Job 31:1–12

Here, at the close of his last speech, Job makes the most solemn and complete declaration of his innocence. He is not denying what he had already admitted about man's condition, his own included. But he flatly rejects the thought of grievous wickedness hidden under a fair exterior, which God might now be waging war against, as his friends had supposed.

Job opens this sevenfold declaration of purity and integrity. He dwells on a side of his character and conduct that even his friends had not openly challenged.

He says he had made a covenant with his eyes. That is, he had decided that what his eyes saw would not seduce him. He would clearly look away from anything that might be tempting. For he recognised that God above knew every thought of his heart.

Set a strong guard over your outward senses. These are Satan's landing-places, above all the eye and the ear. Watch what you let in through them. Empty talk seldom passes without leaving some stain on the heart. And as for your eye, do not let it wander; unclean sights cause unclean thoughts. Job knew his eye and his thoughts were likely to go together, and so to secure the one he made a covenant with the other.

He approaches it with the boldness of conscious innocence. His eyes are the doorway to the heart, and he had closed them by settled purpose — a "covenant" against even a look at what might stir up passion. In the Sermon on the Mount, our Lord had shown that real purity must lie in the heart. It is not just a matter of avoiding outward acts (Matt. 5:27-28). As he declares his purity, Job points out that the fear of God moved him, for God would repay sin upon the wicked.

The flesh is the same today as it ever was; it does not change. We are told "to make no provision for the flesh" (Rom. 13:14). Paraphrased this means: do not feed the flesh by indulging it; flee fleshly, youthful lusts. And now the climax is reached. "I have made a covenant with my eyes; how then could I gaze at a virgin?" — so said Job. David knew no such covenant. He looks where he should not have looked, and sin soon follows.

No Christian can stop unclean thoughts from rising in his mind. They only become sin when he refuses to turn away and gives himself to them on purpose.

There are also over-sensitive and over-anxious Christians whose consciences are heavily burdened by involuntary looks and thoughts. I would like to remind such people of the well-known words of Martin Luther, which he wrote on this verse: "I cannot prevent a bird flying over my head, but what I can prevent is it building a nest in my hair or biting off my nose."

He had a perfectly good conscience, but that is not enough. There is the great principle of self-judgment. There is also the great principle of complete submission to God and of vindicating Him — that He is right and wise in everything, not only in what He does, but in what He allows.

There is no reason to doubt what Job says of himself. Yet he did not realise that the very act of declaring his own goodness was sinful pride.

He says he had made a covenant with his eyes (v.1). That is, he had decided he would not be seduced by what his eyes observed. He would clearly look away from anything that might be tempting. For he recognised that God above knew every thought of his heart, for the Almighty was high above Job (v.2). So destruction was not meant for Job, but for the workers of iniquity (v.3). Job knew that God watched his ways and the details of every step (v.4).

And what would be the portion of Eloah from above, and inheritance of Shaddai from on high?

None at all for a corrupt man who takes advantage of another… He had a perfectly good conscience, but that is not enough. There is the great principle of self-judgment. There is also the grand principle of full submission to God, and of vindicating Him — He is right and wise in everything, not only in what He does, but in what He allows. It is all for good.

His eyes, the avenue to the heart, had been closed by full purpose — a "covenant," against even a look at what might stir up passion. Our Lord in the "sermon on the mount" had shown that real purity must be in the heart, not only in outward self-control (Matt. 5:27-28). Claiming his purity, Job points out that the fear of God moved him, and that God would repay sin on the wicked. "How then can I do this great wickedness and sin against God?" said Joseph when the woman pressed him to sin (Gen. 39:9). In an hour of spiritual sloth, David had allowed his eyes to wander, and had fallen (2 Sam. 11:2).

Job was upright, but he began to make this his righteousness. That proves he had never really been in the presence of God… In Job 29 we also find that his heart had dwelt on his upright and kind life with satisfaction. He commended himself, and fed his self-love with it. "When the eye saw me it gave witness to me." God was bringing him to say, "Now my eye sees You and I abhor myself."

Job's thoughts are mixed: he is not exactly meeting God as a sinner, but as one who is conscious of "the root of the matter" in his heart. His mistake is to confuse this with his own personal worthiness, and so spoil the very thought of grace. Who of all the sons of men could stand before a thrice holy God, and say "I am clean?" "In Your sight shall no man living be justified."

Here, at the close of his last speech, Job makes the most solemn and complete declaration of his innocence. He does not deny what he had already admitted about man's condition, his own included. But he flatly rejects the thought of serious wickedness hidden under a fair exterior, which God could now be at war with, as his friends had supposed. He points to his personal purity, again as a married man. He points to how he treated his servants, how he remembered the poor and the exposed, how he hated idolatry and greed, how he lived in generous and hospitable ways, and how he hated hypocrisy. He prays that, if he is lying, God may put him to utter shame.

By settled purpose he had shut his eyes — the door to the heart — with a "covenant" against even a look at what might stir up passion. In the Sermon on the Mount, our Lord had shown that real purity must lie in the heart, not just in outward restraint (Matthew 5:27-28). As Job asserts his purity, he points out that the fear of God moved him, for God would surely repay sin on the wicked. "How can I do this great wickedness and sin against God?" said Joseph when the temptress came at him (Gen. 39:9). In an hour of spiritual sloth, David had let his eyes wander, and had fallen (2 Sam. 11:2).

"I made a covenant with my eyes; why then should I think about a young woman? For what portion of God is there from above, and what inheritance of the Almighty from on high?" None whatever for a corrupt man, who takes advantage of another. "Is not calamity for the unrighteous, and disaster for the workers of iniquity? Does He not see my ways" — he was a truly devout, believing man — "and count all my steps?" … He had a completely clear conscience, but that is not enough. There is the great principle of self-judgment. And there is the great principle of full submission to God, vindicating Him. He is right and wise in everything, not only in what He does, but in what He allows.

Now, God declares in Deuteronomy 7:10 that "He will not be slack to him that hates Him; He will repay him to his face." This truth is most solemn, and we ought to press it more on everyone it concerns. Men do not like to hear it. Many pretend and profess not to believe it. They would love to persuade themselves and others that God is too good, too kind, too merciful, too warm-hearted to judge His creatures sternly. They forget that God's ways in government are as perfect as His ways in grace.

Job was upright, but he began to make this his righteousness. That proves he had never really been in the presence of God… We also find in Job 29 that his heart had dwelt on his upright and kind way of life with satisfaction. He commended himself and fed his self-love with it. God was bringing him to say, "Now my eye sees You and I abhor myself." Job ends his speech with these chapters (Job 29, 30, 31), which express his good opinion of himself. He had told out his whole heart.

"Does not He see my ways" — he was a thoroughly pious believing man — "and number all my steps?… Let me be weighed in an even balance, that God may know my integrity." He had a perfectly good conscience, but that is not enough. There is the great principle of self-judgment. There is also the grand principle of full submission to God, and of vindicating Him. He is right and wise in all — not only in what He does, but in what He allows.

He had closed his eyes, the pathway to the heart, by a firm decision — a "covenant" against even a look at what might stir up passion. The Lord Jesus in the Sermon on the Mount had shown that real purity must lie in the heart, and not only in outward self-control (Matt. 5:27-28). Job insists he is pure, and points out that the fear of God moved him — God would certainly punish the wicked for their sin… Job knew that God watched his every step, and he asks God to test him and weigh him in the balance.

This "righteousness," as Job 29 will show us, was concerned with his outward conduct, for as yet the searching light of God had not entered his soul. He had been charged with being a deceiver and a hypocrite. He knew he was not this, and he was not going to plead guilty to it for a moment. We too know that he was not, but outward correctness does not in itself count for righteousness in the presence of God.

Job was upright, but he began to make this his righteousness. That plainly proves he had never really been in the presence of God… In Job 29 we also find that his heart had dwelt on his upright and generous life with satisfaction. He was commending himself and feeding his self-love with it. "When the eye saw me it gave witness to me." God was bringing him to say, "Now my eye sees You and I abhor myself." Job ends his speech with these chapters (Job 29, 30, 31), which express his good opinion of himself. He had told his whole heart out.

But we must take note of the self-righteousness which moved Job to speak of himself in this way. He was displaying himself rather than giving glory to God. No doubt at bottom he was a man of genuine piety, but it is no glory to set forth one's own glory.

The fact is that God knows all about me at all times. He knows me whether I am asleep or awake, whether I am aware that His eyes are on me or not. But when I grasp the truth that God knows everything, as the psalmist did, I shall want to walk in that awareness all the time… Then, in all I do and say, I shall have the happy assurance that God Himself is before me and all around me, every step of the way.

After these sorrowful complaints, Job closed his long speech, as we see in Job 31, with a series of statements that almost amount to oaths. His friends had accused him of definite sins and wrongdoing. As to these things his conscience was clear, though, as we have seen, he admitted he was not pure in the sight of God. So he strongly affirmed that he had not committed the kinds of evil that were alleged or hinted at.

He judges unclean desires as well as actions. He does this in the fear of Him who had power to cast soul and body into hell. And all the while, that same God took notice of every step he took. Vanity or falsehood, too, was just as far from Job's spirit and ways as impurity. Men who judged by appearances might think what they liked. Job could still ask God to weigh him in a just balance, to test whether he had used deceit or turned aside from the way.

He says he had made a covenant with his eyes (v.1). That is, he had decided he would not be led astray by what his eyes saw. He recognised that God above knew every thought of his heart, for the Almighty was high above Job (v.2). So destruction was not for Job, but for those who do evil (v.3). Job knew that God watched his ways and counted every detail of his steps (v.4).

If you are standing on that ground before God, take care! He will not let one single sin pass without a just penalty, and you must receive it. If I go before Him to prove my own righteousness, He must weigh me in His scales — He must weigh every thought and imagination of my heart.

He had a perfectly good conscience, but that is not enough. There is the great principle of self-judgment. There is also the grand principle of full submission to God, and of vindicating Him. He is right and wise in everything — not only in what He does, but in what He allows. It is all for good. It may be very bad on the part of others, as it was on the part of Job's friends, but God had a good purpose for Job in it all.

Job was upright, but he began to make this his righteousness. That is plain proof that he had never really been in the presence of God... In Job 29 we also see that his heart had dwelt on his upright and generous life with self-satisfaction. He commended himself, and fed his self-love with it. "When the eye saw me it gave witness to me." God was bringing him to say, "Now my eye sees You and I abhor myself."

A pair of balances or scales: you can see them on the Egyptian monuments, with the weights in one scale and the goods in the other. People also needed them in early days for weighing money... Job asked to be weighed in an even balance, Job 31:6, because men contrived to falsify the balance, as well as the weights, which was an abomination to the Lord.

Job tests himself formally and in detail against a very long list of offences. He does this toward God as well as man, by failure in good as well as by self-gratification or other sins. We may be sure that not one of the friends who in effect put him on trial could have afforded to test himself as Job does here. He judges unclean lusts as well as actions... Men drew their conclusions from appearances. Whatever they thought, he could ask God to weigh him in a just balance.

He had a perfectly good conscience, but that is not enough. There is the great principle of self-judgment. There is also the great principle of complete submission to God, and of vindicating Him — that He is right and wise in all, not only in what He does, but in what He allows.

It is a very grave error to suppose that, provided a man acts up to the dictates of his conscience, he is all right and safe. Peace resting on such a foundation will be destroyed for ever when the light of the judgement-seat shines in on the conscience. God could never lower His claim to such a level. The balances of the sanctuary work by a very different scale from the one the most sensitive conscience gives.

In affirming his own integrity and truth, he charged his friends with being the ones who spoke falsehood and deceit. All the while he held fast his righteousness with the utmost resolution. This "righteousness"... was concerned with his outward conduct, for as yet the searching light of God had not entered his soul. He had been charged with being a deceiver and a hypocrite. He knew he was not this, and he was not going to plead guilty to it for a moment. We too know that he was not. But outward correctness does not in itself count for righteousness before God.

There is as fine a description as you could have of an admirable saint, in Job 31. But the trouble is, it was Job talking about himself. It is a fine thing to be eloquent about other people's goodness. But it is not a fine subject for oneself, and that is what betrayed Job.

He suffered intensely under the hand of the adversary, and through the misunderstanding of men. But his real difficulty was the pride of the flesh — whose actions gave him importance before men. It was something that had never been judged in the presence of God. God's dealings with Job were about this, and how successful those dealings were! The moment came when Job said, "I had heard of you... but now my eye sees you; therefore I despise myself, and repent in dust and ashes"... All pride of self has gone, and God is free to bless him abundantly.

Having spoken these sorrowful complaints, Job closed his lengthy speech, as we see in Job 31. He ended with a series of firm declarations that almost amounted to oaths. His friends had accused him of definite sins and wrongdoing. As to these things his conscience was clear, though, as we have seen, he admitted he was not pure in the sight of God. So he strongly affirmed that he had not committed the kinds of evil his friends alleged or hinted at.

Job approaches this part of his life with the boldness of conscious innocence. He had closed his eyes, the way into the heart, by settled purpose — a "covenant," against even a look at what might stir up passion. In the Sermon on the Mount, our Lord had shown that real purity must lie in the heart. It is not just a matter of holding back in outward conduct (Matthew 5:27-28). In an hour of spiritual sloth, David had allowed his eyes to wander, and had fallen (2 Samuel 11:2). Job was conscious that God watched his every step, and appeals to Him to be tested, weighed in the balance (verses 5, 6).

This man had followed his natural inclinations, he had begun where we all begin, where the first man began. "I saw" (v. 21). "When the woman saw" is said in Genesis 3:6. He had eyes which knew how to pick out the fine things among the spoil. His eyes were the way into his heart, but there was no sentry to watch, no challenge to sound out in case of an attack. The forbidden thing takes possession of the heart through the eyes, and stirs it to lust: "I coveted them." "Then desire when it has conceived gives birth to sin": "I took them."

"If I have walked with falsehood and my foot has hastened to deceit... let me be weighed in a just balance, and let God know my integrity." He had a perfectly good conscience, but that is not enough. There is the great principle of self-judgment. There is also the great principle of complete submission to God and vindicating Him. He is right and wise in everything — not only in what He does, but in what He allows.

Job was so confident that he could make this declaration. If he had stepped out of the way, or his heart had followed his eyes, or his hands were soiled — then let another eat what Job sowed. In fact, let his harvest be totally rooted up (vv. 7-8).

Job was upright, but he began to make this his righteousness. That plainly proves he had never really been in the presence of God... Job ends his speech with these chapters (Job 29, 30, 31), which express his good opinion of himself. He had told his whole heart out. He was self-satisfied. The grace of God had worked in him, and in a lovely way. But the present effect was to make him lovely in his own eyes — because the human heart is treacherous, and because he was not in God's presence, which exposes it.

But we must take note of the self-righteousness which moved Job to speak of himself in this way. He was putting himself on show rather than giving glory to God. No doubt at bottom he was a man of genuine piety, but it is no glory to set out one's own glory.

Here, at the end of his last speech, Job makes the most solemn and complete declaration of his innocence. He is not denying what he had already admitted about the condition of man, his own included. But he flatly rejects the thought of serious wickedness hidden under a fair appearance, which God could now be at war with, as his friends had supposed. Take his personal purity, and again his conduct as a married man, his behaviour toward his servants, his care for the poor and exposed, his hatred of idolatry and greed, his practice of generous and hospitable ways, and his hatred of hypocrisy. In all these he prays that, if he is lying, he may be put to utter shame. He appeals to the Almighty for an answer, and declares that he is willing to face the closest examination, where no evil can be hidden or tolerated.

Job was so confident that he could say this: if he had stepped out of the way, or his heart had followed his eyes, or his hands were dirty, then let someone else eat what Job sowed. In fact, let the whole harvest be torn up by the roots.

Job had deliberately shut his eyes — the way into the heart — making a "covenant" against even a look at what might stir up passion. In the Sermon on the Mount, our Lord had shown that real purity must lie in the heart, and not only in outward self-control (Matt. 5:27-28)… In a time of spiritual laziness, David let his eyes wander, and he fell (2 Sam. 11:2). Job knew that God watched his every step, and he asks God to test him and weigh him in the balance.

The contrast is seen in that same chapter of Deuteronomy. God warns Israel that if they turn aside from His statutes and laws, others will eat the fruit of their land and all their labours (Deut. 28:33). And do not forget that in a sense this can still be true of the children of God. If they ignore His word and live for themselves, God will often step in and deal with them through their circumstances. How many have set out to get on in the world! They have worked hard and long to reach their goal, and then, just as it came in sight, all the fruit of their toil vanished.

He had a completely good conscience, but that is not enough. There is the great principle of self-judgment. There is also the great principle of full submission to God, and of vindicating Him — He is right and wise in everything, not only in what He does, but in what He allows.

This "righteousness" had to do with his outward conduct, because the searching light of God had not yet entered his soul. His friends had charged him with being a deceiver and a hypocrite. He knew he was not this, and he was not going to plead guilty to it for a moment. We too know that he was not. But outward correctness does not in itself count as righteousness before God.

After these sorrowful complaints, Job closed his long speech, as we see in Job 31. He ended with a series of strong declarations that almost amount to oaths. His friends had accused him of definite sins and wrongdoing. As to these things his conscience was clear, though, as we have seen, he admitted he was not pure in the sight of God. So he strongly affirmed that he had not committed the kinds of evil they alleged or hinted at.

Job opens this sevenfold protest of purity and integrity. He dwells on a side of his character and conduct that even his friends had not openly challenged. They had hinted at general wickedness — turning away from God, violent dealings with the needy and others. But they had never touched the subject of personal purity.

In all this he was pure — willing to have his own home violated if this were not so. Here we get a glimpse of his family life, as holy as that of Isaac, Joseph, and the purest of the patriarchs.

Men might draw their conclusions from appearances. Job could still ask God to weigh him in a just balance, and to see whether he had used deceit or turned aside from the way. If he had, then let another reap the results of his labour. And let punishment reach even his own wife for such consuming evil on his part.

Again, he insists. Suppose a woman had enticed his heart. Suppose he had taken the first step in going to his neighbour's house with evil motives. Then let his wife leave him and choose another. "For," he says, "that would be wickedness, deserving of judgment. For that would be a fire that consumes to destruction, and would root out all my increase" (vv. 11-12). He had no doubt about the wickedness of such things, even though many careless people today think otherwise.

Job had shut his eyes, the way into the heart, by a settled purpose — a "covenant" against even a look at what might stir up passion. In the Sermon on the Mount our Lord showed that real purity must lie in the heart. It is not just a matter of outward restraint (Matt. 5:27-28)… "How can I do this great wickedness and sin against God?" said Joseph when the temptress came at him (Gen. 39:9). In an hour of spiritual sloth, David had let his eyes wander, and had fallen (2 Sam. 11:2).

This chapter shows that before God gave the law, a high standard of morality was still found among God-fearing men. That standard looked not only at the outward act but also at the inward motive behind the act.

But we must take note of the self-righteousness that moved Job to speak of himself like this. He was putting himself on display rather than giving glory to God. No doubt at bottom he was a man of genuine piety, but it is no glory to set out one's own glory.

Here, at the close of his last speech, Job makes his most solemn and complete declaration of innocence. He is not denying what he had already admitted about man's condition, his own included. But he flatly rejects the thought of grievous wickedness hidden under a fair exterior, which God might now be waging war against, as his friends had supposed.

His friends had accused him of definite sins and wrongdoing. As to these things his conscience was clear, though, as we have seen, he admitted he was not pure in the sight of God. So he strongly affirmed that he had not committed the kinds of evil that were alleged or hinted at.

He returns to the subject he began with. He dwells on the sin of adultery against a neighbour (verses 9-12). In all this he was pure — willing to have his own home violated if it were not so. We get here a glimpse of his family life, equal in holiness to that of Isaac, Joseph, and the purest of the patriarchs.

This chapter shows that before God gave the law, God-fearing men still held a high standard of morality. That standard looked not only at the outward act but at the inward motive behind it. See the examples: he speaks of what he thought, or did not think, in verse 1; of his heart walking after his eyes, in verse 7; and of his heart enticed in secret, in verse 27.

Again, he knew that deceit and false witness was wrong; see verse 5: that adultery was wrong; see verse 9: that idolatry was wrong; see verses 26-28; since the worship of sun and moon was the most primitive form that idolatry took.

He judges unclean lusts as well as actions. He does this in the fear of Him who had power to cast soul and body into hell — Him who meanwhile took notice of all his steps. Trusting in gold, the covetousness the New Testament calls idolatry, was as hateful to his spirit as giving the highest lights in creation the glory due to God alone. In those early days that sin seems to have been just as clearly punishable before the judge as the sins of those who schemed to destroy another man's home. (Compare verses 9-11 with verses 26-28.)

Set a strong guard around your outward senses. These are Satan's landing places, above all the eye and the ear. Take care what you take in through them; empty talk seldom passes without leaving some stain on the heart. And as for your eye, do not let it wander; impure objects cause impure thoughts. Job knew his eye and his thoughts were likely to go together, and so to secure the one he makes a covenant with the other.

But we must take note of the self-righteousness that moved Job to speak of himself like this. He was putting himself on display instead of giving glory to God. No doubt at bottom he was a man of genuine piety, but it is no glory to set out one's own glory.

He reviews his life to prove that he is clean in the sight of God and of man. But what are his declarations after all? Nothing but the filthy rags of his own righteousness — the empty boasting of a good, moral man, such as we hear on all sides.

The main subjects of the chapter group themselves under seven heads: (1) Declaration of chastity and uprightness (verses 1-12). (2) Kindness at home and abroad (verses 13-23). (3) Refusal of all forms of idolatry (verses 24-28)…

In Job 31 he protests his innocence in the most solemn way, his personal purity, his equity and consideration of his servants, his remembrance of the poor, his horror of idolatry, his freedom from vindictiveness, his cultivation of hospitality, his refusal to conceal any wrongdoing, and this without fear before the Almighty.

Revelation 9:11 shows this name to be the same as Apollyon, "the destroyer," who is called "the angel of the bottomless pit." It is perhaps not so much a name of Satan as his character personified. It occurs six times in the Old Testament. Three of those link it with hell (sheol): Job 26:6; Proverbs 15:11; Proverbs 27:20. One links it with death: "Destruction and Death say," Job 28:22. One links it with the grave: Psalm 88:11. In all these passages, and in Job 31:12, it is translated "destruction."

He was settled in his judgment about the wickedness of such things, though his thinking was contrary to that of large numbers of careless people today.

His eyes, the avenue to the heart, had been closed by full purpose — a "covenant," against even a look at what might stir up passion. In the Sermon on the Mount our Lord showed that real purity must lie in the heart, and not only in outward self-control (Matthew 5:27-28)… "How then can I do this great wickedness and sin against God?" said Joseph when the woman tried to tempt him (Genesis 39:9). In an hour of spiritual sloth, David had allowed his eyes to wander, and had fallen (2 Samuel 11:2).

We can be sure of this: not one of the friends who all but accused him could have afforded to test himself as Job does here. He judges unclean lusts as well as actions; and this in the fear of Him who had power to cast soul and body into hell — Him who meanwhile took note of all his steps.

But we must notice the self-righteousness that moved Job to speak of himself like this. He was putting himself on display rather than giving glory to God. Deep down he was no doubt a man of real godliness, but there is no glory in putting your own glory on show.

This "righteousness," as Job 29 will show us, had to do with his outward conduct. The searching light of God had not yet entered his soul. He had been charged with being a deceiver and a hypocrite. He knew he was not this… We too know that he was not, but outward correctness does not in itself count for righteousness in the presence of God.