Job 31:15Meaning & Commentary from the Church Fathers

He convincingly concludes that no matter how many times individuals may have held positions of authority, they should regard themselves simply as servants. The terms 'slave' and 'free’ are mere labels void of substance; true bondage arises from sin, while genuine freedom is founded on righteousness. Thus, is he solely humble and not also likable and pleasing? Indeed, he is agreeable.

Job exemplified righteousness not by simply avoiding some wrongdoings while committing others, but by embodying the fullness of human virtue. He is likened to scales that consistently uphold equality, not those that mismeasure based on differing substances. Just as true scales maintain balance regardless of what is weighed, Job preserved his integrity—not only in his prosperity but across all aspects of his life, never surpassing the bounds of fairness. No one could accuse him of being devoted to material wealth while mistreating others due to arrogance or scorn. He spoke wisely, stating, “If I despise the judgment of my servant or maid who stands before me, that would be truly unjust.” Arrogance and contempt yield great injustice, for taking what belongs to another reflects an unwillingness to accept the shared dignity bestowed by God, who created all beings with equal value. Taking all honor for oneself—while denying others their due—is an act of profound inequity. By deeming another less than oneself, one impoverishes them not in possessions, but in esteem. To all, God has granted existence and worth, as seen in the declaration, “Let us create man” which pertains to humanity as a whole. How can one cast out another from their rightful heritage while simultaneously laying claim to shared blessings? Job stood apart from this mindset, declaring insistently, “I have not disregarded the rights of my servant or maid.” The author's description of him as righteous reflects not a partial righteousness limited to transactions or judgments, but a comprehensive virtue, reminiscent of the principle that for the righteous, the law is not burdensome.

Yet, we brothers, do not share this quality. Do you find yourself in awe of the righteous? Examine your own behavior. When someone is accused—be it by a servant or someone else of lesser status—how often do they disregard the truth in their defense? Even justly accused, they may react with shameful arrogance, asserting superiority and questioning the audacity of their accuser to seek fairness. The proud individual will shout accusations, unyielding in their refusal to consider any defense. If the accused remains silent, they face condemnation; if they speak up, they are deemed to have overstepped against their superior. Another, filled with hubris, might refuse to engage in civil discussion or reconciliation, scoffing at the notion of lowering themselves to seek harmony. What arrogance is this! What position do you hold that makes this an affront to your pride? As if you float above the earth, while in reality, you tread upon it, derive your sustenance from it, and will one day return to it. Where is your descent? Are you not embarrassed by the sufferings of the Lord? Are you truly unashamed to declare to your fellow being, “I will deign to this?” Do you not feel the weight of such declarations, especially in light of how Jesus humbled Himself for your sake? It is only fitting to echo the sentiment of Isaiah: “What is the pride of earth and ashes?”

He felt so guiltless that he could confidently stand before the judgment of the Almighty (31-37), unfazed by the curse that had once befallen Adam due to his sin (38-40). In Job's actions and qualities, we witness not only the righteousness characteristic of the Old Testament faithful but also the exemplary virtues that epitomize the followers of the New Testament. This portion of Job's speeches, especially the concluding remarks, offers a poignant overview of his life as recounted by himself. We perceive him as a family man, a judge, and a figure of authority; we learn about his interactions with peers, inferiors, and those in distress—his public deeds and his innermost intentions. This narration presents a comprehensive image of his life: his past joy, present sorrow, and future hopes. Thus, it is fitting for Job to conclude his defense against his friends with this portrayal of his innocence. Notably, the conclusion of Job's discourse (in the Slavonic and Default versions of Job 32:1) serves as a significant segment of the book.