Job 31:22
then may my arm fall from my shoulder and be torn from its socket.
then let my arm fall
In this phrase, Job is invoking a self-imposed curse, a common rhetorical device in ancient Near Eastern literature, to assert his innocence. The Hebrew word for "arm" (זְרוֹעַ, "zeroa") often symbolizes strength and power. Job is essentially saying that if he is guilty of wrongdoing, he deserves to lose his strength and ability. This reflects the cultural understanding of the arm as a symbol of one's ability to act and exert influence. Job's willingness to accept such a severe consequence underscores his confidence in his integrity and righteousness.

from my shoulder
The shoulder (כָּתֵף, "katef") in Hebrew culture is often associated with bearing burdens or responsibilities. By referring to his shoulder, Job emphasizes the personal and significant nature of the consequence he is willing to endure. The shoulder is a place of support and connection for the arm, and its mention here highlights the severity of the punishment Job is willing to accept. This reflects Job's deep commitment to truth and justice, as he is willing to sacrifice his ability to bear responsibilities if he is found guilty.

and be torn from its socket
The imagery of being "torn from its socket" conveys a violent and painful separation, indicating the seriousness of the curse Job is willing to bring upon himself. The Hebrew verb used here (נָתַק, "nataq") suggests a forceful dislocation, which would render the arm useless. This vivid imagery serves to illustrate the depth of Job's conviction in his innocence. In the broader scriptural context, such a drastic consequence would be seen as a divine judgment, reinforcing the idea that Job is placing his fate entirely in God's hands. This reflects a profound trust in God's justice and a willingness to be held accountable by divine standards.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, known for his immense suffering and unwavering faith.

2. Uz
The land where Job lived. It is often associated with the region east of Israel, though its exact location is uncertain.

3. Job's Friends
Eliphaz, Bildad, and Zophar, who visit Job to comfort him but end up accusing him of wrongdoing.

4. God
The sovereign Creator who allows Job's testing and ultimately restores him.

5. Satan
The adversary who challenges Job's integrity, suggesting that his faithfulness is due to his prosperity.
Teaching Points
Integrity in Adversity
Job's willingness to accept severe consequences for wrongdoing highlights the importance of maintaining integrity, even when facing trials.

Understanding Divine Justice
Job's statement reflects a belief in a moral order where actions have consequences, encouraging believers to trust in God's justice.

Self-Examination
Job's introspection serves as a model for believers to regularly examine their own lives for sin and seek repentance.

Commitment to Righteousness
Job's readiness to accept punishment for sin underscores the value of a steadfast commitment to righteousness.

Faith Amidst Suffering
Job's account encourages believers to hold onto their faith, even when they do not understand their suffering.
Bible Study Questions
1. How does Job's declaration in Job 31:22 reflect his understanding of justice and integrity?

2. In what ways can Job's willingness to accept severe consequences for sin inspire us to live righteously today?

3. How does Job's perspective on divine justice compare to the teachings found in Deuteronomy 28 and Proverbs 11:21?

4. What can we learn from Job about maintaining faith and integrity during times of personal suffering?

5. How does the concept of self-examination in Job 31:22 relate to Jesus' teachings in Matthew 5:29-30? How can this be applied in our daily lives?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines blessings for obedience and curses for disobedience, similar to Job's understanding of divine justice.

Psalm 7
David's plea for justice and his declaration of innocence parallels Job's defense of his righteousness.

Proverbs 11:21
The assurance that the wicked will not go unpunished, reflecting Job's belief in divine justice.

Matthew 5:29-30
Jesus' teaching on removing anything that causes sin, which echoes Job's willingness to suffer loss rather than commit iniquity.
Guard the SensesGurnall, WilliamJob 31:1-32
Methods of Moral LifeJoseph Parker, D. D.Job 31:1-32
Solemn Assurances of InnocenceE. Johnson Job 31:1-40
The Consciousness of IntegrityR. Green Job 31:1-40
People
Abaddon, Adam, Job
Places
Uz
Topics
Arm, Base, Blade, Body, Bone, Broken, Elbow, Fall, Joint, Pulled, Shoulder, Shoulder-blade, Socket
Dictionary of Bible Themes
Job 31:16-23

     8410   decision-making, examples

Job 31:21-22

     5270   court
     8791   oppression, nature of

Library
Thou Shalt not Steal.
This Commandment also has a work, which embraces very many good works, and is opposed to many vices, and is called in German Mildigkeit, "benevolence;" which is a work ready to help and serve every one with one's goods. And it fights not only against theft and robbery, but against all stinting in temporal goods which men may practise toward one another: such as greed, usury, overcharging and plating wares that sell as solid, counterfeit wares, short measures and weights, and who could tell all the
Dr. Martin Luther—A Treatise on Good Works

Question of the Active Life
I. Do all Acts of the Moral Virtues come under the Active Life? II. Does Prudence pertain to the Active Life? III. Does Teaching belong to the Active or to the Contemplative Life? IV. Does the Active Life continue after this Life? I Do all Acts of the Moral Virtues come under the Active Life? S. Isidore says[407]: "In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass to the
St. Thomas Aquinas—On Prayer and The Contemplative Life

Whether virtue is in us by Nature?
Objection 1: It would seem that virtue is in us by nature. For Damascene says (De Fide Orth. iii, 14): "Virtues are natural to us and are equally in all of us." And Antony says in his sermon to the monks: "If the will contradicts nature it is perverse, if it follow nature it is virtuous." Moreover, a gloss on Mat. 4:23, "Jesus went about," etc., says: "He taught them natural virtues, i.e. chastity, justice, humility, which man possesses naturally." Objection 2: Further, the virtuous good consists
Saint Thomas Aquinas—Summa Theologica

Whether after Christ, it was Proper to the Blessed virgin to be Sanctified in the Womb?
Objection 1: It would seem that it was proper for the Blessed Virgin, after Christ, to be sanctified in the womb. For it has been said [4131](A[4]) that the Blessed Virgin was sanctified in the womb, in order that she might be worthy to be the mother of God. But this is proper to her. Therefore she alone was sanctified in the womb. Objection 2: Further, some men seem to have been more closely connected with Christ than Jeremias and John the Baptist, who are said to have been sanctified in the womb.
Saint Thomas Aquinas—Summa Theologica

Whether Corporal Alms are of More Account than Spiritual Alms?
Objection 1: It would seem that corporal alms are of more account than spiritual alms. For it is more praiseworthy to give an alms to one who is in greater want, since an almsdeed is to be praised because it relieves one who is in need. Now the body which is relieved by corporal alms, is by nature more needy than the spirit which is relieved by spiritual alms. Therefore corporal alms are of more account. Objection 2: Further, an alms is less praiseworthy and meritorious if the kindness is compensated,
Saint Thomas Aquinas—Summa Theologica

Whether Confession is According to the Natural Law?
Objection 1: It would seem that confession is according to the natural law. For Adam and Cain were bound to none but the precepts of the natural law, and yet they are reproached for not confessing their sin. Therefore confession of sin is according to the natural law. Objection 2: Further, those precepts which are common to the Old and New Law are according to the natural law. But confession was prescribed in the Old Law, as may be gathered from Is. 43:26: "Tell, if thou hast anything to justify
Saint Thomas Aquinas—Summa Theologica

Whether one Can, Without a Mortal Sin, Deny the Truth which Would Lead to One's Condemnation?
Objection 1: It would seem one can, without a mortal sin, deny the truth which would lead to one's condemnation. For Chrysostom says (Hom. xxxi super Ep. ad Heb.): "I do not say that you should lay bare your guilt publicly, nor accuse yourself before others." Now if the accused were to confess the truth in court, he would lay bare his guilt and be his own accuser. Therefore he is not bound to tell the truth: and so he does not sin mortally if he tell a lie in court. Objection 2: Further, just as
Saint Thomas Aquinas—Summa Theologica

The Advanced Christian Reminded of the Mercies of God, and Exhorted to the Exercise of Habitual Love to Him, and Joy in Him.
1. A holy joy in God, our privilege as well as our duty.--2. The Christian invited to the exercise of it.--3. By the consideration of temporal mercies.--4. And of spiritual favors.--5. By the views of eternal happiness.--6. And of the mercies of God to others, the living and the dead.--7. The chapter closes with an exhortation to this heavenly exercise. And with an example of the genuine workings of this grateful joy in God. 1. I WOULD now suppose my reader to find, on an examination of his spiritual
Philip Doddridge—The Rise and Progress of Religion in the Soul

Trials of the Christian
AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit
John Bunyan—The Riches of Bunyan

The Christian Business World
Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest
Henry T. Sell—Studies in the Life of the Christian

The Seventh Commandment
Thou shalt not commit adultery.' Exod 20: 14. God is a pure, holy spirit, and has an infinite antipathy against all uncleanness. In this commandment he has entered his caution against it; non moechaberis, Thou shalt not commit adultery.' The sum of this commandment is, The preservations of corporal purity. We must take heed of running on the rock of uncleanness, and so making shipwreck of our chastity. In this commandment there is something tacitly implied, and something expressly forbidden. 1. The
Thomas Watson—The Ten Commandments

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in
William Beveridge—Private Thoughts Upon a Christian Life

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

Links
Job 31:22 NIV
Job 31:22 NLT
Job 31:22 ESV
Job 31:22 NASB
Job 31:22 KJV

Job 31:22 Commentaries

Bible Hub
Job 31:21
Top of Page
Top of Page