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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 31:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
Eliphaz had particularly charged Job with unmercifulness to the poor (Job 22:6, etc.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here,
I.The testimony which Job's conscience gave in concerning his constant behaviour towards the poor.
He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests,
1.That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help.
(1.)He was always ready to grant their desires and answer their expectations, Job 31:16. If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail.
(2.)He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, Job 31:17. As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected.
(3.)He was very tender of them, and had a fatherly concern for them, Job 31:18. He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him.
(4.)He provided food convenient for them; they ate of the same morsels that he did (Job 31:17), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth.
(5.)He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, Job 31:19. Poor people may perish for want of clothing as well as for want of food - for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep (Job 31:20), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool.
2.That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless (Job 31:21), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here.
II.The imprecation with which he confirms this protestation (Job 31:22):
"If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone," that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another." Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet.
III.The principles by which Job was restrained from all uncharitableness and unmercifulness.
He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished (Job 31:23): "Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy." He stood in awe,
1.Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them (Ecc 5:8); but Job considered this.
2.Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
35. From the terror that belongs to such a likeness let us reflect what wonderful force of fear there was in the holy man. For when waves swelling hang over us from on high, and when they threaten that death, which they bring down, there is then no concern for temporal things with the voyagers, no enjoyment of the flesh is brought back to mind. Those very things as well they cast forth from the ship, for the sake of which they took long voyages; all things are brought into contempt to their mind by love of living. Accordingly he ‘fears God as waves swelling over him,’ who whilst he desires the true life, despises all things that here he carries possessing. For when caught by a tempest, we as it were cast out the freight of the vessel, when from the soul that is overborne we remove earthly desires. And it comes to pass that the vessel being lightened floats, which by being loaded was sinking, seeing that doubtless the cares that weigh down in this life, drag the mind into the depth. Which mind is borne so much the higher amidst the billows of temptations, in proportion as it is more heedfully emptied of thought of this world. But there is another circumstance also that ought to be viewed with a regardful eye relating to the tossing of the sea. For when a storm arises, first slight waves, and afterwards greater billows are stirred up, finally the waves lift themselves up on high, and by their very height overturn all them that are at sea. Thus, thus surely does that last tempest of souls hasten that it may overwhelm the whole world. For now it shows us its beginnings by wars and havocs as by a kind of waves, and in proportion as we are daily made nearer to the end, we see heavier billows of tribulations rushing in upon us. But at the last all the elements being in commotion, the Judge from Above when He comes bringeth the end of all things, because at that time surely the tempest lifts the waves to the heavens. Whence too it is said, Yet a little while and I will shake not only the earth, but heaven also. Which same tempest because holy men regard with lively attention, they as it were dread ‘the waves swelling over them’ day by day, and by these tribulations, which strike the world, they forecast what things may follow.
30. Now it is well added; And I could not bear the weight of Him, because he who views with mind engrossed the coming of the final Judgment, sees doubtless that such great terror is impending as he not only dreads then to see, but even now dreads that he foresees beforehand. For by the beholding of that great terribleness the soul quivers with dread, and turning aside the eyes of its attention, it refuses to behold that which it foresees. Therefore it is well said, And the weight of Him I could not bear. Because the power of the Majesty Above when It comes to Judgment, and the terribleness of that great Inquest, when the mind by considering endeavours to make out, directly falling back to itself, it is afraid at its having found it out. But herein it is to be considered that blessed Job says these things concerning himself after having been pained and smitten. If then at all events for the advancement of his merits he was so stricken, who so feared, how is he to be stricken, who despises? How shall the judgments of God weigh down those who lift themselves up, if even those they weigh down for a time, who always dread these things in humility? How shall he be able to endure the weight of God, who contemns, if this same weight even he underwent under the rod, who foresaw in fear. Whence with the utmost earnestness we ought to dread that inquest of so great strictness. Now it is plain that in this life, when he smites, if amendment follows the stroke, it is the discipline of a Father, not the wrath of a Judge, the love of One correcting, not the strictness of One punishing. And so by that very present scourge itself the eternal judgments ought to be weighed. For hence we ought with the greatest pains to reflect, how that anger may be borne that casts away, if that anger of His which purifies may scarcely now be borne.
“For I always feared God like waves swelling over me, and I could not endure the weight of him.” Consider here that blessed Job says these things concerning himself after having been pained and smitten. If he had been stricken in order to increase his moral excellences by one he so feared, one need not despise the one who disciplines. How shall the judgments of God weigh down for a time [those] who always dread these things in humility? How shall he be able to endure the weight of God, who condemns, if this same weight even he underwent under the rod who foresaw it in fear. Hence, with the utmost earnestness, we ought to dread that inquest of so great strictness. Now it is plain that in this life, when he smites, if amendment follows the stroke, it is the discipline of a father, not the wrath of a judge, the love of one correcting, not the strictness of one punishing. And so by that very present scourge itself, the eternal judgments ought to be weighed. And we ought with the greatest pains to reflect how that anger may be borne that casts away, if that anger of his that purifies may scarcely now be borne.
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Summary
Job 31:23 stands as a profound declaration within Job's climactic defense, revealing the deep, internal motivation for his lifelong commitment to righteousness. In this verse, Job articulates that his blameless conduct was not merely external conformity but stemmed from an overwhelming, reverential terror of divine destruction and an acute awareness of God's unapproachable majesty and power. It encapsulates Job's conviction that no human could withstand God's righteous judgment, thus compelling him to live with unwavering integrity and purity.
Context
Literary Context
Job 31 serves as the powerful culmination of Job's final monologue, an extensive and impassioned "oath of purgation" or "negative confession." Having endured the relentless accusations of his three friends and the younger Elihu, Job now presents his ultimate defense directly before God Himself, challenging the Almighty to reveal any wrongdoing. This chapter meticulously details a comprehensive list of potential transgressions, from personal lust and deceit to social injustices against the vulnerable (the poor, widows, and orphans), and even idolatry. Verse 23 acts as a crucial capstone, providing the fundamental theological motivation for Job's blameless life, explaining why he meticulously avoided these sins. It precedes his final, desperate plea for God to answer him and for his accuser to formally write out his charge, culminating in Job's unwavering assertion of his righteousness and integrity.
Historical & Cultural Context
In the ancient Near East, oaths of purgation were a well-established legal and social mechanism for individuals to clear their names when accused, particularly in the absence of direct witnesses. By invoking divine judgment upon themselves if they were lying, individuals placed themselves under the highest possible authority, demonstrating their sincerity and appealing to divine omniscience. Job's lengthy and exceptionally detailed oath in Job 31 is unparalleled in its scope and depth, reflecting a society where personal integrity, public reputation, and adherence to covenantal standards were paramount. The concept of divine retribution for sin was deeply ingrained, and a healthy "fear of God" (not merely cowering terror, but profound reverence, awe, and respect for His holiness and justice) was considered the beginning of wisdom and the indispensable basis for moral conduct. Job's articulation of God's "highness" (His majesty, exalted nature, and transcendence) resonates with the ancient understanding of deities as supreme, unchallengeable powers, whose judgment was inevitable and inescapable for those found guilty.
Key Themes
Job 31:23 powerfully contributes to several foundational themes woven throughout the book of Job. Firstly, it underscores the theme of the fear of the Lord as a primary motivator for righteousness. Job's "terror" of divine destruction is not a cowering fear, but a profound reverence for God's holiness and justice, aligning perfectly with the wisdom tradition that views the fear of the Lord as the "beginning of wisdom" and knowledge (e.g., Proverbs 1:7 and Proverbs 9:10). Secondly, the verse highlights God's sovereignty and transcendence. Job's acknowledgment of God's "highness" speaks to His ultimate authority, unapproachable glory, and absolute majesty, a truth that pervades the divine speeches in Job 38-41. This understanding of God's supreme power and unchallengeable nature renders human resistance or deception utterly futile. Finally, it touches on the theme of divine judgment and human accountability. Job's inability to "endure" God's highness if found guilty reflects a deep awareness of God's unblemished holiness and the dire consequences of sin, a sentiment powerfully echoed by Isaiah when confronted with God's glory and his own unworthiness (Isaiah 6:5).
Exposition and Analysis
Key Word Analysis
This term (H343) carries connotations of oppression, misfortune, ruin, or calamity. It often implies a devastating, overwhelming undoing, particularly as a consequence of divine judgment. For Job, this was not merely a setback but a comprehensive and inescapable ruination, intensifying the sense of terror he felt at the prospect of facing God's wrath. It suggests a complete and utter devastation.
This word (H6343) denotes a sudden alarm, dread, or profound fear. It describes an overwhelming sense of awe and apprehension, indicating that Job's fear of God's judgment was not a casual concern but a powerful, visceral emotion that profoundly shaped his moral choices and served as a potent deterrent against sin. It is the object feared, by implication, the feeling of dread.
This word (H7613) refers to an elevation, dignity, excellency, or exalted nature. When applied to God, it emphasizes His supreme dignity, unapproachable glory, and absolute transcendence. Job's inability to "endure" God "by reason of his highness" underscores the vast, infinite chasm between the finite, sinful human and the infinitely holy, powerful, and majestic Creator. It is the overwhelming weight of God's glory and perfect righteousness that Job cannot bear if found wanting.
Verse Breakdown
"For destruction [from] God [was] a terror to me"
Job emphatically declares that his moral uprightness and diligent avoidance of sin were fundamentally driven by a profound and healthy fear of the devastating consequences of divine judgment. He understood that God's retribution for sin was not merely a theoretical concept but a terrifying, inevitable reality that could bring about utter ruin. This "terror" was not a paralyzing dread but a motivating reverence for God's unyielding justice and holiness.
"and by reason of his highness I could not endure"
This clause provides the crucial explanation for why the prospect of divine destruction was so terrifying and why Job lived as he did. Job recognized God's absolute majesty, supreme power, and unblemished holiness. He understood that in the face of such overwhelming "highness"—God's transcendent glory and perfect righteousness—no human being, especially one found guilty of sin, could possibly stand, withstand, or survive the divine presence and its accompanying judgment. The thought of being exposed in his sin before such a transcendent and glorious God was utterly unbearable and unthinkable.
Literary Devices
Job 31:23 employs several potent literary devices to convey Job's profound motivation and the depth of his reverence for God. The statement itself functions as a powerful form of Rhetorical Justification, providing the ultimate internal reason for Job's meticulous adherence to righteousness within his larger defense. The phrase "destruction from God was a terror to me" uses Metonymy, where "destruction" (the consequence) stands for the divine judgment itself, which instills fear. The declaration "I could not endure" in the face of God's "highness" is a powerful use of Hyperbole, emphasizing the vast and unbridgeable gulf between finite human frailty and infinite divine majesty. This exaggerated expression highlights the utter impossibility of a guilty human standing before a perfectly holy God, underscoring the weight of Job's reverence and the depth of his commitment to blamelessness. The verse also functions as a clear statement of Cause and Effect, where Job's fear of God's righteous judgment (the cause) directly led to his blameless conduct and inability to tolerate sin (the effect).
Theological and Thematic Connections
Job 31:23 profoundly illustrates the biblical concept of the "fear of the Lord" as a foundational principle for righteous living. This fear is not a servile dread of punishment, but a deep, reverential awe and respect for God's holy character, His ultimate authority, and His perfect justice. Job understood that God's majesty and power were so immense that to stand against Him in sin was an utterly untenable position. This recognition of God's transcendence and His righteous judgment served as a powerful internal safeguard against temptation, motivating Job to pursue a life of integrity, not out of mere legalism, but out of a profound understanding of who God is. It speaks to the universal truth that a proper apprehension of God's character is essential for genuine piety, shaping one's entire moral and spiritual compass.
Reflection and Application
Job 31:23 challenges us to deeply examine the motivations behind our own moral and spiritual conduct. Is our pursuit of righteousness driven by a superficial desire for external approval, or by a deep, internal reverence for God's holiness and a healthy awareness of His ultimate judgment? While the New Testament emphasizes God's boundless grace and transformative love in Christ, it does not diminish the reality of His justice, His holiness, or His "highness." A healthy fear of God, understood as profound respect and awe for His character and His righteous standards, remains a vital spiritual discipline for believers today. It serves as a powerful deterrent against sin, reminding us that our actions are always before an omniscient, omnipresent, and holy God. This reverence should motivate us not to cower in fear, but to live lives that honor Him, knowing that true freedom, wisdom, and flourishing are found in aligning our will with His. It encourages us to cultivate a conscience keenly sensitive to God's presence and His expectations, striving for integrity in all areas of life, just as Job did, even in the face of immense suffering and false accusation.
Questions for Reflection
FAQ
Does "terror" imply Job was living in constant, paralyzing fear of punishment, or something else?
The "terror" Job speaks of (Hebrew pachad) is not necessarily a cowering, paralyzing fear of punishment in the modern sense, but rather a profound, reverential dread and awe in the face of God's overwhelming majesty and the certainty of His just judgment. It signifies a deep understanding of the gravity of offending a holy God. This "terror" acted as a powerful moral compass, motivating him to live blamelessly, not out of a slavish fear, but out of a profound respect for God's character and an understanding that he could not "endure" God's presence if found guilty. It's akin to the awe one feels before a powerful, righteous king, knowing that justice will be meted out. This is entirely consistent with the biblical concept of the "fear of the Lord" as the beginning of wisdom and a source of life and security (Proverbs 9:10 and Proverbs 14:27).
Christ-Centered Fulfillment
Job 31:23, with its depiction of a righteous man's terror of divine destruction and his inability to endure God's highness, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. Humanity, stained by sin and inherently unrighteous, truly cannot endure God's "highness" or stand before His righteous judgment; the terror of divine destruction is indeed a just and inevitable consequence for rebellion against a holy God. However, Jesus, the perfectly righteous Son of God, fully endured the destruction and wrath of God on the cross, taking upon Himself the terror and judgment that humanity justly deserved (Isaiah 53:5-6). Through His atoning sacrifice, those who trust in Him are no longer subject to the terror of God's destructive judgment, for Christ has borne it all, making a way for reconciliation (Romans 8:1). Moreover, the "highness" of God, which Job could not endure in his sinfulness, is now revealed to believers in the person of Christ, not primarily as a terrifying judge, but as the glorious Lamb of God who takes away the sin of the world and grants access to the Father (John 1:29). The "fear of the Lord" for the Christian transforms from a dread of judgment into a reverent, worshipful awe of a God who is both perfectly just and infinitely merciful, whose glorious "highness" is now approachable through the Son, enabling us to draw near with confidence to the throne of grace (Hebrews 4:16).