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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 31:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
The lusts of the flesh, and the love of the world, are the two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard.
I.Against the lusts of the flesh.
He not only kept himself clear from adultery, from defiling his neighbour's wives (Job 31:9), but from all lewdness with any women whatsoever. He kept no concubine, no mistress, but was inviolably faithful to the marriage bed, though his wife was none of the wisest, best, or kindest. From the beginning it was so, that a man should have but one wife and cleave to her only; and Job kept closely to that institution and abhorred the thought of transgressing it; for, though his greatness might tempt him to it, his goodness kept him from it. Job was now in pain and sickness of body, and under that affliction it is in a particular manner comfortable if our consciences can witness for us that we have been careful to preserve our bodies in chastity and to possess those vessels in sanctification and honour, pure from the lusts of uncleanness. Now observe here,
1.What the resolutions were which, in this matter, he kept to (Job 31:1): I made a covenant with my eyes, that is, "I watched against the occasions of the sin; why then should I think upon a maid?" that is, "by that means, through the grace of God, I kept myself from the very first step towards it." So far was he from wanton dalliances, or any act of lasciviousness, that,
(1.)He would not so much as admit a wanton look. He made a covenant with his eyes, made this bargain with them, that he would allow them the pleasure of beholding the light of the sun and the glory of God shining in the visible creation, provided they would never fasten upon any object that might occasion any impure imaginations, much less any impure desires, in his mind; and under this penalty, that, if they did, they must smart for it in penitential tears. Note, Those that would keep their hearts pure must guard their eyes, which are both the outlets and inlets of uncleanness. Hence we read of wanton eyes (Isa 3:16) and eyes full of adultery, Pe2 2:14. The first sin began in the eye, Gen 3:6. What we must not meddle with we must not lust after; and what we must not lust after we must not look at; not the forbidden wealth (Pro 23:5), not the forbidden wine (Pro 23:31), not the forbidden woman, Mat 5:28.
(2.)He would not so much as allow a wanton thought: "Why then should I think upon a maid with any unchaste fancy or desire towards her?" Shame and sense of honour might restrain him from soliciting the chastity of a beautiful virgin, but only grace and the fear of God would restrain him from so much as thinking of it. Those are not chaste that are not so in spirit as well as body, Co1 7:34. See how Christ's exposition of the seventh commandment agrees with the ancient sense of it, and how much better Job understood it than the Pharisees, though they sat in Moses's chair.
2.What the reasons were which, in this matter, he was governed by. It was not for fear of reproach among men, though that is to be considered (Pro 6:33), but for fear of the wrath and curse of God. He knew very well,
(1.)That uncleanness is a sin that forfeits all good, and shuts us out from the hope of it (Job 31:2): What portion of God is there from above? What blessing can such impure sinners expect from the pure and holy God, or what token of his favour? What inheritance of the Almighty can they look for from on high? There is no portion, no inheritance, no true happiness, for a soul, but what is in God, in the Almighty, and what comes from above, from on high. Those that wallow in uncleanness render themselves utterly unfit for communion with God, either in grace here or in glory hereafter, and become allied to unclean spirits, which are for ever separated from him; and then what portion, what inheritance, can they have with God? No unclean thing shall enter into the New Jerusalem, that holy city.
(2.)It is a sin that incurs divine vengeance, Job 31:3. It will certainly be the sinner's ruin if it be not repented of in time. Is not destruction, a swift and sure destruction, to those wicked people, and a strange punishment to the workers of this iniquity? Fools make a mock at this sin, make a jest of it; it is with them a peccadillo, a trick of youth. But they deceive themselves with vain words, for because of these things, how light soever they make of them, the wrath of God, the unsupportable wrath of the eternal God, comes upon the children of disobedience, Eph 5:6. There are some sinners whom God sometimes out of the common road of Providence to meet with; such are these. The destruction of Sodom is a strange punishment. Is there not alienation (so some read it) to the workers of iniquity? This is the sinfulness of the sin that it alienates the mind from God (Eph 4:18, Eph 4:19), and this is the punishment of the sinners that they shall be eternally set at a distance from him, Rev 22:15.
(3.)It cannot be hidden from the all-seeing God. A wanton thought cannot be so close, nor a wanton look so quick, as to escape his cognizance, much less any act of uncleanness so secretly done as to be out of his sight. If Job was at any time tempted to this sin, he restrained himself from it, and all approaches to it, with this pertinent thought (Job 31:4), Doth not he see my ways; as Joseph did (Gen 39:9), How can I do it, and sin against God? Two things Job had an eye to: - [1.] God's omniscience. It is a great truth that God's eyes are upon all the ways of men (Pro 5:20, Pro 5:21); but Job here mentions it with application to himself and his own actions: Doth not he see my ways? O God! thou hast searched me and known me. God sees what rule we walk by, what company w walk with, what end we walk towards, and therefore what ways we walk in. [2.] His observance. "He not only sees, but takes notice; he counts all my steps, all my false steps in the way of duty, all my by-steps into the way of sin." He not only sees our ways in general, but takes cognizance of our particular steps in these ways, every action, every motion. He keeps account of all, because he will call us to account, will bring every work into judgment. God takes a more exact notice of us than we do of ourselves; for who ever counted his own steps? yet God counts them. Let us therefore walk circumspectly.
II.He stood upon his guard against the love of the world, and carefully avoided all sinful indirect means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. Let us see,
1.What his protestation is. In general, he had been honest and just in all his dealings, and never, to his knowledge, did any body any wrong.
(1.)He never walked with vanity (Job 31:5), that is, he never durst tell a lie to get a good bargain. It was never his way to banter, or equivocate, or make many words in his dealings. Some men's constant walk is a constant cheat. They either make what they have more than it is, that they may be trusted, or less than it is, that nothing may be expected from them. But Job was a different man. His wealth was not acquired by vanity, though now diminished, Pro 13:11.
(2.)He never hasted to deceit. Those that deceive must be quick and sharp, but Job's quickness and sharpness were never turned that way. He never made haste to be rich by deceit, but always acted cautiously, lest, through inconsideration, he should do an unjust thing. Note, What we have in the world may be either used with comfort or lost with comfort if it was honestly obtained.
(3.)His steps never turned out of the way, the way of justice and fair dealing; from that he never deviated, Job 31:7. He not only took care not to walk in a constant course and way of deceit, but he did not so much as take one step out of the way of honesty. In every particular action and affair we must closely tie ourselves up to the rules of righteousness.
(4.)His heart did not walk after his eyes, that is, he did not covet what he saw that was another's, nor wish it his own. Covetousness is called the lust of the eye, Jo1 2:16. Achan saw, and then took, the accursed thing. That heart must needs wander that walks after the eyes; for then it looks no further than the things that are seen, whereas it ought to be in heaven whither the eyes cannot reach: it should follow the dictates of religion and right reason: if it follow the eye, it will be misled to that for which God will bring men into judgment, Ecc 11:9.
(5.)That no blot had cleaved to his hands, that is, he was not chargeable with getting any thing dishonestly, or keeping that which was another's, whenever it appeared to be so. Injustice is a blot, a blot to the estate, a blot to the owner; it spoils the beauty of both, and therefore is to be dreaded. Those that deal much in the world may perhaps have a blot come upon their hands, but they must wash it off again by repentance and restitution, and not let it cleave to their hands. See Isa 33:15.
2.How he ratifies his protestation. So confident is he of his own honesty that,
(1.)He is willing to have his goods searched (Job 31:6): Let me be weighed in an even balance, that is, "Let what I have got be enquired into and it will be found to weigh well" - a sign that it was not obtained by vanity, for then Tekel would have been written on it - weighed in the balance and found too light. An honest man is so far from dreading a trial that he desires it rather, being well assured that God knows his integrity and will approve it, and that the trial of it will be to his praise and honour.
(2.)He is willing to forfeit the whole cargo if there be found any prohibited or contraband goods, any thing but what he came honestly by (Job 31:8): "Let me sow, and let another eat," which was already agreed to be the doom of oppressors (Job 5:5), "and let my offspring, all the trees that I have planted, be rooted out." This intimates that he believed the sin did deserve this punishment, that usually it is thus punished, but that though now his estate was ruined (and at such a time, if ever, his conscience would have brought his sin to his mind), yet he knew himself innocent and would venture all the poor remains of his estate upon the issue of the trial.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
8. The speedy comforting of the good is the end of the wicked had regard to. For while by the destruction of those they see the evil that they escape, they account as light whatever of adversity they undergo in this life. So then let the lost sinners now go, and satisfy the desires of their gratifications; in the sentence of their end they are destined to feel that in living badly they were in love with death. But let the Elect be chastened with a temporary infliction of the rod, that strokes may reform from their wickedness those whom fatherly pitifulness keeps for an inheritance. For now the righteous man is scourged und corrected by the rod of discipline, because he is being prepared for the Father’s estate of inheritance. But the unjust man is let go in his own pleasures, because temporal good things are supplied to him in the same degree that eternal ones are denied him. The unjust man, whilst running to a deserved death, enjoys pleasures unrestrained; inasmuch as the very steers too that are destined to be slaughtered are left in free pastures. But on the other hand the righteous man is restrained from the pleasantness of transitory gratification, because doubtless the steer too which is assigned to life for the purpose of labour, is held under the yoke. To the Elect, earthly good in this life is denied; because sick persons too, to whom there is a hope of their living, never have allowed them by the physician every thing they long for. But to the lost sinners the good things are granted, which they long after in this life, because to the sick too who are despaired of there is nothing denied that they desire. So then let the righteous weigh well, what are the evils that await the wicked, and never envy their happiness which runs past. For what is there that they should admire about the joys of those, when both themselves are by a rough road making their way to the Country of Salvation, and those as it were through pleasant meadows to the pit? Therefore let the holy man say, Is not destruction to the wicked? and estrangement to the workers of iniquity? Which same term of estrangement [‘alienatio.’] would have sounded harder, if the interpreter had retained it in the parlance of his own tongue. For what with us is called ‘estrangement’ is among the Hebrews termed ‘anathema.’ And so there will then be ‘estrangement’ to the wicked, when they see that they are an ‘anathema’ to the inheritance of the Strict Judge, because here they set Him at nought by wicked practices. So then let the wicked flourish, strange to the flowering of the Eternal Inheritance. But let the righteous look to themselves with discreet attention, and in all their actions be in dread for that they are seen by the Lord.
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Summary
Job 31:3 presents a profound rhetorical question posed by Job in his final, impassioned defense, asserting a foundational principle of divine justice: that destruction and a unique form of punishment are the certain and inevitable consequences for the wicked and those who habitually practice iniquity. This verse serves as a critical premise for Job's argument that his own intense suffering cannot be attributed to hidden sin, as he maintains his blamelessness, thereby challenging the conventional wisdom of his friends and appealing directly to God's righteous character.
Context
Literary Context
Job 31:3 is situated within Job's climactic and comprehensive oath of innocence, which constitutes the entirety of Job 31. Having meticulously refuted his friends' accusations and exhausted all other avenues of argument, Job now undertakes a solemn, self-imprecatory oath. He presents an exhaustive list of sins he has not committed, invoking severe curses upon himself if any of these transgressions are found to be true. This chapter functions as a legal challenge, a desperate appeal to God to reveal any hidden iniquity. Verse 3, framed as a rhetorical question, establishes a core theological premise for this defense: if divine justice truly dictates that the wicked suffer, and Job is not wicked, then his suffering must originate from a source other than personal sin, thus underscoring his fervent plea for vindication from God.
Historical & Cultural Context
The narrative of the book of Job is set in the ancient land of Uz, a region likely situated east of ancient Palestine, reflecting a patriarchal society deeply rooted in wisdom traditions. The prevailing cultural understanding of justice, particularly divine retribution, was profoundly ingrained: societal prosperity and individual well-being were often interpreted as clear indicators of divine favor, while suffering was almost universally perceived as a direct consequence of sin. This "retribution theology" forms the bedrock of Job's friends' arguments and, while Job himself acknowledges its general validity (as evinced in this very verse), he finds it utterly insufficient to explain the unique and immense suffering he endures. The practice of taking a solemn oath, often accompanied by self-curses, was a widely recognized and legally binding social custom in the ancient Near East, lending immense gravity and legal weight to Job's powerful declaration.
Key Themes
This verse powerfully articulates the theme of Divine Justice, unequivocally affirming God's unwavering character as a righteous and impartial judge who holds all 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 consistently echoed throughout biblical wisdom literature (e.g., Proverbs 1:31). Within the broader theological framework of the book of Job, this verse 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 or rigid application of retribution theology to individual cases.
Exposition and Analysis
Key Word Analysis
This term (אֵיד) originates from a root implying "bending down," and it denotes oppression, misfortune, or ruin. It frequently refers to a catastrophic event or calamity that comes as a judgment, often from God. It signifies an overwhelming, inescapable downfall that is the direct consequence of divine displeasure against sin, speaking to the utter undoing or obliteration of the wicked.
This word (נֹכֶר) means something foreign, alien, or unexpected. When applied to punishment, it suggests a judgment that is unique, distinct, or particularly severe—perhaps one that is surprising in its form or intensity, or one that sets the wicked apart in a uniquely alienated state. It emphasizes the specific, perhaps tailored, and often unforeseen nature of divine retribution.
From an unused root suggesting "to pant" or "to come to naught," this term (אָוֶן) strictly means "nothingness." By extension, it signifies trouble, vanity, or wickedness. It broadly encompasses affliction, evil, falsehood, and moral perversity. In the phrase "workers of iniquity," it highlights the deep-seated moral corruption and inherent worthlessness of the actions committed by those who habitually practice evil.
Verse Breakdown
"[Is] not destruction to the wicked?"
This rhetorical question posits an undeniable and universally accepted truth for Job and his audience: calamity, ruin, and an overwhelming downfall are the certain, divinely ordained fate of those characterized as "wicked" (רָשָׁע, rasha'). It asserts the fundamental principle that God's justice ensures that the unrighteous will ultimately face devastating and inescapable consequences for their actions.
"and a strange [punishment] to the workers of iniquity?"
This parallel clause reinforces and deepens the understanding of the consequences for the unrighteous. The "strange punishment" (נֵכֶר, nekher) suggests a unique, perhaps unexpected, or particularly severe form of retribution reserved for those who actively and habitually "work" or practice evil (פֹּעֲלֵי אָוֶן, po'aley 'aven'). It implies that their persistent, intentional rebellion warrants a distinct, fitting, and perhaps unusually severe judgment, emphasizing the certainty and specific nature of divine recompense.
Literary Devices
Job 31:3 employs several powerful literary devices to convey its profound assertion of divine justice. Primarily, it functions as a Rhetorical Question, a common and highly effective feature in biblical wisdom literature. By asking "[Is] not destruction to the wicked?", Job is not seeking an answer but rather affirming an obvious, universally accepted truth, thereby strengthening the foundational premise of his entire defense. The verse also utilizes masterful Parallelism, specifically a form of Synonymous Parallelism, where the second clause ("and a strange punishment to the workers of iniquity?") echoes, reinforces, and amplifies the meaning of the first ("Is not destruction to the wicked?"). While the terms "destruction" and "strange punishment" carry distinct nuances, they both point to the inevitable, severe, and negative consequences for the unrighteous, thereby reinforcing the central idea of divine retribution. Furthermore, there is an implicit Contrast woven throughout Job's speech: the stark difference between Job's asserted innocence and the certain fate of the wicked serves as the underlying logical structure for his entire argument in Job 31.
Theological and Thematic Connections
Job 31:3 articulates a fundamental theological truth pervasive throughout the entirety of Scripture: God is an absolutely righteous judge who will inevitably bring just judgment upon the wicked. This verse, while serving as a crucial component 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 never without consequence and that those who persistently rebel against God's established moral order will ultimately face His righteous indignation. While the book of Job ultimately complicates a simplistic, direct, and immediate correlation between individual suffering and individual sin, this verse firmly upholds the broader biblical teaching that there is a distinct and destructive end for those who choose a path of habitual iniquity.
Reflection and Application
Job 31:3 serves as a stark and sobering reminder of the immutable moral order God has established within His creation. While we, like Job, may often grapple with the profound complexities of suffering and the timing of divine justice, this verse unequivocally declares that a life characterized by persistent wickedness ultimately leads to ruin and judgment. For believers, it is a profound call to serious and honest self-examination: are we truly walking in integrity before God, or are there areas in our lives where we are, perhaps subtly, becoming "workers of iniquity"? This verse encourages us to actively pursue righteousness not solely out of fear of punishment, but primarily out of a deep love and reverent awe for the God who is perfectly just and holy. Furthermore, this declaration offers a measure of profound comfort, assuring us that even when evil appears to prosper and justice seems delayed, God's ultimate and perfect justice will indeed prevail, and the scales will be balanced according to His sovereign will. It challenges us to cultivate an unwavering trust in God's perfect timing and His unchanging character, even when His ways are mysterious and beyond our full comprehension.
Questions for Reflection
FAQ
Does Job 31:3 mean that all suffering is a direct result of sin?
Not necessarily. While Job 31:3 affirms the general biblical principle that destruction and punishment are indeed the certain lot of the wicked, the entire book of Job is a profound and nuanced exploration of suffering that fundamentally challenges a simplistic, direct, and immediate cause-and-effect relationship between individual sin and affliction. Job himself, whom God explicitly declares "blameless and upright" (Job 1:8), suffers immensely despite his righteousness. This verse expresses Job's unwavering belief in the principle of divine justice, which he then uses as a premise to argue for his own innocence, implying that his suffering must therefore have another, as-yet-unknown cause. The book ultimately teaches that God's ways are often beyond human comprehension and that suffering can serve various divine purposes beyond direct punishment for sin.
How does this verse relate to the concept of God's grace?
Job 31:3 primarily speaks to God's justice and the inevitable consequences of iniquity, emphasizing divine retribution. While it does not directly mention grace, the broader biblical narrative profoundly reveals that God, in His boundless mercy, often delays judgment, extending patience and offering opportunities for repentance. The "strange punishment" for the wicked is powerfully contrasted with the undeserved favor, patience, and love God extends to all humanity. Ultimately, God's grace is most profoundly and gloriously seen in His provision for sin through Jesus Christ, offering a path to escape the destruction that sin justly deserves (Ephesians 2:8-9). Thus, while justice is affirmed as foundational, grace provides the miraculous means of salvation from that just judgment.
Is the "strange punishment" a specific type of judgment?
The term "strange punishment" (Hebrew nekher, H5235) suggests a judgment that is foreign, unusual, or distinct from common forms of discipline. It does not necessarily refer to one specific, named type of punishment, but rather implies a retribution that is particularly fitting, uniquely severe, or perhaps unexpected in its form, setting the wicked apart in a singular state of alienation or ruin. It emphasizes the certainty, precision, and tailored nature of God's judgment for those who habitually work iniquity, rather than a generic or common form of divine discipline. It underscores that God's justice is both precise and comprehensively applied.
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 and unyielding truth about God's justice that finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the verse highlights the inevitable and severe consequences of sin, the New Testament reveals how God's perfect justice and boundless love converge in the atoning work of the cross. The "strange punishment" for humanity's pervasive iniquity was not ultimately borne by the wicked themselves, but by the innocent Lamb of God, Jesus Christ, who, though knowing no sin, was made to be sin for us (2 Corinthians 5:21). On the cross, Christ endured the full measure of divine wrath and the ultimate "destruction" that sin justly deserved, thereby allowing all who believe in Him to escape this righteous condemnation (Romans 8:1). 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 and eternal destruction upon all who reject Him and persist in unrighteousness (Revelation 20:11-15). Thus, Job's rhetorical question foreshadows the divine certainty of judgment, a certainty that is both satisfied and perfectly administered through the person and redemptive work of Jesus Christ.