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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
3 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.
8. What do we fancy the ‘great riches’ so called in signification, but the abundant subtleties of counsels, which same ‘the hand’ of him that seeks ‘finds,’ in that the thought of him who deals thereunto produces them. For it was these ‘riches’ of wisdom that Solomon having before his eyes, saith, The crown of the wise is their riches. [Prov. 14, 24] Which same person, because it is not metals of the earth but understanding that he calls by the name of ‘riches,’ thereupon adds by way of a contrary; But the foolishness of fools is imprudence. For if he called earthly riches ‘the crown of the wise,’ surely he would own the senselessness of fools to be poverty rather than imprudence. But whereas he added ‘the foolishness of fools imprudence, he made it plain that he called prudence ‘the riches of the wise.’ These ‘riches’ of wisdom Paul viewing in himself and lowering his view by the thought of human infirmity, says, But we have this treasure in earthen vessels. [2 Cor. 4, 7] Accordingly we find much riches in ourselves, when in searching into the sacred oracles, we receive the gifts of abundant understanding, and therein see a number of things, yet not at variance with one another. But it is not safe rejoicing to learn in the pages of God things either forcible or many in number, but rather to keep safe the things that we learn. For he that understands aright, sees what by so understanding he owes as a debt. Since the more he is enlarged in perception, the more heartily he is tied and bound to fulfilling deeds. Whence Truth saith in the Gospel; For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more. [Luke 12, 48]
9. Therefore let us reckon understanding given like borrowed money, because the more we have entrusted to us in lovingkindness, the more we are held debtors in practice; and it very often happens that the same money of understanding received, when it is bestowed upon hearers for usury, is lost except it be given in a cautious spirit. For neither should it be slightly regarded in the book of Kings, that while the sons of the prophets were hewing wood on the Jordan, to one of them his ax-head having slipped off the handle into the deep water, disappeared from sight. For the iron on the handle is the gift of understanding in the heart: but to cut down wood thereby is to rebuke persons doing wickedly. Which same sometimes whilst it is done loosely, whilst the downfall of vain-glory in that same knowledge vouchsafed us is not avoided, the iron is lost in the water, because understanding is made witless by undone practice, which same understanding assuredly we know to be given for this end, that before the eyes of the Giver it may be rendered back by good conduct. Whence it happened rightly that he who had lost the iron exclaimed, Alas, alas, my master, for it was borrowed. [2 Kings 6, 5] For the Elect have this proper to them, that if at any time a furtive sin of vain glory creep upon them in their knowledge, they speedily turn back into their heart, and whatever they find in themselves worthy of condemnation before the eyes of the strict Judge, they follow hard upon with tears. Who whilst weeping, not only heedfully scan the evil things they have been guilty of, but what good ones as well they ought to have paid back for the benefit vouchsafed them, because surely they the more fuel themselves sinners, in proportion as they are held debtors in the neglected good that they ought to have done. Rightly then did he who lost the iron cry out, Alas, alas, my master, for it was borrowed. As though he said, ‘That by the undoing of negligence have I lost, which thing in order that I should pay it back by good works I received from the grace of the Lender.’ But God never abandons the soul which owns itself in its sins in a true way. Hence too Elisha immediately on coming sends the wood down below, and raises the iron upon the surface, because surely our Redeemer regarding us with pity humbles the heart of a sinner, and fashions anew for him the understanding, which he had lost. He sinks the wood, and lifts up the iron, because He chastens the heart, and restores the knowledge. Whence it is well said in another translation, that he ‘broke in pieces the wood’ and cast it in, and so raised up the iron. For ‘to break the wood in pieces’ is to break up the heart from self-exaltation; to cast the wood below is to abase the uplifted heart in acquaintance with its own infirmity, as we said. And thereupon the iron is brought back to the top, because understanding returns for the service of the former mode of employment.
10. Therefore because the gift of understanding that is obtained, is with such numberless difficulties hardly kept safe (for there must be care taken that it be not deadened by inactivity, there must be care that in the exercising of practice it do not go out by the evil of self-elation,) holy men do not exult, when they learn the things for them to do, but when they do the things they have learnt. And if in understanding they congratulate themselves in the benefaction of the Giver, yet sorrowing they take thought of the debt of practice, that is to say, that they may discharge by conduct what has been advanced to them in knowledge. For he is a foolish debtor, who receives rejoicing the money lent, and never minds the time when he must pay it back. But the joy of receiving is abated, when with prudential foresight the appointed season for paying back is thought on as well. Therefore because just men in the things which they perceive by lively attention are not lifted up by assured rejoicing, let it be said aright, If I rejoiced over my great riches, and because my hand found very many things. As though it were put in plain words; ‘Never did I account myself rich by righteousness in this respect, that I knew right things, which I ought to do, even many in number; nor did understanding lift up the heart, because that the thought of the practice owed in debt kept down.’ But it is to be borne in mind, that it very frequently happens that when a high pitch of understanding is received, the mind being very full of anxiety about itself is kept from the downfall of self-exaltation. But when the wonderful things it understands it begins to put in practice likewise, sometimes by the mere circumstance that it is made to display itself without, it slips, and glories that itself excels in its doings all the rest of the world. As, then, the ‘gold’ of understanding did not uplift blessed Job, so neither did the light of extraordinary practice either before the eyes of men lift him to a height. Hence too he fitly adds;
If I saw the sun when it shined.
11. Since ‘the sun in brightness,’ is good practice in outward manifesting. For it is written, Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven. [Matt. 5, 16] And again, Let your loins be girded about, and your lamps burning. [Luke 12, 35] For what in this passage is denoted by the ‘sun shining,’ is in the Gospel denoted by ‘lamps burning.’ For when good practice shines in the midst of faithless persons, ‘a lamp burns’ in the night, but when it shines out in the Church, ‘the sun shines’ in the day. For good practice if it be as yet such as bad men only wonder at, is doubtless a ‘lamp’ in the night; but if it so makes way that it may be admired by the good and more perfect kind, then it is the sun in the day time. When good practice shines by the active life of the body, it is as if after the manner of a candle light shineth out of an earthenware vessel. But when by the excellence of the mind alone it is raised up in contemplation, it is as if after the manner of the sun light is seen coming from heaven. Therefore because blessed Job had told of himself many good things appertaining to hospitality and mercifulness, which same surely he knew as still the least, in proportion as done in the bodily way of doing; recalling the eye of the mind to the topmost height of spiritual virtues, he remembered his own perfectness, and the light of examples which he gave to others in himself, he called ‘the sun.’ But there are some persons who when they do any good things, directly forget their wickednesses, and they fix the eye of the mind in the contemplation of the good practices which they exhibit; and henceforth account themselves holy, in the degree that amidst the good things that they do they shun the recollection of their evil deeds, in which perchance they are still entangled. Which same persons if with lively attention they marked the strictness of the Judge, would fear more for their evil things than exult for their imperfect good ones, would more look to it that for things that are still to be done they are held debtors, than that by practising some things they are already paying a portion of the debt. For neither is the debtor quit who pays back much, but who pays back all; nor does he attain to the prize of victory, who in a large proportion of the exhibition runs with speed, if on nearing the goal, in that which is left he goes off. Nor to persons going to any destined places does it avail when setting out to despatch a long way, if they are not at the same time able to achieve the whole of it. We then who are seeking the Eternal Life, what else are we about but performing a kind of journeys, whereby we are hastening onward to our country. But what does it matter that we despatch so many, if the rest which remain for our arriving we neglect?
12. Thus after the manner of travellers we ought not ever to look how much way we have already gone through, but how much there remains for us to carry through, that by slow degrees that may become past and over, which is unceasingly and fearfully marked as still to be. Therefore we ought much more to survey what good things we have not yet done, than those good things which we are glad that we have already done. But human frailty has this belonging to it, that it is more attractive to it to look at that which pleases it in itself, than that which displeases it in itself. For the sick eye of the heart, while it dreads to be put to pains in its contemplation, as it were asks for a kind of bed of delight in the mind, where it may lie softly; and for this reason it makes out what benefits it has secured by the good things it has done, but what losses it sustains from those which it has left undone it is blind to. For it very often happens that even the Elect are tried by this evil, very often it is put to the hearts of those, that the several good deeds which they have done they should recall to mind, and exult now in the joyfulness of security. But if they be really Elect persons, from that in which they are pleasing to themselves they turn away the eyes of the mind, and force down in themselves all joyfulness for the good things they have done, and for those which they perceive that they have never done they seek out sorrowfulness, they account themselves unworthy persons, and are almost the only ones that do not see the good things, which they afford in themselves to be seen for an example to all men. It is hence that Paul, when he was putting behind him the good things completed in himself, and thinking of those only still remaining, that had to be completed, said, I count not myself to have apprehended. [Phil. 3, 13] It is hence that in order that he might abase himself as to the good things he was doing, he set himself to recall to mind the evil things that were past, saying, Who was before a blasphemer, and a persecutor, and injurious. [1 Tim. 1, 13]
13. And even if he at any time said, I have fought a good fight, I have finished my course, I have kept the faith; [2 Tim. 4, 7] we ought above every thing to turn our eye to the fact, that he brought the thing forward at that time when he knew that he was now about to depart out of the body. For he there premised, saying, For I am now ready to be offered, and the time of my departure is at hand. [v. 6] For then he recalled to his recollection the perfectness of his practice, when he now foresaw time for practising no more to be his as to a field of large extent. For as whilst we live we are bound to drive out of our recollection our good deeds, that they may not lift us up, so on our departure drawing nigh, we very often bring them again to our recollection, that so they may afford us confidence, and keep down despairing fear. Who though in reckoning up he related his good points to the Corinthians, was bent to confirm them, and not to make a display of himself. For that he paid no regard to the same good points in himself, he taught by the affliction of his own tempting being laid open, which being set forth, he added; Therefore I take pleasure in mine infirmities. [2 Cor. 12, 10] So then that he might instruct the disciples, he told what was most high of himself, while that he might keep himself in humbleness, he had fixed the eye of his observation not in his virtues but in his weaknesses. Accordingly, holy men have this proper to them, that the good things they do they see indeed, yet when they have done them they turn away their eyes from the remembrance thereof. Whence it is rightly said by blessed Job, If I saw the sun when it shined. As though he said in plain speech; ‘My practice, even when it afforded the light of examples to others, I minded not for the boon of foreassurance; because whilst I feared to be uplifted on the grounds thereof, I turned mine eyes away from regarding it.’ It goes on;
And the moon walking in her brightness.
14. After the sun had been premised, he justly likewise added, ‘the moon walking in her brightness,’ because after good practice there follows the praiseworthy report whereby a name of renown is won in this night season of the present life. But if that be true which some think, that the moon through his hidden circuit receives illumination from the ray of the sun, so that she should be able to display light by the courses of the night, this supposition likewise is not at variance with the order of this representation. For fame gains its means from good practice, and it spreads the esteem of applause like the brightness of light. There is also another thing in the moon, which may agree in likeness with fame spreading good. For the light thereof even in the season of darkness shows the road to persons going afoot, because both whilst the light of praise shines out from another’s life, it lightens others for the exercising of good practice; and when the esteem of the one is seen in a clear light, to the other as it were going his way upon a journey the light of example is afforded. But it sometimes happens that the practice which is derived from the esteem of another man is framed with an aim not duly pure in the mind. For weak minds when they hear good things of others, sometimes kindle themselves to right practice not by the love of virtue, but the delightfulness of applause. And indeed it is evident that as it is the nature of the sun that whatsoever things it touches it burns and dries up, so it is the property of the fire of the moon that whatever it touches, it burns indeed, but in so burning renders the thing moist. Thus then to a good life, some an affecting of good practice for the love of God kindles and inflames, whilst others the love of praise. But when we are set on fire with an affection to right practice, we are as it were dried up by the fire of the sun from the humidity of evil habits. While him whom the love of praise prompts to good practice, fame coveted touches like the moon, because his mind it at once inflames and unlooses. That is to say, it inflames him to the exercising of practice, but unlooses him to the desire of applause. Yet very often for the exercising of good deeds the examples of others influence us to good effect. And when we adopt the good of another’s reputation with a humble mind, we either advance our own good things for the better, or change the bad to good; and when the brightness of fame from the life of our neighbour sheds its rays on ourselves, our mind, as we before said, which is guiding itself with a view to winning the way of virtue, sets the steps as it were in the light of the moon. But as we make way by the esteem of another, so it very often occurs that if we give heed to the praises of our own fame, we are emptied of virtue, because when the mind is made to take delight in that which it sees to be held without concerning it, it loses sight of that, which it was panting for within.
15. Therefore because the understanding of knowledge did not corrupt the holy man, he held it beneath him to rejoice in his great riches. Now because the greatness of his practice did not puff him up, he ‘saw not the sun when it shined;’ and because neither did the credit of applause uplift ‘him, he never’ regarded the moon walking in its brightness.’ For there are some persons who are brought down into self-exalting in the degree, that by a nice understanding they find out good things even that they do not do. These, surely, ‘rejoice over great riches,’ when by making out they discover any things of the highest, and by those self-same discoveries are spoilt in self-exaltation. But there are some persons whom understanding does not indeed uplift, but the practice set forth exalts, who whilst they regard their own doings in their own heart by showing disdain, set the rest of the world in the background to themselves. These same, though they do not rejoice in great riches, yet ‘see the sun when it shineth,’ because upon the greatness of good practice alone, they as it were swell themselves out despising others. And there are some whom not even their own practice uplifts, but when they begin to be commended by their fellow-creatures for that same good practice, being overcome by the mere applause of men, by themselves they view themselves as certain great ones in their own imagination, and are unbound from the safe keeping of the heart. These, surely, though they refused to ‘see the sun when it shineth,’ yet ‘behold the moon walking in its brightness;’ because amidst the darkness of this world, while they fasten the mind on the brightness of their reputation, as it were by the light of the night they lose the grace of humility, and, whilst beholding the moon, they see not themselves, in that they begin to be blind to themselves, while they fix the eyes of the mind on transitory applause.
16. Now so is the progress of men, as we see the growths of trees to be. For the essence of the future tree is first in the seed, afterwards in the springing, and at last it is carried out into boughs. Thus then, surely the goodness of every one doing works grows up. For it is sown in understanding, it springs up in practising, and at last it is consolidated to the full width of great advancement. But when his understanding uplifts any one, the tree that might have sprung up rots in the seed. And when after good practice he is spoilt by the bane of self-exaltation, it is as if, having already sprung up, it withered. But when neither understanding nor practice corrupt, but its greatness growing up, when the applause of persons commending follows, and overturns from its seat the mind of him that doeth rightly, the tree has encountered the winds of the tongues, and all that had grown up strong in it, the tempest of fame has plucked up by the roots. For in proportion as the tree has risen higher to the regions above, forcibly does it feel the violence of the winds; because the more a man is lifted to a height in good practices, with so much the greater blast is he oppressed by the mouth of those that praise him. Therefore if the tree is still in the seed, there is need to fear lest it should be made rotten by the mere acquaintance with knowledge; if it has now already issued into a shoot, we have to be on our guard that the hand of self-exaltation touch it not, and parch it of the greenness of its conduct; but if it already lifts itself up on high with vigorous strength, it is very greatly to be dreaded lest the over strong wind of praise that is applied pluck it up from the roots.
17. But herein it is necessary to be borne in mind, that, to the end that we be not rooted up by immoderate praises, very often, by the marvellous regulating of our Ruler, we are allowed to be torn in pieces by calumnies even, that so when the voice of one commending lifts up the heart, the tongue of one calumniating should abase it, because the tree too oftentimes, which is so driven by the impulse of one wind as to seem now that it might well nigh be rooted out of its place, is set up again by a blast of another wind from an opposite quarter; and the tree which suffered bending from this side, is brought back from another to its standing position. And hence that tree, being deeply rooted, had as it were stood fixed amidst contending winds, which said, By honour and dishonour, by evil report and good report. [2 Cor. 6, 8] For it often happens that praise being unwonted brought home to the ears of the well doer, whilst it echoes in talkings without, engenders to the mind within a kind of tempest in silence, and it comes to happen that this thing, that the soul is delighted by the applause of men, it does not easily display outwardly, but yet it feels the force of corruption in no slight degree inwardly. And there are some whom praise so puffs up that it forces them on even to words of self-exalting. But some, as we said before, are ashamed to lay open this same thing, that they are lifted up, and their encomiums being heard by them they are exalted, but yet do not come forth to the extent of words of exaltation, and never show openly that they delight in such things. Hence blessed Job, because he knew that he had not been arrogant not only at all in words, but also in the secret thought of the heart as well, after that he said, If I saw the sun when it shined, or the moon walking in its brightness.
5. For holy men in the wofulness of this pilgrimage, because that Appearance of their Creator, which they long after, they are not yet suffered to contemplate at all, account all the fulness of the present life as destitution, because nothing out of God suffices the mind which really seeks after God; and it is very often the case that to such persons their very abundance itself becomes exceedingly burthensome, because this thing alone they bear as a grievance, that in hastening to their country they carry many things on the journey. Whence it comes to pass that these things they devotedly share with their neighbours who are in want, in order that while this one gets what he has not, the other may lay aside what he had too much of, that neither the fellow-traveller may walk empty, nor that man whom it might delay on the way an overgreat burthen weigh down. And thus the Elect never rejoice for their great abundance, which same for love of their heavenly inheritance they either in bestowing distribute out of their hands, or by contemning forsake.
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Summary
Job 31:25 is a powerful assertion within Job's final and most extensive defense, where he systematically denies various potential sins to affirm his blamelessness before God and his accusers. In this specific verse, Job emphatically declares that his immense wealth was never the source of his deepest joy or security, nor did he boast in his own ability to acquire it. This statement highlights his profound spiritual integrity, demonstrating that his heart remained devoted to God above all earthly possessions and achievements, thereby challenging the common ancient belief that prosperity was an end in itself or the sole indicator of divine favor.
Context
Literary Context
Job 31 serves as the climactic conclusion of Job's final discourse (chapters 29-31), where he presents an exhaustive and self-imprecatory oath of innocence. Having meticulously refuted the accusations of his three friends, Job now appeals directly to God, listing a comprehensive catalog of ethical and moral transgressions he has not committed. Each denial is typically followed by a solemn curse upon himself if his claims are false (e.g., "let my arm fall from my shoulder blade," as seen in Job 31:22). This chapter functions as Job's ultimate plea for vindication, demonstrating his blamelessness not just outwardly in his actions, but inwardly in the hidden intentions of his heart. Verse Job 31:25 specifically falls within a section where Job addresses potential sins related to the abuse of power, injustice, and various forms of idolatry, with the idolatry of wealth being a prominent concern, further explored in Job 31:26-28.
Historical & Cultural Context
In the ancient Near East, wealth was commonly perceived as a direct sign of divine blessing and favor, while suffering or poverty was often interpreted as a mark of divine displeasure or punishment for sin. This prevailing belief system is precisely what Job's friends operate under, and what Job himself, through his inexplicable suffering, is challenging. Great wealth, like Job's former immense prosperity described in Job 1:3, brought significant social standing, influence, and power. However, it also presented a profound temptation to trust in riches, to boast in one's own power to acquire them, or to neglect the poor and needy. Job's denial in Job 31:25 and subsequent verses directly confronts these societal temptations, asserting a higher standard of righteousness that transcends the mere accumulation of material prosperity.
Key Themes
This verse powerfully contributes to several overarching themes in the Book of Job. Primarily, it underscores the theme of true righteousness and integrity, demonstrating that Job's blamelessness (Job 1:1) extended to his inner disposition regarding wealth. It challenges the idolatry of materialism, highlighting that true joy and security are not found in possessions or personal achievement, but in a right relationship with God. Job's assertion serves as a counter-narrative to the prevailing retribution theology of his friends, which rigidly linked prosperity to piety and suffering to sin. By denying that his wealth corrupted his heart or became his ultimate joy, Job reinforces the idea that his suffering is not a consequence of hidden sin, thereby deepening the exploration of God's sovereignty and justice beyond human comprehension.
Exposition and Analysis
Key Word Analysis
This verb, H8055, signifies a deep, inner gladness, delight, or exultation, often implying a state of being "blithe or gleesome." Job is denying that this profound emotional and spiritual satisfaction, the core of his being, was derived from or anchored in his riches. It implies a denial of finding ultimate contentment or boast in material possessions, pointing instead to a higher, spiritual source of joy that transcends earthly circumstances.
This noun, H2428, while commonly translated as "wealth" or "riches," carries a broader meaning encompassing "strength, power, ability," and even "virtue" or "valor." In this context, it refers to Job's great resources and possessions. Job's denial is not merely about the quantity of his wealth but about its inherent power and influence; he did not allow it to become his ultimate source of strength, security, or identity.
This verb, H4672, means "to find," "to obtain," or "to acquire." The phrase "mine hand had gotten much" emphasizes personal effort, success, or the accumulation of resources through one's own means. Job denies taking pride in this personal achievement to the extent that it became his ultimate security or source of boast, instead acknowledging God's provision and sovereignty over all acquisition, rather than his own ability to "find or acquire" it.
Verse Breakdown
"If I rejoiced because my wealth [was] great"
Job presents a hypothetical condition, a common rhetorical device in self-imprecatory oaths, inviting divine judgment if his claim is false. He denies that his vast material possessions, though immense, were the source of his deepest joy, contentment, or ultimate delight. This implies that his heart was not fixated on his riches, nor did he find his identity or security in them. It's a profound rejection of the idolatry of wealth, where material abundance becomes the primary object of one's affections and trust.
"and because mine hand had gotten much"
This clause extends the denial to the process and personal agency of acquiring wealth. Job denies that he boasted in his own ability, skill, or effort in accumulating his vast resources. It's a rejection of self-sufficiency and pride in personal achievement, affirming that any success was ultimately from God, not a basis for human boasting or ultimate satisfaction. This further underscores his humble and God-centered perspective, even in prosperity.
Literary Devices
Job 31:25 employs several powerful literary devices that enhance its impact. The verse is part of a larger Oath of Innocence, a legal and rhetorical strategy where Job systematically denies various transgressions, often invoking a curse upon himself if found guilty. This structure lends immense weight and credibility to his claims, emphasizing his profound integrity. The use of Hypothetical Conditionals ("If I rejoiced...") allows Job to present a comprehensive list of potential sins he did not commit, challenging the assumptions of his accusers and demonstrating the purity of his inner motives. This particular verse also uses Metonymy in "mine hand had gotten much," where "hand" represents Job's personal effort, skill, or agency in acquiring wealth. The overall effect is one of profound Irony, as Job, a man who has lost everything, is now defending himself against the charge of having been corrupted by the very wealth he no longer possesses, highlighting the superficiality of his friends' accusations.
Theological and Thematic Connections
Job 31:25 offers a profound theological statement on the nature of true joy and the dangers of materialism. It asserts that genuine contentment and security are not found in the accumulation of earthly possessions or personal achievements, but in a right relationship with God. This verse challenges the human tendency to idolize wealth, placing it as the ultimate source of happiness or trust, and instead points to a spiritual wellspring of satisfaction. Job's integrity, even in the face of immense prosperity, serves as a model for believers to cultivate a heart that is not enslaved by the fleeting allure of riches, but remains devoted to the eternal.
Reflection and Application
Job 31:25 provides a timeless mirror for self-examination, urging us to scrutinize the true source of our joy and security. In a world often defined by consumerism and the relentless pursuit of financial success, Job's declaration challenges us to ask whether our deepest satisfaction is rooted in our possessions, our bank accounts, or our career achievements, or if it genuinely stems from our relationship with God. It serves as a potent warning against the subtle but pervasive idolatry of materialism, which can insidiously shift our trust from divine providence to fleeting earthly treasures. Cultivating a heart of contentment, regardless of our economic circumstances, becomes paramount, reminding us that true riches are found not in what we possess, but in who possesses us. This verse calls us to prioritize eternal values over temporal gains, to live with open hands rather than clenched fists, and to find our boast not in what we have acquired, but in the God who provides all things.
Questions for Reflection
FAQ
Did Job's wealth truly not affect his heart, or is he just defending himself?
While Job is indeed defending himself vehemently against the accusations of his friends, the entire narrative of the Book of Job, particularly Job 1:1 where God Himself testifies to Job's blamelessness, supports the sincerity of Job's claims. Job's suffering tests the very premise of his righteousness, and his steadfastness through immense loss demonstrates that his trust was never in his wealth, but in God. His denial in Job 31:25 is not merely a legal defense but a profound statement of his inner integrity and his true allegiance, which remained with God even when all earthly blessings were stripped away. He is asserting that his joy was never derived from the things he had, but from his relationship with the Giver of all things.
How does Job's perspective on wealth compare to other Old Testament teachings?
Job's perspective aligns remarkably well with broader Old Testament teachings, particularly the wisdom literature. While the Old Testament often links prosperity with God's blessing (e.g., Deuteronomy 28), it consistently warns against the dangers of trusting in wealth or allowing it to become an idol. Proverbs, for instance, frequently cautions against the deceitfulness of riches and encourages generosity (e.g., Proverbs 11:28). The Law also emphasizes care for the poor and vulnerable, reminding the wealthy of their stewardship responsibilities (e.g., Leviticus 19:9-10). Job's declaration that his joy was not in his wealth but implicitly in God, and his subsequent statements about caring for the poor and oppressed (Job 31:16-22), perfectly encapsulate the balanced and God-centered approach to material possessions advocated throughout the Old Testament.
Christ-Centered Fulfillment
Job 31:25, with its profound denial of finding ultimate joy in wealth, powerfully foreshadows the radical reorientation of values found in Christ. While Job exemplifies a righteous man whose heart was not captivated by earthly riches, Jesus fully embodies this detachment, living a life of humble service and teaching His followers to prioritize eternal treasures over temporal ones. He consistently warned against the deceitfulness of wealth, declaring that "you cannot serve God and money" (Matthew 6:24) and instructing His disciples to "store up for yourselves treasures in heaven" (Matthew 6:19-21). The Apostle Paul echoes this sentiment, reminding believers that "godliness with contentment is great gain" (1 Timothy 6:6) and that "the love of money is a root of all kinds of evil" (1 Timothy 6:10). Ultimately, Christ Himself, "though he was rich, yet for your sake he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). His life, death, and resurrection demonstrate that true joy, security, and eternal wealth are found not in what we possess, but in Him alone, the ultimate treasure who purchased our redemption.