The Church Fathers on this verse

Job 31:8Meaning & Commentary from the Church Fathers

Then let me sow and let another reap: and let my offspring be rooted out.

Douay-Rheims

אֶ֭זְרְעָה וְאַחֵ֣ר יֹאכֵ֑ל וְֽצֶאֱצָאַ֥י יְשֹׁרָֽשׁוּ׃

Hebrew (Masoretic text)

The Church Fathers on this verse

3 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

He did not state "my eye," but rather, "not even my heart followed." "I have not permitted," He declares, "even in my thoughts to be tainted, much less in my physical form." This aligns with Christ's teaching: Anyone who gazes at a woman with desire has already committed adultery with her in his heart (Matthew 5:28).

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Esau, due to his recklessness and unfulfilled desires, took many wives; in contrast, Job prioritized moral integrity as the guiding principle of his life and was so successful in adhering to it that he remained untempted by the allure of others. He was so distanced from fornication and adultery that he did not even cast his gaze upon free women, namely, maidens who were not yet released from their previous commitments. To express it more plainly, he was so far removed from contemplating any transgressions against others' marriages that he did not even look with boldness at an unmarried maiden, one against whom there was no risk.

Gregory the Great

6th centuryChurch Father

Then allow me to plant seeds, and let someone else reap the harvest, let what is mine be taken away. Job 31:8. In an allegorical sense, as described in Holy Scripture, ‘sowing’ refers to the proclamation of the message of eternal life. This is reflected in the words of the prophet, Blessed are ye that sow upon all waters. Isaiah 32:20. The vision here portrayed shows the heralds of the Holy Church ‘sowing on all waters’ by sharing the words of life, like heavenly grains of bread, with all peoples everywhere. To ‘eat,’ in this context, implies being fully nourished by virtuous deeds. The Truth, referring to Himself, remarked, My food is to do the will of Him who sent Me. John 4:34.

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Therefore, should one refrain from fulfilling this claim, he might say: Then allow me to sow, and let another partake. This conveys the meaning that he wishes for the utterances of his mouth to be enacted not by himself but by another. If a preacher's lifestyle contradicts his message, he both sows and starves, as another benefits from his words while he himself fails to partake of the spiritual sustenance he is to provide. When a teacher neglects to embody the righteous conduct of their preaching, disciples may hear the truth in vain, as the teacher's actions may exhibit a destructive example, thus justifying the phrase: and let mine be removed.

The ‘offspring’ of a teacher perishes when he, who is spiritually birthed through his teachings, is led astray by the teacher's poor example. Just as in Solomon's account, a woman caused the death of the child she was nursing by neglect. 1 Kings 3:19. In a similar manner, when instructors fall into a state of negligence in their spiritual lives while attempting to nurture their hearers through preaching, they risk bringing about spiritual death due to their lack of action aligned with their words. Thus, while they remain unjust, they cannot cultivate disciples who lead honorable lives but often seek followers from other teachers in order to appear virtuous in the eyes of society, thereby attempting to mask the moral decay of their own lives. The story illustrates how the woman who brought harm to her child sought to claim another child. However, Solomon’s wisdom uncovered the true mother, revealing that one's true character is demonstrated through their actions when faced with divine judgement.

It is significant to note that the child was first proposed to be separated before being returned to its true mother, reflecting how, in this earthly existence, the lives of disciples may sometimes necessitate separation, with some gaining the favor of God while others earn human accolades. The false mother, devoid of concern for the child who was not hers, callously proclaims that she prefers there to be neither her nor the rightful mother. This is akin to teachers who, lacking genuine love, are envious and act cruelly if they cannot garner admiration from another's students. Fueled by jealousy, they become fixated on securing followers for themselves rather than nurturing the growth of others they cannot claim as their own.

In contrast, the true mother, in her anguish, willingly allows her child, even in the care of a stranger, to survive, indicating that genuine educators are prepared to sacrifice the accolades of mentoring, ensuring their charges do not suffer loss of life in the process. Through such trials, true mercy is revealed, and the authentic mother emerges, proven by her protective instincts and sacrificial love. Hence, true teachers not only celebrate the successes of students mentored by others but also encourage connections that enhance their students' growth, ensuring that at the Last Judgement, they might joyfully receive back their spiritual children in fullness due to the virtues of their lives.

These reflections are provided to highlight how the negligence of teachers can lead to the spiritual downfall of their disciples; for those who fail to live according to their teachings uproot the foundations of righteousness from which their words were meant to nurture. However, the righteous Job, through the diligence of his acts, never caused the demise of those whom he inspired. Therefore, he confidently expresses: Then allow me to plant, and let another reap, let what is mine be taken; and he continually examines himself, seeking any blemish of sinful action, and thus he adds:

Ireneus (Orda)

19th centuryCommentator

In an effort to demonstrate to his companions that he merited none of the afflictions he faced, Job articulates that his life was characterized not only by acts of compassion and visible devotion but also by an inner virtue (31:1-4). He asserts that deceit was foreign to him (5-8), that he harbored no impure desires for another man's wife (9-12), and that he regarded his servants as fellow beings (13-15). As he aided the impoverished and the distressed, Job never perceived himself as powerful or as someone capable of causing harm to others (16-23); he placed no trust in his riches (24-25), refrained from secret transgressions (26-28), and took no pleasure in the plight of his adversaries (29-30). His home welcomed all travelers (30-32).

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Job considered himself so righteous that he felt emboldened to stand in the presence of the Almighty for judgment (31-37), unafraid of incurring the curse that had been cast upon Adam due to sin (38-40). In Job's deeds and qualities, we witness not only the righteousness of a man from the Old Testament, but also the exceptional virtues that exemplify the essence of men in the New Testament. It is noteworthy that within these speeches, especially the final one, we obtain a profound summary of Job's life as recounted by himself. We observe him as a family man, as a leader and ruler; we learn about his conduct with peers and subordinates, and his compassion towards the unfortunate—both his public actions and his most hidden intentions. This narrative encapsulates his entire existence: his past joys, present sorrows, and future hopes. This is the essence of Job. With this representation, it was entirely fitting for Job to conclude his defense against his friends and the affirmation of his innocence. The conclusion of Job's discourse, particularly noted in Job 32:1, stands out as a significant portion of the text.

Cross references

Passages read together with this verse.