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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
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“If I had looked at the sun when it shone or the moon moving in splendor,” that is, if I had seen the rising sun and worshiped it or had embraced the moon and kneeled down before it, I would have certainly erred in worshiping them.
6. There is no doubt that both these two luminaries, which are commissioned to ministrations for man, are called ‘the hosts of heaven.’ Into the worshipping whereof we know that numbers have fallen, as Scripture is witness; as where it is written, And worshipped all the host of heaven. [2 Kings 17, 16] And because the sun and moon are seen in one way for use, and in a different way for worshipping, in that way in which they are wont to be worshipped by their votaries blessed Job tells that he had never ‘seen the sun and moon, neither had his heart rejoiced; nor had he kissed his hand with his mouth.’ By which act of kissing what else but the gratefulness of adoration is set forth? which thing if he had ever done, he calls it ‘the highest iniquity and denial of God.’ But after that he had related of himself in passages above such great heights of virtuous qualities, what does he now tell so strange, if he shows that he had not ‘adored the sun and moon?’ Whence it deserves to be considered, that after he testifies that he had not had confidence in gold, nor had rejoiced in much riches, he is further led on to things of a higher pitch, that he might instruct so much the more, the more exactly he tells things touching himself. Thus he says, If I saw the sun when it shined, or the moon walking in brightness; and my heart hath secretly rejoiced. What is called to ‘see’ in this passage, but to behold with desire? Whence the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear. [Ps. 66, 18] Which iniquity, surely, could never be set forth in the mouth, if it were not ‘regarded in the heart.’ But it is one thing to see in the way of judgment, and another thing to see in the way of desire. Thus then blessed Job tells that ‘the sun when it shined, and the moon walking in its brightness, he had never seen,’ that he might show that he had not sought after the appearance of the present light. As though after contempt of his earthly abundance, he plainly told us; ‘why should I say, that I never at all rejoiced in gold, who in the very corporeal light itself never took delight? For holy men after that they set at nought all the enjoyments of the present life, in consideration of the sweetness of the light interior, turn away the mind from this light exterior as if from darkness; and they strive much with themselves within, that they be not carried away by the delightfulness of this light which shines outwardly. For if the visible light be incautiously delighted in, the heart is blinded to the invisible light, because in proportion as the soul is poured out in gazing out of itself, so much the more is it made to recoil in the interior regards. Hence all the wise-hearted, that by their corporeal senses they may not too much fall away to things without, by continual effort gather themselves up within the interior self by the hidden discipline of self-guarding, that they may be found the more whole within, in proportion as they are the less poured forth without. Thus by this vigorousness of discipline he had bound himself up within the depths of his own heart, who in fleeing the desire of the outward life, said, The day of man I have not desired, Thou knowest. [Jer. 17, 16] The same, then, that by the Prophet is expressed, The day of man I have not desired, Thou knowest, this blessed Job declares concerning his own self in other words, viz. that he had not ‘seen the sun when it shined, and the moon walking in its brightness,’ and that he did not ‘rejoice in these in the secret depths of his heart,’ surely because he could not possibly ‘rejoice’ for those things which he ‘saw’ not in the desire of delighting.
7. But if these several particulars, which we have gone through, handling them according to the history, we also examine into in respect of the mysteries of allegory, what else do we in this place take the gold to be, saving the wit of a bright understanding? what ‘fine gold’ but the mind, which whilst it is fined clear by the fire of love, ever preserves in itself the brightness of beauty, by a daily renewal of fervour? For the mind knows not to wax old by inertness, which is bent by desire ever to be beginning. Thus it is hence that it is said by Paul, renewed in the spirit of your mind. [Eph. 4, 23] Hence the Psalmist, who had already reached to the height of perfection, said as if beginning, I said, now I begin; [Ps. 77, 10] in this way, because that, if we are not minded to flag and go off from good begun, it is very requisite that we should believe ourselves to be daily beginning. Nor is it at variance with the order of reason that we say that by ‘gold,’ man’s wit is denoted; for as in ornamenting gold is laid under, that the order of the gems may be arranged above, so the bright talents of the Saints are humbly laid below the benefits of God, and receive the gifts of graces set out in order upon them. And excepting that gold had a something of a like sort with wisdom, that wise man would never have said, Wisdom hidden from sight, and a treasure, that is not seen, what use is there in either? [Ecclus. 20, 50] Now holy men do not account ‘gold’ to be their ‘strength,’ because let them shine out with ever so great ability, they take thought that by their own powers they are nothing. And whilst they are powerfully able to see into all things, they desire first to understand themselves, that the light of their wit, like the sun, may first illumine the place where it arises, and afterwards all the other things to which it is made to open out in going on; lest if by applying themselves to know others they know not their own selves, the ray of the sun should there be darkened, where it rises. Accordingly, the goodness of their natural parts they apply to acquainting themselves with their own infirmity, and by acquaintance with their own infirmity they are the more effectually endued with power. And so the gold is not taken for ‘strength,’ if there is not confidence had in the wit wherewith they are endowed. Which Solomon rightly advising of saith, Put confidence in the Lord with all thine heart, and lean not on thine own understanding. [Prov. 3, 5] So then let him say, If I have made gold my strength, or have said to the fine gold, Thou art my confidence. As though he avowed in plain terms; ‘Neither what I really understood did I ascribe to my own parts, nor, if it chanced that I did any whit that was good, did I reckon such things primarily to my own mind:’ who still more particularly telling us the humility of his heart.
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Summary
Job 31:26 is a profound declaration within Job's final, comprehensive oath of innocence, where he systematically refutes a wide array of potential sins. This particular verse serves as a powerful testament to his unwavering monotheism, explicitly denying any participation in the widespread ancient Near Eastern practice of worshipping celestial bodies. It underscores his deep integrity and singular devotion to the one true God, asserting that he never allowed his gaze or heart to be drawn into idolatrous reverence for created light sources, even those as magnificent as the sun in its brilliance or the moon in its majestic procession across the night sky.
Context
Literary Context
Job 31 marks the climactic conclusion of Job's final and most elaborate defense (chapters 29-31) against the persistent accusations of his three friends. Following a lament over his lost prosperity and former blameless standing (chapter 29) and a poignant description of his current profound suffering and social ostracization (chapter 30), Job now undertakes a solemn "oath of purgation" or "negative confession." This legalistic literary device allows Job to meticulously list various sins he emphatically denies committing, implicitly inviting divine judgment if his claims are false. Verses 26-28 specifically address the grave sin of idolatry, with verse 27 mentioning the specific gesture of "kissing my hand" as an act of homage to a false deity. This section powerfully demonstrates the depth of Job's piety and his adherence to foundational covenant principles, even preceding the Mosaic Law.
Historical & Cultural Context
The ancient Near East was a region deeply immersed in polytheistic religions, where celestial bodies were frequently deified or regarded as powerful manifestations of gods. Sun gods (e.g., Ra in Egypt, Shamash in Mesopotamia) and moon gods (e.g., Sin in Mesopotamia) were prominent deities in various pantheons, believed to influence human destiny, agricultural cycles, and cosmic order. The practice of astral worship involved observing the movements of these bodies, attributing divine power to them, and performing rituals or gestures of reverence, such as bowing, prostrating, or kissing one's hand towards them. Job's setting, likely in the land of Uz (possibly Edom or northern Arabia), would have placed him amidst cultures where such practices were commonplace. His emphatic denial of this specific sin highlights his unique and profound commitment to monotheism, standing in stark contrast to the prevailing religious landscape of his era.
Key Themes
Job 31:26 contributes significantly to several key themes within the book of Job and broader biblical theology. Foremost is the rejection of idolatry, emphasizing that true worship belongs solely to the Creator, not the created. This aligns perfectly with the foundational principle articulated in Exodus 20:3, which prohibits worshipping other gods. It also underscores Job's unwavering integrity and piety, showcasing his devotion not just in outward actions but in the inner disposition of his heart, refusing even the inclination towards false worship. His steadfastness in the face of immense suffering, without resorting to pagan practices for relief, further solidifies his blameless character. Finally, the verse implicitly affirms God's sole sovereignty and transcendence over all creation, including the powerful celestial lights, reinforcing that He alone is worthy of ultimate allegiance and trust, a theme powerfully echoed in passages like Isaiah 45:5-7.
Exposition and Analysis
Key Word Analysis
This verb (H7200) means "to see, literally or figuratively," encompassing a wide range of applications from a casual glance to deep contemplation or observation. In this context, it implies more than a passing look; it denotes a sustained gaze or observation that could lead to reverence, admiration, or ultimately, worship. Job is denying not just the outward act of prostration but the internal inclination or spiritual pull towards attributing divinity to the sun, suggesting a deep-seated purity of heart that guards against idolatrous thoughts.
This verb (H1984) means "to be clear (originally of sound, but usually of color); to shine; hence, to make a show, to boast." Applied to the sun, it emphasizes its awe-inspiring brilliance, majesty, and the powerful impact of its light. Job's denial is specifically about being captivated by this created splendor in a way that would lead to its worship, acknowledging its created glory but firmly rejecting its divinity. The word also carries connotations of "boasting" or "praise," suggesting that Job refused to "praise" or "boast in" the sun as a deity.
This verb (H1980) means "to walk, go, come." In the context of the moon, it refers to its regular, predictable movement across the night sky. Ancient peoples often perceived these celestial movements as evidence of divine agency or the "walking" of a deity. Job's denial encompasses not just the static observation but also the dynamic, seemingly purposeful progression of the moon, which could inspire idolatrous awe, asserting that he never attributed divine will or power to its celestial journey.
Verse Breakdown
"If I beheld the sun when it shined"
Job introduces a hypothetical condition, functioning as a self-imprecation: "If I have done this, then let punishment come upon me." The focus here is on the sun's radiant power and its capacity to inspire awe. Job emphatically denies that he ever allowed his gaze to linger on the sun's brilliance in a manner that would lead to its worship or the attribution of divine power to it. This speaks to an internal disposition and a disciplined heart, not merely an external absence of ritual.
"or the moon walking [in] brightness"
Similarly, Job denies any idolatrous reverence for the moon. The phrase "walking in brightness" highlights the moon's luminous movement across the night sky. For ancient cultures, the moon's phases and predictable journey were often associated with divine cycles and influence. Job asserts that he never observed the moon's splendor or its majestic progression with an idolatrous heart, refusing to ascribe divinity to this created, albeit powerful, light source. The "brightness" (H3368, yâqâr) here refers to the moon's inherent value, preciousness, or splendor, which Job acknowledges as created beauty but not as an object of worship.
Literary Devices
Job 31:26 employs several significant literary devices to convey Job's emphatic denial of idolatry. The verse is an integral part of a larger Oath of Purgation or Negative Confession, a legalistic literary form where an individual lists potential transgressions and swears innocence, often implicitly or explicitly inviting divine judgment if found guilty. This structure amplifies the sincerity and weight of Job's claim of blamelessness before God. Parallelism is evident in the symmetrical phrasing of "the sun when it shined" and "the moon walking in brightness," linking the two primary celestial objects often worshipped together in ancient cultures. This specific form of parallelism functions as a Merism, where two contrasting or complementary parts are used to represent a whole, effectively encompassing all forms of astral worship and implying a comprehensive rejection of such practices. The use of the conditional "If" (Hebrew: אם, 'im') sets up a powerful Hypothetical Imprecation, where Job implicitly calls down a curse upon himself if his claims are false, thereby underscoring the profound sincerity and conviction behind his declaration.
Theological and Thematic Connections
Job 31:26 serves as a powerful testament to the biblical emphasis on monotheism and the absolute prohibition against idolatry. Job's refusal to worship the sun or moon, despite their awe-inspiring power and prevalence in ancient Near Eastern religions, prefigures the Mosaic Law's stringent commands against worshipping created things. It highlights that true faith involves not merely external adherence but an internal disposition that reserves ultimate allegiance and worship for God alone. This commitment to the Creator over creation is a foundational principle of biblical theology, establishing God's unique sovereignty and transcendence over all that He has made. Job's integrity in this regard sets him apart and underscores the depth of his relationship with the one true God, even in a polytheistic world, demonstrating a profound understanding of who God is and what true worship entails.
Reflection and Application
While literal sun and moon worship may seem archaic to many in contemporary society, the core principle addressed in Job 31:26 remains profoundly relevant. Idolatry, at its heart, is the act of giving ultimate devotion, trust, or significance to anything other than God. In our modern context, this can manifest in myriad forms: the relentless pursuit of wealth, status, or power; the obsessive consumption of entertainment or technology; the elevation of personal comfort or self-image above all else; or even the worship of human intellect, achievement, or political ideologies. Job's declaration challenges us to honestly examine the "sun" and "moon" in our own lives – those things that shine brightly and seem to offer security, fulfillment, or control. Do we "behold" them with an idolatrous gaze, allowing them to capture our hearts and allegiance, or do we recognize them as created things, ultimately subordinate to the Creator? Job's unwavering commitment to God alone calls us to a radical re-evaluation of our priorities, urging us to place our ultimate hope, trust, and adoration exclusively in the Lord, the sole worthy object of worship and the true source of all good.
Questions for Reflection
FAQ
What was "astral worship" in Job's time, and why was it so prevalent?
Astral worship, or the veneration of celestial bodies like the sun, moon, and stars, was a dominant religious practice throughout the ancient Near East. People observed the predictable movements of these bodies and their profound influence on agriculture, seasons, and navigation, leading them to believe that divine powers resided within or controlled them. Many cultures developed elaborate mythologies and rituals around these deities, such as the Egyptian sun god Ra, the Mesopotamian moon god Sin, or the Canaanite Baal (often associated with storms and fertility, but also with celestial phenomena). It was prevalent because these celestial objects were powerful, visible, and seemingly eternal forces that directly impacted human survival and prosperity, making them natural objects of awe and reverence for polytheistic societies. Job's denial of this practice highlights his unique monotheistic conviction in a world saturated with such beliefs, emphasizing his faith in the God who created the heavens, rather than the heavens themselves, as beautifully declared in Psalm 19:1.
How does Job 31:26 relate to the Ten Commandments?
Job 31:26 directly relates to the first and second commandments given to Israel, even though Job lived before the Mosaic Law. The first commandment, "You shall have no other gods before me" (Exodus 20:3), explicitly prohibits polytheism and the worship of any deity other than Yahweh. The second commandment, "You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them" (Exodus 20:4-5), specifically forbids idolatry, including the worship of created things, which would certainly encompass celestial bodies. Job's declaration demonstrates that the moral and theological principles of monotheism and the rejection of idolatry were understood and practiced by faithful individuals even in patriarchal times, reflecting an inherent knowledge of God's uniqueness and sovereignty.
Christ-Centered Fulfillment
Job's emphatic denial of astral idolatry in Job 31:26, asserting his unwavering devotion to the one true God, finds its ultimate fulfillment and deepest meaning in Jesus Christ. While Job resisted worshipping the created lights, Christ is the very source of all light, the "light of the world" (John 8:12) who illuminates spiritual darkness and reveals the Father. Job's integrity in rejecting false gods foreshadows Christ's perfect obedience and singular devotion to the Father, never wavering from His divine mission. In Christ, the temptation to worship creation is definitively overcome, for He Himself is the Creator through whom "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). Therefore, to worship the Son is to worship the Father, and to acknowledge His supreme authority over all creation, including the sun and moon, which He Himself made and sustains. Our ultimate allegiance is not given to created things, but to the One who is both Creator and Redeemer, the radiant "Sun of Righteousness" who rose with healing in His wings (Malachi 4:2). In Him, the true object of worship is fully revealed, and our hearts are drawn away from any lesser glory to behold the glory of God in the face of Jesus Christ (2 Corinthians 4:6).