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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
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
12. So many times does ‘the step go out of the way,’ as our thought quits the way of the right, by the consenting of wandering. Now we as it were set as many ‘steps out of the way,’ as we are parted by bad desires from the delightfulness of the heavenly life. For as we have before stated, being still borne down by the load of corruptible flesh, we are not able to live in such a manner as that not any enjoyment of sin should be able to strike us. But it is one thing for the mind to be touched against its will, and another to be killed whilst consenting. But holy men guard themselves with more watchful solicitude in proportion as they take shame for being assaulted by the misdirected motions even of passing gratification. And hence it is yet further added;
And if mine eye hath followed mine heart.
[viii]
[HISTORICAL/MORAL INTERPRETATION]
13. See again how by the keeping of inward vigour he returns to the training of the outward members, that if the heart should perchance covet aught forbidden, the eye being kept down by the tutorage of discipline may refuse to look at it. For as it often happens that temptation is derived through the eyes, so sometimes being conceived inwardly it forces the eyes to do service to it outwardly. Thus very often an object is regarded by a mind in a state of innocence, but by that mere look the mind is pierced through by the sword of concupiscence. For it was not (as we have already remarked for the sake of illustration) that David in this way looked of purpose on the wife of Uriah, because he had entertained the desire of her; but rather he lusted after her for this cause, because he beheld her without caution. But it happens by an inquest of right recompensing, that he who employs the external eye carelessly, is not unjustly blinded in the interior eye. Now oftentimes concupiscence rules in the interior, and the mind being seduced, after the manner of a despotism requires the senses of the body to drudge to its occasions, and obliges the eyes to serve its pleasures, and so to say opens the window of light to the dark of blindness. Hence holy men, when they feel themselves to be assailed by a wrong enjoyment, by the tutorage of discipline they withhold the very eyes themselves by which the likeness of the shape is introduced into the mind, lest the sight acting the pander should do the bidding of unhallowed thought. Which same if it ever be forborne to be guarded with nice particularity, uncleanness of thought presently passes into execution. Hence too it is directly added;
And if any blot hath cleaved to my hands.
14. Thus the holy man, knowing well that very often wrong thought comes into the mind through the eyes, said a little above; I made a covenant with mine eyes that I would not even think on a maid. Reflecting likewise that sometimes it springs up in the mind, while on its springing up so the eyes wickedly do service to it, he says, If mine eye hath followed mine heart. As though he said in plain speech, ‘Neither did I wish to see in general things I might long after, nor in looking did I ever follow after the things that I longed for.’ So then let him say, If mine eye hath followed mine heart. Because even if his mind as being human ever did conceive aught unlawful, his eyes, bound down by the tutoring of higher discipline, it would not should follow it in things forbidden, and drudge to its service. Let us consider our own consciences with reference to these points, and what height this man was of let us see from the sunkenness of our own breast. See, if he did occasionally imagine things unlawful, because he speedily dispatched them within the depths of the heart with the sword of holy vigour, he suffered them not to reach so far as to deeds. Hence as we have set down before, he thereupon adds; And if any blot hath cleaved to my hands. For when does a blot cleave to the hands, i.e. sin to the actions, which sin the censorship of discipline did not suffer to make progress in thought? For neither is sin permitted to issue into act, if it be despatched inwardly where it has its birth. But if there is not a speedy resisting of temptation springing up in the heart, it is strengthened by that very delay by which it is fed, and coming forth without in deeds, it is with difficulty able to be overcome, because the very mistress of the members, the mind within, it holds a captive. Now because the holy man had brought forward all the particulars conditionally, if had ever been guilty of these, he binds himself with a sentence of malediction.
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Summary
Job 31:7 stands as a powerful declaration within Job's final, impassioned defense of his integrity before God and his accusers. This verse encapsulates his claim of blamelessness across the spectrum of human conduct, asserting that his outward actions, inner desires, and practical deeds have remained pure and aligned with divine righteousness. It serves as a concise summary of his comprehensive oath of innocence, emphasizing a life lived without deviation from God's path, without succumbing to the allure of visual temptation, and without the stain of unrighteous deeds.
Context
Literary Context
Job 31 marks the climactic conclusion of Job's final discourse (chapters 29-31), where he presents his most comprehensive and fervent self-vindication. Having exhausted arguments with his friends and lamented his suffering, Job now directly appeals to God, challenging the Almighty to find fault in his life. Chapter 31 is structured as a solemn oath of purgation, where Job systematically denies a wide array of potential sins, invoking curses upon himself if his claims are false. This chapter functions as a legal defense, with Job presenting himself as an innocent defendant demanding a hearing from his divine accuser. Verse 7 specifically belongs to a section (vv. 1-8) dealing with personal purity, integrity of walk, and avoidance of covetousness, setting the stage for his subsequent denials concerning social justice, wealth, and idolatry. His declaration here reinforces the depth of his conviction regarding his own righteousness, which he believes stands in stark contrast to his inexplicable suffering.
Historical & Cultural Context
In ancient Near Eastern legal and social contexts, oaths played a crucial role in establishing truth and innocence, especially when no other witnesses were available. A solemn oath, often invoking divine judgment, was considered binding and carried immense weight. Job's oath in chapter 31 reflects this cultural practice, where he is not merely stating his innocence but formally swearing it before God. The concept of "walking in the way" was a common metaphor for one's conduct and moral life, reflecting the journey of life. The emphasis on the "heart" and "eyes" as sources of moral purity or corruption was also prevalent, as seen in various wisdom traditions. The "hands" symbolized one's actions and deeds, making "clean hands" a powerful image of blamelessness. Job's detailed enumeration of sins he has not committed demonstrates a profound understanding of the moral law, perhaps even anticipating aspects of the Mosaic Law, emphasizing that true righteousness encompassed both internal disposition and external behavior.
Key Themes
Job 31:7 contributes significantly to several overarching themes within the book of Job. Firstly, it underscores the theme of Integrity and Righteousness, as Job passionately asserts his blamelessness despite his immense suffering. He portrays himself as a man who has consistently walked in God's ways, challenging the conventional wisdom of his friends that suffering is always a direct result of sin. Secondly, the verse highlights the Internal Nature of Sin, particularly through the phrase "mine heart walked after mine eyes." This emphasizes that sin often originates not merely in outward acts but in the inner desires and intentions that are stirred by what one sees, foreshadowing later biblical teachings on the heart's role in sin, as seen in the Mosaic Law's warnings and Jesus' Sermon on the Mount. Thirdly, it touches upon the theme of Divine Justice and Accountability, as Job presents his life as an open book before God, implicitly challenging God to judge him fairly based on his actual conduct, not on the assumptions of his friends. Finally, the imagery of "the way" and "clean hands" reinforces the concept of a Righteous Path and Blameless Deeds, a consistent biblical motif for those who seek to live in alignment with God's will, as explored in passages like Psalm 24.
Exposition and Analysis
Key Word Analysis
This term (H838) refers to a "step" or "going," often used metaphorically for one's path, conduct, or moral course of life. In the context of Job 31:7, "my step hath turned out of the way" signifies a deviation from the prescribed or righteous path. It implies a conscious or deliberate turning away from the standard of uprightness, emphasizing a departure from the expected moral trajectory. Job is asserting that his life's journey has not veered into unrighteousness.
In Hebrew anthropology, the "heart" (H3820) is not merely the seat of emotions but the core of one's being, encompassing intellect, will, conscience, and moral decision-making. When Job says "mine heart walked after mine eyes," it indicates that his inner will and desires were not dictated or led astray by external visual stimuli. This speaks to the profound internal control Job claims to have exercised over his inclinations, preventing covetousness, lust, or idolatry from taking root in his innermost being.
This term (H3971) denotes a blemish, defect, or physical/morally. It is often used in a cultic sense for an animal unfit for sacrifice due to a defect (e.g., Leviticus 22:21). When applied to Job's "hands," it signifies the absence of any moral stain, guilt, or defilement resulting from his actions. Job is asserting that his deeds are free from any blemish of injustice, corruption, or sin.
Verse Breakdown
"If my step hath turned out of the way"
This clause initiates a conditional statement, a common feature of oaths of purgation. It refers to Job's overall conduct and life's trajectory. "The way" (Hebrew, derekh) is a common biblical metaphor for one's manner of life, moral course, or adherence to God's commands. Job is asserting that his life's journey has been consistently aligned with righteousness, that he has not deviated from the path of truth and justice, nor has he engaged in any act of moral transgression or unfaithfulness.
"and mine heart walked after mine eyes"
This powerful Hebrew idiom describes a profound internal discipline. The "eyes" are the gateway through which temptation often enters the "heart," leading to desire, covetousness, or lust. Job is declaring that his inner being (heart) has not been led astray or dominated by what his eyes have seen. He has not allowed visual stimuli to dictate his desires, choices, or actions, thereby avoiding sins such as lust, idolatry (seeing and desiring another god), or coveting material possessions. This speaks to a deep level of internal purity and self-control.
"and if any blot hath cleaved to mine hands"
This final clause addresses Job's external actions and their moral purity. "Hands" are symbolic of one's deeds, work, and practical conduct. A "blot" (Hebrew, mʼûwm) represents a blemish, moral stain, or defilement. "Cleaved" (Hebrew, dâbaq) suggests a persistent attachment, indicating that no sin, injustice, or guilt has stuck to or become characteristic of his actions. Job is proclaiming that his hands are clean, that his practical dealings and deeds are free from any impurity, corruption, or unrighteousness.
Literary Devices
Job 31:7 employs several powerful literary devices to convey Job's emphatic declaration of innocence. The primary device is Hypothetical Oath or Conditional Clause, signaled by the opening "If." This structure is characteristic of oaths of purgation, where the speaker invokes a curse or negative consequence upon themselves if their claim of innocence is false. This adds immense weight and solemnity to Job's words, demonstrating his absolute conviction. Metaphor is richly employed throughout the verse: "my step hath turned out of the way" uses the journey as a metaphor for life's moral course; "mine heart walked after mine eyes" personifies the heart and eyes as agents, with the eyes leading the heart into temptation; and "blot hath cleaved to my hands" uses the physical imagery of a stain or blemish to represent moral impurity. The verse also exhibits a form of Parallelism, where the three clauses progressively reinforce the same core idea of blamelessness, moving from the general conduct ("step") to internal disposition ("heart after eyes") and finally to external actions ("hands"), creating a comprehensive and cumulative assertion of integrity.
Theological and Thematic Connections
Job 31:7 profoundly articulates a holistic understanding of righteousness that encompasses thought, desire, and action, challenging the superficiality of outward conformity. Job's declaration highlights the biblical truth that true purity begins in the heart, where intentions and desires are formed, before manifesting in external deeds. His claim to have controlled his heart's response to what his eyes beheld underscores the critical importance of internal discipline in the pursuit of holiness, a concept echoed throughout Scripture. Furthermore, the verse implicitly connects to the broader theological theme of divine omniscience and ultimate accountability, as Job presents his life as an open book before God, trusting in God's perfect knowledge to vindicate him. His assertion of blamelessness in the face of immense suffering forces a re-evaluation of the simplistic retribution theology espoused by his friends, paving the way for a deeper understanding of God's sovereign purposes beyond human comprehension.
Reflection and Application
Job's unwavering declaration in Job 31:7 serves as a profound challenge and a timeless guide for believers today. It calls us to a rigorous and honest self-examination, not merely of our outward actions, but of the hidden springs of our desires and intentions. In a world saturated with visual stimuli, the warning against the heart walking after the eyes is more pertinent than ever, urging us to guard our gaze and cultivate a pure inner life that resists the allure of covetousness, lust, and idolatry in all its forms. This verse reminds us that true integrity is a comprehensive state, where our walk, our desires, and our deeds are all brought into alignment with God's righteous standards. It inspires us to live with a constant awareness of God's presence and our ultimate accountability to Him, striving for a blamelessness that reflects His character, even when facing unexplainable trials or accusations.
Questions for Reflection
FAQ
What does "mine heart walked after mine eyes" mean in a practical sense for us today?
This phrase is a powerful idiom describing the process by which visual input can lead to sinful desire and action. Practically, it means allowing what you see to dictate your desires and choices, often leading to covetousness, lust, or idolatry. For us today, it's a warning against the dangers of unbridled consumption of visual media, whether it's pornography, excessive materialism displayed on social media, or anything that stirs ungodly desires within the heart. It calls us to cultivate discernment and discipline over what we allow our eyes to behold, recognizing that the battle for purity often begins with what we see and how our hearts respond to it. This concept is reinforced in 1 John 2:16 which speaks of "the lust of the eyes" as a primary temptation.
How does Job's claim of innocence in this verse relate to the Christian understanding of human sinfulness?
Job's claim in Job 31:7 is a declaration of his relative blamelessness within the context of his human experience and against the specific accusations of his friends. He is asserting that he has not committed the gross, intentional sins that would warrant such severe suffering according to their retribution theology. From a Christian theological perspective, while Job was undoubtedly a righteous man for his time, the New Testament reveals a deeper understanding of universal human sinfulness. Romans 3:23 states that "all have sinned and fall short of the glory of God." Job's righteousness, like all human righteousness, would ultimately be insufficient for perfect standing before a holy God without the atoning work of Christ. However, Job's sincerity and diligent pursuit of purity serve as a powerful example of striving for holiness even before the full revelation of Christ.
Christ-Centered Fulfillment
While Job 31:7 is a profound declaration of human integrity, its ultimate fulfillment and deeper meaning are found in the person and work of Jesus Christ. Job's assertion of a "step" that has not "turned out of the way" finds its perfect embodiment in Jesus, who alone walked the path of perfect righteousness without deviation, fulfilling all the law and prophets (Matthew 5:17). The claim that "mine heart walked after mine eyes" points to Christ's unparalleled purity of thought and desire; He was tempted in every way, yet without sin (Hebrews 4:15). Unlike fallen humanity whose hearts are prone to wander after sinful desires (Jeremiah 17:9), Jesus' inner being was always in perfect alignment with the Father's will. Finally, Job's declaration that "no blot hath cleaved to mine hands" is perfectly realized in Jesus, the spotless Lamb of God, whose hands performed only righteous deeds and bore no stain of sin. It is His blameless life and perfect sacrifice that cleanses us from every blot, enabling us, by faith, to be declared righteous in Him (2 Corinthians 5:21), fulfilling the longing for purity that Job so passionately expressed.