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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.
There is in my way of life, even in its details, as much exactness as in the arm [of a balance]. I have not overlooked the smallest detail. For this, I do not appeal to the testimony of a mortal, who may want to please and ignores many things, but to the testimony of God, who accurately knows all that is hidden and to whom nothing can escape. “The Lord,” he says, “knows my innocence, if my foot has turned aside out of the way or if my heart has followed my eye.” Is this a further detail? Yes, truly, it was important at that time as well as now. It is important, in fact, to overturn inordinate desires, and it is not less important, after receiving those desires, not to satisfy them. And proceeding further, he states something that is even more important, that is, that not even his eyes have ever accepted anything of that kind.
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Summary
Job 31:6 presents Job's profound and audacious appeal to God amidst his intense suffering and the relentless accusations of his friends. It is a heartfelt declaration of his unwavering conviction in his own righteousness and a desperate plea for divine vindication. In this verse, Job challenges the prevailing assumption that his calamities are a direct consequence of hidden sin, asserting that a perfectly just and impartial divine examination of his life will unequivocally reveal his blameless integrity.
Context
Literary Context
Job 31:6 is strategically placed within Job's climactic and extensive final defense, which spans chapters 29-31. Following his poignant recollection of a past life characterized by honor, prosperity, and righteous conduct in Job 29, and his lament over his current state of abject suffering and societal scorn in Job 30, Job launches into a detailed series of negative confessions, often termed "oaths of purgation," in Job 31. In this chapter, he systematically denies having committed various sins—including lust, injustice, dishonesty, and idolatry—that his friends might have implicitly or explicitly attributed to him as the cause of his suffering. Verse 6 serves as a powerful summation and the ultimate challenge of this defense, a direct appeal to the divine court for a definitive verdict on his integrity, confident that God Himself will find him innocent. It is a bold, almost defiant, yet ultimately trusting plea to the Almighty.
Historical & Cultural Context
In the ancient Near East, scales and balances were far more than mere commercial instruments; they were potent symbols of justice, equity, and truth. Legal proceedings frequently employed a metaphorical "weighing" of evidence or character. To be "weighed in an even balance" (or "balances of righteousness") was a common idiom signifying a perfectly fair, precise, and impartial examination, akin to a divine audit or a legal trial before the highest authority. Job's plea reflects the judicial customs of his day, where one might present their case before a judge, seeking a just verdict. The concept of divine judgment was pervasive, with deities often depicted as weighing human deeds or hearts. Job's society, like many ancient cultures, often linked suffering directly to sin, viewing calamity as divine retribution. Job's insistence on his integrity despite his suffering directly confronts this prevailing theological framework, making his appeal to God for a just weighing all the more radical and poignant.
Key Themes
Job 31:6 powerfully encapsulates several central themes of the book of Job. Firstly, it highlights Job's unwavering Assertion of Innocence and Righteousness. Throughout his ordeal, Job consistently maintains his uprightness and blamelessness, a stark contrast to his friends' dogmatic insistence that his suffering must be punishment for hidden sin, echoing the initial divine testimony about Job in Job 1:1. Secondly, the verse expresses Job's profound Desire for Divine Vindication. Job is not primarily seeking human approval or the cessation of his suffering as much as he longs for God's own acknowledgment and affirmation of his integrity. He believes that only a divine judgment can truly reveal the truth of his character, as articulated in his earlier cry, "Oh that I had one to hear me!" (Job 31:35). Finally, despite his intense questioning of God's ways and apparent injustice, Job's plea ultimately demonstrates a deep, underlying Trust in God's Justice. He is willing to submit to the ultimate divine tribunal, confident that God, who "weighs the spirits" (Proverbs 16:2), will find him innocent, even if His current actions seem to contradict His character.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the act of suspending or poising, particularly in the context of commercial transactions involving precious metals. In a judicial or evaluative sense, it implies a precise, thorough, and accurate assessment of worth, merit, or character. Job desires a meticulous, incontrovertible examination of his life, not a superficial glance, to determine its true spiritual and moral weight.
Derived from a root meaning "to weigh," this noun (always used in the dual form) refers to a pair of scales. When qualified by tsedeq (H6664, "righteousness" or "evenness" as in "even balance"), it denotes scales that are perfectly calibrated, accurate, and incapable of deception or bias. Job's request for an "even balance" emphasizes his demand for a judgment free from any flaw, prejudice, or inaccuracy, ensuring a verdict that is absolutely fair and true.
This feminine noun, derived from a root meaning "to be complete" or "perfect," denotes completeness, soundness, innocence, or moral uprightness. It speaks to a wholeness of character, a sincerity and blamelessness that is free from hidden fault, deceit, or hypocrisy. It describes a person whose inner disposition and outward actions are consistent with righteousness. Job is asserting that his entire being, not just his external conduct, is pure and without blemish in God's sight.
Verse Breakdown
"Let me be weighed in an even balance"
This clause represents Job's bold and direct challenge to God, framed as a legal metaphor. It is a plea for a divine audit, a request for God to act as the supreme Judge and subject Job's entire life, character, and actions to a perfectly fair and impartial examination. Job is confident that such an assessment, conducted with divine precision and justice, will reveal no hidden sin or fault that could justify his suffering. He is essentially saying, "Test me, God, with the most accurate scales of justice imaginable, and you will find me innocent."
"that God may know mine integrity"
This clause states the profound purpose of Job's audacious request. It is not that Job believes God is ignorant of his integrity in an absolute sense; rather, he desires God to demonstrate, affirm, or publicly acknowledge it through the process of this divine weighing. The phrase "that God may know" implies a decisive, vindicating revelation of Job's blamelessness that would silence his accusers and align God's actions with His own perfect knowledge. Job longs for the truth of his inner moral soundness and blamelessness to be unequivocally revealed and confirmed by the ultimate authority.
Literary Devices
Job 31:6 employs several powerful literary devices that amplify its meaning and emotional impact. The most prominent is Metaphor, where the act of "weighing in an even balance" serves as a vivid representation of a perfectly just and impartial divine judgment. This metaphor draws on the familiar ancient Near Eastern practice of using scales for commerce and legal verification, making the abstract concept of divine justice tangible and relatable. The phrase "even balance" itself functions as a synecdoche, where the instrument (the balance) stands for the entire process of righteous and equitable judgment. There is also a strong element of Apostrophe, as Job directly addresses God, even though God has not yet fully revealed Himself in this part of the narrative. This direct address underscores Job's desperate, personal, and profoundly trusting appeal to the divine. Furthermore, a subtle Irony permeates the verse: Job, a man explicitly declared blameless by God Himself at the outset of the book, is now suffering immensely and being accused by his friends, leading him to appeal to the very God who allowed his suffering for vindication. This highlights the central tension of the book concerning divine justice and human suffering.
Theological and Thematic Connections
Job 31:6 speaks powerfully to the theological truth of God's omniscience and His perfect justice. Job's appeal for a divine weighing underscores the reality that God truly sees and knows the heart of every individual, far beyond outward appearances or human judgment. This divine knowledge is not merely intellectual but involves a comprehensive understanding of one's deepest character and motivations. It provides both comfort and challenge: comfort in knowing that God understands our true intentions when we are misunderstood, and challenge in recognizing that no hidden sin or pretense can escape His gaze. Job's longing for vindication also resonates with the universal human desire for justice, especially when suffering unjustly. It reminds us that while human systems of justice are imperfect, there is an ultimate, divine tribunal where all things will be made right and true integrity will be acknowledged.
Reflection and Application
Job's bold declaration in Job 31:6 serves as a profound model for believers navigating trials, misunderstandings, and false accusations. It encourages us to cultivate a life of genuine integrity, lived not for human applause or recognition, but with an unwavering awareness that our ultimate accountability is to God alone. When facing adversity or the unjust judgments of others, we can find solace and strength in the knowledge that God sees beyond superficial appearances and knows the true condition of our hearts. This perspective liberates us from the burden of constantly defending ourselves to others and empowers us to live authentically before our Creator. It also invites us to trust in God's perfect justice, even when His ways seem inscrutable or His timing delayed. Job's willingness to submit to a divine audit, confident in his blamelessness, challenges us to examine our own lives and ask if we are living in such a way that we, too, could stand before God's "even balance" with a clear conscience, relying on His grace and truth.
Questions for Reflection
FAQ
Is Job questioning God's knowledge or justice in Job 31:6?
Job is not questioning God's knowledge in the sense that he believes God is ignorant of his integrity. Instead, he is appealing to God's inherent knowledge and perfect justice. His plea is a challenge for God to demonstrate or affirm what He already knows to be true about Job's character. It's a cry for vindication, for God to act upon His omniscience and reveal Job's blamelessness to the world, thereby settling the dispute with his friends and resolving the theological tension of his suffering. Job trusts that if God truly applies His perfect standard, He will find Job innocent of the hidden sins his friends accuse him of, thus upholding God's own righteous character.
How does this verse relate to the idea of human righteousness before God?
Job 31:6 highlights the Old Testament concept of covenant righteousness, where an individual's uprightness was demonstrated by their adherence to God's commands and moral law, reflecting a sincere heart. Job asserts his own righteousness, not in a boastful or self-sufficient way, but as a defense against the accusations that his suffering is punitive. He believes he has lived a life of integrity according to the light he has been given. This verse underscores the human desire for blamelessness before God and the importance of a pure heart. However, it also subtly foreshadows the ultimate inadequacy of human righteousness to stand perfectly before God's absolute standard, pointing to the need for a greater, divinely provided righteousness, which is fully revealed in the New Testament.
Christ-Centered Fulfillment
Job's impassioned plea to be "weighed in an even balance, that God may know mine integrity" finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Job, a righteous man, longed for a perfect divine audit, confident in his own blamelessness, yet still wrestling with the mystery of suffering and the limitations of human righteousness. In contrast, Jesus Christ is the only human being who lived a life of absolute, unblemished integrity, fulfilling every jot and tittle of God's law (Matthew 5:17). He was truly "weighed in an even balance" throughout His earthly ministry, enduring temptation without sin (Hebrews 4:15), and ultimately on the cross, where He was weighed with the full burden of humanity's sin, yet found perfectly righteous.
Our own "integrity," as Job sought to demonstrate his, is inherently flawed and insufficient to stand before God's perfect balance (Romans 3:23). However, the good news of the gospel is that through faith in Christ, His perfect integrity and righteousness are imputed to us (2 Corinthians 5:21). We are declared righteous, not by our own merit, but by His. The "even balance" of God's justice, which would justly condemn us, instead finds us blameless and accepted in Christ, because He bore our condemnation. Thus, Job's yearning for divine vindication is fully realized for believers in the ultimate vindication of Christ's resurrection and our justification in Him, allowing us to stand before God without fear, knowing that our "integrity" is now found in the perfect Lamb of God (John 1:29).