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Commentary on Job 31 verses 1–8
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.
9. What does he tell of by the title of ‘ways’ but ways of acting? Thus it is hence said by Jeremiah; Make your ways and your doings good. [Jer. 7, 3] But what do we understand by the name of ‘steps,’ but either the motions of men’s minds or the advancements of merits? By which ‘steps’ indeed Truth calls us to Itself, saying, Come unto Me, all ye that labour and are heavy laden. [Matt. 11, 28] For the Lord bids us ‘come to Him’ not surely by the steps of the body, but by the advances of the heart. For he Himself says, The hour cometh, when ye shall neither in this mountain nor yet at Jerusalem worship the Father. [John 4, 21] And a little after, the true worshippers shall worship the Father in spirit and in truth; for the Father also seeketh such to worship Him. [ver. 23] Thus he implies that the steps are in the heart, when He both bids us that we should come, and yet declares that it is not at all by the motion of the body that we pass to other things. Now the Lord so ‘views the ways’ of each one, and so ‘counts all his steps,’ that by His Judgment not even the minutest thoughts or the very slightest words, which have become insignificant in our eyes from use, remain unexamined into. Thus hence He says, Whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosoever shall say to his brother, Boca, shall be in danger of the council: but whosoever shall say Thou fool, shall be in danger of hell fire. [Matt. 5, 22] ‘Raca’ in the Hebrew speech is a word of interjection, which indeed shows the temper of one who is angry, but does not give forth a full word of anger. Thus anger without utterance is first blamed, then anger with utterance, but not yet shaped by a complete word, and at last also when it is said, Thou fool, anger is reproved, which, along with excess of the voice, is fulfilled by the perfecting of speech as well. And it is to be noted that He tells that by anger he is ‘in danger of the judgment;’ by a voice of anger, which is ‘Raca,’ ‘in danger of the council,’ and by a word of the voice, which is ‘Thou fool,’ in danger of hell fire. For by the steps of offence, the order of the sentence increased, because in ‘the judgment’ the case is still under examination, but in the council the sentence of the case is now determining, while ‘in the fire of hell’ the sentence, which proceeds from the council, is fulfilled. And therefore because of human actions ‘the Lord counts up the steps’ with exact scrutiny, anger without the voice is made over ‘to the judgment,’ but anger in the voice ‘to the council,’ and anger in speech and voice to ‘the fire of hell.’ This exactness of His scanning the Prophet had beheld, when he said, O most strong, Great One, Mighty Lord of hosts is Thy Name, Great in counsel, and Mighty in work, for Thine eyes are open upon all the ways of the sons of Adam; to give every one according to his ways, and according to the fruit of his devices. [Jer. 32, 18. 19.]
10. Thus the Lord scans those ways with exact scrutiny, that in each one of us He should neither pass over those good points that there are for Him to recompense, nor leave without rebuke the evil things, that are doubtless displeasing to Him. For hence it is that the Angel of the Church of Pergamos He at once commends in some things, and in some rebukes, saying, I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast My Name, and hast not denied My faith. [Apoc. 2, 13. 14.] And a little while after; But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam. Hence it is said to the Angel of the Church of Thyatira, I know thy works, and thy charity, and faith, and service, and thy patience; and thy last works to be more than the first. Notwithstanding I have a few things against thee; because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce My servants to commit fornication, and to eat things sacrificed unto idols. [ver. 19. 20.] Observe how He records good things, nor yet lets go without penance evil things, that require to be cut off, surely because He so views the ways of each, and so takes account of their steps, ‘counting them up,’ that by exact counting He thoroughly estimates both how far each one is advancing to what is good, or how far, by deviating to what is evil, he may contravene his advances. For the increase of merits which is heightened by the aims of a good life, is very often held back by a mixture of evil, and the good which the mind builds up by practising it overthrows by committing other things. Whence holy men tie themselves up with greater nicety in the thought of the heart in proportion as they see that they are more searchingly scanned by the Judge Above. For they sift the mind through and through, they seek to find if they have done wrong in aught, that they may be rendered the more unblameable to the Judge, in proportion as daily and without ceasing they blame their own selves. Not, however, that they already derive from this circumstance the delights of security, because they see that they are beheld by Him, Who beholds in them those things as well, which they are not themselves able to see in themselves. And indeed blessed Job among those of old lime maintained the life of perfectness, but because by the spirit of prophecy the stretch of his eye breaks forth to the Advent of the Redeemer, in that Redeemer’s precepts he for himself reflects how many things belonging to perfection he is short of.
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SUMMARY
Job 31:4 presents a profound rhetorical declaration by Job, serving as the theological bedrock for his comprehensive oath of innocence in his final monologue. It encapsulates his unwavering conviction that God is intimately and meticulously aware of every detail of his life, from his overarching "ways" to his individual "steps," thereby affirming his blamelessness and appealing to God's perfect omniscience as the ultimate witness to his integrity amidst immense suffering and false accusation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 31:4 employs several potent literary devices to convey its profound theological message and Job's passionate defense. The most prominent is Rhetorical Question, where "Doth not he see my ways, and count all my steps?" is posed not to elicit information but to make a forceful assertion of God's absolute omniscience. This device underscores Job's unwavering conviction and serves as the theological bedrock for his entire oath of innocence. Parallelism is also central, with the two clauses ("see my ways" and "count all my steps") mirroring and intensifying each other. This Synonymous Parallelism reinforces the idea of God's comprehensive and meticulous knowledge, moving from a general understanding of one's "ways" to a precise accounting of every "step." Furthermore, the verse uses Metonymy, where "ways" and "steps" represent the entirety of one's life, actions, and moral conduct, creating a vivid image of divine scrutiny that leaves no aspect of human existence unobserved.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 31:4 serves as a profound declaration of God's absolute omniscience and omnipresence, asserting that no aspect of human life, from the broadest "ways" to the most minute "steps," escapes His perfect knowledge. This truth forms the basis for Job's appeal to divine justice, as he implicitly argues that if God truly sees everything, then He must surely see Job's innocence and vindicate him. It speaks to a theology where God is not a distant observer but an intimately involved sovereign, whose knowledge is both a comfort to the righteous and a challenge to those who might attempt to hide their deeds. This verse highlights the tension between human suffering and divine justice, a central theme in Job, and affirms that ultimate truth and vindication rest in God's perfect perception.
REFLECTION AND APPLICATION
Job's rhetorical question in Job 31:4 offers a profound lens through which to examine our own lives and relationship with God. In a world where we often feel unseen, misunderstood, or unfairly judged, Job's unwavering conviction that God sees and knows every detail of our existence—our true intentions, our hidden struggles, our sincere efforts—can be an immense source of comfort and encouragement. It reminds us that our integrity, even when unrecognized by others, is fully known to the One who truly matters. Conversely, this verse also serves as a powerful call to live with intentional integrity. If every "step" is counted, and every "way" is seen, then there are no truly private sins or hidden corners of our lives from God's perspective. This awareness should inspire us to cultivate a consistent walk of righteousness, knowing that our ultimate accountability is to Him who sees all. It challenges us to align our private lives with our public declarations, fostering genuine holiness and a profound reverence for God's all-seeing eye.
Questions for Reflection
FAQ
Does Job 31:4 imply that God is constantly scrutinizing us for our sins?
Answer: While Job 31:4 certainly emphasizes God's meticulous awareness of every human action, its primary intent in Job's context is not to highlight a punitive scrutiny but rather to affirm God's perfect knowledge as the basis for vindication. Job is asserting that because God sees everything, He must know Job's innocence and therefore will ultimately clear his name. For believers, this truth is two-fold: it serves as a powerful deterrent against hidden sin, reminding us that nothing is hidden from God's sight, but also as an immense comfort, assuring us that God sees our sincere efforts, our struggles, and our righteous intentions, even when others do not or when we feel unseen. It speaks to God's comprehensive understanding of our entire being, not just a focus on our failings.
How does Job's understanding of God's omniscience compare to other biblical figures?
Answer: Job's understanding of God's omniscience in Job 31:4 is remarkably consistent with the broader biblical witness. Like Job, David expresses profound awe at God's intimate knowledge of his thoughts and paths in Psalm 139:1-6. The prophets, such as Jeremiah, also affirm that God's eyes are on all the ways of men (Jeremiah 16:17). In the New Testament, Jesus Himself teaches that God knows even the number of hairs on our head (Matthew 10:30), reinforcing the idea of divine meticulousness. The author of Hebrews states plainly that "nothing in all creation is hidden from God's sight". Thus, Job's declaration is not an isolated theological concept but a foundational truth woven throughout Scripture, emphasizing God's perfect, exhaustive, and intimate knowledge of all things.
CHRIST-CENTERED FULFILLMENT
While Job 31:4 speaks powerfully to God's omniscience and Job's integrity, its ultimate Christ-centered fulfillment lies in the person and work of Jesus Christ. Job, in his suffering, appealed to an all-seeing God for vindication, trusting that his blamelessness would be evident. In Christ, we see the perfect embodiment of this blamelessness, the One who truly had no "ways" or "steps" that were not perfectly aligned with God's will. Unlike Job, who was a righteous man but still a sinner by nature, Jesus was without sin (Hebrews 4:15). He lived a life entirely "seen" and "counted" by the Father, yet found to be without blemish, fulfilling the righteous requirements of the law on our behalf (Romans 8:3-4). Furthermore, the truth that God "sees our ways and counts our steps" takes on new meaning for believers in Christ. Through His atoning sacrifice, our "steps" of sin are forgiven, and we are clothed in His righteousness, declared righteous by faith (2 Corinthians 5:21). The divine scrutiny that might otherwise condemn us now, through Christ, becomes a gaze of loving acceptance and meticulous care, as the Father sees us "in Christ" (Ephesians 1:3-6). Thus, Job's cry for vindication finds its ultimate answer not in human perfectibility, but in the perfect, all-sufficient work of the Lamb of God, who truly takes away the sin of the world (John 1:29).