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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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
18. By which same recording, what else is conveyed to us, but that there is need of great fear and circumspection, lest our mind at any time rejoice even in secret on the grounds of its commendations. For that man who looks on the greatness of his fame as ‘the brightness of the moon,’ and creates delight to himself in the secret of the heart, to whom but to the Maker did such a man prefer himself, by Whose gift he obtained it that he should practise aright, and yet in His benefit is made glad upon the favour of his own praise? For the honour of his Creator being disregarded, he is convicted of loving himself more, by the proclaims of whom he is so gladdened. Though sometimes even holy men rejoice in their own good repute; but when they reflect that through this good repute those that hear them advance to better things, they now no longer rejoice in their own reputation, but in the profiting of their neighbours; because it is one thing to seek marks of favour, and another thing to exult on the ground of advancement. Wherein it follows, that when it does not advance the welfare of the hearers, fame for credit should not lift up, but oppress our mind. For when we are commended by the witnessing of the human tongue, we are asked by a secret smiting what we think concerning our own selves. For the uplifted soul, even when false good is told concerning it, exults, because it makes out in thought not how it lives with God, but how it makes itself known with men. For disregarding the judgment of Almighty God concerning itself, and only seeking after that of men, it is lifted up amidst the praises it hears, and the soul which had looked out for this alone is gladdened as if by the prize of its practice. But on the contrary if the heart be really humble, the good things that it hears of itself it either does not at all acknowledge, and is afraid that false things are said, or otherwise if it knows that they are really there to it, dreads lest they should be lost to the eternal recompensing of God, by this alone that it sees them to be published abroad to men; and it fears very greatly lest the hope of the future reward should be changed into the wages of transitory applause.
19. From which circumstance it takes place that the soul of the Elect is tortured by a great fire of their own praises, and by sorrowfulness of thought fined clear of all the rust of its inertness. For by heedful taking thought it is filled with fear lest either for those things, in the which it is praised, and they do not exist, it should meet with a worse judgment of God, or for those things wherein it is praised, and they do exist, it lose the suitable reward. Whence it most commonly takes place that like as the unjust man is defiled by his praise, so the just person is purified by his praise reaching his ear. For when the good things he has done he finds out are put forward by men, he dreads, as has been said, the exact inquest of the Final Judgment upon himself, and full of affright flees to the conscience, and whatever there is therein worthy of blame, he corrects. For while he dreads to have his good things made known, fearing greatly the exactness of the Inquest to follow, if there be any hidden evil things in him, he cuts them away. For he is alarmed if he be not exhibited at least such to God, as he is held by men, neither is he satisfied that in that state in which he may have been made known to men he should continue to remain. For already he reckons compensation as it were made to him for his good things, except he add thereto others also which are not known by men. Whence it is well said by Solomon; As silver is tried in the fining pot and gold in the furnace, so man is tried by the mouth of him that praises. [Prov. 27, 21] For silver and gold if it be refuse is consumed by the fire, but if proof, it is brought out by the fire. Thus surely is the mind also of him that worketh. For what sort of man he is, is shown herein that he is praised; for if when his praises reach his ears, he is uplifted, what else was such an one but refuse gold or silver, whom surely the furnace of the tongue consumed? But if on hearing the marks of favour towards him, he returns to the consideration of the Judgment Above, and entertains fear lest he should be heavily charged for these things in the sight of the secret Arbiter, as it were by the fire of purifying he is made to grow to greatness and splendour, and from the same source whence he undergoes the burning of affright, he shines so much the brighter. Therefore blessed Job, because he never preferred himself on the ground of practice, says with confidence, If I saw the sun when it shined. And because fame to his credit never diverted this man from the regarding of the Interior Judgment, he adds, And the moon walking in her brightness. And because he never suffered, not even in secret thought, that his mind should be mastered by the boon of his repute, he directly added, And if my heart rejoiced in secret. And because it very often happens that the unheeding mind, when it does not set itself against transitory applause, is drawn on even to this pass, that it praises itself what it does, to the condition which was set before it is in a manner fitly annexed ,
And have kissed my hand with my mouth.
20. For by the ‘hand’ doing is denoted, and by the ‘mouth’ speaking; as when it is said by Solomon, A slothful man hideth his hand in his bosom, and it is labour to him to bring it to his mouth. [Prov. 19, 24] To the slothful man it is a labour to stretch his hand to his mouth,’ because the slothful preacher has no mind to practise even the very thing that he says, Since to stretch the hand to the mouth, is to harmonize with his voice in practice. And so he ‘kisses his hand with his mouth,’ who praises the thing that he does, and by the testimony of his own speech awards to himself meritoriousness of practice. In which case who is there that is despised, saving He Who bestows the very gifts for practising themselves? Whence it is well said by the great Preacher; And what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? [1 Cor. 4, 7] Now holy men know themselves to be sprung since the fall of our first parent from a corruptible stock, and that not by their own goodness, but by grace from above preventing them they are changed to better wishes and works, and whatever of evil they find to be in them, they feel is earned by mortal derivation, but whatever of good they espy in themselves, they acknowledge as the gift of immortal grace, and they are made debtors to Him for the benefit vouchsafed, Who both by preventing vouchsafed to them to will the good that they willed not, and by following after vouchsafed them to be able to do the good which they will. Whence it is well said by John; And worshipped Him That liveth for ever and ever, and cast their crowns before the throne of the Lord. [Rev. 4, 10] For ‘to cast their crowns before the throne of the Lord’ is to attribute not to themselves but to the Maker the victories of their conflicts, so as to refer the glory of praise to Him, from Whom they know themselves to have received powers for the conflict. And so blessed Job, because he so tells the good things that he had practised, that, nevertheless, he never attributes them to his own doing, but goes back to the praise of his Creator, denies that he had ‘kissed his hand with his mouth.’ As though he said in a plain way, ‘I do not bring forward my deeds as mine own; because he is proved to disown the grace of his Creator, whoever attributes to himself the thing that he does in practice.’
“My mouth has kissed my hand” … is said in analogy with those who have the habit to bring their hands [to their mouth] and to kiss [them] when they meet people who are dear to them.
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Summary
Job 31:27 is a profound declaration by Job of his unblemished integrity, specifically concerning the pervasive sin of idolatry. As a crucial part of his final and most comprehensive defense before God, Job asserts that neither his innermost thoughts nor his outward actions have ever been directed towards the worship of false deities or celestial bodies. This verse powerfully underscores his unwavering commitment to exclusive devotion to the one true God, emphasizing that his purity extended beyond mere external conformity to encompass the very desires and inclinations of his heart.
Context
Literary Context
Job 31 serves as the climactic culmination of Job's lengthy and impassioned self-defense against the relentless accusations of his friends. This chapter takes the form of a solemn oath of innocence, often described as a "negative confession," where Job systematically denies a comprehensive list of sins that might have provoked his suffering. He appeals directly to God, inviting divine judgment and punishment if he is found guilty of any of the transgressions he enumerates. Verse 27 is strategically placed within this series of specific denials, following his assertions of integrity regarding issues like injustice, lust, and covetousness. It represents a pivotal statement, demonstrating the profound depth of his righteousness by addressing one of the most fundamental offenses against God's sovereignty: idolatry. This comprehensive oath sets the stage for God's direct intervention and response in the subsequent chapters, ultimately validating Job's character and integrity in the face of his accusers.
Historical & Cultural Context
The ancient Near East was thoroughly permeated with polytheistic religions and various forms of nature worship, particularly astrolatry—the veneration of celestial bodies such as the sun, moon, and stars. These practices were deeply interwoven into the fabric of daily life, religious rituals, and even political allegiances. The specific gesture of "kissing one's hand" was a widely recognized act of homage, adoration, or reverence directed towards deities, idols, or powerful rulers in many ancient cultures. This act could involve blowing a kiss towards the object of veneration, or literally kissing one's own hand and then extending it as a sign of profound respect, submission, or even as a form of making a covenant. Job's explicit and emphatic denial of this common act of worship dramatically underscores his radical departure from the prevailing pagan norms of his time and region, affirming his unique and steadfast devotion to the singular, invisible God—a concept profoundly counter-cultural and revolutionary in the surrounding religious landscape.
Key Themes
Job 31:27 powerfully contributes to several overarching themes within the Book of Job and broader biblical theology. Firstly, it underscores the exclusivity of worship due to the one true God, a foundational principle articulated in the First Commandment and reiterated throughout the Old Testament. Job's rejection of astrolatry highlights the stark contrast between true worship of the Creator and the veneration of created things, echoing warnings found in Deuteronomy 4:19. Secondly, the verse emphasizes the integrity of the heart, asserting that true righteousness extends far beyond mere outward conformity to include an internal purity of motive and desire. Job's claim that his "heart hath been secretly enticed" speaks to a profound level of spiritual purity, aligning with the biblical truth that God looks not merely at external actions but at the heart's true inclination, as seen in 1 Samuel 16:7. Finally, it speaks to covenant fidelity, demonstrating Job's steadfast adherence to divine principles of righteousness, even in the absence of the Mosaic Law, showcasing a universal understanding of God's moral demands.
Exposition and Analysis
Key Word Analysis
This Hebrew verb means "to open," "to be simple," "to persuade," "to entice," or "to seduce." In this context, it carries the nuance of being subtly drawn away or led astray, often implying an internal, perhaps even unconscious, inclination towards something forbidden. Job's use of this word indicates that he has not allowed even the most private and hidden desires of his heart to be swayed towards idolatry, suggesting a deep self-awareness and commitment to purity of thought.
This verb means "to kiss" or "to touch." While it can refer to an ordinary kiss, in ritual or ceremonial contexts, it denotes an act of homage, reverence, or submission. Here, it specifically points to a religious gesture of adoration, signifying allegiance to a deity. The act of kissing one's hand and extending it was a common form of veneration in the ancient world, particularly towards celestial bodies or idols.
The Hebrew word for "hand" is used here as the object of the kiss, representing the instrument through which the act of homage is performed. The idiom "kissing one's hand" is a well-attested ancient Near Eastern practice for showing reverence to a god or a powerful figure, often associated with celestial worship. The hand, as an extension of one's person, signifies the totality of the individual's act of worship or allegiance.
Verse Breakdown
"And my heart hath been secretly enticed"
This clause reveals the profound depth of Job's integrity. He asserts that his innermost being—his affections, desires, and even his subconscious inclinations—have not been secretly lured or seduced into idolatrous thoughts or inclinations. This goes far beyond merely avoiding outward acts of sin; it speaks to a profound purity of motive and intention, highlighting that true righteousness begins in the heart, the seat of one's moral and spiritual life. Job demonstrates an understanding that God sees beyond mere external actions to the hidden recesses of the soul, where sin often first takes root and where true devotion is cultivated.
"or my mouth hath kissed my hand"
This second clause describes a specific, overt act of pagan worship. "Kissing one's hand" was a common gesture in ancient cultures to show adoration or reverence to celestial bodies (like the sun or moon) or idols. It could involve blowing a kiss towards the object of worship or literally kissing one's own hand and then extending it as a sign of homage or submission. Job's emphatic denial of this act signifies his complete and public rejection of any form of idolatry, whether overt or covert, emphasizing his exclusive and unwavering devotion to the one true God, setting himself apart from the prevailing practices of his time.
Literary Devices
Job 31:27 employs several potent literary devices to convey its profound message of integrity and exclusive worship. The verse prominently features Synonymous Parallelism, where the two clauses, "my heart hath been secretly enticed" and "or my mouth hath kissed my hand," express similar ideas of idolatry, one focusing on the internal inclination and the other on the external act. This parallelism creates a comprehensive denial, covering both the hidden desires and the overt expressions of sin, reinforcing the thoroughness of Job's innocence. Furthermore, the verse utilizes Merism, a literary device where two contrasting or complementary parts represent the whole. By mentioning both the "heart" (representing internal disposition and thought) and the "mouth/hand" (representing external actions and physical expression), Job asserts his innocence across the entire spectrum of potential idolatry, from the deepest intent to the most visible deed. The phrase "kissed my hand" functions as a powerful Idiom for an act of worship or homage, specifically to false gods, making Job's denial vivid, culturally resonant, and immediately understandable to his audience. Finally, the entire verse is part of a larger Rhetorical Oath or "negative confession," where Job challenges God to find fault in him, thereby underscoring his perceived righteousness and setting the stage for divine vindication.
Theological and Thematic Connections
Job 31:27 stands as a timeless testament to the biblical understanding of true worship and the insidious nature of idolatry. It underscores that God demands not merely outward conformity but exclusive and wholehearted devotion. Idolatry, in its essence, is the misdirection of ultimate allegiance, whether to physical idols, celestial bodies, or anything that usurps God's rightful place in our lives and affections. Job's profound declaration reveals a pre-Mosaic understanding that true righteousness involves both the internal disposition and external action, anticipating later prophetic and New Testament teachings on the purity of the heart. This verse serves as a powerful reminder that anything that captures our ultimate affection, trust, or hope outside of God can become an idol, demanding a vigilant examination of our allegiances and a constant re-centering of our lives on the Creator alone.
Reflection and Application
Job 31:27 offers profound insights for contemporary believers, challenging us to examine the true objects of our devotion in a world where overt idol worship may seem distant. While we may not literally "kiss our hands" to the sun or moon, the principle remains potently relevant: anything that takes God's supreme place in our hearts—be it career, wealth, comfort, relationships, self-image, digital distractions, or even our own opinions—can become a modern idol. Job's emphasis on the "secretly enticed" heart reminds us that spiritual purity begins within, in the hidden desires and inclinations that often go unexamined and can subtly lead us astray. This verse calls us to a radical honesty before God, knowing that He sees not just our actions but the very thoughts and intentions of our hearts. It compels us to guard our hearts diligently, ensuring that our ultimate allegiance, worship, and trust are directed solely to the Creator, not the created, fostering a life of genuine integrity and exclusive devotion that honors Him above all.
Questions for Reflection
FAQ
What does "my mouth hath kissed my hand" specifically refer to?
This phrase refers to a specific act of pagan worship common in the ancient Near East, particularly associated with astrolatry, the worship of celestial bodies like the sun, moon, and stars. It describes a gesture of homage or adoration where an individual would either blow a kiss towards the deity or celestial object, or literally kiss their own hand and then extend it towards the object of veneration as a sign of reverence, submission, or covenant. Job's emphatic denial of this act underscores his complete rejection of any form of idolatry and his exclusive devotion to the one true God. This practice is also alluded to in other ancient texts and archaeological findings, confirming its prevalence as a form of worship that Job consciously avoided.
How is Job's claim relevant to Christians today, given we don't worship the sun or moon?
While literal sun and moon worship is uncommon today, Job's claim remains profoundly relevant because the underlying principle of idolatry persists. Idolatry, at its core, is placing anything in God's rightful place of ultimate authority, affection, and trust. For modern believers, this can manifest in various forms: the worship of money (Matthew 6:24), the pursuit of power or status, the obsession with self-image or comfort, or even excessive devotion to relationships, hobbies, or digital platforms. The "secret enticement" of the heart speaks to the subtle ways our desires can be led astray, while "kissing one's hand" represents any overt or covert act of allegiance to these modern "gods." Job's integrity challenges us to examine our own hearts and lives, ensuring that our ultimate devotion is solely to the Creator, not to created things or human constructs, as warned against in Romans 1:25.
Christ-Centered Fulfillment
Job's remarkable declaration of integrity, particularly his denial of internal and external idolatry, profoundly foreshadows the perfect righteousness found only in Jesus Christ. While Job, as a man, could only aspire to such purity and ultimately needed a mediator for his own shortcomings, Christ perfectly embodies the sinless life. He was truly "enticed" by nothing that would draw Him away from the Father's will, for He "committed no sin, nor was any deceit found in his mouth" (1 Peter 2:22). Unlike Job, who could only deny the act of "kissing his hand" to false gods, Jesus is the one to whom all creation bows, the rightful recipient of all worship and homage, as every knee will one day bow and every tongue confess that He is Lord (Philippians 2:10-11). His sacrifice on the cross not only atones for our past idolatries but also breaks the power of sin, including the sin of worshipping anything other than God. Through His Spirit, believers are given new hearts that desire to worship God alone, enabling them to offer true worship "in spirit and truth" (John 4:24), a purity of devotion that Job earnestly sought but could only be fully realized through the perfect Lamb of God who takes away the sin of the world (John 1:29).