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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 31:24–32. His three-level outline is real structure in the source text, so it is rendered as structure.
Four articles more of Job's protestation we have in these verses, which, as all the rest, not only assure us what he was and did, but teach us what we should be and do: -
I.He protests that he never set his heart upon the wealth of this world, nor took the things of it for his portions and happiness.
He had gold; he had fine gold. His wealth was great, and he had gotten much. Our wealth is either advantageous or pernicious to us according as we stand affected to it. If we make it our rest and our ruler, it will be our ruin; if we make it our servant, and an instrument of righteousness, it will be a blessing to us. Job here tells us how he stood affected to his worldly wealth.
1.He put no great confidence in it: he did not make gold his hope, Job 31:24. Those are very unwise that do, and enemies to themselves, who depend upon it as sufficient to make them happy, who think themselves safe and honourable, and sure of comfort, in having abundance of this world's goods. Some make it their hope and confidence for another world, as if it were a certain token of God's favour; and those who have so much sense as not to think so yet promise themselves that it will be a portion for them in this life, whereas the things themselves are uncertain and our satisfaction in them is much more so. It is hard to have riches and not to trust in riches; and it is this which makes it so difficult for a rich man to enter into the kingdom of God, Mat 19:23; Mar 10:24.
2.He took no great complacency in it (Job 31:25): If I rejoiced because my wealth was great and boasted that my hand had gotten much. He took no pride in his wealth, as if it added any thing to his real excellency, nor did he think that his might and the power of his hand obtained it for him, Deu 8:17. He took no pleasure in it in comparison with the spiritual things which were the delight of his soul. His joy did not terminate in the gift, but passed through it to the giver. When he was in the midst of his abundance he never said, Soul, take thy ease in these things, eat, drink, and be merry, nor blessed himself in his riches. He did not inordinately rejoice in his wealth, which helped him to bear the loss of it so patiently as he did. The way to weep as though we wept not is to rejoice as though we rejoiced not. The less pleasure the enjoyment is the less pain the disappointment will be.
II.He protests that he never gave the worship and glory to the creature which are due to God only; he was never guilty of idolatry, Job 31:26-28. We do not find that Job's friends charged him with this. But there were those, it seems, at that time, who were so sottish as to worship the sun and moon, else Job would not have mentioned it. Idolatry is one of the old ways which wicked men have trodden, and the most ancient idolatry was the worshipping of the sun and moon, to which the temptation was most strong, as appears Deu 4:19, where Moses speaks of the danger which the people were in of being driven to worship them. But as yet it was practised secretly, and durst not appear in open view, as afterwards the most abominable idolatries did. Observe,
1.How far Job kept from this sin. He not only never bowed the knee to Baal (which, some think, was designed to represent the sun), never fell down and worshipped the sun, but he kept his eye, his heart, and his lips, clean from this sin.
(1.)He never so much as beheld the sun or the moon in their pomp and lustre with any other admiration of them than what led him to give all the glory of their brightness and usefulness to their Creator. Against spiritual as well as corporal adultery he made a covenant with his eyes; and this was his covenant, that, whenever he looked at the lights of heaven, he should by faith look through them, and beyond them, to the Father of lights.
(2.)He kept his heart with all diligence, that that should not be secretly enticed to think that there is a divine glory in their brightness, or a divine power in their influence, and that therefore divine honours are to be paid to them. Here is the source of idolatry; it begins in the heart. Every man is tempted to that, as to other sins, when he is drawn away by his own lust and enticed.
(3.)He did not so much as put a compliment upon these pretended deities, did not perform the least and lowest act of adoration: His mouth did not kiss his hand, which, it is likely, was a ceremony then commonly used even by some that yet would not be thought idolaters. It is an old-fashioned piece of civil respect among ourselves, in making a bow, to kiss the hand, a form which, it seems, was anciently used in giving divine honours to the sun and moon. They could not reach to kiss them, as the men that sacrificed kissed the calves (Hos 13:2, Kg1 19:18); but, to show their good will, they kissed their hand, reverencing those as their masters which God has made servants to this lower world, to hold the candle for us. Job never did it.
2.How ill Job thought of this sin, Job 31:28.
(1.)He looked upon it as an affront to the civil magistrate: It were an iniquity to be punished by the judge, as a public nuisance, and hurtful to kings and provinces. Idolatry debauches men's minds, corrupts their manners, takes off the true sense of religion which is the great bond of societies, and provokes God to give men up to a reprobate sense, and to send judgments upon a nation; and therefore the conservators of the public peace are concerned to restrain it by punishing it.
(2.)He looked upon it as a much greater affront to the God of heaven, and no less than high treason against his crown and dignity: For I should have denied the God that is above, denied his being as God and his sovereignty as God above. Idolatry is, in effect, atheism; hence the Gentiles are said to be without God (atheists) in the world. Note, We should be afraid of every thing that does but tacitly deny the God above, his providence, or any of his perfections.
III.He protests that he was so far from doing or designing mischief to any that he neither desired nor delighted in the hurt of the worst enemy he had. The forgiving of those that do us evil, it seems, was Old Testament duty, though the Pharisees made the law concerning it of no effect, by teaching, Thou shalt love thy neighbour and hate thy enemy, Mat 5:43. Observe here,
1.Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but,
(1.)He did not so much as rejoice when any mischief befel them, Job 31:29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. Though Job was a very good man, yet, it seems, there were those that hated him; but evil found them. He saw their destruction, and was far from rejoicing in it; for that would justly have brought the destruction upon him, as it is intimated, Pro 24:17, Pro 24:18.
(2.)He did not so much as wish in his own mind that evil might befel them, Job 31:30. He never wished a curse to his soul (curses to the soul are the worst of curses), never desired his death; he knew that, if he did, it would turn into sin to him. He was careful not to offend with his tongue (Psa 39:1), would not suffer his mouth to sin, and therefore durst not imprecate any evil, no, not to his worst enemy. If others bear malice to us, that will not justify us in bearing malice to them.
2.He was violently urged to revenge, and yet he kept himself thus clear from it (Job 31:31): The men of his tabernacle, his domestics, his servants, and those about him, were so enraged at Job's enemy who hated him, that they could have eaten him, if Job would but have set them on or given them leave. "O that we had of his flesh! Our master is satisfied to forgive him, but we cannot be so satisfied." See how much beloved Job was by his family, how heartily they espoused his cause, and what enemies they were to his enemies; but see what a strict hand Job kept upon his passions, that he would not avenge himself, though he had those about him that blew the coals of his resentment. Note,
(1.)A good man commonly does not himself lay to heart the affronts that are done him so much as his friends do for him.
(2.)Great men have commonly those about them that stir them up to revenge. David had so, Sa1 24:4; Sa1 26:8; Sa2 16:9. But if they keep their temper, notwithstanding the spiteful insinuations of those about them, afterwards it shall be no grief of heart to them, but shall turn very much to their praise.
IV.He protests that he had never been unkind or inhospitable to strangers (Job 31:32):
The stranger lodged not in the street, as angels might lately have done in the streets of Sodom if Lot alone had not entertained them. Perhaps by that instance Job was taught (as we are, Heb 13:2) not to be forgetful to entertain strangers. He that is at home must consider those that are from home, and put his soul into their soul's stead, and then do as he would be done by. Hospitality is a Christian duty, Pe1 4:9. Job, in his prosperity, was noted for good house-keeping: He opened his door to the road (so it may be read); he kept the street-door open, that he might see who passed by and invite them in, as Abraham, Gen 18:1.
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.
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Now what kind of fault can be detected there? You see that he is not keen on riches. Observe him, while he reflects and considers in truth the accidental, transitory, ephemeral and negligible character of human realities.
1. That which has been often said by me already it is not troublesome for me to repeat many times, since the great Preacher too says, To write the same things to you, to me indeed is not grievous, but for you it is necessary. [Phil. 3, 1] Blessed Job for this reason relates virtues achieved, because whilst caught between the words of rebuke and the wounds of the rod, he sees that his mind is being loosened from the assurance of hope. For he had heard from his friends upbraiding him that he had done numberless wicked things even, and lest his soul being driven hard by words and scourges simultaneously should break down into despair, by the recollection of his virtuous attainments he resets the same to hope, that it might never cast itself down in woe, in that if remembered that in the season of its repose it had done such lofty deeds. And so whereas we have told the reason of his purpose, it remains that we weigh with exactness his virtues so heard.
2. But this we are to have impressed upon us first of all, that he, who is supposed to be strong in any particular virtue is then really strong when he is not subject to evil habits in another quarter. For if he be under the dominion of evil habits in another thing, not even that is firm and solid wherein he was believed to stand fast. For each separate virtue is of less worth in proportion as the others are wanting. For very often it has happened to us to see some modest indeed but not humble, some seemingly humble but not pitiful, some seeming pitiful but not at all just, some in appearance just, but trusting in themselves rather than in the Lord. And it is certain that there is not even genuine chastity in the heart of him who lacks humility, since by pride corrupting him within he commits fornication, if from loving himself he departs from the love of God. Nor is that true humility that has not pitifulness joined to it, because that has no right to be called humility which refuses to bend itself to sympathy with the affliction of a brother. Nor is that true mercifulness which proves a stranger to the right line of justice, for that which is able to be defiled by injustice, knows not assuredly how to have compassion on its own self. Neither is it real righteousness, which puts its trust not in the Creator of all things, but in itself perhaps, or in things created; since while one withdraws his hope from the Creator, himself overturns to himself the order of the highest justice. And so one virtue without another is either none at all or but imperfect. For that (as it has seemed best to some persons) I may speak of the four first virtues, viz. prudence, temperance, fortitude, and justice, they are severally so far perfect, in proportion as they are mutually joined to one another. But separated they can never be perfect. For neither is it real prudence which has not justice, temperance, fortitude, nor perfect temperance which has not fortitude, justice, and prudence, nor complete fortitude which is not prudent, temperate, and just, nor genuine justice which has not prudence, fortitude, and temperance.
3. Accordingly blessed Job, because he had not one without another, but the virtues united together in himself, going over them severally makes them known. For telling the excellences of chastity, he says, If mine heart have been deceived upon a woman. [c. 31, 9] And that he might show that to that chastity the grace of humility was in no degree wanting, he adds after the rest, If I did despise to undergo judgment with my man servant. [v. 13] And that he might show that to his humility, mercy was joined, he says a little after, If I have withheld the poor from their desire. [v. 16] And that he might show that his mercy was descended from the root of justice, he promised a little above, saying, If I have walked in vanity, or if my foot hath hasted in deceit. [v. 5] And that it might be shown how alarmed he was at all things, how guarded towards all, he declares below, saying, For I always feared the Lord as waves swelling over me. Which same if whilst placed in prosperous circumstances, and buoyed up by the abundance of good things, he had placed hope either in his own doings, or in the good things about him on every side, assuredly he would not be just. But when did this holy man place hope in himself, who says in express terms, Lo, there is no help to me in myself? [c. 6, 13] What then now remains but that what feeling he held those very riches with, he should make known. Thus he says,
I have made gold my strength, or have said to bullion, Thou art my confidence.
4. We give the name of ‘bullion’ [‘obryzum’] to gold in the rough. So then the holy man neither supposed ‘gold’ to be ‘his strength,’ nor that to him the ‘bullion,’ i.e. the mass of rude gold, was ‘his confidence,’ because resting his hope and satisfaction in the grace of his Creator alone, he sinned neither for the quantity of gold, nor yet in the kind thereof. For it would have been to have given up hope in the Creator, to have placed hope in the creature. But in uncertain objects that rich man had fixed his hope, who said, Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry. But the Voice Above rebukes this man, saying, Thou fool, this night do they require thy soul of thee; then whose shall those things be, which thou hast provided. [Luke 12, 19. 20.] For the same night he was taken off, who had looked for long times in the abundance of good things to him, that in this way he who, whilst hoarding up means for himself, was looking forward a long way, should never see the next day though but a single one. For it is in a manner to lay a foundation in running waters, to wish to settle an assurance of hope in things fleeting. For God for evermore standing still, all things pass away. What then is it to fly from One standing, but to attach ourselves to passing things. For who ever being seized by the swoln eddies of running waters could himself remain fixed, the water racing on downwards? Whosoever then shuns to run to nought, it remains that he eschew that, that does run to nought, lest by that thing which he loves he be driven to go on into that which he avoids. For he that attaches himself to things slipping away, is surely drawn thither, where that is making its way, which he holds. And so it requires first to be looked to that a man love not things temporal, and next in those very temporal things, which he reserves to himself not for gratification, but for use, that he put not his confidence; seeing that by being united to objects running off the soul directly loses its own stay. For the wave of the present life draws away the man whom it lifts up; and he is wholly out of his senses, who is tossed adrift in the water, and yet tries to fix the sole of his feet. But there are very many who while they never place confidence in things transitory, yet when they are supplied to them in abundance for necessary purposes, are full of joy in secret feeling. Whence there is no doubt that every one is the less grieved that the things of eternity should be lacking, the more he is rejoiced that those of time are supplied to him; and he who grieves the less that temporal things are wanting, looks the more surely that eternal ones should be his. Accordingly this joy derived from things of earth, blessed Job, while testifying that he had not.
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Summary
Job 31:24 presents a profound declaration from Job, asserting his unwavering integrity by denying that he has ever placed his ultimate trust, hope, or security in material wealth, specifically gold. This verse is a pivotal part of his extensive final oath of innocence, delivered before God and his accusers, demonstrating that his piety and reliance were rooted in the Divine rather than in transient earthly possessions, no matter how valuable. It highlights his deep understanding that making riches one's confidence constitutes a form of idolatry, effectively supplanting God as the true and sole source of all provision, security, and ultimate well-being.
Context
Literary Context
Job 31 serves as the climactic culmination of Job's impassioned defense against the persistent accusations of his three friends, Eliphaz, Bildad, and Zophar. Following their repeated assertions of his hidden sin, Job embarks on his most comprehensive and fervent self-vindication, often termed an "oath of purgation" or "negative confession." He systematically enumerates various categories of sin he has demonstrably not committed, effectively challenging God to reveal any transgression that would justify his suffering. This chapter functions as a legal appeal, with Job presenting himself as a righteous litigant before the divine court. Verses 24-28 specifically address the potent temptation of wealth and idolatry, forming a cohesive thematic block where Job explicitly denies any covetousness or reliance on his vast possessions. This denial powerfully reinforces his claim of blamelessness and integrity before God, echoing the initial description of his character and immense wealth in Job 1.
Historical & Cultural Context
In the ancient Near East, wealth, particularly in the form of precious metals like gold, was a paramount indicator of power, social status, and personal security. Gold was not merely a medium of exchange but a significant store of value, frequently associated with divine favor and earthly blessing. Consequently, the temptation to place one's ultimate trust in accumulated riches was pervasive and deeply ingrained in societal norms. Furthermore, idolatry—the worship of created things or false deities—represented a constant and insidious spiritual danger. Job's emphatic declaration against making gold his "hope" or "confidence" directly confronts this prevailing cultural reality. His stance firmly aligns him with the tradition of monotheistic worship, which unequivocally recognized Yahweh alone as the supreme and ultimate source of security, blessing, and true wisdom, a principle consistently emphasized throughout the wisdom literature, such as in Proverbs.
Key Themes
Job 31:24 contributes significantly to several overarching themes woven throughout the book of Job. Foremost among these is the theme of true piety versus outward prosperity. Despite being described as immensely wealthy (Job 1:3), Job demonstrates that his righteousness and devotion were neither contingent upon nor corrupted by his riches. This verse also powerfully addresses the theme of idolatry, specifically the insidious idolatry of wealth, which the biblical tradition consistently and vehemently warns against (e.g., Matthew 6:24). By denying that gold is the object of his confidence, Job implicitly and explicitly affirms God as the sole object of his ultimate trust and security. This underscores the profound theme of absolute trust in God even amidst inexplicable suffering, a trust that transcends and remains unshakeable by material circumstances or personal affliction.
Exposition and Analysis
Key Word Analysis
From an unused root meaning to shimmer, this term (H2091) refers to the precious metal, gold. In the ancient world, gold was the epitome of wealth, stability, and enduring value. Job's specific mention of "gold" highlights that even the most esteemed and valuable earthly possession is utterly insufficient to be the object of one's ultimate hope or confidence, emphasizing the spiritual danger of trusting in material things.
This word (H3689) properly denotes fatness, implying a sense of security or substance. In this context, it signifies trust, confidence, or a firm reliance. When Job declares he has not made gold his "hope," he means he has not placed his deepest sense of security, his future expectations, or his ultimate reliance on material wealth. He understands that true, enduring hope must be anchored in something far more substantial than fleeting riches.
Derived from the root meaning "to trust," this term (H4009) signifies a refuge, security, or assurance. It speaks to the subjective feeling of safety and the objective source of that safety. For Job to deny making gold his "confidence" means he has not found his ultimate sense of stability, safety, or self-assurance in the possession of gold, recognizing that such a foundation is inherently unstable and illusory compared to the steadfastness of God.
Verse Breakdown
"If I have made gold my hope,"
This clause initiates a conditional statement, a rhetorical device common in ancient Near Eastern legal and ethical declarations. Job is asserting a hypothetical scenario that he emphatically denies has ever been true for him. To "make gold my hope" signifies directing one's deepest aspirations, security, and future reliance towards material wealth. It describes an internal disposition where the heart's ultimate expectation of good, provision, and well-being is directed towards riches rather than towards God, indicating a spiritual misplacement of trust.
"or have said to the fine gold,"
This phrase intensifies the preceding declaration, employing a striking use of personification. It suggests an intimate, almost conversational relationship with wealth, implying a conscious and deliberate act of assigning ultimate value and trust to it. The use of "fine gold" (Hebrew kethem, H3800), which refers to pure, refined gold of the highest quality, underscores that even the most valuable, unadulterated, and perfect form of earthly wealth is still utterly insufficient and unworthy to be the foundation of one's hope or confidence. This is not merely a passive reliance but an active, internal commitment.
"[Thou art] my confidence;"
This is the direct address to the personified "fine gold," completing the thought initiated by "or have said to." To declare gold as "my confidence" is to elevate it to the position of one's ultimate security, stability, and source of assurance. It means finding one's peace, safety, and ultimate refuge in material possessions, effectively making them a false deity. Job's denial here is a powerful statement against the idolatry of mammon, asserting that his confidence rests solely and entirely in God.
Literary Devices
Job 31:24 masterfully employs several literary devices to convey its profound theological message with rhetorical force. The primary device is a Conditional Statement, introduced by the phrase "If I have," which sets up a hypothetical scenario that Job then implicitly denies. This structure allows Job to articulate a potential sin (placing hope in gold) while simultaneously declaring his absolute innocence of it, serving as a powerful self-vindication. Closely related is Personification, as Job speaks directly to "the fine gold," attributing to it the capacity to receive a declaration of trust ("Thou art my confidence"). This vivid imagery transforms an inanimate object into a false deity, making the act of idolatry more tangible and stark. Furthermore, the verse exhibits strong Parallelism through the pairing of "hope" and "confidence," and "gold" and "fine gold." This synonymous parallelism reinforces the central idea, emphasizing the comprehensive and absolute nature of Job's denial regarding his reliance on wealth. The use of "fine gold" also suggests Hyperbole, underscoring the extreme value of the material being rejected as an object of trust, thereby magnifying Job's commitment to God alone.
Theological and Thematic Connections
Job 31:24 stands as a profound theological statement against the pervasive human temptation to find ultimate security, identity, and meaning in material possessions. It articulates a core biblical truth: true hope and confidence belong to God alone. To place such trust in gold, or any earthly wealth, is to commit a form of idolatry, elevating the created over the Creator and substituting divine sovereignty with human acquisition. This principle resonates throughout the entirety of Scripture, consistently warning believers against the deceptive allure of riches that promise security but ultimately deliver only fleeting satisfaction and spiritual emptiness. Job's declaration serves as a timeless call to examine the heart's true allegiance, reminding us that our ultimate treasure and unfailing confidence must reside in the living God, who alone is truly sovereign, faithful, and capable of providing enduring security and peace.
Reflection and Application
Job's ancient declaration in Job 31:24 remains profoundly relevant in a contemporary world often consumed by the relentless pursuit of wealth, financial security, and material comfort. This verse challenges each of us to undertake a rigorous and honest self-examination: Where do we truly place our hope and confidence? Is it subtly, or even overtly, in our bank accounts, our investments, our career success, the accumulation of possessions, or the perceived stability of our financial future? Or is our ultimate trust firmly rooted in the unwavering faithfulness, boundless provision, and sovereign control of God? The temptation to rely on what we can see, touch, and control is ever-present and deeply ingrained in human nature, yet Job reminds us that such reliance is a spiritual misstep, a diversion of our hearts from the only true source of enduring security, peace, and fulfillment. This verse calls us to cultivate a posture of radical dependence on God, understanding that while material resources can be blessings and tools for good, they are never to be worshipped, served, or relied upon as our ultimate foundation. It encourages us to view wealth as a sacred trust, a tool for stewardship and generosity, rather than an idol to be served or a fortress in which to find ultimate safety.
Questions for Reflection
FAQ
What does "making gold my hope" mean in a modern context?
In a modern context, "making gold my hope" extends beyond literal gold to encompass any form of material wealth, financial security, or worldly success that becomes the ultimate object of one's trust, ambition, and sense of security. This could include relying on a large savings account, a successful career, valuable investments, a comfortable lifestyle, or even social status as the primary source of peace, identity, or future provision, rather than placing that ultimate reliance on God. It signifies a heart attitude where material well-being, rather than divine faithfulness, is seen as the foundation of one's life and future, echoing Jesus' profound warning about serving God and money (mammon).
Is wealth inherently evil according to this verse?
No, this verse does not suggest that wealth itself is inherently evil. The book of Job itself begins by describing Job as "the greatest of all the people of the east" in terms of possessions (Job 1:3). The sin Job denies is not the possession of wealth, but the idolatry of wealth—the act of making it one's "hope" or "confidence." The danger lies not in the material asset itself, but in the heart's disposition towards wealth, allowing it to usurp God's rightful place as the ultimate source of security, meaning, and purpose. The Bible consistently warns against the love of money, not money itself (e.g., 1 Timothy 6:10), highlighting that it is the misplaced affection and trust that leads to spiritual ruin.
Christ-Centered Fulfillment
Job's resolute denial of placing his hope in gold powerfully foreshadows and finds its ultimate, perfect fulfillment in the person and teachings of Jesus Christ. While Job points to God as the true source of confidence, Jesus fully embodies and perfectly articulates this truth, not merely as a principle but as a lived reality. He consistently taught against the idolatry of mammon, urging His disciples to seek first the Kingdom of God and His righteousness, with the unwavering assurance that all necessary things would be provided by their heavenly Father (Matthew 6:33). Jesus Himself lived a life utterly free from attachment to earthly possessions, demonstrating that true security, abundant life, and eternal peace are found not in what one owns, but in a radical, trusting relationship with God (Luke 9:58). Furthermore, Christ is the ultimate "fine gold" of our hope and confidence, the true and unfailing treasure for which everything else is considered loss (Philippians 3:8). In Him, believers find an eternal inheritance that far surpasses any earthly wealth, an inheritance that is imperishable, undefiled, and unfading, kept in heaven (1 Peter 1:4). Our confidence is not in fleeting riches, but in the resurrected Lord who has conquered sin and death, guaranteeing our eternal future and providing for our every need according to His glorious riches in Christ Jesus (Philippians 4:19). He is the true and living foundation upon which our hope is built, a foundation that will never falter, decay, or disappoint.