we risk laying blame on our listeners for their sins and incurring our own guilt.

Someone might wonder, "How can we discern the heart's condition of our listeners?" Several indicators reveal their hearts; notably, if they incessantly praise what they hear without embodying those praises, such behavior leads to vanity. To ward off this vanity, the great theologian stated, "For we do not corrupt the word of God, as many do: but we preach sincerely, as of God, before God, in Christ" (2 Corinthians 2:17). To "corrupt the word of God" is to misrepresent Him or to pursue not spiritual benefits but rather superficial acclaim. Conversely, to "preach earnestly" means to focus solely on what is rightly owed in Revelation. Here, indicating "as of God," he realizes he possesses nothing of his own but has received everything from God. When he states "before God," he signifies that his words do not seek human approval but instead aim to acknowledge the presence of the Almighty.

Truly, those who grasp that they speak from God but seek personal glory say, "as of God" but not "before God," for they fail to present God in their hearts as they preach. In contrast, the saints convey "as of God" and "before God" simultaneously, acknowledging divine origin in their message while sensing God's presence in their reasoning, judgments, and the hearts of their listeners. Therefore, even when they recognize disdain from others, understanding their words may bring no benefit to their audience, they veil their grace, for when vocal expressions betray inner secrets, they lead to vanity.

Consequently, blessed Job, amidst the firm-hearted, does not seek recognition through the proclamation of his strength, asserting: "Was I afraid of the great assembly, or did the scorn of my neighbours frighten me, and I kept silent, and did not go out of doors?" The steadfast, grounded in humility, fear not disgrace, do not capitulate to impatience, and allow no unguided speech to lead them astray. He rightly begins with the inquiry: "Was I afraid of a great assembly?" to illustrate the profound inner constancy he possesses, as no crowd's anger can unsettle one who is unencumbered by negative inclinations. In this life, one who seeks no worldly gain harbors no fear of distress.

MYSTICAL INTERPRETATION

Examining the mystical significance of these words, they reveal the exemplary nature of the Redeemer. He was unconcerned with "the great assembly," who with mere words subdued those who came with swords and clubs, stating, "It is I" (John 18:6). He was untroubled by the mockery of His neighbors, delivering humanity from eternal judgment while receiving blows without a hint of dismay. He kept silent and did not "go out of doors," for enduring His Passion, He refrained from employing divine power in the face of human weakness. The Mediator between God and man would step outside only if He chose to showcase His majesty and overwhelm human frailty through His divine authority. However, for humanity's salvation, He concealed His divinity. Had they comprehended His true identity, they would never have crucified the Lord of glory (1 Corinthians 2:8). Thus, He did not "go out of doors," even when interrogated by Pilate, as He maintained silence. Rather, He willingly offered His Body for the atonement of the elect without revealing the fullness of His identity to His adversaries. Therefore, the Psalmist writes: "They made Me abhorrent to them, and I ceased, and I went not forth" (Psalm 88:8). He was despised, appearing as a mere man. He could have "gone forth" had He chosen to disclose His hidden majesty. But opting for visible humility while keeping divine power concealed, He remained undisclosed to His persecutors, as He did not "go forth" in their sight. Nevertheless, He does "go forth" for the chosen, revealing His divine sweetness to those who earnestly seek Him. Hence, the prophet states: "Thou goest forth for the salvation of Thy people, that Thou mayest preserve Thy anointed" (Habakkuk 3:13). And it follows...

He is so convinced of his integrity that he is prepared to stand before the Almighty in judgment (31-37) and has no fear of incurring the curse that Adam faced due to his transgression (38-40). Thus, through Job's actions and qualities, we observe not only the goodness of the Old Testament righteous but also the admirable traits that reflect the highest standards of New Testament believers. This speech, particularly the finale, serves as a remarkable summary of Job's entire existence, articulated by Job himself. We see him as a patriarch, a judge, and a leader; we witness his interactions with peers and those beneath him, as well as his dealings with the unfortunate—revealing both his public conduct and most private intentions. The stages of his life come into view: his prior joy, current sorrow, and hopes for what lies ahead. This depiction encapsulates the essence of Job, making it fitting for him to conclude his defense against his friends and assert his innocence at this point. Notably, the conclusion of Job's speech (as seen in the Slavonic version and at the beginning of chapter 32) marks an important part of the book of Job.