Job 31:40Meaning & Commentary from the Church Fathers

God forbid that I enjoy a life of luxury while others are in need, that I relish good health without aiding in the healing of their wounds, that I possess more than enough food, clothing, or shelter without sharing my resources with them. We must either abandon everything for Christ, so that by taking up our cross, we may truly follow Him (Matt. 16:24), becoming light and free, soaring to the heavenly realms, and through humility, gaining richness through our wretchedness, thus obtaining Christ in place of all things (Phil. 3:8); or we must share our resources with Christ, allowing our possessions to be sanctified through rightful stewardship, letting those in need partake in them. But should I sow solely for my own benefit, I echo Job’s lament, “Let me sow, and let others eat; instead of wheat let a wolfsbane grow, and instead of barley a goblet” (Job 31:8); may destructive winds and tempests scatter my harvest, rendering my efforts futile. If I erect storage barns to hoard treasures for and from mammon, may my soul be claimed this very night (Luke 12:18-20) to account for the wickedness of my wealth accumulation.

It is notable that while both barley and wheat are nourishing, they are distinct in nature; similarly, thorns differ from thistles, with the latter being softer and the former perpetually sharper. Thus, Job expresses that if thistles rather than wheat and thorns instead of barley flourish, he acknowledges both greater and lesser good deeds he has performed, stating plainly that if I have done no wrong, let downfalls come upon me for the minor acts I have done well, and greater afflictions for the more significant good I have strived for.

There is a deeper connotation as well; 'wheat' signifies the spiritual deeds that nurture the soul, while 'barley' represents earthly matters. Often, we find ourselves tending to the weak and earthly-minded, akin to providing fodder for livestock, where our actions resemble barley that is often mixed with weeds. Frequently, those in authority may yield injustices toward their subordinates, inviting wrongdoing, and grievously, they might even persecute those who act rightly out of jealousy. Yet, they occasionally manage to produce some good, planting the seeds of earthly rewards, producing what might seem a crop of barley. However, subordinates suffering under such injustice may struggle to appreciate even the minor good that their rulers do. Practices corrupt by one’s failings cannot be regarded as noble before God. When those in authority pursue earthly gain without the genuine welfare of their charges in mind, it becomes evident to the ruled, who see only greed emanating from their leaders. Thus, even in witnessing occasional good amid the surrounding wrongs, their response is not one of gratitude but of lament, as the oppressed cannot help but regard good actions as tainted. Therefore, Job states, if my land testifies against me, or its furrows express distress, if I have consumed its yield without recompense or have caused anguish to those who cultivate it; let thistles flourish instead of wheat and thorns instead of barley. This means that if I have neglected to fulfill my greater responsibilities, I deserve the piercing murmurs of those I oversee, even despite any good I may have accomplished. If I have not produced what I could have, let their cries of rightful grievance reach me.

It is crucial for those in positions of power to remain vigilant, as they can demonstrate poor examples to their subordinates, jeopardizing their lives through their wrongful actions. Those governed must judge their leaders’ deeds without rebelling against their appointment by God. It is written, “But my sheep shall feed on that which is trampled by your feet: they drink that which is polluted by your feet” (Ezekiel 34:19). The sheep are led to consume what is tainted when subordinates are influenced by the corrupted behavior of their leaders. Conversely, they must also heed the admonition: “Your murmurings are not against us, but against the Lord” (Exodus 16:8). Murmuring against established authority ultimately critiques the divine will which permits such leadership. Now we have gleaned from the profound insights of blessed Job as he responded to his friends. Next, we turn to the words of Elihu, which warrant careful consideration due to their bold youthful spirit.

His home was a sanctuary for all travelers (30-32), and he felt so righteous that he could confidently stand before the judgment of the Almighty (31-37), unafraid of the curse that beset Adam due to his transgression (38-40). Here, we witness the justice embodied by the righteous of the Old Testament, as well as the noble virtues that represent the highest qualities of New Testament believers.

This section, particularly the concluding remarks, serves as an eloquent summary of Job’s life presented by him. We observe him in multiple roles: as a family man, a judge, and a leader; we learn of his interactions with peers and those less fortunate—his open deeds and the intentions hidden within his heart. We grasp the entirety of his existence: his joys in days gone by, his current tribulations, and his hopes for what lies ahead. This comprehensive portrayal of Job’s character is indeed fitting as he concludes his defense against his friends and asserts his innocence. The significance of Job's final statements stands out, particularly in reference to the closing of this segment of the text.