Is not destruction to the wicked, and aversion to them that work iniquity?
הֲלֹא־אֵ֥יד לְעַוָּ֑ל וְ֝נֵ֗כֶר לְפֹ֣עֲלֵי אָֽוֶן׃
4 Church Fathers comment on this verse
In this section, Job details his integrity, particularly highlighting his love for others and numerous virtues, which he enumerates as fifteen. He is akin to a flawless individual who, with a focused spirit, progresses gradually and ultimately arrives at the dwelling of the Lord in his journey. He asserts that he has resolved to keep himself in check, ensuring that, with the watchful guidance of God, no impurity or improper desire shall infiltrate his thoughts.
Is there not ruin for the evildoers? And is there not separation for those who commit iniquity? Job 31:3. A swift solace for the righteous is to reflect upon the destiny of the wicked. In witnessing their downfall, they recognize the perils they have been spared and view their own afflictions in this life as light in comparison. Therefore, let the wayward sinners indulge in their pleasures; their judgment is their end, and they are destined to realize they have lived poorly and embraced death. Let the chosen face hardship in this temporal existence, so that the trials may redirect them from wickedness, for they are preserved by paternal mercy for the eternal inheritance. The righteous person is chastened and refined by the discipline of suffering, preparing to receive the Father’s riches.
In contrast, the unrighteous man indulges in his own desires, for his temporal blessings are proportional to the eternal blessings he is denied. The unrighteous, while heading towards a deserved demise, revels in unrestricted pleasures; similarly, livestock meant for slaughter graze freely. Conversely, the righteous are restrained from the fleeting joys of this world, for indeed, like oxen prepared for labor, they toil under a yoke. The chosen will be deprived of earthly comforts; likewise, the sick who have hope for recovery will not be granted all their wishes by the physician. However, for the lost sinners, the pleasures they seek in this life are readily provided, akin to the terminally ill who are not denied what they request by their doctors. Thus, the righteous contemplate the fate awaiting the wicked and do not envy their temporal happiness, which is fleeting. What can one find admirable in the joys of the wicked when they are journeying along a treacherous path towards Salvation, while others seem to meander through fields of pleasure en route to destruction? Therefore, let the holy declare, Is there not ruin for the wicked? And is there not separation for those who practice iniquity? The term "alienation" would resonate more profoundly had it been rendered in the straightforward language of their own tongue. What we refer to as "alienation" is simply called "curse" by the Hebrew. Thus, it becomes "alienation" for the wicked, who will recognize their being “accursed” in the sight of the strict Judge, having rejected Him through their sinful actions. Therefore, let the wicked thrive, as they are estranged from the eternal legacy. Yet, let the righteous remain vigilant and strive in all their deeds, fearing what the Lord perceives in them. Hence he continues:
Job endured hardships due to his transgressions, which reflects the deeper purpose behind his trials; the challenges he faced arise from righteousness rather than as a reward for wrongdoing. However, the esteem afforded to the wicked is not solely for this reason; it is also tied to their need for repentance, which ultimately leads to their rebuke, destruction, and separation from God.
In his effort to convince his friends of his unmerited suffering, Job illustrates that he was not only known for acts of compassion and outward piety, but he also possessed an inner virtue (31:1-4). Deceit was completely alien to him (5-8), and his thoughts were never tainted by impure desires for another man's wife (9-12). He regarded those beneath him as fellow beings (13-15). In his assistance to the poor and needy, Job never perceived himself as someone with authority who could harm others (16-23). He did not place his trust in his riches (24-25), nor did he engage in secret wickedness (26-28) or take pleasure in the misfortunes of his adversaries (29-30). His home was welcoming to all sojourners (30-32).
He considered himself so upright that he felt confident appearing before the Almighty in judgment (31-37), and he did not fear to incur the curse that befell Adam due to his sin (38-40). Thus, Job's actions and attributes exemplify not only the righteousness of the Old Testament but also the exemplary virtues befitting New Testament believers.
It is noteworthy that in Job's discourses, particularly the final passage, we find a profound encapsulation of his entire life, articulated by Job himself. We perceive him as a family man, a judge, and a leader; his conduct with peers and subordinates, as well as his relationship with the less fortunate—both his overt actions and his innermost intentions—are all revealed. We witness the full spectrum of his life: his past joys, present sorrows, and hopes for the future. This portrayal encapsulates the essence of Job. With such a depiction, it was indeed appropriate for Job to conclude his defense against his friends and his affirmations of innocence. Particularly striking about the culmination of Job's remarks (noted in the Slavonic translation and Default Job's words, 32:1) is this critical speech and its significance in the book of Job.
Passages read together with this verse.
THEOSIS