Job 31:3

KJV

[Is] not destruction to the wicked? and a strange [punishment] to the workers of iniquity?

KJV (with Strong's)

Is not destruction {H343} to the wicked {H5767}? and a strange {H5235} punishment to the workers {H6466} of iniquity {H205}?

Complete Jewish Bible

Isn't it calamity to the unrighteous? disaster to those who do evil?

Berean Standard Bible

Does not disaster come to the unjust and calamity to the workers of iniquity?

American Standard Version

Is it not calamity to the unrighteous, And disaster to the workers of iniquity?

Commentary

### SUMMARY
Job 31:3 is a powerful rhetorical question posed by Job in his final, impassioned defense, asserting a fundamental principle of divine justice: that calamity and unique retribution are the certain lot of the wicked and those who habitually practice evil. This verse serves as a foundational premise for Job's argument that his own profound suffering cannot be attributed to hidden sin, as he believes himself to be righteous and blameless, thus challenging the conventional wisdom of his friends and appealing to God's just character.

### CONTEXT
* **Literary Context:** Job 31:3 stands within Job's climactic oath of innocence, which spans the entirety of [Job 31](/job/31 "Job's Final Defense of His Integrity"). Having refuted his friends' accusations and exhausted his arguments, Job now presents a detailed, comprehensive list of sins he has *not* committed, invoking severe curses upon himself if he is found guilty of any. This chapter is a solemn, self-imprecatory oath, a legal challenge to God to reveal any transgression. Verse 3, a rhetorical question, functions as a foundational premise for this defense: if God truly punishes the wicked, and Job is not wicked, then his suffering must stem from another source, thereby underscoring his plea for vindication from God.
* **Historical & Cultural Context:** The book of Job is set in the land of Uz, likely a region east of Palestine, and reflects a patriarchal society where wisdom literature flourished. The cultural understanding of justice, particularly divine retribution, was deeply ingrained: prosperity was often seen as a sign of God's favor, and suffering as a direct consequence of sin. This "retribution theology" is precisely what Job's friends champion and what Job himself, while acknowledging its general truth (as in this verse), finds inadequate to explain his specific, immense suffering. The concept of a solemn oath and self-curse was a common legal and social practice in the ancient Near East, adding gravity to Job's declaration.
* **Key Themes:** This verse powerfully articulates the theme of **Divine Justice**, affirming God's unwavering character as a righteous judge who holds humanity accountable for its actions. It highlights the **Consequences of Sin**, portraying "destruction" and "strange punishment" as the inevitable outcomes for those who persist in wickedness, a truth echoed throughout wisdom literature (e.g., [Proverbs 11:3](/proverbs/11-3 "Proverbs 11:3 - The integrity of the upright guides them, but the perversity of the treacherous destroys them")). Within the broader narrative of [the book of Job](/job/1 "The Book of Job - Suffering and Sovereignty"), it serves as a crucial element in Job's **Self-Defense**, where he appeals to this very principle of justice to argue for his own innocence and the inexplicable nature of his suffering, thereby challenging a simplistic application of retribution theology.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Destruction (Hebrew, _'eyd'_):** This term (אֵיד) frequently denotes calamity, ruin, or disaster, often specifically referring to a catastrophic event that comes as a judgment from God. It implies an overwhelming, inescapable downfall that is the direct result of divine displeasure against sin. It speaks to the utter undoing of the wicked.
* **Strange (Hebrew, _nekher'_):** The word (נֵכֶר) means "foreign," "alien," or "unusual." When applied to punishment, it suggests a judgment that is unique, distinct, or particularly severe—perhaps one that is unexpected in its form or intensity, or one that sets the wicked apart in a uniquely alienated state. It emphasizes the specific and perhaps tailored nature of the divine retribution.
* **Workers of iniquity (Hebrew, _po'aley 'aven'_):** This phrase (פֹּעֲלֵי אָוֶן) describes not merely those who commit an isolated act of sin, but those who habitually "work" or practice evil. It emphasizes their active, intentional, and persistent engagement in wickedness, highlighting a lifestyle characterized by moral perversity and rebellion against God's ways.

#### Verse Breakdown
* **"[Is] not destruction to the wicked?":** This rhetorical question posits an undeniable truth for Job and his audience: calamity and ruin are the certain, divinely ordained fate of those characterized as "wicked" (רָשָׁע, _rasha'_). It asserts the principle that God's justice ensures that the unrighteous will ultimately face devastating consequences.
* **"and a strange [punishment] to the workers of iniquity?":** This parallel clause reinforces the first, deepening the understanding of the consequences. The "strange punishment" (נֵכֶר, _nekher_) suggests a unique, perhaps unexpected or particularly severe form of retribution reserved for those who actively and habitually practice evil. It implies that their persistent rebellion warrants a distinct and fitting judgment, emphasizing the certainty and specific nature of divine recompense.

#### Literary Devices
Job 31:3 employs several powerful literary devices. Primarily, it is a **Rhetorical Question**, a common feature in biblical wisdom literature, which is posed not to elicit an answer but to affirm an obvious truth. By asking "[Is] not destruction to the wicked?", Job assumes universal agreement on the principle of divine justice, thereby strengthening the foundational premise of his defense. The verse also utilizes **Parallelism**, specifically a form of **Synonymous Parallelism**, where the second clause ("and a strange punishment to the workers of iniquity?") echoes and amplifies the meaning of the first ("Is not destruction to the wicked?"). While the terms "destruction" and "strange punishment" are distinct, they both point to the inevitable, negative consequences for the unrighteous, reinforcing the central idea. Furthermore, there is an implied **Contrast** between Job's asserted innocence and the fate of the wicked, which serves as the underlying logical structure for Job's entire argument in [Job 31](/job/31 "Job's Final Defense of His Integrity").

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 31:3 articulates a fundamental theological truth pervasive throughout Scripture: God is a righteous judge who will inevitably bring judgment upon the wicked. This verse, while part of Job's personal defense, taps into a universal principle of divine justice that affirms God's moral governance of the world. It underscores that sin is not without consequence and that those who persistently rebel against God's order will face His righteous indignation. While the book of Job ultimately complicates a simplistic, direct correlation between suffering and sin in individual cases, this verse firmly upholds the broader biblical teaching that there is a distinct and destructive end for those who choose a path of iniquity.

* [Psalm 9:17](/psalms/9-17 "Psalm 9:17 - The wicked shall be turned into hell, and all the nations that forget God.")
* [Proverbs 1:31](/proverbs/1-31 "Proverbs 1:31 - Therefore shall they eat of the fruit of their own way, and be filled with their own devices.")
* [Romans 2:6-9](/romans/2-6 "Romans 2:6-9 - God will repay each person according to what they have done.")

### REFLECTION AND APPLICATION
Job 31:3 serves as a stark reminder of the moral order God has established in His creation. While we, like Job, may grapple with the complexities of suffering and the timing of divine justice, this verse unequivocally declares that a life of persistent wickedness leads to ruin and judgment. For believers, it is a call to serious self-examination: are we truly walking in integrity, or are there areas where we are "workers of iniquity"? It encourages us to pursue righteousness not out of fear of punishment alone, but out of love and reverence for the God who is just. This verse also offers a measure of comfort, assuring us that even when evil seems to prosper, God's ultimate justice will prevail, and the scales will be balanced. It challenges us to trust in God's perfect timing and His unwavering character, even when His ways are mysterious.

#### Questions for Reflection
* **How does Job's assertion of divine justice in this verse challenge or affirm your own understanding of God's character?**
* **In what ways might we, like Job, be tempted to use our understanding of divine justice to justify our own circumstances or judge others?**
* **Considering the broader narrative of Job, how does this verse, while true, highlight the limitations of a purely retributive theology of suffering?**

### FAQ

**Does Job 31:3 mean that all suffering is a direct result of sin?**

Answer: Not necessarily. While Job 31:3 affirms the general biblical principle that destruction and punishment are the lot of the wicked, the entire book of [Job](/job/1 "The Book of Job - Suffering and Sovereignty") is a profound exploration of suffering that challenges a simplistic, direct cause-and-effect relationship between individual sin and affliction. Job himself, whom God declares "blameless and upright" ([Job 1:8](/job/1-8 "Job 1:8 - God's description of Job's character")), suffers immensely despite his righteousness. This verse expresses Job's belief in the *principle* of justice, which he then uses to argue for his own innocence, implying that his suffering must therefore have another, unknown cause. The book ultimately teaches that God's ways are often beyond human comprehension and that suffering can serve purposes other than direct punishment for sin.

**How does this verse relate to the concept of God's grace?**

Answer: Job 31:3 primarily speaks to God's justice and the consequences of iniquity, emphasizing divine retribution. While it doesn't directly mention grace, the broader biblical narrative reveals that God, in His mercy, often delays judgment, offering opportunities for repentance. The "strange punishment" for the wicked is contrasted with the undeserved favor and patience God extends to all. Ultimately, God's grace is most profoundly seen in His provision for sin through Christ, offering a path to escape the destruction that sin justly deserves ([Ephesians 2:8-9](/ephesians/2-8 "Ephesians 2:8-9 - By grace you have been saved through faith")). Thus, while justice is affirmed, grace provides the means of salvation from that just judgment.

**Is the "strange punishment" a specific type of judgment?**

Answer: The term "strange punishment" (Hebrew _nekher_) suggests a judgment that is foreign, unusual, or distinct. It doesn't necessarily refer to one specific, named type of punishment, but rather implies a retribution that is particularly fitting, severe, or perhaps unexpected in its form, setting the wicked apart in a unique state of alienation or ruin. It emphasizes the certainty and tailored nature of God's judgment for those who habitually work iniquity, rather than a generic or common form of discipline. It underscores that God's justice is precise and comprehensive.

### CHRIST-CENTERED FULFILLMENT
Job 31:3, with its declaration of "destruction to the wicked" and "strange punishment to the workers of iniquity," points to a fundamental truth about God's justice that finds its ultimate and most profound fulfillment in Jesus Christ. While the verse highlights the inevitable consequences of sin, the New Testament reveals how God's perfect justice and boundless love converge at the cross. The "strange punishment" for humanity's iniquity was not ultimately borne by the wicked themselves, but by the innocent [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), Jesus Christ, who became sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - He made Him who knew no sin to be sin for us")). On the cross, Christ endured the full measure of divine wrath and the ultimate "destruction" that sin deserved, allowing those who believe in Him to escape this just condemnation ([Romans 8:1](/romans/8-1 "Romans 8:1 - There is therefore now no condemnation for those who are in Christ Jesus")). Furthermore, Christ is the one who will ultimately execute this promised justice, returning not only as Savior but also as the righteous Judge, bringing final destruction upon all who reject Him and persist in unrighteousness ([Revelation 20:11-15](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment")). Thus, Job's rhetorical question foreshadows the divine certainty of judgment, a certainty that is both satisfied and perfectly administered through the person and work of Jesus Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 21:30

That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.

Job 34:22

[There is] no darkness, nor shadow of death, where the workers of iniquity may hide themselves.

1 Thessalonians 5:3

For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

Isaiah 28:21

For the LORD shall rise up as [in] mount Perazim, he shall be wroth as [in] the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.

Romans 9:22

[What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

Psalms 73:18

Surely thou didst set them in slippery places: thou castedst them down into destruction.

2 Thessalonians 1:9

Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;