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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 31:9–15. His three-level outline is real structure in the source text, so it is rendered as structure.
Two more instances we have here of Job's integrity: -
I.That he had a very great abhorrence of the sin of adultery.
As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, v. 1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here,
1.How clear he was from this sin, Job 31:9.
(1.)He did not so much as covet his neighbour's wife; for even his heart was not deceived by a woman. The beauty of another man's wife did not kindle in him any unchaste desires, nor was he ever moved by the allurements of an adulterous woman, such as is described, Pro 7:6, etc. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness.
(2.)He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Pro 7:19. See Job 24:15.
2.What a dread he had of this sin, and what frightful apprehensions he had concerning the malignity of it - that it was a heinous crime (Job 31:11), one of the greatest vilest sins a man can be guilty of, highly provoking to God, and destructive to the prosperity of the soul. With respect to the mischievousness of it, and the punishment it deserved, he owns that, if he were guilty of that heinous crime,
(1.)His family might justly be made infamous in the highest degree (Job 31:10): Let my wife grind to another. Let her be a slave (so some), a harlot, so others. God often punishes the sins of one with the sin of another, the adultery of the husband with the adultery of the wife, as in David's case (Sa2 12:11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Hos 4:13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them.
(2.)He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror.
(3.)It might justly become the ruin of his estate; nay, he knew it would be so (Job 31:12): It is a fire. Lust is a fire in the soul: those that indulge it are said to burn. It consumes all that is good there (the convictions, the comforts), and lays the conscience waste. It kindles the fire of God's wrath, which, if not extinguished by the blood of Christ, will burn to the lowest hell. It will consume even to that eternal destruction. It consumes the body, Pro 5:11. It consumes the substance; it roots out all the increase. Burning lusts bring burning judgments. Perhaps it alludes to the burning of Sodom, which was intended for an example to those who should afterwards, in like manner, live ungodly.
II.That he had a very great tenderness for his servants and ruled them with a gentle hand.
He had a great household and he managed it well. By this he evidenced his sincerity that he had grace to govern his passion as well as his appetite; and he that in these two things has the rule of his own spirit is better than the mighty, Pro 16:32. Here observe,
1.What were Job's condescensions to his servants (Job 31:13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col 4:1, Eph 6:9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (Job 1:15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (Job 19:15, Job 19:16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us.
2.What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker.
(1.)As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up?" He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa 10:3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us - if he should visit every offence, and take every forfeiture - if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then?
(2.)As his and his servants' Creator, Job 31:15. When he was tempted to be harsh with his servants, to deny them their right and turn a deaf ear to their reasonings, this thought came very seasonably into his mind, "Did not he that made me in the womb make him? I am a creature as well as he, and my being is derived and depending as well as his. He partakes of the same nature that I do and is the work of the same hand: Have we not all one Father?" Note, Whatever difference there is among men in their outward condition, in their capacity of mind, or strength of body, or place in the world, he that made the one made the other also, which is a good reason why we should not mock at men's natural infirmities, nor trample upon those that are in any way our inferiors, but, in every thing, do as we would be done by. It is a rule of justice, Parium par sit ratio - Let equals be equally estimated and treated; and therefore since there is so great a parity among men, they being all made of the same mould, by the same power, for the same end, notwithstanding the disparity of our outward condition, we are bound so far to set ourselves upon the level with those we deal with as to do to them, in all respects, as we would they should do to us.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
After describing his virtues of justice, mercifulness and chastity, he adds now a new one, that is, the virtue of moderation. Indeed, he does not defend himself against the complaints of his servants with the authority of a landlord but by satisfying the reasons of righteousness.
21. He who thinks on the Judge to come, is unceasingly day by day preparing the cases of his accounts for the better: he who views the Eternal Lord with trembling of heart, is forced to abate the rights of temporal lordship over those under him. For he considers well that it is nothing that he is set above others in time, when for the rendering account he is beneath Him, Who exercises dominion without end. For oftentimes transitory power hurries away the soul along the sleeps of self-exaltation. And because every one is lifted up in the degree that he sees that he is himself above any persons, it is needful that he ever have regard to Him, Who is above himself, that by the fear of Him, Who is above all things, he may keep down the growing inflation of mind within. For he knows who they are beneath himself, but let him consider under Whom he himself is, that by the considering of the true Lord, the swelling of counterfeit lordship may die off. Hence blessed Job, because he feared the Judgment of Him, Who is above all things, here comes to temporal judgment the equal of servants, saying, If I despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. For what shall I do, when God riseth up to judge? and when He seeketh, what shall I answer Him? Which same, that he might always keep down the heart in humility, never in these servants sees that the condition is unlike to himself, but that the nature is common.
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Summary
Job 31:14 stands as a powerful declaration within Job's final, comprehensive defense of his integrity, encapsulating his profound reverence for divine justice and his unwavering conviction of his own blamelessness in the face of his friends' accusations. Through rhetorical questions, Job challenges the very notion of hidden sin, asserting that if he were guilty of the transgressions he has just disavowed, he would be utterly defenseless and speechless when confronted by God's active judgment and meticulous scrutiny. This verse underscores the inescapable reality of divine accountability and the terrifying prospect of standing before the Almighty with a defiled conscience.
Context
Literary Context
Job 31:14 is strategically positioned within Job's climactic "oath of innocence," a meticulously detailed self-vindication that spans the entirety of Job 31. This chapter represents Job's final and most comprehensive argument before Elihu's intervention and God's direct address. Job systematically enumerates a wide array of potential transgressions—from lust and injustice to pride and idolatry—and solemnly swears he is innocent of them, often invoking self-curses if his claims are false. Verse 14 immediately follows Job's assertion in Job 31:13 that he did not disregard the rights of his male or female servants. By posing the question of divine judgment directly after discussing his ethical treatment of the vulnerable, Job demonstrates that his standard of integrity was not merely external compliance with social norms, but deeply rooted in an internal awareness of God's omnipresent scrutiny, applying the same divine accountability to himself that he expected for others.
Historical & Cultural Context
In the ancient Near East, solemn oaths and self-curses were common legal and social practices, serving as a powerful means to affirm one's innocence, commitment, or truthfulness in the absence of other forms of evidence. Job's "oath of innocence" in Job 31 functions as a legal challenge, a public declaration inviting divine judgment if his claims are false. The imagery of God "rising up" and "visiting" resonates with ancient judicial proceedings, where a judge would stand to deliver a verdict or conduct an investigation, signifying an active and decisive intervention. Furthermore, the emphasis on justice for servants, though often neglected in practice, reflected an ideal societal value that even the most vulnerable members of society possessed rights before a divine arbiter. Job's appeal to God's ultimate judgment transcends human courts, aligning with the broader biblical understanding of God as the supreme and righteous Judge of all the earth, as famously affirmed in Genesis 18:25.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Job and broader biblical theology. Firstly, it highlights Divine Accountability, asserting the universal truth that all humanity is ultimately answerable to God for their actions, whether public or hidden. Job's rhetorical question reveals a profound Reverence for God's Judgment, not a cowering fear of arbitrary punishment, but an awe-filled respect for His holiness, omniscience, and perfect justice. This reverence underpins his unwavering commitment to Integrity and Conscience, as he lives with the constant awareness of God's scrutiny, striving for a clear conscience in every aspect of his life. Finally, the verse underscores the Inescapable Justice of God, emphasizing that there is no hiding from His presence or evading His thorough visitation and judgment, a truth echoed throughout scripture, for example, in Psalm 139:7-12.
Exposition and Analysis
Key Word Analysis
This term (H410) is a shortened form of a word meaning "strength" or "mighty." It refers to the Almighty, the supreme Deity, but can also be used for any deity. In this context, it unequivocally refers to the one true God, emphasizing His inherent power, might, and authority as the ultimate Judge. Job's question is directed at the omnipotent Creator, whose judgment is final and irresistible.
This primitive root (H6965) signifies "to rise," "to stand up," or "to establish." In a judicial context, it denotes God taking an active, decisive stance, moving from a position of observation to one of direct intervention, judgment, or confrontation. It implies a moment of reckoning where God actively engages in the process of judgment, not merely observing from afar but stepping forward to execute His verdict.
The Hebrew word (H6485) carries a broad semantic range including "to visit," "to inspect," "to muster," "to attend to," or "to call to account." In this specific context, it denotes a visitation with hostile intent, for the purpose of scrutiny, examination, and ultimately, judgment or punishment. It implies a thorough divine audit, where God meticulously examines every detail of a person's life, leaving nothing overlooked or hidden from His omniscient gaze.
This primitive root (H7725) primarily means "to turn back" or "to return," but in a legal or confrontational setting, it extends to "to answer" or "to respond" (as in turning back a reply). Job's rhetorical question, "what shall I answer him?", conveys the utter helplessness and impossibility of offering any valid excuse, defense, or justification when confronted by God's perfect knowledge and righteous judgment, especially if one were indeed guilty. It highlights the futility of human words or arguments against divine truth.
Verse Breakdown
"What then shall I do when God riseth up?"
This rhetorical question expresses Job's profound sense of vulnerability and dread at the prospect of God taking an active stand as Judge. It highlights the utter helplessness of any individual, particularly one burdened by guilt, when confronted by the direct and decisive intervention of the Almighty. The implied answer is "nothing," signifying the impossibility of evasion, resistance, or successful defense against the divine tribunal.
"and when he visiteth,"
This clause emphasizes the certainty and thoroughness of God's investigative scrutiny. It's not a casual or benign visit, but a divine inspection for accountability, a "visitation" that implies a detailed examination of one's conduct and character. This visitation is inescapable and comprehensive, ensuring that all actions, even those hidden from human eyes, will be brought to light and meticulously assessed.
"what shall I answer him?"
This second rhetorical question underscores the legal and moral predicament of a guilty party before the divine court. It speaks to the utter lack of a valid defense, excuse, or justification that could be offered to God, who knows all things. Job's question implies that a guilty conscience would render him speechless and utterly defenseless in the face of God's perfect knowledge and righteous judgment, leaving no room for argument or appeal.
Literary Devices
The verse employs several powerful literary devices to convey its profound message. The primary device is the Rhetorical Question, repeated twice ("What then shall I do...?" and "...what shall I answer him?"). These questions are not posed to elicit information but to emphasize the undeniable truth of Job's conviction: that a guilty person would be utterly defenseless and without recourse before God's judgment. This technique highlights Job's confidence in his own integrity while simultaneously conveying the awesome and terrifying nature of divine accountability. Furthermore, Anthropomorphism is evident in the phrases "God riseth up" and "when he visiteth," attributing human actions (standing, visiting) to God to vividly portray His active, personal role as a judge and investigator. The entire verse functions as a Legal Metaphor, framing the divine encounter as a courtroom scenario where God is the supreme and infallible Judge, and Job is the one potentially on trial, underscoring the universal human experience of being accountable to a higher, perfect power.
Theological and Thematic Connections
Job 31:14 serves as a profound theological statement on the nature of divine justice and universal human accountability. It articulates the undeniable truth that all individuals will ultimately stand before God, the righteous and omniscient Judge, to give an account of their lives. This verse highlights God's omniscience and omnipresence, asserting that no sin can remain hidden from His gaze, and no one can escape His ultimate judgment. It instills a healthy reverence for God's holiness and His unwavering commitment to righteousness, reminding humanity that true integrity is lived not just before others, but primarily before the all-seeing eyes of God. Job's rhetorical questions underscore the utter helplessness of a guilty conscience in the face of such perfect scrutiny, pointing to the inherent human need for divine mercy or a perfect righteousness that no human can achieve on their own.
Reflection and Application
Job 31:14 calls us to a profound and ongoing self-examination, lived in the constant awareness of God's omniscient presence and ultimate judgment. It challenges us to cultivate a deep sense of integrity, not merely for outward appearance or human approval, but from a heart that genuinely seeks to please God in all things. This verse reminds us that true righteousness is not about escaping human detection, but about living with a clear conscience before the One who sees all, even our innermost thoughts and intentions. While believers are saved by grace through faith in Christ, the reality of divine accountability should motivate us to pursue holiness, to treat others justly, and to live lives that reflect God's character and His kingdom values. It encourages us to ask ourselves, as Job did, "What will I do when God rises up?" and to strive to live in such a way that we might, through Christ, have a confident answer. This healthy reverence for God's judgment fosters humility, promotes ethical living, and deepens our reliance on His boundless grace for our shortcomings.
Questions for Reflection
FAQ
Is Job truly innocent, or is this just his perception?
In the specific matters Job lists in his comprehensive oath of innocence (including his ethical treatment of servants, as implied by the preceding verse), he genuinely believes himself to be innocent of the specific charges of hidden sin leveled against him by his friends. The biblical narrative ultimately affirms his righteousness in this regard, as God Himself later declares that Job "has spoken what is right concerning me" (Job 42:7). This indicates that Job's profound suffering was not a direct consequence of the hidden sins his friends accused him of. While Job, like all human beings, is a fallen creature and not sinless in an absolute, perfect sense, his integrity regarding the specific accusations of his friends is upheld by the divine verdict.
How does this verse relate to grace and salvation in the New Testament?
Job 31:14 powerfully highlights the universal human predicament: how can anyone, being imperfect and sinful, "answer" a perfectly holy and just God when He "riseth up" to judge? This profound question underscores humanity's desperate need for a mediator and a perfect righteousness that is not our own. In the New Testament, we learn that "all have sinned and fall short of the glory of God" (Romans 3:23). Our "answer" to God's judgment is found not in our own integrity or good works, but solely in the atoning sacrifice of Jesus Christ. Through faith in Him, believers are declared righteous, and Christ becomes our advocate before the Father (1 John 2:1). Thus, while Job faced the terrifying prospect of unmediated divine judgment based on his own merit, believers in Christ can approach God's throne with confidence, knowing their "answer" is Christ's perfect work and imputed righteousness.
Does "God riseth up" imply that God is sometimes inactive or passive?
No, the phrase "God riseth up" is an anthropomorphism, a figure of speech that attributes human actions or characteristics to God to make His divine activity comprehensible to us. It does not imply that God is ever inactive or passive in His omnipresence, sovereignty, or continuous governance of the universe. Instead, it vividly portrays God taking a decisive, active stance in a judicial or confrontational capacity. It signifies a specific moment of divine intervention, a particular act of judgment, inspection, or reckoning, rather than a change in His continuous, all-encompassing activity. It emphasizes the solemnity, certainty, and active nature of His judgment when He chooses to execute it, highlighting His direct involvement in upholding justice.
Christ-Centered Fulfillment
Job 31:14, with its raw depiction of human vulnerability and the terrifying prospect of standing before a perfectly righteous God, powerfully foreshadows the ultimate human dilemma that only Christ can fully resolve. Job, in his plea of innocence, still grapples with the unanswerable question of how any human could truly "answer" God perfectly if found wanting, acknowledging the impossibility of self-justification before divine scrutiny. This profound sense of accountability and the inherent human inability to meet God's perfect standard perfectly set the stage for the Gospel. For all have sinned and fall short of the glory of God, and thus, unlike Job's confident assertion of his own integrity, we cannot confidently claim our own innocence before God's perfect scrutiny. However, in Christ, the definitive "answer" to Job's profound question is revealed. Jesus, the perfect Lamb of God who takes away the sin of the world, bore the full weight of God's judgment on the cross, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). When God "riseth up" to visit and judge, believers in Christ do not face Him defenseless, but stand clothed in the imputed righteousness of their Savior. Our "answer" is not our own merit, but the finished, perfect work of Christ, who enables us to draw near with confidence to the throne of grace rather than shrinking in fear from the Judge. Indeed, the Father has entrusted all judgment to the Son (John 5:22), ensuring that for those in Christ, the judgment of condemnation has already passed, and eternal life is secured.