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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
Historical Reception
One surviving comment on this verse from the historical church.
22. That we are disciples of Almighty God, the keeping of charity is the only proof. For it is hence that Truth saith by Itself, By this shall all men know that ye are My Disciples, if ye have love one toward another. [John 13, 35] Which same love, if it really fills our heart, is wont to be exhibited in two ways; viz. if we at once love our friends in God, and our enemies for God. But it needs to be known that the love of our enemy is then really kept, when we are neither given up to suffering [‘addicimur’] upon his advancement, nor rejoiced at his destruction. For very often in a semblance of love with reference to an enemy, the mind is deceived, and such an one it reckons that it loves, if it do not prove a foe to his life; but the efficacy of love either the promotion, or the fall of an enemy, secretly and really puts to the proof. For on this point the mind of man knows not itself to the full, except that him whom he takes for an enemy to him, he finds whether by advancement or diminution to have changed the measure of his standing. For if he is given over to suffer by the prosperity, and rejoiced by the calamity of him who hates him, it is plain that he does not love him, whom he does not wish to be better; and him he persecutes, even when standing, in wish, about whoso fall he congratulates himself.
23. But herein it is needful to know that it very often happens that without charity being lost, both the destruction of an enemy rejoices us, and again his glory without any sin of envy saddens us, when both he falling to ruin, we believe that there are persons rightly set up, and he being advanced we dread very many being unjustly borne down. In which case neither does his diminution now lift up our mind, nor his aggrandisement give it over to suffer, if the right thought of our heart regard not what is done in the individual, but what is done by the individual towards others. But for preserving these things a scrutiny of the exactest discrimination is absolutely requisite, lest when we are carrying out our own hatred, we be deceived under the appearance of the utility to another. For if there were not to be any rejoicing at all for the death of an enemy, the Psalmist would never say, The righteous shall rejoice when he seeth the vengeance on the ungodly. [Ps. 58, 10] For it is one thing to bear an ungodly man, and another thing to bear an enemy. For there are a great many enemies that are not ungodly, and there are some ungodly persons who seem not in any special manner enemies to us. But the mind of man accounts every one whom it bears as an enemy, to be ungodly and wicked as well, because the faults of that man spleen as his accuser heightens in its own thinking. But with whatever wickednesses he may be sunk down, he little passes for wicked, if he is not felt to be an adversary. In which point there must be the distinguishing, that it is one thing wherein our enemy harms ourselves, and another thing wherein he harms himself and the rest of the world. For if he is good to others, perchance it may be that it is not without our fault that he is bad to us; nor should there be altogether a rejoicing in his ruin now, whoso hostile treatment it is certain we alone have undergone. But when the enemy of ourselves and a great many persons is destroyed, it must needs be that our heart should be glad for the escape of our neighbours, rather than for the destruction of our enemy.
24. For it is requisite that when an adversary perishes we should minutely consider both what we owe to the destruction of the sinner, and what to the justice of the smiter. For when Almighty God smites any bad man, there must be sorrowing in unison with the wretchedness of the ruined, and rejoicing in unison with the justice of the Judge, so that both the punishment of our neighbour dying should be a sorrow to us, and again the equity exhibited by God in judging should be an occasion of joy, that so we may neither prove enemies to a man in his perishing, nor be found unthankful to God in His judging. And so because he perfectly trod down all feelings of hatred in opposition, let blessed Job say, If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him. Who, that is to say, in loving even his enemy, whereas he sympathized with an adversary when ruined, by that one’s evil things was himself advanced to good, that this one should go on growing to loving-kindness by the same cause that the evil that he deserved had found that other. But because often there are persons who because they cannot with power, assail with cursing those whom they account enemies to themselves, in which persons it appears plain what evil things they would do if they could, who never cease to imprecate those which they cannot do, blessed Job exhibiting himself free from the sin of cursing as well.
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Summary
Job 31:29 stands as a powerful declaration within Job's final, impassioned defense, asserting his profound moral integrity amidst immense suffering. He vehemently denies ever taking malicious pleasure in the misfortune or destruction of those who hated him, nor did he exult or feel superior when adversity befell his adversaries. This verse showcases Job's remarkably advanced ethical standard, revealing a heart free from the common human failing of schadenfreude and a deep-seated commitment to a righteousness that transcends mere external compliance, extending even to his internal attitudes towards enemies.
Context
Literary Context
Job 31 forms the climactic and culminating section of Job's final discourse, serving as his comprehensive and solemn oath of innocence before God and his friends. Having systematically refuted the accusations of his companions and expressed his fervent desire for a direct encounter with the Almighty, Job now presents a detailed "negative confession." In this chapter, he meticulously lists a series of grave sins he has not committed, effectively challenging God to find any fault in his character or conduct. Verse 29 is strategically placed within this extensive self-vindication, following Job's assertions regarding his integrity in matters of justice, charity, and sexual purity, and preceding his denial of idolatry or reliance on wealth. It underscores the breadth and depth of his moral compass, demonstrating that his righteousness encompassed not only outward actions but also the deepest intentions and attitudes of his heart, even towards those who harbored animosity towards him.
Historical & Cultural Context
In the ancient Near East, the concept of justice often encompassed a strong element of retribution, and the public celebration of an enemy's downfall, particularly after military victories or perceived divine judgments, was not uncommon. Personal vendettas and the desire for revenge were recognized, though not always universally endorsed, social dynamics. However, Job's declaration in this verse transcends these prevailing societal norms, reflecting an extraordinarily high ethical standard that anticipates later biblical teachings. While the Mosaic Law would subsequently introduce principles of justice and care for one's neighbor, Job's internal disposition of actively refusing to rejoice in an enemy's suffering speaks to a moral sensitivity that predates the Mosaic covenant and points to a universal, divinely instilled sense of righteousness. His stance in a world where personal animosity could easily escalate into public rejoicing over misfortune makes his integrity particularly counter-cultural and exemplary.
Key Themes
Job 31:29 contributes significantly to several overarching themes within the book of Job. Firstly, it powerfully highlights Job's unwavering integrity and profound righteousness, demonstrating that his piety was not merely an external performance but deeply rooted in his heart and his attitudes, even towards adversaries. This directly challenges the friends' foundational premise that suffering must be a direct consequence of sin. Secondly, the verse underscores the crucial theme of divine justice and human prerogative. By explicitly refusing to rejoice in an enemy's destruction, Job implicitly acknowledges that ultimate judgment and vengeance belong solely to God, not to individuals. This aligns with the broader biblical principle found in passages like Deuteronomy 32:35 and Romans 12:19. Thirdly, it introduces the nascent theme of compassion and empathy, even for one's enemies, remarkably foreshadowing the radical call for love towards adversaries that would later be central to the teachings of Jesus in Matthew 5:44. This verse elevates the moral standard beyond simple justice to a profound and challenging ethical ideal.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to brighten up," and figuratively, "to be (causatively, make) blithe or gleesome." It denotes an internal state of delight, gladness, or pleasure. In this context, Job emphatically denies experiencing any form of malicious joy or schadenfreude—a perverse pleasure derived from the misfortune or suffering of others. His denial is not merely about refraining from outward celebration but about the complete absence of an inward, unholy delight at the suffering of those who opposed him.
This primitive root means "to wake (literally or figuratively)," and by extension, "to lift up (self), raise (up), or stir up (self)." When used reflexively in this context, it implies a sense of triumph, pride, or self-exaltation over another's misfortune or downfall. Job denies any feeling of superiority, vindication, or arrogant self-elevation arising from the adversity of his enemies, further emphasizing his profound humility and lack of vengeful pride.
This term encompasses a broad range of meanings, including "bad," "evil" (natural or moral), "adversity," "affliction," "calamity," "mischief," and "misery." Here, it refers to the misfortune or calamity that might befall Job's adversaries. Job's denial of rejoicing when "evil found him" highlights his refusal to take pleasure in any form of suffering or distress experienced by his enemies, regardless of its cause.
Verse Breakdown
"If I rejoiced at the destruction of him that hated me"
Job initiates this clause with a conditional "if," implying that such an action would signify a profound moral failing and an unrighteous heart. He specifically refers to "him that hated me," acknowledging the reality of having adversaries. His denial is not merely of general malice but of taking pleasure in the "destruction" (Hebrew, pîyd, meaning misfortune, ruin, or perishing) of such a person. This speaks to a heart that does not harbor ill will or wish for the ruin of others, even those who harbor animosity towards him.
"or lifted up myself when evil found him"
This second clause serves as a powerful parallel to the first, reinforcing the same ethical principle with slightly different imagery and emphasis. "Lifted up myself" signifies a sense of pride, triumph, or self-exaltation over another's misfortune. "When evil found him" (using the Hebrew raʻ for evil and mâtsâʼ for found, meaning "to attain, find, or occur to") refers to misfortune, calamity, or adversity befalling the hater. Job denies any sense of personal vindication or superiority when his adversary encountered hardship, further demonstrating his profound lack of a vengeful spirit or self-righteous glee.
Literary Devices
Job 31:29 masterfully employs Parallelism, a hallmark feature of Hebrew poetry, particularly prevalent in wisdom literature. The two clauses ("If I rejoiced at the destruction of him that hated me" and "or lifted up myself when evil found him") express the same core idea using different but complementary phrasing. This Synonymous Parallelism powerfully reinforces Job's absolute denial of malicious joy or pride in an enemy's misfortune, emphasizing the comprehensive and unwavering nature of his moral integrity. The verse is also an integral part of a larger Negative Confession or Oath of Innocence that spans the entirety of Job 31. In this extended literary device, Job systematically enumerates actions he has not committed, calling upon God to judge him if any of his claims are false. This rhetorical strategy highlights Job's profound conviction in his own righteousness and serves as a compelling challenge to his accusers and, implicitly, to God Himself.
Theological and Thematic Connections
Job 31:29 presents a remarkable theological statement about the true nature of righteousness, which extends far beyond mere outward acts to encompass the deepest intentions and dispositions of the heart. Job's refusal to rejoice in an enemy's downfall is not simply a matter of social etiquette or legal compliance but a profound spiritual discipline that recognizes God's sole prerogative in judgment and vengeance. It anticipates the New Testament's radical call to love one's enemies and to overcome evil with good, demonstrating that a heart aligned with God's character does not harbor ill will or delight in the suffering of others, even those who inflict harm. This principle reflects a divine standard of compassion and mercy, challenging believers to cultivate a spirit of grace and forgiveness rather than retribution or self-satisfied gloating.
Reflection and Application
Job 31:29 offers a timeless and profoundly challenging standard for personal conduct and spiritual maturity. In a world often characterized by deep divisions, escalating conflicts, and the pervasive temptation to celebrate the misfortunes of those we oppose, this verse calls us to embrace a higher, more Christ-like ethic. It compels us to rigorously examine our internal reactions when adversaries or those who have wronged us experience hardship. Do we secretly delight in their struggles, or do we harbor a sense of vindication or smug satisfaction? Job's declaration serves as a powerful reminder that true righteousness is not merely about refraining from harmful actions but about cultivating a heart utterly free from malice, pride, and the desire for personal vengeance. It encourages us to trust implicitly in God's ultimate justice and to extend compassion and grace, even to those who have wronged us or are considered our enemies, thereby reflecting the very character of God Himself.
Questions for Reflection
FAQ
Was Job's standard of not rejoicing in his enemy's destruction common in his time?
No, Job's ethical standard, as expressed in Job 31:29, was remarkably advanced and highly uncommon for his era. While some ancient wisdom traditions might have encouraged a degree of restraint, the prevailing cultural norms in the ancient Near East often permitted, and in many contexts, even celebrated, the downfall of enemies, particularly in contexts of warfare or personal vendetta. Job's declaration demonstrates a profound moral and spiritual insight that transcends typical human inclinations and societal expectations of his time, foreshadowing the higher ethical demands found later in biblical revelation, such as those explicitly stated in Proverbs 24:17 and most fully embodied in the radical teachings of Jesus Christ in Matthew 5:44. His integrity in this regard was truly exceptional and divinely inspired.
Christ-Centered Fulfillment
Job 31:29, with its profound ethical demand of not rejoicing in an enemy's destruction, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. While Job could only deny such malicious joy as a testament to his righteousness, Jesus perfectly embodied and demonstrated the opposite: a boundless, self-sacrificial love that extended even to His most bitter tormentors. On the cross, instead of lifting Himself up when evil found His enemies, Jesus, in an act of unparalleled grace, prayed, "Father, forgive them, for they know not what they do" (Luke 23:34). He did not rejoice in the destruction of those who hated Him, but rather willingly offered Himself as the ultimate atoning sacrifice to redeem them, demonstrating the very heart of God, who "desires all people to be saved and to come to the knowledge of the truth" (1 Timothy 2:4). The New Testament commands believers to "bless those who persecute you" and to "love your enemies and pray for those who persecute you" (Matthew 5:44), directly reflecting the character of Christ. Far from celebrating the fall of His adversaries, Jesus willingly laid down His life for them, ultimately overcoming evil with good through His redemptive work on the cross, as encouraged in Romans 12:21.