Job 31:35Meaning & Commentary from the Church Fathers

This mediator, simultaneously demonstrating His mortality among us and His righteousness before God, could uniquely unite the earthly with the heavenly, forging a path for our return to the Creator, as He harmonized our lower nature with His higher essence.

Thus the blessed Job, on behalf of himself and the entire Church, earnestly implores the Mediator, articulating his plea: "Who will provide me with a helper, so that the Most High may hear my longing?" He understands that for eternal salvation, human prayers can only be heard through an Advocate. The Apostle John affirms this: "If anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He is the atoning sacrifice for our sins, and not for ours only, but also for the sins of the whole world." 1 John 2:1-2. Paul also speaks of Him, stating that "It is Jesus Christ who died for us, yes, and who rose again, who is at the right hand of God and also intercedes for us." Rom. 8:34.

For the only-begotten Son to act as a mediator for humankind means He presents Himself as a man before the Eternal Father, interceding on behalf of human nature by fully embracing that nature within His divine nature. The Lord intercedes not through spoken words, but out of compassion; all that He must condemn in the elect, He redeems through assuming it Himself. Thus, a helper is sought for our desires to be heard; without the Mediator's intercession on our behalf, our prayers would remain inaudible to God.

Moreover, it is significant that Job does not express "my prayers," but rather "my desire," for the Almighty to hear. True prayer resides not in verbal expressions but in the intentions of the heart. The deepest cries that reach God’s ears are not articulate words but sincere desires. If we profess to seek eternal life with our lips yet lack the yearning for it within our hearts, we remain silent. However, if our hearts yearn deeply, even in silence, we are voicing our pleas profoundly. This was exemplified in the wilderness when the people cried out, demanding words from Moses; yet while he was silent, he was heard by the ear of Divine Grace, as indicated when it says, "Why do you cry out to me?" Ex. 14:15. It is in desire that a hidden cry resonates—unheard by man but clear to the Creator. Therefore, when Hannah visited the temple, she was mute in her speech yet expressed her desires fervently. As the Lord instructs in the Gospel, "Enter into your room, and when you have shut your door, pray to your Father in secret, and your Father who sees in secret will reward you openly." Matthew 6:6. The room's door is shut when a person, silent in speech, pours out the affections of their heart before Heavenly Mercy. The secret cry is revealed in the silence of holy desires. Hence, the Psalmist rightly states, "The Lord hears the desire of the humble; He prepares their hearts." Psalms 9:17.

Now the blessed Job articulates his search for a helper, expressing that his yearnings may be acknowledged, as he states, "And that He Himself, who judges, may write a book!" Job 31:35.

For the Law was given to a fearful people through a servant, while the grace of the Gospel was bestowed upon loving children by the Lord, who, for our redemption, established the New Covenant. It is stated that one day, He will also come as Judge, making it apparent that the One who judges also writes the book. The Truth Himself declares, "The Father judges no one, but has committed all judgment to the Son." John 5:22. Thus, He who will preside over judgment is simultaneously the One who documents the 'book'; He shall demand accountability for what is currently graciously offered. We observe daily that educators gently impart foundational knowledge to children, yet later impose stricter assessments as they progress. What is offered with kindness will be required sternly. The soft tones of Divine Revelation prepare us for the stricter demands of fulfillment.

Currently, a gentle admonition is given, but the Judge's severe justice will come, for not the slightest commandment will escape scrutiny. It is clear that "he who judges is the same who writes the book," and that this 'book' signifies the New Testament, wherein the Redeemer will appear in His glory on Judgment Day. The prophet Ezekiel fittingly describes, "And behold, six men came from the upper gate, which faces north, each having a weapon for slaughter in his hand; one man among them was clothed with linen and had a writing kit at his side." Ezekiel 9:2.

What else could these "six men" signify but the six ages of mankind? Saint Gregory’s classification from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to our Lord, and beyond, does not apply here. It may refer to St. Isidore of Seville’s distinctions in his work "Discretione temporum," aligning the ages with the Days of Creation. Those emerging from the upper gate come from a paradise, representing the early generations of humanity. The phrase "the gates are turned to the North" suggests that humanity’s mind is open to evil; without abandoning the warmth of love and nurturing compassion, we would not have succumbed to mortality. Each individual holds a destructive weapon, as every generation that predated the Redeemer engaged in practices that led to condemnation.

Among them stands one clothed in linen garments, denoting that our Redeemer's lineage springs from the priestly tribe—perhaps a nation, as Elizabeth was among the daughters of Aaron related to the Blessed Virgin. Lk. 1:5. Described as “clothed in linen,” He received His Body from a virgin mother, contrasting with the corruption of human lineage. Thus, He graced our world wearing linen garments. His belt signifies a scribe's kit, demarcating the lower aspect of His being. After His death, resurrection, and ascension, the Lord, who wrote the New Testament through the apostles, carries the scribe's kit, as He, having ascended, established the writing of this New Testament. Therefore, the image of the "scribe's kit" is aptly portrayed on the one "clothed in linen." And we ponder, blessed Job, why do you wish this book to be inscribed by the very Judge Himself?

Job views himself as so faultless that he can confidently stand before the judgment of the Almighty (31-37), with no fear of suffering the curse that befell Adam as a consequence of his transgression (38-40). In Job's actions and qualities, we observe not only the righteousness characteristic of Old Testament believers but also the noble virtues that exemplify true New Testament faith. In these declarations, particularly the concluding ones, we find a profound summary of Job's entire life, articulated by Job himself. He appears as a family man, a judge, and a noble; we witness his interactions with peers and inferiors, as well as his conduct towards the downtrodden—both his overt actions and his innermost intentions. We are presented with a comprehensive view of his existence: his past joys, his present sorrows, and his future hopes. This portrayal captures the essence of Job. With this representation, it is entirely fitting for Job to conclude his defense against his friends and his assertions of innocence. Notably, the closing of Job’s discourse (particularly in Slavonic and Default Job’s words, 32: 1) highlights a significant segment of the book of Job.